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 i