Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. The question of what to do if your mother neglected or harmed you anchors a memorable Q&A that closes this 79-minute Lam Rim session with Geshe Pema Tsering — his answer blames the three poisons rather than the person. The session works through the foundations for generating bodhicitta: first, the argument that only a fully enlightened Buddha can perfectly benefit all beings; then the step-by-step equanimity meditation through strangers, friends, enemies, and all sentient beings. Geshe-la stresses that arresting attachment and aversion demands conscious effort even toward a stranger, cites Kamalaśīla and a sūtra verse on mutual past-life harm to undercut any rational basis for partiality, and introduces the next step: recognizing all beings as having been one’s mother.
File metadata (for organising)
File: GPT – BASIC PROGRAM.mp3
UUID: c1f292fc-3c7d-4ac5-ae16-aa24356939db
Teacher: Geshe Pema Tsering
Collection: z Unallocated multiple years (Geshe Pema Tsering)
Recorded at: Buddha House Adelaide
Duration: 79.3 minutes
Words: ~5,999
Awesome. So we stopped on page one forty five. We did the the response, the first part of the response, we’re approaching the next topic. How the extraordinary attitude induces the generation of the mind of enlightenment. In this, Geshe was just going through the whole text at first.
So, again, once the mind of freeing sentient beings has arisen in this manner, owing to your current situation, you could not complete even the welfare of one sentient being. Not only that, even if you were to attain the state of the two kinds of foe destroyers, you would only be able to complete the welfare of very few beings, and their welfare will be to merely accomplish liberation. Since they cannot set them in, who could complete the temporary and final, the temporary and ultimate welfare of limitless sentient beings. If you reflect in this vein, having come to understand that only a Buddha is able to do this, you generate the wish to attain Buddhahood for the welfare of sentient beings. So again, the whole point being that having gone through all these steps, the previous steps, one will come to the point where one will will come to understand that one as as as as one is presently, one is not able to benefit sentient beings, to accomplish to the perfect welfare of sentient beings, not even one person.
And even if one were to attain the state of the foe destroyers, the state of an Arhat, again, at best, all you could do is leave sentient beings to that state of of foe destroyers of Arahatship. So who can accomplish perfectly accomplish the welfare of all sentient beings? Only a full enlightened Buddha. So I must then engage in in the means, in the ways that lead to this full enlightenment so that I accomplish that. So, again, the the actual gradual training itself.
So then there’s three parts to that. Training, the mind to strive for the welfare of others. Secondly, training the mind to strive for enlightenment. And thirdly, the result of the training, identifying the generation of the mind of enlightenment. So again, this last thing, so this is this is the actual training itself.
So first of all, one has to train the mind to strive for the welfare of others. Again, one has to train the mind in order to in the wish, the intention of accomplishing the welfare of others, accomplishing the perfect happiness of others, of all other sentient beings. And then that’s the first of the two aspects of the mind of enlightenment. Then the second is training the mind to strive for enlightenment. So, again, in order to accomplish the perfect welfare of all sentient beings, then one needs to train the mind in order to accomplish enlightenment.
So the result is the mind of enlightenment itself. Again, the mind of enlightenment, as I was pointing out, is made of these two aspects, these two previous aspects. So then the intention to accomplish of others and the the intention to accomplish enlightenment. So the first one of those topics is then the training the mind to strive for the welfare of others. It has two parts to it.
So laying the foundation for generating this mind and the actual generation of that mind. As for the foundation, again, we have two parts producing an equanimous mind towards sentient beings and then then establishing them all as having an attractive aspect. So, again, training and developing equanimity and and developing this equal affection or liking for all sentient beings. So the first one of those, again, producing an equanimous mind towards sentient beings. We have the preparatory steps and how to meditate on the equanimity.
So the prepare preparatory steps, etcetera, as explained before in the context of small and middling beings, should also be adopted and sustained here. So So Geshe is going through that little sentence and saying, okay. Again, the preparatory practices are of the which are the practices common to beings of small scope and medium scope are necessary here again. So, again, with regards to the beings of small scope, the main practice there is have been taken refuge then to engage in the ethical conduct, which is the abandonment of the ten non virtues for the sake of attaining a high rebirth. So, again, one one needs to train in this practice of abandoning ten non-virtues as a as a prerequisite for developing that is necessary.
Develop development of depends on that too. And, again, as for the practices that pertain to the beings of middling scope, which I was just saying briefly, so one has to contemplate the the three suffering aspects of the entirety of cyclic existence and then strives to abandon all sufferings of cyclic existence by means of realizing the four noble truths, developing realization understanding realization of the four noble truths. So, again, that is also necessary here in order to develop this equanimity. It’s a prerequisite also for developing equanimity. So how to meditate on equanimity itself?
So, again, there is three parts to it. First, the need for an equanimous mind by stopping attachment and hatred. To start with, we are told again, if you do not accomplish an equanimous mind by stopping the bias of attachment towards some sentient beings and hatred hatred towards others, any love and compassion that arise will be generated together with partiality. As this does not occur if you observe them without partiality, you should meditate on equanimity. And, Geshe-la was just pointing out how that’s that is actually the case.
Again, we all meditate. We can all have feelings and thoughts of love and kindness and compassion. Nonetheless, without equanimity, our our love and kindness and our compassion is nothing but partial and biased, biased towards those that we have affection towards, that we like, and and we we do not have any loving kind ness or compassion or those we dislike. And then so again, Geshe-la was just saying, concluding, there is a need, then we need them to contemplate equanimity. Then Geshe moves to the next topic.
What kind of equanimity needs to be meditated? Again among the two types of equanimous minds that have been taught. One that has the aspect of establishing sentient beings as lacking mental afflictions such as attachment hatred and so forth. And one in which oneself is free from attachment and hatred towards sentient beings. Here, it is the latter.
So again, of the two types of equanimity, the one that has the aspect of establishing sentient beings as as lacking mental afflictions and the other one that is of oneself being free from attachment and aversion, then it is the the last one of these two, which is then the need to establish oneself as free to free oneself from attachment and aversion towards all other sentient beings. So, again, the order of of of the meditation, since this is the order of meditation by which it will easily arise, initially, you should take a person who has neither done you harm or benefit as your object of meditation. And eliminating attachment and anger, accomplish an equanimous mind. So again, one one then picks up somebody who is neither a friend or an enemy of one self, a stranger. Somebody who one is not an acquaintance or one has not been acquainted with.
And then one examines. One one looks at one’s mind, one’s heart mind and see what’s what’s occurring. Is is there attachment arising? Is there aversion arising? And then if either if if either is arising and one arrests them and then one abides in that state that remains that equanimous state which is free of attachment and aversion.
So at first, if we, you know, when if we look at at it at first, it might seem without without us doing any investigation, it might seem that it’s easy to do that. Geshe-la was explaining what we we think or it’s it’s a it’s a stranger, somebody I have I have never seen before, so how how could I possibly not be equanimous with regards to such a person? Not have how could I have attachment or aversion or liking or disliking for that person? But Geshe-la wasn’t saying, but if we if we if we are really honest about it and we would look into it, we will see that it is not without some deliberation, some conscious effort that we’ll we’ll be able to actually arrest attachment and aversion. That attachment and aversion are very likely to arise even towards a stranger such as as as the person of our object of meditation here.
So if if we if we let our mind goes at their own how whims then we start to have either we start either to lean towards liking the person or lean towards disliking the person. We see something that will that will that will trigger this. So and we need to really be watchful, Geshe-la was saying, and make sure that we arrest any of inclinations that might be arising and then make an effort to then train and in abiding, remaining in that state which is which is free of these two inclinations of of either liking or disliking. Alright? Even even with a stranger, it’s not easy to develop this mental state.
One has to know one has to know what is attachment. One has to know what is aversion. One has to be able to identify attachment and aversion when they arise. So one has to be able to guard one’s mind. Again, there is a lot of takes a constant conscious effort.
It takes constant constant work to accomplish that. When one has accomplished that, Geshe-la was moving on again. When have accomplished an equanimous mind towards that person, the stranger, then you then need to accomplish an equanimous mind with respect to friends and relatives, to the people that you like, Geshe-la was saying. And, again, it takes, again, a lot of conscious effort. It one has to watch one’s mind again, guard one’s mind again.
And because again, even with people that we like, when they do something that is unpleasant, then we easily get upset with them. And when they do something that is pleasant, we we easily get over attached to them. So these things do happen very easily. One has, again, to constantly engage in in in in in this guarding the mind against these two inclinations. Guarding the mind against these two inclinations.
And one one one one has arrested these two inclinations, and, again, one has to, just as one did with the stranger, train one’s mind in abiding in that equanimous state, which is free of these two inclinations of attachment and aversion. So again, a non-equanimous mind towards them is to be biased due to attachment or hatred or to not be equanimous due to lesser or greater attachment. Then when you are equanimous towards that person, you should cultivate an equanimous mind towards your enemies. The lack of equanimity towards them is due to hatred that derives from seeing them as totally incompatible with yourself. So, again, just I was just going briefly again.
So one starts with strangers and develops, cultivates the equanimous attitude with strangers. Then one cultivates the equanimous attitude with friends and relatives and people that one’s one likes. And then one cultivates this equanimous attitude with people that one dislikes. Then having become equanimous towards them, you should cultivate an equanimous mind towards all beings, all sentient beings. So again, when contemplating friends or people that we like, people and beings that we like, again, main object that we the main thing that we are trying to accomplish is to arrest our attachment.
Again, generally speaking, people that we like are objects of of our great attachment. So the main endeavor here is to arrest attachment with regards to these people. And when we talk about the enemies, again, our main endeavor here is to arrest aversion or anger towards those people. They are the objects of our aversion and anger. So the the main endeavor in cultivating the mind of equanimity is to arrest aversion.
And then Geshe-la concludes again, having then established this equanimous mind towards strangers, friends, and enemies, then again one moves on to include all sentient beings all the all the way down to small insects, from small insects all the way up high. All beings who are sentient, all beings who have mind consciousness, one includes all of them as one’s object of meditation. One is wants wants to develop the mind of equanimity, which is a mind a mind mind that is free of bias, of partiality towards those beings, partiality that ensues from attachment and aversion towards towards beings. So again, how do say? The word in in in Tibetan is nyenring.
So again, one one frees oneself of any bias towards friends and enemies, and by arresting attachment towards the friends and and aversion towards the enemies. And the mind which is free of attachment towards friends and aversion towards enemies in this way is is what is referred to as this mind of equanimity. And then so we have having cultivated then the equanimity in this way, having developed this mind of equanimity in this way with regards to all human beings, then we have then this foundation that is a prerequisite for the cultivation of the sevenfold cause and effect, instruction on the sevenfold cause and effect. So again, by meditating on what, our attachment and hatred stopped. Again, moreover, the following two thoughts are taught by Kamalaśīla in the Stages of Meditation.
Again, that says, since from their side, all sentient beings are the same in wanting happiness and not wanting suffering, it would be inappropriate for me to benefit some whom consider close and harm or fail to benefit others whom I consider distant. So, again, Geshe-la is in saying how how that is, again, the case actually, case that it is not one sentient being that does not wish for happiness, and there is not even one sentient being that wishes for suffering. So all sentient beings then are equal to oneself in this way. So from the side of sentient beings themselves, they’re all equal. All sentient beings are equal.
So and there’s that we have really no reason to favor some over others because all of them equally only want happiness and do not want any suffering. And then again, and from one’s own side, so then one has contemplated that from the perspective of this of of sentient beings, from the side of sentient beings. And now from one’s own side, we are told since from my own side there is not any sentient being who since beginning this cyclic existence has not been my relative hundreds of times, innumerable times, who should I have attachment for and who should I have hatred for? So again, since since we have been born from time immemorial, we have been every century me has been our relative, our father, our mother, or or or object of immense kindness and and great affection countless times. So there is no reason really for us to have either attachment or aversion, be biased towards some and and and and instead of others.
Regards to attachment to our relatives, the sūtra requested by the noble daughter, Chandrottama says, I have killed all of you in former times. I have also been chopped and cut to pieces by you in former times. All beings have been enemies and murderers onto each other. Therefore, how can a mind of attachment possibly arise in you? And, again, Geshe-la is pointing out how we we have killed many times.
We have abused, we have used, we have exploited many times ever since you mean. Again, something to for us to think about, to consider repeatedly. And in the same way, And again, has in the same way that one has done all these things to every single sentient being, again, that’s those things has been done by all sentient beings to oneself also. So, again, all sentient beings have been enemies onto each other, have been enemies to each other. So where where there any place for attachment to arise?
So, again, one has been the enemy of all sentient beings. All sentient beings have been the enemies onto oneself. One has been the the the, you know, the relative or or objects of great affection of all sentient beings, and all sentient beings have been the objects of great affection to oneself. So there is really we have really no reasonable there’s no there’s no reasonable reasonable foundation for our belief, for our bias, and our attachment towards some and aversion towards others. There is no foundation at all for this for this attitude, for this bias.
As we have as as was explained above in the context of the fault of uncertainty, think about the way in which friends and enemies quickly change also due to this avert, both anger and attachment. And, again And, again, the the uncertainty here, referring to the uncertain uncertainty of causes and and and cause and effect. The of of there is no telling what because of the complexity complexity of the relationships, of course, and and conditions and effects and so forth, there’s no telling what will come about. Geshe-la is saying, you know, today, somebody is our enemy. Tomorrow, they become our friends.
And then after tomorrow, are our enemies again. And these things are constantly changing from moment to moment due to a a very complex aggregation of cause and conditions and so on. Then lastly, again, seizing attachment and hatred, although the mind of friends and enemy has not ceased. Since we need to consider them as friends or enemies through apprehending them to be the the basis of respective features, of the the respective features. What is to be stopped is the mind that is biased due to attachment and hatred through taking as a reason he or she is an enemy or friend while the mind of friend enemy does not need to be averted.
Okay. And then so Gheshe explains, so again, those minds that make the distinction, the discern, the conventional reality of friends and enemies, that does not need to be averted. That does not need to be arrested. What needs to be arrested is the mind of attachment towards some and aversion towards others. So, again, attachment towards so called friends and aversion towards others because the mind of attachment and aversion are incorrect minds.
They are distorted minds. And so by by arresting attachment and aversion, we remain with a mind of equanimity that is correct, that is not incorrect. And then I ask, so what about this mind that’s distinguished between friends and enemies? Or, again, there is a conventional decision that is to be made, a conventional discernment that is to be made between those who harm, who then we call we properly rightfully call enemies, and those who benefit, who then in those instances, call friends. So that distinction does does not need to be arrested.
That conventional distinction does not to be does not need to be arrested. What needs to be arrested is attachment to some and aversion to others because attachment and aversion are incorrect minds, distorted minds. And Geshe-la goes one step further saying again so again, this distinction between enemies and friends does not need to be stopped. And again, one has to see that the real enemy is not the sentient being, whatever sentient being might be in question, but the afflictions in the continuum of the sentient beings and the afflictions in one’s own continuum. Those are the real enemies.
And whilst as for friends, then all beings are friends. All sentient beings are relatives and friends in this way. So again, if one makes the distinction between sentient beings being friends and enemies, Geshe-la was saying, then then one will easily fall prey of this bias, of this partiality that is attached to some and avert to others. Now in actuality, then sentient beings are only our friends and that they only benefit us. So, again, Geshe-la was moving on to the next topic, again, establishing the mind as having an attractive aspect.
So, again, meditating on meditating on them as one’s mother, remembering their kindness, and meditating on repaying their kindness. So, again, we have gone through the foundational training, the preliminary training, which is then developed equanimity, which is a mind which is free of any bias of attachment aversion towards friends and enemies respectively. And, again, we abide in a mind that is equally free of attachment and aversion towards all sentient beings, which is the mind of equanimity. And then having accomplished that, and we have to move on to the next step, which is then meditating on them as one’s mother. And Geshe-la was saying how explaining the the the idea of yid ong wa, we can again, of attractiveness or or pleasantness, having an attractive aspect or a pleasant aspect.
Geshe-la was If they were to arrive fifteen people were to arrive in the place where you where you found yourself, and amongst those fifteen people, there were, you know, your partner, your boyfriend, your girlfriend, your partner, whoever that may be, somebody that you are attracted to, that you have affection to, then that person would would your attention, your mind would be focused on that person and on that person more than anybody else. And the aspect of all the other people of all the other fourteen people around wouldn’t show wouldn’t wouldn’t be very impressive to your awareness. Alright? That’s what this attractiveness or this having an attractive aspect or having a pleasant aspect, that’s what it it sort of means or feels like And so again, Geshe-la was so we need them to develop this this attractiveness towards all all sentient beings. We need to develop this attractiveness towards all the other fourteen people.
In the same way that we are attracted to that one particular person that we like, we need to have the same feeling of attractiveness, the same intensity, the same level of awareness and and towards all the other fourteen also. And that’s why that that is accomplished by developing the mind of equanimity. Oh, yeah. On the base of the mind of equanimity. And and on the basis of that equanimity, in order to develop that aspect of attractiveness, then again one contemplates these three next the three next steps.
Again, one contemplates knows all beings as one’s mother, know recognizes, recollects their great kindness, and develops the wish to repay their kindness. And in this way, all the fifteen people who arrive in the room would be regarded in the same light as equally greatly attractive. So again, meditating on them as one’s mother, then we have two parts to that. So the first, the thought that they have been been one’s mother in the past. So again in the sutras, it is thought that since cyclic existence in begin is beginningless, our births are also beginningless.
Being incessantly born and dying, dying, there is nobody in cyclic existence that we have not taken, no place in which we have not been born, and no one who has not been a relative such as our mother and so forth. So, again, since cyclic existence is beginningless, again, our births are also beginningless. Our deaths are also beginningless. And, also, in in therefore, innumerable again, not innumerable. But, again, there is no there is no body that we haven’t taken.
We haven’t taken every sort of body there is in cyclic existence. And then again so again, every sentient being has been a a relative of ours, but Geshe-la was then saying stop and then say, well, we don’t really think very much about that. We don’t stop to ponder these these things. There is no body that we haven’t taken. So we haven’t taken even those disgusting bodies that are doing the most atrocious things down in the in the lowest of hell holes there is in in cyclic existence.
And we have done the most atrocious things. And we have also taken the most sublime, blissful, and beautiful bodies that are enjoying the most beautiful things there are in cyclic existence of gods and goddesses. Now if if somebody comes and turns to you and says, was was was pointing out and saying, you were a pig in your past life, then you you you get upset with that. But if somebody says points to you and says, you were a god or you were a goddess in your past life, then you get all happy about it. But you have no reason to feel like that because you have been each one of them many times.
So Geshe-la was saying, again, so there is no body that we haven’t taken in cyclic existence. But, again, we we don’t think about it. We don’t think about these things. We do not lend our thoughts to that. Geshe-la wasn’t saying he was saying this.
He was saying our minds are very small. We have very, very narrow mind, Geshe-la is saying. And even though we we have more awareness of the sentiment than animals, it’s still we have very narrow mind, Geshe-la says. So, again, you know, we might say, oh, we are people of of little learning or education or or scholarship or whatever, but even, you know, highly educated people and PhDs and whatnot, even those people who are regarded as very knowledgeable and intelligent and whatnot, they never really stop to take a serious look at their own condition, at their own reality to think about this this this matters. One.
Then And, Geshe-la just noting again, if if thinking about these things is very important, is very meaningful, and is is we are doing a great service service to ourselves by thinking about these these these topics, these these these these things for ourselves. But we we usually we don’t really lend our thoughts to this to this subject, do we? And then Geshe-la moves on to the next topic, the thought that they are presently one’s mother. Moreover, this is not only true of the past. They will again be that in the future.
Therefore, reflecting in that way, you should try to gain unshakable certainty that they have been your mother. For once that certainty arises, it will be easy to remember their kindness and so forth. On the other hand, if it does not arise, there will be no foundation for remembering their kind their kindness and so forth. So, again, Geshe-la, again, how this is the case? How we’re gonna have to be born is still very many times until we attain the state of a foe destroyers or full enlightenment.
We’re gonna have to remain we’re gonna have to still be born by the force of the contaminated actions and the afflictions. So we really have no choice. It’s a fact. It’s going to happen. It’s gonna happen many times until the time time we attain liberation or enlightenment.
And Geshe-la is just noting again how these these meditations and teachings and teachings and teachings and teachings and teachings are are also so very good and yet by not lending our thoughts to it, we are really in a very sad condition because all beings there is no there is no being, is no child that does not regard his or her own mother or primary carer in this situation, again, as as as being very good, as being very kind, as being very precious and important and all that. And and and we can realize that for ourselves if we contemplate our own mother in this present lifetime or our own primary carer in this present lifetime, we will be able to directly realize that for ourselves, how our mother has been very kind to us and so on. And and if we if we were to lend our our thoughts so that our time and our energies to contemplating these meditations and teachings and teachings and teachings and teachings and teachings, we will be able to extrapolate this from the present lifetime to to all other sentient beings. And but we are in a by not because we don’t do that, we are in a very sad situation. It’s a very sad state of affairs that we don’t realize that realize the effect.
So it’s about thirty five past eight, so I thought we open for questions now. We have some time for questions. Is that alright? You don’t have any questions. I’m impressed.
So in the you know, if you see Tibetan mothers on the television, there are Tibetan mothers? Mothers. Yes. They’re extremely caring and loving and giving the child a lot of space and care. And in the West, that’s not always like that.
Yes. You can have a mother who has been neglecting you or not giving you any protection or Or really harming you. Or really harming you. Yeah. So what do you do if you have that experience in your life?
And Yes. So what Geshe is saying is that, yeah, that that that does happen. But then the Geshe then is giving one illustration. And say, for example, there are some mothers when they have the the babies, and then they are afraid or they feel that they they don’t have the courage or they don’t have any means, you know, mental, emotional, or or material means to raise a child, so they give it to an orphanage or a government organization and so on. And then somebody then will care for that child.
So, again, in in this instance, because I was going around this this one example and saying, so, again, the the the person who took the the child, the government official or the person who adopted the child then becomes that that that being of of who showed great kindness to oneself. And other than that, also, one can one can also contemplate the fact that if the if the mother did that, you know, with an awareness of her inability or incapacity or so forth, and then thought, you know, this child will be better off if I give them to the orphanage and all that. You know? That also that also is a great kindness. And, Geshe-la thank you.
And Geshe-la wasn’t saying but, you know, most people don’t don’t really think about that. They they think, oh, my mother just they just think my mother has abandoned me, but they don’t actually go further than that. So Geshe-la was then saying, and that is the confusion of the child not or the person, you know, who has been given away by the mother and so forth. So that’s what Geshe-la was saying. So Geshe-la is then saying, so the the mother again, the mother or the carer have been extremely kind to that person, but that person doesn’t know that of of because of the person’s own confusion, that person doesn’t know that.
So when you ask, okay, who has been the the this who has been this object of great kindness to you? Then they they have no one to to say. They have nothing to say. They cannot say anything. And then I was just I was just bringing this is always a very big topic for at least for me.
I was just bringing this one thing. This came came this this topic came on a few weeks ago, and I was just remembering what I said to Geshe-la then. I’ve I’ve read an article recently of a case that happened in Australia of this woman. I think she’s a drug addict and gambling addict and whatnot. And she neglected the child to such a point that the child died of starvation.
And I was saying, look. There are these things happen. You know, even when the mother is carrying the child in the womb, she’s not looking after the baby. She’s smoking, drinking, taking drugs, and whatnot. Then the baby is born, and they don’t feed them well.
They mistreat them. They don’t close them and all that, and then the child dies. And what about that? And guess I would say, look. Again, you know, it’s not the fault of the mother.
That person is totally overwhelmed by afflictions, by the three poisons. That person is completely overtaken by the three poisons of, you know, attachment, hatred, and ignorance, you know, taking drugs and all that. The person is is has absolutely no control whatsoever over her life. So, again, it’s not the fault of the mother. It’s not the mother is not to blame.
Geshe-la was saying, what is to blame is the the poison, the three poisons. And Geshe-la is just pointing out again how the this that the person that mother, again, was, again, completely out of control. It was, you know, possessed by by the afflictions, by attachment, by anger, and so on. But, again, we we neglect to to Geshe-la was saying we neglect to to think about that, and we we we let we give in to anger instead. We we decide to we give in anger instead.
And because Geshe-la was saying, even ourselves, we don’t even drink or take any drugs, and yet we ourselves give into anger so easily, anger and attachment so easily, much more so, such a person who is addicted like the person in this illustration that was given. But how do you meditate on the kindness of the mother if you are a child of such a mother? You know, I can understand that as mothers overwhelmed by her own afflictions. But as you if you have been her child, what what do you do? What Mhmm.
Okay. So and one has to contemplate then that even though the you know, my mother hasn’t been kind to me in this life, hasn’t been all that that is being said here in this life. And Geshe-la was saying, so even though, you know, the the mother has been bad to me in this life, Geshe-la says that that that one person has been my mother again before, many times before, countless times, Geshe-la was saying. And it is impossible for the person to have been as mean or bad all of these times. Must have been greatly kind many times also.
And that’s how you you get around it. And in this way, we have to we have to do everything we can to to to develop this recollection of their kindness and then to the wish to repay their kindness. Because we need because we need to attain enlightenment, because we need to attain liberation, we need that. Well, we have to get a way around it, isn’t it? We have to get around it.
Yeah. Oh, yeah. We shall we shall we put an end? Shall we finish? Is that right?
So now you have you can Yeah. Yeah. So now we can yeah. We we can finish now. Oops.
Thank you. Just ten minutes to nine, so you have a little break, and then you can do the the talk. Alright? So, again, you know, you just you you can say, yeah, is going to stay and you can ask questions to to her. Oh, And she will be able to answer all your questions.
Okay? Oh, yeah.