Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. Geshe Pema Tsering opens this 66-minute session with a striking claim from Lama Atisha: many ordained scholars in Tibet are not truly Buddhist because they lack the two causes for genuine refuge — confidence in the Three Jewels and a real understanding of suffering. The commentary concludes the Lamrim’s chapter on refuge, first explaining why worldly gods such as Īśvara cannot protect us from saṃsāra, then unpacking the Buddha’s instruction to “know suffering” — not ordinary pain that even animals feel, but the suffering of change and the all-pervasive suffering of being driven by karma and afflictions with no control over one’s life. A child weeping when a toy is taken away illustrates how ordinary beings mistake fleeting pleasures for genuine happiness. A brief Q&A follows on innate afflictions and how attachment ends when one sees apparent happiness as suffering.
File metadata (for organising)
File: Sunday 2006 03 05.mp3
UUID: f4da8968-5c11-467e-869e-201f569f0a33
Teacher: Geshe Pema Tsering
Collection: z Unallocated multiple years (Geshe Pema Tsering)
Date: 2006-03-05
Recorded at: Buddha House Adelaide
Duration: 66.2 minutes
Words: ~4,883
Okay. So then then is certainly has to give rise to a good motivation now. And then with the wish with the wish to bring all sentient beings to the state of enlightenment, then we we think that now we are going to listen and study these teachings on mind training, and then and then practicing them, we attain that enlightenment for the sake of. Then we are still on the on the chapter on of the thirty-seven practices of which refers to the the taking of refuge. And we are just about to finish the commentary.
The commentary is now quoting different authors and and is quoting now And says that we who are looking for protection from the fears of of cyclic existence and of the sufferings of the three lower realms, then we must we must go for refuge for the the the the transcendent one, the Buddha. And then others other worldly gods, such as Īśvara and so forth, and other gods and Nagas, even though they are powerful, they might be powerful, they cannot function as refuge to us because they themselves have not passed beyond cyclic existence. So then and then the text goes on to say that having reflected on this again and again, and then Gela was saying, so then having reflected on the qualities of the Buddha as as a as a refuge and protector, and then having reflected on the on the, how do you say, the lack of ability of worldly gods to protect us from from the sufferings of saṃsāra and so forth. Then our our trust and our confidence, our faith will will grow in in in the the qualities of the Buddha. And then our continuum our continuum will then become more pure.
And Gela was then saying, so then all the obscurations that we have that that were how to say, that were making it impossible for us to see the qualities of the Buddha, then all these obscurations will start to to disappear, and we’ll start to see more clearly and and more qualities more clearly the qualities of the Buddha, and we’ll start seeing more qualities of of the Buddha himself. And then and then like this, we’re practicing the trainings that were taught by the Buddha, then our our actions will become just like like those of of the enlightened ones themselves. And furthermore, Gela was then saying, so then . And then we will we if we if we practice in this way, if we reflect reflect constantly in this way, then we’ll be able to see the qualities of the Buddha. We’ll be able to see the shortcomings of the worldly gods who can protect us from these sufferings.
And then we won’t we won’t take refuge anymore in in in these worldly gods, and we will start only to take refuge and to rely on on on the on the Buddhas and the on the three precious jewels. Mhmm. And then and then furthermore, the the goes on to mention that in the country of in the country of Yama, who who who put all his trust in the Three Jewels, then there was he was the one of how to say? He was the happiest person in that country. There was no one more happy than than he was because he relied completely in the Three Jewels.
And then also in the country of who did the same, who relied, then, again, who who who fully relied and trusted in the Three Jewels, also, was no one who were who were who was more happy, who had more well-being and more fame than he did. And then the text concludes saying that the same happens to all who carry out the dharma in the same fashion that as they did, and then. Okay. So then and again, referring to ourselves, the the text says that we ourselves, if we also put our trust in the Three Jewels, it is certain that happiness, well-being, and fame will will will come our way. So then, Gela, then concluding that saying that if if we if we rely then, if we put our trust in the Three Jewels up until we attain enlightenment, the text is then Gela is interpreting the text that is telling us that we won’t experience suffering up until when we attain enlightenment.
Okay? So then, Gela, then Gela then reading through the next quotation, which is from Geshe Karak Gomchung. Geshe Kharakpa is then saying, if you rely on them, then they will not deceive you. So and then there is none other than the Three Jewels who who possess this quality of of being non-deceiving. And then so because of that, always take refuge, always take refuge on the Three Jewels.
Always go for a for the Three Jewels. I think Gala was then saying, so then there is no other refuge than other than the Three Jewels who who is one hundred percent undeceiving. Only only the Three Jewels. Every other refuge, you cannot fully rely on them. They they will not be able to protect oneself fully.
And then Gela further, Gela added to to that in the end, saying that if one goes for refuge to the Three Jewels but goes without how do say? Takes a refuge half hearted half heartedly goes for refuge, then then one one will not be able to derive this the full benefits. But, again, it is not the fault of the Three Jewels. It’s the fault of one’s, how you say, lack of confidence and lack of faith. Okay?
So then and then Gala was reading again the last line of the verse saying that because of that, then one always go for refuge of the Three Jewels. And then Gala says, you know, was saying, so then if one does follow his instructions, the instructions of, then then everything all the all one’s practice, everything else will turn out well. So then and then the finishing with the this chapter, the chapter, the author then quotes Geshe Tonpa himself saying that Geshe Tonpa used to say that all worldly gods and all humans, they themselves have not passed beyond fear, beyond the fears of Samsāra. So then, because they do not have the because of that, they do not have the power, the ability to protect others, to give protection to others, to be a refuge to others. And then so then they are said to to not be the constant or the permanent refuge.
So then whoever it is that you you take refuge in must be refuge that can provide temporal and ultimate happiness. So then all the happiness must be a refuge that can bestow that can certainly bestow on one to oneself every happiness. So then so then the text says, so then so then one one takes one then places one’s mind, one’s trust and confidence wholeheartedly in the Three Jewels. And with respect, with a mind filled with respect and devotion, then one, how to say, fervently goes for refuge with the Three Jewels. And then Gela briefly said, so then, again, I briefly explained, so then the the the worldly gods and and so forth, they do not have the power to protect oneself, to give protection from the fears and the sufferings of cyclic existence.
And then, again, only only the the Three Jewels have have this ability, this power. So then, again, one one relies on them and goes for refuge to the Three Jewels. And then also, as for as for the refuge, then it is Geshe Tonpa states, it is the basis, is the very foundation of the path. It is the prerequisite, and it is it is the supreme means of of clearing away all obstacles, all all hindrance, every hindrance. And then Gela explained, so then every hindrance every hindrance to to to to happiness, every hindrance to the happiness of humans, the happiness of gods, every hindrance to to to liberation, and every hindrance to to enlightenment.
It’s the one thing that clears away all these obstacles. It is it is taking of refuge. So then Gela says, now as for taking refuge, I was briefly explaining that the taking of refuge relies on two main reasons, depends on two main reasons. And then one of them is knowing the qualities of the Three Jewels, the the the the abilities and the qualities of the Three Jewels for protecting oneself from all the sufferings of the sufferings of cyclic existence and then accomplishing every happiness. And then And then knowing all these having known all these qualities, then one then puts on confidence, one trust in in their in their ability for protecting oneself from actually from from this actual sufferings and and and and providing every happiness to oneself.
And then Gela was then saying furthermore, but but because we do not know, because we do not understand that the cyclic existence, in cyclic existence, everything is suffering, then we do not actually make a move, make a make a wholehearted move to take to take refuge, refuge and put to place our trust in in the Three Jewels and take refuge in them. So then Gela is saying so then so then the main reason so the first reason is then placing one’s trust and confidence in the the qualities of the Three Jewels, in this ability, in the qualities of the Three Jewels. And then the second main reason is then understanding, knowing, suffering. And then Gala was making a reference to one of the first teachings, the first the the Buddha Śākyamūni, when he starts his teachings, he says this Gela said Buddha Śākyamūni was studying that one must know suffering. I think Gala was explaining, but what which suffering is it that the Buddha Śākyamūni was referring to?
It is not the the feeling of the from the aggregate of of feelings that we have. It is not the feeling of of pain or suffering that we have. It is not, for example, pain of an illness or of a wound and so forth, that even animals know those feelings of suffering, then I was saying. So then so then when the Buddha was telling that we must know suffering, then Gela was explaining that the Buddha was not referring to this sort of suffering that even animals can know that. So then started quoting the many happiness that we experience as human beings.
So the happiness of human beings and and and and good health and money and a lot of possessions and a lot of friends, and a lot of servants, and so forth, and all these that we call happiness, all these things that we call happiness. And, again, I was explaining, the Buddha was telling us that we must understand all these things, them to be suffering. Los. Los. Los.
Los. And then also so then all this all sorts of human happiness. And also, the the the great happinesses of gods who live for for many, many thousands of years. You know, Gela was then saying, so then but then we we still we do not go how do you say? Ouch.
Is that how you say? We do not say ouch. Ouch. And we do not go we do not go for we do not go for a huge wholeheartedly because of that. So Gela is saying because it is very difficult to know those things to be suffering because we we are we are readily we readily believe all those things to be happiness, and it’s very difficult to give rise to the notion that those things are actually suffering.
So then Gela is saying so then that is what we must understand to be to to actually be suffering. So then Gela is then saying, so how is it that these things are suffering? So then Gela was then saying, so we don’t live we don’t live more than one hundred years or so. So after that time, these things have to will go away. We have to be separated from all these these things.
And then was then saying, during this time that we are living in this world and we we we strive, we engage in all sorts of activities and and all sorts of hardships in order to to obtain these these things. And Gela was then saying that most of the activities that we engage in, in order to obtain them, they are all non virtuous. And then with all this collection of non virtuous, then bring forth they will bring non virtuous results in the future, and then it will just, how to say, perpetuate this cyclic existence. So then And then in this way in this way, we know how how the all these these things, they are not they are actually not in the nature of happiness, and they are Gela concludes, they are in the nature of of suffering. And then we we are they are they are how do say?
Even though they they give this temporal happiness, and everybody is is is, how do you say, going after this this sort of things, they are not it is not something that we can rely on and put our trust on. So then So then so then in this way, so whatever whatever non virtue we engage in, then that that will produce great suffering in the future. And then even if we if you are to practice virtue, then at most, we we will experience in the future a happiness such as the one we have right now. But we will not and then, lastly, we will not experience any happiness greater than the one we are experiencing right now, such as stable stable, how to say, reliable happiness or liberation. So then Gela says, but we because we don’t we do not know this reliable, stable happiness of liberation and enlightenment, Gela says that that’s the happiness we must strive for.
But because we do not know this of about this happiness of liberation and enlightenment, then we we we we regard this happiness that we have right now as as being something great. And then Allah was giving an illustration of of of a young child who then has regards a candy, a little, I would say, a little treat as a source or as great happiness. And we are just you know, as I said, we are just like this this little kid. So then a little kid then is is was playing a game or or, you know, having having some sort of of fun, then this this kid will be happy. And then when this game is taken away from from this kid, then the kid will will cry will start crying out.
And then just and we are we are just like this kid again. So then Gela is explaining the meaning of a word, which is which is the actual meaning of of this word is is the literal meaning of this word is infant, is a child. And then that word is used to refer to ordinary beings. And then, you know, explained, so then all all ordinary beings, such as ourselves, we are like we are like children. And then Gela says, we we do not understand suffering, and we do not understand that there is real, reliable happiness.
So and because of that, we are just like like children. So then, again, as for all those things that we strive for, they are all in the nature of the suffering of change. And then Gela explains, and then whilst we’re striving to obtain all these things, which are in the nature of the suffering of change, then again we engage in all sorts of activities and then again we create all sorts of negativities which will impel us further into the cycle of existence. And then in this way, again Gela then in this way we go round and round overpowered by karma, by our actions and the afflictive emotions. And then and that, Gela says, that’s how to say, going around whilst, how to say, impelled by karma, by our actions and our afflictive emotions without having any power over ourselves, over our lives, or circumstances, and so forth.
Being totally overpowered by this this combination of karma and afflictive emotions, that is what is called the all pervasive suffering. That is saying that all phenomena is in the nature of all pervasive of this all pervasive suffering. And then Gela is then saying, so if we were to have any power, if we were to to have any independence or power or how to say what’s the the word for? Control with with will. How what’s the word?
Willpower. Willpower and so forth. Then Gala Gala is explaining this is a very it’s a very how do say? This word a has a whole variety of meanings of meanings. So then Gela was saying, if if we if we were to have any of this independence, control, or power, or I will say, willpower and so forth, then we will not get sick, we will not get die, will not die, we will not get any illness, any discomfort, and so forth.
But because it is not so, because we are overpowered, As a matter of fact, we are overpowered by disturbing afflictive emotions, then we experience all these things. . And then again and then again, Gyala says, and then we do not know again, we do not understand. We do not we do not know this pervasive suffering. And then again, Gela quotes when the the Buddha was telling us that we must know, we must understand suffering, and the Buddha was referring, as Gela explains, to the suffering of change and to this all pervasive suffering.
Those are the the suffering that we must understand, we must know. And then Gela says and so then Gela says and so then, again, we do not understand the suffering, but then understanding them, if we are if we understand them, when we understand them, then then we we then have to develop this mind that wishes not to meet with any of the sufferings of or this this this the sufferings that we regard as happiness. So then we have this mind that does not wish for any of this happiness which are in the actually in the actual nature of suffering, and then we we we develop this wish, this this mind that that wishes for us not to meet with the sufferings again. And, again, on the other hand, we develop a mind which wishes to be free, completely free from all the sufferings. And then if we are to to accomplish this, then Gela says we must rely the only the only refuge that can provide protection from all the sufferings and can provide a way, a path to to free oneself from from these sufferings, again, is is again the Three Jewels.
So then, again, one must then puts one trust, know how to say, the quality of the Three Jewels and goes for for refuge to the Three Jewels. So then the lines are saying, then those, again, knowing the qualities of the Three Jewels, and then knowing the power to protect oneself from all the sufferings, and then and then the ability for them to free oneself from all the sufferings. So then those are the two main reasons why one goes for refuge to the Three Jewels. And then so then one must then develop this mind, develop a state of mind which which regards everything, all this suffering, all this happiness that is actually in the nature of suffering, regards all of it, as Gela is saying, as as poison, just like poison sees it, all of it as as if it was poison, and then in this way wants to abandon and to give away to give up all this suffering, and then goes wholeheartedly for refuge to the Three Jewels. And then Gela says, so then this this is how you you go for refuge, and then Gela is then concluding something.
This is very difficult to accomplish. So if one if one gives rise properly to this mind which has full confidence in the Three Jewels and the qualities of the Three Jewels, and one has this whole aversion to the sufferings, the fear and aversion to the sufferings of the of the of saṃsāra, cyclic existence, then one will will will have one will accomplish properly the taking of refuge. And then we conclude this this chapter when Gela then says that Geshe Sherab Gyaltsen himself, he he said all this, he explained, and he taught all this, and he practiced in just this way. So so we’re starting here today. Okay?
So then the license. For refuge, then we we have this prayer of refuge. I go for refuge to the lama, go for refuge to the Buddha, to the Dharma, to the Sangha. And, again, I said, it’s very easy to recite the prayer. But if one is is to think about the taking of refuge, then it’s very difficult.
So then, as I explained before in a in a a in a previous teaching, from this text itself, there was a there was a quote from Jowo Atisha, from Lama Atisha, who then was saying that amongst all the ordained Sangha and all the scholars of Tibet, there are many who are not Buddhists. And then Gela explained, it all comes down to this, it all boils down to this because they do not have these two thoughts clear in their minds, accomplished these two causes for refuge in their mind streams. So because of that, they do not take a whole heart of refuge in a sense. The the the knowing the good qualities of of of the Three Jewels as the only ones who are able to give protection and freedom from the sufferings, and then, again, knowing having this aversion and this fear of the sufferings themselves. This this refuge, which Gela was explaining, is like the pure is a pure refuge.
It’s one hundred percent refuge. But then still, even if one does not have this pure this realization of this pure refuge, then still if one if one likes the Three Jewels, if one sees the good qualities of the Three Jewels and and thinks, oh, they can protect me from suffering and so forth. Just this is already very greatly beneficial. So then Gela is speaking for himself and say that he himself for he himself, it’s quite difficult to accomplish that that that pure refuge that that Gela was explaining. Because we do not understand that because we do not know the suffering that phenomena are in the nature of the suffering of change and the all pervasive suffering, then we do not make any effort to to be free of this suffering.
We do not make any move in the direction of of taking refuge, and we we just remain believing that the suffering is actually happiness. So then, Gela is quoting a verse from from Śāntideva, which says that even though we do not wish for suffering, we remain, how to say, gathering, collecting its causes. So then I I was questioning with respect to understanding the suffering of change in Gela says it is very difficult. For firstly, Gela says, the all-pervasive suffering is very difficult because it’s very difficult to understand. We do not know that we are we do not understand that we are actually overpowered by these actions and afflictive emotions.
And then as for the suffering of change itself, it is also very difficult to understand. To understand it is not easy at all, Gala was saying. Because if we just stop and to watch ourselves, when we are experiencing happiness, we do not understand that that happiness is in the nature of the suffering of change. It is going to change into suffering. We still believe that that is happiness, actual happiness.
So then it’s very difficult, says. Even that is difficult to understand. So then you have any questions, Gala says? Yes? So then the last thing is saying, so then it’s okay to do that.
And it is even though it is beneficial to recite verbally this prayer, and I said it is more beneficial if one is actually thinking about it, thinking about this prayer, reciting mentally, so to speak. Any more? So then, they are they come they are controlled by karma. As in and explains, so then the the word that that is used in Tibetan is used in translated as innate afflictions. So the which is not to say that they are inherently existent inherently innate, but the innate afflictions.
So then meaning just meaning that they they they readily come about as soon as we meet the object. For example, Gala was then referring to the object of attachment. As soon as we meet the object of attachment, at that that very moment that that afflictive emotion attachment comes about in our mind stream without us making any effort. It just comes almost naturally. And then I was explaining, yes, they come they they are how to say?
They’re about this because of karma, because of because we have they have previously come about again and again. So then again, now it’s they come they come again. So then, if if if one is to eradicate these afflictive emotions from the from the very root completely, then one has to realize emptiness. One has to have a realization of emptiness. Now if one is is to just stop them while whilst they are still coming, then one has to apply what is called the antidotes to the afflictive emotions, respective antidotes to which to which afflictive emotion.
You wanted to ask something? Just in regard to how you’ve been happy still from being happy. From being happy. So then Gela is saying, so then what we have to the attachment that we have to get rid of is the attachment to the notion that that suffering is actually happiness. So then so then what we have to understand in order to get rid of this notion of this this attachment to suffering as happiness is to understand that that is actually suffering, that that is not going to give us any ultimate reliable happiness, that that is in the nature of of karma and afflictive emotions, and that is going to give only more suffering in the future.
And then if one is to is to, how do you say, attain any ultimate happiness, then one must must give that up. So this is the way that one, how to say, starts to get rid of this this this notion, this attachment to to something as happiness. So then if if when when you understand when you understand that that what you call happiness is actually suffering, then then there will be no more attachment for that. You have have already finished the attachment to that. So then again, the the Sangha is the third of the Three Jewels.
And then going for refuge one goes for refuge to the Sangha for the same reason while while one goes for refuge to the other two Jewels in order to to get protection from the sufferings of cyclic existence and to be protected from the sufferings of the lower realms of existence, so that one goes for a future. So then then first, so then the the Sangha jewel is also has the same ability to protect one from from the suffering cyclic existence as as the the Dharma jewel and the Buddha jewel. They are all they are all in the nature of the Buddha jewel. And then Gela is saying, for as for what is the Sangha, they are they are the Ārya beings. They are what is called noble Ārya beings.
So then, Gela says, so then there is there is it’s not the case that that we ourselves, for example, are the the actual Sangha Jewel, Gela says, the actual Sangha Jewel, as it is taught in the teachings, is only they are only Ārya beings. But because we do not know, we cannot recognize Ārya beings, so it is taught to us we must regard, we must give rise to the notion that everybody in the community of practitioners who is helping ourselves to accomplish the Dharma, that everybody is the actual Sangha. We must regard them, must visualize them, we must give rise to the notion of them as such. And then is also taught that we must regard the teacher who is teaching us the Dharma as the actual Buddha. And then again, the Dharma that that person that that being is teaching as the actual Dharma.
We must give rise to these notions. Okay. Looks just