Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. Working through verses 49 and 50 of the Wheel of Sharp Weapons, Geshe Pema Tsering spends 44 minutes tracing a string of everyday sufferings — illness attributed to spirits, being forced to follow unwanted orders, crop failure, persistent poverty, and physical ugliness — back to specific past karmas: broken vows, mistreating teachers, miserliness, and disrespecting sacred objects. A vivid image of fear conjured in the dark illustrates the session’s central theme: harms appear to come from outside, but the mind is their true source. A story from the Buddha’s time — a wealthy king who lacks contentment while a satisfied beggar has almost nothing — anchors an extended section on desire and generosity. After each causal analysis, Geshe Pema Tsering leads practitioners in a personal commitment to reverse the underlying pattern.
File metadata (for organising)
File: 08 w of sw 2002 03 30.mp3
UUID: b75a07a1-3555-4b4b-a751-a3344ffd16cc
Teacher: Geshe Pema Tsering
Collection: Wheel of Sharp Weapons (Geshe Pema Tsering)
Date: 2002-03-30
Recorded at: Buddha House Adelaide
Duration: 43.7 minutes
Words: ~2,999
Yeah. Forty nine and fifty between there. So that’s completed. So, if one, have created the karma in one of the previous, in the previous life such as, the negative karma of breaking, the vows and, breaking, different commitments. Then, in this life, or next life, that one will experience the suffering of of different sicknesses such as, known as, like, we we getting sick under the power of the spirit or or something like a, what do call, impure thing disturbing ones.
What you call impure or like a negative forces disturbing one’s mind such as these sufferings that is a result of that. And also, creating the negative, karmas in our past life such as, in dependence upon different, holy beings such as worldly gods and, those gods gone beyond in the sense like liberated gods, like the like a four great kings and so on. And dependence upon them, we too again create negative karmas by going against their advice and so on. So those negative and these different state of suffering that we suffer is those result of the result of those actions. So, these different, state of suffering that we face, such as getting sick and so on, are the result of breaking vows and going against the will of those holy beings such as different levels of gods and also, breaking, the tantric vows and so on.
All these, are known as, the cause for our suffering at the, at present. So so these different suffering or harms that we receive from outside as it seems that it is receiving us from outside, in reality, there’s nothing solid from outside, it is harming us. It is our own, negative karmic result that one is experiencing. So so then, like a different, everyday today like people, experience different sicknesses such as that saying that, it is, the harm that is given by local spirits, some like harm given by, local protectors or different spirit or harmed by, harm received, like we we say that those things that we receive from different powerful spirits. So, all these, comes under that category.
Yeah. So we see, in our mind, we we perceive, we we we think that the harms are coming from outside towards one. As we see as a harm giver from outside giving harm to us. But but if you really look inside, deep into your mind, then your mind is the one which is creating all those harms. It’s not out there something that is actually giving harms.
So so from now on, I will I will I won’t blame outward things, outward things for harm that I’m receiving, saying making this commitment to oneself that I look inside, it is my mind that is creating these and may to that to be successful, may you bless me, like we request in that way to the deity or the guru that one visualizes in the space before. So, so these are different things that appears to us is known as the ordinary appearance. So we are in the world, our ordinary appearance, we have this conception, ordinary conception. So when you look into it, it appears as it’s being something outside. For example, like if you are in a very lonely area where there’s no one around and it’s a it’s a place of big walls and a lot of trees around and if you’re looking from in the dark time, in the night, if you look from distant, you might like, your mind might create something like a fearful thing on the other side.
And then when your mind, ordinary conception, things like that, fear of something being there, then, suddenly, that because of that fear, our mind creates something actually being there like even seeing something moving around. No. Actually, there’s nothing there but we we create our mind creates like that. So so then you get really scared or you have a strong fear that that might cause your mind to get sick. So these things happen.
And next point that, that we, under under some somebody’s rule, like say, some ministers or, general, they might command us to do, like some things that even we if we don’t want to do it, we have to follow their orders, and that type of sufferings we too go through. So if one is to experience that that type of suffering, then it is also a result of our our past life’s deeds, negative deeds and such as, if one have, if one have, have, what do call, chased one’s own relatives away from, where they are living or took took over their place and or you you tell your guru to leave, you don’t want him around, like that kind of negative karmas as a result of that kind of negative karmas. So all you could be ministering one of your past lives and like forcing other followers to do even if they don’t want to do like forcing them to leave somewhere else or or even among friends. You’ve been good friends for a long time and sometimes you didn’t want him or hurt him and forcing them to leave. These kind of negative karmas that we create, it’s a result of those negative karmas here.
And and and from now on, that I I will never repeat that kind of actions in like I did what I did in the past. I will now on engage in a good action. I will help them and be close towards those and give no harm to them. In that way, may I be able to perform that kind of actions and in that way you request to the guru that you have visualized in this space before you. So, again, such such a situation can arise to such as like one self being the leader of the group and and and then the followers around, they misbehave and one have no choice.
One has to get rid of those kind of people, those kind of followers. So, one can also face that kind of situations. So if that sort of situation arises, then how you react to that is for that him or her being here in this group is not much of benefit benefit. I’m now, what do you call? That choice, I’ll let him, push him away to another place.
May the other place where he or she is be more beneficial to him and others. In that kind of, what do call, attitude you you can send those people away. So, in that way, in that manner, you if you need If you are faced with situation, in that manner, you you you send people away. Otherwise, or with the with the mind of benefiting that person. Not not the mind with the not with the mind of being oneself being the leader of the pack and using the power, not in that way.
No. It’s trying to be clever, but in meaning, in reality, you’re chasing the person away. If you that’s just being clever way of doing it. And if you have the motivation that make the other place be more beneficial to that person, then you don’t receive that negative karma of letting people chasing people away. And now, moving to next point which, facing the suffering of losing one’s wealth such as for example, one have a big store of, grains and so on, store some places, the bugs getting into it, the insects getting into it and getting it away and losing that type of sufferings.
And also if one have worked in a field, suddenly big hail storms comes and ruins all the crops or there’s a big earthquake and so on. I mean, big disasters where you, again, experience these different types of sufferings. So, so that too is a is a previous karmic result. And, people who are living in that area have, in the previous life, they have created a karma, a negative karma, which is again, have taken a lot of commitments or receive different kinds of vows and so on, commitments and precepts. And, not keeping it, pure, breaking those commitments and so on.
What have created this karma of breaking the commitments. So that’s the result of that. People who experience that type of sufferings. So so how we should There’s no one to blame if that happens. And at least want how I want you to think is that I am experiencing this as sufferings because I have committed the karma in the past such as breaking the commitments and so on.
So such as, like breaking commitments, especially according to this text, is you first took someone as a spiritual guide or a guru and, and then later on you go against his or her advice and, and also breaking, the commitments that is given by the gurus. So what is the commitments are known as the things that you should do, and so that you should practice always. Those are the commitments and vows are known as, things that you shouldn’t do. So those are different things here. So, so, for now on, I I will I will not break any commitment or the vows and, and keep them as pure as possible.
That’s how you should commit yourself. So next point that those who are we are known as the seekers of happiness. So, we are known as the seekers of happiness but, but every, but, we don’t, we have, the suffering of not getting the happiness that we are seeking for, even from the very poor one to the very rich one, even if you are very rich, you still have, you still have once a different state of happiness. You have a suffering of not finding those state of happiness. And in our cases, we we we seek all types of happiness but we we can’t enjoy that because we don’t have it.
Because, one thing that, that we have that type of suffering is because because we have no satisfaction. The more you are you have, the more you want. So for example, like, in most cases, it’s it is that we experience. If we have a hundred dollar, we might think I will be I will be satisfied if I have thousand. So and suddenly you got a thousand dollar with you and then again you’re not satisfied, oh, I’m gonna have a ten thousand.
So then So So then when you have ten thousand, again, you are still not satisfied, you might want a hundred thousand and you want to put in a bank and save it and so on. And that and you want, in a way, you want the whole wealth of world to yourself. That’s how we are not satisfied with. And that is how we all similar in this manner. And that you can’t even point to one person that is say says, I don’t want any money now.
So, it’s completely satisfied. And this because, it happens this because our desire, the desire that we have, is getting bigger and bigger. So so that’s why in the teachings, it it says that, it should be You have Should have less desire and and and what you call contentment, strong contentment. So that is what you need. So if you if you have a contentment, then even if you have little things, you’re content and and you’ll be you’ll be satisfied with that.
Yes. So the There was during the time of Buddha, there was this history written saying that there was a king called Shakya and he wants to wants to do some generosity and keep some, he had a piece of nuggets of gold and that he wants to give it, to some poor beggar, poor poor person who needs that. And and so, and then he asked Buddha, whom should I give this to? So Buddha so then when Buddha checked, whom this should be given to, Buddha found out the king himself needed the most. No one else it was king king himself needed the most.
Yeah. Because So, the king, he owns the whole country, he the palace and everything, but still he’s not satisfied. He has not, not content and But the king thought to whom he will give the one of the go to one of the beggars. That beggar, Buddha found out he was content with his life. He was happy.
Because the the beggar he was he lives day to day. And what he eats, what he gets in the day, and then next he lives with what he gets next day. And he has not a strong, great desires for something big. So because of that, he don’t have great expectations. So give it to yourself.
Buddha told him. So having less desire, is is good to be like that. If you if you have less desire, then whatever you receive, you’re content with it and you’re happy. So, what are you If you’re content with what you receive, then, that’s, that’s good. If you’re content and because, doesn’t doesn’t mean you have to receive more than what you want, more than what they give because it won’t ruin you or whatever.
You just be satisfied with what you receive and and then and that if you are content with that, then you you you what your mind is in a happy state. So so the greater the desire, the poorer one becomes. So so that’s yeah. And it come happens that more you strive towards that never achieve what you want. So, so if one have in one previous life, if one have acted as a miser, had a strong miserliness that didn’t want to give anything away.
For example, being general practice generosity to to the other sentient beings or or made offering to the triple gems and so on. If it And instead being very miserly, being very miserly that one one is attached to one’s wealth. In that though if one have created that kind of karma, then in this life or next life, one will experience this different karmic result. So so, from now on, I will I will, I will practice generosity, such as give give things to others, and make offerings to the Triple Gems or make offerings to the Sanghas and and do these practice as much as possible like that way once you once you train one’s mind. So, though, it happens in the in this world that, we do make, what do you call, offerings to the to the triple gem, Buddha, Dharma and Sangha or or we make offering to the Sanghas and we do these actions, virtuous actions.
But but in most cases, most people do it in order to in order for for in order to become famous or in order the other people to like you with with that kind of wrong motivation. So when the when you do again with with with that kind of motivation for your reputation or for you to become famous, then that way if you do it, then again, it’s a it’s a wrong wrong wrong way of doing it. And also, like giving to some of those you like and not giving to those who you don’t like. So if you if we do act in that way, then our our that virtuous and pure virtue that we perform has a fault. So so instead of in instead of practicing in that way, instead you do whatever you offer.
Like, so for example, if you offer one butter lamp offerings, you do it with a good motivation that I do this practice of offering and made this virtue benefit all sentient beings. And that way, if you do it, then that that’s the way how you should do it. So, and then, go to next point which is, again, we have experienced this suffering that, that for example, we are we are born, as ugly features and, not having perfect shape, and size. People look look down or say something bad on you and that type of suffering that we go through too. So, so that that’s the again, result of our previous karmic actions such as, if we, in one of our pre past life, if one have committed this negative karma such as, destroying the image of Buddha or or refuge objects or or causing harm in others body and so on.
If one done that, then those are the that is the result of that, one experiencing that type of sufferings. So so if we have a perfect human body, again, like a beautiful human body, then, it finds easier for, to help others too. So, so, so in order to get a perfect beautiful body, like one of the main practices, we have to practice tolerance or patient. So let’s say like, for example, like if the guru is looking, what do you call have a beautiful teacher, body, physically. It is said that the disciples find easier to, to generate faith in him or her too.
So if So so if we do respect, the gurus and the Buddhism and Sangha and so on, and give no harm to others, then, in in our future lives, we will also have these qualities, that we seek, we see in the gurus, at present. So, that, so we should, like, commit, to do those, kind of good actions from now on. Yes. Even, it it says, here, dharma text, usually what we do is, if we don’t use it, we burn them. But it is said according to the text, burning it also is not the best way.
Just to keep in a pure clean place is the best way of of doing keeping the dharma books.