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'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