Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. “If vultures were tearing your flesh at death and your mind felt nothing, why are you so preoccupied with it now?” This challenge from Śāntideva’s fifth chapter drives Geshe Pema Tsering’s 87-minute commentary on the Bodhisattva Way of Life. Opening with motivation — why bodhichitta must frame all study — Geshe-la then covers the verse urging a mountain-stable mind grounded in the preciousness of human rebirth, before working through five arguments against bodily attachment: impurity, lack of essence (examined by mentally peeling away skin, flesh, and bone to find nothing), physical uselessness, and the urgency of using the body for virtue before death. A Q&A closes by resolving the session’s central tension: human rebirth is supremely precious, but attachment to the body as “mine” is a deluded mind.
File metadata (for organising)
File: 2006 07 18 Bodhisattvas Way of Life.mp3
UUID: 79c8c3e3-c90e-4eb0-b2ff-e5a9d3459a27
Teacher: Geshe Pema Tsering
Collection: Bodhisattva Way of Life 2005 Mar -2007 (Geshe Pema Tsering)
Date: 2006-07-18
Recorded at: Buddha House Adelaide
Duration: 86.6 minutes
Words: ~6,562
By Lama Tsongkhapa. And then Geshe-la is then saying if if one’s mind is is good, then the grounds and the path will be good. And if one if one’s mind is is bad, then again, one’s grounds and the path will be bad. So everything depends on the mind. So then so then Geshe-la says so then Geshe-la is explaining.
So then when when Je Tsongkhapa, Je Tsongkhapa says that if the mind is is good, then the paths the grounds and the paths will be good. If the mind is bad, Geshe-la explains when when Je Tsongkhapa is talking about the mind, then he’s explaining that that refers to to one’s motivation. So it’s it’s again, it’s in dependence on the motivation that the the action, activity that we are going to engage in, Geshe-la explains, will be good or bad. So whatever activity we are engaging in, then one one must bring forth or must bring about a good motivation. So then So then the main thing thing is is then that good that good mind.
So then which is, as Geshe-la explains, is then to engage to engage in an activity in order to benefit others. And at the very least, if one cannot benefit others, at the very least, one does not harm, does not cause any harm to others. So that’s that’s the very very least that we we we have to do. Then, Geshe-la said, so then, if at the very least, we think in the fashion that Geshe-la just pointed out. But then if we want to develop a a very, very good mind, a very good intention, then we have then we start thinking about liberation and and attaining liberation and attaining omniscience.
And then and then we have to then to cultivate. We have to reflect on renunciation and understanding of emptiness and, again, on the mind of enlightenment. So Geshe-la is telling us that we we we have to think about all that in stages, in in a in how to say, leisurely way, we have to to meditate upon these topics. And if we if we try to to think about all these things at the same time, then we won’t nothing will come out of it. So then Geshe-la then explains.
So then what we are now we are we are going to to listen to the teachings. We are trying to to learn and understand the teachings, And then we have to think, Gela says, that the motivation we must have, then we must give rise to is that we are doing all that, and may all these activities that we are doing, all these studies of the teachings, then turn into the causes of our attaining, again, the mind of renunciation, the mind of enlightenment, and the mind that understands emptiness and so forth. So then and then so then Gela says, so then thinking if we think if we then give rise to the thought that then may all sentient beings attain enlightenment, in order to accomplish that, we are now going to or I’m now going to to study the teachings or engage in whatever activities I’m going to engage in. Then if we think in this way, Gela says, if we think in this way, then all all these other topics, all these other subjects, all the other steps, they are included in there. Because in order to accomplish the enlightenment of all sentient beings, then one must have renunciation.
And again, one must have the mind that understands, realizes emptiness. One must have an understanding of emptiness. So then Gela then says, so then we we we have to then to give rise to the thought of of attaining enlightenment, so I mean the state of of of Buddhahood. And then Gela says that so in order to accomplish that, we have to think of all sentient beings. Now if we think only of of ourselves alone or only of ourselves, then all that we are going to attain is is liberation for ourselves.
Then we are going to attain liberation freedom from all all the afflictive emotion, the the sufferings, every suffering, and then we we are going to attain lasting happiness, lasting happiness. But we are not going to stay but we’re not going to attain the state of enlightenment. So in order to attain this attain the state of enlightenment and the the the state of Buddhahood, in that Geshe-la says Geshe-la says we must then think of all sentient beings. So Geshe-la is now telling us now, we meditate for two minutes thinking that may all sentient beings attain the state of enlightenment. And in order to accomplish that, we are now going to study this text on the Bodhisattva way of life.
And then so then we continue with the commentary on the fifth chapter of the Bodhisattva Way of Life, which is guarding alertness. The last topic that we were talking about is applying antidotes, the common antidotes in order to guard the mind. And then, so then, Gela just read the final lines of the previous commentary to the previous previous verse, and then which was saying, so then thinking, holding on to that wisdom that realizes emptiness, then one abandons all pride and conceit and arrogance, and and holds one’s mind in this fashion at all times. So then we go to the next topic, which is the way to apply oneself to cultivating the antidotes. And then we read the next root verse, which reads something like this.
By thinking again and again that after a long time I have, how to say, won the greatest leisure, likewise, I should hold my mind as utterly unshakable as the king of mountains. Mountains. So then, Gela was then briefly explaining the text. So then we have we are now now we all have this precious human birth with all the freedoms and the opportunities. And then, then, so, explains, it’s something that is very difficult to attain.
It doesn’t come all the time. It takes a very long time to attain such a body with all the good conditions that we have. So then, we have to think in this way, Gela is going to explain, we have to think in this way, meditate and just reflect about it many times. And then with this understanding, we then we then think that we are if we if we want, we can practice the practice the Dharma. If we want, we can accomplish the happiness of future lives.
If we want, we can even accomplish liberation and enlightenment because we have this body with freedoms and opportunities. And in this way, we should keep our attitude, our mind. So so then Gela is then telling us, is reading, Gela was reading for the second half of the verse, which is then telling us that we must then hold our minds as stable as the king of mountains. And then Gela says, our minds are not stable at all. They are always we are always busy with with daily affairs, and our our thoughts are going everywhere and never stop.
So our minds are not stable at all. So that Gela explained the text is telling us then that we should hold our minds as stable, as unmovable as the as the king of mountains itself. So then, Gela started reading the commentary, and Gela was then explaining, the commentary is telling us to think that we have after a very long time, we have finally attained this very precious leisure that we have, this precious freedoms that we have after by means of a lot of, how do you say, of hard work. And then Gela says, so then we now we don’t know, but if we think about it, then this this body that we have attained, this condition that we have attained, they come out only of after a lot of hard work. Then in the previous life, we must have had accomplished, how to say, practiced the discipline of adopting the virtues.
And then we must have practiced the disciplines of the six perfections. Not only that, we must have accomplished aspirational prayers, petitionary aspirational prayers. And then so only only in this way can one attain this this human body with all the freedoms and opportunities that we have. So we have gone through a lot of hard work in order to accomplish that. And which and then the text is instructing us to think in this way.
After only by means of a lot of hard work, we have then after a long while, we have attained this this very great human birth with all its freedoms and opportunities. So then so then Geshe-la is then elaborating on on the text, and Geshe-la is then telling us that just thinking that we are that we are fortunate, that we have attained this this this body with freedoms and opportunities, this human birth with all the freedoms and opportunities is not enough. Then we also have to understand it. It is something very meaningful and it’s something very difficult to find. And if we just stay, how to say, thinking in this way without doing anything, then in the future, in future lives, it’s going to be very difficult to find, to attain another rebirth with all the freedoms and opportunities.
So then we must now start to think We have to think, we may have to think in this way many times over and over again. So then the alliance is commenting on the two expressions on the text. So one of them is saying that this human rebirth with its reasons and opportunities is very precious. And it’s precious because if we want, with it we can accomplish the we can accomplish anything we want, and we can accomplish the happiness of future lives, the happiness of humans and gods if we want. We can accomplish the happiness of liberation.
We can accomplish the happiness of omniscience. We can accomplish the happiness of all sentient beings with it. So because of that, it is very meaningful. And then again, the text says, it is something which is very difficult to find, very difficult to attain. And again, if we do not go through all the same hard work that we have done in a previous life in order to obtain this human rebirth now, then in the future, we won’t be able to attain it.
So it’s very difficult to it’s very difficult to attain. Okay? So then Gela is telling us that this so the text goes on to say that by we then having thought again and again in this session, then one must then, by all means, accomplish, make it very meaningful. And then and then practice as it was explained previously in the text, and then keep one one’s mind intent in this way as as unmovable as the king of mountains. And then Gela was then telling us that this teaching on the precious the preciousness of a human rebirth and it’s difficult the difficult to to attain it, to obtain it, it’s it’s a very it’s a very special teaching.
And if one if one does understand the meaning of this teaching, of the preciousness of the human rebirth and of of the the difficulty to find a human rebirth, to attain a human rebirth, then we will be able to accomplish to practice good Dharma, to accomplish the Dharma in a proper way. Way. And then if we But we Now we do not understand the meaning of the preciousness of this human rebirth, and it’s difficult to attain it. So we do not practice accordingly. So Gena says is very special, this teaching.
Meaningful. So then we go to we move on to the next topic of the commentary, which is the way to train in the ethics of gathering virtuous Dharma. And then Gela was then explaining, so then understanding the preciousness of the human rebirth and the difficult to attain it, then now we have to start gathering the causes for attaining it in the future, and the causes for attaining the happy rebirth of humans and gods, the causes for attaining liberation and enlightenment, which is practice, the practice of ethics. Okay? So then this topic of the way to train in the ethics of gathering virtuous Dharma has two parts to it.
The first one is abandoning attachment to the body, which is the cause for not training in ethics. So then Gela was then explaining. So then if thinking of I, when we think of I, then immediately the the the image of the body comes to mind. The idea of the body comes to mind. And then we thinking of of of of this I, of thinking of the body, then we engage in all sorts of activities.
And then for the sake of of of our body, we engage in whatever activity be virtuous or non virtuous. We we we engage in whatever activities we need for the sake of of of this body. Then but then Gela says, then we but but no virtues, we must protect ourselves against them, and then we must engage only in virtuous prayer, in virtuous activities. And then the second topic is one should become proficient at accomplishing virtue. And then, I was then reading again these two topics, so abandoning attachment to the body, and then being proficient in in in accomplishing virtue.
And Geshe-la was then saying, so then this is something which is very difficult to accomplish. Says again that I’ve been the attachment to the body, something which is very difficult. So then so then the the first of those topics, which is, what is that? Abandoning attachment to the body, which is the cause of not training in ethics. This topic alone has five paths to it, okay?
So the first one is an illustration of how it is unreasonable to be attached to the body. Then the second part is meditating on the body’s lack of cleanliness. And then third, in reflecting how it is without essence. Fourthly, reasons why it is unreasonable to be attached to the body. And then, fifth, how do you say, As the body quickly perishes, it is reasonable to utilize it for virtue.
So then as for the first of those five topics, which is illustration of how it is unreasonable to be attached to the body. Then we read the next root verse, which reads, if, mind, you are not made unhappy when this body is dragged and tossed about by vultures, greedy for flesh, then why are you so concerned about it now? And then Geshe-la was then just saying, so then, when we all we all have to die. So then when we when when the body dies and all these these virtues and animals come and and eat all the flesh of of our bodies, then there is no use getting unhappy or annoyed about it, being affected about it because of it. So why is it now that Then one last one.
Why is it that now we are so, how to say, preoccupied with it. So then the again, I was reading from the commentary. The commentary was then saying that at the time of death, then all these vultures who are so who are lusting for flesh, then they toss our flesh back and and forth. And even though they do that, our mind does not get annoyed or unhappy because of it. So why is it that now being attached to the body, you are so concerned with it when it’s asking to one’s mind.
And then the conclusion is, and it is not okay, it is not alright to be attached to it. And then because of that, then we read the next verse, holding this body as mind. Why mind? Do you guard it so? Okay?
So then thinking again, I was then saying that we think of this body is my body. This body is my body. Again and again. But but then why why are we so concerned about it? So then the commentary goes on to say, then again, whilst we hold this body as we hold our bodies as ours, we hold this body as mine, then cherishing it, out of cherishing it, then why we ask our minds, why minds do you protect it?
By being attached to it, nothing so many undesirable things come away, come about. And then Gala was then saying, so then by being attached to the body. And again, so all unwished-for things come our way, happen to us and so forth. So so then so then there’s no use to get attached to it, to be attached to it. And then and then the the commentary reads, then if think that we need it, we need the body, we need this body, then the text refers to the next verse which reads, since you and it are separate, what use can it be to you?
And then again, Geshe-la says, so again, when when we die, we’re gonna have to leave it behind anyway. We’re gonna have to discard it. So there’s no there’s no use to it. Again, there’s no use to get attached to it. Then I so then, again, the text is telling us then this this once you and this body, you are separate, and then one day quickly you have to abandon to discard this body.
Again, you will quickly have to discard this body, will discard this body. And then so then so so what use what use is is this what use is it then? What use is this is it? So why what use is this body then? And so and and then again, it is is unreasonable to to hold it, this body, as as as one’s body, as mine.
Okay? And then the text so then we go to the next topic, which is the meditating on the on the the body’s lack of cleanliness. And then the text asked us, since we have been holding this body as ours for such a long time. So if we think in this way, and if we think that it is not alright to to abandon it, to discard it, then the text refers us to the next verse. And then but before that, Gela was then telling us, so then, like like Geshe-la himself who has has been with his body for sixty seven years.
So it’s such a long time he has been having his body. So if if if by any if if he start thinking that it is not alright then to discard his body, then then one refers then we start with the next verse then. So then the next verse the next verse reads like this. Why confused mind? Do you not hold onto a clean wooden form?
Just what is the point of of guarding this this putrid dirt filled machine? And then Gela was then then Gela was then saying, so then referring to the word which which translates as confused mind. And then Gela was then saying, so then this mind is really stupid because when we see a a a piece of wood, a beautiful piece of wood, then then we like it. And then and then it will be alright to hold it as as ours, to hold it as mine. But then instead, we we we hold this this this dirty dirty agglomeration, which is the the the this body, this this machine like body.
And then so then so then Gena says, and then this mind is is really stupid for for doing that. So then Gela was reading the commentary. Well, the commentary is then telling us, so then this mind, which is confused about the selflessness, about selflessness of oneself, then holds this unclean body as mine, as ours. Don’t He’s asking the mind, why don’t you hold then a clean piece of wood as mine, as me? So how to say?
Why how to say? Isn’t it unsuitable? He’s asking us, isn’t it unsuitable then to hold this this unclean machine, which is fetid and putrid, then then it goes to to conclude, and it is not alright then to to be attached to it. Okay? Muscle.
So then we go to the next topic, which is reflecting on on how the body is without essence. This has two parts. The first one is if one if one if one were to divide the body into into parts and examine examine them, examine these parts, then one one would find nothing which is in the slightest a reliable essence. And then Gela was then explaining that which was translated as as as a reliable essence. And one one will not then Gela was then saying, one wouldn’t find anything at all which is good about it.
There’s nothing but but bad bad things in relation to the body. And then again, the second part of of this topic is called it is it is it is unreasonable then to be attached to something which has no essence. K? So then as for the first part, the first topic then, which is if one were to divide the body into parts and examine them, one would find nothing which is in the slightest reliable essence. And we read the next verse, which reads, first of all, the layers of skin from the flesh.
And then with this scope of discrimination, separate the flesh from the skeleton. And Gela was then saying, so then, if we then the first thing we see is our skin. And if we then peel off our skin, then we’ll see the flesh. And, again, if we take off the flesh, we’ll see the bones. And then if we keep on peeling off peeling out the layers in the in this fashion, then we won’t find anything at all.
So then, again, Gela was reading the commentary, which is telling us again from the beginning then, at first, we then peel off the skin out of the flesh with our minds. And again, we separate the skin and then having separated, then we again, we separate the flesh from the bones. And in this way, how do say, dividing our body into parts with our wisdom, with our discrimination, investigate then if if there is if there is any essence or not to the body. And then Geshe-la says, and if we if we do if we do this in such a way, and if and then if we ask ourselves, if we look for any essence, then Geshe-la says, we won’t find anything. And then, excuse me, then we read the next verse, which is, and having split open even the bones look right down into the marrow.
While examining this, ask yourself, where is its essence? And then again, Geshe-la was explaining this. So then after taking the skin off and then taking the separated, again, the flesh out from the bones, and we even look inside the bones and the marrow. And then if we keep on asking ourselves and looking for for the essence, then again, we won’t find anything at all. Okay?
And then, so then, Gela was then explaining the commentary. And the commentary, as Gela explained it, was then telling us, if we again, if we separate all the parts of our body, peel off the skin, and again, the flesh and the bones and up to the marrow of the bones, down to the marrow of the bones. And then if if we we keep on investigating, and then if we keep on investigating and see if there is to see if there is any essence which can that can that is able to withstand analysis, then with that with that wisdom, that investigation, then we will see that there is nothing at all. There is no essence at all. There’s not the slightest trace of any reliable essence to it.
Okay? And then we we we we go to the next topic, which is it is unreasonable to be attached to something which has no essence. And then the the next root verse then says, if even when searching with with such effort, you can apprehend no essence, you can see no essence, then why with so much attachment? Attachment are you still guarding this body now? And then Geshe-la was then saying, so then after so much effort, after going through all those those analyses, separating the the the skin from the flesh, the flesh from the bones and so forth, then one hasn’t seen any essence whatsoever.
Then why one is still concerned with the body up until this moment? So then again again, I was reading for the commentary, which is then saying, now, how do you say, after all that effort, one has has searched for for an essence. And even though one has searched, then one has not one hasn’t found anything, has no essence at all. And then still but still, why is it then one is still attached to it? Why is it then that one is still protecting that body?
And the text concludes, then there is, it is not all right, it is not okay to be so attached to it. And then Geshe-la was then saying, so then the conclusion Geshe-la came to is then that attachment, that that attachment to the body is then a mistaken a mistaken mind. It’s an erroneous mind. And then there is there is there is no no how to say? There is no no place at all for for for attachment.
No advice? No. No. It’s just justification. Yeah.
There’s no justification at all for for attachment. Yeah. So then we go to the next topic, which is the reasons it is unreasonable to be attached to the body. And then the text says, so so now if if if one then thinks to oneself that it is alright to be just a little bit attached to this body, then then I was gonna say, Then if one thinks that it will be beneficial to be just a little bit attached to the body. Then we read the next the next root verse which then says, what what use is this to you if if its dirty insides are unfit for you to eat, if its blood is not fit to drink, and if its intestines are not fit to be sucked.
And then at the very best, it is it is only fit to be guarded in order to to feed the vultures and the jackals. So then again again, was then saying just saying, so then this body which is which is all all dirty then, if the only it is only alright to to to keep it, to to to cherish it in order to as as as as flesh meat to feed these these vultures and these these animals who eat the meat. So then again, I was reading through the commentary. And the commentary is then telling us, so why is it not all right to be attached to the body? And this aggregates, this unclean aggregates, which is oneself, which is one’s body, then it is not fit, how to say, because they are not clean, they are not fit to eat, they are not fit, it’s blood, it’s not fit to drink.
And in the same way, its intestines are not fit to be sucked. So then there’s how to say, this body is not fit for anything how to say. So then so then this body is not fit for anything. And then at the very best, then for one as one reason to keep it, to protect it, then it is to protect it. It is alright to protect it for the sake protect its body for the sake of feeding the the jackals and and the vultures.
So So then we go to the fifth topic, last one of that particular branch of divisions. Then as it quickly perishes, it is reasonable to utilize it for virtue. And this topic has four parts to it. And the first part is, it’s reasonable to utilize the perishable body for virtue as death will soon soon be upon us. And then Gela was then was then just saying, so then because we are going to die very soon, then then it is then we should then purchase virtue.
Then as it quickly perishes, it is reasonable to utilize it for virtue. So then the first division is, it is reasonable to utilize the perishable body for virtue as death will soon be upon us. And then secondly, an example of how it is unreasonable to carry on with craving while not doing a single activity. Then thirdly, causing one to accomplish one’s aims and desires by providing one with incentives. And then fourth, it’s reasonable to accomplish the welfare of all sentient beings with that in the back of one’s mind.
Now, Gela was then explaining the meaning of of this one clause, which was translated as with death in the of one’s mind. So then which is then different different thing. So then it’s, how to say, seeing thinking of the body as as as a vessel that that as as a like a boat that then with seeing thinking of the body in this way, then one then works to accomplish the welfare of all sentient beings. Okay. So we stop with the with the teaching here now.
And if you want to ask questions, you can ask. So now, Geshe-la said we we all readily became all very unhappy, isn’t it? Without any happiness. Can I ask a question? Yes.
I can see that if you if you can see past or future lives, it would become a lot easier to perhaps lose attachment for the If you can see. If you could see. If you could see. And until that time, I guess, you’ve gotta have quite a lot of faith that and that’s the case. But is I guess it’s guess you’ve got any tips along the way until you can actually see see the past or or future lives that I guess, techniques to maintain your faith to that stage, I So so in order for us to understand past and future lives, is that what you want?
Or in order Yeah. And maybe yeah. Or I guess how how do we do that? Perhaps. But if Or until we can see that directly.
So then the way to to do that is as as Geshe-la says, as it was explained in the text, then thinking of of the reasons the text is then telling us it is unreasonable. It is not reasonable to be attached to the body, and it gives reasons. It says because it is it is unclean, because it is dirty, because there is no nothing good coming out of it. And then and then but still, Gena says. So then there is no use it is no use it’s not it’s not alright.
I mean, it is unreasonable to be attached to the to to to to its to an essence of the body. It is it is unreasonable to do that because of the reasons that were that were explained in the in the text. But still, it is in dependence on the body that one can then accomplish virtue, that one can accomplish the happiness of future life and so forth. So it is so still there is a there is meaning to it. And again, as I said, it is with the body one can accomplish virtue.
Okay? So then Geshe-la is then saying so then so then it’s then explained. So then there was there was this not long ago, there was this teaching, excuse me, on the on the preciousness on the preciousness of of of the human rebirth, the precious preciousness of the human body. And then on the on the difficulty to attain it. Right?
But then, Gela is then explaining, but then so then it is it is very precious. It is very meaningful. Yes. But but then if we stop to think, so is is this skin precious? Is this flesh?
Is it precious? No, it is not. Okay? Yeah. I guess what I was mean, what stage, say, on the Buddhist path would you know for sure that there is past and future lives by putting aside this Okay.
Okay. What what stage will you will you basically directly realize that Past and future lives. Yeah. So then so then, again, I was explaining. So then the only way one can then see past and future lives is through clairvoyance.
And the only way one can think of clairvoyance is through attaining calm abiding. Right? Besides that, one can one can understand that there are past and future lives by means of reasoning. And then, again, I was going explain, so by means of analysis, a lot of analysis. And again, one reasons over the subject.
And one can develop an inferential cognition, a mind which is an inferential cognition, which is a very powerful mind on on and understand that there are there is past and future lives. So then, can ask then briefly explain. So then if if one has this clairvoyance, then if one has this this clairvoyance, what, ability, then one one can see in the past life if one was was a man or if was a human being, then one can see that one was a human being. If one was a was a dog, for example, like, I was if one was a dog, one can see that one was a dog. One can see how one died, the enemy, and so forth.
One can see all the details. Now if one has this inferential cognition, it comes through through reasoning, then one one cannot see these details. One cannot see these things when if one was a human being or a dog and so forth. But one can one can know one does know that there there are past lives and that there are future lives. Okay?
I need to think of that. Yeah. Sure thing. Okay? Yeah.
So then so then Gela was then saying, so then for the sake of accomplishing virtue for the sake of accomplishing virtue, then then we must we must feed our our our bodies, we must clean our bodies and so forth. So then, again, Geshe-la said, we must do that. We have to do that for the sake of accomplishing accomplishing virtue. If we do not do that, then we get sick and so forth. But then so it is alright to do all those things, to nurture, to feed the body, and to dress the body, and to clean the body for the sake of accomplishing virtue.
It is alright to do that. But then if we are doing those things, if we are nurturing the body, etcetera, for the sake of this, the happiness of this life alone, then that is attachment. Okay? So then, as I say, so there’s a it’s a bit it may sound it sounds a bit strange because the text then says that the the body of with the freedoms and opportunities, then this is very precious and is very meaningful and so forth. And then soon after that, then then it says that that being attached to this body is very bad and attachment being attached to to believing that there is an essence to it and being attached to the body and nothing nothing from but bad things follow from from it.
And this is then it’s gonna say it’s bit sounds sounds strange, doesn’t it? Okay. When you say essence, do you mean a a permanent sort of Loose. Or So then that that which is been translated as an Essence. Essence, then it’s referring to anything which is beneficial.
Anything which anything which is good or beneficial. There’s no there’s no good to it. There’s no benefit. Benefit. So then again, say so then that which is beneficial, okay?
That is a very literal translation of the word, Gela says. So then if Gela, if he drinks this tea, then this tea is beneficial because it’s going to nurture its body, it’s going to warm its body, so it is beneficial. Now the blood of the body, this is not beneficial. Cannot drink. Cannot do anything with it.
Yeah. Is beneficial. And as the text said, it is alright to keep the body for for those animals. Pardon? Pardon?
Okay. Yeah? What about the to keep the to benefit everyone? To keep the body to benefit everyone? All sentient beings.
All sentient beings. Yes? If you if you are able to accomplish the welfare of all sentient beings, then then, yeah, it is okay to to keep the body here. So then the last one, not only for the one need to maintain the body, to keep the body for the sake of But even for the sake of accomplishing one’s own welfare, for accomplishing the happy rebirths of human and gods and to accomplish the liberation of oneself alone, then also one must and maintain the body to accomplish that. Okay?
So then so then Geshe-la is then explaining that all this this talk on on the body being dirty and the body being without essence and so forth is for the sake of of of, how to say, stopping attachment to the body. And then attachment is is is is a mistaken mind is a which which how do say? It’s an erroneous mind. What’s that? Los.
It’s it’s a so it’s it’s a mistaken mind yeah. It’s it’s it’s a mistake is is for example, it believes that something which is not good, something which is actually not good, it believes it to be good. Mistaken. Deluded. Yeah.
It’s a deluded mind in this way. So so then all these teachings for the sake of not being freeing oneself from attachment, and then there is no no good qualities to attachment whatsoever. So then Geshe-la says, so then that the human body, that body, then it does have it, it is very meaningful as was stated before. It has a great meaning to it, but that attachment to to it or to my body, me and my body and so forth, that attachment has no has nothing good at all to it. Okay.
Okay? Okay? Finish. Okay.