Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. The image of morality as a fertile field runs through this 86-minute session by Geshe Pema Tsering. He opens by unpacking a verse from the patience chapter: all faults and wrongdoing arise through conditions, not through independent agency, which grounds a key practical point — even if you cannot meditate, simply abandoning the ten non-virtues is itself a virtuous act, the soil in which all other qualities grow. The session then turns to guarding mindfulness and alertness through three conditions: relying on a teacher, visualizing the Buddhas and bodhisattvas as always watching, and cultivating a healthy sense of shame to keep mindfulness at the door of the mind. The Q&A covers anger toward those who harm you — direct it at the affliction, not the person — and mindfulness during ordinary work.
File metadata (for organising)
File: 2006 05 16 Bodhisattvas Way of Life.mp3
UUID: 33ed0f94-f433-43fc-867a-03cd3e2dae7c
Teacher: Geshe Pema Tsering
Collection: Bodhisattva Way of Life 2005 Mar -2007 (Geshe Pema Tsering)
Date: 2006-05-16
Recorded at: Buddha House Adelaide
Duration: 86.2 minutes
Words: ~5,831
So, again, was quoting a verse from the bodhisattva way of life itself, from the chapter on patience. And this verse reads something like this. All mistakes that occur and all the various kinds of wrongdoing arise through the force of conditions. They do not they do not govern themselves. Okay?
So then Geshe-la explains then two two words from from the first half of the verse. So the the first of these words refers to what was translated as all all mistakes. And mistakes here could be translated as shortcomings, faults, or or anything like that. And and Geshe-la explains that it refers it refers to all the afflictive emotions. It refers to karma and afflictive emotions.
It refers to, how to say, attachment, anger, pride, ignorance, and all those afflictive emotions. And then in the second line of the verse, which reads in all the various kinds of wrongdoing. So then wrongdoing here, the word that’s been translated as wrongdoing, then it’s referring to all the activities that we engage whilst overpowered by those afflictive emotions, by anger, attachment, pride, ignorance, and so forth. Okay? So then Geshe-la is explaining then that out of those having engaged them in all those negativities, what follows is a whole variety of sufferings that we’ve experienced in the future, physical sufferings, mental sufferings, and so forth.
And then Geshe-la is explaining. So then those the text is explained that that what the verse is saying is those sufferings then, they do not arise on their own. They do not have they do not have any independence. What was translated here as as they do not govern themselves by Stephen Batchelor translated in this way. It could also mean that they do not have any independence.
It’s the same meaning. They don’t govern themselves. They don’t have any independence. So those sufferings do not have any independence in the sense that they came out of conditions, and Geshe-la was explaining them that those those conditions are all those negativities. So they are not going to last.
They’re not going to stay, but they are there and they came out of those conditions, which were all the wrongdoings that we have performed in the past. Okay? So then Geshe-la is saying, so then if if all those sufferings they came they came they came about in dependence on on the wrongdoings that have been performed in the past, then what then we have then understanding that we have then to stop ourselves from performing any more wrongdoings. And all those, if we do not want to experience any more sufferings, then we stop how do you say? We stop ourselves from now on to performing any more wrongdoings.
And but not only that we also in relation to the wrongdoings that we have performed in the past, we generate regrets, make the the we perform the confessions, and then with with with regrets, and then the determination not to perform any more wrongdoings in the future. Then we stop in this way. This is the way to stop this various sufferings from coming about. Okay? So then is explaining then.
What what what are those wrongdoings? What was translated as wrongdoings is in English is well, it’s not as obvious in Tibetan. So Geshe-la is explaining the the whatever is called the wrongdoing, that that is an inappropriate inappropriate act or inappropriate action. So from an inappropriate action, what we have, an unsuitable action, what what you have is an inappropriate and unsuitable result.
Okay? So then from time immemorial, from a very long time, we have been performing this this unsuitable inappropriate actions or activities. And then as a result of that, we are now experiencing all all sorts of suffering. We are we do experience all sorts of suffering. And if now, at this at this moment, we we we keep on performing unsuitable, engaging in inappropriate actions, then again in the future, will continue to experience all sorts of suffering, little sufferings, big sufferings, all varieties of sufferings.
And then we will then how do you say? How do say? We will then we won’t find we won’t find release liberation from all this suffering. Okay? So then can I say so then since all of us wish to experience happiness and do not wish to experience any suffering, then and since all this all varieties of suffering come out of of performing these performing this unsuitable inappropriate actions, this this wrongdoings, then what we have to do then is stop is what is it?
We have to do then is abandon all unsuitable actions, activities, all wrongdoing and then perform instead, perform, how to say, suitable actions, suitable deeds. So then Geshe-la was saying then that, okay, suitable actions are what is called virtuous, virtuous actions. And then Geshe-la is saying that if we abandon this unsuitable activities, this unsuitable inappropriate activities, then that abandonment of those inappropriate activities itself is virtuous. It’s a virtuous activity. Activity.
Okay? So even though Geshe-la was saying, even though we might not be able to practice a virtuous activity on its own, just abandoning those non virtuous activities, those inappropriate activities is in itself a virtuous activity. So then we might we might incur all sorts of hardships and and work very hard trying to perform such virtues as meditating and studying and so forth. And and and sometimes sometimes we’re not able to accomplish those virtues. But if we — Geshe-la said — just abandoning those inappropriate activities, giving up those inappropriate actions, then that is already enough.
And that is, Geshe-la said, that is the most important thing. So then Geshe-la is saying that the main thing the main the main points in relation to to this to to to the practice of virtue is it refers then to the ten non-virtues. Okay. So then Geshe-la was saying, so the ten non-virtues is the main practice. So abandoning abandoning these ten non-virtues, practicing abandonment of these ten non-virtues, even though Geshe-la was explaining, and even though we might not be able to meditate, to accomplish meditation and so forth, I mean, just abandoning the ten non-virtues, is very is something very special.
Okay? So then, Geshe-la is then saying, so then the practice of the abandonment of of the ten non-virtues is what is how do you say? It’s it’s well, it’s what is called the ethics or the practice of morality. And Geshe-la was explaining the etymology of of the Tibetan word itself, which has two syllables. And and so the the second syllable of the Tibetan word refers to rules.
It’s written as rules or laws. And the first the first syllable refers to, how do you say, appropriate concordance or harmony. It’s not exactly that. I mean, I I cannot I cannot think of an English word to to put that forth, but it has to do with appropriate harmony or appropriate relation. I can’t figure out.
Anyway and then Geshe-la was saying, so then so then it’s abandoning those what is inappropriate and and and not harmonious and then adopting what is harmonious. And then Geshe-la was then giving a how do you say? An an analogy saying that the practice of of morality is is then is compared usually, is is compared to to a field. So if you have a field, then whatever it is that you want to plant on that field, be it fruits or rice or or whatever other grains you want to plant it, then you you can do it. You are able to do it.
So Geshe-la Geshe-la was explaining that the practice of morality is like the field from where where all other qualities qualities can be developed and can, how to say, they can grow roots, how to say? Grow Grow roots, yes. So then Geshe-la was then saying, so if we abandon these unsuitable actions, if we manage to accomplish abandonment of these unsuitable actions, then then then whatever virtuous activity we engage in, then we are then going to obtain powerful results, positive results out of those virtuous activities. And then again, for the analogy of the field, so if you have if you have a good field with you treat the soil and the soil is healthy, then you’re gonna have good fruits out of that. You’re gonna reap good fruits out of that.
And again, if if your practice of of morality is good, then the the the results, whatever whatever meditation you engage in, and then I was then making reference to meditation on impermanence and death, meditation on compassion, meditation on loving kindness, meditation on emptiness, meditation on the mind of enlightenment. Whatever it is that you meditate on, you will be able to, how do you say, accomplish that with very, I’d say, great results. Okay? So then, Geshe-la was saying, so then on the other hand, if we do not guard our practice of morality, if we do not guard against those unsuitable actions. Then whatever practice we engage in, it’s going to be very difficult to to to experience the results, the fruits of those practices.
And then Geshe-la was was giving the the example of if if, for example, we we do not guard ourselves from those from those negativities, from the ten non-virtues, and we engage in all sorts of of of misbehaving. And then if we then go for a long time of of working hard on trying to meditate on emptiness, it’s going to be very difficult to bring forth the experience, the realization of those meditations and teachings on emptiness. And the same goes for for meditate on the mind of enlightenment or whatever other meditation one is trying to accomplish. Without a good field, without a healthy healthy soil, then then you won’t be able to to bring forth the fruits of one’s efforts. Okay?
So then Geshe-la was was again saying, so then if if, for example, we are meditating on on the mind of enlightenment. Meditation on the mind of enlightenment has very great benefits to it. Very many good qualities are associated with realizing the mind of enlightenment. But if we we do not guard our practice of morality, and if we engage in all sorts of misbehaving, and then it’s going to be very difficult to bring forth the mind that realizes to accomplish that mind that realizes and experiences the mind of enlightenment. Okay.
So then Geshe-la is saying, now we now we are we we’re going to engage in a meditation, and and we meditate then thinking that I’m I’m I’m going to abandon the ten non-virtues. And then having abandoned the ten non-virtues, I’m going to must then bring all beings to enlightenment. In order to bring all beings to enlightenment, I myself must attain the state of enlightenment. And for that purpose now, we are now going to meditate on the mind of enlightenment. Okay?
So then okay. This Tuesday night, are going through the commentary on the Bodhisattva Way of Life. We are on the topic which is called guarding mindfulness as a method of guarding alertness. And then can I briefly explain that what was what was said before that we then guard mindfulness and alertness in order to be able to avoid non virtue and then and then be able to accomplish virtue. And then the first part is a presentation and the second part is an explanation. So then the first the first topic is the presentation.
And the presentation from the presentation, go straight into the root verse of the Bodhisattva Way of Life number twenty nine for those who have the book. So the verse reads like this, therefore, I shall never let mindfulness depart from the doorway of my mind. If it goes, I should recall the misery of of the lower realms and firmly reestablish it there. And then Geshe-la was just explaining. So then that mindfulness, which which one must never let it go wander out outside of one’s mind outwardly.
And just like one would be guarding the door of of one’s house for for its valuable objects that are inside. So one would would direct mindfulness in inwards, inside. And then but as as as as it goes, in the third in the third line of the verses, as if it goes, I should recall the misery of the lower realms. But then Geshe-la says, but we are usually not able to keep our mindfulness inside. So then at this time, we must then reflect, and Geshe-la was explaining, when we reflect that without mindfulness, we are led to engage in negativities, and we’re going to engage in all sorts of, how to say, non virtues that are going to how do you say?
They’re going to be they’re going to cause us they’re going that that are going to cause us to be born in the lower realms. And then we recollect that, and we bring we bring back our mindfulness. Okay? So then Geshe-la was was reading and explaining the the commentary to that root verse, and the and the the commentary reads something like this. If by not having alertness, then many faults will come about.
And then because of that, we must in order to to to protect alertness, then we must how to say, place the mindfulness which does not forget the objects, does not forget observing virtuous objects, then we must place it inside the house of one’s mind. And then not allow it to go away from from outside, to go out from the door of one’s mind. And then so then alertness is that is that mind which which is observing and analyzing, investigating our our actions before we do we do them and seeing if or is this action appropriate or is this action inappropriate? And then mindfulness on the other hand is that is is is that mind which is recollecting which is constantly recollecting what is what is virtuous and what is non-virtuous, what is appropriate and what is not appropriate. Okay?
And then and then the the root verse goes on to say, if if our mindfulness deteriorates, and then by thinking, by by recollecting by by recollecting the harms of of of of the low of lower realms of existence, then immediately we bring we place our mindfulness back inside the house of the mind. Okay? Are you cold? Okay. So then and then we go to the next part of the topic.
The topic is guarding mindfulness as a method of guarding alertness. We’ve been for the presentation and now we go to the topic which is called the explanation. And then the explanation has three parts to it, okay? So the first part is the external condition, the external condition, which is relying on virtuous teacher. And then the second topic is the internal condition, which is properly engaging one’s mind.
And then the third of this of the topics of the explanation, the third division of explanation, which is the way alertness is brought about by mindfulness. Okay? And then so the first of those topics, which is the external condition relying on a virtuous teacher. As as for that, then we read the next root verse, number thirty, which reads something like this. Through staying in the company of of a spiritual master, through the instructions of abbots and through fear, mindfulness will easily be generated in fortunate people who practice with respect.
And then I was then explaining. So then keeping company with with with the lamas, and then following the instructions of those lamas, then by by by as as we do not wish for any suffering, not wanting any suffering, fearing the experience of suffering of the lower realms and so forth, then we respectfully then practice. And in this way, mindfulness will come about very easily and quickly. Okay? Oh, yeah.
This one. So Geshe-la was reading and explaining then the commentary to the root verse. And then the commentary reads something like this, the methods as for the method of of guarding mindfulness, then one one how to say? How to say? One listens one one listens to the teachings, the advice and instructions of one’s one’s elders, one’s one’s teachers, and all those how do I say that?
All those companions who lead an honest, how do say, an honest life and then keeping company with those people and then following their their advice and instructions and then endowed with a sense of propriety and then again with a sense of — Geshe-la was explaining — of what is appropriate, what is inappropriate, what is right, or what what should be done, what is right to be done, and what is wrong to be done, and so forth. And then also, how to say, with a fear — not a fear, but a concern or a worry — with what is low, with what is inappropriate, Geshe-la was explaining, with what is unsuitable, to be — unsuitable actions that should not be performed in front of other people and and so forth, which which is referring — these two words are referring to two mental factors. So one is usually translated as as shame, and the other one is conscientiousness. So shame is something that is is a state of mind which watches over one one’s actions in relation to oneself and and decides which is appropriate and which is not appropriate. And the other one is in relation to others, what what — in relation to what others would think is appropriate and not appropriate.
And then with with this fear, which is this concern for one’s actions, for the propriety of one’s actions, then those learned ones, those beings, then they will practice the trainings with respect. And then how to say, endowed — and then that that mindfulness which does not forget — does not forget its virtuous object of observation — and would then easily come about, will easily be brought about. And by by being brought about in such a way, then whatever hearing, reflection, or meditating in any of the three that one engages in, then while whilst protecting one’s mindfulness, then one will become a scholar in such a way and become a learned one. And then Geshe-la was just explaining, so if one is practicing hearing, reflection, or meditation on the teachings without any mindfulness, then one will not become a scholar. But if one is endowed with mindfulness, then one will one will become a very learned person.
And then the next the next the next topic of of which which is the the explanation of guarding mindfulness as a method of guarding alertness. So the the next topic of of the explanation, which is the internal condition, which is properly engaging one’s mind, then this is read. And we go to the next two verses of the root text, and they read something like this. I am I am ever dwelling in the presence of all the buddhas and bodhisattvas who are always endowed with unobstructed vision. And then Geshe-la was then just explaining that we one one is one is thinking to oneself, one is meditating in this way that at all times, one is in the presence of of the Buddhas, of the bodhisattvas, who have who are always seeing us wherever we are at all times.
And then by thinking in this way, I shall mindfully develop a sense of shame, respect, and fear. And then Geshe-la was just explaining. So if if one is is is if is meditating this way, thinking that then the Buddhas are in the presence of oneself, Buddhas are watching over watching what we are doing, then one will will then avoid engaging in unsuitable actions, and then we’ll develop this this this sense of shame, as it is written, the sense of propriety, and then we will develop respect for the practice. And again, we’ll be we’ll recollect the faults and the and and the sufferings that will come from engaging in inappropriate activities. And then we’ll develop this this fear of of engaging negativities.
And and all this will come about by think by thinking this way. Okay? Okay? So then Geshe-la was reading and explaining the first part of the commentary, and then the commentary goes on to say something that is furthermore, all the Buddhas and bodhisattvas who are everywhere at all times and who can perceive, they are they are seeing unobstructedly all objects of knowledge, then they are always, how to say, one is always at all one is always in the presence of in their presence, which is unobstructed. There is no nothing there is no place where they are not.
There is no time where they are not, and there is nothing that obstructs their vision, Geshe-la was explaining. So at all times, when one is when thinking I am in the presence, in their presence at all times in this way. And then if one is thinking this way, then on account of that, then this sense of shame will come about. And then one would then, how do you say, think over what what one is is about to do and think if it is appropriate or inappropriate. And then if if one is is convinced that the Buddhas and Bodhisattvas are there, then one will definitely not engage in an inappropriate activity.
But one if if one has not convinced oneself of that, then one one will not have any shame. And then so then so then we should meditate in this way to develop this this healthy healthy sense of shame. Healthy shame. Is it shame?
Shame. Shame. Yeah. This one? And then so then one develop one will develop that sense of shame.
Geshe-la continues and continues. And then the commentary goes continues also saying that then respect for for the teachers or the Buddhas and respect for the teachings will come about, and then fear for the the the results of one’s actions. And then Geshe-la was explaining, so then here probably the the author is referring to the results of of negative actions. The fear for the result of negative actions will also come about. In this way, one one ponders then in this way, and then one will and then one endows oneself in this way, endows oneself with mindfulness.
Okay? And then we go to the third division of what is the topic of guarding mindfulness as a matter of guarding alertness, which is saying then what is the way alertness is brought about by mindfulness. And then so this topic has two parts to it. So what the first one is the way mindfulness arises, and then the second one is the way alertness arises from that the way alertness arises from mindfulness. As for the first one, then the way mindfulness arises, then we read then the second half of verse thirty two.
The the verse thirty two started with, by thinking in this way, I shall mindfully develop a sense of shame, respect, and fear. And in the second half, which is referring to this to the way the mindfulness then arises, it reads like this. Also, through doing this, recollection of the Buddha will repeatedly repeatedly occur. But then this is a translation of Stephen Batchelor. Okay?
Which is which is a great scholar in his own right. But the way Geshe-la is going to explain this this verse is is doesn’t doesn’t fit, like, very clear with the translation. So then what the the the Tibetan verse is saying is that by recollecting the Buddhas again and again, then that mindfulness will be brought — that the the mindfulness will be brought about again and again. Okay? And then so, again, Geshe-la was going to read and explain the the the commentary to that verse.
And then the commentary is saying, by then reflecting in this way, then how to say, one recollects the qualities, the good qualities of the Buddha, of of the Sangha and the Dharma. And then that person who is who is engaging in such recollection, then by by doing by doing so again and again, then one will easily give rise to that mindfulness of the Three Jewels. Okay? The qualities of the Three Jewels. So then we go to the second topic of the second part of the way way alertness is brought about by mindfulness.
So the second part is is the way alertness arises from mindfulness, from that mindfulness. And then we read root verse number thirty three, which reads like this. When mindfulness is is set with the purpose of guarding the doorway of the mind, then alertness will come about. And even that which and even that which had gone will return. And then that I was just explaining.
So if we can set our our our mindfulness, watching the doorway of our minds, in our minds, and then not let it go out, not let it wander away, then then alertness will come about. And even what we had forgotten before, those things we have forgotten before, we’ll be able then to to to remember. Okay? So then Geshe-la is is then reading the the commentary, and the commentary is a bit extensive. So Geshe-la was saying then to to to go through the first part of the commentary.
And the commentary — so then this first part, Geshe-la is saying — from from that from that mindfulness then, when this mindfulness is put, is set on the doorway of the mind, protecting with the purpose of protecting oneself from the afflictive emotions, then at that time alertness, which knows exactly how it does — so then that that alertness which knows exactly the situation of of of actions. What what is — okay, literally saying actions and and non-actions — which Geshe-la was explaining refers to virtuous actions and non-virtuous actions, then that alertness will come about.
Okay? And then the second part of the commentary goes on to say then those what has been once degenerated, what has once degenerated, then will come back again. And then how how can I put that in English? And then being an accomplished practitioner or an experienced practitioner or not being an experienced practitioner is then, how to say, defined in reliance on one’s, how to say, protecting properly protecting, properly guarding one’s mindfulness and alertness. And in reliance on on having or not having Mahāyāna mindfulness and alertness that one is then defined as as an accomplished experienced practitioner or not.
And then Geshe-la was explaining these words that have been translated here for you as accomplished experienced practitioner or accomplished experienced scholar. This refers to those practitioners who are trying to accomplish enlightenment. So then those who who are endowed with mindfulness and alertness, and Geshe-la says, those then they are accomplished experienced practitioners on the way to enlightenment. So it is in reliance on on on mindfulness and alertness that then one will become a scholar or not.
Okay? Yeah. Not this one. This one. Yeah.
Okay. Lose. So we stop here today? Yeah. Yeah.
Yeah. Okay. Did you understand? Is asking if you understood. Oh, yeah.
Did you understand, Hugo? Very, very easy. Good. Very easy. Good.
Oh, yeah. Good. Good. Great. So if anybody has any questions?
Yes? He wants to ask for questions. Yeah. Yeah. The first Yes.
You’re trying to be patient, but you’re having difficulty. Yes. That’s fine. Yeah. Exactly.
So how does one — what does Geshe-la suggest? Okay. So then well, can I ask — so then he was just joking, of course? Yeah. How far are you serious?
Yeah. Okay. Geshe-la was then saying that what what what what has to be done then is is is — you have to, what you have to do is to try to understand the reasons which motivated the the person to do to cause to cause you harm. Geshe-la said the important thing to do is is to understand why that person did that. What what reasons does a person have?
What was the person thinking? Try to understand that. So then Geshe-la is saying, if you if you if you analyze the situation well, then you will see why why is it that the person did it? And you you would end up understanding that the person is doing that because they are being overpowered by either of the three main afflictive emotions. We have we have many, and then Geshe-la was was saying, so then there’s this three all the afflictions which can be reduced to to three.
Right? And these three is attachment, aversion, and ignorance. So then maybe you come to understand that the person was doing that whilst being overpowered by attachment, attachment and all of those afflictions that the person has, and maybe it is attachment. And then and then, for example, if you you having analyzed the whole situation, you have understood that it came out of one of these three afflictive emotions.
Then if if if you are angry and you cannot stop your anger, then you you have to then get angry. If if the person is is doing that while this person is being overpowered by attachment, then you have to get angry with that attachment. And maybe if it’s — if the person is doing it while being overpowered by by aversion, then you get angry with that aversion. Not at the person. Oh.
Then then, Geshe-la says, if you understand that, if you reflect in this way, then you you will not you will not get angry with that person, and you you won’t you won’t harm that person. And then on top of that — overpowered by the power of of attachment, I also get confused and and and and mistaken. By the power of aversion, I myself also get confused and and mistaken. By the power of ignorance, again, I myself get confused and and and and do mistakes just like that person is is doing. And then if you if you then think reflect in this way over this whole situation, then you will you’ll certainly benefit.
Okay? So then Geshe-la says, so then if if you meditate in this way, if you meditate if you practice patience in this way, reflecting this way, then then there will be no no place for fighting, for arguing. And Geshe-la was saying, Geshe-la was asking you, do you do you like do you like to fight? Do you like to fight? So then all all this this meditation and and reflection is is very difficult.
It’s it’s easier. I will get it I will get it over and done with just by fighting. More and more and more. Yes. Yes.
Yeah. We have attachment. So then Geshe-la was saying — so Geshe-la was saying if if if if, for example, that person who who who harmed — if if if for example, that person was was — that person was afflicted by attachment, then that person was totally overpowered by attachment. It was Geshe-la was saying, it was it’s it’s like it’s like that person is is a servant of attachment and attachment is the Lord. So in this way, there’s no way, Geshe-la was saying, and then no way we can get angry with a person because that person is powerless. We get angry then with attachment.
In other words, you don’t get angry with a person. Get angry with the attachment that is overpowering that person. No. Again, Geshe-la was just saying that before, right before, again, Geshe-la was just then saying, because if you get angry with attachment, then what you try to do, what you have to do is then to get — you have to get rid of attachment, and then you have to bring forth that mind which is the opposite of attachment, which is a mental factor which is called non-attachment. So we’re getting angry with our own attachment, not with others.
With attachment in general, attachment. Does that help? Person does not understand that he is being overpowered by attachment. That person does not understand that he is existing is being as like a servant of attachment. Attachment.
He does not understand his condition. So we don’t blame him. Or she. Or she. Pardon?
Pardon? What was that? Revenge fits in with the attachment and the aversion. Revenge. Wondering, would that be motivated by aversion?
Is that the first one? Don’t know the word for revenge. I’ll look for the word of revenge here. Revenge. Revenge.
Retaliation. Retaliation. Retaliation. Yeah. Revenge.
Revenge. So then the main the main affliction that will be related to revenge in this case will be anger. The main one. The main one. Revenge is is very, very bad.
Extremely bad. So then Geshe-la says that revenge is something that is how do you say? In disharmony with both with both Dharma and even worldly activities. It’s it’s in disharmony with everything. Okay?
You have a question? Yeah. If I guess if we’re spending all of our day, say, a lot of our day at work doing a worldly activity, having to be quite mindful on our job, do you know if you got any suggestions how we can actually keep focused on — keep mindful? Mind mindful. I guess, you described mindfulness, I think, last week as a mind keeping a focus on the mind of enlightenment, not just As an example.
On what you’re doing. As an example. Yes. Well, I guess it’s being mindful of what you’re doing at work. Is that is that as long as that’s virtuous.
Is that okay? Or should we also be bringing in dharma principles, I guess, while Mhmm. So then Geshe-la can say that once once you are at work, then your mindfulness is on the on the job, on the work to be done, and on on on doing that work well? And if if while you’re trying to practice Dharma or study Dharma, then your mind mindfulness is on on on the Dharma. But at work — in the mind’s system — Geshe-la would assess then, oh, this is this good?
Is this bad? What which which way to go? Mindfulness and awareness in this way. So then, Geshe-la said, if if if if if while you are working, then you start thinking about Dharma, then you won’t be able to accomplish the job well, to do the job well. So you focus on the job.
Okay. Okay. Okay. It’s okay? Yeah?
Okay.