wheel_of_sharp_weapons_commentary_3_geshe_tashi_tsering
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wheel_of_sharp_weapons_commentary_3_geshe_tashi_tsering [2018/02/26 18:13] (current)
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 +======= Wheel of Sharp Weapons by Dharmarakshita ======
 +
 +[[Wheel of Sharp Weapons]] by [[Dharmarakshita]]
 +
 +
 +For a formatted downloadable version, please see: 
 +
 +http://​www.ayurveda-california.com/​distance_learning/​index.php/​buddhist-masters-program/​wheel-of-sharp-weapons/​wheel-of-sharp-weapons-commentary-3-geshe-tashi-tsering
 +
 +Buddhist Studies Programme
 +Subject: Wheel of Sharp Weapons
 +Teacher: Geshe Tashi Tsering
 +Interpreter:​ Ven Lozang Zopa 
 +Tape No: 3
 +Date of Teaching: 6th November, 2003
 +Transcriber:​ Lozang Rigsal
 +
 +Side A
 +
 +Yesterday Geshela left off on the 19th verse, page 3, which reads:
 +
 +When the substance of (our) daily necessities74 is spoiled75,
 +it is through deprecating76 the daily necessities of others.
 +This is the weapon of negative action returning,
 +now I shall provide77 the daily necessities of others.
 +
 +Typically the cause that is similar to the effect of taking what has not been given is that we squander away the daily necessities and substances that we have at our disposal. ​ That they go to waste, or that they are lost to others. ​ Typically this is the way that we explain the causes similar to the effect of taking what is not given. ​ Here, however, the text links it specifically not just with taking what is not given but actually through deprecating,​ that is to say disregarding or down playing the daily necessities of others.
 +
 +In particular the author of our commentary here says that as for this disregarding or deprecating the daily necessities of others it is of course to deprecate their wealth and material resources of another person. ​ But in addition to that if we were to separate a person from that wealth or from their retinue, the people who serve them and then take them into our own power, our own sphere of influence, this also results…this is also considered dismissing or disregarding the daily necessities of others. ​  ​Basically,​ when we think ‘may I have whatever is good’ and we are indifferent to whether another person has it or not, this can be considered disregarding the daily necessities of others.
 +
 +In fact in the Vinaya, in the section that discusses taking what is not given. ​ This type of issue is addressed. ​ In fact that section on taking what is not given is very very extensive. ​ There are a great number of pages that discuss these points. ​ Of course we know that if we were to make use of something that we have no authority or ownership over then this is taking what is not given of course. Isn’t it.  We have no authority or rights of use to a particular thing. ​ If we unknowingly use it not recognising that it is actually something of another’s then it is kind of like stealing. ​ But knowingly making use of something that we have no authority over and is owned by another would be like snatching it or actually robbery you might say.  In any case what if there is a situation in which there is common ownership. ​ Something where you have some degree of authority or rights of use over where for instance maybe you don’t have any ownership claims to the thing but because you are working for somebody in your capacity as a worker or
 +a volunteer ​ you are allowed to use certain things. ​ Like for instance at Chenrezig, what type of authority do volunteers at Chenrezig have to use the things around here.  Certainly they are allowed to use the toilets right. ​ The Vinaya actually mentions soap in particular. ​ If a person was to use heedlessly make use of this type of soap then the effects that are similar to the cause and the effects that are the fruitional effects would be the same as taking what is not given. ​ In the Vinaya it says heedlessly using something that an other person owns or that you own in common with the other person has the same effects as taking what is not given.  ​
 +
 +It says that novice, that’s getsuls, and fully ordained monks, that is gelong would not incur a fault that is similar to a defeat or defeat as the case may be because they do have some authority or permission to be using this substance. ​ But the negativity is a very serious or grave one.  ​
 +
 +In fact Geshela says that in his position as a Geshe here at this centre he is….it would be quite easy for him to incur this type of fault. ​ For instance he has soap up at his place that he uses to wash his hands and different things and…or for instance food.  For the centre provides Geshela with what he needs be it soap or food or these different type of things. ​ So if he runs out of soap the institute buys him more soap.  So if you were to think Oh well I don’t have to be stingy or miserly about the soap that I use because I know that once it finishes the centre will buy some more.  So if he uses it heedlessly then he could incur this fault. ​ Understand?
 +
 +These are all occasions in which a person is dismissive of another’s daily necessities. ​ Or dismissive of another’s goods. ​ Right? ​ Is that clear? ​ The effect that is similar to the cause of these actions include also for instance if two people were to go out and work really hard to make, turn a profit. ​ The one person puts in a lot of work and makes a decent profit. ​ The other person doesn’t make a profit no matter how much work they put into it.  Their failure to make a profit despite doing the same amount of work is an effect similar to the cause of being dismissive of another’s daily necessities. ​ Of another’s goods. ​ So there are a variety of causes similar to the effect that come from this kind of behaviour.  ​
 +
 +Some people might say Oh things just don’t seem to work out for me.  Yeah.  Or sometimes in English we might say Oh I don’t have good luck.  Right? ​ The fact that things do not work out well for a person seem to be related to this kind of behaviour. ​ So the point is then that we should work on providing the daily necessities of others.
 +
 +20
 +When (our) mind has no joy78 and there is no clarity79 in (our) heart,
 +it is through accumulating negativities80 in other lives.
 +This is the weapon of negative actions returning,
 +now I shall abandon the conditions81 (supporting) the negativities of others.
 +
 +Now the author here says that about this mind having no joy and no clarity in our hearts and so referring to an occasion when for seemingly no reason we experience no joy in the mind but rather are beset by a very fierce suffering. ​ As for the lack of clarity in the heart its like for instance when you are meditating on the deity. ​ Visualising the deity as we usually say.  That how much you try it does not appear clearly to your mind.   ​That’s when ‘our mind has no joy and there is no clarity in our heart’.
 +
 +It says that it is through our allowing other beings to accumulate negativities. ​ Here the text links this with this combined grasping, self grasping and self cherishing. ​ And it is through this self grasping and self cherishing that we accumulate solely acts of negativity. ​ So in former lives then we have through the influence of self cherishing and self grasping failed to engage in virtue and rather engaged solely in acts of negativity and it is the weapon of such past negative acts that is now coming back upon us.
 +
 +The ‘others’ here seems to refer to this combined self grasping and self cherishing attitude. ​ What means can we use to address this problem. ​ Well, the text says that we should abandon the conditions supporting the negativity of others. ​ If you look at the verse it would seem that the way to address this problem is to abandon negativities,​ right? ​ If you were to say ‘and now I shall abandon negativities’ then there would be this continuity between the first three lines and the last line.  But rather than address it in this way the author says ‘now I shall abandon the conditions supporting the negativities of others’.
 +
 +Now Geshela reckons when the text says its through allowing other beings to accumulate negativities we should understand it like this.  In past lives a person would be putting effort into performing virtuous acts but we do something to prevent or hinder that.  So due to our having prevented or hindered an other persons performance of virtuous acts we have caused them to accumulate negativities. ​ So that is why the last line reads ‘I shall abandon the conditions supporting the negativities of others. ​ If we adopt this reading the fourth line makes sense in connection with the first three, doesn’t it.
 +
 +Thank you Kathy.
 +
 +How is it that we create the conditions that support the negativity of others. ​ Here the author gives an example; lets say that you are at a monastic seat, a monastery, where there is a disciplinarian,​ whose job it is to enforce certain rules and regulations. ​ So if a person was to flaunt the rules and regulations acting indiscriminately this would cause frustration to the disciplinarian,​ correct? ​ So the disciplinarian in fact would be perhaps disturbed by the fact that the rules are being flaunted and would end up striking or hitting a person. ​ So you have created the conditions for the disciplinarian’s negativity. ​ Basically it’s disturbing another and arousing their anger.  ​
 +
 +So if you make another person angry and they go on and they go on to perform a negativity well, you are also at fault. ​ Aren’t you?  I mean it makes sense doesn’t it?  Clear?
 +
 +So lets say the nun’s community has certain rules, the monk’s community has certain rules, the institute has certain rules and certainly there are some people who are really trying to follow the rules to the letter. ​ When another person maybe doesn’t try and follow the rules and then the others who are trying to follow the rules get annoyed with that person. ​ This is surely creating the conditions for the negativities of another, isn’t it.  It’s the same right, whether a monastic seat or here.  The same situation.
 +
 +We have to be very careful not to disturb the minds of others because the effect that is similar to such an act is for ourselves to be disturbed, as it says here for us to have no joy in our mind and no clarity in our heart. ​ Certainly this something that we must be careful about.
 +
 +How would you translate @[email protected]?
 +Jampa: (inaudible)
 +LZ:  It sounds a little bit like whinging, perhaps.
 +Jampa: ​ Oh no, (inaudible)
 +LZ:  I see, O.K., thank you.
 +
 +Geshela has a student, Lozang @[email protected] and he just recently took his Geshe degrees and is now at Gyurme Tantric college continuing his studies there. ​ And when Geshela returned to Sera in India he @[email protected] to the disciplinarian once and it was again Tashi @[email protected] an older monk from @[email protected] and so Geshela said Oh so Tashi @[email protected] is the disciplinarian and Lozang @[email protected] said Yeah @[email protected] which is like literally means compassion but is like ‘the poor guy’. ​ Tashi @[email protected] the poor guy he got appointed the disciplinarian. ​ Because you have the younger monks there who don’t want to listen to what he has to say, the monks in the middle who don’t want to listen to what he has to say and the older monks and of course there are older monks who don’t want to listen to what he has to say.  But of course as the disciplinarian it is his responsibility to go chasing after them all trying to enforce the rules. ​ As Geshela was saying and Jampa helped clarify Lozang @[email protected] was saying the poor guy he has got to get up there in front of the assembly and talk about the different things that people are doing wrong. ​ So as Jampa explained to us to spur the people on to behaving better. ​ And Geshela said, if you think about it you do have a sense of compassion, Oh the poor guy, when a person gets appointed as the disciplinarian or Abbot because of all the responsibilities. ​ And of course even in our own lives, we experience how people don’t always do things the we want them to do.  Even more so somebody in that type of position.
 +
 +We have a set of rules or a discipline that we are meant to follow as part of the community. ​ And in forming the rules of the community then there is a certain plan that we are meant to follow. ​ So we really ought to respect the plan and the rules that have been formulated. ​ Because these rules were formulated in a conference in the sense of conferring with other people. ​ Since these rules were formed ​ and are a bi-product of a discussion about what type of rules we need in a situation like this and then we really ought to respect the conclusions that they came to.  If a person were to occupy a special position and just from on high say it is going to be like this and it is going to be like that and this is how it is going to be.  Then you have a bit of room to lodge some complaint. ​ Because if you had no part in formulating the discipline and you say Oh well, actually I cant do this and I cant do that.  But from the time that Lama Zopa Rinpoche came here he pointed out that it is important that the rules that we have here are discussed in the community and that it is something that there is a code of discipline that we arrive at through conferring with members of the community. ​ Given that that is the case, it is very important that we all and respect and follow them.  Now this is just a bit that Geshela is adding on the side.  ​
 +
 +There is a quote from the Vinaya that says something like the venerables attain buddhahood through following their discipline. ​ Of course if you can study very extensively this is an excellent thing and would prove and ought to be a support for you.  But even if you are unable to really study in a very extensive way it’s of foremost importance that we follow the discipline of the community. ​ The most important thing…in the Vinaya it says that the most important thing for a person in the community is to abide or to follow the rules of the community. ​ If in following the rules you can also study extensively this is excellent. ​ This is how the Vinaya explains it.
 +
 +If we do not act in such a way, who knows what the fruitional effects will be and we know that the effects similar to the cause is that we will for instance become upset and unhappy for no particular reason.
 +And though we meditate the meditation will not be clear.
 +
 +The next verse reads:
 +21
 +When (our) actions are not accomplished and (our) mind is agitated82 to the root,
 +it is through creating interruptions83 to holy actions.
 +This is the weapon of negative action returning,
 +now I shall abandon all interruptions.
 +
 +Perhaps there is some virtue that you really want to accomplish and so you make an effort to accomplish the thing but you are unable to.  And being unable to accomplish this virtuous action your mind also becomes disturbed. ​ This is the fault that comes from having obstructed the dharma.  ​
 +
 +This could also be applied to the worldly affairs. ​ Maybe somebody embarks on a worldly endeavour but they are unable to accomplish the goal that they have set for themselves and their mind becomes disturbed. ​ This together with what Geshela has just been describing are all faults that come from having obstructed or hindered the dharma.
 +
 +So for instance somebody that is unable to accomplish the…somebody who starts a business and is unable to accomplish that and becomes disturbed. ​ This is the effect of having obstructed the dharma. ​ What does it mean to have obstruct the dharma? ​ Well for instance to put obstacles in the way of a teacher teaching the dharma, or to put obstacles or prevent or interrupt a person from reciting their prayers or a person from pursuing their meditation practice. ​  These are all obstacles or obstructions to the dharma.
 +
 +So how do we go about addressing this?  Well from now on we shall abandon all interruptions. ​ From now on we shall not interrupt or obstruct those people who are engaged in virtue.
 +
 +If we rejoice in the virtues that another is performing that carries the benefits of being able to counteract the karma of having interrupted such acts in the past.  Geshela often times speaks about the benefits of rejoicing in virtue.
 +
 +Then the next verse reads: ​
 +22
 +When whatever I do does not please my guru,
 +it is through acting hypocritically84 to holy dharma.
 +This is the weapon of negative action returning,
 +now I shall diminish85 (my) hypocrisy.
 +
 +Is it clear what being hypocritical to the holy dharma is?  Maybe in front of other people you act as if you are a very good dharma practitioner. ​ But actually whether or not you practise in the dharma well relies on the mind, doesn’t it?  So if for instance your external conduct….if your internal thoughts do not accord with your external conduct and you are presenting yourself as a good dharma practitioner this is hypocritical isn’t it?  Maybe for instance internally you are doing things because you are under the sway of one the eight mundane concerns or something to this effect. ​ To act in this way for instance having negative intentions or so forth but acting externally like a good dharma practitioner would be hypocritical to holy dharma. ​ Understand?
 +
 +There is a Tibetan proverb which says for the sake of others one flutters ones eyelids or raises ones eyebrows for the sake of oneself one puts it all into practice. ​ One has it all at ones disposal. ​ What it means is that you know you talk about accomplishing another’s welfare then your eyelashes flutter and your eyebrows go up and you think Oh yes, what a thing to do for all sentient beings, right? ​ But actually not doing very much to bring that about. ​ But when it comes to something for your own benefit then of course you will endure whatever difficulties there are to bring it about. ​ And this of course is really bad isn’t it?  This is hypocritical. ​ This is hypocritical for the dharma.
 +
 +There are other people who say I’m not being hypocritical I’m doing exactly what I’m thinking. ​ But they are acting rather indiscriminately and heedlessly. ​ In this case the @[email protected] verse applies where we have to be careful about the things that we do so that they don’t disturb the mindstream of others and spur them on to negativity.
 +
 +If you guys will remember from Nagarjuna’s ‘Letter to a Friend’ he spoke about the kimpaka fruit which is there is those that are ripe on the outside but unripe inside. ​ Ripe inside and unripe on the outside. ​ Ripe in both and unripe in both.  We want to be ripe internally, within the mind, and externally in our conduct. ​
 +
 +In the next verse it reads:
 +23
 +When every being contradicts86 us,
 +it is through despising shame and consideration.
 +This is the weapon of negative action returning,
 +now I shall refrain87 from that which is inappropriate88.
 +
 +Sometimes we will feel that other people don’t like us.  That maybe we have the perception that other people are saying unpleasant things to us because they don’t like us.  But this is something that is created by our ideas or our own preconceptions because we really don’t know if everybody dislikes us or not do we?  Here the text is talking about when people are actually saying things to contradict what we say.  So when every being actually does contradict and it is through despising shame and consideration. ​ Here it says that in past lives we have been dismissive about having a sense of shame and acted shamelessly towards lamas, towards our mothers, our fathers, towards our dharma companions and so forth. ​ Also that in the past we might think we don’t care if we offend another person and we continue to act in a way that is disregarding or dismissive of others. ​ Here we have the two things of shame and consideration. ​ Shame is described as, having a sense of shame means that you refrain from non-virtues and negativities for reasons that relate to ones own welfare whereas consideration occurs when you refrain from negativities and so forth due to consideration for others. ​ So if you lack a sense of shame then you shamelessly or you go ahead and engage in non-virtues regardless of your own welfare. ​ Consideration of course is the same, you don’t shy away from negativities with any sense of how that is going to effect others. ​ Without any consideration of others, excuse me.
 +
 +‘Now I shall refrain from that which is inappropriate’
 +
 +End side A
 +
 +Begin side B
 +
 +That means that from now on I shall refrain from that which is not compatible with dharma.  ​
 +
 +24
 +When disagreement89 occurs immediately our circle of friends gathers90,
 +it is through inflicting91 our evil, negative temperament92 on others.
 +This is the weapon of negative action returning,
 +now93 I shall act with good temperament94 to everyone.
 +
 +Say that a circle of close friends comes together but before long the meeting breaks up in disagreement. ​ This type of thing where our circle of friends immediately disagrees upon coming together is due to a negative temperament. ​ That means basically that a person is behaving or having, or displaying, the person has a bad character or disposition in the sense that their expressions are quite negative. Because nobody likes it when….the Tibetan is @nam [email protected]  and its used to talk about facial expressions. ​ But it also has the connotation of the way one conducts oneself or the way that one behaves. ​ So its not just behaviour but if someone is a bit of a sourpuss or very negative and so nobody likes it, right? And disagreement occurs.  ​
 +
 +The point is this that when we come together with others that we should relate to them with a sense of good will and in addition to the good will we should try and be gentle in our physical actions and in what we say.  Everyone likes a person who acts with good will towards others and who is gentle in their speech and their actions. ​  This is how we should be.
 +
 +A person might have a good heart but they express themselves using harsh words and they have course behaviour and that also is not very good.  And so we want in addition to the good heart to have positive behaviour of body and speech. ​ Positive expressions of body and speech.
 +
 +Certain people like people in the army have to learn how to make, put on a frightening face.  Over in India with lots of kids in Tibetan settlements and monasteries and so forth the disciplinarian or people in positions of responsibility have to know how to put on a bit of a scary face to keep the kids in line.  So of course they are just acting out the scary face to keep kids in line.  So sometimes this is necessary.
 +
 +When Geshela was at Gyurme Tantric College he served a term as the disciplinarian. And there was a monk from the same area of Tibet that Geshela was from who was staying at Gyurme. ​ At one point he went from Gyurme back to Sera for a visit and he told Gen @[email protected] a long time friend of Geshela’s who was also in the same house as his.  Excuse me, this is Geshela’s teacher. ​ Geshela’s teacher. ​ And he said I really would like to attend Geshe Tashi Tsering’s classes, his lectures, but I’m a bit scared he has always got this really dark expression on his face.  He’s got this really scary look, I don’t dare to go.  So when Geshela returned, Gen @[email protected] his teacher said to Geshela, what are you doing why have you always got this dark and scary expression on your face.  I’m a disciplinarian,​ isn’t that what I need to do?  Yeah, but all the time, to everyone?
 +
 +If you don’t put on a bit of a scary face then the younger ones really start to misbehave so you really have no choice but to adopt such an expression.
 +
 +If Geshela was appointed the disciplinarian for us monks and nuns then you would never see him smile again. ​ He has always got this dark and expression ​ on his face its really scary, I’m not sticking around Chenrezig, no way, that Geshe. He’s always got the scary look on his face.
 +
 +If you’ve always got a scary expression, you know, a scary look on your face then you never have to punish anybody. ​ Otherwise they have to punish them so much.  Sometimes, they have to really beat these guys, these monks. ​ Because if a person doesn’t have a scary look on their face, they don’t have this dark look so that the monks look at the disciplinarian and think Oh yeah, yeah O.K. its all right and they start to act up.  But of course once they start to act up then it’s the disciplinarian responsibility to punish them and so then they have to hit them.  And Geshela says Oh boy do they hit them.  But when Geshela was the disciplinarian at Gyurme he never had to hit anybody.
 +
 + The older monks a Gyurme told Geshela that when he was disciplinarian Oh you’re so fortunate, you know they were thinking that nobody acts up with him and Geshela thinks, what about fortune I’ve always got this scary look on my face.  ​
 +
 +And that’s how it is for a disciplinarian,​ right? ​ I mean a disciplinarian is a special situation. ​ Now if you are not a disciplinarian then you don’t need  to go round acting as if you have a negative temperament,​ right?
 +
 +And now I shall act with good temperament to everyone.
 +
 +25
 +When all those considered dear95 rise as enemies,
 +it is through entertaining96 evil thoughts97 within.
 +This is the weapon of negative action returning,
 +now I shall diminish98 deceit and pretension99.
 +
 +Those who are considered dear are those who are considered dear to oneself. ​ So for instance like your lama and these other close companions and so forth. ​ When such people become, or arise as your enemies then this is due to having entertained evil thoughts within in the past.
 +
 +The Tibetan actually has a couple of old archaic type of words but here they are translated into English and there newer versions are deceit and pretension which as Geshela is just explaining that is in fact what they mean.  So deceit and pretension comes when the way a person behaves does not reflect their thoughts. ​ So for instance maybe a person acts all good but inside have all sorts of negative thoughts and so forth. ​ This is of course deceitful, isn’t it?  ​
 +
 +Once these have been translated into English then the meaning of them is really quite clear isn’t it?  We don’t need to go into very elaborate explanations of them.  If you do have doubts please do ask otherwise we will just be proceeding through. ​
 +
 +26
 +When ill100 through interferences101,​ or gout102,
 +it is through lack of ethics103, theft104, and negligence with wealth105.
 +This is the weapon of negative action returning,
 +now I shall abandon misappropriating (other’s) wealth106 etc.
 +
 +Here the interferences could be interferences through the practice of dharma. ​  But one may also become ill for instance with illness in general or specifically with a chronic disease like gout or dropsy. ​ So gout is chronic inflammatory illness that no matter how much treatment one receives it doesn’t seem to get better. ​ So here the author of the commentary states that that is the effect of having unethically gotten involved in certain financial, having been unethical and gotten involved in certain financially negative deals.  ​
 +
 +The text mentions here unethically using wealth or ‘bkor’ here.  And here bkor refers to the wealth that comes from offerings that a person makes with certain hopes and desires. ​ Certain wishes and desires. Maybe a person makes an offering in the hope that in doing so they will receive happiness and so forth. ​ Or maybe a person makes a certain offering in the hope that  will help them to recover from their illness. ​ Basically, the word wealth here carries a very specific meaning. ​ It’s a translation of the Tibetan word bkor which refers to the wealth that is accumulated through offerings that people make with certain hopes of becoming happy as a result. ​ So if a person were to unethically,​ i.e. without ethics make use of such a thing it would be unethically using or partaking of such wealth. ​ In addition to that, if that person was not to for instance make any aspiration prayers while they were actually using that wealth that would be to get involve in a negligent manner. ​ So they are being negligent in their use of  it in addition to using it.  ​
 +
 +For instance when you have a person sponsoring the tea for a Tara puja or for a Guru Puja  that we do on the tenth day of the lunar month, those people maybe doing so in the hope that they take a human rebirth in the future or they recover from illness or they will have success in their business. ​ So these things that they offer then are bkor in the sense of the wealth they donated with the hopes of receiving happiness. ​ Understand?
 +
 +There is a Tibetan saying that says this type of wealth, this ‘bkor’ is like metal balls, no like iron balls. ​ And to eat it requires steel jaws.  Its not easy basically is it?  Over in India and so forth there are a whole lot of these offerings made in the hopes or expectations of receiving happiness as a result. ​ In the general pujas where tea is offered to the entire assembly and so forth. ​ Really there is a lot of opportunities for someone to misuse this ‘bkor’. ​ So in fact we should know that they are like iron balls, iron pills, and to ear them requires steel jaws.
 +
 +In the text, in the traditional texts on these matters they speak entirely of monks so if we were transfer this to our situation here we include of course nuns within that, right? ​ And offerings are made to monks and nuns and in fact traditionally lay people make offerings to both monks and nuns because monks and nuns are considered a field of merit. ​ A field through making offerings you can gather or accumulate merit. ​ When such offerings are made then it is inappropriate for somebody who has lost their vows to partake of those offerings. ​ If a person were to, they are not permitted to.  A person who has lost their vows is not permitted to partake of such offerings. ​ If that person were to make use of those offerings without any particular thoughts then that person would be unethically partaking of this wealth in a negligent manner. ​ Maybe a person has lost their vows but they think that I really have no choice but to partake of these offerings because I have nothing else to use.  In that case they would be unethically using such wealth but they would not be doing so negligently because they would be doing so in the full knowledge that they ought not to be doing it.  They really ought not to be using this thing but they feel they have no other choice. ​ So the commentary makes a distinction between unethically using something in a negligent manner and unethically using it.  Someone who doesn’t have permission to do it is unethically using it.  If they do so knowing or thinking that I have no other choice then that is unethically using it in a negligent manner.  ​
 +
 +That is just an analogy that draws upon traditional occurrences. ​ Geshela gave an  analogy that applies to us by mentioning the tea that is offered as part of the Tara Puja or the Guru Pujus on the tenth day of the month. ​ In that case the tea has been offered to the entire assembly, not just to monks and nuns, right? ​ The person who sponsors the tea does so in the full knowledge that this tea goes round to everybody who is participating in the puja so everyone attending is permitted to partake of the tea.  But when we do so we should do so thoughtfully. ​ Not just this drinking of it without any thought ​ or anything, but actually recognising that may the person’s aspirational prayers come true.  Because they are offering this to come to be.  The person is making this offering of tea for a particular reason whether it is happiness, return of health, or success and so forth. ​ So while drinking this tea we should think that may the persons prayers be accomplished. ​ So we really do need to be conscientious and careful when partaking of such things. ​ Otherwise it would probably be unethically partaking of this wealth in a negligent manner if we don’t really think about what we are doing.
 +
 +It says that now I will abandon misappropriating other’s wealth. ​ There are situations in which it is suitable or fitting for a person to make use of such wealth. ​ In which case you are not misappropriating the wealth. ​ But if it is not suitable for a person to partake maybe because maybe they don’t have the authority or they don’t have any ownership or any claim to the particular goods then to make use of it would be misappropriating it.  So from now on I shall abandon misappropriating other’s wealth.
 +
 +In fact this whole notion of ‘bkor’ as wealth could be discussed at length because there are certain types of wealth, individual wealth, and then there is the wealth of the Sangha in general and the wealth of this particular group and so forth. ​ A lot of things to think about and a lot of things to be careful about.
 +
 +27
 +When sudden illness107 or infectious disease108 strike109 one’s body,
 +it is through the degeneration110 of one’s words of commitment111.
 +This is the weapon of negative action returning,
 +now I shall abandon these non-virtuous actions.
 +
 +This talks about the degeneration of ones words of commitment. ​ Now ones words of commitment in Sanskrit are samaya. ​ The samayas are quite similar to vows.  Now this refers to for instance, particular promises or commitments that you have made.  Perhaps to the Lama, perhaps in relation to the general advice given by Buddhas and bodhisattvas. ​ If we do not guard these well, then it can result in the degeneration of ones words of commitment.  ​
 +
 +It says especially about ones words of commitment to ones Lama.  So maybe a person takes the vows of approaching virtue but then turns around and criticises the Buddha dharma, denigrates Buddhas and bodhisattvas and so forth. ​ Or maybe a person has established a relationship with the Lama, has actually received teachings from them and that person has taken the other on as their lama, the lama has adopted the attitude that this is their student. ​ But for the student to then turn around and criticise and defame the lama would be a very serious and grave degeneration of samaya. ​ This is something that we need to be careful about. ​ It says that now I will abandon these non-virtuous actions. ​ Why is it stated like this?  Well probably because you abandon the non-virtuous actions then you abandon the non-virtues of degenerated samaya. ​ In a general way it covers all bases. ​ But in particular it is abandoning the non-virtuous action of breaking samaya or ones words of commitment. ​ So basically we must guard our words of honour, our words of commitment. ​ The degeneration of samaya is a subset of non-virtue, isn’t it?  If you abandon non-virtue then as a bi-product you abandon the non-virtue of degenerated samaya.
 +
 +
 +28
 +When one’s intellect is confused112 to all objects of awareness, (Oh boy they are talking about us here, aren’t they?)
 +When one’s intellect is confused to all objects of awareness,
 +it is through (treating) dharma as something worthy to put aside113.
 +This is the weapon of negative action returning,
 +now I shall meditate114 on wisdom (derived from) hearing etc..
 +
 +When all sorts of jobs and responsibility pile up then we think I’ll do my prayers later this evening. ​ We immediately put the prayers and this stuff off to the side and to get on to do the other work.  This is how it is isn’t it?  ​
 +
 +And that is why our intellect is always confused to all objects of awareness.
 +
 +Now I shall meditate on wisdom derived from hearing etc. Wisdom derived from hearing, wisdom derived from reflection, wisdom derived from meditation.  ​
 +
 +Geshela hasn’t said anything about matters of length of time, has he?  The emphasis, our personal emphasis should be really on hearing, reflection and meditation. ​ Really I mean the emphasis, the main point of our lives should be on hearing, reflection and meditation. ​ But of course on the side we have no choice but to pursue some means of livelihood. ​ So the question that arises is that if livelihood is meant to be secondary then if I have to spend so much time on just earning a livelihood how can it be secondary. ​ Well the point is we have to spend so much time on our livelihood simply because we are unable to get by any other way.  But properly speaking our emphasis and ideally most of our time is spent in efforts on hearing, reflection and meditation. ​ It is important that we adopt this attitude that the dharma is really the heart or the essence of our lives. ​ And this is where our focus should lie.  On the side we do what we can to help ourselves get by.  ​
 +
 +That is the first important point. ​ The second important point is that is you do have the freedom to study and meditate without considerations of time then you should split your day into times for session and time between sessions. ​ The sessions don’t have to be very long.  But when you are in a session then leave all other things aside. ​ Don’t pick them up in the midst of the session but leave them aside to be attended ​ to in the time between session. ​ Geshela feels that if we are able to split our day into session times and the time between sessions and we are able to stick to that that will help to bring the things that we focus on in the sessions to fruition. ​ Once again the sessions need not be long.  Even if they are very short, short sessions if you observe the time within sessions as that time and not introducing other things then it should turn out well.
 +
 +Geshela advises us to keep a pad of paper and a pencil or pen near where we do our practice, where we meditate so that if something pops into your head you can just quickly jot down a note to yourself and get on with what you are doing your practice your meditation and stuff. ​ Otherwise if you don’t have it right there then you start to think about it, you get up, you break your session, this and that.  Keep it near where you do your prayers and practice and then you can just jot it down and get on with it.  Geshela thinks that perhaps he runs the risk of being a bit of a loud mouth or a @[email protected] about this because he found himself thinking about, a couple of quite important things popped into his head while he was saying his prayers and he looked around, ​ ‘there’s no paper, there’s no pen’ ​ and here he is telling people keep some paper and a pen next to where you meditate and he didn’t have one himself. ​ He’s telling people to do this and even I’m not doing it.  He didn’t feel like getting up to find the piece of paper. ​  ​O.K.? ​ Don’t forget.
 +
 +Geshela says doesn’t have to attend to many of his own responsibilities because he has Tshering and Tenzin and he just thinks Oh Tshering and Tenzin will take care of it.  So he doesn’t have paper and pen next to his bed.  He didn’t at least at that point.
 +
 +A little bit lazy.  This weekend what doing I not knowing. ​ People say this weekend Geshela what have?  I don’t know.   ​(laughter) ​ You ask Tshering or Tenzin. ​ Sorry.
 +
 +Because Geshela thinks it’s a good idea he says it to you.  He is not saying that he does everything that he tells us to do.  But he says that O.K. this is one thing that you can do.  Its up to you to investigate whether it’s a good thing to do or not.  O.K.
 +
 +It looks like the time has, the session has already passed. ​ The session has already finished. ​ Maybe we will leave it here today.  ​
 +
 +We are not covering a great deal but Geshela feels that what we are covering is quite clear so it is no big deal.  We’ll just see where we get to.  ​
 +
 +Do you have any questions about this?
 +Student: ​ (inaudible)
 +LZ:  What is deceit?
 +
 +The motivation is that for others to respect you or you stand to gain financially or you improve you reputation. ​ You are trying to bring about one of these things. ​ This is your motivation. ​ And then in front of people even though you have certain faults, you might act as if you don’t. ​ You try to hide those faults, this is deceit. ​ Or maybe you present yourself as possessing certain qualities that in fact you do not, this is pretension.
 +
 +End side B  ​
 +
  
wheel_of_sharp_weapons_commentary_3_geshe_tashi_tsering.txt · Last modified: 2018/02/26 18:13 (external edit)