«Дар освобождения», курс 38 «Становясь бодхисаттвой: шаги к порождению желания достичь просветления», занятие 14

[Говорящий 1]
Hi, welcome back to the Lam Rim. Boy, what's this lady about? Why is she so grumpy?

Okay, we're going to talk about that. Here we go. SKYE DKA' BA RNAMS LA DMIGS SU GAR TE BSGOM SKYE DKA' BA means difficult to generate.

And guess what it means, you guys? That lady. What are we on?

We're on compassion, right? Yeah, well, we didn't reach quite there yet. But okay, so if there's people in your life that you have a lot of trouble feeling empathy with them, they are just so irritating.

That, look, I know you're suffering, but I don't really care because you're so irritating. So if there's difficult people in your life to feel empathy with, then DMIGS SU GAR. DMIGS SU GAR is an idiom, difficult idiom.

GAR has many different meanings, but DMIGS SU GAR means take them as a separate focus group. Take all the assholes in your life and take them as a separate focus group and focus on them. DMIGS SU GAR BA means separate them out from your life, all the difficult people.

Put them in a special group and try to get empathy for them. Work on your empathy for them. TSAM PA LA SOGS LA SKYE DKA' NA SKYE BO DRIN GYI SKABS TAR BSAM PA'I SKYE BA'ONG TSAM PA SOGS here means Brahma, like worldly god, like Superman or Iron Man or Wonder Woman.

But the point is, if there are powerful people, like powerful politicians, right? Who you have difficulty feeling compassion for them because they are so unkind or they are so crude people. And if you feel difficulty, SKYE DKA' NA, if you have difficulty feeling empathy for them, then go back to the lower sections of the lam rim, medium capacity people.

Think about, look, they're also in a body. Their body also hurts. They also have relationship problems.

They also have financial problems. Half the rich people in the world are broke, trust me. They are just living on huge debts.

And they're nervous and they have family problems. They have health problems. They definitely have mental health problems.

And try to have some empathy for those difficult people in your life. You have trouble feeling compassion for them. Try to go back to the medium lam rim and think about the sufferings that we were supposed to think about for ourselves and apply it to those people.

Okay, SNYING RJE CHEN PO RGYUD LA SKYES PA'I TSE NI This TSE has been very useful throughout this section of the lam rim in the seven-step process for reaching bodhichitta or bodhisattva's vision. What's TSE, Tim? Yeah, what's the...

How do you know when you got it? And that's so useful. How do you know when you reach compassion?

And you can go on to put responsibility. How do you know when you reach number five? Because it's so difficult to quantify emotions.

It's so difficult to say, okay, Tim, now you got love. You didn't have love yesterday and today you have it. It's so difficult to put a number on it.

So how do you put a number on compassion? TSE NI, SEMS CAN THAMS CAD SDUG BSNGAL GANG BRAL DU AA MA'I BU BYED GNAS DRAG PO LTA BU'I SDUG BSNGAL CHEN ZHIG LA SEMS PA BZHIN When you have this emotion, like a mother trying to eat breakfast while her child is in the hospital recovering from a car accident in which they were almost killed. Okay, so imagine you're a mom.

Here's a picture. You're a mom. Your kid got in a car accident.

The kid is in the hospital fighting for their life. And you're having breakfast. You're sitting there having coffee.

By the way, she looks too happy, I'm sorry. I should have found a more... Anyway, this lady's only child got almost killed in a car accident.

The child's in the hospital struggling for her life. Or his life. And then she's having coffee, but what is she really doing?

She's only thinking about the child. Her mind is totally obsessed with the child. Okay, she has to eat.

She has to drink. She does. Parents of kids who are dying still have breakfast.

But during breakfast, you can bet they are not thinking about breakfast. So when you reach this point, SA STUNG GI TSE GSUNG BYAS SA STUNG means while you're eating your breakfast, food and drink, and you're still having thoughts of empathy about all the other people in the world having the same problems at the same moment. When you reach that point, then you have compassion.

When you can't, even during breakfast, you can't eat a croissant without being a little bit distracted about all the people dying this morning. Then you have compassion. Then you got it.

As much as a mom would have for her only child who's in the hospital struggling for their life at that moment. And that boy, that's a high bar. That's a really high bar, I guess.

That's a high TSAD. All right. DE YANG SDUG BSNGAL LA GRANGS DU TZAM GYIS SNYING RJE NI NYER RANG DANG THU MONG BA'I SNYING RJE YIN LA Now he's going to talk about two kinds of compassion and two kinds of love.

So we were just struggling with what's the difference between love and compassion. Basically, love is the desire that people have happiness and compassion is the desire that people don't have suffering. And there's a debate about which one should come first.

And to help us with that debate, Pabongka Rinpoche is going to split love into two types. And he's going to split compassion into two types. And this is not one of those galupa, Tsongkhapa.

Oh, they just like to make divisions and more outlines. It's not really that. It's that the more subtleties you learn about compassion, the easier it'll be for you to develop it.

If you learn several colors of compassion, then you'll be better able to master compassion. So we're going to talk about two kinds of compassion here. First one is SDUG BSNGAL DANG BRAL DUG GIS TZAM SDUG BSNGAL BRAL DUG GIS SNYING RJE Which means you want to pull people out of the fire.

People fell in the fire and you're obsessed with getting them out of the fire. You're obsessed with pulling them out of suffering. That's the first one.

The second flavor of compassion is, oh, and by the way, he says non-Bodhisattvas do have this first kind of compassion. So people who didn't reach Bodhisattva vision yet, like lower track people, self-made Buddhists and listeners, they still have this motivation that they don't like to see people suffering. That's part of all Buddhist practice.

You don't have to be a Bodhisattva to be concerned about other people's suffering. But the second one, SDUG BSNGAL LAS BSGYOP BSNGAL DU By the way, heavy prenasal traditionally here. BSGYOP BSNGAL DU Say BSGYOP BSNGAL DU It's really BSGYOP BSNGAL DU But there's a tradition to pronounce it BSGYOP BSNGAL DU And BSGYOP BSNGAL DU means you want to BSGYOP, you want to protect that person.

So there's a slight difference in accent. The first one just wants to pull them out of the fire. The second one is jump in front of the fire and protect them from the fire.

It's a slight difference. First one, you don't have to be a Bodhisattva to have it. The second one leads to having Bodhisattva vision, Bodhisattva, bodhichitta.

So if you have this big desire to wrap them in your arms, in addition to throwing them out of the fire, and you want to protect them from the fire, and presumably even at your own expense, maybe you take some of the pain yourself. That's a higher kind of compassion. And only the Bodhisattva track people have that.

THEG CHEN THUM MO MA YIN PA That's unique to the Great Way. PHYI MA DI SKYES PA BYAS Therefore, we are working to get to the? Second one.

He says, PHYI MA means the second one. We're working on the second one. DE NA DI DAG GIS DKA' YANG Oh, I saw a picture of a...

I was thinking of an umbrella. I don't know. This idea of taking refuge or this idea of taking shelter.

I think umbrellas are nice metaphors for taking refuge. It's raining. And not only do you want to pull your own child out of the rain, but you have an umbrella ready for them.

It's a different thing. You're ready to keep them dry, not just to get them out of the wet. So that's Bodhisattva motivation.

DE NA DI DAG GIS DKA' YANG SKYE BTAB LA MTSUMS PA CHEN PO BSKYED PAR BAS DGOS Look, the second one's harder because it starts to shade into taking responsibility for these people if you have the umbrella. So you can feel how he's taking us to the next step in developing bodhichitta. He's saying, you should have your umbrella ready.

And what's he going to say next? Then you should hlak sam. Then you should take responsibility.

I carried an umbrella around in my backpack. Okay, why is that backpack so heavy? I have an umbrella in there.

I used to. I carried it around for years in Arizona. And it doesn't rain in Arizona.

And then we went to see the people at Google to talk about Tibetan translation and it poured. And I pulled it out and I said, yay! And Scott and Arit were with me and we all were...

Scott was not so dry, but me and Arit were dry. But you're ready. All right.

SNGA RANG NYID NA MYONG BA'I NYA NONG BA means if you have experienced a certain kind of disease, illness. GNAS THAR PO If you've had a serious illness, like, I don't know, when I was studying in India, I got, what do you call that? Hepatitis.

Hepatitis, yeah. I was in bed for a month and I couldn't get out of bed for a month. And I recovered.

There is a Tibetan medicine, by the way. And I recovered fine. But after that, I had a special place in my heart for people who got hepatitis.

So every time I heard somebody got hepatitis, I'm like, yeah, I know man, I've been there. I had that. I know how you feel to lay in bed for a month.

I know how you feel. So there's a kind of super empathy. He says here, SNGA RANG NYONG BA'I GNAS THAR PO If you have experienced a serious illness yourself, BRTAN DAG BA ZHIG MI GZHAN SNGA BA MTHONG BA NA If you see another person with that same disease, RANG NYID KYI NYONG BA RGYUD SEMS DU BYAS NAS Taking your previous personal experience as a foundation, SNYING RJE SKYES You're able to get compassion.

If you can relate to something you had before, you're more compassionate towards people who have the same disease. SKYE BU CHUNG DRING GYI SKABS KHAR BA DANG NGAN SONG GI SDUG BSNGAL RANG BRTEN DU LAS PAR BSGOMS PA RNAMS Therefore, if you have done the first 10 years of the Lam Rim well, and during the person of lesser capacity and the person of medium capacity steps, you worked hard on understanding all the suffering you've had in your many lifetimes, it's going to be easier for you to have compassion. Because you're already thinking about all the times you had those diseases.

So therefore, people who get to the bodhisattva... Why don't we start Lam Rim at the bodhisattva section of the Lam Rim? It's because first you have to get sick yourself.

First you have to go through that disease yourself. You have to be aware, sensitive to how you have had all those problems yourself in the lower realms, with your previous marriages, et cetera, et cetera. If you've been through all those sufferings, then you reach the bodhisattva section of the Lam Rim, you're ready to say, oh, I had that before.

I had that disease before. I had the same thing with my ex-wife. Yeah, I understand.

So you got, or ex-husband. Okay, all right. And in that sense, studying the Lam Rim is like laying bricks.

Studying the Lam Rim is very similar to laying courses of bricks. And you can see here, those lower levels of brick where the cement has dried already, that's the steps of the path for people of lesser capacity and steps of the path for people of medium capacity, where we thought a lot about our own troubles. And that's like having hepatitis before.

Then when you reach this new level that he's building now, or she, and you're building the bodhisattva levels of the Lam Rim, because you did a good job in the medium levels of the Lam Rim and the lesser levels of the Lam Rim, your bodhisattva house is going to be much stronger. Okay, all right. Now we talked about two kinds of compassion.

He divided compassion into sort of a lower compassion where you just want to pull people out of the fire. And then a higher kind of compassion where you want to hug them and protect them from the fire and pull them out. And now we're going to get a similar distinction in BYAMS PA, in love.

So there's two kinds of love, which are kind of parallel to those two kinds of compassion. And again, it's not just BS, a new category for the text or something like that. It's if you go deeper, your experience of love and compassion can go deeper.

So here we go. SEMS CAN LA BYAS ZHING BANG LAS YI DBANG GI BYAMS PA We talked about beautiful love where you feel attracted to people. When you're around people, you feel like someone just gave you $100,000 or something.

Every time a new person walks in the room with all their bags of troubles, you're like, oh wow, here's another one I can practice with. And you feel like someone just gave you a bag of diamonds or something. Like, wow, here's a new messed up person I can be with.

And I'm so lucky. So that's called BYAS ZHING BANG. BYAS ZHING BANG means the person walks in the room with their bag of troubles and you feel hungry to meet a new person that you can love.

It's nice. It's kind of cool. That's the first one.

Second one, DE BA DANG LDAN GDOD GYI BYAMS PA NYID That's where the person walks in the room with all their troubles, you feel attracted to them and you want to give them something. That's the additional detail is you want to share something with them or you want to make them happier. You feel like you want to give them some cool new thing.

BYAMS PA NYID BYAMS PA MTSUNGS BYAMS PA MTSUNGS means, yeah, they're both love. Both are love. First one, where you just see them, it's beautiful.

Second, where you have this overwhelming desire to give them something. Okay, they're both love, I know. BSKYANGS PA'I CI CHE DAG LTA BU'I KHYAD PAR BYUNG ZAD YOD There's a little bit of CI CHE DAG going on here.

Wow, what's that? What's CI CHE DAG in a general sense? Here's a colloquial use of CI CHE DAG which you can use later for emptiness.

What is CI? General, and then CHE DAG is? Yeah, CI is like cars and CHE DAG is like Tesla.

Which one of these two loves is the cars and which one of these two loves is the Tesla? Don't forget, the first one was the person comes in the room and you're already strongly attracted to them because you can help them. And then in the second one, you're dying to give them something.

[Говорящий 2]
You use Tesla.

[Говорящий 1]
Say again?

[Говорящий 2]
It is cars.

[Говорящий 1]
Yeah, good, yeah. Them coming in the room is CI, is cars. And then the additional feature that you want to give them something is like CHE DAG.

That's a specialized form of the general love. CHUNG ZAD YOD means there's a bit of a flavor that way. I says, yeah, there's a little flavor that way.

If you can catch it, you can go deeper in your study of love. And I would say if you can be sensitive to the parallel in the two kinds of compassion, that's very useful. All right, YID BLO RGYUD BYAMS PA NI MAR SHES DRIN DRAN DRIN SOGS SUM GYI DRANG BZHIN When we talk about beautiful love, which means when someone comes in the room and needs something, it seems extremely attractive to you.

When we talk about that kind of love, we're talking about the love which was an automatic result of love. MAR SHES DRIN DRAN DRIN SOGS This has been my mom. She did this for me.

I want to pay her back. Then that should trigger the first kind of, the general love, CI'I love, where you're attracted to the person. What about the CHE DAG kind?

DE NYID RJE CHEN PO SKYES PAR BYED PA'I NYID RJE CHEN PO'I SMOS DU NGES PAR GRO DGOS And by the way, that general love where you feel attracted to people is the one that you need to get to step number five. That supposedly triggers compassion as one of the seven steps in developing bodhichitta. So in the scheme of the seven steps, the first kind of love, the general kind of love, is important as a intermediate step in the process.

So what about the other kind of love? What was the other kind of love? You want to give them something.

DE BA DANG CHEN GDOD KYI BYAMS PA This is called, I want them to bump into happiness, love. CHE means bump into. It's a cute name.

It means you want to give them something. CHEN GDOD KYI BYAMS PA DANG SNYING RJE LA RGYUN DE'I KHO RIM NGAMS Now think about it. He says general love, where you find people to be beautiful because they need you, and then that always triggers compassion, where you want to pull them out of the fire.

But the relationship between compassion and the love which wants to give something to people can go both ways. That's his point. It could be that wanting to give them something leads you to want to get them out of trouble.

Or it could be that wanting to get them out of trouble leads you to want to give them something. And he says that's the difference. And it's a little subtle.

And I got to say, it's such a pleasure. I mean, how many places in the world right now, how many rooms in the world right now are people discussing? Which is it, compassion came first or love came first?

And which kind of love came first? Which kind of compassion came before? Which kind of love?

I say, boy, we're so lucky to be in a room where someone is debating how to love people better. I'm saying to study Lam Rim, to live with the scriptures is a beautiful life. It's an extraordinarily beautiful life.

We're not talking about which Democrat you're going to vote for or Republican. We're not talking about, I don't know, which Netflix film is better. We're talking about, what kind of love should I try to get first Geshe-la?

I heard this one might be better, but I'm thinking the other one might... Just to have the discussion is an honor. Okay.

DRIN CHOG GSUM GYIS BDE BA DANG PHYIN GYIS BYAMS PAS SNYING RJE LA RGYUN DE GOS RNAMS KYI NGES PA MED LAM RIM CHEN MOR DRIN GZO'I SBYUG THOGS DER DE BA DANG PHYIN GYIS BYAMS PA BSGOM TSUL GSUM PA LTAR In the great Lam Rim of Tsongkhapa, DRIN GZO'I SBYUG THOGS TSUL After you practice wanting to pay back your mom, you should go straight to the kind of love where you want to give them something. That's the Lam Rim. That's Tsongkhapa's position.

BSGOM TSUL GSUM PA LTAR RGA' ZHIG LA DE DANG SNYING RJE SNGON DU BSGOM RNAMS RUNG MO He says, yeah, but some people say you could switch the order. You could do compassion first. If you don't get a person out of trouble, how can they enjoy the candy you give them?

All right. So there's a difference in the loves. I like this picture.

I always found it was easier to think about it this way. There's a school of Buddhism thought that says, come on, first, if the kid falls down off the bicycle and cuts their arm, your first job is to put something on the arm. Then your second job is to give them a piece of candy.

Don't give them a piece of candy before you fix their cut. Fix the cut first. Then give them the candy.

Compassion should come before love. Especially the love that wants to give candy. BSGOM TSUL SMRNGA RLUG LTAR RNAMS DE BA DANG CHEN DU GYI BYAMS PA SNYING RJE RJES SU BSGOM BSGOM TSUL SMRNGA RLUG LTAR RNAMS means there's an oral tradition.

He's going to contradict the lamrim. CHEN MO, the big lamrim. He's going to say, look, there's a tradition that DE BA DANG CHEN DU GYI BYAMS PA SNYING RJE RJES SU BSGOM First do the compassion and then do the love where you want to give them something.

You can do it this way. DE NAS LHA SANGS LA SBYUGS PA YIN PAS That will take you naturally into taking responsibility for them. DE LTAR DE BA DANG, DEN DU GYI BYAMS PA RDZO BA MTSAMS SDIR BSGOM ZHING Therefore, my recommendation, Pabongka Rinpoche, let's focus in this section on the kind of love where you want to give something to them and you want to share something with them.

Because that's a good one to go into responsibility. All right. LAM RIM CHEN MO SA BYAS LTAR SNYING RJE'I SNGON DU'ANG YI HONG GYI BYAMS PA DANG, BGRAG NAS BYUNG ZAS BSAMS DGOS GSUNGS But he said, if you want to do it like the big Lam Rim, like Tsongkhapa's Lam Rim, SNYING RJE'I SNGON DU'ANG You could do love before compassion.

Or DGRAG NAS means you could kind of combine them at the same time. And that would be okay. DGRAG means combine.

BYUNG ZAS BSAMS DGOS You guys think about it, he said. You guys think about it. Think about it a bit.

It means it will be profitable for you spiritually if you figure this out yourself. Should you worry first about the pain people have and then worry about their happiness? Or should you worry about their happiness first and then think about their pain?

Or is there some way you could mix it up? Probably everything is profitable, spiritually. BGRAG BSAMS, we're on to number six.

The six or the seven steps to reaching this bodhisattva vision. Step number one, see that they have been your mother. Number two, think about all the good stuff they did for you.

Number three, think about paying them back. Number four, have love for them. Number five, have compassion for them.

And now BGRAG BSAMS, which means you take responsibility. There's an American president, Harry Truman, 1950, something. And he had a sign on his desk that said, the buck stops here.

And that sign is very famous. It means all the problems come to me and I don't pass them on. They have to be decided here.

I'm the last one in the line. I'm the president. Problems come up, come up, come up through the government.

Then they reach here. And then I understand I have responsibility. I'm the last person who has to make decisions.

And he said, I accept the responsibility. I understand all the serious problems will reach this office and then they can't go out of this office to somebody else. I have to choose.

I have to make decisions. Hard decisions, right? GRUB PA LHAG BSAM NI MA'I KHUR BU LA BAB PA BZHIN Look, in the end, if someone gave you birth and brought you up, then the problem of taking care of them is yours.

And this is a famous, with every generation of humans that ever lived, we all have to think, who's going to take care of my mom when she gets old? And in the end, there's one person. It's you.

Why? Because she's your mom. So pretty simple.

But still, a lot of Americans have trouble with it. BAB BZHIN, SEMS CAN THAMS CAD KYIS I have a diamond dealer, close spiritual friend in India. And he built a room for his father onto his apartment.

And he wiped his father's bottom for many years. The father was senile. He would sit there in a bed and my friend would wash him every night, clean up his poo-poo every night.

And they lived like that for years. And they built that special room just for him. BHAG BSAM NI MA'I KHUR BU LA BAB ZHIN KHUR means the burden of taking care of the mom always should fall to the children.

SEMS CAN THAMS CAD KYIS SDUG BSNGAL ZAL BA DANG DE BA THAMS CAD DUG PA'I KHUR RANG GIS KHYER Therefore, the responsibility for everyone's happiness and to stop everyone's pain has fallen to us because we're kids and they're our mom. Don't forget. So don't try to avoid your natural responsibility.

KHUR KHYER NAS SANGS RGYAS KYI SA LA BDAG RANG GI DGOS Therefore, I will drag myself to enlightenment. Building the extra room onto your apartment means how to take care of your mom? I got to get to enlightenment first and then I'll be capable to take care of my mom.

That's how you take care of your mom. Don't focus on feeding and cleaning your mom. Focus on getting to enlightenment and then you can really take care of your mom.

It doesn't mean you don't have to clean your mom, but it means in the end your motivation should be, I want to get to Buddhahood so I can really help my mom because that's my duty. That's my natural duty. RANG GIS DGOS BYAS THAG BYAS PA NI THAG BYAS PA means make up your mind.

Like stop being wishy-washy. Make up your mind. Look, we've been going through all these steps for bodhichitta.

Just decide. Yeah, those are my mom. Okay, so you got to take care of her.

How? You got to get to Buddhahood as fast as you can. That's the son and daughter's responsibility.

NYAN RANG LAS LHAG PA'I BSAM PA STE And then he explains LHAG BSAM, which is very interesting. And I looked up the Sanskrit. It's ADIYA SHAYA, ADIYA SHAYA, ADIYA SHAYA, which means to have a superior thought.

LHAG PA here, like LHAG MTHONG GIS PA SHYANA, it means a higher level of thinking is ADIYA SHAYA, LHAG BSAM. And then he makes a joke. Pabongka Rinpoche says, LHAG BAN HU, ADIYA BAN HU.

Okay, it's supposed to be... It's supposed to be a higher kind of thinking process. Well, higher than who?

Can you guess? For $50? Higher than the two lower tracts.

$50 for Tim, okay? Jigme, $50 for Mr. Tim. Oh, no, that's your job.

They'll cheat us. They'll say they didn't make it. Yeah, okay.

He got $25 for self-made Buddhas and $25 for listeners. So LHAG PA'I BSAM PA STE. So he explains the LHAG in LHAG BSAM, which means special responsibility.

And what it means is more special than the non-Bodhisattva practitioners. And you won't see LHAG BSAM ever explained like that. And you have to be sensitive that he's doing it because he doesn't announce it.

All right. I like to call it the majesty of responsibility. I have a picture.

Okay, Geshe-la, what the heck? I mean, this is supposed to be some person taking responsibility for a whole civilization. And you got a lady throwing a bottle in a garbage can?

Yeah, why? She took responsibility for the planet in a small, personal way. She took responsibility for the planet in a small, personal way.

I used to drink a lot of fizzy water from, what's that place? Fiji. And my friend Pachi said, Geshe-la, come on, that's lame.

You're stealing water out of this tiny island and shipping it in a jet airplane through the sky, burning fuel the whole way to get it to you in Sedona. Come on. So this lady took responsibility and she didn't ask anybody.

She didn't announce it to anybody. She's just, I like to think that she picked up a plastic bottle on the street and she put it in the garbage can. And that's called glorious majesty of responsibility.

She is a queen at that moment. She's more queen than those guys running around in London. She's more of a queen.

She's throwing out the plastic bottle. She bent over and picked up the plastic bottle and put it in the garbage because she has, she's taking quietly, anonymously, she's taking responsibility. SPER NA, MI ZHIG YANG DU LHUNG BA MTHONG BA NA MA SOS NAS, DE DON GYUR BYUNG NA CI MA RUNG Means if you see somebody fall off a ship into the Pacific Ocean and you're at the rail, like Titanic, and you're like, oh, I hope someone grabs him.

I hope someone can get to him. Like, oh, I hope so bad that someone saves him. Or what's going to happen next?

You jump. RUNG NYAMS PA LTA BU NI, BYA BA DANG SNYING RJE GSUNG ZHING That is kind of long and that is kind of compassion. But, DE DAG MA ZHAG PAR RANG GI BDUN GYUR LO THAG BCAD LO THAG BCAD means make the goddamn decision.

Somebody has to jump off the Titanic and grab this person. It's going to be me. That's called THAG BCAD PA.

It's a beautiful verb in Tibetan. It means the boat stops here. I'm not going to look to somebody else.

Oh, somebody fell off the boat. You have to find a staff person to try to help them. And then, no, THAG BCAD PA means you don't talk to anybody.

You just goddamn take off your shirt and jump in the water and go after them. Okay, that's THAG BCAD PA. LHAG BSAM DANG DANG, that's personal responsibility.

SPYIR BYAMS PA DANG, YIN RJE MTSAMS NYE RNAM LA YOD KYANG Generally speaking, non-Bodhisattvas can have feelings of compassion and love for other people, but KYANG LHAG BSAM, no, they don't have it. They are not going to say, I'm the person who's jumping off the ship. Unless you're on the Bodhisattva track, you're going to look around for a staff member and let them know somebody fell off the boat.

If you're on the Bodhisattva track, you're going to LHAG BSAM. You're going to say, oh wow, so cool. It came down to me.

I'm the one. I got to jump now. So, all right.

And we've all been in those situations. I mean, if you get to my age, you've been in situations where you have to make a quick decision. Either I risk my life or I wait for somebody else.

And then you just, it's nice if you have this, if you're able to feel LHAG BSAM and say, okay, it's down to me, let's do it. It's a very beautiful thing. You feel very proud of yourself later that you didn't look for a staff person.

All right, okay. I'm telling you, it's one of the pleasures of life. Okay, LHAG BSAM DE'I DANG DRIN GZO'I SKABS KYI GUR GYUR LUG So, somebody asked a question to Pabongka Rinpoche.

You're talking about taking responsibility, right? Yeah. How does that differ from the third step where you want to DRIN GZO, pay them back?

Okay, what's the difference between step number six and step number three? Okay, step...

[Говорящий 2]
Step number one is just pushing it, right?

[Говорящий 1]
Well, step number three is, I'll pay my mom back. She took care of me, I'll pay her back. And what's the difference between that and step number six where you say, it's on me?

Okay, what's the... He says, you tell me the difference, okay? Here, he answers, okay?

DPER NA MTSONGS PA'I NOR BRDZE NYONG BAR MTSONGS PA DANG You are in the department store, you see a beautiful dress, and you're like, man. I remember when I was in Taiwan, I went to Christian Dior. They had a 3,000...

Sorry, they had a nice dress. And I thought, I'm going to buy that from Radhika. And I stood there for like 20 minutes and I said, God, that's one of the most beautiful dresses I've ever seen.

And then I asked the lady, how much is the dress? And she said, 3,000 or 5,000. And I'm like...

And then you have this moment, right? Are you going to jump or not? Okay, by the way, I did not, but maybe I should have.

But I thought it was too much. But in that moment, you have a decision to make. Are you going to jump or not?

So normal compassion, normal love is like admiring the dress. Okay, and then the difference between that and bhagsam, the difference between that and taking responsibility is... Yeah, here's the credit card, goddamn.

Here's the goddamn credit card. By the way, I didn't do it. I mean, I did it in another place.

And she ended up giving the dress to Peter and Maria for her wedding, because it was so beautiful. She said, this is a wedding dress, Geshe-la. And anyway, it's an interesting distinction for Pabongka, who's not supposed to be engaged in business.

We read that in the monk's vows last term in Mixed Nut. He's like, it's like when you take out your goddamn credit card and you put it down on the counter and you say, I'm up for it, I'm there. Here's my credit card.

Okay, so think about it. It's an interesting analogy for a monk to make. MTSONG THAG BYAS PA MTSONG THAG BYAS PA means you decide.

GZHAN GYIS BLO THAG BYAS PA BLO THAG BYAS PA means you make that decision. You jump, you jump. MA BYAS PA'I KHYAD PAR YIN If you don't jump yet, that's number three.

I would like to pay her back. And if you do jump, it's number six. I'm going to pay her back.

Okay, got it? Cool. Okay, BSHAD LAM MA RIN PO'I BYAS GSUNGS LAM MA RIN PO'I BYAS GSUNGS means my teacher taught me that, said our teacher.

So he's crediting it to, what's his teacher's name? Who wrote the DOR LAM. DOR, what is it?

DOR CHOD, he wrote the DOR CHOD. Anyway, you can check. I always forget his name.

All right, Pabongka Rinpoche's teacher. He said, that's what my teacher said. Oh, so maybe his teacher was buying horses and stuff.

I don't know. Okay. And I like this, the picture here is, this guy's calling his mom, okay, I bought my first building.

Like I jumped. I signed the mortgage just now. The building's behind him.

I remember when we bought our first building in New York and it was a big gamble. It was a big risk. And we waffled for a couple of months and then we said, God damn, let's do it.

And that feeling in your heart like, okay, God damn, I'm there. I'm going to buy it. So I think that he's like that guy in New York, 1990 something, who said, okay, mom, I bought the building.

I made the decision. For better or for worse. All right, that finishes up LHAG BSAM.

And we're on the border of step number seven, which is what does it feel like to really have that vision, to jump between planets, taking care of billions of people. And we're going to pick that up in the next Lam Rim course. Yay.

Thank you. And we're going to have a small review, one more class. And we'll review everything we've talked about during these 15, 14 classes.

Okay, see you then.