Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. The America–Osama bin Laden standoff opens this 76-minute talk by Geshe Pema Tsering as a live illustration of unsubdued minds: both sides at fault, neither having conquered the inner enemy. Drawing on the Hundred Verses and Nāgārjuna’s Precious Garland, he argues that defeating external enemies brings no lasting peace, but extinguishing anger defeats them all. He then builds the path step by step: recognizing all sentient beings as former mothers generates genuine loving-kindness and compassion — the root of bodhicitta — which drives the wish for enlightenment and, ultimately, the realization of emptiness needed to uproot afflictions entirely. A Q&A covers bodhisattva stories of giving away one’s body, how motivation determines the spiritual quality of helpful actions, and why ordinary practitioners should protect their bodies until genuine compassion is developed.
File metadata (for organising)
File: 14 2007 09 16 Geshe Pema Tsering – Sunday16th Sept2007.mp3
UUID: 1e2de8d0-d586-4ae0-885a-b442107d0eb5
Teacher: Geshe Pema Tsering
Collection: Sunday Geshela Teaching (Geshe Pema Tsering)
Date: 2007-09-16
Recorded at: Buddha House Adelaide
Duration: 76.4 minutes
Words: ~6,165
That will be this that that amounts to the same as subduing all all enemies every enemy. Geshe-la was saying. So then the the text is telling us that if we subdue our own minds then we that’s amongst the same as subduing all enemies and then being free of all enemies and Geshe wasn’t saying that is that is that is so that is that is true but it’s something which is very difficult to accomplish now isn’t it? Geshe-la was saying because we first of all we believe we do not see the enemy inside of ourselves inside of our minds we actually only see enemies outside of ourselves we think that the only enemy that we have or the only enemies that we have are those who actually cause us harm and that’s the way we think about it is because this that being caused me harm then that being is my enemy and we never think otherwise. Geshe-la was saying again because on another way of looking at it because one has not subdue one’s mind then one will will keep on seeing enemies, keep on meeting with enemies outside and Geshe-la explains that a bit further saying that because we are partial and attached to friends and avert to enemies and so forth then we always meet with external enemies because we have this partiality this bias in our minds we always meet with external enemies And then, then Geshe-la was just for the sake of illustration is telling us of the case of between the american government and Osama bin Laden’s group and Geshe-la says you know the americans the american government says says Osama bin Laden has harmed us and we didn’t do anything wrong and he has harmed us so he is our enemy in this way and that’s what everybody thinks about the situation that’s what everybody usually sees in this situation And then and Geshe-la says, but it is it not the case that the american government or america in general is without fault even though they might say so still Geshe-la says you know America Geshe-la is just saying America but it means American government and army and so forth they have not subdued their own minds so from our perspective they have not subdued their own minds and Osama bin Laden and his group also have not have not subdued their minds and then when they say when the Americans say that they have no fault that they didn’t do anything wrong and it might be that you know in immediate time surrounding the events they haven’t done anything wrong but they certainly did something wrong in a previous lifetime or even in in previous years And Geshe was saying both of them are at fault, both Americans and Osama bin Laden’s group and Geshe-la explains that if one does not rid oneself of this bias so literally the Tibetan expression is saying attachment for those who are near close to us and and aversion for those who are distant so this is bias that involves attachment and aversion and Geshe lah explains if we do not get rid of this bias then there’s no way for us to find any happiness any reliable stable happiness and Geshe lah says but we are so used to that you know this this bias has has been going on since what we say in Buddhist time immemorial you know we’ve been habituated with this this way of of thinking relating so then Geshe-la says so then the source of these problems of all problems comes down to attachment and aversion and if so this is our internal enemy.
This is this is the enemy within. And if we can rid ourselves, defeat or subdue this enemy within, then we we subdue and get rid of all other enemies. And then we we read another verse from a text. The text is called the Hundred Verses, and this is telling us that even even though the harmful one has been slain, enemies will not come to an end. If one’s own anger is killed instead, through death, all enemies are slain.
And and Geshe-la briefly explains rephrases the the meaning of the verse which is basically in english comes comes down in the same way it comes saying again if one killing one’s one’s other enemies is not going to rid oneself of of external enemies, but if one then gets gets rid of one’s anger, then one gets rid of all other enemies. Then, again, there’s passage in the text which mentions that another text called the treasure of well spoken advice says exactly the same thing that if one kills external enemies that will bring no end to these external enemies but if one gets rid of one’s anger, then one gets rid of all other enemies. And then the author of this commentary is telling us that even though there are many methods for for subduing one’s mind there are many ways to subdue one’s mind here he’s going to teach he’s going to expound only on loving kindness and compassion how to meditate on loving kindness and compassion. He says because of because these two are the the very highway of the Mahāyāna and the very roots of the mind of enlightenment. So then, again, again, briefly puts it in in another way in Tibetan, and in English comes up just about the same, again these these two loving kindness and compassion are the expressway the highway of of the Mahāyāna vehicle and and then they are the very root of bodhicitta so without loving kindness and compassion there’s no way to produce to give rise to bodhicitta to the mind of enlightenment then from the Ornament of the Sutras, we have one line of verse which says is the root the root of that is compassion and then Geshe explains so the root of of what the root of bodhicitta the root of the mind of enlightenment is compassion so it is compassion is the main cause of the mind of enlightenment even though there are many other causes of the mind of enlightenment compassion is the main one is the principal one and then Geshe lah reads through another little line of verse from the same text, the Ornament of the Sutras which says that love is the stem of compassion and Geshe lah was explaining that verse in a bit of a different way saying that they are two two sides of the same coin so love and compassion are actually making reference to the same thing and Geshe-la was explaining so then love the mind of loving kindness is a mind is a wish to to to have all to have beings endowed with happiness.
That’s loving kindness. May beings be endowed with happiness. And then great loving kindness is a mind that wishes all sentient beings to be endowed with every happiness. And then that’s great loving kindness. Geshe-la was saying compassion is the other side of that coin which says compassion is a mind that wishes beings to be free from suffering.
And great compassion is a mind that wishes all sentient beings without exception to be free from every suffering. And Geshe-la says, so then the text is indicating that that’s what how we should train our minds. And Geshe-la says, if we can if we can develop an uncontrived mind an uncontrived attitude of compassion a mind which is uncontrivedly wishing that all sentient beings without exception be free of any suffering and causes of suffering. And Geshe-la says, if one has accomplished this mind in an uncontrived manner, then one does not have any more enemies. Now does it?
Then by by having this this uncontrived mind that wishes all beings to have all every happiness and all beings to to be free from every suffering, there are no more enemies left for oneself. So Geshe-la says, so then this is these minds of loving kindness and compassion they are extremely important and these are the minds that we have these are the thoughts that we have to train ourselves in we have to habituate ourselves with this thinking with these minds of loving kindness and compassion with this attitude so whatever it is that we are doing at all times any opportunity any chance we should be training our minds habituating ourselves with this with this kind of thinking bringing forth this attitude Geshe-la was saying it doesn’t matter coming or going or standing or sitting or lying down we always have a chance to train our minds with these thoughts to to habituate ourselves with these thoughts and Geshe-la says so then what we’re being told is that we must then produce this mind and how is it that we produce it we produce it by developing this wish within our hearts and our minds that all sentient beings without exception be free from every suffering right and in order to be able develop this genuine intention what we need we need we must understand that all sentient beings have been extremely kind to ourselves and when we mean all sentient beings we mean every single sentient being without exception Geshe says even a small insect and you’ve seen Geshe-la gesturing even a small insect we have to understand that all sentient beings without any exception have been equally extremely very kind to us without realizing that without understanding that it will be we won’t be able to produce that uncontrived genuine mind that wishes all sentient beings to be free from suffering, from every suffering, and endowed with every happiness.
And Geshe-la says, but as it is, we ourselves are not able to perceive or to see the kindness of all sentient beings we do not understand how all sentient beings all sentient beings have been kind to us. And due to that and due to that, we we then have attachment and aversion towards those who are close and those who are distant to us, for friends and enemies. And then we have been we have been habituated in this way since since what is we said again time immemorial. We are habituated with this way of thinking. And because because we are habituated so much habituated with attachment and aversion, and we have a completely distorted way of of thinking.
And then Geshe-la is explaining. So in the way we that we we have to think about these these things, Geshe-la says, there is no way for us to find a beginning to existence to our lives and there is no way to we cannot find a first life that’s where everything started there is no way to trace that and we have been taking birth again and again quite literally since time without beginning that’s what it means time without beginning and then Geshe-la says and during all this birth, every birth and all sentient beings have had a chance to be father or mother and in this way have had a chance to be all of them have had a chance to be. More than once our parents and all of them had a chance to show to us and be themselves extremely extremely so very kind to us. That’s how we have to think about it. And then and then Geshe-la says not only that, but all the way until we attain the state of a foe-destroyer of no more learning then we will still have to take birth so Geshe-la was explaining how we have in the past taken birth so many times and all sentient beings have been our mothers without exception and then all the way until we attain liberation and enlightenment again we’re going to have to take many more lives and again many more sentient beings we’re going to depend again on the kindness of many more sentient beings and not only when we were born as humans but when we were born as any other even as insects then we still relied on the kindness of other sentient beings even though beings who were not our mothers again they were very kind to us Geshe-la explains how it is that the sentient beings were kind in the past in the future and then now now also in this life in the present moment now in this life when we were born we had to entirely depend and rely on our mother on the people who are helping our mother and helping us and all the way up until the present moment today now here when we are studying Buddhist teachings and the only reason we are able to be here today is because of the kindness and the help of all sentient beings this is coming about to us independence in reliance on all sentient beings on a innumerable amount of sentient beings so then we all can clearly see how our mothers are very precious to us we all can think you know one’s mother is very precious to oneself and this but Geshe-la wasn’t saying his own mother is very precious to himself but it’s very hard to see all the sentient beings as as equally precious.
Geshe-la says, I I for me, it’s very difficult, Geshe-la says, to see all all the sentient beings as very precious. And how is it for you? Geshe-la was asking. So this is the way we have to think about it and if we if we set our minds to it in honest manner and Geshe-la says we will come to understand that all sentient beings without exception that there has been no sentient being whatsoever who has not been very helpful and very kind to us and Geshe-la says and then the real enemy that we have the real enemy that we have is the inner enemy which is attachment and aversion and because because of this attachment and aversion that we have within this ourselves, Geshe-la was saying literally the I within the I, we have this attachment and aversion because of because we are because of not having subdued this attachment and aversion, we come in under their power, and then we start thinking of outer beings as enemies and friends and so forth. And then Geshe-la is then explaining.
So then because we because we hold that that I, you know, everybody Geshe-la was saying, you think I, you think I, don’t you? I guess I wasn’t saying that we hold that eye to be to exist in the way that it appears to exist, to have an inherent existence and to be from its own side and on its own accord we think of it or it is it is really precious this eye is really precious it’s very important really precious and because we hold on to it in this way as being truly existent and truly precious then attachment is arises out of that. And then the opposite of attachment, the opposite of attachment comes about also which is then aversion and then and then we have the three major poisons which are then ignorance attachment and aversion in this way. So then then going back to what the text was telling us about developing loving kindness and compassion and Geshe-la was then saying so then this this comes comes about full circle and we have to then having developed an understanding of how all sentient beings are very kind to us and how everything that is good came about in dependence on all sentient beings and then we will naturally develop as a consequence of of that a wish to see all sentient beings endowed with happiness and free from suffering.
We we we’re literally going to think start thinking when we see sentient beings suffering that it is not that’s that’s not alright, that all sentient beings are suffering is not alright, that all sentient beings do not have happiness. And then and then in this way, it develops into great love and kindness and great compassion. And that’s why love and kindness and compassion are said to be then the root of the mind of enlightenment in this way. And then then Geshe-la was and so then by thinking in this way we arrive at loving kindness and compassion and then Geshe-la says so then by by developing this this this mind, this heart that wishes to see all sentient beings free from suffering basically thinking how good it will be for all sentient beings free from suffering and how good it will be for all sentient beings to be endowed with happiness. When we when we come to develop such an uncontrived heart and mind then really there will be no place for anger and attachment to come about then really we will have a chance at subduing our minds and subduing anger and attachment and Geshe-la was saying and by then we will be able then to defeat the real enemy which is again anger and attachment.
And then Geshe-la is explaining. So then when we we develop this loving kindness and compassion, this strong loving kindness and compassion this way, then we are able to keep quite literally, we are able to keep anger and attachment at bay Geshe-la was explaining but if if so then we we are able to sort of lock them in lock them in prison but we haven’t completely we haven’t yet completely rid ourselves of it so in order to be able to completely uproot anger attachment and aversion and not allow any chance whatsoever in the future for them to arise ever again, and what we need then in that case is to realize emptiness. So then having set them at bay we have a chance now to develop a realization of emptiness. So Geshe-la is explaining. So then when we when we develop this uncontrived loving kindness and compassion, we will we will develop this wholehearted wish to see all sentient beings free from suffering and endowed with happiness.
And Geshe-la was in sense and then, naturally, we’re going to eventually, we are going to start thinking how is it that I’m going to do that? How is it that I’m I’m going to accomplish all sentient beings freedom from suffering and endowment with with every happiness? And then one comes again by thinking thinking about it, one will come to realize that that I cannot do that unless I become enlightened. And in this way, then one develops the determination that we so then I I will become enlightened in order to free all sentient beings from suffering and endow with every happiness. So then when one attains when one reaches this point when one have this unshakable determination to attain enlightenment, one is thinking to oneself I must attain enlightenment then that marks the attainment of bodhicitta, the development of bodhicitta.
Then from then on what is left for us to actually accomplish the state which is endowed with every quality and which is free from every fault which is the state of Buddhahood, the state of enlightenment itself. The last step then will be realizing the lack of inherent existence of phenomena realizing emptiness And then Geshe-la was in so then one have this one has this this this determination and the will to attain enlightenment now one has to understand what is the state of enlightenment one has to understand what is what is this the object of attainment what is what is it to be attained that we have to attain it before without understanding it what is what is enlightenment and one cannot attain it. Geshe-la was saying so then when one starts looking into it investigating what is enlightenment and one comes to understand that enlightenment is a state which is free from all the afflictive emotions, all the poisons, attachment, aversion, ignorance and so forth and then one one has to understand it has these have to be completely uprooted from one’s from one’s mind from one’s mental continuum. And in the you you the only way to do that, to completely uproot them from one’s mental continuum is to realize to realize emptiness, to realize the lack of inherent existence of phenomena.
And that’s and Geshe explains. Then that’s that’s the reason why one has to meditate. We are told by the author that we we have to meditate on loving kindness and compassion. And that’s the way we meditate on loving kindness and compassion throughout all these stages Geshe-la has explained to us. Before we develop loving kindness and compassion, and afterwards, this is the way we go about it.
And then then Geshe-la goes on and read another quote from the the Precious Garland of Nāgārjuna where Nāgārjuna is saying that all conduct must be preceded by compassion. And Geshe-la was explaining, but, no, not just any conduct. Geshe-la was saying that. Conduct here is making reference to the six paramita to the six perfections and that is to say that all each one of the six perfections must be preceded by great compassion so then when we are practicing generosity we must practice generosity the sake of freeing all sentient beings from from every suffering. And the same when we’re practicing morality, we practice morality practicing morality in order to free all sentient beings from every suffering and so on and so on.
And then in English, I was reading another quote from Candrakīrti. And then in English, I was reading another quote from Candrakīrti where he’s saying there’s one little line of verse which says that love is the perfect harvest of the victorious ones. And Geshe-la was then giving a his take in his explanation of of this. Love here in the the word that was translated as love here is actually making reference to great compassion. And then so then great compassion is the seed or that will make possible the harvest of the state of enlightenment of the state of victorious one conqueror and Geshe-la was explaining so then this great compassion what is it that is essential that one cannot go without both in the beginning the middle and in the end and Geshe-la was saying that is what is said to be great compassion Great compassion is important equally important in the beginning.
Great compassion is equally important in the middle and in the end in order to attain the fruit, in order to harvest enlightenment. So then Geshe-la is then going through the analogy of great compassion as being the seed being equally important in the beginning the middle and in the end and this analogy with the seed so if we want to reap a fruit then we we have first of all to plant to plant the seed if we do not plant the seed nothing will come as a result of our actions now once we plant the seed which is you know very important at the beginning and Geshe-la says so then this is great compassion in the beginning then again we have to look after the seed and we have to water it and we have to look after the soil around it and we have to weed the soil and we have to and it has to have enough light from the sun and so forth and all this looking after all this caring all these nutrients and nurturing all that again is like great compassion and in end when even though in the end when we have the fruit already we have all these fruits we can enjoy the fruits and we can share the fruits we can give away the fruits and all that again even though one has already attained enlightenment is still compassion plays the most important crucial part in sharing the teachings and so forth And was then then explaining further Okay.
Even after having attained enlightenment, full enlightenment, great compassion plays a crucial crucial part in it because all the teachings that we have received and that we have available to us now they were given by the power of great compassion because of great compassion because the buddhas and bodhisattvas out of their great compassion and have seen us suffering have seen us with faults and so forth and because of that because of the great compassion they had in their hearts they imparted the teachings and so infinite way many infinite ways to to free us from suffering so And Geshe-la was then saying, so then we we ought then to meditate, to think in this way to think about the kindness to think about to carefully reason about how is it that all beings have been kind to us and we have to establish that to ourselves and for ourselves how all sentient beings have been very kind to us and then and then when we have established that when we have completed this reasoning then we start establishing to ourselves thinking how all sentient beings are just like we are just the same as us in that all of them without exception wish to experience only happiness and do not wish to experience any suffering and still there they are quite literally destroying the cause of their happiness and gathering the causes of more and more suffering and then in this way by going in these stages establishing this for all these reasonings in these stages developing in this way, Geshe-la says, then we will eventually come to easily come to realize to develop within ourselves a genuine and authentic mind of compassion and then our seed has then how do you call that?
The seed breaks into a how do you say that? Shoot. Shoot. A shoot. Yes.
Thank you. The seed of compassion has broken into a shoot. Yes. Thank you. Thank you.
Yeah. Sprouts. Yes. Yeah. So now we have time for questions and answers.
He in yeah. And then I’m just wondering that if Buddha thinking about the well-being of other sentient beings, so rather than letting So then Geshe lah is explaining so then okay we you told the story everybody heard the story and Geshe lah says we see the buddha in previous lives as a bodhisattva giving his head away when when when beings asked for it and we wonder how is it that that those beings benefited and Geshe-la was saying, look, it’s hard to tell exactly — we think how is it they could benefit, what use can they have for the Buddha’s head at the time — but the Buddha or the bodhisattva was not fully enlightened yet, so the bodhisattva in order to quickly attain enlightenment he offered his body and his head and so forth, and by the quicker attainment of enlightenment, the quicker he’ll be able to benefit beings and the quicker beings will be able to benefit from him and with this understanding he gave his head and his body away and then I guess I will explain many gods and other beings came to ask his head away with this understanding.
Does that answer your questions? And, also, there is also the story and there is also the story of and Geshe-la was making reference to another story from the birth stories of the Buddha where he the Buddha, at that time as a bodhisattva, gave his body away to to a hungry tigress and and and her cubs. And, again, both in that case, we we can clearly see how both benefited. The tigress benefited because she got something to to to eat and feed her her cubs. And and, again, the bodhisattva at that time benefited by accumulating great amounts of merit and quickly attaining enlightenment after that.
Yes. You can have another one. Yes. Do a full I have problem doing a full body prostrations. So that’s why I I can’t give you my hand.
So I have two motives. So let me say no. So under these two motivation, what kind of karma that I will So then then Geshe-la was then saying so then the not giving the not giving would amount for miserliness. Okay? So if you’re if you’re not giving out of a self-cherishing attitude, out of a and, thinking that you would be you or so forth so forth and Geshe-la says and that amounts to attachment and then so then not giving out of attachment and then you have the results of practicing miserliness with attachment whatever that result may be and on the other hand when you with your noble motivation that you called noble when you for the sake of being able to practice Dharma and help people when that good motivation you do not give your hand then you will have a mixed karma a mix there’s a mixed action so you because of not giving you have the miserliness and because of the good motivation so then you have some benefits you have a mixed result out of them Okay?
Yes? I mean, it’s one thing if if someone wants it to eat, but if if they’re just being, you know, well, if it’s our possessions, anything, if if they just want it because they’re thieves or or they’re being malicious, I think, don’t we have a right to say no? You know, look at your own karma? So so it’s like this but we we we wouldn’t be able to give hands anyway you know none of us have any realization of compassion we are not bodhisattvas this is what bodhisattvas do not ordinary people like ourselves and then I guess last day we don’t need to mention that we don’t need to talk about how difficult it is to to give our hands. It’s difficult for us to give five dollars away.
Okay. You want me to try something? Yeah. Guess what? I’m going to help someone for an hour, say, for example, and I want motivation and compassion.
Should I say, for example, is it enough to spend just have the mere thought, you know, for the next hour, I’m gonna help this person. You know? Or should I spend a minute or two sort of thinking about it? You know? Well, I’m helping this person because it’s gonna accumulate a bit of merit until you sort of feel a bit of energy that, oh, yes.
I’m doing this for a good reason. You know, feel that compassion a little bit. Do you know what I mean? Okay.
Say, for example, I’m gonna help someone for an hour. Yes. You’re going to help someone for an hour. Yeah. And I wanna set a compassionate motivation.
Okay. Yes. Is it enough to just sort of should I just have the mere thought, I’m gonna help this person for the next hour out of compassion? Or should you just sort of spend a little bit of maybe a minute just thinking on compassion to develop the energy in yourself, you know, the sort of that you get that feeling Los. Los.
Los. Yes. Doing this for a quick reason. Do you know what I mean? So there’s a difference?
Yes. Yes. So what’s or does it depend on the circumstances? Okay. Yes.
And Geshe-la says, the mind that you wish to help that person, that is already a virtue so if you are going to help that person thinking of compassion in terms in relation to that person developing compassion in relation to that person or not the value compassion relation to the person is still you’re you’re already you’re already getting virtue out of it. You’re already creating virtue out of it because the mind that wishes to help So Geshe-la was saying something to be more more specific. So then the action of helping itself, the action that that helping in itself is virtue. And then if that if that action is going to become a spiritual practice or not, a Dharma practice or not, that depends entirely on your motivation. And then you could have you could go there and out of compassion thinking you’re poor person, the person is suffering and then you know, I want to help the person relieve the person from suffering.
And then you can also, on top of that, wishing that that may become the cause to enlightenment, and that that will be your motivation, and that that will become a cause for enlightenment. Or you can go there with the the motivation that wishing that you and that person may may find a happy rebirth in the future as a human or god. Or you can go and help that person with the motivation that you and that person might enjoy health long life fame and so forth Geshe-la wasn’t saying but the motivation itself whatever the motivation is your motivation is produced by giving rise to those thoughts and together with every mind, there comes also a feeling with it. So when you clearly give rise to the thoughts, the motivation that you want, the feeling will will come naturally with to so watch out for one’s motivation, you know, before going to engage in the helping activity because the quality of the action will be determined by the motivation before it so if you go for the salary that you’re going to receive then that amounts for the happiness of this life. It’s what is we call the motivation involved with the happiness of this life alone.
So so then, yes, you have to think carefully. And Geshe-la was saying if if we with the wish to attain enlightenment for the sake of all sentient beings, if we then with that wish for the sake of thinking may I help this person so that I can attain enlightenment for the sake of all sentient beings. If one does that, even though it might be just a tiny little help, then one has accumulated an amazing amount of merit out of that one has created amazing amount amazing amount of merit out of that on the other hand if one is doing a great amount of help but with the for the sake of the happiness of this life alone, whatever the happiness may be, health, wealth, and so forth, then when this life is over, that benefit, the result is over. So it’s very it’s very little benefit out of it. Okay yes An example?
Give an example of a circumstance where we do not give our body away and protect it instead. Yeah. Because I listened to the teaching of his holiness about Buddhism and he mentioned that about three types and it it’s not appropriate for us to give our body away, and we should instead protect our body rather than use our body to practice generosity. But for that point, I can’t understand, sir. I’ll I’ll I’ll please get you the You don’t understand.
Okay? So then that is because we, you and me and everybody in this room, but for the case, do not have developed an uncontrived mind of giving, an uncontrived mind of generosity. We have not attained bodhisattva hood because we have not developed an uncontrived mind of enlightenment an uncontrived mind of bodhicitta because we have not developed an uncontrived mind of great compassion because we have not developed an uncontrived mind of loving kindness, because of we have not developed any of this properly, we are unable to give and if we were to give without having developed any of this we would actually that it would actually be harmful for probably for all the parties involved. We have to keep our bodies we have to look after our bodies so that we can practice loving kindness, we can meditate and cultivate loving kindness, compassion and so forth and by utilizing our bodies in this way then they become very precious and meaningful and then when you have developed an uncontrived mind of loving kindness and compassion then then it’s all right to give your body in the future after you have developed it Okay. I’ve heard explanations before where the I give my body away is interpreted as every action that you do for others is with your body is also giving your body away.
It doesn’t have to necessarily mean that you really chop something off. You know? But by any helpful action for others that you use your body, it’s like give your body away. Yes. Yes.
That’s also giving the word. Serving. Not only. Yes. Not only chopping your head off.
Woah. Okay? Okay. Okay? Yeah.