wheel_of_sharp_weapons_commentary_4_geshe_tashi_tsering
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wheel_of_sharp_weapons_commentary_4_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-4-geshe-tashi-tsering
 +
 +Buddhist Studies Programme
 +Subject: Wheel of Sharp Weapons
 +Teacher: Geshe Tashi Tsering
 +Interpreter:​ Ven Lozang Zopa 
 +Tape No: 4
 +Date of Teaching: Nov. 7, 2003
 +Transcriber:​ Tenzin Tsepal (US)
 +
 +Tape 4A
 +
 +If we think about it, the Wheel of Sharp Weapons begins with 8 or 9 verses that focus on the way to gain control over the disturbing emotions so that they do not harm us. It talks about how we need to accept, even embrace, suffering. It does so by referring to cowards and brave ones. This is the emphasis of the first 8 or 9 verses which are a rather general presentation,​ correct?
 +
 +Geshe-la reckons it would be good if we could enumerate the basic topics of each of these verses. After this introductory section then the next verse talks about my body aching and being unable to bear it. The next verse speaks about mental suffering and so forth. If you think about the different correct reasons of result, here we’re dealing with correct reasons of result that establish a previously existing cause. We’re talking about the fact that due to this experience of body aches and illness or mental suffering, we have an indication that the cause for such a thing has preceded it. You say, for instance, that when a person suffers from illness that person has done something in the past, some type of fault. And now as an effect that is similar to that cause of having, for instance, having caused bodily harm to another person, now we ourselves are suffering from physical illness. So you think that from the 10th verse down we’ve been discussing here established or proved a previously existing cause.
 +
 +Take a person who is suffering from an overwhelming illness. The cause of that, an act of negativity, has preceded it because it is suffering
 +.
 +What act of negativity which is the cause of that illness preceded it? What is this previously existent thing? Consult Dharmarakshita’s text. He says that it is through delivering harm to the bodies of migrators. Etcetera.
 +
 +Each of these verses then can be applied to the structure of a correct reason of result that establishes a previously existing cause. You look through and as you go through each verse you are introduced to the effects that come from certain actions. We have 30 or 40 of them. This is good because we need to recognize faults as faults, don’t we?
 +
 +The correct reason of result was applied to the stages of the path of a small scope being. Do you remember? Because reason of result was related to cause and result, or excuse me, karma and its effects. That’s applied in the stages of the path of the small scope being. ​
 +
 +Does that mean that this material here should be applied to the stages of the path of the small scope being? No, not at all. Because although actions and their effects are mainly introduced in the stages of the path of the small scope being, in fact it is something that all three beings – small, middle and great scope beings – need to apply and consider.
 +
 +Where does this material then fit in to the lam rim structure? Where do we put it in? Within the stages of the great scope being.
 +
 +Where in the stages of the path of the great scope being is this applied then? Having cultivate equanimity, we need to try and develop a type of loving kindness that feels drawn towards others, an empathetic loving kindness, correct? There are different ways to develop the state of mind in which you feel drawn to others, develop empathy. One is by equalizing and exchanging self and others. In this case when you equalize and exchange oneself with others, you reflect on the shortcomings of self-cherishing and the advantages or benefits of cherishing others. The other method to develop the sense of empathy is known as the seven fold instruction on cause and effect. This here is applied to that section there in cultivating empathetic loving kindness because these verses are talking all about the faults, shortcomings of self-cherishing.
 +
 +If you take the first one, for instance, it’s through delivering harm to the bodies of migrators. It’s out of a sense of self-cherishing that we cause bodily harm to others, isn’t it?
 +
 +If you think about it, it is. In cherishing the self, we cause bodily harm to others. In cherishing the self, we agitate or disturb the minds of others. In cherishing the self, we defraud and steal and rob others. If we think about it enough then eventually just merely hearing the word ‘self-cherishing’ makes us feel slightly uncomfortable,​ thinking that this is a very unpleasant and disadvantageous thing. This is something that we want to get rid of. 
 +
 +The opposite of this, of course, leads us to the advantages or qualities of cherishing others. ​
 +
 +By training in these things and reflecting on them again and again, we can get to the point where just the words ‘self-cherishing’ and ‘cherishing others’ make us, first of all, uncomfortable,​ and second of all, make us feel a bit of joy, a bit of happiness. If we can get to that point we’re doing pretty well.
 +
 +We see in verse 10 that illness comes from causing bodily harm to another. In the next verse we see that mental suffering comes from having disturbed the minds’ of others. You go 1, 2, 3, 4, 5 – each of these different verses you have a particular fault that comes from self-cherishing. It would be really good to make a list of these. Off to the side you have a list of all the different faults of self-cherishing. We really need to go through the material and dissect it like this and extract these types of things. We’ve got a list of all the shortcomings of self-cherishing right there.
 +
 +Otherwise we end up thinking, “Oh, too much material but ok there are certain faults to self-cherishing.” If we just think that there are certain faults to self-cherishing,​ it’s kind of like pushing all this stuff off to the side. It never really enters the mind. When it’s out here, it’s not all that helpful.
 +
 +If you go to the grocery store and you walk through the aisles saying, “Oh, I’ll bet that’s delicious. Oh, that looks really good. The grocery store has this and has that…..” that doesn’t really help your hunger, does it? Whereas if you were to actually go there and pick something out and actually eat it then eventually you’re full. We really need to taste this stuff. Otherwise without tasting this stuff, just sitting here talking about ‘all sentient beings this, all sentient beings that,’ it’s not really that helpful, is it?
 +
 +Geshe-la believes that it’s very important that we try to apply this stuff in our minds to the best of our ability. If it wasn’t mentioned in this text, we probably wouldn’t think to include it on our list. So it’s really quite amazing stuff.
 +
 +We left off yesterday on verse 29 on page 5 which reads:
 +
 +29
 +When practicing dharma and I am oppressed with sleep,
 +it is through accumulating obscurations to holy dharma.
 +This is the weapon of negative action returning,
 +now for the purpose of dharma I shall practice that which is difficult 118.
 +
 +Accumulating obscurations to holy dharma means basically performing negativities with respect to them. Accumulating disturbing emotions with respect to the holy dharma, but in particular @Tenpa Rabgey in his commentary here is more explicit. He says that in our past lives we have not had the least amount of pure perception, without even the slightest pure perception towards texts and so forth. When Geshe-la describes the dharma jewel, he talks how texts are also included within the dharma jewel, correct? It says in the commentary here that in our past lives, without even the slightest pure perception towards texts and so forth, walked over them and trampled upon them, and (this is a real Tibetan one) wiped our noses with them. These would be obscurations that we accumulate in relation to the scriptural dharma. As for obscurations we might accumulate in relation to the dharma of comprehension,​ it says that for instance defaming or denigrating monks or any other dharma practitioner possessing the qualities of comprehension in their continuum. ​
 + 
 +Do you remember that Geshe-la said not long ago that the buddhadharma both includes the dharma of scripture and the dharma of comprehension?​ The dharma of comprehension is also known as the teaching of comprehension,​ or the comprehensional teachings. That refers to having the practice of the three trainings. Do you remember?
 +
 +But we don’t know who has a good practice of the three trainings, do we? If we were to abuse or criticize a person who has a good practice of the three trainings then we would accumulate obscurations with respect to the dharma of comprehension.
 +
 +That’s why we need to be careful with everyone. A person will often times be careful with those people who appear to be a good practitioner,​ maybe because of the way they carry themselves or the clothes that they wear or something so they think, “Oh, that person must be a good practitioner so I ought to be careful not to abuse them.” But if a person has somewhat ragged clothes and doesn’t look so impressive, we tend to look down on them, right? Actually we need to be careful with all.
 +
 +It’s like the great master Khunu Lama Rinpoche who had reached very high levels of realization within the mind of enlightenment but he was always seen living amongst Indian beggars. Nobody knew who he really was and what type of qualities he actually had until His Holiness the Dalai Lama met Khunu Lama Rinpoche and spoke of the level of the mind of enlightenment he possessed and actually took the vows of a bodhisattva from Khunu Lama Rinpoche. In fact, he hadn’t just reached a high level of realization within the mind of enlightenment but was extremely learned, as well, in a variety of subjects including, for instance, grammar and so forth, the literary skills. In fact, His Holiness the Dalai Lama encouraged the abbots and some geshes to study grammar with Khunu Lama Rinpoche. Who can tell?
 +
 +When we listen to teachings and when we read texts we get tired, don’t we? We get tired, of course, so we can be absolutely sure that we have accumulated obscurations with respect to dharma, whether that’s obscurations with respect to scriptural dharma or obscurations with respect to the comprehensional dharma. We know that we’ve got these obscurations,​ don’t we? When we do prostrations and so forth, these are certainly for the purification of negativities and obscurations.
 +
 +And so to address this issue then we must practice that which is difficult. we need to endure hardships.
 +
 +Is it clear what “I shall practice that which is difficult” means in English? When you’re practicing the dharma and for instance certain difficulties or hardships might arise, accepting and even embracing those hardships is what is meant by “practicing that which is difficult.”
 +
 +30
 +When greatly distracted through taking joy in afflictions,​
 +it is through not meditating on impermanence and the disadvantages of samsara.
 +This is the weapon of negative action returning,
 +now I shall develop disappointment with samsara.
 +
 +It talks about taking joy in afflictions,​ the disturbing emotions. We don’t take joy in afflictions,​ right? If someone asked you, “Do you take joy in the afflictions?​” you’d say, “No, I don’t take joy in the afflictions.” But actually naturally on some level there is joy, we do take joy in the afflictions. It’s important that each of us really look within and see how this is the case. For instance, we all take joy in attachment. For instance, we look to attachment and we have the hope that it’s going to bring us some pleasure, some happiness. Because we in fact enjoy attachment and what comes from it, we enjoy the afflictions. Also of anger, when another person harms us maybe we enjoy trying to retaliate and respond in kind to what they have done. And even if we are not able to retaliate against that person, we still take joy in saying, “Oh, this person did that bad thing.” We do actually take joy in the afflictions. So think about it.
 +
 +Ok, we’ve got anger and we’ve got attachment. What about this third one – delusions, @tig muk, which is related to ignorance. We think that nobody really take joy in delusion, do they? But Tenpa Rabgey says actually, yes, we do because we take joy in sleep and sleep is counted in the class of delusion so we do take joy in delusion, as well.
 +
 +If sleep is counted within the category of delusion then we can be quite certain that there are many instances in which we take joy in delusion! So what do we need to do to address this? What is its antidote? We should now develop disappointment with samsara. If we reflect on the shortcomings of samsara, we come to see the flaws and the causes of samsara and thereby our minds begin to be disappointed with those causes. Our mind has some sense of revulsion towards that which causes samsara.
 +
 +In talking about reflecting on the shortcomings of samsara we need to be careful because, for instance, when you become ill or you’re upset by something you say, “Oh, this is the nature of samsara.” We can all recognize these things as being a shortcoming of samsara. But when we have some type of pleasure or some type of enjoyment of something then we find it more difficult to recognize this as being a shortcoming of samsara. Working to develop a wish to be free from this type of samsaric pleasure and happiness or more particularly,​ coming to recognize that the pleasures of samsara are inseparable,​ cannot be divorced from, the suffering of samsara. With this recognition then perhaps we can begin to cultivate some disappointment with cyclic existence.
 +
 +31
 +When whatever one does declines or fails,
 +it is through deprecating karma and causation.
 +This is the weapon of negative action returning,
 +now I shall strive in patient action etc.
 +
 +Through being dismissive of actions and cause and effect then whatever we do it declines. Talking about this decline here probably refers to dharma practice. Although you want to improve your practice, you apply yourself to study and reflection but no matter how much you apply yourself to these things, they don’t develop. They actually decrease, they go down or here it says they decline. If we find that we cannot improve our practice regardless of what we do, this is the effect similar to the cause of having deprecated or been dismissive of actions and their effects.
 +
 +What does it mean to dismiss or disregard actions and their effects? In general, we acknowledge and accept that from pleasant causes come pleasant effects and from unpleasant causes come the causes of suffering and so forth. Generally we acknowledge this principle. But when face to face with an actual situation, we disregard that. Maybe we ignore it entirely or maybe we don’t think about the effects that come from the actions, but in any case we will act out in a harmful way or will say something negative, will do something harming to another person. Although we generally understand that suffering is the result we can expect from such negative actions, we disregard it and go ahead and act negativity in body and speech. This is disregarding actions and their effects.
 +
 +If someone like us were to kill or use divisive speech or harsh speech, something like this, this would be disregarding actions and their effects, wouldn’t it? Because we’re studying about these things. We understand in general these principles of cause and effect. Yet still in performing such actions, we are disregarding or being dismissive of actions and their effects.
 +
 +This could also be applied to worldly matters where for instance one’s business doesn’t improve no matter how much one puts into it or that one’s farming activities, for instance. One tries to develop the farm but it doesn’t work. It only gets worse and worse. This is also the effect that comes from disregarding actions and their effects.
 +
 +To address this it says that “now I shall strive in patient action, etc.” Why does it mention striving in patient action? Because disregarding actions and their effects comes about in the face of the difficulties themselves. When we are standing face to face with these difficulties and we cannot bear it and so we lash out or act out in some way. Before we actually find ourselves face to face with these difficulties,​ we need to cultivate some patience so that we can muster that patience or draw upon that patience in the face of the difficult, to stand up to it, accept the difficult.
 +
 +When you look at the previous lines of this verse it seems as if the last line should read, “and now I shall strive in positive actions” but the one who wrote this asked the lama about this point and the lama said that, no, in fact the last line should read, “Now I shall strive in patient action.” From this then we understand that it’s important for us to be patient with the hardships that come in practicing the dharma so that we can withstand difficulties when we come face to face with them. That we can not just stand up to such difficulties but also to avert such things.
 +
 +32
 +Whenever the performance of ceremonies goes wrong,
 +it is through placing our hopes in black practices.
 +This is the weapon of negative action returning,
 +now I shall stop (my reliance on) black practices.
 +
 +Ceremonies here includes ceremonies that might be done, pujas as Geshe-la says, that might be done to help avert an illness or a puja that is done to bring about success in a particular act or endeavor that one is doing. When we perform a ceremony to bring one of these things about yet that ceremony goes wrong, that is the effect of having placed our hopes in black practices, or literally the black side, the dark side. As Geshe-la says, things incompatible with the dharma, is through placing our hopes in non-dharmic things.
 +
 +The Tibetan term @nok per shok includes the things that are done but also the people who are doing those things that stand in opposition to dharma. So those people who are doing things that are entirely in opposition to dharma are the black side. To then place one’s trust or reliance in such a person is to place one’s hopes in them.
 +
 +In Bhutan the people are buddhist. They go around on pilgrimage to the monasteries and they spin their Mani wheels and they are meant to be practicing the dharma. But there are many people in Bhutan - whether it’s everyone or not, who knows – who resort to such things when things go wrong. Like maybe a person has a cow who you milk regularly but for some reason the milk cow becomes ill. Or a person comes down with some illness all of a sudden. Often times what people will do is chop the head off of an animal and offer the flesh, the hot blood of this animal sacrifice.
 +
 +What are their hopes in performing this animal sacrifice? They say that there is some harmful force that is causing this illness and so if you offer the hot blood to this harmful force then it will withdraw its negative influence.
 +
 +Somebody probably taught them this. Somebody probably at some point came along and said, “Look, if you do this it will help.” But to kill an animal and then to offer its hot blood is certainly a black action, isn’t it? According to buddhism at least, this is a black action. From their side you’d assume that it’s part of the white side, right? This person who encourages this type of animal sacrifice and the offering of hot blood is certainly doing things that are in contradiction to the dharma. They teach that there are certain beneficial effects that come from that action then those people perform those actions in the hope that they will derive such benefits. So placing one’s trust in such people and such things is to place our hopes in black practice.
 +
 +End Side 4A/Start Side 4B
 +
 +The basic point is this. If you have conviction in buddhism, then you should know that you won’t achieve happiness through inflicting harm on others and that’s basically it. Happiness is not achieved through afflicting harm on others according to buddhism. So we must be careful.
 +
 +33
 +When requests to the three Jewels are not fulfilled,
 +it is through not having conviction in the Buddha,
 +This is the weapon of negative action returning,
 +now I shall rely on the three Jewels alone.
 +
 +Years ago in Auckland at Dorje Chang Institute they were hoping to get a new house, were hoping to sell theirs to get a new property somewhere else in the city. Actually there was a raffle somehow where people put in bids and somehow they were going to basically pull a name out of a hat to determine who gets the house. Some of the older students at the center all got together and did Tara praises all night. One of the guys that was there, Terry, was telling Geshe-la this story when we were there in New Zealand last time. Anyway, they did Tara pujas all night but in the end the next morning they lost the house. Their name wasn’t drawn.
 +
 +They had been up all night reciting Tara puja so they were a bit tired from that and they didn’t get the house in the end so they were also tired from that and so the next day nobody could open their mouths. They thought that since they were doing the Tara pujas all night that it was a done deal, that it was all theirs.
 +
 +Of course this kind of thing is the effect of past negative action. Here it says that through not having conviction in the Buddha then requests to the three jewels are not fulfilled. Here as for what that means that in the past we have not had conviction in the buddhadharma or the supreme rarities and thinking that although this particular dharma was taught, it is not like that, in actual fact it is not true. This is what is meant by not having conviction in it. We should know this to be the weapon of negative action returning.
 +
 +Basically it’s encouraging us to recognize how the dharma and the refuges are non-deceptive. We talk about how the dharma and the three supreme rarities are sources of refuges, how they are non-deceptive or infallible. It’s very important to reflect on this.
 +
 +34
 +When weakness and strokes (occur), and evil spirits arise,
 +it is through accumulating negativities related to deities and mantra.
 +This is the weapon of negative actions returning,
 +now I shall annihilate all preconception.
 +
 +Here the weakness being referred to is the degeneration of samaya, broken samaya. ​ Strokes is actually a general term which refers to particular illnesses which are said to come about due through certain negative influences. Also harm through evil spirits, these external spirits.
 +
 +When we experience such things, whether they be the degeneration of samayas or certain illnesses caused by negative influences or harm through spirits, these occur due to our having accumulated negativity towards deities and mantras in the past. Basically deities here doesn’t have to refer to transcendental deities, but there’s both transcendental deities and mundane deities, mundane deities being ones you might turn to for help or assistance. Accumulating negativity towards either of these might lead to this.
 +
 +Mantra, the Tibetan word is @? Mantra is a Sanskrit word and both of them mean ‘protection of mind.’ Protecting the mind from fear, protecting the mind from disturbing emotions. ​ Given that this is the meaning of mantra and that virtuous states of mind are able to give us this type of protection, then performing negativities with respect to any virtuous mind would be performing a negativity with respect to this also, wouldn’t it?
 +
 +To disregard or to deprecate virtuous dharmas and deprecate or be dismissive of deities of the white side who assist and help us to accomplish positive actions then can give rise to these types of effects.
 +
 +It mentions here this fruitional type of effect. It says that we should think that those types of actions, being dismissive towards virtuous dharmas and positive deities and so forth come to fruition as these various types of harms. What shall we do about this? We should annihilate all preconceptions,​ all conceptions,​ nam tog [rnam rtog].
 +
 +The Tibetan term nam tog is notoriously difficult to translate. It can mean many things like conception, thoughts, preconceptions,​ misconception,​ superstition. It has all these different meanings. Generally speaking, all negative conceptions would be nam tog. It’s like here – we should become free from all such nam tog. But here in particular, if we were to discuss this in relation to mantra then we are trying to become free from ordinary conception, aren’t we? For instance, we have an ordinary conception of ourselves that we’re trying to overcome through the practice of mantra. But also to explain it in a way common to others, here nam tog refers to the negative conceptions that are incompatible with dharma. Whether in a more general context or a mantra context, these are the type of nam tog that we want to annihilate.  ​
 +
 +It advises us here that mainly we should practice tonglen, giving and taking. If you think about it, these are problems that come about due to nam tog, superstition,​ preconception,​ negative conceptions. Given that that is the case then the best way to address them is through working through one’s thinking, working with the mind, practicing giving and taking.
 +
 +We should look a little more closely at these fruitional effects. The fruitional effect of an action is the main effect of an action, isn’t it? So of the various kinds of effects that might come from a particular action, the fruitional effect is the primary one. How can we destroy the fruitional effects that would otherwise be derived from negative acts. For instance, if we were to sincerely practice tonglen, not just pay lip service to it but sincerely practice tonglen with the wish that ‘may I be able to take the suffering of others upon myself and may I be able to give them my happiness and roots of virtue,’ then this could be quite effective in eliminating those fruitional effects.
 +
 +35
 +When, beyond our control, we are forced to roam,
 +it is through displacing (our) gurus etc. from (their) abodes.
 +This is the weapon of negative action returning,
 +now I shall not evict anyone from their home.
 +
 +Beyond our control means powerless, right? Forced to roam means forced to roam in far away places without being able to stay for any length of time. it’s quite clear in English, isn’t it? This is the effect that comes from displacing others, expelling, exiling people even, probably out of negative intentions we should say.
 +
 +Maybe it’s good to mention this example they have in the commentary. They talk about for instance, what would happen in a monastic seat like with the disciplinarian or the abbot. Disciplinarians and abbots are on some occasions to kick someone out of the monastic seat. It’s possible that that might at some time happen here so perhaps one should mention it. There are certain acts that call for expulsion. Sera-je is known as an honorable college, as a compassion college because a person who does an act for which they can be expelled has to be talked to three times. First you talk directly to them. Then you talk to the people they’re quite close with, their companions, the people that they really like. Then third you get a group of people together and address the person through an assembly. And if they still aren’t listening after three times, talking with them individually,​ talking to their friends, and talking to a group, then they can be expelled.
 +
 +It points out here that if for instance a person needs to be expelled then the person who does the expelling, their attitude should be that if this person should remain their negative behavior is going to adversely effect or influence others and so this will cause a lot of people to go to waste. Wishing to avoid such a thing with a positive intention, you can expel the person involved.
 +
 +Before long there will be quite a few monks and nuns around here. What if someone were to need to be expelled?
 +
 +When Geshe-la approves someone for ordination, he does so only after discussing the issue with them at some length and consulting with Paldan Lhamo. Not only does he speak with them personally but he does a divination, asking Paldan Lhamo whether this is the right thing to do. But you don’t know. After you’ve discussed it with them and after the mo comes back, you don’t know how a person is going to turn out or how they’re going to behave. Maybe it’s not always great. But if after you’ve discussed the issue with them and after consulted Paldan Lhamo through divination and so forth and both of them turn out well and you continue to refuse to ordain a person, from Geshe-la’s perspective that would be like obstructing or hindering virtue. The Buddha said that every step that a person takes with the wish to become ordained is virtue. You discuss it with the person and the mo turns out well, then to prevent them from getting ordained would be to obstruct virtue so Geshe-la will ordain the person. But we do have people getting ordained and you don’t know how these people are going to behave and those of us who are ordained now might just have to be patient with people. We might just have to put up with certain things because we don’t know how it’s going to be. Geshe-la asks us that the elder monks and nuns take responsibility to try and help the people, but you really can’t tell how a person is going to turn out as a monk or nun even though you’ve discussed the issue with them and Paldan Lhamo has been consulted. Geshe-la doesn’t just indiscriminately approve people for ordination. For instance, Ken Summers wanted to get ordained. He’s a good guy, he’s a nice person but the mo didn’t turn out well. The results of the divination were that he should wait so he’s not going to get ordained this year. So it’s like this. It’s not done indiscriminately. There is consultation and thought put into whether it is. So Geshe-la asks that you keep this in mind. He, just as an aside, wanted to say that.
 +
 +If someone were to be expelled just because someone doesn’t like them or a person is not expelled just because they are liked, of course, this is self-cherishing,​ isn’t it? If a person is doing things that harm others then you can find ways to expel them from the community in a good and proper way. 
 +
 +The next verse reads:
 +36
 +When undesired (events) such as frost and hail etc. occur,
 +it is through not properly guarding our words of commitment and ethics.
 +This is the weapon of negative action returning,
 +now I shall purify my words of commitment etc.
 +
 +Frost and hail of course effect farmers and agriculturists,​ don’t they? Here, words of commitment can be understood as it was explained before. The main emphasis in this context is that the words of commitment refer to the words of commitment of the lama. If such words of commitment of the lama were to degenerate or the ethics that we have committed ourselves to, if we do not guard our ethics that we have committed ourselves to and we’re just lead away like a calf by the nose then these are the effects of such actions we can expect. Although there are no farmers here right now, we do have certain difficulties with rain water. Maybe the difficulties with rain water are the ripening of such things.
 +
 +Now I shall purify my words of commitment, etc. means that now I shall guard my words of commitment well. It’s very important that we guard our words of commitment!
 +
 +37
 +When we are poor yet with great attachment to possessions,​
 +it is through not giving or making offerings to the (three) Jewels.
 +This is the weapon of negative action returning,
 +now I shall put effort into making offerings.
 +
 +38
 +When our circle of friends condemn our appearance as ugly,
 +it is through (making) ugly statues and being consumed by anger.
 +This is the weapon of negative action returning,
 +now I shall raise (beautiful) images and lengthen my temper.
 +
 +Lengthen my temper – to not be short tempered but to extend what it takes.
 +
 +39
 +When agitated by attachment and hatred no matter what we do,
 +it is through obstinately engaging ​ inappropriate and evil states.
 +This is the weapon of negative action returning,
 +now I shall expel from the root this obstinate one.
 +
 +This obstinate one here is self-cherishing. To expel from the root this obstinate one means to try to remove from its very foundations the self-cherishing. ​
 +
 +40
 +When whatever we do doesn’t achieve our goal,
 +it is through deeply entering inferior view.
 +This is the weapon of negative action returning,
 +now whatever I do I shall do for the purpose of others.
 +
 +Generally speaking, there are transcendental views and mundane views but here it seems the importance is being placed on having a view that is qualified by the mind of enlightenment. this is what marks it as a view that is not inferior. There seems to be some stress placed on this point.
 +
 +41
 +When our continuums are not tamed though we train in virtue,
 +it is through taking on the vanity of this life.
 +This is the weapon of negative action returning,
 +now I shall hold fast to the desire for liberation.
 +
 +‘Now I shall hold fast to the desire for liberation’ means that we will try to ensure that everything we do contributes to or acts as a cause for liberation. ​
 +
 +We’ll leave it there. So you have any questions or doubts?
 +
 +Student: The question goes back to yesterday and verse 26 when we were talking about misappropriating this wealth which was given with the expectation or the hope of happiness and so forth. The question is this: How do we as sangha appropriately use the funds that we are given in a puja or given to us because we are sangha - as offerings?
 +
 +In using the funds then we should be sure to make prayers that what they are hoping for, what they are praying for comes about as they wish. For whatever it is, success or health or whatever, in using the funds then we make aspirational prayers that may that come about and this would be a conscientious way of using the funds. Since they’re giving it to us we are able to use it for ourselves. ​
 +
 +We make these aspirational prayers that may all sentient beings attain buddhahood, right? And we make this aspirational prayer that may such things act as a cause for all sentient beings to attain buddhahood, correct? May this be a cause for all sentient beings attaining buddhahood.
 +
 +These people who have made this offering to you in a hopeful or expectant type of manner are foremost perhaps in your prayer. They are close to you in light of the fact of the circumstances of this particular lifetime, correct? With them foremost, you wish ‘may this act act as a cause – with them foremost – for attaining buddhahood.’
 +
 +When we’re dedicating our roots of virtue, we might dedicate them in the following way. Let’s say for instance that you have this idea that something is harming or obstructing our training in virtue. Because this will sometime happen that there is a preconception,​ a superstition,​ an idea that we are being obstructed in some way. When we have this then when dedicating our virtue we think that ‘may this virtue act as the cause for their attaining buddhahood’ and that can help. Geshe-la feels that this can help in pacifying these preconceptions or superstitions. But whatever the case may be we are allowed or permitted to use these funds.
 +
 +Student: at some stage you would like to request Geshe-la to give clear teachings on the proper way to use funds that are gained through the selling of images and texts and so forth, through any dharma activity, because although certain people feel that they know clearly what is appropriate,​ there is some disagreement about what is appropriate and you are concerned that this might be causing difficulties for the center.
 +
 +Although Geshe-la has indeed explained this at length in the past, for instance to Mark Gerard, it’s possible that he will have occasion to explain it again in the future. Basically everything at Chenrezig comes in some say from the dharma. Well, maybe the pay phone is an exception.
 +
 +End Side 4B  
 +
 +
 +
  
wheel_of_sharp_weapons_commentary_4_geshe_tashi_tsering.txt · Last modified: 2018/02/26 18:13 (external edit)