Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 104-minute morning session from a Ki retreat, Venerable Thubten Dondrub guides practitioners through the cultivation of bodhicitta — the awakened mind determined to achieve enlightenment for the sake of all sentient beings. He opens with motivation-setting, explaining why aspiring to benefit only oneself generates far less merit than dedicating all virtue to the liberation of infinite beings. The teaching then enters a detailed commentary on the Bodhisattva Way of Life’s meditations on patience, beginning with the recognition that all conditioned existence governed by karma and affliction is suffering in nature. Dondrub walks through the logical implications — why few causes produce happiness in saṃsāra while countless causes produce suffering — and then guides the group through five meditative divisions on developing patience with hardship. Using concrete examples (ascetics harming themselves for worldly gods; the progressive adaptation to eating chili; bodhisattvas’ serene minds amid harm), he illustrates how habituation transforms our relationship to suffering. The session concludes with a student Q&A exploring the distinction between the bodhisattva’s equanimity amid harm and the experience of pleasurable feeling. Pitched at serious retreat participants with Buddhist philosophical training.
File metadata (for organising)
File: 10. Day 2 Teaching morning.mp3
UUID: 3e93e601-9d41-4eb6-947a-342bc38ca59d
Teacher: Ven Thubten Dondrub
Collection: KI Retreat (Ven Thubten Dondrub)
Date: 2005 (exact day not recorded)
Recorded at: Buddha House Adelaide
Duration: 104.2 minutes
Words: ~5,749
Then we’ll do the short mandala, and then the request to turn the Wheel of Dharma, and then the refuge prayer on page twenty three. So now we have to give rise to proper motivation, a good one. So, if we wish for the happiness of future rebirths as humans and gods, then regenerate this mind that wishes for this happiness, then that’s the result we are going to get in the future, rebirth the happiness happy rebirth of humans and gods. If we wish for the happiness of liberation, self liberation, then again, that’s the result we are going to get in the future, our own self liberation. And then if we wish to achieve the state of enlightenment in order to benefit all sentient beings, then that’s what we’re going to get.
So now, at this moment, the proper motivation that we have to develop within us, within ourselves, is the motivation to achieve enlightenment for the sake of all sentient beings. So, Geshe-la is saying that at this moment, we do not have this, how do say, mind of enlightenment developed within ourselves. So, in order to develop it, what do we have to do? How do we have to meditate? And he says, now we have to think that in order to accomplish the happiness of all sentient beings and to free all sentient beings from suffering, and then I must achieve enlightenment.
And then all all the virtues that we we accumulate and we have accumulated, then we we dedicate for that purpose, achieving enlightenment. So Geshe-la has explained that if we wish to achieve liberation only for ourselves, so then we’re not we’re not going to generate a lot of virtue, just a little bit, because there’s only one one person who is being liberated in the end. But if we wish to achieve how to say? Bring all sentient beings to a state of happiness and freedom from suffering, then and so because there are innumerable sentient beings, then the amount of merit of virtue that we’re going to accumulate is equally innumerable and immeasurable. So, Geshe-la is saying that we we have been, how to say, habituating our minds to think that, Well, I’m not able to achieve enlightenment, so I will seek liberation only for myself.
Again, I’m saying, It’s not alright to think like that. If you think like that and achieve liberation, thinking like that, we’re going to generate very, very little merit, know, very little virtue. And then only only with the thought of achieving enlightenment for all sentient beings can we generate a lot of virtue. So the mind of enlightenment, Geshe-la is explaining this, it has two aspects to it. So one of them is essential aspects.
Right? So one of them is is the wish to to bring all all other sentient beings to the state of enlightenment. Right? So the first one. And the other one is also the wish to bring oneself to the state of enlightenment.
So we must have these two these two aspects, and then and and this this is called the mind of enlightenment. So because we don’t have this mind of enlightenment developed within ourselves, we have to study and meditate and reflect upon it. So so because we don’t have this mind of enlightenment, then we So because we don’t have this mind of enlightenment, we have to we have to we have to study hard. We have to study a lot, and then we have to think that all sentient beings are like us in that they all want desire happiness, and then wish to be free from suffering. And then thinking like in this line, and then we have to also to reflect on the kindness our parents’ kindness and then relate to relate that to all all the sentient beings.
And then and then for their sake, for for the purpose of accomplishing their happiness and relieving them from suffering, we are we are going to achieve the state of enlightenment. Okay. So is explaining the the two aspects two divisions of bodhicitta. One is aspiring bodhicitta, which is just the the mind that the the wish it’s just the the it’s the mere wish of in order to accomplish all sentient beings’ happiness and relieve them from suffering, I I must achieve enlightenment. Right?
And then there is the engaging bodhicitta, which is which is the the actual engaging in the in the in the, for example, in the six perfections and the perfection of giving and and patience and so forth. So so now the the the the mind of enlightenment that we need to do to develop, to cultivate right now is is the aspiring mind of enlightenment, aspiring bodhicitta. So in order to benefit all sentient beings, I must achieve enlightenment. We have to think like that. And then thinking like this, having developed this quality of mind, then we’re going to engage in study and virtue and so forth.
With this motivation and whatever virtuous activity we’re engaging, then it’s going to become the cause for enlightenment. So we’re getting again to the to the commentary on the Bodhisattva Way of Life. We’re getting to which division is that? Let me see if I can remember. It’s it’s the how do say?
The cultivation of patience that embraces suffering. Right? Do you all remember that? So, this meditation on patience has, again, has five divisions, right? So, the first one is reflecting that contaminated phenomena are not beyond being of the nature of suffering.
Okay? Then the second one will be reflecting on the benefits of meditating on suffering. And the third one, reflecting that if if one is familiar with these attitudes, then they are not difficult to implement. And again, the fourth one is what are the benefits of putting efforts in abandoning the afflictive emotions, and the fifth one is an extensive explanation on the benefits of meditations on suffering. Okay?
So Geshe-la is explaining the first words so we’re to get into the first of these five divisions, which is reflecting that contaminated phenomena are not bound are not beyond being of the nature of suffering. So Geshe-la is explaining what what what is wrong with contaminated. Contaminated is related to, how do you say, afflictive emotions. So every phenomena there is how do you say, that is affected or or governed by afflictive emotions, karma and afflictive emotions, then they they are they are said to be contaminated contaminated phenomena in this case. So then we, Geshe-la says, we have to think that whatever phenomena or being or thing that is that doesn’t doesn’t have how to say?
That is not independent. That is governed by how do you say, karma and afflictive emotions is is in the nature is in the nature of suffering. And that’s how we have to think. Loss. So now we get to the first part of verse number twelve.
It’s the first half of it. It should be something like the causes of happiness occur just sometimes, and the causes of suffering are very, very many. And can I just explain briefly that the causes of happiness are virtuous, virtuous deeds? So Geshe-la is explaining the meaning of when we when we get to the commentary, the first word in the sentence is is khorwa, which is cyclic existence. And is relating it to cyclic existence is referring to those beings, all those beings that are bound by karma and afflictive emotions, that are overpowered by karma and afflictive emotions.
So and then Geshe-la explained that this body, our physical bodies, they are they are saṃsāra. If you translate khorwa as saṃsāra, cyclic existence, because they are they are the result of afflictive emotions that led to to to actions contaminated actions that caused us to be reborn with this body, loss. So can I explain that because we are in saṃsāra, in cyclic existence, then that means that we don’t have we we don’t have any independence? We don’t have any free will. How do you say?
Independence, free will. What was the other word? Don’t have any independence and free will. Many people think, most of us think that we have some independence in the world, some free will, some power to do whatever we want with our lives, but that is not true. I mean, we are often afflicted by diseases, and things happen to us.
They are out of our control and so forth. So and then the text goes on to to talk to say that in cyclic existence, the causes of the causes of happiness are are are just very few, just a few. Then Geshe-la is explaining, what is this happiness he is referring to? Happiness, there are many happinesses. There is the happiness of higher rebirth as fortunate human rebirth or as gods.
Then there’s a happiness of liberation and so forth. So and then and then just goes on to say, and then there is cause of suffering. There there are many causes of suffering. Suffering, Geshe-la briefly explains, is like we all get sick, we all get hurt, we all get burned, and so forth. Are many, many kinds of suffering in in cyclic existence.
And then the main cause the main cause is of suffering is non virtue that comes out of afflictive emotions. So that being so, how do you say, we understand that cyclic existence is in the nature of suffering, and then it is not beyond that, and then there is no use in, how to say, disliking it, not wishing this suffering and so forth. We should meditate on patience. So so then we we go to the second half of the verse, twelve verse two, and the first first line should be well, in the Tibetan text, goes something like this. Without suffering, there is no renunciation.
So, Geshe-la explains, it’s only only thinking about suffering that we can develop through renunciation. And without it without this reflection on suffering, there’s no way that we can develop it, loss. So and then the the last line of the verse should go something like, therefore, therefore, mind therefore, mind, you should stand stable, firm. Okay? So like, again, was explaining, we should we should our mind should be, how to say, unmovable by by by dislikes and so forth.
So and then we we already we’re already getting into the the thirteenth verse. Right? And then Okay. Okay. So then the first part of the first part of the verse would go something like, if even some ascetics and and the people of Karnapa endure pain the pain of cuts and burns for for no reason.
And then Geshe-la explains, okay, these ascetics are, for example, devotees of Shiva and his consort — I don’t know the name. And then who who for the sake of pleasing their their gods, they go through extreme hardships as enduring cold or or heat or burning themselves or cutting themselves and so forth. And for for just this pleasing these gods, they do all these hardships. So we, who are trying to achieve liberation, should go how do you say? So so we because we are we are trying to achieve liberation, which is a great purpose, so we should we should endure much more hardships than than this, you know, for the sake for the sake of liberation and enlightenment.
So so then the well, we while I was explaining the the first two lines of the verse, we went for the other two lines, and then for the sake of liberation, why why have I no courage? The the verse goes like this. Right? And then Geshe-la went straight into the commentary, which is so explains first the reasoning the reasoning of how do you say? The the reasoning, how do say?
The the the thought the thought of the cyclic existence being the nature of suffering, saṃsāra being the nature of suffering. So it just says, what what does that imply? It implies suffering of saṃsāra. If we don’t have a mind that thinks of the sufferings of saṃsāra, then we cannot develop true renunciation. And that’s so because of that, we have to we have to make our minds stable in, I’d say, through meditating on patience, we have to make our minds stable at bearing with suffering.
So then we’re going to the commentary again, and the commentary is explained that those the the devotees of both Shiva and his consort, All of them, in order to please these gods, they go through such hardships as staying awake all night in the cold or under the sun, in the heat, and without eating, and they burn their bodies, and they they cut their bodies and so forth. And so they endure all these pains and hardships, all these sufferings in order just to please these these worldly gods. And then, also, the text explains that in in in this in the south, and Geshe-la is probably referring to the south of India, in the land of Karnataka in the land of Karnataka, the the people of Karnataka, they they senselessly, out out for for no reason, they they cut their their bodies and so forth. So, the test goes on. Senselessly, without any meaning, for no reason whatsoever, these people go endure patiently all this suffering, then we they’re striving for a great a great purpose, that is to to to liberate, to free all sentient beings from suffering, then we should bear with whatever suffering comes our way with patience and meditate on patience.
So now following the commentary, will get into the second division, which is what is it? Which is Having a having a how to say? What is this? So it’s like having having habituated oneself to it, then it is not difficult to implement attitudes, right? So, this has two divisions again, and one of them is an extensive explanation, and the other one is just Right?
So, first one, the extensive explanation, has again four divisions. Right? I’m sorry. This one? Yeah, this one.
So the first one is being familiarized with those attitudes. Alright? They’re easily applied. Then how to establish that? Establishing that through an analogy is the second one.
And then the third one, the object towards which one is patient. And again, the fourth one. So fourth one is an example of how the strength of patience arises if one is familiar with those attitudes. So the then we get into the verse fourteen. Okay?
And the first part of the verse goes something like being habituated. Sorry. There is nothing whatsoever that is not made easier through habituation. Then Geshe-la is explaining what is meant what is meant with habituation. Right?
And then Geshe-la is saying, it’s like, we have through studying again and again this subject, you know, whatever subject that we get our minds acquainted with, then they’ll become easier for us. So just study, study again and again. So then we we Geshe-la says, we often think that attaining bodhicitta and enlightenment is very difficult, and then so we don’t we don’t meditate. But then we should do the other way around. Should because by meditating and and and getting used to to these thoughts, and then they will become easier and easier.
So then the second part of the verse goes goes something like this. Through becoming acquainted with small small harms or hardships, and then one one should one should be able to bear one should yeah. One should one should one should be able one should learn to bear with greater hardships. So then the commentary goes on. If we meditate on on if we are to meditate on patience, then we have also to meditate on the patience, the bearers with suffering.
And then, it goes on to explain that I’m not sure how to translate this word. It’s usually usually so is usually translated as grasping, but I’m not sure if it is appropriate here. But so it goes like this. The all the ways that of grasping of the mind. Of of all all of the ways that the mind grasps, and then but it’s not it’s not grasping in in in a derogatory sense.
It’s it’s in a neutral sense here. It’s referring just to to the how our minds, how to say, gets in in contact with objects in in general, be be the mental objects and so forth. So it’s all all these ways that the mind get in in contact with these objects. Do these these ways of the mind, they are the the very roots of meditation. So, like, Geshe-la explains, like, being, how to say?
Acquainting oneself with an object again and again and again and again. Getting in contact with an object again and again and again. This is the root of meditation. So, that being so, if we we if if we habituate ourselves, if we get acquainted, then there is nothing, there is no phenomena that our minds There’s phenomena that our minds won’t find it easier and easier to deal with. So, Geshe-la is giving us an example.
At first, we were not able to read and write, but then through acquaintance with the ABC and practicing the ABC every day, writing every day and so forth, We learn how to read and write, so it’s like this with everything. People who do not who wouldn’t how to say it habituate themselves with that, they wouldn’t learn, And then but if if you if you do a study and again and again, you end up you end up habituating and learning all these things. So Geshe-la continues. No. Loss. Loss.
Loss. So then the text goes on to explain that for that reason, be it heat or cold or insults and so forth, whatever is more harm, if we if we take them and and meditate on to to meditate on patience, and use them to meditate on patience, then eventually, we will be able to bear even with the greater sufferings of the fires of hell and so forth. Loss. We should know that for this reason. Loss.
So then the text goes on to to quote from a from a sūtra, which is the sūtra of the meeting of the father and son. And it says that the Buddha the Buddha said that so that the the concentration that is pleased with all phenomena, it’s the name of a concentration. Right? It’s a concentration that is pleased with all phenomena. There is a concentration, Geshe-la explains, that is achieved by Bodhisattvas.
So, by that, whoever Bodhisattva that has achieved that concentration will will experience the feeling of pleasurable feeling while whilst observing any and all phenomena. Yeah. He will experience only pleasurable feeling, and then he will not experience he he will not have any experience of of of suffering feelings or painful feelings. Luz, do you understand, Luz? Okay.
So, again, I explained that the bodhisattvas, you know, whatever whatever hardships, whatever sufferings they meet with, I mean, they they they’re only going to experience feelings of of happiness and pleasure. They will not experience suffering, loss. So Geshe-la goes on through the text to explain that the bodhisattvas, when when those those beings that inflict harm, it’s like how how are they called in English? Those beings that inflict you know, there’s there’s a name in English for for for those those beings in hell who are who have to inflict harm on on people. You know what I’m talking about?
Yeah. I don’t I don’t know the particular name. Yeah. There’s comically created. Yeah.
Yeah. Those those beings. Yes. Well, anyway, those beings who who are in hell and their duty is to to harm us, you know, so to harm sentient beings in hell. So even though even though they are there, even though Bodhisattva will be there in the presence of those beings, he he would only perceive happiness and pleasure because of achieving that concentration, that particular concentration.
So then we went for the for the fifteenth verse and straight into the commentary. So, the fifteenth verse is something like, who has not seen, how do you say, this to be so with with trifling sufferings, with small sufferings. You all listening? Can you all hear me? Yeah.
Okay. Such as as the bites of snakes and insects, feelings of hunger and thirst, and with such minor things as as rashes. Okay? So then Gela is explaining the the the commentary goes on to to to explain every every single word. But then Geshe-la in particular gave emphasis to, how to say, to the general meaning of of the verse.
Like, if if if we manage to get used to all these little sufferings, then eventually, we will be able to to bear them with patience. And he gave the example of of chili. So if so many people most people, when they first eat chili, their mouth is burning, and they don’t like it. But after some time, you know, eating chili every day, they they end up getting used to it, and they end up liking eating chili and spicy food and so forth. So so so when when our mouth is burning, we we are not we are not happy with it.
But after we get used to to this burning sensation, then we are pleased with this food and so forth. So, in the same way, in the same fashion, we have to meditate on bearing and embracing suffering. Then eventually eventually, all these little suffering, small sufferings, we will we will end up generating a liking for them. I forgot to mention that this is the second division of many of okay. So it’s there is the extensive explanation of of the meditation on how to say, of showing that after being habituated with these attitudes, then applying them is not difficult, right?
There was two divisions to that, an extensive explanation, a synopsis, and then we went to the extensive explanation that has four divisions, and we are in the second of these four, that is establishing that through an analogy, and we are going to get now to the third of these four, which is the object towards which one is patient. Okay. So then we got into the verse number sixteen that it says that I should not I should not So I should not I should not be impatient or I should not not wish to meet with heat and cold and wind and rain and and sickness and and bondage and beatings for if I am if I am impatient with these things, then the harm they cause will be greater. So then the the commentary goes on to explain that So it’s just Geshe-la briefly explains the meaning of the commentary. It’s just saying that what is that?
Heat, cold, and and rain and wind and so forth, and diseases, and being bound being bound with ropes, and being beaten with sticks, and so forth. All this, how to say, we have to bear with patience. So yes, we should all bear this with patience. We should not be impatient with them. So if we are impatient with them, they will all increase.
But if we are patient with them, they will decrease. So and then we we’re going to the verse seventeen. Actually actually, in this text, we are going both into verse seventeen and the first half of verse eighteen, the the Tibetan version. Okay? So I’m I’m going to read all of it.
Okay? Mhmm. So some people, when they see their own blood, they become braver and steadier. But some people, when they see other people’s blood, they they faint and fall unconscious. These these happenings, this this this becoming braving and becoming steadier or or falling unconscious and so forth, these things, they come from the mind.
Yeah. So this this I’m not sure if I if I mentioned this. The the fourth and final division, which goes something like the example on how the strength of patience arises if one is familiar with those attitudes. Okay, so that’s one of the extensive explanation on the thinking, or that if one is habituated with those attitudes, then applying them is not difficult, right? So, and then the commentary goes on to explain, okay, there are some some some people while they are fighting, and they see their own blood, and then they get stronger.
They get more courage. And then there are other people that even if they see somebody else’s blood, they will faint. And then the text explains this is not because of the strength of some external thing, some external external force. This is also not because of of of our bodies being young or old or strong or weak. This only because of the mind.
And that being so, we should we should put effort in meditating on the patience that embraces suffering and hardships. So then we get we get to the second division of of that the the former topic that was mentioned is is reflecting that if one is habituated with those attitudes, it’s not difficult to implement it. The second division, the second main division, it is the synopsis. It’s the second and final division of this topic. And then we get into the verse, which will be the first half of verse eighteen.
I’m going to take from Steven Bachelor’s translation, which is, therefore, I should disregard harms caused to me and not be affected by suffering. And then the text, this commentary here, goes on to the first half of verse nineteen. Okay? So, even when the wise are suffering, their minds remain very lucid and undefiled. Loose.
This one? So the text goes on to explain that we should make our minds stable so that when harm befalls us, we should just think, oh, this is is no problem. We should just think like this. And then So and then yeah. It’s just it’s just the same, actually.
So it’s every time we we every every suffering every in any suffering, we should we should not get how to say it? Not give in to to thoughts how to say it? To distressed thoughts. We should we should just think that it’s it’s not a problem. So the the text goes on to refer to those to this the first half of verse of the nineteenth verse.
When when it’s talking about the wise, it is saying specifically here, those learned people that are meditating on the path of the Mahāyāna vehicle. By having having a how do say? By having By having purifying, by having made their minds very pure through the meditation of for meditating on patience that bears with suffering, with any suffering that arises, by having made their minds extremely stable in this meditation, extremely pure in this meditation, then they are unable to get angry when when when when the suffering when suffering comes to them, befalls them. Okay? Yeah.
Yeah. Yeah. Yeah. Did you was it okay you understand? Okay.
So now we stop here in the text. We finish on the first part of first half of verse nineteen. Okay? And then now if you want to ask any questions, please. Yes?
I was thinking that when I experience some kind of hardship, I experience it, you know, I feel under pity or experience suffering. And in verse nineteen it says, When wise people experience sorrows, their mind is serene and undisturbed. And Geshe la said earlier in the teaching that what is that? If they’re in the hell realms, even if they’re harmed, they experience it as pleasure and happiness. Yeah, after having achieved a certain concentration, loss.
What is the mind of the bodhisattva that takes it from being serene and undisturbed to experiencing hardships as happiness? Oh, okay. Okay. Because the what the that’s the next question. So can I explain that the difference the difference between those bodhisattvas and those scholars or learned people who are meditating on the path of the Mahāyāna is that it’s basically that the bodhisattvas, they have developed the mind of enlightenment?
They have fully developed the mind of enlightenment, while all the scholars not necessarily have developed the mind of enlightenment. And then, Gela says that when we say of when the text says of people who are meditating on the path of the Mahāyāna, it could be even referring to an arhat, for example, who is now engaging in in the Mahāyāna vehicle and so forth. Does that answer your question? So okay. So Geshe-la is making clear the distinction between the those those scholars, those those learned people who are practicing the the Mahāyāna path.
So for example, he can be a scholar who who is practicing the Mahāyāna path, but he’s not a Bodhisattva because he’s not yet fully enlightened. So he’s not a Bodhisattva anymore. And then and then I went I went further on to ask him, so there are there are between those scholars who are practicing the Mahāyāna path, there there are both bodhisattvas and non bodhisattvas. Did that help? Could I ask it maybe in a different way?
Yes please. When experience happiness it’s usually in the presence of a sense object, it’s not true happiness, it’s actually a cause of suffering. You know lunch is coming soon, think great, you know that makes me happy. The bodhisattvas experience happiness in the face of suffering. Also think of who experiences like, think of the gods who experience happiness, you know, all the time, that sort of blissed out state.
What is the source of happiness for a bodhisattva? Is it the fact that they have no attachment to their bodies and therefore harm causes no I would have expected them to be serene more than happy in the face of suffering. Okay, maybe it’s a translation problem. Let me see if I can find a word. Okay.
So that to make this clear. Okay? So that there was there was. Okay. So it’s okay.
The so the way so what? This this expression here. Okay, so this expression is referring specifically I just mentioned to Geshe-la and he explained to me. It’s referring specifically to the feelings factor, we’re talking about mind and mental factors. I don’t know if you are familiar with this subject.
Then we we talk about the the feelings, compositional factor factor. And the feelings there are only three kinds of feelings. There are there are pleasurable feelings, neutral feelings, and painful feelings, or unpleasant feelings. So, when they say that bodhisattvas experience only happiness, actually, maybe it was an unfortunate translation, because what is meant is that they they experience only pleasurable feelings. Mhmm.
All the time. Yeah. Yeah. Which is which is something very quite specific, actually. But, yes, Okay.
So I was I was trying to trying to convey the meaning of what you were trying to ask. So I was asking if if the bodhisattvas see when they see all the suffering that we are experiencing, right, we ordinary beings are experiencing, then do do their minds do they do they do they find happiness in their minds? And then I said I said, they don’t find, do they? I said in a rhetorical fashion. And he says, no.
They do. They are happy. They they they they are encouraged, you know, and they and they they’re going to work hard to free all of us from this suffering, you know, and then go straight straight on to engage in in in an activity to to relieve us from from suffering, you know. They are like they’re not they’re not put down by it, You know? When they see all the suffering, are elevated and then with full hearted, full spirit, they they go on to to work on for for our sakes.
Mhmm. They’re happy with that doing that. So he says that when when when they see a sentient being suffering or a sentient being suffering, they say, oh, poor sentient being, he’s suffering so much. Don’t they don’t think like that. You know?
They go straight into action to do something, to stop the suffering, to finish the suffering. Action, yes. Yes, yes. When you made the point about the disciples of Shiva, they would cut themselves and begin themselves. I’m not sure why they were doing this to show that they were suffering.
Hardships, hardships. So purposefully putting themselves through hardships. Yeah, ascetic practices and stuff. So does that mean that if we’re not actually suffering, we should try to perhaps make ourselves suffer, then we learn? Mean, what is the point of the disciples harming themselves if they aren’t already?
But those are disciples of Shiva, no? Okay. What’s that? Shiva. Yeah.
The the Hindu Hindu gods. You know? So it’s not appropriate for Buddhism? No. No.
No. There’s a Hindu gods. So the text goes, literally, it says, for the sake of pleasing those those Okay. Gods, mundane gods Right. Those people go so much senseless, meaningless suffering.
Right. Okay. Yeah. So so I explained explained your question to him, and he said, no. We we we should not harm ourselves and inflict harm on ourselves.
Like as they do, we should meditate on patience. Patience. But then, as as as is said in the text, those people who for for the sake of pleasing those gods, they inflict so much senseless harm on themselves. And then and and we who are trying to achieve enlightenment, you know, it’s such a great purpose, you know, so much greater than that, you know, then we if they can endure that harm that they inflict on themselves, then we should be able to endure much more than that, loss. Okay?
If you want to wait, you can go and eat this. Okay. If you don’t eat, we’ll stop the hunger. Oh, yeah. That did.