Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. A Śāntideva verse cutting to the heart of the problem — “The childish work only for their own welfare while the sages work for the welfare of others” — anchors this 86-minute Sunday session in which Geshe Pema Tsering continues his commentary on the Thirty-Seven Practices of the Bodhisattva. He examines why self-cherishing is a mistaken mind and traces every suffering back to it, then clarifies that exchanging self for others means transforming inner attitude, not abandoning one’s livelihood or circumstances. A memorable illustration follows: a car-factory worker who reorients motivation from paycheck to benefiting others accomplishes the practice without changing a thing externally. Q&A addresses how genuine concern for all beings leaves no room for attachment, and a lively exchange considers whether to prioritise saving a child or a cat — answered with the practical principle that human life takes precedence because enlightenment is possible only from a human rebirth.
File metadata (for organising)
File: 04 2007 02 18 Geshe Pema Tserig – Sunday18thFeb2007.mp3
UUID: 8e79e896-a708-4009-b091-7b2e07cc0f73
Teacher: Geshe Pema Tsering
Collection: Sunday Geshela Teaching (Geshe Pema Tsering)
Date: 2007-02-18
Recorded at: Buddha House Adelaide
Duration: 86.4 minutes
Words: ~6,258
So then, Geshe-la is then asking us to give rise to a to a good motivation. And then then for the sake of attaining enlightenment for to benefit in order to benefit all sentient beings, then we are now going to make the preliminary prayers. We’re going to go for refuge and and give rise to the mind of enlightenment, make the seven-limb prayer, offer the mandalas, and then we’re gonna listen to the teachings of mind training in order to accomplish that goal of the enlightenment for for the sake of benefiting you okay so we start with morning prayers page twenty four suffering. May all sentient beings be inseparable from the happiness that is free from suffering. May all sentient beings abide in equanimity, free from desire for friends, and hatred for enemies.
So then we we we follow on from last Sunday’s teaching. And last Sunday, we just went through one of the verses of the thirty-seven practices of the bodhisattva. The following commentary on that verse, which was teaching about the importance of exchanging self for others. And Geshe-la was then reading through one of the last sentences we went through last last Sunday, which is saying that if one wishes to quickly obtain refuge for oneself and for others, then and free oneself of the dangers of both the sufferings of cyclic existence and the the individual peace of self liberation, then one should exchange both self for others. So then Geshe-la is then saying, so then he said previously and and and again he’s saying again, we should in order to attain lasting happiness, reliable lasting happiness, then, again, we have to practice exchanging self for others.
And and in there were there were. And even though we we all wish for for happiness, whilst whilst striving to obtain this happiness for ourselves, then we we go through a lot of hardships, and it’s very difficult obtain any happiness at all. So then we all want we all want reliable, lasting and reliable happiness, stable happiness, and we all need that. But it is very difficult to we have a very difficult time getting any of it. And then and why is it why is it that it is we we have such a hard time getting stable lasting happiness for ourselves, obtaining any stable lasting happiness?
It is because the way we work and the way we think is a mistaken way of of doing things and and and thinking about phenomena. And even though we are our our our ways of acting and and and working to obtain happiness and thinking to obtain happiness is mistaken, we all believe that we are not wrong. We all think that the way we are doing things is right. But if you if we were actually right, then by now, we would have already obtained some stable lasting happiness. And, also, we wouldn’t have experienced any of the sufferings that we do not wish to experience.
And then and then Geshe-la says, but the Buddha the Buddha, he he understood that that we were engaged in a wrong way of acting and thinking. And having understood that, he practiced according to his understanding, and now he is a fully enlightened being who doesn’t experience any suffering, experiences only only happiness. And then and then so the the Buddha understood that if we if if we wish to to rid ourselves of of every suffering of every suffering in in that we experience that we experience in the world, then then the the Buddha said, then one must then exchange for others. And and why is it that the Buddha thought that we must exchange, that we need to exchange self for others? Because that mind which which cherishes one self alone, that mind with regards oneself as as very important, is more important than others, is a mistaken mind, is an erroneous mind, and that mind accomplishes can only attain and accomplish bring about suffering.
And the other mind, which is the opposite of that one, which is then the mind that that cherishes others more than oneself, that is a correct mind. Because the fact is that others are more important than oneself, and one is not more important than others. And then going back to the and going back to the text, and then it says, how is it that we have to then exchange self self with others? And then the text is telling us that we have then to see and understand the faults and the shortcomings associated with with cherishing oneself, holding oneself as as more dear than others. And we have to understand and see the qualities, the the the good qualities of of cherishing others more than oneself.
And and in this way, we and this this way, we train ourselves. And why is it and why is it the text is teaching us then? Why is it that we have to to understand the shortcomings of the self-cherishing mind and attitude and and understand the benefits and the good qualities of the mind that cherishes others more than oneself? It’s because we are told that every happiness there is, there exists, is how to say, it comes in dependence on the mind that wishes happiness for others, that cherishes others. And every suffering there is comes upon the mind that wishes wishes happiness for oneself alone.
Okay? And then why is it that that that it is we are told that every every happiness comes from cherishing others more than oneself and every suffering comes from cherishing oneself more than others. It’s because the mind that cherishes oneself alone is a mistaken mind, and the mind that cherishes others more than oneself is a correct mind. It’s a non mistaken mind. And then again, this this mind that cherishes oneself, why is it that that, again, we are told that it is it is a mistaken mind?
Because regards oneself as how to say it, holds oneself, regards oneself very, very highly. Very important. That’s very important. And the fact is that oneself is We are only When we talk about oneself, we talk about only one being, which is ourselves alone. And is not more important than others.
Also, mind that that regards oneself as holds oneself as very, very important. That that mind also is the mind that brings only suffering to us. So that mind is said to be a mistaken mind, an erroneous mind. On the other hand, others are clearly more important than than than ourselves alone. Others are innumerable.
We are only one. And then also, it is in dependence on others. It is from others that we get every happiness that we know of. So this is a correct mind. And still, Geshe-la was in say, this this we we are told that this this this mind that regards oneself that cherishes oneself is is a mistaken mind and and the mind that cherishes others is a is a correct non mistaken mind.
But we ordinary beings, we we we do not see that. We do understand that. We do not believe it. And and but and why is it that we don’t believe it? Because because since time immemorial, since millennia, since innumerable lives, we have we have been accustoming.
We have been familiarizing ourselves with this belief that that the mind that cherishes oneself is correct. It’s a good mind. And then have you habituated ourselves with with with this thought, with this belief that we are actually more important than others. Then on the other hand, we even though the mind that cherishes others more than oneself is a correct mind, we still we still regard it as as as not true. We regard that as not being true.
And and with this belief in mind that others are not as important as we are, then we completely, how do you say, forsake. What’s the right word for that? We completely forsake others. And we believe that whatever benefit others experience doesn’t benefit us. And whatever harm others experience also doesn’t doesn’t harm us.
And in this way, we we completely disregard the well-being. And then we remain how to say it? Even though the mind that cherishes oneself is a mistaken mind we remain believing that it is not a mistaken mind and the mind that doesn’t cherish others doesn’t hold others more important than myself also, is a mistake in mind, and we don’t understand that. And we remain in this way. So then so then with with this understanding, okay.
Understanding, then we see how we have to actually change this the the placement of this mind. We have to exchange self for others. But because we are not able, we hold on to this wrong beliefs because and then we are not able to make this this exchanging ourselves for others, then again, we cannot accomplish liberation and enlightenment. And because we cannot accomplish liberation and enlightenment, then we cannot accomplish any lasting stable happiness, ourselves nor for others. And then the commentary then is is telling us there is is giving us one one classic verse of of Śāntideva, which is saying that what is the need for for lengthy explanations?
Only consider the difference between these two. The childish work only for their own welfare while the sages work for the welfare of others. And and one should one should then look into the characteristics of these two attitudes. And then Geshe-la is then saying, so then there is not what Śāntideva is telling us is is is that this situation is not very difficult to understand. So then there’s no need to to talk a lot about it.
If one thinks about it, one will one will understand it without much difficulty. And the childish are all ordinary beings, beings like ourselves, then that work only for our own benefit, while the enlightened ones and the great masters, they work for others. So then all we have to do is then look into situation and we will understand that we have been cherishing ourselves again since time immemorial, since millennia. And if this mind was a correct mind and we’re able to accomplish any real happiness, then by now, we would have accomplished happiness already. But it hasn’t accomplished it hasn’t got us anything much.
We can see for ourselves right now. And the other mind is is is the mind that has a accomplished enlightenment already for many other beings. And then again, Geshe-la says, so then all we have to do is is think about it. If if this mind that cherishes on self was really was really a good beneficial mind, then then since we have been cultivated this mind and acting according to this mind since, again, since beginningless time, then by now we would have accomplished some good already. But all we have all that we have experienced and all that we experience out of it is suffering.
So then so then we we we can understand it. If we think if we if we put we set if we set our minds to it, we will understand, Geshe-la says. And then and then on the other hand, we have the enlightened beings. And how is it that they have attained enlightenment? They have attained enlightenment because they have cultivated a mind that is intent on the welfare of others, and they have cultivated a mind which is intent on understanding the nature of reality, understanding, realizing emptiness.
And by cultivating only this mainly cultivating only these two minds, they have attained enlightenment. And they haven’t in in this in in their practice, they haven’t they haven’t given much much thought about their own happiness. And as and as for the faults the faults of not exchanging self with others. And we are given again another verse of of the Bodhicaryāvatāra, which is telling us if one does does not authentically exchange one’s own joy for others misery, then enlightenment will not be accomplished. And not only that, that won’t won’t won’t experience any happiness even in saṃsāra itself.
And then it is, again, by cultivating by this this mind that exchange self with others that that we can generate then good compassion and the mind of enlightenment. And it it is it is in dependence on the mind of that we can attain enlightenment itself and and attain, you know, stable lasting happiness. And and it is by not doing that, if we don’t do that, then we do not accomplish this thing. If we don’t if we do not exchange ourself or others, then we do not accomplish the mind of enlightenment. Do not accomplish enlightenment.
And then Geshe-la says, we all we all think, we all believe that within cyclic existence, within saṃsāra, there is happiness. And but this is mistake. I mean, the happiness, what what we call the happiness of gods, it is not actually happiness. It is in the nature of suffering. And whatever happiness we experience in the human realm, again, is not real happiness.
It’s also in the it is also in the nature of suffering. And then all these all these things that we regard as happiness, this text explains, they are actually in the nature of this suffering of change as of the three sufferings. They are suffering of suffering, suffering of change, and all-pervasive compounded suffering, then these are all in the nature of the suffering of change. And even though they are they are suffering, the happiness of of gods and and whatever happiness we meet in the in the human realm, they are suffering. We still we we regard them.
We believe. We hold them to be to be actually true happiness, lasting happiness. But they are not they are not lasting stable happiness. And then Geshe-la is then giving an illustration then we have we have animals pigs or whatever animals there may be that when they when they when they eat and drink and and and then lie down to sleep and they think that that is happiness. You know, they’re satisfied with that and they think that that is happiness.
But that is not happiness. We can easily understand how that is not real happiness. And then so then all these animals, they they think that that is happiness. And the same with us. We we we think that the whatever excellences or experiences that there are in the god realms and whatever happiness there is in the god realms and whatever experiences we have here in the human realm of being wealthy and having all sorts of good things and possessions, etcetera.
We think that this is happiness, but it is it is not happiness. This is not lasting stable lasting happiness. And then so then we are told in this in the second in the last one of the last verses of what was telling us. So one not only will not accomplish enlightenment, one also will not meet with any happiness in saṃsāra itself, without exchanging self for others. And then we are told in the commentary saying that the benefits of of exchanging self and others are are are shown to us through verse in an implicit manner.
So we we were told of the shortcomings of not exchanging self and others in this verse, and the benefits are implicit. If you exchange self and others, then you will attain enlightenment, you will attain lasting stable happiness. And then we we are told that many lines of reasoning were were were were given were were revealed in in in different texts and scriptures on how to clear away obstacles for the accomplishment of this exchange of self and others. So there are many many teachings on on the benefits of exchanging self for others and many teachings on the shortcomings of not exchanging self for and how not exchanging self for others brings on suffering how exchanging self for others brings on happiness and so forth so there are many many different teachings in many many different texts in order to to help us accomplish this this practice, this meditation. And then as for as for the meaning, the main meaning of of what is meant by exchanging self and others then we are told here in the commentary that the main meaning is that exchange that that mind which holds How do you say that cherishes oneself or that holds oneself as as more dear than others and and we exchange it with that mind that that forsakes others.
Okay? So then it is not about just changing the pronouns and and calling others oneself and and and you call oneself others. It’s not just about changing the the placement of these words. It is actually about changing this attitude within our own minds and it’s changing that the mind that holds oneself very highly importantly and changing that with that mind that holds others not not important that’s not important or is less important than myself. We exchange these two minds, these two attitudes within our hearts.
So then what is what is the meaning of of that what was said? Then, Geshe-la explains, right now, we hold ourselves as more important than others. Right? We regard ourselves very highly. And we completely disregard others.
We do not care about what happens to other people, to other beings. So then what we have to do is what the text is telling us that we have to take we have to hold others as dearly as we hold ourselves. And then we have to forsake ourselves as as as we actually forsake others. So then Geshe-la said, this is something that is is very is very difficult to accomplish now, isn’t it? And Geshe-la has said As I said, there’s no way we’re gonna do that, is it?
Yeah. So then so this this is this is the practice of of of bodhisattvas and and of Buddha and bodhisattvas, and that’s what they teach. But we, as ordinary beings, it’s very it’s very difficult for us to to even think about it, isn’t it? If one if one thinks that one one needs to to attain enlightenment and if one sees sees the need of attaining enlightenment, then this is this is how one has to practice. One has to hold others as more dear than was more dear than oneself.
And and whatever happens to oneself, be be it good or bad, one has to completely disregard it and think only of of the benefit of others. And then Geshe-la is then saying, so then this is something which is which is which is very, very difficult to to put into practice. We we have we have a lot of we think a lot about aspects of of of such accomplishment, which are in a very in a very discouraging way. We think of the limitless amount of sentient beings that we have to benefit. We have we think about how difficult it is actually to completely disregard whatever whatever is happening to us, be it good or bad, completely disregarding what is happening to us and only and only think about benefiting others.
And we all see we we we see these these things as being very difficult into the to to to the measure that we believe it is difficult and that we stop ourselves from practicing, then the further away we will be from enlightenment itself. And and on the other hand, if if if one then So then if one needs if one sees the need to accomplish enlightenment, then that’s how one has to practice. And even though there were in the past that has that have that there has been many beings who have who have listened to these teachings, who have heard these teachings, who have received Mahāyāna teachings, and so forth, very rare were the ones who actually were able to accomplish to accomplish that, to to get together all the courage that is needed accomplish that. That. And not only not only one needs to exchange oneself for others, one also needs to to meditate on the mind of enlightenment on on emptiness.
I’m sorry. And Geshe-la says, but just because it is difficult, one one we shouldn’t, how to say, think to ourselves, ah, then there is no way we can do that. And then just completely leave it behind. We shouldn’t do that, And then is saying that we we shouldn’t we shouldn’t be discouraged, and it is because we are we are right now, we are overpowered by by the self-cherishing attitude that that has been with which we have been familiarizing ourselves for for millennia already. That is that we find it very difficult to actually bring forth or produce the mind that cherishes others more than oneself.
But we shouldn’t we it is only it is only if we do not practice at all that we will not accomplish it. If we if we if we practice, we will eventually attain it, attain these minds. So then we have to start reflecting on the benefits of of cherishing others more than oneself, and we have to reflect also on the shortcomings of cherishing oneself more than others, holding oneself as more than others. And this is how we start producing it. It’s because we do not understand these differences that we cannot start to practice.
And then then Geshe-la says it is not necessary that we do not need when we’re trying to put these teachings into practice it is not as if we need whilst not cherishing ourselves as not holding ourselves as as important and high we do not need to how to say punish ourselves or or or look down on ourselves and and cause harm to ourselves or deliberately put ourselves in in in harmful situations or suffering situations. And as as whilst holding others highly and important more as more important than oneself as more dear than oneself, then also is not that it is not as if we need to to do everything for them and and become their slaves and and put ourselves in, again, in in in hard deliberately putting ourselves in in hard situations, in in in situations where are going to suffer or, you know, we’re going to punish ourselves or anything like that. We do not need to do these sort of things. It’s not about it. We, ourselves, will not benefit.
If others benefit, we don’t benefit. And that is a mistake in mind. We have to understand that the benefit of of of others is also our benefit. And we all, we all have our our our respective jobs. Okay?
Each one of us have has a job already in society, in our communities, and so forth. So Geshe-la was then giving an illustration. Geshe-la himself has a job of of of teaching. I have the job of interpreting. Interpreting.
This is our job, and we we do not we do not need to change that. We take these these jobs that we already have, and all we have to do is then think of of doing it for the sake of benefiting others. Disregarding ourselves, we think of benefiting others. So then we do not need in order to serve others and benefit others, we do not need to to quit our jobs and and then, you know, give up money and and so forth. It is it is it is a mental attitude.
We we can keep our jobs, the jobs that we have. And instead of doing whatever work we are doing for the sake of of the salary that we are that we are receiving, we do not need even to we do not need to to think about the money. That we all have to do is thinking that think that is through is through this job, whatever service I’m doing, if if I guess I was given the example of of working in a car factory. So then it’s through this job, through building cars, then I will benefit others. This job will be beneficial for for other beings.
And and and by accomplishing this benefit to other beings, I will attain enlightenment for the sake of benefiting them even more, and that’s how we should think. So then again, is it is we we we think that I’m going to to to do a good job and and benefit bring benefit to other beings through this job, bring as as as much benefit as as I can for this job. And then this benefit for by benefiting them in this way, I will let may I attain enlightenment for the sake for the sake of all sentient beings. May I accomplish the enlightenment of all sentient beings. So then not thinking not thinking if if if we are going to get money or not, disregarding that aspect of of whatever work relations we have, then we just work for the benefit of others.
So then Geshe-la says, if we if we work with the intention of obtaining money, we think, oh, I need money, so I’m going to do this job in order to obtain to to acquire money. And then that’s all the benefit we are going to get. We get the salary at the end of the month, and that’s and that’s where the the benefit ends. Now if we if we disregard money, we do not think about money, and we we work for the sake of benefiting others, then even if we say I don’t need money, I don’t want money, the bank is going to the money is going to to hit our bank account anyway. And and on top of that, one will be accomplishing this this highly virtuous practice of exchanging self for others, of working for the benefit of others.
And this and this is then how we we practice exchanging self for others. And it is not about again, it’s not about exchanging the placement of the words and the sentences that we use. It’s it’s this practice that that Geshe-la was explaining right now. This is how we exchange the mind that cherishes oneself more than others with the mind that cherishes others more than oneself. That’s this is how we practice it.
So then not not not understanding how oneself is not more important than others, not understanding how others are more important than oneself, then we we remain with this mistaken with this mistaken attitudes, and we are not able to accomplish this. So, Geshe-la, I us to stop wants to stop here today. What’s the date today? Eighteen? So, yeah, if you have any questions, if anyone, if you want to ask any questions.
Okay. Go ahead. No questions? I’d just comment that Geshe-la is teaching such a lot. And I think that what stops us is the is the thought that it might be so boring just working with others.
It really might not be any great benefit. We go slowly down that road. That’s what I thought. Because I really love, like, for example, staying home with reading fiction. Probably not a great benefit, really, but I love it.
Says it is it is very difficult. It is definitely difficult to accomplish this this attitude of working for the benefit of others. And it is actually very easy to do anything for for with the thought of benefiting yourself ourselves. But but still, when we do this for ourselves, we do not accomplish any anything lasting or stable, any stable happiness or lasting happiness. And Geshe-la says that we have been how to say it?
We have been holding on to this attitude of that holds oneself as very important and high since, again, since beginningless time. And we don’t even need to think about beginning this time. Even in this life, since we were born up until now, we have we have been working for the sake of attaining of of our own benefit and and happiness, and we haven’t accomplished anything. So we have we have a we haven’t accomplished anything substantial at all. And and so then so then we can see how working for ourselves doesn’t actually do any any good.
And and we can have to reflect also on how whatever benefit and happiness that we have experienced and that we experience is it comes in dependence on others. So then we we can start reversing this attitude. Okay. So Geshe-la says okay. Geshe-la says, it is it is a virtuous thing.
It is good. It is good. It is beneficial. It is virtue. But when we talk about exchanging self for others, when we talk about these teachings, it is it it is not merely that.
And and this this relationship that parents have with their children is a relationship that does involve attachment. So it is not it is not only that. So when when we’re talking about when when we say exchange itself self and others, and when we talk about others, others include include all other human beings without exception. And not only human beings, all other beings, even animals and beings from other realms, all beings without some exception. They are included in in under the heading of others.
And and when we’re talking about oneself, of course, we’re talking only about ourselves. And that’s and that’s something which is which is extremely difficult. And Geshe-la says, so then it is it is very easy then to to look after or work for the benefit of, you know, of of girlfriends and boyfriends and partners and and children and husbands and wives and all that. This is our relatives in this life. This is very is is is something that we we do, and we see the results in this life.
But when we’re talking about all the sentient beings and we have to see that all other sentient beings without exception, they have been equally extremely kind to us. Just just like our our parents in this very life, of this life, have been kind to us. And we when we talk about this this kindness of all sentient beings, how they have been equally kind, there’s no difference in the amount of kindness they have been. All of them, without exception, they have been extremely kind to us. Their kindness is immeasurable.
There’s only a there’s only a difference in in in time here. Some of them have been kind to us in this life. Some of them have been kind to us in the in the previous life and or or many thousands of lives before. There is a difference in time, but the amount of kindness, the greatness of their kindness is exactly the same. And all of them, humans and animals, every one of them is without exception, have been equally and extremely kind to us.
So then there is no difference in There is no difference in the amount of kindness that such a person as as our own mother in this life or one of our parents in this life has provided us and and the amount of kindness that our enemy or a hated person that we have in this life has provided us in a previous life. There is a difference in time, but there is no difference whatsoever in the greatness of the kindness that they have provided us. Sorry? Yeah. If if you do not understand that, then you won’t be able to actually to actually exchange your yourself for others and work for the benefit of others.
Yes? Mentioned in one of his explanations there, he touched on attachment. How do you avoid the danger of attachment while you’re cherishing others? And you also mentioned families, and I know there’s a danger that you can become too attached, but how, when you’re cherishing It’s like this. A a mind, a genuine and an authentic mind that cherishes or authentically cherishes other more than oneself.
If one has that authentic mind within one’s mind stream, then there is no place for such afflictive conceptions and emotions such as attachment and hatred to come about. Now if one is not accomplishing that genuine mind, that authentic mind, which wishes to benefit all sentient beings and exchange oneself for others and so forth, then there is the danger that one will be, how to say, working for the benefit only of those people that one likes that one loves and and one will ignore those people or beings that one doesn’t like hates and so forth. So if one has a genuine mind that benefits others and understand all this kindness and and works for the benefit of all others, then there is no place for the arrival of attachment. So then the in answer to to your question, what we need is to cultivate that mind that that wants to to cherish others more than oneself. That is that is the way to avoid that danger.
And Geshe-la is giving an illustration now. If take take for example, once our our fathers. Right? Our father, and we want to help him and work for his benefit and we do that because it is obvious I mean we love our father and we can see how he has benefited us and how kind he has been to us in this life and then we have a bias. We have a bias, a natural bias for our for our own father, and then we work.
And now when we think about all the sentient beings, all the people right now in this life, we do not think of them in the same way that we that we think of our father. So the goal here the goal here is to be able to to work for all other sentient beings with the same compassion and the same wholeheartedness, understanding that that all other sentient beings have been just as kind as our father in this life and work for them and and and to benefit them just as we are working with the same wholehearted wholeheartedness that we work for our father in this life. So when we’re talking about exchanging yourself for others, others doesn’t doesn’t it is not when we talk about others, not talking about just one, two, or or or a few a few people or or beings. We’re talking about all sentient beings without exception. Okay?
Yes. Sure. So excuse me. If excuse me. So oh, it would be lovely.
So, let’s say, when you have this situation where your daughter and the cat are in the road. So what you have to do is using your common sense, and you try to save both, of course. And if that is not possible, then a human life is more important than an animal life because it’s within a human life that one can attain enlightenment, so you go for the child first. It is just about really using common sense. Yeah.
Yeah. That’s it. So then so then, yes, if you can, if it is possible within reason, then you go for both of them. But if it is not possible, if you can only save one, then the one to save is the human life because the human life is more important than animal life. Thank you so much.
See, that’s what I don’t understand. An animal cannot attain enlightenment. Only humans can attain enlightenment. So you go for the human life. In that situation, would karma come into that?
The So it’s not it’s not in this context, it’s not really in the context of this this question and this answer that is being given here. We’re not talking about karma. It’s just if one is able, if one, you know, within reason and common sense, if one is able to help both beings, both the cat and the child, then one goes for both of them. And if within reason and common sense one is not able to help both of them, then the clear and obvious choice is to help the human life and not the cat. And there’s nothing wrong with that.
You do the best you can within reason and common sense. Okay? Okay? Yeah. It’s just okay.
I mean, I certainly would opt to save my own child without thinking about it. And, yeah, just just wondering. Oh, I won’t go on about it. Yeah. We’re talking about a very hypothetical situation.
Yeah. But not not really because then you’re implying it. I’m just I’m just trying to use a situation like that to understand how you apply that in You see. It’s the car coming fast. It’s slow.
It’s a truck. It’s a car. It’s a small car. You see, calculate the speed, and you go for what you can do, the best you can do. Yeah.
As I said, that’s more of just an extreme example to understand. Can do do we genuinely You want to put another question then? Yeah. Okay. Shall we finish?
Okay.