Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 103-minute morning session, Geshe Pema Tsering introduces the Eight Verses of Training the Mind through a striking metaphor from the Dalai Lama’s commentary: where a soldier fights external enemies at the cost of bodily wounds, the Dharma practitioner fights internal ones — ignorance, hatred, attachment — with wisdom as ammunition and calm abiding as the weapon. He first establishes that all humans, regardless of culture or religion, share the same wish for happiness and aversion to suffering, then contrasts science’s external achievements (reaching the moon) with its neglect of inner development, arguing that all spiritual traditions ultimately converge on training in loving kindness and compassion. The session closes with a line-by-line reading of the first verse and a brief translation debate — are sentient beings, or enlightenment itself, more precious than a wish-granting jewel? — with Geshe-la ruling both are. The verse-by-verse commentary proper begins in the afternoon session.
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File: Eight Verses for Training the Mind, Geshe Pema Tsering.mp3
UUID: a559a6b9-dd08-43ea-b8fc-274cd00ac230
Teacher: Geshe Pema Tsering
Collection: Sunday Geshela Teaching (Geshe Pema Tsering)
Date: 2007 (exact day not recorded)
Recorded at: Buddha House Adelaide
Duration: 103.3 minutes
Words: ~4,711
So now today he’s going to teach about the eight verses for of mind training for training the mind as you see here. And then Geshe-la was explaining to them, which is the word says mind training. It’s just that it’s training one’s mind in the mind of enlightenment. And then then these eight verses, this commentary that Geshe-la is going to use is a commentary that was given by the Dalai Lama. So then we have to train so then it’s about training the mind on the mind of enlightenment, training the mind on bodhicitta.
And as for bodhicitta, we have relative bodhicitta or conventional bodhicitta and we have also ultimate bodhicitta. And then in the eight verses of training the mind it has only eight verses about training the mind in bodhicitta so it is called the eight verses of mind training and then of these eight verses the first seven about training the mind about the man of enlightenment So Geshe-la is going to go through this commentary of the Dalai Lama and the Dalai Lama started introducing this teaching which was given in the United States the first whole paragraph of the text Geshe-la was saying is just about how the tibetans and mongols how they are related mongolians and how the Dalai Lama Dalai is a mongolian word and so forth so he’s not going to go through that but then he goes on to the next chapter where the Dalai Lama is saying under this nice warm day in park, this garden there are many different languages and cultures and ethnicities and there might be even many different religions here today. But he concludes, even though there might be all these differences, we are all the same in that we are all human migrator beings.
Okay? So okay. And then and then next, the Dalai Lama is pointing out that all of us, we have that that mind that is that thinks ‘I’. And and on top of that and because we have that, it’s in all of us, we wish for happiness, and all of us do not wish for any suffering. Okay?
And then and then the the lama is saying in this text, the lama is saying, now here in in this in this place, then there are those who are carrying cameras and taking pictures. There are those in front of Dalai Lama, in front of him, the Dalai Lama, who are fully ordained monks and nuns. And there are many other people who are standing up, those who are sitting down and all and and everybody is thinking may I experience happiness and also thinking. All that all all all also think may not experience any suffering. Okay?
And then, Geshe-la was in again, proceeding going through the text and saying, again, all of us, we have these thoughts in ourselves. And then Geshe-la was saying. So then and then with with these thoughts, then we we how do you say? Make our lives. We make our our livelihoods.
And not only that, Geshe-la was saying, all of us, we wish we have this this this similar thought. We are similar in that we all wish we all strive to accomplish happiness, and we all work to to get rid of suffering. And and also each one of us, wishing for good to come our way wishing to experience you know good things excellent things then we all spend our lives thinking and planning if we do if we do acting do and acting this way, then it will come it will come good. If we do and act that way, it will come good. And in this way, we spend our lives.
This one. And then and then and then the Dalai Lama goes on saying that, again, this wish for happiness and then this not wishing for suffering that we all naturally have if we were to analyze and investigate it carefully applying different reasonings. And we will be able to understand if we have it or not. If if we are all like this or not. Have if we have all these wishes or not.
And then again to to put it briefly, Dalai Lama explains we have external happiness and suffering and we have internal mental happiness and suffering so that we have these two different types And then as for Gesha was going through the text and saying, again, we we have all these external things, external objects that we acquire for the sake of accomplishing happiness that is based on the body, on the physical body. And Geshe-la was going to say? So then we get all houses and clothing and cars and so forth. All that we get for the sake of accomplishing this this happiness in dependence on the body. And and and we do that in order also for the sake of clearing away any suffering.
And all these external methods we are told is actually quite difficult for for all these matters, these external matters to actually accomplish that, accomplish this, fulfill this wish that we have of clearing away also all these all sufferings and and and pains. And then the point is that there’s a big difference there’s a great difference in this trying to accomplish to say trying to attain this happiness on the basis of accumulating external objects, material wealth and so forth. And then with seeking for how to say of expanding one’s internal mental happiness. And there’s there’s a big difference. There’s a great difference between these two.
And not only one suffering, the same suffering is suffering basically then we still experience many different types of suffering we have all these external types of suffering that we experience and Geshe-la was saying and we have hunger and hurt and pain and not getting what we wish not getting what we desire and so forth and we have also this internal unhappiness and there is a great difference between this also. And then Geshe-la was saying, on that basis, and on that basis our way of thinking about our lives, and the way we spend our lives is is very important. And then in order in order to to change our minds, in order to reform our minds, we have many different religious systems with trainings and ethical conducts and so forth that were written down, given to us for the sake of accomplishing this this training, this changing of our minds. And then all these systems they have all these trainings and these precepts and so forth in order to give us mental happiness and peace and to provide us with good conduct and behavior. And, yes, And and the and the Dalai Lama concludes that they are all the same.
All this ultimately, all these religious systems and spiritual systems and traditions, they are all the same in that. In essence, they they all are they are all there to accomplish just that, to accomplish to accomplish happiness and to, how to say, rid ourselves of suffering. And then And then and even that even though they are all the same in in essence, they are all the same, the lama explains they have they all have different views. They have they have differences of of views. And if we were to think thinking only of this of this different views, of this differences, if we were then to to debate and and discuss these things, there will be no end to it.
And because of that, Geshe-la was explaining to many people. And because of that, you know, many people many people And many people, you know, argue and fight and so forth, end up arguing and fighting and so forth. And then Geshe-la was saying, explaining what the lama is saying is that also, even though all these all these religious systems and traditions, they have these differences, Geshe-la is saying, this is not this is not the issue that we should not argue and debate. These differences, all of them have, how to say, trainings. They are all there for the sake of benefiting us and accomplishing great welfare by the sake of how to say by training.
Oh, Training is for for And they all have they all have these teachings to to to help us how to say these these trainings to help us cultivate good thoughts or good ways of thinking and so forth. And Geshe-la was then just briefly saying you know all these good thoughts they have to do with cultivating compassion, loving kindness and so forth. We should spend our time and our life training and cultivating these teachings of these traditions and not debating about their differences and so forth. There’s another sentence and I I was explaining it. Then the the religious practitioners or spiritual practitioners, if one thinks about it, there’s one way that they are similar to to soldiers.
And they are and they are the same in that both both wants to get to get rid of their enemies. Those the soldiers And then and then Geshe-la is explaining what the Dalai Lama is saying again that, you know, these these ordinary soldiers, they are there to defeat this external enemy whilst whilst, you know, the the religious the religious person is there to defeat to destroy the the the internal enemies. This one? And then the we are told the ultimate the ultimate enemies are ignorance, hatred, and anger, and then attachment, and pride, and so forth. And then and English explains, and then these these enemies, they do not come from outside.
They only come from from inside. And it is by developing wisdom that we can that we can handle them. And then that wisdom that was just referred to is like the ammunition for the weapons. And and the concentration of calm abiding is like the weapon itself. External soldier is then fighting a war, then all these wounds, he have all these wounds in his body.
He will experience experience all his wounds in his body. Then suffering will and he will experience all this sort suffering. And on the other hand, this internal soldier is going to experience also these internal wounds, internal sufferings. These sort of internal sufferings like, you know, hatred and ignorance and and and pride and so forth. When when attachment arises, it not it is not there is no happiness now, isn’t it?
And when the anger arises, there is no happiness now, isn’t it? So then these these are the the internal suffering experiences. This internal war experiences. And then on that basis then this Dharma or this religion or or spiritual tradition we need we need to practice the trainings of these spiritual traditions so that we can better our minds for the sake of of of transforming and making our own minds stronger and better. Is saying that that we have this this this different way of of thinking.
It’s nowadays, people then they have they think and they develop their thinking and for the how to say nowadays in this for science in a scientific way developing their understanding of external factors and so forth and then they develop science and they have all this material development technological development in airplanes roads and so forth and on that basis they can even go to the moon as Geshe-la was saying they can even go to the moon through this development of this type of thinking and analysis and so forth but And then so then there’s all this this intellectual development of of sciences and scientists and so forth. And but and still, they are not able to, how to say, develop this And then they do not think they do not think about this internal situations or conditions. And so and then to give an illustration that the lama is saying as for the mind, what is called the mind, if if if one were to investigate, if it has it is if it is a product of causes and conditions, and Geshe-la was saying, well, you know the science scientists nowadays do not think about that.
It’s one of the things they do not think about. So if it is if it is a product of causes and conditions then what is the the substantial cause what is the contributing conditions and and what is the result and what are the what is the result of that those causes and conditions And then and then they lack so then all the scientists and so forth, they they have not thought about that. And for the sake of developing the mind then there are many methods. There are many trainings in the methods for for for developing the mind. Explaining that, you know so then all religious and spiritual systems, they they have these methods, many different methods for developing one’s mind and the main one that Geshe-la was saying all of them of them have is you know training in loving kindness and training in compassion all religions all the spiritual systems Geshe-la was explaining they have this.
So it is by training on this, loving kindness and compassion, by training on this too that one develops one’s mind in order to accomplish happiness. And then as for the as for the the Buddha Dharma, the the the Buddhist tradition, then There are many detailed and powerful methods or ways to develop this to develop love and kindness and compassion. How do you say? To develop one’s mind through this method and wisdom. So then we we are told that it is it is a good mind, benevolent mind and how to say a loving mind they are all very important the most important thing Geshe-la.
And then and then we are we are told that if if we have these good minds, you know, Geshe-la was saying in love and kindness, compassion, so forth, then not only oneself will be happy but everybody in one’s household one’s loved ones and one’s friends and one’s children, one’s parents, one’s neighbors everybody will will benefit from it. And if one does not have this this mental attitude, this mind, then the same previous conditions which are opposed to that will come about. So then, you know, the unhappiness that was that is the opposite of that that happiness that come out of it. And then and then, again, again if does not have these minds then one will not have the same previous unhappiness that one will come about again and then nations fight with other nations and islands will fight with other islands and so forth because from nation to nation and island to island, we are told this this not meeting with with happiness, this not coming of happiness is because of not having those attitudes, those minds of loving kindness and compassion. So then because of that, in in in this in in this in all these gatherings of of of humans, migrators, migrators, then these these good minds, the good mind, the benevolent mind, and the loving mind, they are extremely important, Geshe-la.
And then, again, this this, you know, loving kindness and compassion, they are they are very precious, and each one of us in our lives should should be should be close to them, should be should be trying to have them, to cultivate them. And then if one if one then makes effort at developing one one’s good mind, to develop a good mind, then cheating What’s the best way to say? Fulfill? Find satisfaction. Find satisfaction.
Yeah. Okay. So then if one if one trains one’s develop one’s mind, makes effort in developing one’s mind in this way, then one will will find satisfaction, Geshe-la. Yes. One will find one will meet with the happiness that one was seeking, Geshe-la.
And then from whatever we look from whatever we we look from, then again, there is a a a whatever perspective we are we are looking from, all of us wish wish for happiness, and all of us do not wish for any suffering. And in this way, in this respect, we are all the same. And then also, So then And then and then this And then as for oneself oneself is only one, and on the other hand, others are innumerable. So then and then and then the dilemma is standing as that there is this in terms of of of numbers, there is this one’s one’s own happiness alone and the happiness of innumerable others is is greatly different. This is and it’s it’s they are extremely different.
So then because of that, then others are much more important than oneself alone. And then if one is not able to bear or to forbear with one’s own suffering alone then one will not be able to bear with the suffering of many others. And then because of that, And then so then Geshe-la was saying. If one strives only for one own welfare and benefit then it’s only oneself is only one, once one is striving for the benefit of others, the happiness of others then one is much that’s much more meaningful so we are told that on that basis then it is correct to how to say it is best then to act in a way that accomplishes the happiness, the for the sake for the sake of of the welfare of others. Oh, this one.
So then one one and then it is it is it is a mistake then to work for one’s own welfare whilst using others happiness and behavior and so forth at the service of others and Geshe-la was then saying so then just to conclude So then so then one should we are told one should strive as much as one is able to with one’s body speech and mind to And in order to that and in order to do that Mhmm. In order to then and in order to to to do that, one then has to develop. It is very important. It is extremely important that one produces an intention, a determination, a benevolent intention, determination, which wishes to accomplish the happiness of others and and wishes to free others from suffering. And then irrespective of one being religious or not, irrespective of one believing in any religion or not irrespective of one accepting or not accepting past and future lives then everybody there’s no one who does not accept how to say how to say, compassion.
There’s no one who does not praise compassion. And then all of us from the moment we were born, I mean, we have been we have been cared and loved. We have lived under the care and the love of our parents, And then even even when we grow old again And, again, when when we we grow old and we fall and we’re we’re experiencing the and we we we are suffering with illness and so forth, and, again, we we have to be cared for by others. Again, we cannot help ourselves, and we have to depend. We have to rely on the on the on the goodness of others.
Have to rely on on the on the benevolence and the and the compassion of of others. So then we we in this life, we all have to, you know, rely on on the love and and care of others. So then in the beginning of our lives when we are young young children and when in the in the end of our of our lives when we are too old, then in in between these two times, these two moments of our lives when we are not neither too young nor too old then that’s the best time to cultivate, to practice and cultivate loving kindness and compassion whilst observing in reference in relation to to other beings. Very old person to then to to practice them, to cultivate this benevolent mind and help others and benefit or work for the benefit of others. So then this ideal in in between these two moments of life, that’s the ideal time to cultivate these these attitude and to and to and to benefit the world for the benefit of others.
And then again the Dalai Lama is saying for himself, whatever he goes and whoever he meets, again he’s always cultivating this, you know, a benevolent intention towards others, a benevolent mind. And then the the is saying at that moment, that year, he was forty four years old and then he’s saying that he says for a long time now he has been training his mind in this way of of thinking in this cultivating this, train his mind, his benevolent intention towards others. Those.
And And then this, the Dharma explains, is the very essence of of spirituality, of religion, and the very essence of of the of the Buddhist scriptures, foundation, the very basis of of our practice. This should be the very basis of our practice. This cultivation of of this benevolent mind and this intention to benefit others, this should be the very foundation and the very root of our practice. And whatever it is that we that we do, whatever it is that we we think and so forth, we all all all our activities. And we should we should do with with this mind, with these intentions, with these minds, and we should any chance we have, we should, how to say, cultivate these minds, how to say, and and increase this Mahāyāna mind And we should we should work at at at completely completely mixing our minds with that benevolent intention, with that intention to benefit others.
And we should do that. And we should look at the many scriptures and texts that were written about that, about the training of mind in this way, and we should study this this text in order to train one’s mind. And then how do you say? He composed this text on the eight verses of mind training which is which is is just that which is a how to say, a text for for training in this in this for purpose of training these these minds or accomplishing these minds, Geshe-la. And then as for these for example, Geshe-la was saying that if one has by merely having faith, believing belief is the best way to translate by by merely having belief in this by merely believing Wish.
Aspiration. Yes. By merely having the aspiration by the mere aspiration to have this towards this this loving kindness and compassion, this benevolent mind, so forth. And if one practices then, then we are told it is it is truly it’s gonna be truly powerful. And then, yes, it’s then starts finally, it starts with the the eight verses of training the mind and the first the first of those verses, which is saying that with you have it in one translation in English here, and I have a I brought another translation so you can compare both translations.
And so with with the determination to accomplish the highest welfare of all sentient beings who excel even a wish granting May I hold them dear at all times? And and then Geshe-la went through every line of the verse. And the first line is starts with I, with, you know, myself. And Geshe-la wasn’t saying that is referring to himself. So then in the second clause of that line, same referring to all sentient beings.
And next line is saying all sentient beings are more precious than a wish fulfilling jewel. And that is so because because of that mind which wishes to accomplish the great the great welfare. And because because because of of of of accomplishing the accomplishment of the great welfare because of the accomplishment of enlightenment and the mind that of accomplishing that enlightenment then because of that they are more precious than wish-granting jewels and so and and by that for that reason, then he’s he vows to himself, I will always cherish them dearly. And And then is saying, but for ourselves And then for ourselves, we should when we read this verse, we should think because is reading the Tibetan Tibetan version. Okay?
So the Tibetan version in the first line, it says, I. And when we read that, we should think of ourselves. Not Geshe-la, he wrote it. He wrote it for himself. But when we read it, we think of ourselves and then all other sentient beings and we think them we think that all other sentient beings are more precious than wish-granting jewels because it is in dependence on them that we can attain enlightenment so they are that we can attain our enlightenment.
So realizing that, then we cherish them. We are respectful and and and and and loving and and and affectionate towards them. Ten fifty. Ten fifteen. Fifteen.
So then this life stops just right here at the the end of this first verse, and we’re going to start with the the commentary in the afternoon session today. So if you have any questions, please don’t be shy. Because they are different translations, isn’t it? So was was asking because there are different translations, different ways to translate Tibetan. And so the in the translation I I have, it seems that all sentient beings are more precious than a wish granting gem and then in the other translations which would say that the great purpose enlightenment is more precious than a wish granting gem and right here Geshe-la will explain is that all sentient beings are more precious than a wish granting gem isn’t it?
Because the wish granting gem can only grant us fulfill the wishes in our wishes in this life alone. Whilst the in dependence on all sentient beings we can attain enlightenment, happiness of all, you know, future lives all the way into enlightenment. And then and then I was explaining what what we were doing. I was explaining the problem with the translation to the to the Geshe. And I was saying, so some people did translate this text saying that the great purpose, which is enlightenment, is more precious than the jewel.
And other people translated Tibetan saying that also sentient beings are more precious than the wish-fulfilling jewel. And Geshe-la says, well, both are more precious than the wish-fulfilling jewel. Are sentient beings more precious because because due to to them, we’re able to practice loving kindness and compassion, or is it For our own happiness. Is that it? We depend on us for our own happiness for both both reasons.
Then says that there are many and there are many different reasonings that explain how how very kind those sentient beings are to us. But put it put it in briefly, every happiness that we have experienced and experienced and will experience comes in dependence on a lot of things comes in dependence on all all the sentient beings, on the kindness of all other sentient beings. And every suffering that we experience comes in dependence on the I, the conception of the I that we have within ourselves, Geshe-la. So if you were a mother and you chose to Why is that? Well, if you’re not if you’re not because you’re not relying on on others.
Do you know what I mean? I I hear what you say. So, yes, when when one still relies on all other sentient beings, still relies on all sentient beings, even though one is not cultivating any actions of body and speech so as to benefit others one can still cultivate the thoughts of enlightenment in relation to all sentient beings and one still depends and relies on all sentient beings after all you know everything that you have the retreat house and the monk’s robes and everything comes in dependence on others. This one. Okay.
Yeah. Yeah. Yeah. Just hang on. Okay.
This one. Okay?