Audio recorded at Tibetan Buddhist Institute, Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 93-minute teaching, the Dalai Lama guides practitioners through the generation of bodhicitta, the awakening mind of enlightenment, using the seven-point cause-and-effect method. After establishing the mental groundwork of equanimity and recognizing all sentient beings as past mothers, he progressively develops heartfelt love and compassion. The pivotal moment arrives when practitioners move beyond merely wishing to free all beings from suffering: they must take personal responsibility, resolving that they themselves will accomplish this task. Recognizing their current limitations—even advanced practitioners like arhats cannot fulfill this aim—listeners are led to the stunning realization that only Buddhahood possesses the complete qualities needed: a body that appears everywhere, speech that teaches all beings simultaneously in their own languages, a mind of omniscient wisdom, boundless love, and spontaneous enlightened action that never ceases. The teaching culminates in the aspiration to attain Buddhahood precisely in order to benefit all beings without exception. Suited for serious practitioners familiar with foundational Buddhist teachings.
File metadata (for organising)
File: Line in 0230.mp3
UUID: 099b7464-8438-4d4f-9b93-8c7a272fa973
Teacher: HH Dalai Lama
Collection: Awakening Heart
Recorded at: Tibetan Buddhist Institute, Adelaide
Words: ~5,847
Yeah. So we begin by generate generating the correct motivation of the mind of enlightenment in order to receive the teachings so we may accomplish perfect benefit for all beings. So we meditate briefly on on this motivation. So now we make we imagine before us the fully enlightened representation of the Buddha, and we make supplications to the Buddha that we may engage in practice that will enable us to accomplish all the virtues and accomplishments of a Buddha. And we imagine that the for for for that we may generate the mind of enlightenment that brings benefit to all living beings.
Of course, we want to eliminate our own suffering. We want to cultivate happiness and wisdom within our own minds, and we want to accomplish a greater a greater goal than that, which is to bring benefit to all living beings and clear obscurations and negativities for all sentient beings to attain perfect happiness. So we make these supplications to an image of the Buddha that then comes to the crown of our heads, And then we make the three purification processes that we’ve done each week. Firstly, that we imagine that sitting on the crown of our head, nectar comes from the Buddha. And as this nectar comes down into us, we imagine that all our sickness, all our negativities, all our defilements, mental afflictions are all purged from us by this flow of white nectar.
And that the nectar comes down through the crown and passes out through the lower through the lower area. And then the second one is where we imagine the nectar that comes upwards, comes up from bottom up towards the top of our crown. And the third one is where we imagine that the light comes into our heart and spontaneously, much like a light being turned on in a dark room, eliminates all negativity and suffering and defilements. And we engage in this practice in with the deep wish and request to the Buddhas that by doing this, we’re able to eliminate all negativities and generate the right mind to be able to work for the benefit of all living beings. So now we’ve visualized that the Buddha that had been sitting on our crane dissolves into our heart and becomes as one with our minds.
So up until this point, we’ve been going through the two methods about how to generate the mind of enlightenment, and we’ve covered one was exchange of self for others, and the other one was the seven point training in cause and effect. Seven point training in cause and effect is what we’ve been doing so far. Remember that so far we’ve covered from that the topics of equanimity, recognizing all sentient beings as mother, being mindful of their kindness, repaying their kindness, heartwarming love, compassion. And now we come to the last one, lhaksam, which is the resolute intention or the supreme altruistic intention. So as we’ve covered, we’ve identified that in other living beings that they experience suffering and that they have no wish for experiencing suffering and that we wish very much that we’d be able to remove all the suffering from other living beings.
And we’d like to be we recognize that in previous lives, they’ve been our mothers. We want to repay that kindness to them. So in all these topics that we’ve covered so far up until the point of compassion, we’re recognizing the suffering that all other beings experience and our desire to see them free to be separated from the causes of those sufferings. So now when we get to the point of lhaksamm, which is this resolute intention or this supreme altruistic intention. It it what it really means is that it’s not enough just to simply think about the suffering that exists for all other living beings.
It’s not enough just to think about, oh, wouldn’t it wouldn’t it be good if I was if those people were all free from that suffering? What this lhaksamm refers to is where we just say, it’s not enough simply to pray for all beings to be free from suffering. It’s not enough for us to just wish that they’d be free from all suffering. We must take responsibility and engage in the process of actually doing that, of actually working to free them from suffering and set them in bliss. And that responsibility is something that we take on our own shoulders.
So having thought very deeply about the kinds of sufferings all other beings experience and the benefit of trying to see those beings enjoy happiness, We do more than simply wish for it, pray for it. We make this resolution within ourselves that I myself, I will take responsibility. I will take responsibility for sending all these beings into a state of happiness. And then Geshe-la was saying there’s a big distinction between making a prayer that people would be free from suffering and actually after a great deal of thought and reflection and self analysis that you decide, I myself will take this responsibility. I myself will bear the burden of setting all beings into this supreme state of being free from suffering and enjoying happiness.
So now you notice in the English translation that we go from verse 342. Right? Was the the last verse that we did last week was verse 341. Alright? Now the this text inserts the method of exchanging self for others at this point, but the Tibetan actually goes straight from verse three forty one into the section on lhaksamm, supreme intention.
So in our text, we jump now to three forty nine. So don’t follow from three forty one to three forty two. We go to three forty nine. The reason we
Do that is that in the course of the Tibetan text, Geshe la referred to the outlines that we’d followed, those eight points of remembering all sentient beings as mothers, remembering their kindness, repaying their kindness. And we’re following that through to lhaksamm, which is the last point. So that’s why we’re jumping and going to this point. We’re not actually jumping in Tibetan, but who the guy who translated this, for some reason, inserted something earlier. So three forty nine.
So verse three forty nine starts by saying, not satisfied with just the prayer, thinking like that, may every single being be devoid of suffering, and may they all have happiness. I myself must act to bring this about. So this is as Geshe la referred to before, that this is the point where we we start to understand the difference between actual engagement and making prayers. So the next verse goes on three fifty. For this reason, I must make my mother of this life happy and dispel her sufferings.
So it is I who must act to dispel the suffering of all sentient beings and make them happy. So that Geshe la refers to that example of of the mother that in just the same way as we might feel this great responsibility towards our own mother to set her in happiness and remove all suffering she might experience, that’s the kind of resolution we make about all living beings. So the same that kind of resolution we have for our own mother now extends to all living beings. So just as we understand that our mother of this life doesn’t want any suffering and wants to enjoy happiness, we understand that all sentient beings are the same in wishing not to suffer and wishing to enjoy happiness. We’re able to recognize that in our mother of this life that we should have responsibility for helping her remove suffering and setting her in happiness.
When we look through that, we’ve already analyzed that we see that all sentient beings are the same in wanting to be free from suffering and wanting to enjoy happiness. And we’ve also analyzed that in the past, all sentient beings at one time have been our mother. So just as we think that for the mother of this life, we must set her in happiness and remove all causes of negativity, we extend that same resolution to all living beings based on these two points that, one, we recognize that all beings are the same as my mother in the sense that they both want to enjoy happiness, and they both want to dispel all suffering. And secondly, that I recognize that all just as I have that attitude towards my mother of this life, actually, all sentient beings at one time or other have been my mother. So to take that responsibility for my mother in this life, it extends that I should want to take that responsibility to to the mothers of all my lives, and that is all sentient beings.
So now we’ve we’ve worked our way up to verse 352. Okay? Therefore, I must shoulder the great burden of liberating all these sentient beings from all the troubles of saṃsāra and Nirvāṇa and setting them in the excellent state of omniscience. So we’re we understand that the of within saṃsāra all the sufferings of saṃsāra that we wish to be we wish to free all sentient beings from that suffering, and we want to be able to obtain the omniscient state or the attainment of a Buddha to be able to actually accomplish setting all beings in a state free from suffering and enjoying the causes of happiness. It is only by attaining this state of of Buddha, the omniscience of the Buddha mind, that we are actually able to to have the insight to be able to perform these deeds.
Now it says in this the last line in the Tibetan gur gon gur gon that one must have a plan, and this is a distinct plan that we have. And the plan we have is to take on this great burden of setting all these beings in a state free from suffering. So it’s not we’ve started off at the beginning saying it was a wish just wishing was not enough, and now we’ve reached a point here where we’ve got a very definite statement that we have a plan, and we recognize the great burden that you’re taking on to be able to set all beings to be free from the sufferings of saṃsāra and Nirvāṇa. And this is we finish the section on lhaksamm, which is the supreme intention. So we’ve established now that we have this intention, we have this plan, and that we wanna set it in action and accomplish it.
But let’s if we if we take a good look at ourselves, we realize that we can’t even control where it is that we’re gonna be reborn in our next life because we’re governed by, and as it says in the text, deeds and defilements. So while we’re governed by the mental afflictions, how is it that while we’re being overwhelmed by mental afflictions that we could possibly set all beings into a state free from suffering? This is the recognition. We’ve set our intention, our motivation, and we’ve we’ve constructed a plan to bring benefit to all living beings. Now we’ve we’ve made the plan.
We’ve set our intention, but now we have to face facts that we ourselves, while we’re afflicted by while we’re overwhelmed by mental afflictions, how is it that we’re able to accomplish any of these things? So this is at this point, realize that we’re now meditating on the generation of bodhicitta as it says in that heading nine b point seven. Yeah. So this is what we’re doing now. We’re generating Yeah.
The actual generation of bodhicitta. So we’ve written now in this first three fifty four, we acknowledge that not only do I not have the ability to be able to put all sentient beings into this great state free from suffering, that even the hearer and the solitary realizers, even they, despite all of their great accomplishments, aren’t able to perform this ultimate task either. So it’s not just that I don’t have the ability to do it. Even these great practitioners of the hearer and the solitary realizers even they don’t have all the qualities necessary to be able to bring such benefit to all beings. So while it’s true that these two arhats have been able to abandon the mental defilement, they haven’t been able to overcome the obstacles to omniscience.
Okay? So this that means that they have been able to achieve certain qualities of mind, but not enough qualities of mind that are needed to be able to set all beings into this state that we’re aspiring to do. So we’ve talked about the solitary realisers and the hearers and that they’ve been able to, in this text where it says they’ve abandoned the obscurations, so that’s nyon mong pa, that they’ve been able to abandon the mental defilements, but they’ve not been able to completely eliminate the obscurations to omniscience. So that means they have eliminated most of their faults but not all, and they’ve accomplished virtues, a great many, but not all. Okay.
Is that clear? So by these while they’ve been able to accomplish these partially complete their accomplishment of virtues, they’re able to do some benefit at some time. Okay? So in some situations, they’re able to provide some kinds of benefit, but they’re not able to provide benefit at all times in all situations in the way that someone who’s attained the realized state of Buddha is able to do. So I guess what I was saying first, we’ve established what our intention is that we wanna be able to set all sentient beings into the state free from suffering.
We’ve decided we’ve we’ve we have a plan. We have the intention to accomplish that plan, but we’ve realized that we don’t have the power to implement that plan. We’ve all we’re and we’ve also acknowledged that even people even the arhats, like the solitary realizers and the hearers, even though they’ve attained a great many qualities, even they aren’t even able to have the power to do what we’re aiming to do here. So the question is, well, who does if we have this great plan that we want to set all beings into a state of happiness? Who who is able to fully accomplish this plan?
Who is able to bear this burden and fully accomplish the benefit for all living beings? Who is it? Who’s being able to attain that? So now we’re up to verse three fifty seven. Okay?
Three fifty seven. Well, then who does have the power to free all sentient beings from saṃsāra’s ocean? This ability, only a Buddha has. Okay? So we’re
That we’ve gone through. We’ve made the plan. We’ve decided what it is we want to accomplish. We’ve realized through self reflection that we don’t have the power to do it. We’ve seen that even great practitioners like the arhats, even they don’t have the power to do it.
So we’re forced to reflect on who exactly would have the power to do this. It’s the Buddha. So therefore, we’ve established that who who is it that is able to accomplish this grand ambition? Well, it’s only the it’s only the being that has been able to cultivate all good qualities and eliminate all defilements. And this, of course, is the Buddha only the Buddha, the attainment of the state of Buddhahood, is someone who is able to do all of this.
So once again, it reminds us that if we want to accomplish this great plan that we’ve set in motion, that we ourselves must strive and aim to attain this pure state of Buddhahood, that nothing less will enable us to fulfill our plan, this burden that we’ve we’ve taken on to free all sentient beings. So if we want to be able to fulfill this ambition, there’s nothing to aim for less than Buddhahood because it’s only by the accomplishment that the Buddha achieves by cultivating all virtuous qualities and eliminating all negativities completely that being is able to accomplish this this task. So now we get up to verse 359. So if we’re talking about who has been able to accomplish who is the person who has the qualities to be able to accomplish this grand plan, this great burden, then it is the Buddha. And how is it that you can recognize the Buddha?
How is it that you know that that how is it that you recognize a Buddha? So it says in verse three fifty nine, if one gains it, one’s body has these qualities, adorned with the marks and signs. So that’s that’s 32 marks and the 80 signs. Right? The signs and marks of a Buddha that we’ve learned before.
And that these marks and signs that enable us to know that a that a being is a Buddha, these marks and signs always are displayed. So there’s no it’s not that they this quality comes and goes and the signs that they have achieved these qualities come and go. But once the Buddha’s been able to attain these, the qualities of Buddhahood, these marks and signs manifest, and they always manifest. They’re never changing. Now the and how is it then that the Buddha is able to engage in this help?
So we took the next three verses cover the body’s the body, speech, and mind, the qualities of the Buddha’s body, speech, and mind. So we’ve come to the point where we’re trying to establish we’ve established the what a Buddha appears like at accomplish the Buddha accomplishes these marks and signs. Now what qualities does the Buddha’s mind have? Now Buddha’s mind is where do we go? If one goes to three sixty is speech, three sixty one, mental qualities.
Right? Three sixty two goes to the qualities of love. So first and foremost, if we talk about the the body of a Buddha, the Buddha is able to appear before all living beings at any time to be able to bring them whatever benefit they need at that time. So this is one of the qualities of of the attainment of a Buddha’s body, this enlightened deeds of a Buddha. They’re they’re able to appear to any sentient being at any time in order to bring them spontaneous benefit.
So now we’ve we come to the qualities of the Buddha’s speech. So what is it that what qualities does the Buddha’s speech have? And three verse 360 says, should every being ask things at once, it can, with a single sound, teach all these topics in each person’s language. This tuneful speech too comes from all parts of the body. So Geshe la was saying that when a someone having attained the state of Buddhahood, the Buddha is able to manifest teachings to every sentient being simultaneously and in each and every language that exists.
So whatever language that you speak, the Buddha is able to communicate directly to you because this is one of the miraculous qualities of the Buddha’s speech. And and that the this it says here, tune for speech. So it’s more like this melodious speech comes not just from the mouth, but comes from every part of the body. So this is the manifestation of the qualities of the Buddhist speech. Now we come up to the verse on the mental qualities, and the text says three sixty one.
The mental qualities, while one’s wisdom sees directly the mode of existence of every Dharma, it sees clearly every particular knowable thing like something rest resting on the palm of your hand. So the Geshe la said that the the qualities of the Buddha’s mind is such that the Buddha is able to understand the nature of all phenomena, all phenomena everywhere at all times. And so the second line, ji nyé pa ji nyé she pa. The the Buddha the specific knowledge of every single thing that exists, the Buddha is able to has realized is able to realize. And of all the things that are knowable in this world, the Buddha knows them so clearly as if we’re looking at something in the palm of one’s own hand.
So think of all the things that are knowable in the world. The Buddha is able to know all of these things as if he’s looking at something in the palm of his hand. So in verse 362, it gets to the point where we talk about the qualities of the Buddha’s love. Right? The text says it’s taught that even the manner in which one mother loves her child would not match.
For even a hundredth part of the love and compassion one shows to all sentient beings. So Geshe la said that when we think about the mental when we think about the love, the loving kindness and compassion of a Buddha, that we can it’s very easy to imagine the way in which a mother love loves a child and that the mother’s the mother has this extraordinary love for the child to care for and to care for that child in every way, to provide everything for that child that the mother possibly can. Now that would not constitute even one hundredth of this power of the love and compassion that the Buddha is able to generate for all sentient beings. So when it comes here to talking about the qualities of the Buddha’s love, the example that’s used is the manner in which a mother loves her child, and it demonstrates that we might imagine that there’s no love greater than the love a mother has for its child. Well, that great love is actually one one hundredth of the love that a Buddha would have for every living being.
So now we’ve covered the body, speech, and mind, and the love of the the qualities of Buddha. Okay? Now we come up to Trinle, which is the what is translated in the text as divine actions, which perhaps is a little bit better if you understand that word as enlightened deeds is normally how that word’s translated rather than divine action. It sounds a little silly. So the enlightened deeds.
How is it that one’s divine action is never moving from the universal law, one effortlessly appears in taming emanations just as all wishes appear from wish-granting gems or trees? So what we don’t have wish granting trees or these wish fulfilling gems, but this is an analogy used a lot within Indian and Tibetan culture. Right? So we might think of a wishing well or something. Right?
So you imagine that if you had this miraculous wish granting tree or gem or from our mythology, we might say, you know, this wishing well that would stand before that. Imagine if we were able to have the strongest wish for the best thing that could possibly happen to us to happen. Well, this is similar to the way in which the enlightened deeds of the Buddha are such that Buddha is able to effortlessly manifest and be able to bring fulfillment to sentient beings’ wishes. And, I mean, this is the wish for to be able to experience happiness. Right?
So verse 363, appears in taming emanations just as all wishes appear from wish granting gems or trees. Okay. So in three verse 363, we established that having attained the state of Buddhahood, a Buddha is able to perform these enlightened deeds. These are enlightened deeds so that they’re able to manifest before all living beings at all times. Okay?
So we go to verse 364. These appearances are not limited, sometimes occurring and sometimes not occurring. So as Geshe la said, that it’s not as if when we you know, normally, someone that has qualities to be able to benefit people that they’re able to do it today, but they gotta have a break tomorrow, or they can do it next week, or they can do it later. And sometimes we can do it now. Sometimes we’ll do it after some time.
So the enlightened deeds of a Buddha are such that they’re continuously performed at all times without any breaking continuity whatsoever. Normally, when we understand someone
Ability to be able to bring benefit to another person or to fulfill their wish to be to enjoy happiness. We imagine that someone is able to do this some of the time or most of the time, but we never really imagine that anyone is able to bring benefit to other beings all the time, every time, without any break or inconsistency. And so this, when we talk about the enlightened deeds of the Buddha, the Buddha is able to bring to be able to bring benefit to living beings, every being, all the time, everywhere, without any break, without any breaking continuity, as this last line says. So as long as sentient beings remain in the world, one appears with never a breaking continuity. And this is the section on the enlightened deeds of the Buddha.
So now we get to the verse 365. Now where this says, how marvelous. Right? Well, in the in the Tibetan, it’s quite an evocative expression of how marvelous, where you would say you really imagine that if, oh, if I how how fantastic it would be if I could attain that rank. If I was able to have all the qualities, the qualities of the as we’ve just listed, the bodies body, speech, and mind, love, and enlightened deeds.
Imagine if I was to possess all of those qualities, and imagine if I was able to help every living being and and not only help all living beings, but help them perfectly at all times. Imagine if I was able to achieve that. And just as as I said, in the text, says how marvelous. But in the Tibetan, you get a real sense of just this how how great it would be, how wonderful, how amazing it would be. So now we’ve gone through all the qualities that of the the Buddha’s body, speech, mind, enlightened deeds, and love and compassion, and we’ve we’ve marveled.
We’ve been amazed by how wonderful it would be to be able to attain such such qualities that you would be able to bring such benefit to all beings. So the last verse of this section says, haven’t you know, Geshe-la was saying, now we’ve gone through this process where we’ve had the first wish to bring benefit to other beings, but but and we’ve come to the point where we’ve analyzed the kind of being that is capable of actually doing that. That’s why we’ve gone through this section of the qualities of the body, speech, mind, the love, and enlightened deeds of the Buddha. We have marveled at these qualities that the bod the Buddha has attained. And we, at this point, having recognized those extraordinary qualities of the Buddha and that it is only someone who has attained that state that is able to fulfill the the task we have set for ourselves, right, which was at the beginning of this section to bring benefit to all living beings.
Given that it’s only someone who’s attained the state of Buddhahood that’s been able to do that, think very deeply from the depths of your heart, say, then I must attain Buddhahood for that reason to be able to fulfill this grand plan that I have. And it’s at that point that we start talking about the generation of the mind of enlightenment of bodhicitta. It’s at this point that you start imagining that bodhicitta can start arising in your heart, having gone through making this assessment of the situation, the qualities that are needed to fulfill it, marvelling at those qualities, deciding that oneself must train in such a way to attain those qualities and be able to benefit people in such a way so that the section ends with this, may I attain it? Please inspire me to do so. And this is where, from the depths of one heart one’s heart, one makes these prayers that please bless me so that I’d be able to strive to attain all of these qualities that will enable me to fulfill this ultimate aim to bring benefit to all living beings without exception.
So that’s the end of this section. That’s the end of today’s teachings. If there’s any questions. Yep. Okay.
So first and foremost, you need to remember that whenever the Dalai Lama comes and gives teachings, he always says that he’s not a Buddha. And he and so then he says that he’s not a bodhisattva, and he says that he’s overwhelmed by mental afflictions. This is what the Buddha is what the Dalai Lama is always saying. So he’s not presenting himself to us as as saying that he’s a Buddha. And Geshe la is also reminding us that whether we’re able to perceive whether a person’s a Buddha or not, you know, do we really have that skill to be able to say we’re able perceive someone is a Buddha even back in the time when the Buddha was living.
Was it so that everyone was able to see that he was a Buddha? So not necessarily we have the understanding. So when it comes to the Dalai Lama giving teachings, so Geshe la used the example of, you know, you have small children, and if you when it comes to being with small children, if you wanna teach them something, there’s no use using the language and the concepts and the complexity of university professor. Right? So this is kind of an example of what it’s like for us to go and get teaching from the Dalai Lama, number one.
Alright? So number one, we’re we’re kind of at the state that how would we know anyway. Right? And it’s it’s it’s so this is point that goes to us stressing that, you know, when it comes to making this assessment of whether someone has attained this state or not or whether they’re actually benefiting us when they speak to us, You know, it takes some qualities from our own side to know whether we’re actually aware of these benefits, or are we able to emphatically say, you are not receiving a benefit from what’s going on. You know, just as we’re not able to just like, you know, with that example of that small child.
You know? Yeah.
Was the question? That that you have this feeling of all living beings. Right? That and you see the suffering that all of these living beings, and you realize and you divide like, from the teachings today, we devised this plan. We said we’re gonna help all living beings.
And for and it makes us very we realize that we don’t have the qualities to be able to attain this straightaway. And he said and this feeling that you have, this feeling that of this this sadness that you’re not able to do anything. One, you set a sadness that comes from seeing the suffering of others. Two, the sadness that comes from being able to realize that, you know, there’s something needs to be done and someone needs to take responsibility to do it, and you have decided that you you do have this motivation that you want to help. But this this this is the start of a generation of the feeling of of love for sentient beings.
So, actually, there’s nothing to be sad or worried about that, but through this process, you’re actually starting to develop a sense of love. So so there’s no there’s it’s not actually it doesn’t follow that you should consider yourself being feeling this heavy, onerous burden when in your heart you’re you’re just started by that recognition of the need to do more for living beings, that you’re actually starting to feel this this love in your heart and this motivation to help. That’s not actually suffering. That’s not actually a hardship. That’s that’s actually the start of a virtuous mind evolving within you.
So it’s actually, you know, something to feel good about. It’s not suffering. You look around the world and see the suffering. Already, you’re talking about the suffering you recognize that other people are experiencing. Well, this this feeling of not being able to accomplish brotherhood is really not like the suffering they’re experiencing.
And and yet the side effect of that feeling you have is that the creation of this feeling of love and this great virtue that’s arising in your mind. That that that’s you know? It’s not suffering. That’s that’s actually a good thing, isn’t it? Mhmm.
So you might remember a while back, Dalai Lama gave Kālacakra initiation at Bodh Gaya. Right? The Dalai Lama went to his holiness tells the story that there that he was there, and he was to give this initiation and teachings. While he was there, he became very ill. Right?
And he had some was it a was it gallbladder? What did he have? Yeah. It was gallbladder. Yeah.
Gall that’s right. Gallbladder. And so he was very sick, and he was taken off in a ambulance. So ambulance was taking him through the streets of Bodh Gaya, and he looked out the window as he was driving, and he saw someone who was very sick on the side of the road. Right?
And he said when he saw that person who was so sick by the side of the road that he he became overwhelmed with the sense of this person’s suffering, alright, and how unfortunate that person was. And in the process of thinking like that, the side effect of that was that he himself started to feel less physical pain himself once that he privileged in his mind that that there was someone with even more suffering outside the window of his ambulance than he was experiencing. This is the story that The His Holiness tells. And Geshe-la is saying, so it’s like this that we can understand that there are certain side effects. You know, you can you can look at it like that, that there are certain side effects of being out of acknowledging the suffering of other people, and that is that it actually diminishes within our own mind the way we privilege thoughts of our own self-catastrophizing.
You know? These these thoughts are diminished each time we think of the suffering of others. So indirectly, there’s this side effect that you might think superficially that I feel really bad because I’m seeing someone who’s suffering really bad. But the the side effect of that is that it actually diminishes our own sense of self catastrophizing our own experiences. Okay.