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is to follow。 So in English it reads：
'Listen with clear minds you fortunate ones
who direct your minds to the path pleasing to the Buddha；
who strive to make good use of leisure and opportunity
and are not attached to the joys of samsara。'
'Not attached to the joys of samsara' here refers to having turned away from the pleasures in which one may indulge in the wheel of existence； that is to say； samsara。 So having gained precious human existence which is adorned with leisure and opportunity； then engaging with effort in the practice of the path； then to make use of this human opportunity which we now have in our hands by directing our minds to the path which is pleasing to the Buddha。 Here 'pleasing to the Buddha' means the path of the greater vehicle； that is to say； having engaged with effort in the practice of generating the mind aspiring to highest enlightenment for the benefit of all sentient beings； and then engaging single…pointedly in that practice； thus the path which is pleasing to the Buddha。 Then for the disciples listening to the discourse then … 'listen with clear minds you fortunate ones' … 'fortunate' in the sense of having e into contact with this particular teaching and then engaging in the practice thereafter。
So then the next stanza of the text reads：
Those with bodies are bound by the craving for existence；
without pure renunciation there is no way
to still attraction to the pleasures of samsara。
Thus from the outset； seek renunciation。'
So this stanza then teaches us that initially one should strive to generate a mind which is turned away from the world； that is to say； a mind which is free from seeking the pleasures of the cycle of existence； so one's attraction to those fetters have been reversed and thus one is striving in the opposite direction； that is to say； striving to achieve release from the cycle of existence。 If one initially doesn't seek release from the cycle of existence； one isn't going to be able to get out of the cycle of existence； one isn't going to find any release from the cycle of existence within that。 So initially one should seek renunciation from that cycle of existence。 So as the text tells us； 'without pure renunciation； there is no way to still attraction to the pleasures of samsara'； thus one will not be able to turn away from the pleasures of samsara； therefore one will still be trapped within that。 So the first line reads 'those with bodies are bound by the craving for existence' … 'those whose bodies' then refers in particular to human beings who are bound by this craving for existence。 So this craving is one which has to be reversed before one can really start out on the path of liberation。
Contemplation on the Preciousness of Human Existence
So then the next stanza reads：
Leisure and opportunity are difficult to find；
there us no time to waste。
Reverse attraction to this life； reverse attraction to future lives。
Think repeatedly of the infallible effects of karma
and the misery of this world。
So here then we are taught about renunciation； renunciation away from initially this life and then subsequently from future lives； so two kinds of renunciation are thus taught。 So with regard to the first practice of turning one's mind from this life； one can bring about this change in one's attitude through reflecting on the preciousness of human existence； precious human rebirth； and then through the impermanence of human life。 So through these kind of contemplations and the contemplation of action （cause and effect）； one can turn one's mind away from the pleasures of this life and bring to mind the future lives which are yet to e。 So the basis on which we can do this kind of contemplation is our human existence； that is to say our precious human rebirth which we now possess； a life of leisure and opportunity； which the text then tells us are difficult to find。 So if we want to quote； for example； from Lama Tsong Khapa's works； then we read that this human existence is more precious than a wish…fulfilling gem。 So how is it more precious than that gem？ In the worldly sense； if we have a wish…fulfilling gem； if we polish it； and put it atop a pole then whatever prayers we make to this wish…fulfilling gem are instantly fulfilled； through which we can have all the riches and enjoyments in one lifetime。 But with regard to future lifetimes； there is nothing we can take with us。 It is only in dependence upon this kind of human existence which we have now that we can put ourselves in a position where we will achieve the status of human being or god in the future； or if we so wish； the various kinds of liberation； that is to say； the greater and the lesser vehicle liberations from the cycle of existence。 This can all be brought about only through dependence upon the support of precious human existence which is more precious than the wish…fulfilling gem in that we can fulfil our future aims through and in dependence upon this precious human existence。 Then it says that this human existence is something which is difficult to find。 So here then we should understand why it is difficult of find； and this we can understand through two key points； that is to say； difficult to find because its cause is difficult； and through an example。 So initially then through an example： In the sutras we read that the Buddha was once asked 'What is the difference between beings in the higher realms and those in the lower realms？' So to answer this the Buddha put his finger in the earth and said 'the amount of dust which I have on my fingertip symbolises those beings in the pleasurable states； or the states of bliss； whereas all the other grains of sand and dust which are on the face of the earth resemble those who are in the unfortunate states； or the states of suffering and misery'。 So through that example we can see that having an existence which is within this fingertip of dust； that is to say； in the realms of bliss； or the higher realms； is something extremely difficult to achieve； whereas if we look all around us it's impossible even to count the amount of dust one might e into contact with in the street； something which is pletely uncountable。 Then with regard to the cause； the cause is principally to guard ethical behaviour。 So this is the root cause and this needs to be supplemented with the practice of the six perfections and plemented by stainless prayers。 So we might think that if we don't keep virtuous or ethical behaviour but rather engage in the practice of the six perfections we may achieve some higher existence as a human； but as Nagarjuna mentions in his book； what we find is that wealth es about through the practice of the perfection of giving； while the states of bliss （that is to say； the higher realms of existence humans； gods and so forth） e about through engaging in the practice of ethical conduct。 This is mented upon by Chandrakirti in his book 'Entrance to the Middle Way' when he says that through engaging in the practice of generosity； it doesn't necessarily follow that one will be reborn in the states of bliss （that is to say； in the higher states of existence）； because even if one engages in the practice of giving； if one doesn’t protect one's ethical behaviour one may be reborn as a spirit which is quite wealthy or； for example； a snake spirit； a naga spirit； which is well…renowned for having plentiful jewels。 Having wealth or jewels in that instance es about through engaging in the practice of generosity； however； that individual hasn't engaged correctly in the practice of the protection of morality； therefore hasn't achieved the status of humans or gods （that is to say the realms of bliss） through the very fact of not protecting the cause； that is； ethical behaviour。 So through contemplating these things we can e to see how the precious human existence which we now have in our hands is something which is not only more useful than a wish…fulfilling gem； but is also something which is incredibly difficult to e by。
Contemplation on Death
So then through these contemplations of one's precious human existence； one abandons all non…beneficial action。 Then through contemplating how difficult it is to find such a human existence； one will seek out what will take the essence of this precious human existence； that is to say； one will put a lot of effort into engaging in the practice of the Dharma through seeing that one has in one's hands the incredible opportunity to make use of this life； and then the preciousness of one's life won't be carried off by the thief of laziness。 So here we have to understand that this precious human life which we have is not something which is going to last forever … at some point there is going to be the separation of the mind and the body。 So when we talk about having a life…force within us； this life…force is basically referring to one's physical body and one's mind being joined together； so that when this joining of these two aggregates is broken； this is what is known as 'death'； or the separation of the life…force。 So when this occurs； one's physical form remains and is buried or whatever and then aggregate of consciousness goes on to one's future existence。 So this is what is meant by 'death'； and this is something which is definitely going to happen to all of us。 Now death is something which is definitely going to happen to all of us； but the time of our death is something which is not sure； not definite。 If it were definite then we could mark it on the calendar and then just practice a bit beforehand； but however that is not the case … we could pass away at any time。 So this being the case； we should really strive to engage in the practice of the Dharma while we have the chance to do that。 Then the third contemplation on death is that nothing is of any use to us at the time of death apart from the amount of time we have engaged in the practice of the Dharma。 The reason for this is if we look at our predicament … when we are dying； no matter how rich we are； all our wealth gets left behind； no matter how many friends or associates we have； they all get left behind； even our body which we have striven so hard to protect and adorn and make look beautiful … this at the time of death gets left behind； and all that goes on to the future existence is the aggregate of one's mind and the amount of positive potential and Dharma practice which one has imprinted upon the aggregate of one's consciousness。 So then we should contemplate that not only do we have this precious human existence which is difficult to find and has great meaning； but we should strive to put this into use through contemplating the great purpose of human life and how difficult it is to achieve that； through contemplating that we are definitely going to die； that the time of our death is uncertain； and that the only thing that will be of any use to us at the time of death is how much Dharma practice we have done in our life。
So the second line then：
There is no time to waste；
reverse attraction to this life…
So here what we are advised to do is to engage in the practices which we have gone through … contemplating the preciousness of one's human existence； how it is something difficult to e by and has great meaning and that it is not something which is going to last but rather is something that is at some point going to pass away。 So through these contemplations； we e to the state of reversing attraction to this life。 The sign of this is that we do not engage in any worldly actions； that is to say； actions which will bring about a result in this life； rather we are striving to utilise all our time to generate positive potential and positive Dharma training that will be of use to us in future lives。 So once that has been developed fully within us； we can be said to be on our way with the practice which is in mon with an individual of lesser capacity。 Then we should try to emulate the great Kadampa geshe Potowa who used to spend all his time engaged in the practice of meditation or explaining the Dharma or engaging in different kinds of practice。 He was continually meditating； reading Dharma； explaining the Dharma … he wasn't an individual like us who runs around doing this and that； but rather had