Discovering Buddhism - Developing Bodhicitta (20 March 2008)

0:17 Any further on reincarnation? Report an error in the passage at 0:17 Highlight the passage at 0:17

0:22 All beings being your mother? Anyone accepting it yet? A little tough, huh? It's okay. We're going to switch gears. There's another method to develop and build a bodhicitta quality of changing self with others. And so we'll focus our attention on those techniques. And Report an error in the passage at 0:22 Highlight the passage at 0:22

0:50 this doesn't depend upon the belief in reincarnation. Report an error in the passage at 0:50 Highlight the passage at 0:50

1:01 How many said that though? Report an error in the passage at 1:01 Highlight the passage at 1:01

1:07 It is important, I think, to kind of, I didn't expect, I should say, I didn't expect everyone to kind of buy into reincarnation last week, except hopefully it made you feel Report an error in the passage at 1:07 Highlight the passage at 1:07

1:25 more seriously about the faith system you do have, and whether it's any more grounded than some of these other proposals. So at least I maybe didn't get you to believe, but maybe question as far as we can go with it. Anyone have any comments, thoughts, reflections? Report an error in the passage at 1:25 Highlight the passage at 1:25

1:56 I Report an error in the passage at 1:56 Highlight the passage at 1:56

2:02 think maybe one of the stumbling blocks to accepting re-informations is about accepting the separation of mind and body. If we can't really accept that they're separate, then we can accept that mind... Report an error in the passage at 2:02 Highlight the passage at 2:02

2:34 Well, even if we don't... Do we need to prove that they're separate? Well, if body started with... Report an error in the passage at 2:34 Highlight the passage at 2:34

2:45 Sperm and egg. Yeah. And mind existed before that, then... Report an error in the passage at 2:45 Highlight the passage at 2:45

2:59 The mind not being its own entity. But can you tell me when they're ever together? Mind and body. Yeah. Report an error in the passage at 2:59 Highlight the passage at 2:59

3:13 And that's why it's much for me to sort of distinguish between them. In your mind or in reality they're always together? Well, the neurons firing and telling your body what to do. There's sort of a spectrum between volition and action. I can buy that, but at the same time, if we really dissect what you mean by body, from moment to moment it's not even together. Report an error in the passage at 3:13 Highlight the passage at 3:13

3:39 It's not together, is it? There's no difference in the continuity of body than there is in the continuity of mind. Right? Is that okay? We kind of think of this solid lump that we have as body, but we don't see that it's changing from moment to moment. We certainly are not the person we were ten years ago in terms of the body, but we're not even the person with the same body that came in the door. Report an error in the passage at 3:39 Highlight the passage at 3:39

4:12 But that's a little bit harder to discriminate because it's a lot more subtle. So the continuity of mind is not so much different than continuity of body. It's partly really just our identification of them as being together, our concepts, shall we say. And it is the base upon which we label my, you know, me, I. And there's no one. Report an error in the passage at 4:12 Highlight the passage at 4:12

4:47 There's no... There's no, we're not questioning that label, but we have to see that it doesn't quite exist a way. Because this body is not the same body that was here last week. It's impossible. You have billions upon billions of cells moving around, replicating. Just dying and disintegrating from moment to moment. So it's literally impossible to find something that you can call your body that's anything solid to attach to. Report an error in the passage at 4:47 Highlight the passage at 4:47

5:40 You have a feeling of the continuity of your body, that's for sure. But it's no different with the mind. It's just one moment after the other. Is it difficult? Yes? What makes it difficult? Report an error in the passage at 5:40 Highlight the passage at 5:40

6:00 Is it difficult to comprehend or is it difficult to... Report an error in the passage at 6:00 Highlight the passage at 6:00

6:06 I mean, it is difficult because it's not the way we kind of see the world, but when you sit down and break it down, it is that way, isn't it? Report an error in the passage at 6:06 Highlight the passage at 6:06

6:20 I mean, think of what you had for breakfast this morning. Really, I'm serious, because that's like, that's, you know, going through your body, that becomes your body, that becomes, you know, and then moves on through some of it, but some of it gets absorbed into your body and becomes part of your body. Report an error in the passage at 6:20 Highlight the passage at 6:20

6:39 And then you identify. But you've got this big lump, you've kind of identified body, but we're not being very discriminating in terms of that lump. Report an error in the passage at 6:39 Highlight the passage at 6:39

6:53 You know, usually, for example, when we see a Report an error in the passage at 6:53 Highlight the passage at 6:53

6:59 person, you know, close your eyes and think of your Report an error in the passage at 6:59 Highlight the passage at 6:59

7:07 mother, for example. You have what you call a mental image of your mother that you have made up. It's a mental image. It's usually based on your face. It's usually, you know, if you just thought of the hand of your mother, you might recognize your mother from the hand, but if you wouldn't really, you know, it's kind of the face that becomes the mental image in general, on the basis of that mental image, like that body person. Report an error in the passage at 7:07 Highlight the passage at 7:07

7:43 Does that make sense a little bit? I mean, I'm just, you know, I'm getting a question a little bit more of these kind of hard-held beliefs, and that's what Buddhism is doing. Report an error in the passage at 7:43 Highlight the passage at 7:43

7:55 It's really because the Buddha said it does not. It doesn't exist the way it appears to exist. In some ways it's so simple, but if you have it, it's so hard. Report an error in the passage at 7:55 Highlight the passage at 7:55

8:10 So simple. The habit to cling to something as being solid, self-existent is so strong. So very, very strong. And that includes his body. Report an error in the passage at 8:10 Highlight the passage at 8:10

8:28 I mean, look at how much importance we give this body. The clothes we wear, the makeup, the food we feed it, the yoga, the gym. Report an error in the passage at 8:28 Highlight the passage at 8:28

8:42 You know, we spend our whole life taking care of this body. As if it's a Sabbath, kind of Sabbath system. But it's nothing more than a bunch of changing bits and pieces from moment to moment. Report an error in the passage at 8:42 Highlight the passage at 8:42

9:02 It's not really any different than mine. Mine's not really any different than mine. in this way, in this costume, this change. Report an error in the passage at 9:02 Highlight the passage at 9:02

9:22 It Report an error in the passage at 9:22 Highlight the passage at 9:22

9:31 is said that his teachings on exchanging sap with others were originally taught to the Buddha by Manjushri, Buddha wisdom. And then they came down through Nargajuna, through an unbroken lineage, to Lama Tishu who brought the teachings to Tibet. And then he had... He received it from his guru, Sarah Limpa, who is from Indonesia. These things aren't so important, except that it is important to have this lineage, but it's not so important to retain these details. Report an error in the passage at 9:31 Highlight the passage at 9:31

10:06 However, there were a couple of... He had one student called Jom Thampa, who had another student called Kishi Chikawa, who wrote another text called Eight Verses of Five Transformation. Report an error in the passage at 10:06 Highlight the passage at 10:06

10:27 On the basis of another class, actually. Anyway, Report an error in the passage at 10:27 Highlight the passage at 10:27

10:37 at first these teachings were not taught really publicly, exchanging self-violence. They were rather private, and it was through Chikawa and his work that they became actually taught more publicly. Report an error in the passage at 10:37 Highlight the passage at 10:37

10:55 Oh, Geshe Potawa, sorry, not Chikawa, Geshe Potawa. And we had another student who was Geshe Langnyi Tangvi, who wrote that A-verse-to-Montellation. Report an error in the passage at 10:55 Highlight the passage at 10:55

11:08 There was also, part of this came to another school thought, seven point mind training, another important text that studies seven point mind training. Report an error in the passage at 11:08 Highlight the passage at 11:08

11:20 So, anyway, the five main points of Report an error in the passage at 11:20 Highlight the passage at 11:20

11:29 exchanging self and violence. First is equalizing oneself and others. Report an error in the passage at 11:29 Highlight the passage at 11:29

11:41 Number two, disadvantages of cherishing the self. Report an error in the passage at 11:41 Highlight the passage at 11:41

11:51 Eight, the advantages of cherishing others. Report an error in the passage at 11:51 Highlight the passage at 11:51

11:59 the actual exchange of self for others. Report an error in the passage at 11:59 Highlight the passage at 11:59

12:17 these are the main points to remember. Report an error in the passage at 12:17 Highlight the passage at 12:17

12:25 Equalizing self with others, disadvantages of cherishing oneself, or self-cherishing, advantages of cherishing others. Report an error in the passage at 12:25 Highlight the passage at 12:25

12:37 changing stuff with Report an error in the passage at 12:37 Highlight the passage at 12:37

12:45 So, when we call it exchanging self with others, what do we mean by that? Report an error in the passage at 12:45 Highlight the passage at 12:45

12:54 Well, I'll tell you what it doesn't mean. It doesn't mean that I exchange myself for you, put myself in your position and you take my position. That's not what we mean by exchanging self for others. What we mean by exchanging self for others in this context is that we exchange the attitude that I am at the center of my universe. Report an error in the passage at 12:54 Highlight the passage at 12:54

13:21 I am the most important one. With the attitude that others are the center of the universe and others are more important. It's the exchanging of this attitude. That's what we mean with exchanging self and others. Report an error in the passage at 13:21 Highlight the passage at 13:21

13:39 It's not just, you know, I'm going to take your place and you're going to take my place. It's actually the attitude that we have, that my happiness is so critical. Report an error in the passage at 13:39 Highlight the passage at 13:39

14:06 So far? Okay? Okay. There is no difference between ourselves and others. None of us wishes even the slightest of suffering, nor is ever content with the happiness we have. Realizing this, we seek your blessings that we may enhance the bliss and joy of others. Report an error in the passage at 14:06 Highlight the passage at 14:06

14:28 We've already kind of touched upon this a couple already in our discussions, but Report an error in the passage at 14:28 Highlight the passage at 14:28

14:37 there's not one difference between ourselves and others. We all want to be happy. It's a verse from Kurokutu. Report an error in the passage at 14:37 Highlight the passage at 14:37

14:48 No one wants to suffer. Report an error in the passage at 14:48 Highlight the passage at 14:48

15:01 Just as I don't want to suffer, Report an error in the passage at 15:01 Highlight the passage at 15:01

15:06 neither do you. Just like I want to be happy, so do you. And there's not anyone who's different from that love. Report an error in the passage at 15:06 Highlight the passage at 15:06

15:18 Granted, it is true that people chase different things for their happiness. But Report an error in the passage at 15:18 Highlight the passage at 15:18

15:31 what they're seeking is happiness. Report an error in the passage at 15:31 Highlight the passage at 15:31

15:36 We have to distinguish a little bit with that. Because so much of where we get caught up in some of this stuff is by judging. Report an error in the passage at 15:36 Highlight the passage at 15:36

15:45 You know, what someone else is doing. And we forget about the fact that they are just trying to be happy. Beneath it. Beneath it. Beneath their control issues. Beneath their attachment. Their neurosis. Their anxiety. Their stress. Their anger. Their hatred. It's this desire to be happy. Report an error in the passage at 15:45 Highlight the passage at 15:45

16:14 It's behind it all. Report an error in the passage at 16:14 Highlight the passage at 16:14

16:19 Hatred's probably, you know... The fear, you know, the hatreds, generally wanting to be loved. You Report an error in the passage at 16:19 Highlight the passage at 16:19

16:42 have to really kind of reflect on this one. It's the real place here. Everyone wants to be happy. Report an error in the passage at 16:42 Highlight the passage at 16:42

16:56 Our Report an error in the passage at 16:56 Highlight the passage at 16:56

17:00 parents, our neighbors, our friends. People walking down the street. People in the hospital. People in the White House. People on Wall Street. People in the White House. Report an error in the passage at 17:00 Highlight the passage at 17:00

17:19 They might have different attitudes to be sure who Report an error in the passage at 17:19 Highlight the passage at 17:19

17:27 wants to be happy. We Report an error in the passage at 17:27 Highlight the passage at 17:27

17:47 really have to identify in our mind how we make ourselves the center of the universe. My happiness is so important. Report an error in the passage at 17:47 Highlight the passage at 17:47

18:01 Why is that? Can anyone come up with a valid reason why my happiness is more important than yours? Or your own is more important than mine? Anyone, God, want to take that one out? Report an error in the passage at 18:01 Highlight the passage at 18:01

18:20 Yeah, it is hard, isn't it? Then why do we do it? Report an error in the passage at 18:20 Highlight the passage at 18:20

18:39 when you were really flat on the moon There's no reason why my happiness is any more important than yours. Report an error in the passage at 18:39 Highlight the passage at 18:39

18:49 Can anyone come up with anything? Yeah? Report an error in the passage at 18:49 Highlight the passage at 18:49

19:09 That's reinforcing it, yeah. Report an error in the passage at 19:09 Highlight the passage at 19:09

19:17 That Report an error in the passage at 19:17 Highlight the passage at 19:17

19:21 identity. That's what the girl was kind of saying, it's a cause of all the problems. Report an error in the passage at 19:21 Highlight the passage at 19:21

19:28 Grasping at that to be truly resistant. Grasping at it. I mean, it's interesting, you know, I mean, think about that identity and all the work we put into it all through our lives. Report an error in the passage at 19:28 Highlight the passage at 19:28

19:49 I'm a mother, father, son, daughter, teacher, student. I went to this school. I have this job. I earn this amount of money. I have these clothes in my closet. I have this apartment overlooking this street. Report an error in the passage at 19:49 Highlight the passage at 19:49

20:11 I have these friends. Report an error in the passage at 20:11 Highlight the passage at 20:11

20:15 In this wonderful city called San Francisco, right? Bay Area, whatever. How much of that is our identity, language, so much of it. Report an error in the passage at 20:15 Highlight the passage at 20:15

20:54 Yeah, it is. I mean, in some ways though, it's kind of also, it's also kind of fun. Because then it gives you a lot of creativity to reassemble. Report an error in the passage at 20:54 Highlight the passage at 20:54

21:14 don't know if I know it, but... Regardless of whether we want to disassemble the right constructions, eventually we're going to have to, Report an error in the passage at 21:14 Highlight the passage at 21:14

21:28 because so much of our identity is tied into this body and this life, that when you get down to those last few breaths, it Report an error in the passage at 21:28 Highlight the passage at 21:28

21:44 all starts to dissolve away, doesn't it? And then what are you left with? What are you left with? Report an error in the passage at 21:44 Highlight the passage at 21:44

21:54 You're left with a strong sense of clinging to an identity, which is the main focus for why you take a rebirth. Because you just don't know what to do without an identity. So you grasp at the first thing that comes along. Report an error in the passage at 21:54 Highlight the passage at 21:54

22:13 It's okay though. Report an error in the passage at 22:13 Highlight the passage at 22:13

22:23 think there's so much fear. know, if I, if you take something from me, I need to protect my, you know, I need to protect my happiness. whatever, fear, and I think in our culture, we're... There is so much fear, you know. The media is constantly telling us, you know, you want to look at what you should have as cars. And I think that just preys on that fear of losing what I have or, you know, not getting what I have. Report an error in the passage at 22:23 Highlight the passage at 22:23

22:56 Or identifying those things as being a cause of your happiness. Right. And if you don't have those things, it's a cause of your unhappiness. So you're never quite... Report an error in the passage at 22:56 Highlight the passage at 22:56

23:11 you're never quite happy. There's always a feeling of dissatisfaction that's kind of it. I wouldn't say it's human nature. It's not abnormal. No, no, no, no, it's not abnormal. Report an error in the passage at 23:11 Highlight the passage at 23:11

23:42 I mean, we all have it. I know I have it. Those habits, I mean, to identify, are really strong. But I think you can start to kind of, I think, you know, realistically, at least from my own experience, what we can do is start to take it apart and look at it differently. Report an error in the passage at 23:42 Highlight the passage at 23:42

24:18 I don't think we're going to get to, and maybe it depends on different individuals' karma, of course, but it's Report an error in the passage at 24:18 Highlight the passage at 24:18

24:29 not as if we're going to become this selfless person overnight, or develop bodhicitta overnight. It's a long process. But if you start to become aware or reflect upon probably some of these teachings in the way it's presented, It challenges you to really consider how you see the world and how you relate to the world. And it also kind of became, I will tell you, it gives you a little, in general, if you put this stuff in practice, it gives you more space in your life, for sure. Report an error in the passage at 24:29 Highlight the passage at 24:29

25:19 Because you don't Report an error in the passage at 25:19 Highlight the passage at 25:19

25:28 have to hang on to that tightness about feeling bad about this person doing this to you because it was all about your happiness and Report an error in the passage at 25:28 Highlight the passage at 25:28

25:40 you getting good. picture that you can let go of the space around us. you, you know, it can shift. If you realize that everyone wants to be happy, right, everyone's trying to be happy, then sometimes when you're in a situation and you remember this, I mean, I'm talking about like reflecting upon your own experience, you're in a situation where Report an error in the passage at 25:40 Highlight the passage at 25:40

26:13 somebody's, you know, They're nasty or mean or selfish or whatever, but, you know, if you're really practicing this stuff, it's like, okay, they want to be happy. For them, that's going to make them happy at this particular time. So, what's the big deal of letting them have their little bit of happiness for that particular moment? Report an error in the passage at 26:13 Highlight the passage at 26:13

26:35 Yeah, and also what works for me is not seeing harm in them, going about to be happy their way, that it really affects me. Yeah. There's no harm being done if you look at it like... Yeah, I mean, that's where the benefit is also going to come from your mind. It's not going to, you know... And then to the person too. You're not going to harm them with your own angry mind or your own reaction to their selfishness. Report an error in the passage at 26:35 Highlight the passage at 26:35

27:07 And you're also going to win because you're not actually going to get affected by their selfishness. You're going to have a little bit of space there. Report an error in the passage at 27:07 Highlight the passage at 27:07

27:30 You Report an error in the passage at 27:30 Highlight the passage at 27:30

27:39 know, Report an error in the passage at 27:39 Highlight the passage at 27:39

27:54 I kind of think it's like, okay, my own situation is in the idealism people. Their role of responsibility and their relationship issues about power, control. And these people are, you know, I mean, their motivation is to be happy, their motivation is to serve in some ways, but from their point of view, this is what they're doing is right. Report an error in the passage at 27:54 Highlight the passage at 27:54

28:21 And from my point of view, of course, it's like, it just doesn't work, but I have to work with them. Report an error in the passage at 28:21 Highlight the passage at 28:21

28:32 You know, I have my view. And sometimes I just have to let go of my view in that particular moment. It doesn't mean that I can't move forward slowly and surely, but in that moment, rather than getting my mind off into other shapes. Report an error in the passage at 28:32 Highlight the passage at 28:32

28:53 Do you think that's Report an error in the passage at 28:53 Highlight the passage at 28:53

28:58 why I mean sometimes when I'm so attached to, like, I'm right and we're wrong, but just that letting go kind of in a certain way, I think, you know, like when you're trying to be right, I feel like there's some sort of energetic, that kind of gets enmeshed in to the end. Of course. And so it's sort of like if I can back off and let go, then I feel like then there can be that space. Report an error in the passage at 28:58 Highlight the passage at 28:58

29:26 It goes both ways. You can see in difficult situations sometimes if somebody is really able to take their teaching and put them into practice, you will see results. Report an error in the passage at 29:26 Highlight the passage at 29:26

29:46 You can be in a very difficult situation and you can be as calm as ever. And you will see that the people around you don't calm down. Report an error in the passage at 29:46 Highlight the passage at 29:46

30:01 It all depends, you know, but if you get agitated and you just kind of reflect that back, based on what you're going on in Lama, then of course, that's a different energy out there and that's going to have a different effect. Report an error in the passage at 30:01 Highlight the passage at 30:01

30:22 talked a little bit about... It's just brought to my mind what's going on in Tibet right now. I get so angry when I think about the Chinese government. I see the Dalai Lama and he's staying very calm and I Report an error in the passage at 30:22 Highlight the passage at 30:22

30:43 give myself to him in any way. But I get so angry at the Chinese government. Who are you getting angry at? The Chinese government. Well, the people who are saying the Dalai Lama has been scheming to... And also denying that they've been shooting people. So the Prime Minister is coming out. Report an error in the passage at 30:43 Highlight the passage at 30:43

31:14 Yeah, I think it's interesting. Okay, this is probably a good way of bringing the self-cherishing into the conversation here. Report an error in the passage at 31:14 Highlight the passage at 31:14

31:26 It's certainly clear to me, people Report an error in the passage at 31:26 Highlight the passage at 31:26

31:36 will do all sorts of things. In this world, in order to secure their happiness. And what they don't realize is that their actions do have results. And in fact, they don't always secure happiness. They aim basically to take more suffering. Because in this situation, of course, it's really kind of unbelievable because I think sometimes people start to believe. Report an error in the passage at 31:36 Highlight the passage at 31:36

32:10 I mean, from the Chinese point of view, some of them. They actually believe that they're doing Tibetans a favor. They actually believe that they're doing bringing all kinds of benefits to the Chinese people. And I would dare to say that there's some people in the White House who feel the same way, both in America and in Iraq. Report an error in the passage at 32:10 Highlight the passage at 32:10

32:36 You know, it's just our view and the way we hang on to our views. What makes me a little, I mean, it's to bad, rather than angry, I think one of the things that, Report an error in the passage at 32:36 Highlight the passage at 32:36

32:57 you know, it's, I think to look also is what is the expectation? I mean, the one thing that's kind of, I always find is that there's, you know, I always need a sense of hope, Report an error in the passage at 32:57 Highlight the passage at 32:57

33:13 a sense of hope, because that hope takes me a long ways in going forward, day by day, with the work I do and things like that. Report an error in the passage at 33:13 Highlight the passage at 33:13

33:26 So you kind of do have this hope that the world would be different, that the Chinese government wouldn't be repressive, that these people would have autonomy or something, at least be freed in a way that, maybe similar to the way we kind of perceive ourselves to be free. Report an error in the passage at 33:26 Highlight the passage at 33:26

33:52 Relatively, we have quite a bit of freedom. But you also do know that we're also quite... how it's to be. Report an error in the passage at 33:52 Highlight the passage at 33:52

33:58 Also, in a much more subtle way, also not so much more free, Report an error in the passage at 33:58 Highlight the passage at 33:58

34:08 you know, the media is owned by a handful of less than a dozen right now in America. To think of all the ways we're told to dress and eat and smoke and do this and that, you know, I mean, it's cultural conditioning. But I don't worry about getting tortured. No, I know you don't worry about getting tortured, but I'm just saying in some ways, okay. Now... Report an error in the passage at 34:08 Highlight the passage at 34:08

34:31 Yes, we do have an ideal way of expecting people to be here. And that comes from our point of view. A moral way. A moral way. But that comes from our conditioning of our view and conditioning of our culture, too. And maybe it's not the same thing. The other thing is, really, quite honestly, is that I don't think they're particularly happy. Report an error in the passage at 34:31 Highlight the passage at 34:31

34:51 But, you know, when we see power, I Report an error in the passage at 34:51 Highlight the passage at 34:51

34:59 think people think if they can control the external environment... It will give them happiness. And that's what they're trying to do. They're trying to control this external environment. Put everything into a certain place and way of being, and then they will be happy. And that's what the Chinese people are doing. They have a certain view that if it's this way, they will be happy. Report an error in the passage at 34:59 Highlight the passage at 34:59

35:27 But they're not going to be happy. And you know what's ironic to me? It's a communist country. Well, that's just a label. I wouldn't necessarily... Can you even call it... I don't think China can even label itself communist, can it? I mean, not with the way their business economy... What? What? Report an error in the passage at 35:27 Highlight the passage at 35:27

36:03 Yeah, I was going to say there's a lot of income disparity. I mean, one thing that I... In China, but it's still controlled. Yeah, it's still controlled. Report an error in the passage at 36:03 Highlight the passage at 36:03

36:13 But that may be more cultural than communism. You think? Yeah. You don't think that China's a socialist? I'm not saying it's not socialist, but I wouldn't. I really, the branding of communist is... I mean, they're still calling him Mao. They still have it. Yeah. I don't even know if I'd call Mao a communist. Report an error in the passage at 36:13 Highlight the passage at 36:13

36:36 It just depends on how you really apply these principles. And I don't think we need to get into that as much. I'm just saying, but that's their mindset. I don't know if it's necessarily a culture, but it's their mindset to control, like you said, the outside environment. Well, one thing I find that helps me understand, having been in Tibet last year, there were two things. Report an error in the passage at 36:36 Highlight the passage at 36:36

37:00 One of them, it's definitely an occupied country. And anyone who even visits for that country as a tourist can automatically see this. It's so self-evident that it's an occupied country. Report an error in the passage at 37:00 Highlight the passage at 37:00

37:15 And so it kind of baffles me that the Chinese can't see it themselves, that they're there as occupiers. But they can't. They aren't. They think that they're their manifest destiny, similar to which, you know, I mean, we've done the same thing in many places around the world and even in this own country, with the Indians. Report an error in the passage at 37:15 Highlight the passage at 37:15

37:39 So, okay. The other thing that really kind of, I think I've got a really strong example of that here in my visit to Tibet, was this cultural thing of saving face. Report an error in the passage at 37:39 Highlight the passage at 37:39

37:55 And I think that's one thing of... No, Chinese. General, I think, Asian cultures have a very strong emphasis on saving faith. That is a very, very different aspect to the way with which we operate in a more Judeo-Christian culture where we have certain values around lying and dialogue and things like this where... Report an error in the passage at 37:55 Highlight the passage at 37:55

38:25 Saving face doesn't have the same profile as us in their culture. So we're much more easy to accept made mistakes and things like that. I mean this is the thing that's been holding, I think that it's really holding the Chinese from ever making any progress on Tibet because they will never admit that there was a mistake to begin with in some of the ways in which things are held. Report an error in the passage at 38:25 Highlight the passage at 38:25

38:56 If they did that, as much as just saying that, then we can come to the table and we can talk about what is the solution. But it's not the way they operate. Report an error in the passage at 38:56 Highlight the passage at 38:56

39:06 So, I think the one, you know, we don't have to go too much, but I think the one thing is to look in our minds and look at how we feel and see if it's something, anger is not going to help our minds. Report an error in the passage at 39:06 Highlight the passage at 39:06

39:19 Now, it doesn't mean you can't be out there protesting. And things like that. But you really have to look at that anger in your own mind. Where is that coming from? And if you are angry, if your own mind is angry, if that's what you're projecting out there on everyone else, how do you, how can you actually, unbelievably, feel that you are more entitled to your view of what's right than the next person is? Report an error in the passage at 39:19 Highlight the passage at 39:19

39:52 And this goes to equalizing self with others. We are so caught up on the fact that our view is right, and this is where we get into the most trouble. And this is what gets us angry, because our view is right. We're absolutely certain that our view is right. Aren't we? Yeah. Aren't we? I'm not saying, you know, I'm just saying, it's like, look at the reality of that. Everyone feels the same way. Everyone feels the same way. Report an error in the passage at 39:52 Highlight the passage at 39:52

40:24 They're just entitled to their view and they are right. Absolutely right in their view. They Report an error in the passage at 40:24 Highlight the passage at 40:24

40:33 want to be happy. They have their ways of seeing things and that's the way they are happy. And they have every right to be happy just like me. I'm not saying they're all right in what they're pursuing. We definitely have the law of cause and effect. We definitely have even certain ethical standards by which we have to... Report an error in the passage at 40:33 Highlight the passage at 40:33

40:58 To live in together as a society, as social beings, you know, there's got to be some kind of ethics at that level. But we really got to look at our own anger in these situations. I was thinking yesterday when I saw on the news, and I wasn't down there protesting yesterday with the five year anniversary of the Gulf War, but it reminded me, because five years ago, I was down in the streets of San Francisco, Report an error in the passage at 40:58 Highlight the passage at 40:58

41:32 Protesting as the war began and I remember that experience and it kind of comes up here right now because particularly as a Buddhist monk, Report an error in the passage at 41:32 Highlight the passage at 41:32

41:44 I have to remember every morning before I went out to join those protests of what I was representing and to be very, very clear that I was completely in control of my own anger, my own emotions, in... A situation that can be very volatile, extremely volatile, when you bring a lot of people together, the energy can shift. And this is probably what happened in Tibet as well. Report an error in the passage at 41:44 Highlight the passage at 41:44

42:14 At some level it might have started out peaceful, but sometimes things get pent up and then there's the next person next to you and you feel kind of invigorated by their coming together and feeling the same way that you do. Before you know it, you're a lot stronger when there are three or four people who feel the same way than if you're just your own. So things get stuck moving that way. Report an error in the passage at 42:14 Highlight the passage at 42:14

42:40 So it was very, very clear to me in participating in the marches and stuff that I had to be really, really careful about what was going on in my own mind. It was very interesting. I actually felt in some ways I handled it pretty well. know. Report an error in the passage at 42:40 Highlight the passage at 42:40

42:58 As I didn't get angry in practice, I was able to actually practice exchanging self with others. Because there as I was, no further than you are from me right now, in front of the policemen who were there to, you know, kind of restrict the movements. And I was remembering that he had a family, he had children. Report an error in the passage at 42:58 Highlight the passage at 42:58

43:24 He maybe did not want to be in a war. He had a job to do and he was doing his job and this was it. And maybe he didn't believe in it. Maybe he did. Maybe he thought he was right and this was right or whatever. But it didn't matter. Here was another human being in front of him. To take it to that level of another human being and to remember that everyone wants to be happy. Report an error in the passage at 43:24 Highlight the passage at 43:24

43:48 No one wants to suffer. And there's no reason... That my happiness is more important than theirs. It's really, really valuable, this stuff. Report an error in the passage at 43:48 Highlight the passage at 43:48

44:03 Yeah, it takes a lot. I mean, this is like, you just have to keep going over and over and over and over again, every day. Just reminding yourself over and over and over again. Report an error in the passage at 44:03 Highlight the passage at 44:03

44:19 And bring it into your own situations. Report an error in the passage at 44:19 Highlight the passage at 44:19

44:32 If you are in a situation, for example, Report an error in the passage at 44:32 Highlight the passage at 44:32

44:39 where you can do something about their happiness. Then by all means do it. Report an error in the passage at 44:39 Highlight the passage at 44:39

44:49 But you know Report an error in the passage at 44:49 Highlight the passage at 44:49

44:59 that they want to be happy, don't you? Report an error in the passage at 44:59 Highlight the passage at 44:59

45:06 No, but we remember we also said we don't take the place where it's changing the attitude where my happiness is more important than their happiness. And we're replacing that with the attitude that their happiness is more important than ours. again, when you I think Report an error in the passage at 45:06 Highlight the passage at 45:06

45:06 know how we want to reach that. Report an error in the passage at 45:06 Highlight the passage at 45:06

45:23 And we may not be able to make everyone happy, for sure. Believe me, it's a tough job. Report an error in the passage at 45:23 Highlight the passage at 45:23

45:32 What is happiness? It's the thing that keeps us going from moment to moment, isn't it? Do Report an error in the passage at 45:32 Highlight the passage at 45:32

45:49 you understand what I mean by that? It's very subtle, yeah. It's the thing that says, I want to start with a child. I want to go for a walk. I want to do this. I want to do that. Report an error in the passage at 45:49 Highlight the passage at 45:49

46:07 I think it's this kind of thinking that it's, you know, that's the pursuit of happiness. It's not really happiness, I'm sure. Report an error in the passage at 46:07 Highlight the passage at 46:07

46:24 Yeah, yeah, yeah. I mean, that's the point. Actually, just to think that the Starbucks Chars can make me happy. If that were true, then, after three or four Starbucks Chars, I'd be happier than I was after one. Report an error in the passage at 46:24 Highlight the passage at 46:24

46:40 It's not really true, is it? shining moment for a beautiful happiness. Report an error in the passage at 46:40 Highlight the passage at 46:40

46:42 But it is, it's that subtle, I think it's maybe more that everyone has that subtle pursuit of happiness. Everyone's looking for happiness. I mean, there is a place, I think, and I think if we can reach it sometimes a little bit, and I touch upon it in our meditation, where you can, I think the spaciousness, Report an error in the passage at 46:42 Highlight the passage at 46:42

47:12 there are some very blissful experiences that they talk about with some of these. And I just can imagine, I mean, it's hard to imagine what a mind of a Buddha must be like, but if Report an error in the passage at 47:12 Highlight the passage at 47:12

47:29 you want to ask something. It seems like it is more of some excitement, happiness, more of a feeling of stepping into the theme and calling it happiness, but I don't think it's for somebody else to be a Buddha. Do you see what I'm trying to accomplish? Yeah, your thing, well, but that's what I'm saying, it's like for somebody else. Report an error in the passage at 47:29 Highlight the passage at 47:29

48:00 For some people, torture, torturing and seeing someone else suffer is happiness. I know, it's really shocking to believe. Report an error in the passage at 48:00 Highlight the passage at 48:00

48:17 It's really tricky to define what will make somebody happy. But we know where mostly our pleasures come from. The main pleasures that we seek are usually related to sex and food, dog mental states. Report an error in the passage at 48:17 Highlight the passage at 48:17

48:42 But there's physical sensations, you know, touching, feeling, heat, warmth, cold, coolness. And they are changing. There is no actual fixed, I think, but it is this kind of, it's more we're talking about this idea that from moment to moment everything is behind everything we do makes Report an error in the passage at 48:42 Highlight the passage at 48:42

49:12 this desire to be happy. Report an error in the passage at 49:12 Highlight the passage at 49:12

49:16 If I started yelling at you or making you feel really uncomfortable, Report an error in the passage at 49:16 Highlight the passage at 49:16

49:24 you would try to get out of that situation. That would be you. Report an error in the passage at 49:24 Highlight the passage at 49:24

49:30 Maybe Report an error in the passage at 49:30 Highlight the passage at 49:30

49:41 the Report an error in the passage at 49:41 Highlight the passage at 49:41

49:56 way it would look, well, it's the freedom from suffering. And I guess maybe, I mean, it's oversimplifying here because it's like going back to this first class where you either like, you dislike, or you don't care. Report an error in the passage at 49:56 Highlight the passage at 49:56

50:16 I think you can almost judge everything, and to different degrees, of course. You can almost both external phenomena as well as feelings, emotions. It's Report an error in the passage at 50:16 Highlight the passage at 50:16

50:48 time for a break. Report an error in the passage at 50:48 Highlight the passage at 50:48

50:53 Can I have ten minutes? Chan, I need to see you. And Marianne, do you have something coming? Thank you. Report an error in the passage at 50:53 Highlight the passage at 50:53

51:11 bring it to the left. Okay. That was coming out. It's nibbling. No, no, it's going to take the box. It's okay. When are you leaving? Yes and no. I haven't really thought about it so much. Report an error in the passage at 51:11 Highlight the passage at 51:11

51:34 And then what are you doing in India? much. Thank you. Thank you. Thank you. Report an error in the passage at 51:34 Highlight the passage at 51:34

51:42 Yep. They'll be teaching. Up in Jordan Salon? No, actually, I've done it. Report an error in the passage at 51:42 Highlight the passage at 51:42

51:53 I'm especially invited. I don't know how old that I was. Oh, that's amazing. The fact that it's happening, it's a little bit, because a lot of At least comfortable with what we're discussing here in terms of wishing the others to be happy. Report an error in the passage at 51:53 Highlight the passage at 51:53

52:14 My happiness. There is no difference than their happiness in terms of, not exactly in terms of what makes me happy, but in the desire to be happy. Report an error in the passage at 52:14 Highlight the passage at 52:14

52:28 Is that clear? Is that acceptable? Certainly it's not in the same, you know, because quite honestly we ourselves, what makes us happy is changing from moment to moment. What made me happy... Three hours ago versus what had made me happy now is going to be even different. Before spewing my mouth about complaining about all my problems, sometimes that makes me happy. Report an error in the passage at 52:28 Highlight the passage at 52:28

52:54 Then a couple hours later I realized that I didn't need to do that. So it changes within the perspective of that, but it also changes around the room here. We're all unique individuals, all coming from different places, all having different backgrounds and experiences. So of course... You know, there's certain things that we share, maybe food, things like that, that might be similar in terms of what makes us happy. Report an error in the passage at 52:54 Highlight the passage at 52:54

53:24 How many people like chocolate, for example? Okay. But there might be other things that are completely unique to us ourselves that we wouldn't share with anybody else in this room in terms of what we might, in our pursuit of happiness. But there are general themes to things, yes, I mean, we don't want to be too hot, we don't want to be too cold, we don't like physical pain, no one likes physical pain, but even there, there's different thresholds for that, and there's certain times when that, there's certain ways in which pain can emit, you know, when people are subject to pain, endorphins can kick in and bring incredible bliss, you know. Report an error in the passage at 53:24 Highlight the passage at 53:24

54:13 But it's this wish to be free of suffering, not to have pain and suffering, and this wish to be happy. And we're always looking for something to be happy. Usually we're looking at it on the outside, something from the outside. And that's what Buddhism would tell us, that's the problem. Report an error in the passage at 54:13 Highlight the passage at 54:13

54:34 But what we're really focusing on here, in this exchanging stuff for others, is that just... That my pursuit of happiness is no more different than your pursuit of happiness or their pursuit of happiness. No different. And my not wanting to suffer is no different than your not wanting to suffer. Not one difference. Report an error in the passage at 54:34 Highlight the passage at 54:34

55:07 No one wants to suffer. Report an error in the passage at 55:07 Highlight the passage at 55:07

55:13 And I think, you know, it's just very, very natural. His Holiness talks about this all the time, just over and over again. Report an error in the passage at 55:13 Highlight the passage at 55:13

55:23 And there's not one reason you can't come up with a reason why my happiness is more important than yours or the next person. There's no reason. It Report an error in the passage at 55:23 Highlight the passage at 55:23

55:39 sounds like part of this is removing judgment from someone else's happiness. As you said, our torturers could be happy when they're torturing. So I guess the Buddhist thing is to kind of let go of my judgment. Or wanting to change them. Well, it doesn't, it's kind of getting you to step back for a second. Report an error in the passage at 55:39 Highlight the passage at 55:39

56:10 Because the benefit is also, from your side, of learning of cherishing others is going to bring you more happiness in the end than self-cherishing. And we'll look at that more in the next class when we talk about the disadvantages of self-cherishing and the advantages of cherishing others. Report an error in the passage at 56:10 Highlight the passage at 56:10

56:31 When we look at some of these, it's stepping back and just remembering in the moment when you're confronted with some of these things or when you analyze some of these things that there is this commonality here of the desire to be happiness. So be careful about judging. But it doesn't mean that torture isn't okay. But it does mean that in some ways your reaction and the way you react... Report an error in the passage at 56:31 Highlight the passage at 56:31

57:01 Experience it or deal with it can shift. Because rather than getting angry in a reactionary point of view, you might actually generate compassion. Because it's most certainly that torture is going to be a cause for unhappiness for both the person who's being tortured as well as the person who's inflicting the torture. Report an error in the passage at 57:01 Highlight the passage at 57:01

57:29 They will certainly, without doubt, Have the results of their own actions and experience that. And they're probably not particularly mentally that happy. Report an error in the passage at 57:29 Highlight the passage at 57:29

57:44 They might think it's bringing them happiness, but usually they're probably more tormented than they are anything else. Report an error in the passage at 57:44 Highlight the passage at 57:44

57:54 And it's important to recognize, you know, even when we talk about happiness, you know, I mean, it's like everyone Report an error in the passage at 57:54 Highlight the passage at 57:54

58:09 wants to be happy doesn't mean they are happy. But everyone wants to be happy. And what they're doing is on the basis of just wanting to be happy and not wanting to do something. And that's the point we're making here with this exchanging self-realism. So their happiness is important. It doesn't mean that just because this person thinks that they want to be happy by torturing, that you allow them to torture and you give them victims to torture. Report an error in the passage at 58:09 Highlight the passage at 58:09

58:38 No, it doesn't mean that. But it may mean in a certain case that if somebody... You know, wants to step in front of you in the line at the bank or the grocery store. Report an error in the passage at 58:38 Highlight the passage at 58:38

58:57 If that's going to make them, if that's really going to make them happy, I mean, and you think about it sometimes and it doesn't make any sense at all. You know, they're going to save two seconds, five seconds, a half minute in their whole life. Is that really a big difference? But from their perspective, in that moment, it is. So rather than judging them, You might actually just relax your own mind about it because let them be happy. Report an error in the passage at 58:57 Highlight the passage at 58:57

59:28 Something as simple as that is going to make them happy. Something as simple as that is going to make them happy. It's okay. It certainly doesn't have to make you unhappy. In those extreme cases, which are the ones I get stuck on, perhaps in the case of the torturers, Report an error in the passage at 59:28 Highlight the passage at 59:28

59:54 If you could somehow intervene in a positive way, you know, in some way like... I think this is the one thing too, is to be somewhat pragmatic. First of all, we're looking, we're trying to step back and see what is it doing to my mind. If it's making me angry, it's not a pleasant thing. I want to be happy and I should, you know, even this pursuit of happiness here to recognize that. So this getting angry is not a happy state of mind. Report an error in the passage at 59:54 Highlight the passage at 59:54

1:00:22 Okay. It creates habits. It's also judgments and views. My way of seeing things, it just reinforces all that. So it's not healthy for you as an individual to have that kind of anger or love. So if you're able to step back and look at it a little bit differently, it will benefit you. Report an error in the passage at 1:00:22 Highlight the passage at 1:00:22

1:00:46 It may not or may be, you may or may not... Be able to have any influence on that particular person, especially in cases of somebody torturing someone halfway across the world. But there are actions you can take, for example, by talking to other people about the fact that this is not right, people shouldn't have to suffer like this, and to help educate people, inform people about what's going on, things like that. Report an error in the passage at 1:00:46 Highlight the passage at 1:00:46

1:01:15 But not out of place of anger, out of a place of compassion. Because in the end, if it stops, I mean, to me, this is what seems so ridiculous sometimes. It's like, there's absolutely no benefit. There's no benefit to all of this. There's no benefit. I mean, you know, you can't come in there with your big guns and your convoys of soldiers and things like that. Report an error in the passage at 1:01:15 Highlight the passage at 1:01:15

1:01:42 But do Report an error in the passage at 1:01:42 Highlight the passage at 1:01:42

1:01:46 you really think that's going to make you happy? Do you really think that's going to change somebody else's minds about how they feel towards you? Report an error in the passage at 1:01:46 Highlight the passage at 1:01:46

1:01:58 Do you think that's going to make them love you? Care for you? Having those? Report an error in the passage at 1:01:58 Highlight the passage at 1:01:58

1:02:09 Really? So, you just step back. I mean, I think so. But you have to be pragmatic. I mean, you're not able to go there and that should take the, you know, stop the torture from being happened. But there are ways in which, you know, and I really do feel that having this stuff through kind of the technology we have today, having it being in the world's face. Report an error in the passage at 1:02:09 Highlight the passage at 1:02:09

1:02:34 There's a social conscious going on through the accessibility we have to information. And regardless of the fact that the Chinese are very well equipped to being able to close out most avenues of communication around us, at some levels they're still not able to control at all, because it is permeating around the world. Report an error in the passage at 1:02:34 Highlight the passage at 1:02:34

1:02:55 There are protests going on around the world. There is, and they are desperately trying to save face here. Things happen. But anger is not a solution. And His Holiness is really clear about that. And I think if we really take it down to ourselves, we can honestly assess that fact. Report an error in the passage at 1:02:55 Highlight the passage at 1:02:55

1:03:17 It's not beneficial for us, period. It's not going to really help the situation. And in fact, it's very, very difficult to impose your righteousness about being angry. Over someone else's righteousness about being angry. And Report an error in the passage at 1:03:17 Highlight the passage at 1:03:17

1:03:46 I learned this with my own brothers. We have different viewpoints. Never talk bodhic with your own family. I mean, Report an error in the passage at 1:03:46 Highlight the passage at 1:03:46

1:04:00 you know, I mean, it's true though. No Report an error in the passage at 1:04:00 Highlight the passage at 1:04:00

1:04:08 point in getting angry. It's not going to benefit us. It's not going to necessarily change the situation. Report an error in the passage at 1:04:08 Highlight the passage at 1:04:08

1:04:17 And being angry, I think this is why sometimes I think, you know, for example, in the... The protests about the war, there is a lot of emotion there. People want and hope for a better world for everyone. And they have a good motivation. But what often can happen is the behavior we see of it is no different from that which we criticize as taking place. Report an error in the passage at 1:04:17 Highlight the passage at 1:04:17

1:04:49 So we really have to be careful because the best thing we can do is to be an example. Report an error in the passage at 1:04:49 Highlight the passage at 1:04:49

1:05:02 It's important. Report an error in the passage at 1:05:02 Highlight the passage at 1:05:02

1:05:16 I think there's been a lot of positive Report an error in the passage at 1:05:16 Highlight the passage at 1:05:16

1:05:26 things. You have to look at the fact that this small group of people 50, 60 years later... think it's holiness that use anger, transform anger into positive actions, and like safety that organizations, that's what they're doing. Report an error in the passage at 1:05:26 Highlight the passage at 1:05:26

1:05:37 It's still able to bring it to the world's attention. It's amazing. You know, it is amazing. And yet at the same time, I mean, I will have to admit, you know, as Report an error in the passage at 1:05:37 Highlight the passage at 1:05:37

1:05:59 wrong as it might have been for the Chinese to invade Tibet, the mere fact that they did that and sent all these Tibetans into exile is the only way that I have access to my teachers. Report an error in the passage at 1:05:59 Highlight the passage at 1:05:59

1:06:15 It's the only way that most of us have any access to Buddhism in general. Now, granted, we might have struggled with it, found a way eventually because of karma, but I'm not so sure. Report an error in the passage at 1:06:15 Highlight the passage at 1:06:15

1:06:27 I'm not saying that's a good thing to go around and occupy other countries and kick out, you know, and help people flee, but, you know, I think there's ways of which to look at it so that we don't necessarily have just anger arising in our own kind of view. Report an error in the passage at 1:06:27 Highlight the passage at 1:06:27

1:06:49 But it's also, you know, this is one thing, this importance of having hope. Hope is important. And that's why I think sometimes, you know, I mean, I, you know, initially he's got family in Tibet. Report an error in the passage at 1:06:49 Highlight the passage at 1:06:49

1:07:09 He's not one to go and protest and things like that and sit there and watch him. But I can feel there's a sadness, you know, because he knows it doesn't have to be this way. Report an error in the passage at 1:07:09 Highlight the passage at 1:07:09

1:07:23 Tibetans in some ways, culturally, it's amazing. Not only the landscape, but the way the Buddhist faith has transformed them over centuries. It's amazing. Not that they didn't have their own politics and their own stuff, their own cultural trappings, but in general, when we talk about exchanging sound for others, they know it. Report an error in the passage at 1:07:23 Highlight the passage at 1:07:23

1:07:54 It's part of this. It's second nature to them. They have the habit for us. We're trying to develop the habit. For them, it's like second nature. Report an error in the passage at 1:07:54 Highlight the passage at 1:07:54

1:08:04 These teachings are like second nature. All beings have been your mother. For them, there's no doubt in their mind. And that's how they look at you. And they look at you as, I mean, and they look at this life, you know, the fact that the Chinese are here. This is just one grain of sand. Report an error in the passage at 1:08:04 Highlight the passage at 1:08:04

1:08:28 In time, it's one line. And maybe, you know, it doesn't mean it's they even have to stop. And like, you know, I mean, sometimes, in some ways, Tibetans can be somewhat passive, but they're really judging it from the perspective in general of many lifetimes. That's very difficult for many of us to comprehend because we're really stuck with just this one, because we identify so strongly with this one. They don't. Report an error in the passage at 1:08:28 Highlight the passage at 1:08:28

1:09:02 They do not. They automatically think in terms of more than one lifetime. They automatically know. They also know, for example, taking care of you is going to yield good results in the future for them. So they're happy to help and serve and things like this. And it's just really just the way it is. It's also part of the reason why they were so easy to contest is to help them. Report an error in the passage at 1:09:02 Highlight the passage at 1:09:02

1:09:32 Anyway, not everyone. You know, they may still have their own. thieves and stealing and all kinds of power, you know. Okay, there's one last aspect to this exchanging, this first point of equalizing self with others. Report an error in the passage at 1:09:32 Highlight the passage at 1:09:32

1:09:50 When we look at the importance of my happiness here, on the one hand, my happiness, and we think of everything we're doing from moment to moment is based on my happiness. So we put that over here. well. Okay. Report an error in the passage at 1:09:50 Highlight the passage at 1:09:50

1:10:11 Now, then we have over here the other 5.9999 billion people on this planet whose happiness is also important. Report an error in the passage at 1:10:11 Highlight the passage at 1:10:11

1:10:28 And that's just the humans. Report an error in the passage at 1:10:28 Highlight the passage at 1:10:28

1:10:33 Doesn't it seem a little bit out of balance that my happiness has such a priority? Yes? No? Report an error in the passage at 1:10:33 Highlight the passage at 1:10:33

1:10:49 Just in terms of numbers? Report an error in the passage at 1:10:49 Highlight the passage at 1:10:49

1:11:11 Okay. As Lama Tsongkhapa Rinpoche says, There are many parts of the body, yet they protect each other from suffering equally, similarly. Although the suffering of other beings is separate to me, we are all equal in desiring happiness. The action of curing the suffering of others should have no expectation, just as I don't expect to receive anything like curing my own suffering. Report an error in the passage at 1:11:11 Highlight the passage at 1:11:11

1:11:39 In Dilgo Kensei Rameshi, alignment will be ours when we are able to care for others as much as we care for ourselves and ignore ourselves to the same extent that we now ignore others. Report an error in the passage at 1:11:39 Highlight the passage at 1:11:39

1:11:52 Even if we had to remain in sincara, we would be free of sincara. So really, he's mentioning this exchanging, this attitude, this attitude where I'm more important in ignoring others. He mentions ignoring. We're exchanging that to some ignoring others' happiness, and now we're replacing that with ignoring our own happiness. Report an error in the passage at 1:11:52 Highlight the passage at 1:11:52

1:12:27 That's a big task. Report an error in the passage at 1:12:27 Highlight the passage at 1:12:27

1:12:35 So, we've only struggled with one of these points, but I think it's probably one of the most important ones anyway. We don't have class next week. We will have class two weeks from tonight, on the 3rd of April. ...in Report an error in the passage at 1:12:35 Highlight the passage at 1:12:35

· · · silence, 1 minute

1:13:40 which you can take this into your lives and practice it for the next several weeks. Now you can bring it. Report an error in the passage at 1:13:40 Highlight the passage at 1:13:40

1:13:57 Maybe spend a day taking Report an error in the passage at 1:13:57 Highlight the passage at 1:13:57

1:14:03 note of how many times you did something for your own happiness and how many times you did something for your happiness and others. Report an error in the passage at 1:14:03 Highlight the passage at 1:14:03

1:14:17 Just draw a line down the middle of the paper. You better make the one side a little bit bigger. Report an error in the passage at 1:14:17 Highlight the passage at 1:14:17

1:14:27 Just put a little tick mark. A Report an error in the passage at 1:14:27 Highlight the passage at 1:14:27

1:14:39 little tick mark. Report an error in the passage at 1:14:39 Highlight the passage at 1:14:39

1:14:46 Any questions, thoughts, reflections? Report an error in the passage at 1:14:46 Highlight the passage at 1:14:46

1:14:52 We'll move next time into the advantages of cherishing others and disadvantages of cherishing self. The second part of your homework is to try to think of some advantages for cherishing others and some disadvantages for cherishing self. From your own side, just in general, some ideas you might have. What might be some advantages of cherishing others? Report an error in the passage at 1:14:52 Highlight the passage at 1:14:52

1:15:30 So when we talk about advantages of cherishing others, it's kind of double-edged there, isn't it? Because, you know, there's an advantage for me in cherishing others. And there's a disadvantage for me in cherishing myself. So we're seeking here, we're still seeking our own happiness. So it's not so bad we can apply. We still get something out of the deal. Report an error in the passage at 1:15:30 Highlight the passage at 1:15:30

1:16:02 It's just a different way of seeing it. Okay, so... Report an error in the passage at 1:16:02 Highlight the passage at 1:16:02

1:16:14 Any thoughts, comments? I can't quite tell when you guys just sit down. When you say do something best for our happiness, you're not talking about the pursuit of happiness, right? I mean, we can't write down if you want to buy a chocolate bar or whatever that, you know. You could put a little tick mark. I bought a chocolate, you know, when you buy a chocolate bar. Report an error in the passage at 1:16:14 Highlight the passage at 1:16:14

1:16:36 For one day, you don't have to. Even if it's just buying a chocolate bar and getting on the phone with a friend, just a little tick mark. Oh, well, including all those things. Yeah. Okay. If you buy a Takamara for someone else, you can put a tick mark for buying it for someone else. Yeah, yeah, you'll have it. That's why I said one side of the paper will be bigger than the other. Report an error in the passage at 1:16:36 Highlight the passage at 1:16:36

1:16:57 You just put a little tick mark. You don't have to write out what it was. But if you fill the page within an hour, it's okay, too. Then you can stop for the day. Report an error in the passage at 1:16:57 Highlight the passage at 1:16:57

1:17:14 cherishing others Report an error in the passage at 1:17:14 Highlight the passage at 1:17:14

1:17:18 I was thinking about... a Hindu guru on the table. You know, Lama is the hugging mother. So I met some of her disciples and they were telling me about her darshan that she gives and she hugs people and she'll go and go and go and go and she won't stop to eat and she won't even stop to go to the bathroom. Report an error in the passage at 1:17:18 Highlight the passage at 1:17:18

1:17:43 You know, I immediately thought, wow, she's not taking care of herself because she's so concerned about her followers' happiness. If she doesn't take care of herself, her life may be shortened. And then when she goes, these people are left without her and her love for them. So sometimes I get stuck on that. If she's forsaking her own happiness for her followers... Report an error in the passage at 1:17:43 Highlight the passage at 1:17:43

1:18:13 ultimately could be at the detriment of her followers because Yeah, yeah, yeah. No, I get what you're saying, but you know what? Don't analyze it so much. Report an error in the passage at 1:18:13 Highlight the passage at 1:18:13

1:18:28 The reason why I say that is because I think we're placing a lot of our own projections on things. Because some beings have the capacity, more than others, to just give like this. Lama Zopa Rinpoche, who is the teacher, spiritual director, I think he of which essentially is one of his family, doesn't sleep. Report an error in the passage at 1:18:28 Highlight the passage at 1:18:28

1:19:00 Has never, as far as anyone can remember, lied down horizontally and taken gone to sleep. And most of the time, sometimes when I've seen him kind of like, but I can never quite figure out if he's picking up on some... One of the students' thoughts halfway around the world or some other realm that he's benefiting others or if he's actually sleeping. Report an error in the passage at 1:19:00 Highlight the passage at 1:19:00

1:19:27 I dare say I never caught him sleeping. But how does he do that? It's not within my capacity, for sure. I get very irritable. I notice that when I don't sleep or I don't get enough rest, you know, if I get enough rest, I'm actually okay. I have more spaciousness, you know, I'm actually able to just bounce off things a lot better. But when I don't, I notice when I get run down, that means also when I'm more angry, irritable and things like that for others, you know, and that disappoints me. Report an error in the passage at 1:19:27 Highlight the passage at 1:19:27

1:20:04 So I try to make sure I get rest. Report an error in the passage at 1:20:04 Highlight the passage at 1:20:04

1:20:10 But people have different capacities and I think you have to really be careful about making projections about what you think for others. You know, in the end, sooner or later she will have. have call it this body, you know, no one lasts There will be a time when that transition has to be made and their students will have to make the adjustment. Many of them will grow from it. Others will maybe find something else who knows. Report an error in the passage at 1:20:10 Highlight the passage at 1:20:10

1:20:40 We all have to be separated from our parents, from our teachers at some point. It's just the way it is. Report an error in the passage at 1:20:40 Highlight the passage at 1:20:40

1:20:52 Be careful about our projections on things. The other thing I think really realistic, you know, when you were talking about that, is also be careful about defining someone's happiness sometimes Report an error in the passage at 1:20:52 Highlight the passage at 1:20:52

1:21:12 too. Because even though it's a thing, you know, we want others to be happy, what I'm thinking here is like one of the biggest Report an error in the passage at 1:21:12 Highlight the passage at 1:21:12

1:21:25 realizations about going to India the first time was that here I am. In this country of a billion people, two billion maybe, I can't remember anymore, but so many people and what I take for granted as bringing me happiness and what they bring them happiness. And you actually see people who are happy without the same basis and material basis that we kind of take for granted. Report an error in the passage at 1:21:25 Highlight the passage at 1:21:25

1:22:02 So two people can have the same thing. And have totally different experiences around that. Report an error in the passage at 1:22:02 Highlight the passage at 1:22:02

1:22:14 You know, whether it's food or even apartment or Report an error in the passage at 1:22:14 Highlight the passage at 1:22:14

1:22:21 a house or anything. And it's really, I think, in some ways, you know, what it's going to come down to, and this is why we're here, it really comes down to our state of mind. Report an error in the passage at 1:22:21 Highlight the passage at 1:22:21

1:22:35 Because it's our mind that really is the key factor in determining what happens. It's not out there. It's not out there. Report an error in the passage at 1:22:35 Highlight the passage at 1:22:35

1:22:47 Don't look for it out there. Even on a smaller scale, I'm a mother of two boys. But whatever they need to do for themselves, I can't say anything because I cannot just tell them what I think they will be happy doing. So it's really hard for parents to let go of that. They have to make their mistakes. Report an error in the passage at 1:22:47 Highlight the passage at 1:22:47

1:23:12 You have to guide them. You can guide them. It's about guiding, that's it. Guiding and letting go, yeah. But that tells them what profession to get into. Things like that. That's what I'm trying to get at. So, basically, that's my feeling. Yeah, no, I mean, that's a good one. Yeah, I know, and I think even physical pain, too. Report an error in the passage at 1:23:12 Highlight the passage at 1:23:12

1:23:34 I mean, there's even people going through certain things. That's what it's like. Report an error in the passage at 1:23:34 Highlight the passage at 1:23:34

1:23:38 Maybe dentists or something. People have different experiences, so don't take it for granted just because your experience is a certain way, like somebody else's experience, Report an error in the passage at 1:23:38 Highlight the passage at 1:23:38

1:23:53 you know. Anyway, we have to, again, we're working with our minds so we can rejoice. This last couple of hours we've had a lot of chances to reflect. And this is all very, very good in terms of transforming. Report an error in the passage at 1:23:53 Highlight the passage at 1:23:53

1:24:16 Checking out. Report an error in the passage at 1:24:16 Highlight the passage at 1:24:16

1:24:20 And perhaps there's some things today that we might regret that we've done. I know I was tired earlier today and I started going off ranting and ranting about some of the problems I had and I kind of regret that. Report an error in the passage at 1:24:20 Highlight the passage at 1:24:20

1:24:39 I didn't have much benefit, really. It didn't make me really change. The problems didn't go away and they aren't going to go away just by my ranting and ranting about them. Report an error in the passage at 1:24:39 Highlight the passage at 1:24:39

1:24:50 And it was really my projection, so, you know, when I stepped back and looked at it. So there are things maybe today we've regretted and take a moment and reflect on those and maybe think that if we get the opportunity again to face similar situations, we might react in a different way, use a little bit more wisdom, compassion, but Report an error in the passage at 1:24:50 Highlight the passage at 1:24:50

1:25:19 most of all it's a choice in all the effort we've made. I dedicate all that effort for the happiness of all beings throughout space and particularly the different places around this planet where people are suffering and it doesn't seem like there's any end to it actually. Report an error in the passage at 1:25:19 Highlight the passage at 1:25:19

1:25:38 Even though Tibetan seems to be making the news, there's also Afghanistan and Iraq and Iran and Kosovo and Darfur and there's not really much and it's a very unstable, difficult period of change. We can dedicate Report an error in the passage at 1:25:38 Highlight the passage at 1:25:38

1:26:02 all the positive things we can. The love's happiness of all those beings, may they be free of suffering, may they never be separated from bliss, Report an error in the passage at 1:26:02 Highlight the passage at 1:26:02

1:26:17 and may we all learn to abide in equanimity, free of our own personal bias, our own personal attachments, aversions, hatreds. Report an error in the passage at 1:26:17 Highlight the passage at 1:26:17

1:26:41 got some reading material to put me in. going to put you a swimming camp. Report an error in the passage at 1:26:41 Highlight the passage at 1:26:41

1:26:48 Thank you. Report an error in the passage at 1:26:48 Highlight the passage at 1:26:48