Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 104-minute session, Geshe Pema Tsering works through a tightly argued sequence of verses from Śāntideva’s Bodhicaryāvatāra on why attachment to the body is irrational. Beginning at verse 52 of the meditation chapter, he traces each argument in turn: bodies are cages of bones plastered with flesh; desiring flesh is inconsistent — why not desire meat from a butcher?; the mind cannot be touched or seen; and the pleasant scent we associate with a body belongs to sandalwood, not to the body itself. The session culminates in cemetery contemplation — learning to see one’s own body as indistinguishable from a corpse — as the direct antidote to lust and attachment. A Q&A addresses two questions: whether presences perceived near death are actual intermediate-state beings (Geshe-la says no — non-human entities or mental projections), and whether Vajrasattva practice can ultimately purify the body, with a careful explanation of what full accomplishment requires and why beginners should not be discouraged.
File metadata (for organising)
File: 2008 05 27 tuesday.mp3
UUID: 24603a39-5e57-4623-947d-87a654a508fc
Teacher: Geshe Pema Tsering
Collection: z Unallocated multiple years (Geshe Pema Tsering)
Date: 2008-05-27
Recorded at: Buddha House Adelaide
Duration: 103.9 minutes
Words: ~6,158
So So let’s generate is to give us a good motivation and with the intention of accomplishing all sentient beings. The enlightenment of all sentient beings and one myself must accomplish enlightenment. In order to accomplish that, one is going to listen to the teachings on the way of life and practice accordingly to accomplish that goal. So we start with We’ll go to the next page. It says, the dispelling of hindrances.
I am also running after sentient beings. Go for refuge in the god. Go for refuge in the Dharma. Go for refuge in the Sangha. We prostrate to the great mother and Prajñāpāramitā, surrounded by all the children, by the assemblies of Buddhas and Bodhisattvas of the ten directions.
By depending on my prostrations to all of you, may these words of truth be actualized. In the past, the deva king Indra dispelled the maras by reflecting on the profound meaning of the wisdom gone beyond and reciting the profound words in daily recitation. In the same way, I also reflect on the profound meaning of the great mantra, the Prajñāpāramitā, and recite the profound words in daily recitation. May all diseases, spirit possessions, bad conditions, all the negative directions, that which happens due to past karma and immediate conditions, may all this be dispelled, may it become nonexistent, may be pacified. Page five.
So we we are studying the chapter on concentration on meditation. Last last Tuesday, we were approaching one of the major topics, which is reflecting on the aspects of those who are still alive as unpleasant or the disgusting aspects of those who are still alive. So then one of the main subdivisions of that was attachment. It seemed to be unreasonable once the lack of cleanliness becomes apparent. And then this topic alone had many divisions to it.
In the last class, we approached the first one of those many divisions, unreasonableness of being attached to physical sensations of contact and so forth. And then now we start with arresting the mistaken conception of things, especially bodies, as as being clean. And we read the next verse, number fifty two of that chapter, which reads, if I am not attached to what is unclean, then why do I, copulate with the lower parts of others’ bodies, which are are merely cages of bones tied together with muscles plastered over with the mud of flesh and blood. So And Geshe-la was was then reading the commentary, which briefly says, so if if people usually say that they are not attached to that which is unclean, so why is it that they are attached with the lower why is it that they copulate, that they attach to those lower parts of the bodies, which are, you know, a bunch of flesh and blood and and and so forth. It is it is it is something unreasonable.
It is it is inconsistent to act in this way. And then still on the same topic, we read the next verse, which is saying, I myself, or or or as as the as the will be saying, it will be referring to the reader, you yourself contain many unclean things, which you constantly have to experience. So why? Because of a of a an an obsession for uncleanliness or or an attachment, a grasping towards uncleanliness. Do you still desire other bags of filth?
And Geshe-la was saying again, so if if your own body is already unclean, just like other’s body, so why do why why do you hold on to other bodies? You know, there’s a you already have your own body which is unclean to to hold on to, to grasp onto. So again, it is unreasonable. It is contradictory. And again, the commentary is is saying furthermore, if if your own body if your own body is already filled with so much uncleanliness and you which you always have to experience, you constantly have to experience.
So why is it that you hold on to the other bags of filth? And then in particular, again, the the text is making reference to to woman. So why do you still lust after all the bags of filth or the woman? It is is completely unreasonable to act in this way. And then just, you know, for for the sake of those who weren’t here before, again, it it goes both ways.
If if you were a man, then it refer it’s referring to a woman. If it is if you’re a woman, then it’s making reference to the body of a man. These both are equally unclean and equally bags of filth. Yes. And then again Geshe-la, he was hearing us, he was listening, was laughing about it and he says, yes, it is actually the case, it is really unclean, it is really dirty.
And Geshe lah is then giving us a different take and more with a bit more depth to it. And Geshe lah is saying it is unclean because its causes are unclean. And the cause its main cause is ignorance. It’s the mind of ignorance. And out of that of that ignorance, we engage in all sorts of negativities.
It is ignorance, and because it causes also contaminated actions, afflictive emotions and conceptions, the only thing that results from it is suffering, more and more suffering. Lusting after it, grasping after it, so forth, it’s only gonna cause more suffering. So also in this sense, in a very deep sense, it is very unclean. Even though we might derive some some, how do you say, instant gratification from it, you know, ultimately, it is gonna give us only suffering. Again, Geshe-la says it is unclean because its cause are unclean.
Its cause are ignorance and contaminated actions, and if the causes are unclean, if the causes are impure and unclean like this, then the results are also going to be impure and unclean. Because the body is unclean, and still out of ignorance, we hold on, even though it is unclean, we perceive it and hold on to it as being clean, and then out of that attachment arises, lust and attachment arise, and then we engage in all sorts of of negative actions. So the cause is unclean, and the results impure unclean, and the result, again, is also impure and unclean. Then we approach the next subdivision, which is then individually the body and the mind are also nothing to be attached to. And then with regards to this, we read the the next verse.
And, again, there’s always this this debate trying to to try to arrest the ordinary misconception. And if people say the first line of the verse is if people say, but it is the flesh that I enjoy, then the refutation is, if this is what I wish to touch and behold, why do I not desire it in its natural state, devoid of devoid of any mind? And again, Geshe-la, it’s it’s obvious. So if if you if people say if you say that it’s the flesh that you want, that you that you like, that you enjoy, that you want to touch and so forth, so why is it that you don’t like the same piece of meat that you get in the in the butcher? And why don’t you treat it with the same attachment and so forth?
It is all flesh. So And again, so then the commentary to that verse is is is pretty obvious. It’s just saying the same thing that Geshe has already said. So if one says that one what what what what one actually likes is the flesh, is to, you know, to to touch and to have that tactile sensation with the flesh. If that is what what you say, if that is what you desire, then why is it that you do not also desire to have the same contact, the same physical relationship with a with with meat, with flesh that has no which is which has no mind, and what I have to say, which is not endowed with with any mind, with any conscience, your not desiring it is is inconsistent.
Again, it is attachment to bodies is unreasonable, is the conclusion. Attachment to bodies is unreasonable is the conclusion. So then again, Geshe-la is pointing out the next verse, which is still on the same subject, reads furthermore, any mind that I may desire is unable to be touched or beheld. And whatever I am able to touch will not be mental. So why indulge in this meaningless copulation?
And again, Geshe-la was going back to the beginning of this whole session, so if if one there’s no reason to be attached to the the skin, softness of the skin, there’s no reason to be attached to the flesh, and again, here the conclusion now, I was also there’s no reason there’s it’s unreasonable to be attached to the mind. And again, commentary to that verse is pretty is pretty obvious. Again, so if if if you say then if you say then that I lust after others’ minds or or I’m attached to others’ minds, and again, if that is the case, still that mind that you desire, whatever mind that one may desire, cannot touch it. One cannot there’s no tactile sensation that can be derived from it. It’s one cannot one is unable to see it because mind has no form, so one cannot see it.
And again, Geshe-la goes on in summary, one cannot see, one cannot derive any tactile sensation from it, one cannot taste it or smell it or hear it. Has no form whatsoever. So, and whatever it is that you are able to touch or to feel, to derive any tactile sensation from it, that is not going to be mind, there is not going to be consciousness. So then again it is, so why is it that you hold on to this meaningless lust and copulation with these bodies? There is absolutely no benefit that one can derive from that.
So again attachment to bodies attachment to lust especially lust in this way is unreasonable. Then we we approach the next topic of those minor divisions. Again, reflecting on those faults which are related to oneself. And we read the next verse, which is saying, it is not strange that I do not understand the bodies of others to be of an unclean nature, but it is indeed strange that I do not understand my very own body to be by nature unclean. And again, commentary to that says exactly the same thing.
It is not strange that I do not understand the uncleanliness of others’ bodies, but it is indeed very strange that I do not understand the uncleanliness of my own body. And then the conclusion to that is saying that under having understood one’s the uncleanliness uncleanliness of one’s body, then again, one should arrest attachment. Then we approach the next and the last of those many subdivisions, which is then saying that physical appearance, and here it literally means the shape, also is nothing to be attached to. And we read the next verse, which is having forsaken the young lotus flower unfolded by means of sunlight free from clouds, With the mind craving for what is unclean, do I revel in a cage of filth? And again Geshe-la was going through the commentary and explaining the meaning again.
If the lotus, which blooms out of that sun light, the pure sunlight, which is not obscured by by the clouds, and again, which, you know, gives forth this beautiful which is beautiful, has this beautiful shapes and and and beautiful scent, pleasant scent and so forth. So why is it that you turn your back to that which is has beautiful shapes, has beautiful scent and so forth, and turn to the filthy body? Again, this this this liking, this preference that one has for one’s for one’s body is unreasonable. And again, it is also unreasonable to be attached to the body’s form, the body’s shape in this way. And then we approach the next division of that main topic.
Again, they’re trying to arrest attachment towards trying to arrest lust lust and so forth. This next main topic is by ascertaining the characteristics of the sexual organs, attachment is seen to be unreasonable. That has four divisions to it. The first one is saying reflecting on their lack of cleanliness in light of the fact that they are the point at which unclean things exit the body. Then reflecting on their lack of cleanliness in light of the fact that they are the effects those things that exit the body.
Then illustrating the body’s lack of cleanliness by means of an example. And lastly, reflecting on the lack of cleanliness of one’s own body. And this And then the next so then we approach the first of those many many topics, which is then reflecting on their lack of cleanliness in light of the fact that they are at a point at which unclean things exit the body. And the next verse is quite Since I do not wish to touch a place that is smeared with excrement, then why do I wish to touch the body from which that excrement arose? And then the commentary to that is basically saying the same thing.
Again, if if if one does not wish to to have any contact with something or or or which is is smeared with excrement, again, why is it that one still have has desire for that from which the that excrement that excrement comes about? Again, that that desire is unreasonable. Your conclusion is that desire is unreasonable. And then we approached the second one of those many divisions again reflecting on their lack of cleanliness in light of the fact that they are the effects or the result of those unclean things. And we read the next verse which is saying, if I am not attached to what is unclean, why do I copulate with the lower of others bodies, which arise from the unclean field, and then Stephen Batchelor puts in parentheses, of a womb, the unclean field of a womb, and produced by the seeds within it.
And Geshe-la is pointing out, so all those bodies arise in the womb by combination of what is called literally the white bodhicitta and the red blood of men and women respectively. The semen and the blood in Tibetan they call it blood. If the cause is unclean, the result is unclean. Again, the reasoning is the same. If you’re not attached to that which is unclean, then why are you attached to the body which is the result of unclean things?
And again, the commentary to that is basically what Geshe-la has already explained to us. If you if you say then that you are not attached to to do to that which is unclean, then why is it that you are attached, why is it that you relate to those parts of the body which arise out of the womb from the contact between the white bodhicitta of the father and the blood of the mother or the semen and the blood which are unclean. So that, again, that’s how to say, that attachment, again, the conclusion is unreasonable. Then we approach the the next topic, which is then illustrating the body’s lack of cleanliness by means of an example. And we read the next two verses, which say, I have no wish for a small, have no wish for a small dirty maggot, which has come from a pile of filth.
So why do I desire this body which by nature is grossly unclean? For it too was produced by filth. Not only do I not disparage the uncleanness of my own body, but because of an obsession for what is unclean, I desire other bags of filth as well. And again, the commentary to that verse is pretty obvious. It’s basically saying the same thing.
Again, furthermore, if if one does not have any wish to have any contact with something as unclean and dirty as as a small maggot, which arises out of filth, then why is it that one wishes to have a contact? Why is it that one still wishes to have a a Why why is it that one still desires a body which arises, again, out of so many unclean substances, and we given a number of very many out of thirty six different unclean substances, which are naturally unclean. Again, pointing out the fact that the body arises out of many impure causes and conditions. And all of them, all the effects of emotions, the conceptions, all the actions and so forth, they’re all impure. So, again, if the body is impure, what comes out of it is impure and so forth.
And then again, the the conclusion to that again is one one is saying one thing, but is is still attached to to to to one is saying that one does not have any desire for what is unclean, but still one is attached to something which is naturally unclean. Again, pointing out to a contradiction. Again, and this desire that we have for the body, this lust that we have, again, is unreasonable. Then we approach the the last of the divisions of of that main topic, which is saying reflecting on the lack of cleanliness of one’s own body. Again, this has two parts reflecting on the body’s lack of cleanliness.
And secondly, if one is attached to that, then one ought to be attached to the bodies in a cemetery or a burning ground. So then, again, then contemplating then how the body is unclean, we read the next verse, which is saying, even attractive things such as savory foods, cooked rice and vegetables, make the ground dirty and unclean, should they be spat out after being in the mouth. Again, so even if those things which look good and taste good and so forth, they become unclean after we we spit it out. Again, if they are what causes the body, what nurtures the body, again, so conclusion is the body is also even much more so unclean. And again, the commentary to that verse is pretty obvious.
It says basically the same thing. Again, if if one if if that food, you know, delicious food and vegetables and rice, again, being, how do say, in the mouth, if they are spat on the floor, again, the floor is is is, you know, we regard that to be dirty and unclean, so again, in the same way, the body with with regards to the body, in the same way with regards to the body. So so that, again, a a conclusion, the attachment to the body is unreasonable. And then lastly, again, if one is is attached to that, if one is still attached to that, then one ought to be attached to the bodies in the cemetery. And then we we read the next verse, which which says, although such uncleanliness is obvious, if I still have doubts, I should go to the cemeteries or to the burning grounds and look at the unclean bodies of others that have been thrown away there.
And Geshe lah, again, to that, Geshe lah says that one should go if one still has doubts about it, then one should go to the cemetery, contemplate those bodies which are there, which are obviously unclean, and and contemplate the fact that one’s body is just is just the same as as those bodies. And the commentary says basically the same thing. Again, if one is still attached, if one has doubts about the cleanliness of of the body, one should go and have a look at the cemeteries. That’s what the commentary says, and Geshe-la concludes again, if one sees, one will obviously see that bodies are unclean. And again, still on the same topic, again, we read the next verse which says, having realized that when their skin is rent open, they give rise to a great deal of fear.
How will such things as these ever again give rise to joy? Again, so having seen those bodies, having realized how fearful, you know, a body is with with, you know, without the skin is is, so how could they how could a body, again, ever again give rise to any joy, any pleasure if if one’s body is just the same and any other body are just the same as as those bodies in the cemetery? And then the commentary again, still very easy, very obvious. And again, Having understood, having realized, having understood that a body with the skin rent open, ripped open, is skinned, again gives rise to this fear. It a fearful sight.
Then again in the same way, how is it that one can still like again and again one’s own body or the bodies of bodies of women or men? It is this is unreasonable. Again, should contemplate having one should bring to mind that one’s body is is is just like those corpses, and in this way, by contemplating in this way, one gives up attachment. Then we approach the next topic, which is concluding then after those previous two main topics. Thus, arrest this grasping at the body and things as being clean.
This topic has three parts. First one is standing as contrived ornaments can not make the body clean. Secondly, the body does not pass beyond its perishable nature. And lastly, reflecting on it as a thing of revulsion. And as for the first of those three topics, contrived ornaments cannot make the body clean.
This has two parts. The first part is saying, perfumes such as sandalwood and so forth, do not have the capacity to render an unclean body clean. And secondly, being attached to other sense that are actually unrelated to the object of attachment is not a suitable reason for being attached to another’s body and so forth. As for the first one of those, the perfumes such as sandalwood and so forth do not have the capacity to let an unclean body clean. And then there’s a there’s a common notion.
If people say that even though the body is unclean, but it is alright to desire it if you if you put some nice perfume such as sandalwood on it, if you say that, and Geshe-la was then laughing at it because that’s what people believe. That’s what people say. That’s what people do. And and Geshe-la finds it funny. And Geshe-la finds it really funny because we do that.
We act in this way and and we’ve we’ve been through so many reasons saying that it isn’t clean and still right now we’re still holding it to be clean. And then so then so then to that, we read the next verse, which is saying the scents with which someone’s body is anointed are sandalwood and the like, but not that of the other’s body. So why am I attached to other’s bodies? Because of sense, they are other than theirs. Since the body has a naturally full odor.
Is that how I say it? Foul. Foul. Okay. Foul odor.
Right? Okay. Odor. Isn’t it good to be unattached to it? Foul odor.
And again the commentary to that is pretty clear. Again saying that those sense with which we adorn the body are the sense of sandalwood and so forth. They are not the scent of the body itself. They are completely unrelated to the body itself. So if uses that which is which is not the scent of the body, which is the scent of of something else as a reason for being attached to it, again, that that that is unreasonable.
Again, we are told Carcado and Xinguitino because the actual scent, the natural scent of the body itself is an unpleasant scent, is a foul scent and it would actually be reasonable not to be attached to it, this foul scent. Then, in the conclusion again, so by being attached to the body this way, nothing but many we we accomplished nothing but very many causes of of suffering. So then again, the next the next of those two topics being attached to other sense that are actually unrelated to the to the body is not a suitable reason for being attached to the body. And we read the next verses. The next verse we’re saying, Why do those who crave for the meaningless things of the world anoint this body or their bodies with pleasant scents?
And furthermore, if it is the pleasant scent of sandalwood, how can it come from the body? So why why am I attached to others bodies because of scents that are not that they are other than theirs? So again, the commentary to that is then saying, you know, people who crave after the worldly pursuits, again the out of attachment to the body, they anoint it with perfumes such as sandalwood and so forth, so that it becomes, so that it acquires a pleasant scent. But still that pleasant scent is the scent of sandalwood. It’s a quality of the sandalwood.
It’s not a quality of the body. The actual scent of the body is an unpleasant scent. So again, so why is it that one is is attached to the body out of a scent, out of the pleasantness of a scent which is other than than the scent of the body? Again, conclusion, attachment to the body is unreasonable. And then, so we approach the next topic, is the body does not pass beyond its perishable nature.
Also, could say the body has has a fearful has the nature of the fearful. It’s it’s a fearful thing. And then again, if people say that one washes the hair and the nails and so forth in order to look good, and and then it is all right to desire it in this way. If one thinks in this way, then we read, we are given the next verse which says, since the naked body left in own natural state is very frightening due to its long hair and nails, its yellowish foul smelling teeth, and it’s being coated with the odor of dirt. Why do I make such an effort to polish it?
As if I was cleaning a weapon that will cause me harm. And again, Geshe-la then said basically the same thing, and in the end again, know, out of this attachment to the body, we are only going to experience harm. We are only going to experience suffering. Attachment is only going to harm us. And then we go to the next topic, which is then reflecting on it as a thing of revulsion.
And we read the next verse which says, hence, this entire world is disturbed with with insanity due to the exertions of those who are confused about themselves. When my mind when my mind rises above worldly concerns through having beheld nothing but skeletons in the cemetery, will there be any joy in breathing in our cities which are filled with moving skeletons or moving corpses. So then the commentary to that again says if one concludes concludes then that everybody, all the entire world is is is confused, is obscured with these exertions after they are they are they are done motivated by this torment and this craziness, which which is incited by the afflictive emotions and conceptions. Then the entire world like this. So when one’s mind comes rises above all that by having contemplated the bodies in cemeteries, the skeletons in cemeteries and so forth, will there be any joy, any delight left to be taken in these cities of of of skeletons where working corpses which are filled with working corpses and moving skeletons.
So there there will be no reason for any for taking any joy or delight in that anymore. Did you did you understand? We we covered a lot of many verses today. We’re on the same topic. Oh, yeah.
Okay. So if you have any questions. And you are also present with the people in the physical realm. And I find it very difficult to maintain the consciousness in balance under these conditions. Consciousness with when the awareness awakens in this way?
Like I said, I was saying something, when human beings die, their consciousness separates from the body. So, at the time of death, there is no form to them. Eventually, they arrive at a place which is referred to as the intermediate state between death and rebirth. And there, they attain body which pertains to death place, which is called intermediate state. And Geshe lah is wondering how is it that they look like?
If you have seen them? Sorry? Geshe lah is asking if you have seen them. Seen You have seen people who are dead. Yes.
Yes. Then Geshe-la is asking how is it that they look like? They they are subtle. They look like they looked when they were alive, but it is much subtler. Much subtler, very fine.
It is more luminous and only a little bit visual. So Geshe-la has been saying, look, know, bodies in the in the Middle East state does not look alike our bodies. It is only a projection. What you see is only projection of your own preconceptions and assumptions that you have fabricated in your own mind. Those those are are not bodies in the state or ghosts or anything like that.
And Geshe-la is also pointing out the teachings which also say that in the intermediate state between death and the next rebirth, also the beings tend to take a form which is similar to that of the future rebirth. And what the future rebirth is going to be in the hell realms or in the animal realms or whatever, one cannot tell. So it is it is quite hard to pinpoint or to grasp. And Geshe-la also says that there are there’s there are other sources that say that when people see something which we relate to as being ghosts or something like that, again, usually they are not actual human beings that have passed away. They are non human beings which take the forms of which we project onto them, and they, you know, like bad demons and so forth and stuff like that.
So non human When one perceives such beings, that is not a good sign, there is not a sign of any spiritual realization or development. This is actually a bad sign. And one should then take refuge in the Three Jewels, and that’s for the the protection practice. But what about the sea I’m sorry? Shall we shall we give a chance to what other people to ask questions?
That’s alright. That’s fine. Is there and right at the beginning, beginning. Is there a condition where the body ever becomes clean as opposed to unclean? Mhmm.
Because we do all these for purification practices. Okay? And or is there the attachment to or is there just something better that we’re missing by the attachment? If you know? So there’s two questions.
First one is, is it is it ever unclean? And is it because we get this attachment to the body and form and everything that we’re missing the point, so to speak, of why we’re here? Is is is there something that’s more important? So then, regards to the first question, does it ever become clean? So if you’re practicing the meditation of Vajrasattva, which is to purify all the negativities, then again, if by practicing Vajrasattva, you purify the negativities and eventually you realize emptiness also by means of familiarization.
If you do that and by familiarization of emptiness, you are able to eradicate all of the emotions and perceptions, then yes. So by by accomplishing, Your second question, and then I’m going to point out the fact that the answer is in the question. Attachment, as we have been studying here and and, you know, attachment if you’re talking about attachment, you’re talking about something which is bad. Yeah. There’s no good attachment.
Yeah. Okay? Attachment is an afflictive emotion. So out of attachment, if your motivation is your if your guiding force is attachment, so to speak, whatever you want to call it, is attachment. If the action is coming out of attachment, you might be able to get some instant gratification, which pertains to, you know, your immediate reality of this life.
But whatever that gratification, that pleasure, or that so called happiness might be, that is not reliable, stable, lasting happiness. There is not real happiness. There is what is called contaminated happiness. Now, out of attachment, you can never get ultimate, lasting, unchanging, stable happiness of liberation out attachment, anger, pride, arguments, arguing, fighting, so forth. You can attain what is called samsaric happiness.
It happens also. That is all bad, actually. Dang. I don’t think that that wasn’t clear. I didn’t make my question very clear.
How can I rephrase the second part? When we are caught in attachment, do we Right? So then if she’s pure and then she has another form that she gets involved with that’s unpure, does she become unpure too? Like, if she her partner’s unpure Yeah. But he doesn’t practice, then does she get contaminated as well, or she’s still okay?
Look, I’m not I’m not gonna even elaborate much more. I didn’t even say everything to him. Just see if this is going to clarify. If if what the answer to her question is, she asked if I practice Vajrasattva and I purify the negativities, then is the body becoming clean? And then so the answer to Geshe-la was saying is that if, by any chance, you are able to accomplish the meditation practice of Vajrasattva, involves, you know, the arising of renunciation, realizing bodhicitta, realizing emptiness, and and, you know, many lifetimes of practice.
If you are able to do that and you accomplish Vajrasattva. So those are two things. Yeah. So again but again, Geshe-la points out to the fact that, again, if you can realize Vajrasattva, realizing Vajrasattva involves two main causes, which is first bodhicitta and then realizing emptiness. Again, without this, one does not realize Vajrasattva. One does not realize any deity.
When we beginners are practicing Vajrasattva, again we do not have all the necessary prerequisites to be able to fully accomplish Vajrasattva. But by continually practicing, even at this beginning stage, we still benefit. We still create merit, and we still even though it is very little purification that we accomplished at the beginning, can still purify. And and and we we can still see by you know, if we keep on precision in practice, we will see our these things are not accomplished immediately. They’re not instantaneously accomplished.
One has to practice for a very long time. One has to, again, contemplate the then for a very long time and continually practice the purification of the four powers and one goes purifying, gradually purifying the negativities until eventually, at one point in time, And, again, we have always said it is difficult. It’s very difficult. There’s nothing easy about it. But still, even though, you know, we say this entire life would not suffice to be able to realize that, we shouldn’t be discouraged, shouldn’t let that stop us from our practice, from our accumulation.
We keep on practicing. If we give up, then we really give up every and any hope. Then our chances are really zero. Zero percent. We have to keep on accumulating.
Have to keep on practicing and accumulating the imprints and those habitual tendencies. And, eventually, if we do that, we practice now in this life, eventually in the future, we will accomplish. Oh, yeah. Okay. And then, you know, taking it from a different perspective.
Talking about the paramita of patience, that is also important. So that’s the major difference. So in trying to accomplish the paramita, the perfection of patience, yes, obtaining a beautiful body, a beautiful appearance of complexion can be useful in in that it’s going to help us accomplish accomplish the welfare and the benefit of others. People are not are going to how do say? People are going to be pleased with our appearance and to it’s going to be easy for them to relate to us and it’s going be easy for us to accomplish their wishes, how to make happiness and so forth.
Is that okay?