«Дар освобождения», курс 39 «Ускорь своё сострадание», занятие 5

[Говорящий 1]
Hi, welcome back to Lam Rim. And we wanted to send out a special hello to Alona in Switzerland with her two babies and her parents. Good to see you.

And if you need anything, let us know. That's what we're here for. Okay, and thank you for your help.

DE TZAM DU MA ZAD, SEMS CAN THONG TZAM NAS DE DON DU How do you move out of sugarcane gorichita to kind of a more real one? Okay, SEMS CAN THONG TZAM NAS DE DON DU And he describes something, Pabongka Rinpoche describes something where you have this experience where every time you see, you lay eyes on somebody. THONG TZAM NYID NAS means every time you lay eyes on somebody, you spontaneously feel like, God, I'd like to make you a Buddha.

Like you just glance at somebody in the Circle K at the Munster, right? Do you know this? Is that a Circle K?

I don't know. You're at just a small convenience store near the side of the highway and someone walks in to buy some gum or something and you glance at them and you say, huh, yeah man, you'd look so good as a Buddha. And when it comes up automatically, like I could help you with that.

You'd look so hot as a Buddha. And just people you don't even know. Dad, you'd look so hot as a Buddha.

And when it comes, flashes through your mind, BSTAN LA TSUL MED KYI NYONG BA RNAMS THONG PA NA BYANG CHUB KYI SEMS DNGOS NAS PA Then your sugar cane is becoming the real thing. So when you get these uncontrollable urges to make people Buddhas in the convenience store or at the gas station, at the, what's that? You wrote me the funniest text.

It was Joe's Beef Jerky. I know this place. I met Joe yesterday, by the way.

SEMS DNGOS NAS PA RGYUD LA SKYES PA YIN PAS Then you got the real thing. So to kind of, it's nice to know, it's nice to have a great teacher tell you these little signs that you can remember to check in on yourself and see how's your bodhichitta going. Is it more like sugar cane?

Is it more theoretical? Or do you sometimes at the gas station have this uncontrollable urge to dress somebody as a real Buddha? You're like, wow, you'd look so good as a Buddha.

And he said, when you start having those random urges to Buddhify people, then you're starting to get the real bodhichitta. So it's nice to know, to be able to judge yourself where you're at. DE'I THEG PA CHEN PO'I TSOGS BLANG DU ZHUGS ZHING That's a sign that you're also close to entering TSOGS BLANG, the first of the five paths, the path of accumulation, on the Mahayana.

So there's five spiritual levels that every person goes through in their lifetimes. And it doesn't matter what religion you are, you will go, spiritually, you will pass through five levels of evolution sooner or later. And they are called the five paths.

PATH LAM RNAMS DOG KHYAMS PA BSTAN CIG Spiritual idea, realization, and path are synonyms in Buddhism. Spiritual realization, spiritual idea, and path are synonyms in Buddhism. And knowledge, knowledge, spiritual knowledge, these are all synonyms.

So five paths means five states of understanding, knowledge. And all people pass through the same five. Doesn't matter if you're Buddhist or you're not Buddhist.

In all of your lifetimes, you will pass through these five. Normally, you get to the first one. By the way, you're not at the first one naturally.

It takes billions of years to get to the first one. What's the measure of reaching the first one normally? Yeah, some kind of mess up in your life.

It's called renunciation. When you finally get fed up with life, when you stop hoping that it's all going to be okay, you get cancer, which is inevitable. There's a day when something happens and you're like, this ain't going to work out.

And when you finally reach that, what they call renunciation, but you say, this is not going to work out. This is a dead end life. Someone told me, what is that?

In The Economist, they were discussing mortality rates and some doctor said, life is lethal. I'm like, yeah, life can kill you. When you finally get it, you got renunciation.

Then I remember asking my teacher, this was a kitchen conversation. You had to grab him when you could. And he was very irritated every time I grabbed him.

And it was a skill to judge the right moment. And I'm just about to serve him his tea, and I'm like, by the way, Rinpoche. And he's like...

And I'm like, what's the difference between path of accumulation on the lower tracks and the higher track? Because in the higher track, you reach the path of accumulation when you get bodhichitta. When you get to bodhichitta, you reach the path of accumulation.

You reach the first of the five paths. But on the lower tracks, you reach the first of the five paths when you see that life is going to kill you. So I'm like, what's the connection?

I'm like, what's the connection? And he's like... He said on the higher track, it's the same frame of mind.

Like, this is going to kill me, but it's for everybody. Now give me my tea. And I used to get information like that.

That's how I learned most of what I know, is I would suck little blackmails. Momo blackmails worked the best. You're like, you want these momos?

Yes. Explain Madhyamika. Okay?

So universal renunciation is bodhichitta. It's the same thing. It's not different.

BSAM GYI MNGON NAS PA So then you've reached Tsoglam. RGYAL CHEN DRANG MA'I GSUM DU TSOGS SOGS PA'I DGOS RTZOM PA And you have started the process of collecting good karma for the next three billion years. You started the process.

The day you have that urge in the gas station to take someone to enlighten, to dress somebody as a Buddha, really? Random person at the gas station. And it occurs to you spontaneously.

You didn't plan it. And you see them and you say, I'd like to take them to enlightenment. I'd like to dress them up as a Buddha.

When that hits you, then the clock starts for a three billion year process. And by the way, billion isn't under, I'm just saying a big number. It's really a gazillion.

It's really much more than that. But let's say billion because it's convenient lately. So then the clock starts on the three billion years.

So Lord Buddha, which we're going to have the story coming up, from the time the clock started for him, meaning from the day that he got bodhichitta, it took him three periods of one billion years each to reach his goal. Roughly, it means much more than a billion. It's, I think it's a one with 57 zeros.

Something like that. Years. So the clock starts when you have that experience at the gas station.

Got it? That's not bad. You reached Tsoglam.

You got bodhichitta and the clock starts to your enlightenment. Otherwise, they say no one can tell you the date. Until you achieve bodhichitta, no one can tell you the date that you'll become a Buddha.

Will you become a Buddha? Yes. Why?

Because you have emptiness. But how long? Even a Buddha cannot tell you until you get bodhichitta.

Then the clock starts. Then they can say, okay, now I can, now you're on a schedule. Now you're on a schedule.

So why does this next picture, is he welcoming a train coming in the station or is he saying goodbye to someone leaving the station? And why is it relevant here? For a hundred dollars.

Well, I'd go. Good. No, I want you to explain it for two $50 parts.

I'm claiming we don't know if he's saying goodbye to a train that he was on or he's flagging down a train that he wants to be on. Who said that? A hundred dollars.

Why here? Yeah, she said both. He's both flagging the train down for the future and he's saying goodbye to the train he was on.

What was the train he was on? He was trying to develop bodhichitta and then he got it and now the real ride starts. Got it?

So he has done a long ride already and now he's ready to start the shorter ride, which is only three billion years. Really. But at least there's a time frame.

His saṃsāra is on a schedule. DE LTA BU MYONG BA MTHON NA BYANG CHUB SEMS PA DANG RGYAL BA'I SRAS SHES BYA BA'I MING THOB PA SOGS And on the day that you have that spontaneous experience, maybe at a coffee shop, someone walks in. It's not a cute girl.

It's just a normal person. And you're like, I would love to make you a Buddha. God, you'd look so good as a Buddha.

I got to make you a Buddha. You'd look so good as a Buddha. And when that happens in your heart spontaneously, you see somebody in a coffee shop.

BYANG CHUB SEMS PA Then we can call you a bodhisattva. Then you deserve the name. That's cool at the gas...

So lots of things can happen at those gas stations between here and Tucson. First of all, you can see somebody, which you can't always do at Diamond Mountain. And I remember we used to go out for a big date.

You remember we used to go to Stafford on a big date? We'd go to the defunct Mexican restaurant in Wilcox. Oh, do you remember the defunct 31 Flavors at the gas station?

Oh, we were like, wow. We can go to the 31 Flavors at the gas station. If you're lucky, some KLM UPs will show up with their guns and you can stare at them, but not directly.

Okay. My friend came with me one day from Israel and one of these ranchers near here show up with their big pistols on their belts to the 31 Flavors. And he says, he's from Israel, right?

He's like, Michael, they are filming a movie, they are filming a cowboy movies, right? I said, no, this is the real thing. This is the real cowboy.

He's like, oh. Anyway, Galway say, on that day, you get the name Bodhisattva. Bodhisattva Stanley, Bodhisattva Allison, Bodhisattva Sachi, you get the name.

Alternately, Galway say, daughter of the victorious Buddhists or son of the victorious. You get to be called a son or a daughter. Daughter or son.

We got a picture for you. Okay. Those are two Buddhas.

And that's you who just had the experience at the gas station. And then they're like, ,'KHRER RING BZANG GI RIGS SU SKYES BZANG GI ZAS SU, ,BDAG YOD DO, ,BDAG NYID BDAG GIS CI NAS KYANG, ,RIGS DAM THUB PA'I LAS BRTZAM STE, ,KHYEN MED CHEN PO'I LAS BRTZAM LA, ,YOD PA MIN GYUR DE DAR BYA, I have finally joined the ultimate family. I will not embarrass my family ever again.

I'm a child of the victors. That verse is so famous that if you want to give bodhisattva bells in under two minutes, you can use it. It's legal.

It's pushing it, but it's legal. Like if you're trying to catch a plane or something. All right.

,SOGS RGYUN LDAN DAG YOD PA CHUNG, At the gas station, you get to name bodhisattva for the first time. Or you can say, my last name is Buddha. I join a new family.

,YOD LDAN DAG YOD PA CHUNG, And then countless other beautiful things happen within your soul at that moment. Permanent changes happen. ,DE MTHOGS SNGAGS LAM GYI GNOD MA BTAB NAS ,NYAMS SAN LANG NA SANGS RGYAS BA LA MYUR NGES ZHES PA'ONG, ,DE MTHOGS SNGAGS LAM GYI GNOD MA BTAB NAS, I did not know this word, which is, after 50 years, it's unusual.

I don't know a word. But he said if you add the GNOD MA of tantra, then definitely you're going to get to Buddhahood quick. If you have the gas station experience, and on top of that, you have a little bit of tantra GNOD MA, and I've looked it up.

It means reinforcements of soldiers during a tough fight. Sudden, what do you say? The cavalry shows up.

Yeah, reinforcements show up at the last minute. He says if you get tantric reinforcements showing up just after the gas station experience, God, you are set. GNOD MA NGES PA You are definitely going to get enlightened quickly.

So, if you have this gas station experience where you see another person, and without planning it, it occurs to you that you would like to make this person into a Buddha. And then on top of that, if you go, de de de de de de de de de, and then the reinforced tantra comes, then you're set. You're definitely going to be a Buddha.

You're all set. GNOD MA GNOD MA NGES means fast and certain. GNOD MA NGES, fast and certain.

That's cool. We got reinforcements here. You got that picture?

Yeah, that's the tantric guys. Those guns are for shooting kleshas, negativities in your own heart. They are not for shooting people.

All right, here we go. SEMS SKYES LA SMO BA'I DGOS NAS SMON DUG He's going to briefly identify the types of bodhichitta. So there are classical divisions of bodhichitta that help you understand it more deeply.

Therefore, get the gas station experience more quickly. So there are classical divisions. Different kinds.

There's like almost 30 kinds of bodhichitta. And we're going to talk about some of them in this paragraph. SEMS SKYES SMON DUG means if you divide bodhichittas by their essential nature, just a different essence.

There's two kinds by their essence. It's called SMON DUG NYID. SMON PA means the intention to help all living beings.

Like you decide in your heart that I would like to be the person who helps countless beings become enlightened. That's called prayer. Bodhichitta as a prayer or bodhichitta as an intention.

And then DUG PA means to really carry it out. And that's where you start, for example, to learn the six perfections, which are sharing, morality, patience, not getting upset, enjoying good deeds, meditation, and emptiness understanding. So we can divide the types of bodhichitta into two.

One is kind of aspiration. And second is doing what you have to do. There's six perfections.

Really doing things to serve other people. Okay. BSAM GYI DGONG NAS This is a very interesting division.

So if you divide bodhichitta by its nature, there's the wish and then there's the action. But if you divide it by its, what do we call that? Level?

Level of realizations. Okay. They say the division is by level.

There's DMOS PA SEMS SKYES and GCOD PA SEMS SKYES. And that's an interesting division. It means you are trying to be a bodhisattva by understanding emptiness.

But your understanding of emptiness at that point is mostly faith in your teacher. Okay. So you heard a teacher.

They talked about emptiness over and over. You like the teacher. You think they're probably telling the truth.

And it's called aspiration to emptiness. It sounds good to me. I'm attracted.

I would like, I think that's possible. That sounds good to me. The pen thing sounds pretty good.

Then that's called DMOS PA BYAS PA, which is your emptiness understanding is more or less just faith in your teacher. And then you start to have your own understandings of emptiness. And then those are called personal as opposed to aspirational.

Instead of trying to do what your teacher's describing, you're having those experiences yourself. You start to have the conformational understanding of emptiness. DMOS PA BYAS PA SEMS And there's four variations on that.

SEMS SKYES TSUL GYI SGO NAS Then there's a nice one that we studied in DCI called the King and the Shepherd and the Ferryman. Ferryman, ferry person? Boat, boat person, boat.

Anyway, there's a famous division of bodhichitta. Into people who eat the meat, people who get there first themselves. Their intention is to get there first themselves so that they can inspire other people.

So they're like, I'm going to lead. Follow me, boys. I'm going first.

Then just do what I do. That's called RGYAL PO LTA BU, the king. The example of the king.

And that's like the old days, the king would ride at the front of the cavalry and be the first person fighting. Nowadays, it's reversed. The politicians are laying back and sending the young men out to die.

And it used to be the king would be up front and take the brunt of the battle. So that's called king-like bodhichitta. I'll get there first.

And then you guys follow me. Then there's the shepherd. What's that?

Yeah, they're behind the flock. And they're like, go guys, go. You guys go ahead.

I'll meet you. Hey, you'll get Buddha. You'll get Buddha-sized.

You'll get Buddha-sized. I'll see you afterwards. I'll hang out here in samsara until you guys cross the finish line.

And I'll follow you later. I'll be last one. I'll make sure everybody gets there first.

Then I'll come. Then there's the boatman. What's that?

They go together. Let's all go together. We'll all become Buddhists at the same time.

Because in India, there's lack of bridges in the old days. And you would get in a little boat and the person would paddle you over and you reach the other shore at the same time, in the same little boat, okay? There's a philosophical problem here, $1,000 question.

Nope. Should you run the second tube instead of the first tube? Wait, wait, slow down.

This is a lot of money and I don't want to... Now, please restate. You took the first shot.

If you're going to alter it, you got to pay him half. Wait, so my question was, my bet was, can anyone tell me there's a philosophical problem here? Well, I got to go one by one or else I'm going to get complaints.

Trust me, I've been there. You had the first shot. No, calm down.

Wait, wait, wait. Do you formally give her? Stanley was number two.

Stanley formally gives you. Go. Say it slowly and clearly.

Okay, I will repeat what you're saying.

[Говорящий 2]
The philosophical problem is, should I let people go first or should I do it first? So, why don't you give me an example? Why is that a problem?

If you let people go first, you're not going to have a concussion. Of course, you want them to use their minds first, but if you're going to be first, you have to pay. It's still a philosophical, it's still a state of action, and you want to, at least on your example, you want to show how to reach that alignment.

[Говорящий 1]
Okay, you're up about $700. I'm going to ask you a question to clarify. It's all or nothing, by the way.

Yeah, so far the proposal is, maybe it would be more loving for me to wait for you guys to get there first, and I'll kind of delay my enlightenment. Possibly that would be a more loving thing to do. So, I'm going to ask you a question.

She's getting excited. You look like those ladies in the TV game shows. My question is this.

Is it more compassionate to stay in samsara until everyone else gets out first?

[Говорящий 2]
Good question, thank you.

[Говорящий 1]
It's an expensive question.

[Говорящий 2]
It is expensive. What I learned, when you stay in samsara, you might stay there forever because you might like it so much, and you might forget about yourself. Of course, the compassion you have, you want to let the people be enlightened first, but in this case you have a chance to stay in samsara forever, and not get enlightenment.

[Говорящий 1]
Keep going.

[Говорящий 2]
So, the question you say, like, is it more compassion? Can you repeat the question so I got the second part?

[Говорящий 1]
No, I got it, I'm on the right track. In this division of bodhichitta, we have a division into three types, the king, the ferryman, and the shepherd. And the king says, I'll go out there first and you guys do it the way I did it.

He gives an example for the others. Second, he says, you know, I will delay my enlightenment, and I will hang out in samsara with you guys so we can interact, and we can kind of cross the finish line together. And then the shepherd says, I'm so compassionate that I'm going to let everybody else cross the finish line first, and I'll come last.

And I'll hang out here in samsara until the last living being has crossed the finish line in front of me. And there's a famous philosophical problem here.

[Говорящий 2]
So, if you don't have a power or capacity to be enlightened first, there's probably, you need to work on something. To work to be enlightened.

[Говорящий 1]
I'll give you a thousand dollars. Yeah, yeah, okay.

[Говорящий 2]
Thank you, Geshe-la.

[Говорящий 1]
That division sounds nice, and it's a false idea. It's a false division. It's never helpful to anyone else for us to stay suffering to help them.

It's a false idea. There's no such thing. You always, bodhichitta means, I'll get there and I'll help you guys.

You don't delay enlightenment for 10 seconds. It wouldn't help anybody else. It couldn't help anybody else.

It's a false idea. It's a noble sentiment. Doesn't exist in the scriptures only as a false example.

And Buddha says later, I was just kidding. There's no such thing. I mean, don't delay for anybody.

It's what's it similar to. Eat the meat. Eat the meat yourself.

Cross the finish line. Then you can really help people. It wouldn't help anybody to continue to be mortal as long as you can.

Yes, Mio. Yeah, so we'd all like to be the king. Bodhman's not so bad in tantra.

You got to think of, I'm not giving you any money for that one. But a thousand bucks for that one. Yeah, we should be there.

We should get there as fast as we can. And then we can really help people. It's not like you disappear from samsara or something like that.

Your experience at samsara ends, but you can help people who are there, who are still suffering. You can help them. Question?

Yeah. Yeah, now that's a question. I had this debate.

I like to brag about it, because the senior non-geshe, in a college, starts the geshe debate of a new candidate, of a new geshe candidate. So Pabongka Rinpoche, number three, was in the class ahead of mine. And he's from my college, which is why it's the best college in the world, Gerong.

And so I was the senior non-geshe in the college, so I started the debate with him. For his geshe degree. And I asked him this question.

And it was... And then finally, about 15 minutes into it, I got the o-la-so. You know o-la-so?

It's not a lasso. O-la-so means the debate master says, let's let someone else debate. He stops the debate at his discretion.

And usually someone's in trouble, and he doesn't want them to get embarrassed. So anyway, we got the o-la-so. And then me and the head of Gyumri Tantric College kept it going on the front porch during the exam.

And we went for two, three hours on this question. Now he's the former head of the Tantric College. But anyway, what is the question?

If you get... If you... Yeah, if you go beyond all suffering yourself, how could you observe other people's suffering?

Because wouldn't that make you sad? For example, wouldn't that be a form of suffering to see other people suffer after you're enlightened? So if you're the king and you have to look back and there's still people suffering, how could you be the king?

Right? You wouldn't have the cease to see suffering. I'll give you a PHUNG GSUM PA.

What is that? I'll give you a third option. And you chew on it.

My teacher used to say, cook it. Given that things are empty, would it be a contradiction for me to see you as a tantric deity and you to see yourself as a suffering deity? And both correct.

Okay, I'll say it again. Given that things are empty, is it a possibility that I see you as a tantric deity, correctly, and you see yourself as still suffering? Go ahead.

[Говорящий 2]
Well, I was thinking, when you're a fully enlightened deity, you can see the past, present, and future all at the same time. So you could look at, see that she's already a Buddha, because she might not have to be a deity. You hear it, but you see it.

So why would you start if you know that she is?

[Говорящий 1]
I would, I mean, in a Geshe debate, I would say it's not quite the same idea because I would be seeing that Ryo's going to be a tantric deity, but I'd still be aware that she was suffering now. So then my paradise would be solid. There'd be a problem with my paradise.

Yes? Take your time.

[Говорящий 2]
Go ahead. Take your time.

[Говорящий 1]
I'm going to repeat what you said, just so people in the audience can hear. So, I mean, is it the case that we're always ferrymen? Is it the case that we always, the day we become enlightened, that suddenly we see everyone around us as enlightened?

And so, in a sense, are we not kings? Are we ferrymen, always? Is every person who achieves enlightenment a ferryman?

Is it that we suddenly recognize that everyone around us is a Buddha? And that's a very Vajrayana approach. That's a very Diamond Way approach.

Very appropriate proposal for Diamond Way. But Diamond Way is secret, so you've got to have initiation, right, Vivian? You've got to have initiation before I can talk about it.

Very much like me. But I'll say, like, something in my eye. Yeah?

It sounds like... The bed's finished, by the way. It's working to the world.

Oh, okay, sorry. I think a lot of people are taking this to mean that there's a standard reality that we all subscribe to, and in fact, our realities are coming from our own seeds. So, if you become a Buddha, then you have Buddha seeds to see the world, and if you don't yet see yourself as a Buddha, if you don't have the seeds to see yourself as a Buddha, then you're going to see people who aren't enlightened.

That's okay. Yep. So, you're saying...

But you're still describing the king, I think. Until you become the king, you might not see... Anyway, yeah, it's all your seeds, what you see.

[Говорящий 2]
Yeah, it's all your seeds, and so you're seeing yourself as the king, or you're seeing...

[Говорящий 1]
You're probably going to see yourself as the ferryman. That's logical. No, and I think tantra is built on that logic.

I mean, it's not a small thing. The idea of tantra is built on that logic. So, it's actually quite a profound, the most profound logic.

Yeah, okay, you cleaned out my pockets. This is expensive to come to Daimyo. All right.

Oh, so we divided it into the three kinds of bodhichitta. We had another division, right? There's one more.

GZHAN YANG SEMS BSKYED GNYER GNYIS SOGS There's also a famous division of 22 kinds of bodhichitta in the Abhisamvaya Alankara, I think. Is it? And we went through it.

I taught it to somebody in Beijing. Yeah, in exchange for a ginseng pizza made from a very expensive old piece of ginseng. That was...

And the proposal was that I would teach it all night. And we gave up around three o'clock. Okay.

All right, so those are different ways to divide it. ZHAG YANG ZHES PA GAL CHES GSUNGS It would be nice if you could learn those distinctions. Sometimes in the Geshe course, we overkill something just to get more familiar with it.

So if you struggle to learn four different ways to divide bodhichitta, you ain't going to forget the basics of bodhichitta. That's the idea. So, and by the way, the 22 are metaphors.

They are like the sun, like the ocean, like the mountain, and they're very beautiful. So we could study those. That'd be a good topic for the VIP class.

Let's do that. Okay. We'll do the 22 forms of bodhichitta for the...

When is the VIP class? Thursday. If you're not a VIP, how do you become a VIP?

Let's send them in. Yeah, let's do that. That'd be nice.

Yeah, okay. We'll do that. What day is that?

Thursday. No lo se. Well, Diamond Mountain volunteers are VIPs by definition.

Yeah, that'd be fun. Let's do that. Okay.

How long is that? Is it an hour? Okay.

All right, I'll make it confusing and then it'll take an hour of Q&A. All right. DE RGYUD DE MED NA SDUG GI DGOS NAS SEMS BSKYED PA SOGS NAS DA NI RGYAL ZAD CHEN PO ZHI BA LHA'I LUS KYI BDAG CHEN YAMS SBYED DGOS NAS LO BYANG BAR BYED PA LA So he says, look, Pabongka Rinpoche in his lecture says, now we finished the seven step cause and effect system.

Right? Start with equalize everybody. Then, you've been my mom.

You were nice to me. I want to pay you back. I want you to have everything you want.

I want you to take all your problems. I'll do it myself. And then the result of that kind of thinking is bodhichitta.

So he says, look, we finished the seven. What's next? Yeah, let's do Shantideva's system, Master Shantideva's system, which is called BDAG CHEN YAMS BYED.

Let's commit ourselves to equal rights and then let's exchange me and others. So it's a mistranslation to call the whole process exchanging self and others. That's a terrible mistranslation.

It's two different steps. One, I will try to learn the concept of equal rights. Secondly, I'll exchange myself and others.

Two famous parts. SEMS RGYAS PA SONG NI BDAG NI, RGYAL ZAD CHEN PO ZHI BA LHA'I LUS PA'I BDAG CHEN YAMS BYED All right, and I got the picture here. Somehow I ended up using this picture twice.

You'll see later. But I see it as a two-step process and they balance each other. What's the two steps?

Number one? Equal rights. Equal rights.

And by the way, just to put it all in a nutshell, equal right to happiness. Equal right to happiness. No one has more right to be happy than another person.

No one has more right to be happy than someone else does. We all have equal right to be happy. And what goes along with that, which I'm kind of jumping ahead, is we all have an equal right to avoid pain.

When you say we all have an equal right to be happy, you're also implying that we all have an equal right not to suffer. Okay, all right. RGYUN NAS MA'I RGYUD ZHUGS BYA PHYIR BDAG GZHAN NYID DU BSGOMS PA'I RGYUR BYA BA MA And then the second part, exchanging myself and others.

And it's not what it sounds like. It's not what it sounds like. It's not putting yourself in someone else's shoes.

It's not that. It's more tragic than that. And we'll get to it.

So, then he says something interesting here. ZHES PA LTAR BYAMS PA KYANG BYANG SEMS SKYES MOD I admit that you could use the seven step process and you would reach bodhichitta. I admit that.

But, KYANG, KYANG, but, what? BLO DE GZHUGS DRAG PA'I PHYIR If you wanted to supercharge your seven steps, I suggest you go on to Shantideva. Like, okay, you can get to a basic bodhichitta using the seven steps.

But if you wanted a super bodhichitta, I suggest you add Master Shantideva's advice. So, somehow he's not saying the seven steps don't get you to bodhichitta, but somehow he's saying, if you're smart, you'll add the Shantideva system and the whole thing will get much more robust and strong. GZHUGS DRAG means super strong.

PHYIR BDAG GZHAN YAMS CAS BSGOMS NI BLO BYANG BA LA Okay, here we go. On to Master Shantideva. Oh, I'm out of time.

We'll have to make it more powerful in the next class. So, do a powerful pee pee. Oh, we'll do it tomorrow.

Nah, make him wait until tomorrow. So, we have a 10 minute break and then we have a Q&A for an hour. We'll pick up with Master Shantideva tomorrow.

Don't worry. I promise to do it tomorrow. Okay.