Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. “Completely reject all selfishness and accustom yourself to cherishing others” — Geshe Pema Tsering opens this 78-minute session by unpacking the logic of that verse: samsaric happiness is unstable and collapses into suffering, while the happiness of liberation is permanent, and only cherishing others leads there. He then turns practical, showing how any ordinary activity — eating, sleeping, going to work — becomes inexhaustible merit by generating bodhicitta beforehand and dedicating the virtue afterward. He covers verses 52–54, explaining the “remain like a piece of wood” instruction for moments when self-grasping, anger, laziness, or bias arise, pairing each fault with its antidote. The session closes with a Q&A in which he teaches that tracing back the cause of harm done to us typically reveals our own prior actions, dissolving the impulse to retaliate.
File metadata (for organising)
File: 2006 06 20 Bodhisattvas Way of Life.mp3
UUID: 2230bcb4-d31c-4a50-83d4-434569410251
Teacher: Geshe Pema Tsering
Collection: Bodhisattva Way of Life 2005 Mar -2007 (Geshe Pema Tsering)
Date: 2006-06-20
Recorded at: Buddha House Adelaide
Duration: 78.3 minutes
Words: ~5,978
So then, Geshe-la is quoting a verse from the Bodhisattva Way of Life itself, which reads, I shall completely reject all selfishness, all self grasping, and accustom myself to accepting others, to cherishing others. And then again, I was briefly explaining. So in order so in order to to completely rid oneself of of the self grasp mind, then one also must adopt, take on to oneself, cherishing others. So then, I’m gonna say, so why why is it what is the reason behind, how do you say, getting rid of one’s self-cherishing attitude or self grasping and then taking with oneself, cherishing others? And then Geshe-la was saying, well, this has to do this this all has has to do with with suffering and and happiness.
So in order to accomplish happiness, then one must then cherish others. And then in order to get rid of suffering, one must get rid of self grasping. So then Geshe-la Geshe-la then goes on to explain that we all we all wish for happiness, and none of us wishes any suffering. So but even though we we do wish happiness, we do not know the real the actual causes of lasting, reliable happiness. We do we all want happiness, but we do not know how to accomplish lasting stable happiness.
So then goes on to to explain that we do not know not know because we do not understand what is actual real happiness. So we and and we regard this samsaric happiness to be to be actual happiness. And then so then this self grasping, not knowing what is actual happiness, only goes after this what what is referred to as as this samsaric happiness, the happiness of cyclic existence, which is not, as Geshe-la said, which is not which is not actual the actual real happiness. And then, so then this this samsaric happiness, which is not which is not this stable lasting happiness. This that that this samsaric happiness for which the self grasping mind strives for.
And this it is not it’s it’s a happiness that if we have it today and tomorrow, we don’t have it anymore. And if we have it tomorrow, then after tomorrow, we do not have it anymore. This is a happiness which which has nothing how do you say? Which is has nothing stable, know, I’m saying, this nature. But by nature, it has nothing stable to it.
It’s it’s not reliable. And it is it’s and again, I expect this is happiness. It’s in the nature of suffering. And, again, it’s something that today today is happiness, and then soon it will turn into into suffering, or it will turn into a neutral feeling, a neutral state, but will not remain. It’s not as something that stays remains, how to say, as as happiness.
So then they are saying, so then this samsaric happiness, this happiness of cyclic existence, there is absolutely nothing of that lasting lasting happiness, that actual happiness. Now on the other hand, the happiness of liberation and the happiness of omniscience that those those are lasting, reliable I’m sorry. Stable lasting and stable happiness. So if one has attained the happiness of a liberation or or or of of omniscience, then this happiness, there’s nothing to it. There’s absolutely nothing to it of of which is, how do you say, of samsaric happiness.
It will not turn into into suffering, and it will not turn into neutral feelings. This this is lasting, stable happiness. And so this is a a sort of happiness that once attained, it will not change it will not change into something else. It will be only happiness. So then Geshe-la Geshe-la previously, I forgot to mention, but Geshe-la was saying, but this stable happiness is something which is extremely difficult to attain.
Geshe-la is saying this it cannot be attained without much going through much hardship, getting getting involved with much hardship. And then Geshe-la is then saying, so then this stable happiness, this is something that we all wish for. There’s no no one who does not wish for this stable lasting happiness. But and then Geshe-la comes back to the verse that was he he quoted in the beginning of of the session. Geshe-la was then saying, but in order to accomplish that this stable lasting happiness, one must, as the verse says, as the verse says, one must completely one must rid oneself completely of all self grasping and self-cherishing.
And then and then and then goes on to quote again the second half of that the verse, which then says, and one and one must then accustom oneself to accepting others. One must then strive for the welfare of others. One must then work to accomplish the purpose of other sentient beings. And then can I say, so then what is so then one must then work to benefit others? But then when when one is talking about benefiting others, Gela says, it is one is is it is not talking about giving food to others others or giving money to others or giving clothing and so forth.
It is not exactly talking about about those actions. So then what is it what is it that is that that that that what what is what is then the meaning of benefiting others? This when it’s talking about benefiting others, the teachings, we are talking about the sentient beings all the sentient beings wishing for happiness just as we wish for happiness. And all also all the sentient beings wish for that same happiness. And in order to accomplish that happiness, understanding that we are the same in wishing happiness, and and in order to accomplish that happiness of all sentient beings, then one must one one understands then that one must one must attain the state of enlightenment.
And then having attained the state of enlightenment, one will then be able to accomplish the happiness, lasting happiness of all sentient beings. One will be able then to bring all sentient beings to stay to the state of liberation and to the state of omniscience. So in order to accomplish in order to accomplish that, one must then attain the enlightenment of a Buddha. So then so then so then Geshe-la says, so then because of that, one must as the verse is is is telling us, one must then familiarize oneself with that mind which wants which which wishes to take to take orders, welfare onto oneself. So then Gala is saying so then that when when the text is is talking about familiarizing oneself, when that verse is talking telling us that we must familiarize ourselves with that mind, which which wishes to accomplish the the welfare of others.
So the Gala says, from one side, from one perspective, it is something which is easy to do, Gala says, because we do not actually have to give money to others. We do not actually have to work, to engage in physical, hard physical work in order to help others. We do not actually have to give feed all the sentient beings and so forth. And then but on the other hand, Geshe-la Geshe-la says and is going to explain then from from another perspective, it is difficult to accomplish that. So then, Geshe-la says, is this something that one can can bring to mind, that mind which which wishes to accomplish the welfare of others.
One can bring it bring it forth at any time. One can bring it forth while one is is lying down on one’s bed. One can bring forth when while one is is going somewhere, while while one is working. At at any time, one can bring forth that mind which wishes to accomplish the welfare of others. So then, again, from this perspective, from this point of view, it is something which is easy.
And then the last one but then from the other from the other hand, if we think about the difficulties of accomplishing it, then this is we can also see how difficult it is to accomplish to bring forth that mind which wishes to accomplish the welfare of others because the mind which is the mind of self grasping comes comes about so easily. So we immediately, when we wake up in the morning, that mind of self grasping comes forth without any effort. And then we we we immediately we instantly start working to accomplish the purpose of that self grasping mind. So Geshe-la says, because we have not we have not abandoned yet, we have not rid ourselves yet of of of that self grasping mind, then we we are all immediately, it comes about and we immediately start working for its for the for the welfare of that self the self grasping mind. So we and we think so when when we when we go to sleep and we think, oh, this is this is this is good for me, and then we get some food, we we’re happy for ourselves, and then we get some some warm clothes, and then again, we we are happy for ourselves.
And and and never the thought of benefiting others comes comes about in this during all this time. So then but then, Gela is saying, but still we should we should, how do you say, strive for means of giving up, abandoning that self grasping attitude and then the self-cherishing attitude, and then give rise to the mind which wishes to accomplish the welfare of others. So then when we are going to sleep, then we we instead of sleeping for for one’s for one’s own happiness and one thing’s done, then I’m I’m I’m going to sleep now so that having rested my body, my body will be rested, and then I will be able to to meditate, I will be able to study. I will be able to work for the welfare of others with with with a rested body.
And then again and then again, also, for example, when we are going to eat, then again, we we we we should give rise to that mind of enlightenment, thinking now I’m going to eat so that my body will be healthy, and I’ll be able to work for the welfare of others, and I’ll be able to accomplish the the enlightenment, attain enlightenment, and then bring all sentient beings to the state of enlightenment. And that’s and that’s with this motivation when we eat. And then again, Gala says, in every other activity, anything else that we do, we should we should do, we should engage in whatever activity we are going to engage in, thinking that I’m going to do that. I’m going to engage in this activity in order to accomplish the welfare in order to accomplish enlightenment, in order to accomplish the welfare of all sentient beings. And like this, we we we we bring forth again and again this this mind which wishes to accomplish the welfare of others.
And then Gala Gala is then saying, so then we all of us here, we have we have jobs. So then again, we all go to work. And then and then Gala says, so then thinking thinking that this our jobs, the job we do is benefiting is is going to benefit many many sentient beings, many people. And then thinking also that with the money that we are going to earn, are going to be able to look after our bodies and and then so that it it can then work for the welfare of others so that it can accomplish enlightenment. And then and then with this in mind with this with this in mind, then we we go to our jobs and we do our our our work with this motivation in mind.
And then that’s okay. That’s yeah. And then and then, Geshe-la, so then if we if we can then give rise to this mind before we are going to engage in whatever activity we are going to engage in, before we are going to do our our our work while we’re doing our our jobs, then if we can we can think that, how do say, may all sentient beings attain the state of enlightenment, in order to accomplish the enlightenment of all sentient beings, I myself must attain enlightenment. In order to accomplish that, I’m going to do this job. I’m going to engage in this activity.
And if one can do that, then whatever job one is doing, whatever activity one is engaging, that then that that will will will become virtue. And not only not only that, but that will become the virtue of which leads to omniscience, which is the set of enlightenment, which that will also lead one to accomplish the mind of enlightenment, accomplishing bodhicitta. This is then, again, if one if one can do engage in activities with that with that motivation in mind, then not only one will accomplish the purpose, one’s purpose of in relation to this one life, because then one will be earning money for this life. But also, one will be benefiting all the sentient beings. One will be generating virtue, creating virtue, not only any virtue, but the virtue which leads to omniscience, and one will would then also accomplish bodhicitta, the mind of enlightenment.
And then with the with that with with that, then one is is is how do you say? With that motivation, then one is is generating some how do say? Is generating a very powerful virtue virtues, very powerful positive energy. And then and that’s and Geshe-la says, that is very special.
Okay. So then the last thing so then why why is it that is that that that is something so special? Why is it why why is it that that that those that mind that mind of enlightenment is so special? Because one one is wishing to accomplish the enlightenment of all sentient beings, and one is talking about all sentient beings. And then to accomplish one one is talking about benefiting all sentient beings.
And then even if if one, how do you say, gives rise to this mind of enlightenment, which which is accomplished in the enlightenment of all sentient beings for even even only one moment. Because we’re talking about all sentient beings and the number of sentient beings that are are are innumerable, there are so many that they are innumerable, then even one moment of that mind of enlightenment is going to accomplish the same amount of how do say? An amount of an amount of roots of virtue, of positive energy that is in direct proportion to the number of sentient beings. So we are talking about innumerable amount of sentient beings. So we are talking we’re talking about an immeasurable amount of of roots of virtue, of positive energy for for for giving rise for just one moment of the mind enlightenment.
Mhmm. And this one. Okay. And then Gela says, so then we give rise to that motivation before we engage in the activity we are going to engage in, before we we do the work we are going to do. And then after we have finished the work, then we must then dedicate that merit, that positive energy that we have created.
And then Gala Gala says, so then after we have finished work, then we think now I have I have finished my job today. I have done a good job today. And then all those roots of virtue that that I have created for the sake of all sentient beings, all that that amount of positive energy that I have generated by by doing this job, then I I I I how do say? I dedicate it I dedicate it as the causes I dedicate it to be the causes of the enlightenment of all sentient beings. Okay?
And then you’ll ask them, so then if at the beginning, first, we then generate that motivation of the mind of enlightenment. And then in the middle, we in between and then and then in the middle, we do we do a good job. We do we accomplish the accomplish the activity we are going to accomplish, we accomplish it well. And then in the end, we make the dedication for the sake for for the enlightenment of. We dedicate whatever positive energy we have created, whatever virtue or merit we have created to the enlightenment of.
To for it to turn into the cause of. The. In this way, then we we make sure we guarantee that whatever positive energy, whatever virtue, whatever merit that we have created, becomes as we how to say? And then we in this way, if we if we if we act in this way, dedicating generating the motivation, doing our jobs, and then and then dedicating the virtues for the enlightenment of all. And then we make sure that that the results, that this merit will does not does not comes to does not come to an end.
And then it will if we if we dedicate if we if we do if we act in this way, then this this merit, this positive energy becomes inexhaustible. And then it it from it will it will it will last forever. And then life after life, we’re we’re going to be experiencing the positive results of this of this positive energy, of this merit, of this virtue. Okay? So then Gela says, if we want if we are to to accomplish a very powerful merit virtue, then Geshe-la then says, so then as as as the verse that Geshe-la quoted in the beginning says, then we one must familiarize oneself, one must meditate on taking onto oneself the welfare of others.
So then that is generating, meditating on that mind which wishes to accomplish the welfare of all such beings, which wishes to bring all sentient beings to enlightenment. That’s what we have to do then. So then that that that mind which is taking into oneself the welfare of others, which is wishing to accomplish enlightenment of all sentient beings in order to accomplish that. Then one oneself must attain enlightenment. That is what is called the mind of enlightenment.
That’s what is called in and then so then in that in that line then, we then we we now we now give rise to the thought that may all beings attain the state of enlightenment. In order to accomplish that, I myself must attain enlightenment. And in order to accomplish this enlightenment, I am now going to listen to these teachings. I’m going to reflect on these teachings. And then having listened and reflection to these teachings, I’m going to meditate on these teachings today.
So then now we we we meditate a bit thinking that may all sentient beings attain the state of enlightenment. In order to accomplish the enlightenment of all sentient beings, I am now going to listen to the teachings on Bodhisattva way of life. Oh, yeah. So then we are so then we are on the the we are on the topic which is called examining the motivation of thought when acting, and then on on a subdivision of this topic, which is how to act when thinking of others’ welfare. So then we go to the next root verse, which is number fifty two, which reads, whenever I have the wish to discontinue or stop working for others and the desire to pursue pursue my welfare alone, then when motivated by such thoughts, a wish to say something arises, at this times, I should remain like a piece of wood.
Then again again, was saying just just as we were talking in the in the in the just just as as it was as it was mentioned in the in the in the verse at the beginning of this teaching today. So then this usually, we we are so used to do to that accustomed familiarized, so accustomed with that mind of self grasping that the the thought to benefit others hardly ever comes forth. And then we are always readily striving and working to accomplish the welfare of oneself alone, to to accomplish the welfare of that self grasping mind. And then we we engage in all sorts of activities to accomplish that. And then whilst whilst thinking of oneself, thinking of accomplishing the the welfare of of that self grasping mind, then then we we then we want to say all sorts of things or or the wish to say things, the wish to say to engage in conversation and talk or whatever comes about.
And then at that moment, Geshe-la says, we should then at that moment, we should then stop, and we should watch our minds to see and see what action what what is what is our motivation and what is the action we are going to we we are intending to engage in, and then see if if that is the case as the verse is saying, that we are going to engage in talk and so forth, engage in activity, being motivated by self grasping, then we should we should we should watch our minds and and understanding that that is bad. That is something that’s something which is not good, and we stop ourselves from engaging that action. From This one. So then, again, was then reading for the commentary. And the commentary is then saying, then when when in relation to that mind which wishes to accomplish the welfare of oneself and others.
If if whilst whilst trying to give rise to that mind, we then we then abandon completely thinking of the welfare of others. And then Gela says, so then we usually usually, we never think of of the suffering of the hell beings or of the suffering of the beings of the hungry ghosts or the suffering of of animals. And and we never we never give any thought to to it. And even even gods and so forth, we never think of the happiness that they experience and so forth. And even amongst and even in the human realm alone, we never think of the sufferings and the happiness of of of others.
We always we always think of ourselves alone. So then so then that that is what is Geshe-la saying. That is what is meant by, how to say, giving up, how to say, giving up the the wish to work for the welfare of others. So then and then and then the the commentary goes on then to say, and and when and when and when I I wish to strive for my for my welfare alone. And then get a lot of things.
So then striving for one’s own welfare. When one is then thinking, may may I accomplish my happiness? May this turn well well for me? May that may I experience this good, and may may I not meet with any opposition? May I not meet with any obstacles?
May I not meet with any displeasure or discomfort or suffering. So then when when one is striving to avoid suffering for for oneself and and and striving to accomplish only happiness for for oneself alone, then then Geshe-la says, even even insects and small animals do that. It is all all sentient beings do that. So the all sentient beings are are immediately thinking of accomplishing one’s own welfare. Only only while while we are asleep, except when we are asleep, we do not think of that.
But otherwise, at all a lot of other times, even even small animals in in this size, think about it. Okay? And then so then Gela is saying the commentary goes on to say, so then when then an intention to to a wish then to to speak or to say something then arises, then one must one must, how do you say, remain as a stick, as a piece of wood. And then Gela was then saying, so then so then if if with that mind, which which does not which does not wish, which is not thinking of accomplishing the welfare of others, and that mind which is thinking of of accomplishing only one’s own happiness and well-being, then if with that mind, one wishes then to say something, or one wishes Gala then says, if one wishes to do some activity with one’s one with one’s body, Then at that moment, one then has to stop oneself, watch over one’s mind, and then see, oh, this this not thinking of others’ welfare. This is bad.
And then thinking of only accomplishing my own my happiness alone, and then this is something bad. So then and then understanding that one must one stop oneself from acting. Okay? You understand? And then we go to the next topic, which is how to act when one wishes for anger or discouragement and and etcetera to arise.
And then we read the next verse verse verse fifty three, which reads, whenever I have impatience, laziness, cowardice, shamelessness, or the desire to talk nonsense, if thoughts of partiality arise, at these times too I shall remain like a piece of wood. And then Geshe-la was then saying so then Geshe-la was explaining particularly one one one piece of one line of the verse, which was translated by Stephen Batchelor, if thoughts of partiality arise. And then Gela was then explaining that some words some words in this in the Tibetan version, then they they are talking about being biased towards one’s friends and relatives. So then if then one is biased, then towards one and and and relatives and so forth. And at this time, still, again, one must remain like a piece of wood.
And then again, that remaining like a piece of wood, and I say, so then again, one is then stopping oneself and analyzing one’s mind and looking into one’s mind and and saying, so then this this is bad. Again, this impatience, this laziness, and so forth, those are bad things. Those are bad thoughts. And then one must understand them. And then one must try to reverse that and think of and think of benefiting others.
Okay? So then, Gala, was then breathing for the commentary, which was then saying, so then when whenever one whenever one is is not patient with anger and not not patient, not not bearing with with suffering and so forth. Whenever whenever one is how do say? Whilst whilst overpowered by the the laziness, which does not enjoy accomplishing virtue. And one one is then afraid of of of, how to say, of them working to accomplish virtue.
One is then does not have the courage, enough courage to accomplish virtue. And then whenever one, how to say, is likewise, when when one is uncontrolled, unrestrained, and then one engages in, what is that? Do I say that? Shameless. So then in in senseless and and irrelevant talking.
And then whenever one one is then with bias, with partiality, then attached to one’s friends and relatives and so forth, then at that times, at those times, then one must then apply the antidote that one is able to then remain like a again, remain like a piece of wood. And then Geshe-la was then saying, so then one then applies the antidotes to anger, and then one applies the the antidotes to laziness and and so forth. So then and then we go to the synopsis in in relation to the topic to the topic which we explained before. Examining one’s motivational thought when when acting. So the synopsis of to the topic.
And then we read the next verse, verse fifty four of the root text, which reads, having in this way examine examine their minds for disturbing conceptions and for thoughts that strive for meaningless things, the courageous bodhisattvas should hold their minds steady through the application of of antidotes, of remedial forces. And then Gala was then explained, particularly one one word here, which was translated as courageous bodhisattvas, then which which could be translated as as hearers or or or or or those with with power. It could be translated in many different ways. But Stephen Batchelor understood it to be courageous bodhisattvas. Geshe-la was explaining that that this particular word, which is coming together with with antidotes, right beside antidotes.
And Geshe-la was saying this this which is powerful or which is a hero. Hard hard to to figure out a word in English for me. But but it’s that is is is is that is referring to to the antidotes of the negative emotions. That is referring that which is the antidote to anger, that is a powerful or a hero or and so forth. That which is the antidote to attachment.
That is which is the antidote that which opposes ignorance and so forth. So this particular word here. Yeah. And then, Geshe-la, then read the commentary, which reads, so then likewise, at all times, having having having, how do say, examined one’s mind for disturbing emotions emotions or for the intention to strive for meaningless activity. Then one must then how do you say?
By applying antidotes, which are like these powerful heroes, then one stops oneself from engaging in those bad actions, in those bad activities, in those harmful activities, and then and and and firmly, stably, how to say, holds one’s mind stopping it from from engaging in in in in in in in in the bad bad activities. Okay? This one. Mhmm. Okay.
Yeah. So was was following following following on to the next topic, which is guarding against deterioration in the training of the mind. And this topic has three divisions to it, guarding it by means of the individual antidotes.
Individual antidotes, so antidotes to attachment, the antidotes to anger, and so forth. Then the common antidotes. And then thirdly, the way to apply oneself to cultivating the antidotes. But then I asked Geshe-la because I’m I’m particularly not feeling very well today. I asked Geshe-la to please stop here today.
And then we have we have now time for for questions and answers if if you wish. Okay. So any questions? So then, I’m gonna say that no Anger does not accomplish any happiness. Anger cannot give any happiness.
Out of the results of anger, nothing but suffering. There’s nothing good coming out of anger. Is that okay? And then Geshe-la says, because of that, then we must then meditate on on patience in relation to anger. And if if you can if we can be patient, then that patient out of that patience, we will we will be accomplishing happiness.
That patience will accomplish happiness. Okay? You have to digest that. Yeah. Yeah.
You want to do something? Yeah. I mean Mhmm. So then when when the Gala was gonna say when the text is talking about remaining like a piece of wood, it’s like, for example, in the case of in the case of anger, when anger arises, then one one examines one one’s mind, and then one one understand that anger has arisen has arisen. And then one one, how do say, thinks of the shortcomings of of of anger.
One thinks of the faults that follow anger, and then one understands one one thinks also that there is nothing good coming out of anger. There is only faults to it. And then in this way, having understood that, one then stops oneself from engaging the activity one was intending to engaging out of anger, and one also applies the the antidote to anger, which is patience. And then in in this verse which was quoted here before, whenever having impatience, laziness, cowardice, and so forth. And then with impatience, it’s in relation to anger and suffering and so forth.
And then laziness, and Geshe-la was also saying so in the case of laziness. So when we’re talking about antidotes, we’re talking about the the opposites of of of of those emotions. If you’re talking about anger, then the opposite of anger would be patience. So then we apply we apply the antidote, which is meditating on patience, reflecting on patience. And then if it is if the case it is is that that laziness has come about, then we apply its antidote, which is joyous perseverance, that that that mind which which takes joy in in in accomplishing virtue and so forth.
Does that answer your question? Then can I say so then it is it is difficult? Can I say so then, for example, when when we talk about impatience, when we talk about anger and meditating on on its antidote, which is patience, again, I say, well, it is very difficult to meditate on patience? And then, again, when we’re talking about this laziness, which does not want to accomplish virtue, and we and and, again, we talk about its opposite. The it’s an the antidote to laziness, which is joyous perseverance.
Again, Gela says, this is something very difficult to accomplish. So then Geshe-la is then saying Geshe-la is then saying so then one if if if something bad happens to to us, some something bad is done to us that makes us get angry, then we must then we must then stop ourselves, stop that anger, and then think think of what are the reasons for that for that bad thing to have happened to us or to have been done to us. So then we we think what what what caused that that person or that situation to happen, to occur. Yeah? So then Geshe-la Geshe-la goes on to explain that if we stop to to to think about what caused someone else to to harm us, then if we stop to think about it, Geshe-la Geshe-la says that we are going to understand we’re going to come to understand that that that we we it was because So if if someone has harmed us, then that person was was driven by by anger that that person, the the him or herself was driven by anger, then it it they they harmed us.
And then what caused that person to get angry and then to to harm us? Then if we we stop to think about it, then you get us as we are going to find out that it was something that we ourselves have done to them. That something that we have said something that we have said or something that we have done that caused a person to get angry and then harm us. So then, Geshe-la says, if if we think about it, then we’re going to come to understand that that it was because we did something that is not alright. There’s not okay.
We we did or said something that is not alright that caused that person to to be angry, and then and then do something to harm us. And then so then then understanding that there is no no reason for for us then to get angry with that person because we caused we were the cause of all that this situation to come about in in in the first place. And then if if if you come to understand that, then that mind which wishes then to retaliate, to to to to give harm and retribution to to the harm that was done to us, that that will disappear. Okay? Okay.
Okay. Show it. No.