Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 45-minute Lam Rim teaching, Geshe Dhawa Gyaltsen argues that sentient beings deserve the same veneration as Buddhas because they alone provide the object through which compassion arises. He traces how all beings have shown us limitless kindness since birth, and explores why this compassion extends even to the wealthy—all face aging, illness, and death. He distinguishes genuine cherishing of others from self-centered kindness, establishes equanimity as the foundation for bodhicitta (the aspiration to achieve Buddhahood for all beings), and addresses how Bodhisattvas respond to anger. Drawing on Śāntideva’s reasoning, he argues that a person in anger is like a drunk mother—the real enemy is delusion, not the person. He emphasizes controlling inner conditions rather than the external world. The session includes extensive Q&A.
File metadata (for organising)
File: 06 LR no date.mp3
UUID: 14b8346b-5f7c-4dfb-b24a-9febd0ba30e9
Teacher: Geshe Dhawa Gyaltsen
Collection: Lam Rim (Geshe Dhawa Gyaltsen)
Date: 1983 (exact day not recorded)
Recorded at: Buddha House Adelaide
Duration: 45.5 minutes
Words: ~5,802
Because without keeping the sentient beings as an object of those, there’s no way to generate great compassion and great love. Thus, sentient beings are very kind, and one must remember their kindness very often. Since birth, we have been receiving the benefits from other sentient beings countlessly and limitlessly in many ways. So therefore, if we are not trying to generate same kindness towards other sentient being, then how stupid are we? Because we have been receiving all the kindness and all the help from others.
Now it is our turn to give back the same kindness and to give the same, what’s called, same assistance. If you don’t try to do so, then it is really the matter of embarrassment and it’s really the matter of shame. So thus, it is our foremost duty to try at the to try from right now onwards to generate kindness to all sentient beings without exception and try to share our knowledge and so forth for several other sentient beings because we have received and we are receiving kindness and assistance from limited sentient beings. This is text. The field of Buddha hood and the field of sentient beings are alike.
We venerated and we respected the Buddha because we know Buddha have expounded the teachings for our sake, and through practicing in that, we can, what’s called, receive the same realization as past Buddha’s Bodhisattvas did. Right? Therefore, we validate and we respect Buddha’s and so forth. If it were the case, then why not we respect and we validate all sentient beings? Because it is through sentient beings who is it through sentient beings that we are able to generate great compassion, Buddha jitta mind, and love because without having the object of those, there won’t be the generation.
Thus, sentient beings are the object, and sentient beings should be venerated and should be respected like the Buddhas and other great Bodhisattvas and so on. Thus, in terms of kindness, there is no difference between these two. Thus, one has to venerate equally as we do as we does to the Buddha. One might wonder, it is quite reasonable to generate compassion and love to all sentient beings, but it is hard to generate compassion and love to all sentient beings because some people are not poor and some people are not, what’s called what’s called practically suffering. More than some people are higher than me in terms of position, in terms of wealth, in terms of prestige, in terms of whatever.
So therefore, those in the means are not object of generating the compassion and so forth. So if you if you think in this way, then at first, before touching them, try to reflect in your mind the reasons I have given before during the generation of compassion. Right? So see, at the moment, they may be seem seem to be higher than you. They may be seem to be wealthier than you, and so and so, but eventually, they have to face the same procedure of aging, what’s called birth, aging, death, as other very ordinary person faces.
Right? So from view from that viewpoint, they are what’s called right object of compassion and love. Right? Because when they when they face those process, then, of course, we know how pretty able they are. There is no power at all to, what’s it called, to to utilize their position, their prestige, and their wealth for sale of escaping from that.
So from that viewpoint, all sentient beings are, let’s call, object object object of compassion and love alike. So from understanding those from understanding those viewpoint, one can, what’s called, generate compassion and love for all other beings without exception. Very worthwhile to generate compassion to all beings in terms of kindness or in terms of their kindness and in terms of, what’s called, experiencing the sufferings and in terms of helping us to generate the higher levels of the realization and so forth. So from those viewpoint, one should keep all sentient beings as an object of compassion and love and so forth. This is all about the base explanation of compassion.
So I think maybe we can stop. I think, also, in this way, I might get, you know, something at at result if I do for him. Right? If you if I do change for him, that is the the mind itself is not a self changing attitude. It is itself is oh, sorry.
It’s the mind itself is not a chasing for others. It’s self is a self-cherishing attitude because you are expecting something as a result for oneself. Sharing with others means suppose if you see or you contact any sending being particularly suffering from disease or whatever. So at that very moment, if you are able to generate genuine right mind is thinking, oh, this is really awful now. He’s suffering.
So I must do something to help him. Right? So within this frame of within this frame mind, if you try to do something, that’s cherishing others. But if you think, oh, he’s particularly working. He’s suffering from this kind.
So if I do helpful something helpful to him, I might get something this or that at end that is not pure cherishing others because there is self-cherishing attitude or selfishness thought is mixed with that. So that is not cherishing others. I wonder if you could tell me what would be a good method. To reduce self-cherishing attitude, the best method or the best way is as is as I explained before, is to contemplate on the faults of self-cherishing attitude. What happens now?
What happens if we hold self-cherishing attitude very strongly? Right? So as I mentioned before, due to our own self-cherishing attitude, we we have what’s called? We start fighting one another. We start quarreling.
We start doing something which is negative. So therefore, those are the all results or even what’s called effect of self-cherishing attitude. So therefore, if you try to see clearly all those falls, then automatically or naturally, you will think, oh, these are the results of self-cherishing attitude. So therefore, I don’t want to have these result. Thus, I don’t have to stop the self-cherishing attitude.
So in this way, if you see the falls of self-cherishing attitude, you will able to remove or you will able to reduce the self-cherishing attitude. Yes. I guess she was saying that the the small scope and the the middle scope Yeah. You have to do that thoroughly before you go into the high scope. Does that mean that we should practice them for a long time before we can practice the most?
Oh, this is another. To be able to get liberation for one sake, you have to know the sufferings properly. Right? So having known the sufferings properly, one will able to extend that understanding to other sentient beings. Right?
So then one will work for other sentient beings to get rid of the sufferings for others. Right? Okay. So to be able to remove others from the suffering, the first important is to get rid of oneself from the suffering. And if you don’t recognize the very nature of the suffering clearly, it is very hard to try.
Also, it’s very hard to get. It is very hard to get rid of sentient beings from sufferings. Right? So therefore, first, you have to recognize sufferings through training your mind in those first two scopes. Having understood the nature of the suffering clearly, one can switch on to the greatest scope, means one can start working for other sentient beings through removing these sufferings.
This is the meaning, sign. The former two scopes are the foundations of the great scope. Without having understood the self natural suffering, it is a bit hard to generate compassion. Difference Uh-huh. And the self-cherishing attitude.
Now I think that by indifference means more not caring much about other people or having only The word indifference is quite obvious. It’s quite obvious because indifference means to achieve one’s mind in balance without falling to one of the extremes. Thinking, you know, I’m thinking all sentient beings are equal in terms of wishing happiness and in terms of avoiding the sufferings. Right? So within this, there’s no there’s no difference between you and I.
Right? So this is now how we are balancing our mind. Right? It means to keep our mind in evenness without falling one of the extremes. Just stay there without falling.
It’s called indifference. Right? No self-cherishing attitude is not keeping the mind in balance rather trying to hold one end, which is called what’s wishing everything for oneself. In other words, selfishness. Yeah?
That is called self jealousy attitude, and indifference is to keep one’s mind in balance without falling one of the ends. Of difference. Connotation of indifference or the equality means not to generate strong attachment as we used to generate to our relatives, neither not to generate strong hatred as we used to generate to the enemy, but avoiding these two extremes just lift the mind between in that neutrally. Just neutrally. That is called indifference.
I think we we have a different interpretation over here in the West. Yours is kinda. Yours are kinda, certainly. Yeah. What what what I really really was getting at was what he just said was Reduce the indifferent mind.
We try to help the indifferent mind to be able to equalize. The main idea of trying to have the indifference is to try to generate compassion, is to try to equalize self for others. Without having the proper basis, there is no way to generate equalizing thoughts. So just know we’re given the same. If there’s no smooth base, if we are just under influence of one strong attitude, it is very hard to generate the positive one.
So first, we have to level. Upon that evenness, we can generate compassion and equalizing thoughts. So that is one way of generating this compassion or whatever based on that evenness, based on that difference, indifference, based on that neutral thought. Indifference or equanimity which we are going to generate at the beginning is the part of a virtuous thought or positive thought whose function is to equalize the attachment and hatred in balanced form. Connotation.
The neutral is not necessarily negative, such as when we have know the, what’s called, meetings or whatever, we decide. Some people are four becomes four, some people becomes anti, and the people who are neutral, they don’t become negative to any of the side. They just may retain in middle. Now that’s going to this side or another going to this way. So there’s a connotation of non involvement that they don’t really So now if there’s many connotations, you don’t have to go through those connotations.
Just try to understand this way. Alright? So the word neutral the word neutral hasn’t got nothing to do with any negative thought. Even in the sense of the even in the even in the sense of the western connotation, the neutral has got nothing to do with negative attitude. Overcome.
Or to be able to generate great compassion such as at the moment, we don’t have great compassion. We are devoid of great compassion. Right? So we are letting you know this is the way to generate great compassion. So if you generate this great compassion by relying on these teachings, you will definitely overcome the mind which is not related with, oh, the one, the mind which is devoid of compassion.
So we are telling the method how to generate great compassion, which overcomes the devoid of compassion. I still don’t understand your consort of a neutral state of mind. Would a person who was walking along the street in a neutral state of mind, if they saw somebody fall down sick, would they help that person to the hospital, or would If at the moment, he he thinks, oh, this he fall down, so I should have so if it start generating compassion at that moment, he may have. And normally, the word neutral here means not having strong attachment and not having strong desire or hatred just to keep the balance without having these two. It’s called neutral.
But that wouldn’t be a positive state of mind, would it, in that situation? So if that person was on on the floor, Why negative? If you don’t want to have, then why it’s become negative? Couldn’t couldn’t care. You know?
Just couldn’t couldn’t care. Not not hatred. Not hatred or or attachments. Oh, I I don’t care. But it is But I don’t care.
That’s okay with the But that is not a negative thought. How would be negative? Because He hasn’t got any intention to do any harm. Yeah. But but That’s called not to do is called natural.
Not to do is called just natural. That’s all. So he’s trying to hang on. Wait. We we gotta finish the conversation.
So it’s not positive, though, is it? So it says that it depends on his compassion. But anything other than compassion in that situation would be would be a negative state. The generation of mind or altruistic mind is solely dependent on the generation of compassion. So how to develop the compassion is to understand unbearable sufferings of all sentient beings.
If you if your heart is being touched to those unbearable sufferings of all sentient beings, then you are forming or you are establishing the foundations of generating the bodhicitta mind. Thus, upon that basement, you can generate bodhicitta mind. You have generated compassion, thinking, unbearable suffering, sufferings of all sentient beings. So now you have formed that thought, so you are now you have to see how to liberate them from such sufferings. So now here you have to investigate thoroughly.
It is true that all sentient beings have to be what’s called, liberated from the sufferings. But has have I got power at the moment to liberate to liberate them from sufferings? So if you introspect yourself, if you investigate yourself at the moment, you will find at the moment, at the moment, you have got no power even to liberate yourself from one particular sufferings. So to liberate other sentient beings is out of question. Right?
So now you have to think here very sincerely, then who has got such power to liberate sentient beings from sufferings? So having asked this question, you will come to know that those who those beings who have enlightened, fully enlightened, such as Buddha Śākyamūni, have power to liberate other sentient beings because they have the mental quality to understand others’ innermost dispositions, levels, and other, what’s called, stages of sentient beings who have the clean warm power of clean warmth and have and what’s called other powers to suit various levels of sentient beings. Thus, I will first engage into into the path to be able to obtain that kind of state for the sake of all sentient beings. So in this with this frame, what is called mind, you have to engage into the path mainly for the attainment of Buddhahood for what’s called what’s called for all for the sake of all sentient beings. Right?
So when you engage in that way, then your intention to become enlightenment is not for yourself, but for all sentient beings. Thus, all sentient beings are your object or intent, and your aspiring intention is to obtain Buddhahood or enlightenment. Therefore, you have to think for this I will definitely try to obtain Buddhahood for the sake of all sentient beings. So this is the, what’s called, bodhicitta mind. So whenever you have this kind of thought, immutable, what’s called remains, and what’s called remains constantly within your continuum, and you have experienced both that, you have been you have generated the bodhicitta mind.
The person who have this kind of thought will call bodhisattva, and his practices and so forth will be the practices of the bodhisattva and so forth. Whenever you have the thought wishing to obtain a buddhahood, for the sake of all sentient beings constantly, that kind of mental thought is called bodhicitta mind or altruistic mind. So he who has these kinds of thought is called bodhisattva, and that person is called Mahāyānist. Bodhisattva, Mahāyāna, who has generated the altruistic mind and so forth. So therefore, this thought is the entrance into the part of Mahāyāna, into the part of Bodhisattva.
So therefore, this thought must be generated generally for the sake of all sentient beings. Although we may not able to generate this precious bodhicitta mind all of a sudden because it may take some time to get familiar in terms of generating this bodhicitta mind or altruistic mind. But but still then, one should not give up one’s hope because we can train our mind and practice many things which can, of course, become the cause of generating the bodhicitta mind, such as, as I mentioned in the morning, from the from the very beginning, we have to what’s go? See that as because we don’t want to any kind of suffering in the list. Right?
Similarly, all sentient beings are equally don’t want to have any kind of sufferings in the list. We feel upset and we feel depressed when somebody try to, what’s called, direct any kind of harm. Similarly, if you do harm others, they will also feel depressed and so forth. So by knowing that by knowing that, you must not, what’s called, do anything which cause others inconvenience. Because you know that you don’t want to have any kind of inconvenience in the list.
So this reason must be abide to each and every single beings equally. So then try at least to generate some positive attitudes such as whenever you face some other disturbances disturbances disturbances, try to maintain your, what’s called, mind, what’s called, without without getting angry. Right? And so forth. There are many ways of controlling one’s mind.
Thus, doing in those, you will able to build up positive energy or positive, what’s it called, side more gradually, then once if you become more powerful, then there is hope to what do you call? There’s hope to generate, say, bodhicitta mind. Otherwise, at the moment, we have not we have not formed this kind of what’s called we have not formed the powerful mind to generate this kind of bodhicitta mind as past Buddhism was a deed. So we are unable to give our belongings, body, and possession as generosity because we have not such powerful thought. You don’t want to have any kind of sufferings in the least.
So similarly, others don’t want to have any kind of sufferings in the least. On other hand, you become very happy when somebody give you some pleasure. Similarly, if you give some pleasure to others, definitely they will feel pleasure. So all, all, by all, by whole point of view, every single being, you and other single beings are equally same in terms of wanting happiness and in terms of what’s called not wanting sufferings. So by judging these two equally, should try at least try to generate some good energy for others so as to provide some happiness as you receive from others.
But this kind of analyzing is applicable to even to those animals such as dogs and cats. So whenever we truly love those dogs and cats, they always try to show the attitude, gratitude towards us. So why they should try to show their impression of the gratitude? Because they also want happiness, and therefore we are loving them. Therefore, they receive happiness.
Therefore, they are trying to show their, what’s called expression of gratitude. So they show them in many ways. It indicates they also love to those who love them. So similarly, if you try to do all our best just to generate our happiness to others, it is most beneficial in our life. So in doing so, whichever is most beneficial to your mind, and whichever is beneficial to your practice, that should be adopt as your, what’s called, training or as your practices.
It is true that when we become familiar to those good things, then we always become happy. Right? We can associate with others with good, what’s called behavior. And people, they like to talk, people like to see us because they know that we are always doing good things and what’s called creating not any harmful things. Therefore, they’re tired to come and tired to talk or tired to associate with, and we also are always happily able to what’s called happily successful in doing or dealing with others because every sentient bee wants happiness and pleasure.
Therefore, they also judge from that view, so they are able to, what is go, associated with you very easily and so forth. So if you think very closely, what brings happiness? And you will come to know this is only the nobility and honesty is the best to deal with. It is due to our familiarity on any object that we are able to deal with quite successfully. In general speaking, all people, all sentient beings may not have same, what’s called, view because due to different opinions or due to different views, there arises disagreement, and because they have their own way of expressing their own ideas and so forth, so sometimes we don’t come into the agreements.
But in any case, if you are quite happy to be good and noble, then you won’t mind too much about others disagreement. You will easily go along with those peoples even by relating with them with, what’s it called, honestly or whatever, what’s it called, justly, so forth. This is the way how we should associate with other beings. We are we are become familiar with those goodnesses. Therefore, we have no special troubles in doing with those in doing with those goodnesses, such as in the case of.
So those bodhisattvas, they never ever, alright, they never ever feel angry to other sentient beings because from the very beginning, they have formed such a habit not to feel angry, and they have perfected the profession of patience. So therefore, whenever Bodhisattva was associated or whenever Bodhisattva was delivered to other peoples, they happily, right, delightfully able to associate with, and there are no hesitation in terms of giving their body and belongings, whatever. Even somebody cause try to cause him some inconvenience, he never get angry. Rather, he was to generate compassion onto on that person. This is because due to his way of thinking.
Right? So because Buddhists trained his mind from the very beginning into those those goodnesses. Therefore, they are able to transform their mind. Thus, whenever they come across with any harmful person, they never feel angry with that. Rather, they feel compassion, and therefore they keep that person up as a object of of his compassion.
Our way of thinking and way of thinking are definitely and what’s called difference. How we normally think is due to our is under the power of the delusions. So let us say, we have no power at all. We don’t want to become upset. We don’t want to get any kinds of inconvenience feelings within us, But powerlessly due to the delusions, sometimes we get very, very angry.
Right? So when we got very, very angry, of course, then you’re gonna see all the downfall or all the, what’s called, falls of anger. You see? You can see the what’s called the face, the color of the face is being changed. The tears are rolling down.
Have to fight very violently even though we don’t want to. Right? We don’t want any kind of sufferings okay. By ourselves, still due to the delusion, due to the anger, we are fighting. We don’t care about our life.
Even the sake of life, we just fight, and we break down something. And sometimes, if a person is really burning out of burning due to anger, he or she doesn’t have good sleep. And now what’s called all these sort of things are due to our delusions. Therefore, we have no power to act in that way. But delusions dominate us.
Therefore, we powerlessly act in that way. Whereas, if was so in this way, any person acting in this way, instead of feeling any anger, he will think, look. This pityable sentient being, he hasn’t got a single antidote to a delusion. Right? Now he’s completely under the delusion, so therefore he’s acting all what’s called?
He acting all those things which shouldn’t be acted. Right? Now he keeps that particular sin and being as his object of compassion, so therefore he generates compassion by seeing those angry persons. Right? So this is the way of thinking about those Bodhisattvas, and we always have no hesitation in the list to retaliate someone or to fight with someone when we are feel when we are strongly angry.
So we sometimes use very, what’s called, things, some various things to to safeguard oneself and to destroy others due to our anger and due to our and then other men delusions. So although we don’t want to change our color of our face, which is quite embarrassed, but still we have no power. It happens. Right? So this is the fault of such delusion.
So by knowing those things, one should lessen to arises those delusions. It is true that one someone is under the power of delusions, particularly anger, then he creates all those unpleasant situations around him. Normally, he who is quite good looking person, when he gets anger angry and when he’s really burning, you know, his complexion or his what’s the appearance changes, then he look very awful. You know? He look very awful, but he’d he had no power to control because at the moment, the anger was dominant.
Therefore, it’s dominating the power person, so he has no power. Powerlessly, he have to stay under the, what’s called, power of delusions. So therefore, you can find many examples of those types when people get quiet, when people get angry and they are really burning. They sometimes even have no hesitation to lose their own life. Right?
So this is because due to the anger, nobody wants to die. Nobody wants to have sufferings. Even no? So when those anger manifest strongly and dominate us, we have no choice to stay calm. Right?
Because all those angers and delusion dominate us, and we have to act according to the angers. So this is one obvious this is one obvious example of the anger. This one illustration illustrative examples to understand that kind. Suppose if our mother right? If our mother becomes drunk, and within that drunkenness, if she try to say, which is unpleasant, even if she hits us, then it is not our I mean, it’s not the fault of her because she is completely under the power of the drunk.
Right? She has no control at the moment. So it is what’s called? It is useless in the senses to react retaliate to her right at the moment. Instead instead of retaliating and instead of what’s called reaction or taking reaction once you have her by knowing that at the moment, she has no power control because due to the drunk.
So you should instead of retaliating and taking action, you should have her and you should do provide all kind of facilities. Mhmm. If it is senseless to retaliate to a drunk mother, then why not it would it would be senseless to retaliate and to react to those who are under the power of the delusions? Right? Because the delusions give the ultimate sufferings to that person.
He have no power at all to control because delusions become more manifest and more dominant. Therefore, he is acting right according to the delusions. Thus, it is inappropriate to retaliate to someone who is under the power who is under the power of delusions. Therefore, one should not do what’s called one should not retaliate. Rather, one should keep that particular person as an object of compassion and try to provide all the facilities to lessen or to eliminate the delusions.
As Śāntideva says, if you are wise enough to be able to retaliate to our enemy, then instead of retaliate to the person, you must retaliate to his anger, who is the dominant, who is dominating the person, as well as who is directing his anger towards others. Right? So if you are quite wise enough, you want to really fight to the enemies, you must fight the enemy of anger, not to the person who is under the influence of the anger. Right? So if we are not able to retaliate to his anger, then for time being, we should not create any disturbances to that person because at first, from one point, he is already under the influence of the power oh, sorry, anger.
So this is a big problem. And secondly, if you try to create more cause, he will have what’s called double inconvenience, double disturbances. Therefore, in order instead of helping, we are creating more suffering, the more inconvenience. So better not to create any kinds of disturbances to him if you are not able to fight to his real enemy, the anger. Okay.
Śāntideva says in his book, if somebody very angrily hits your hit hits hits your stick on your head, then he thinks he sees in this way. So therefore, when somebody angry very strong angry hits you, hit hits a stick on your head. Right? So you will think very strong angry and you try to retaliate to that person. Right?
So here, Śāntideva says, it is inappropriate to fight against for the person because the real pain you received is by the stick, not by the person. Right? So you may argue, this is senseless because he’s the one who uses stick. Therefore, I I I was I was hurt. So then if in this if it is the case and it was valid, then it’s not the person, right, who uses stick.
It was the anger which he has. Therefore, person has no control of the anger met him to hit the stick. So therefore, you have to fight with anger and not to the person who is instrument of the anger. So this is the appropriate understanding which is given by Shin Devo in his book. Yeah.
In all, we must try to train on our mind to transform so as to deal with everything quite successfully. Right? At the moment, we have this kind of attitude and this kind of behavior. When some whenever somebody hits us, we immediately want to hit back. This is our normal attitude and this is normal our, what we call, habit.
But if you hit back, again, that will hit us. So therefore, it will become more grow, more bigger and bigger. Right? But when Bodhisattva sees those kind of people so whenever a person hits, the never hits back because he thinks, oh, he’s hitting this. No.
Look. Due to his delusion, he has no power to stay calm according to his own wish because his delusions are manifest within himself or he stays. He has problems in controlling his delusions, and still, you know, he’s feel angry with me. So therefore, it’s really awful, and he’s creating all kind of negativities. So therefore, instead of feeling and instead of retaliating back, Bodhisattva feels very pity on him, and therefore, Bodhisattva keeps him as an object or as his object of compassion, so he changes all warm heart and things like that.
So this is the way of doing. If we are quite wise enough, we should also act in that way. Normally, there are two conditions that makes us unhappy and brings us sufferings. The external conditions and internal one. So as you know, there are many external conditions which try to bring us unhappiness and try to bring us sufferings.
And of course, we have internal conditions which also make us unhappy and also make us to suffer. So now if you think, first, I will try to control all external conditions, right, so as to get happiness within myself. If you think in this way, this is a bit hard to control and to defeat all external, what’s called, conditions because externalists are more. Right? So it’s a bit hard.
Instead of controlling other outside or the external conditions, try to control inner one, which is more easier to control. Right? For example, the Buddhas and Buddhas was how they became enlightened and how they become realized person. They haven’t controlled external conditions, but rather they have controlled their own wandering wandering conditions. They have tamed.
They have pacified their wandering thoughts. Therefore, they are able to generate all good heart to all sentient beings without exception. So and that good heart is not superficial level one. Right? They have really and truly generated from their hearts of the hearts.
That’s why whenever they associate what call that? Whenever they associate to anybody, they have no such unhappiness in their mind, and they were able to associate with everybody equally and successfully, it shows that it is more important to control inner conditions than the outer one. There’s a very inspiring illustration given by Shandideva in his book. He said, if there were a, what’s called, mountain or hill, which is full of thorns. Right?
So to be able to was to be able to destroy all thrones, if you try to go out, personally, it is impossible to cut all the thrones because it covers whole mountains. Right? Instead of doing that, if you put, right, instead of covering the thorns either by leather or something, then he says, it is difficult to find leather in this existence to cover whole the mountains. But instead of doing that, if you put a patch on your boot, right, if you put a patch on your boot, you can walk on any on every object, and you can go anywhere. At that time, the thorns have no power to prick under your heel.
So whether or not they are what’s called harmful or not, if you prepare by yourself, then you won’t receive any kind of harm from the others. So this is the, what’s called, one way of handling these things by us.