Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 106-minute Lam Rim session, Khensur Rinpoche anchors his commentary on a striking story: the disciple Śāriputra, gifted with clairvoyance, watches a family unknowingly eat their reborn father, beat their reborn mother (now a dog), and cradle their reborn enemy as a baby — “What a joke this saṃsāra is.” Rinpoche uses the tale to close a detailed exploration of immeasurable equanimity, including a student’s sharp question about whether seeing all beings equally simply produces dullness (it doesn’t — equanimity stops attachment and hatred, not recognition of friend or foe). He then moves into appealing love, tracing the logic of beginningless consciousness and numberless rebirths to establish that every sentient being has been one’s mother, and closes with a Q&A distinguishing cherishing love from attachment inflated by self-grasping.
File metadata (for organising)
File: 09 LR 2000 03 07.mp3
UUID: 0f8063e4-c2d4-47d3-b68b-148d7451a2c7
Teacher: Khensur Rinpoche
Collection: Lam Rim (Khensur Rinpoche)
Date: 2000-03-07
Recorded at: Buddha House Adelaide
Duration: 106.1 minutes
Words: ~6,197
We’ll be going we’ll be teaching about how to meditate and cultivate the immeasurable equanimity or balanced mind. In nature, both oneself and others wishing happiness and do not want suffering. But in our normal activities, we do is distinguish oneself and others, develop attachment towards one’s dear ones and cultivate hatred towards the enemies. Because of this, one one becomes under the influence of attachment anger. Due to this, one cultivates lots of bad actions and as a result, one do not attain any happiness, instead one receives suffering or undergoes true suffering.
So what we need to do here is one we need to cultivate a very altruistic mind or or or intention, which is to serve entire sentient beings, but oneself and but one including oneself, that and that intention should be without any should be free from should be free from attachment and anger that one has no there’s no determination within oneself of feeling closeness and the distance amongst sentient beings. So, cultivating that intention is called a saying saying sentient beings without any discrimination. It’s been called the immeasurable equanimity. So, for that immeasurable equanimity, one can develop that equanimity along with the four aspects, which means that the the wishing that one can see entire sentient beings equally without any discrimination is the first one. And the second one is making aspirational prayers, wanting that aspirational prayer that they may remain equally within oneself.
And And the third one is the the cultivating a special insight. We are making resolution that I will bring all these sentient beings into yeah. Yeah. Making resolution within oneself that bringing all this sentient that one takes responsibility of taking all sentient sentient beings into sentient beings in balance or without any discriminations? And the fourth aspect is making request towards the guru that asking you to bless you to be able to bring all those sentient beings into So, yeah, it’s making request towards the guru, which is immeasurable request or immeasurable supplication, which is seeking help from one’s guru, asking oneself to be blessed, oneself being blessed so that one can have the capability of bringing all the sentient beings equally within oneself.
Then along with it, one develops a bodhicitta or altruistic intention, the wishing to attain enlightenment for the sake of all sentient beings. So so in order to attain enlightenment for the sake of all sentient beings, I should I shall here listen to the teachings, the graduated teachings, and contemplate and bring all the teachings into contemplation, into and in meditation. Along with this motivation, we shall do here a short meditation. Nice. Now we’ve been dealing about dealing about the importance of cultivating altruistic intention bodhicitta.
And in order to there are the prerequisites or or or we’ve been doing we went through the details details of how how one how to cultivate a bodhicitta. So as we said that in the previous classes, said before one cultivates the bodhicitta, there are two. Just before the bodhicitta, there are two. One developed the two kinds of intentions, which are the intention of intention to perfect the others’ purposes, and the second one is to perfect one’s own purposes. So as for for the first one, for the of fulfilling others’ purposes, it has two subdivisions, which are the actual and the of the actual and the basis.
And for the basis, we have said for the two, which yeah, so it’s a bit quite hard to say. So that the basis has another two subdiv I mean, has its own two subdivisions. The first one is called equanimity cultivating equanimity, and second one is the appealing love. And about cultivating the equanimity, we have been very detailed through we detailed about the equanimity, and we shall here go briefly again and then conclude that session of cultivating the equanimity. So about the techniques of or or or the process of cultivating developing equanimity has been set forth in the last few teachings by placing three types of by placing three types of person in front of the front of oneself during the meditation, they’re placing the neutral being in the center and the and left at the right ones, dear ones, and the right and the left the right one dear’s dear one’s friend or one’s relative, and the left is one’s, say, the enemy.
And during that time, while one focus focusing or focusing at those three types of beings in front of you, the one develops the three different types of of mind at that time that That mind which sees the center, the neutral being at the center, one has no one does not develop any attachment or hatred towards the person. And towards at the right, when one develops a attachment of attachment one develops attachment by feeling closeness towards that relatives or the ones, dear ones, or to the dear ones and at the left cultivates a develop a anger or hatred by seeing that unpleasing the enemy or one whom one you dislikes. So now we have set forth that the way of how one should see those why one is focusing or look staring staring at that three types of person and should transforms one way of one’s the way of thinking that while while focusing at the right one for the dear ones, and one when one develops attachment, one should con one should one one one should transmit one way of thinking by saying that that I shouldn’t be It is not appropriate or I shouldn’t be developing any attachment towards towards that the person’s right.
And and through investigation, one will come to know that it is only because of their help slight help in this present life. Indeed, with this, one have a feeling of closeness and attachment towards that person. But but so so that is the only reason. So but when one transforms or changes the way of thinking by saying that I shouldn’t be developing that just because of the help in this life, because in previous life, this person might have caused me a huge harm in my previous lives. Due to that, there is no particular reason of feeling or developing attachment towards those beings and can change the the way of thinking towards the towards the the person at the left who are said to be enemy, they’re thinking that I shouldn’t it is I shouldn’t develop any anger to those beings just because of the harm to this person a lot, but the the person those this person have helped me many helped me many times in my previous lives.
So by thinking in that way, one one should see all these three types of beings in front of you without any, yeah, without any discriminations or, yeah, feeling feeling of closeness and the distance. Yeah. No. So about by through this through this transformation, one one try not to develop any attachment and anger because attachment and anger are the root of the disturbing emotions. And through this by cultivating those, one undergoes under influence or one becomes controlled. Yeah. While one is being under the control of disturbing emotions and face lots of sufferings. And I hope you remember that those teachings of our last teachings during the the the second chapter, medium scope in the last later last year, the the the uncertainty nature of cyclic existence or saṃsāra because it’s unreliable to to any anything in this cyclic existence. Because so now we can easily understand we can be sure that there is uncertainty of the being being one’s friend in this life and and and enemies in the previous lives.
And and it is very simple that one can easily understand even in this present life itself that the enemies becomes friend and friend becomes the the enemy. So now I will here tell you a short true story during the Buddha’s time. So during his time, he has two very close disciples called Śāriputra and Maudgalyayāna, and who have been set forth. Those two disciples had attained clairvoyance. So one day, Śāriputra went out with his begging bowl for alms.
And on that day, the great master Śāriputra has seen a couple with a little baby in their laps, a mother’s lap, and having lunch. And what they were eating is they were eating fish, which was caught from that lake behind their up somewhere in the distance or the back of their house. And while during their lunch, there was a dog which coming and standing next to their door. And the mother holds the baby dearly in her arm or in her laps. So as the great master Śāriputra has achieved clairvoyance, and when he looked on that couple and eating the fish, he came to know that the fish was actually that couple’s father, who died and was reborn as a fish.
And then that that dog was the rebirth of the yeah. Rebirth of his his mother. So the dog is the rebirth of the couple’s, the male’s, you know, the father’s mother. That’s bit of clarification here. And the the the mother was not holding a baby.
The father was holding the baby. So and that baby, yeah, was the I mean, rebirth of his enemy that whom he killed him because that the enemy has commit sexual misconduct with his wife due to that he killed him, and then that enemy born as his baby. So the when the great master Śāriputra has seen that, and he said they were eating their father’s meat and beating their mother and holding the enemy dearly in their laps. And he So, okay. And saying that holding, I’m dearly holding the enemy in your laps, and what a joke this saṃsāra is.
So this is how it shows the uncertainty nature of cyclic existence that one take rebirth again and again, And so the father becomes a son or a daughter, and daughter becomes mother. So it’s just alternating. We change them all the time. So so due to this, we can so it shows the uncertainty of how cyclic existence is unreliable. And due to this, once you see the all those three types of beings, seeing the neutral being enemy and the dear ones equal by seeing that they are saying that they have become my enemy, friend, and neutral beings, and they they never remain wanted all the time.
So due to this, I should not develop any attachment and hatred by discriminating the people and still and see them equally. And by doing this, by seeing them equally, one cultivates or one is trying to cultivate a the equanimity immeasurable equanimity. So the Joe has asked this question last week saying that if one really cultivates the equanimity and not seeing enemy as enemy and then the the dear ones as dear ones, then that will really it’s putting all in entire beings as neutral and equally, and that will that might force him or people to feel very dull that they won’t do any work because they’re just neutral, just the same. But it which is not true that that what you what what you’re doing here is you’re not cultivating you do this practice or the process of practice, you are stopping hatred towards the enemy and attachment towards the dear ones. But it doesn’t mean that by stopping the hatred or anger towards enemy doesn’t mean that angry becomes your friend.
The angry sorry, the enemy remains enemy and that the dear ones remain dear ones at that time. But what you are doing is you are trying to stop the attachment and the anger. So when you do this meditation, what you are actually when we say that that they are same or seeing them equally, which means it doesn’t mean that that enemy, neutral being, and the and the dear ones are same. What you’re saying is they are same in being they are same in in becoming your friend, enemy, and neutral being in the doing the changes of the lives. So they they are same that they have become, but not saying they are or those three are same at one time.
So here, the great master Tsongkhapa has stated that take those dear ones, neutral being, and the enemy as a basis or the focal object of the meditation. But by doing this, it doesn’t mean that one should change the enemy, the three types of being enemy neutral and dear ones. What one needs to do is one need to stop cultivating a hatred and attachment by looking at the dear ones and the enemy. So now we conclude the part of equanimity here. So, you know, previously, we said that there are two kinds of intention, the the intention to fulfill others’ purposes and oneself.
And for the others, the intention of fulfilling others, it has to to cultivate that, first, one need to cultivate the actual and the basis on a basis where one cultivates the intention of serving others. And for the basis, we said, to cultivate the basis, there are two, the equanimity and the appealing love. So now we reached the appealing to cultivate appealing love. And also, in order to cultivate the great compassion, one has to have a a appealing love. He has to cultivate appealing love.
Appealing cultivate the appealing love is the main one of the main causes to to to generate a great compassion. So the what about cultivating the appealing love, if I speak through our our my own personal my through own through my experiences, it might be easier for you to understand it. So if you speak through our own experiences in this life itself, we can we can it might be easier for us to understand or yeah, understand about the appealing love. For example, say the the the a mother at the hospital during her delivery. And at the time of delivery, she we can see that how how much pain she has and how difficulty she goes through during the time during that period.
And one just after the just after the delivery or the baby was being born, and she she for that moment, she forgets all the the hardships or the the pain she had at that time. And she suddenly has very good appearances or good gesture or behavior within herself. We can see her there, how happy she is and she just she showed up all the things, and she was so happy at that time. Why it is? It is because because of that scene that because of that scene that that the kid, little baby, is very appealing to her.
Because of that scene in very appealing or appealing love. She forgets all the all the pains and hardships and she remains she remains still very happy or cool. And because of that, I mean, seeing the baby is very appealing. She has huge attachment towards him. And then at that moment, if someone just hit the baby slightly with one finger, she just screams at that time.
And that is the sign of her strong compassion or affection affection to to the baby. So likewise, if if we can cultivate or see those entire sentient beings as a very appealing love, like the way the mother sees to her son or a baby, or rather say baby, then we cultivate. Whenever one able to see all the entire sentient beings as a very appealing love, then we can cultivate or one can cultivate a great compassion within oneself. So now here, what we need to do is we need to go through or go through the method of method method to see all the sentient beings as very appealing love. So, yeah, in order to cultivate that seed, that appealing love, first one needs to understand within oneself that, for example, back to that example, taking oneself as an example and should see that, should recognize that particular mother is the one who has given you the birth.
And then and and how how she helped during that time. I recognized the mother as the real mother. Then recall how she has helped you while you were in the mother’s womb or during the pregnancy. How she cares about you that stopping not only looking after her health and bearing lots of hardships and not eating something which may likely cause harm to the baby and so forth. And during that time, you should think how she has gone gone through all this difficulty and bear all the hardships for you.
And then also remember that and how she helped you during the time of delivery and hardship she has gone through. By knowing all this help she has done and all these great jobs she has done for you. Recognizing her kindness and the help, should and then one cultivates an intention to repaying, to repay, repay her hard kindness. Whenever one has this, seeing all these above mentioned things and plus developing, have intention of repaying her kindness, whenever one had this, then one can easily develop an appealing love or see one’s mother as a very appealing love. Like the way that mother seemed to her child.
So it is quite hard to to teach about the the remembering beings, sentient beings as one’s own mother and repaying their kindness or her kindness or mother’s kindness. It’s quite hard in the west because some people have difficulties telling about how difficult or she or he has with with with his mother and so forth. But whatever it is, it has been clearly and very intensively explained and broadly explained about the importance of cultivating seeing beings as essential beings and remembering their kindness by recalling their their help by recalling their helps in Lamrim teachings, and I I I have to I need to go through this because without explaining this, it is really because without those techniques or cultivating all those intentions or thought, it is quite hard to develop compassion. So you so you should listen to this teaching with a great with a huge patience. So in this at this stage, when we talk about the help or kindness, there are two types of kindness we are speaking.
The kindness or help worldly and then the kindness and the help all the help you get in in spiritual practice. So about the greatest kindness you ‘ve shown spiritually in your practice has been the the great masters or the practitioners of the Indian and Tibetan practitioners, they always consider that that the one’s own root guru is the most has has shown you the most help in spiritually. So the root guru has been considered as the great considered as the great the utmost person who has shown you the great help or kindness spiritually because it is because because because of because of him giving you all the instructions on about the teachings and paths and grounds, and by training by practicing his instructions, finally, you attains the the the state of state of Buddhahood, which is free from all the sufferings and And then the help, worldly then, one’s parents has been considered as the utmost person who has shown you the great help. And within the parents, the mother has been considered even more important. And why?
It is because your mother has been considered to be the greatest person who has within the worldly help. Because it is because whatever you have at this stage, good looking, good body, you are quite well enough to compete with other people and so and so. All these things where it comes from, it comes from your mother’s help or due to the kindness of your mother. So all this what you have at this stage the perfect physical appearances, good body, also and so and so are the are the result of of your mother’s hard work. So how how I mean, to yeah.
So in order to in order to look after you, help or in order to help you, she has gone through all these difficulties during the nine months of pregnancy. Plus, at that time, she has avoided many things which she liked. For example, especially her favorite foods, but they may likely cause a problem to her baby, so she wants to, but because of you being in her womb, she stopped. She didn’t eat all those bad foods and so forth. So so likewise, there are there there are many, many things she has done to you during your during her pregnancy.
And at the time of the at the time of birth at the time of birth or delivery, she has undergone through huge or in yeah, huge sufferings and so forth. So due to this and we consider her as the most important or or the one who has shown the greatest kindness worldly to you. Plus and, also, you you can see it because, for example, during the time of delivery, you were just born. And if she doesn’t take care of you, you are more or less like an insect or a worm at that time. If you are left there being unprotected for five minutes, you were gone or you were dead at that time.
Just after born, you are unconscious and so forth, but the mother had taken care of you and because of that you’re still alive at this time. Likewise there are many many helps or kindness that’s shown to you by your mother. So for that reason so yeah. For that that that reasons, she has been considered to be the greatest person who has I mean, that person who has shown you shown the greatest kindness to you. Due to this, the mother has been considered as the most in worldly system, the mother has been considered as the most closest or dearest person in this life.
In order to have the intention to cultivate the intention of paying your once paying repaying the mother’s kind kindness, for example, like this present present mother, what what one has to do is one first very important things one has to know that mother recognize that that that your mother was the mother, is the mother during the time of delivery and recognize that person as your mother. So likewise, in order to help to repay the kindness towards the sentient beings, the most important part is that from the beginning one has to realize or understand and realize all the sentient beings as one’s own mother. So so we we we need to to we we need to recognize sentient beings. You need to see or recognize sentient beings as your mother. That means that to recognize sentient beings as one’s mother, what it means is that one should understand that sentient beings, that all those sentient beings have been your mother, and to to to and now we have to investigate through this that how they have become one’s mother.
So now, in order to prove this or investigate one one, it’s it’s important. It’s good to for one to go through this sort of anna like the investigation that, for example, at this stage, one one has a body and the consciousness or mind. And that consciousness, today’s consciousness is the continuation of yesterday’s consciousness. And we can prove this very easily because we can say that today’s right now, this consciousness is the continuation of yesterdays. It is because at the this consciousness presently at this time can think, can remember the the remember what one has done yesterday.
By knowing, by recalling that this consciousness recalling activities done yesterday, due to this, one can easily see it is the continuation of yesterday’s. Then yesterday’s consciousness is the continuation of the mind or consciousness of the time of the baby during when you were a baby. Because yesterday consciousness yesterday point, the time of yesterday, then that consciousness can recall all the activities consciousness or that one has done during the childhood. So do you so by remembering this, it proves that yes, study consciousness is the continuation of the the the the childhood’s consciousness. And then and then that that the consciousness of the playing child, little playing child, is the continuation of the consciousness at the time that the consciousness which absorbs into womb during the time of intercourse.
And then the the breath consciousness which enters the mother’s womb is the continuation of the consciousness of that being of that intermediate state. And that the consciousness of that intermediate being is the continuation of the consciousness that belongs to that old man who was nearly to die. If we still go on, then that consciousness of the old man is the continuation of the baby time during the old man was baby. Baby. Because the old man can remember all his memories or what he has done during his childhood, and that little baby’s consciousness goes on.
So if one continues searching for that, then it’s been said that the beginning of the consciousness is unfindable. So as through this investigation, one came to understand that the the that consciousness the the beginning the cons the the beginningless beginninglessness of the consciousness. And due to this, one can easily say that the beginninglessness of saṃsāra or cyclic existence. Due to this, as the saṃsāra is the beginninglessness, then it’s proof that the rebirth is also beginninglessness because one cannot recognize the beginning of one’s rebirth or can pinpoint the beginning of one’s rebirth. So about the way of taking bird, there’s been said for the three four types of birds.
the birth from the|birth from the womb|birth from the egg egg, birth from the birth from the|birth from the womb|birth from the egg womb, and then the yeah. And the bird from heat or moisture, and then the bird bird from, say, the miracles, which means is the heat is that in because of the moisture or heat, some sentient beings or some beings being born from the heat, for example, like bacteria, I guess. And then for the miracle here, it means it’s for the beings like the hell rumps. They don’t have their particular parents, but because of their karmic actions, they just take a birth. So this has been called like miracle birds.
So Those two types of being are both from the egg and the mother’s womb. These humans, animals, animals like horse, dog, and cow, and then and then the eggs bird like a bird, and I hope this bird’s name. So anyway, so those type of the bird needs to needs a mother to to to to take a birth. So if so which means is if one has taken a the birth from the|birth from the womb|birth from the egg hundred times, then that means that shows that one has a mother four hundred times, and if it’s a million goes million mothers. As we have taken beyond the numberless of rebirths in the cyclic existence, so it shows that one has taken a numberless of mothers.
One can easily say that the one person can’t be a mother for doing all those beginningless or or numberless time. Excuse me. So so we have taken different types of reverts during during during the birth or during the rebirths. For example, at this stage, we have we have taken a human rebirth, and this is not the first and first ever human rebirth one has taken. One has taken numberless of human rebirth as well as animals like dogs and so forth.
Due to this, one has so as one’s rebirth is numberless, the sentient beings, entire sentient beings has become one’s mother. There is not a single sentient being who has never been one’s mother. It is not only the sentient beings that one your mother, even one one sentient being says even a single being has become your mother for many times because of because of because because of your numberless of rebirths in the cyclic existence. So the mother of this present life is not the the it’s not that she has been only your mother in this present life. She has she has she has become your mother for many, many times in in many lives.
So the Buddha Śākyamūni, he himself has set forth that his mother, the Maya Devi, has become his mother in many of his rebirths. Likewise, within ourselves here, we have changed all the time into being mother to him or her, she has become mother to you and you and your sister, brother goes on, so it is if you it did I mean, being of brother, sister and mother has been numberless. Due to this, now what is here, the point is, he comes that this present mother is your mother and then the previous mother, the mother of previous life is also your mother, so they are same in being your mother.
So yeah. The yeah. So here comes it is because of our lack of intellectual or lack of wisdom that we don’t understand, realize that being your mother or one’s sister or whatever. Because, for example, at this stage, say, we die and one dies, and at the time of death, that’s it. One loses this present body.
And then there is possibility of being born as your mother’s sister or a brother or a relative in the next life, but during that time you don’t recognize or realize that mother, that friend or a sister or a brother has been your mother in the earlier life. For example, it is like that story of Śāriputra that he has caught that fish and eaten it for lunch because he doesn’t realize that the fish was his father. If he understands that the fish was his previous I mean, his father in previous life, then he will not definitely not catch the fish. Because of that, he had it for lunch. Likewise, if he realized the dog was his mother, then he would never ever beat or shout to the dog and chase the dog.
And if you realize that the little child was his enemy in the previous life, you can pretty sure that he wouldn’t be like patting or caring for that baby; instead of that he might likely to hold the baby from the feet and just try. So it is because the person lose one loses one’s body at the time of death, and due to that, the new body, one does not recognize what the person has been to you or your sister or brother, parents, so and so forth. Likewise, we have become within ourselves sisters, brothers, mother, father many times, but only the thing is because of not recognizing the body, we don’t know that. So as one has taken a numberless of rebirths, so we showed that there is not a single sentient being who has never been your mother.
As they’ve been your mother either in this life or in previous lives, during this, you should see all the other beings and one’s present mother as the same, seeing them as a mother because it is the same that both of being your mother. The only difference is in this life and the previous So it is so both so the both the the the model of this present life and the model of previous lives has shown a a same amount of kindness and help to you. The only difference is at the time of just because of the rebirth or because of the time. This present mother has become your mother in this life and the previous one is previous, but they are in the same being your mother. It is like someone somebody has helped you by giving you one hundred dollars in the previous life and someone who gave one hundred dollars in this life.
But the help you have got from those two beings are the same, the only difference is in the previous, but they are the same in that they have given the hundred dollars. Yes. As there’s not a single sentient being being who has never been your one’s mother, so we showed that all all the entire all entire sentient beings are your mothers. Due to this, it shows that they are your closest one, your dear ones. And by proving this, you can easily say that you or one hasn’t got any enemies because all sentient beings So we’ll take one or two questions if you have.
Did I get that right? I thought that I wish I said that these came in three different Four different types of birds, we are talking about. Yeah, and you want to know about We were talking about four types of birds, like the birth from the|birth from the womb|birth from the egg moisture or heat, and the birth from the|birth from the womb|birth from the egg egg and from mother’s womb. The last one is called the miracle, which I said, the miracle birds. birth from the heat, which means there are certain type of For example, in India or in Tibet, especially in India, have during hot summer and during the very, very hot days, we have certain type of insect or little organisms.
Some are very, very hard to see. Those are just comes up or they’re born because of the heat or the moisture at that time. The second one is called the miracles, as I said, miracle births, which means that, for example, someone at the time of his or her death, and they feel very, very hot at the time of the death, say, it’s a it’s kind of like a wish or intention or just wanting to have very cold or something like that because of that heat. As a result, the person died or have some attachment of wanting that coldness or the cold. So due to this, the person says, and one has cultivated an action or a karma being born in the cold, something in the cold.
Due to this, they’re going to suddenly take a birth in the hell realms with a gigantic body. The dead person takes a birth in the hell realm, the cold, cold, cold hell. They have taken a birth, that birth is called the miracle birth, which just comes out of their karmic action without any father or mother, just born. That is called the miracle birth. And then, the birth of humans and other animals like cat, dog, cow, horse, so forth are called the birth from the womb because they come through the mother. Then the majority types of births are being called the birth from the egg because they come from they do have a parent which lays the egg, but eventually they’re born out from the egg by hatching the egg.
Okay. Attachment and the appealing love which which we are speaking of that particular appealing love which comes under the sevenfold cause and effect instructions. It is like appealing love, for example, Buddha Śākyamūni. He I mean, he can he he sees all entire sentient beings very, very dear to him and very appealing to him. And and and his affection or love towards sentient beings are much, much greater than a mother has loved to a single child.
Buddha Śākyamūni hasn’t got any attachment, so that sort of appealing love which Buddha Śākyamūni has, we are speaking of that kind of appealing love which is free from attachment. So the appealing love and affection or the love developed by a person of first activity, which means the ordinary beings, at this stage are not free from attachments. Their love and appealing comes along with attachment. So in order to stop that attachment, we are cultivating equanimity before that. Attachment is the one, the definition is now that if one has attachment, attachment is the one.
For example, there is a particular object with itself is quite beautiful or quite good object The attachment is the one which is being influenced by it’s been mixed with the self grasping attitude and the yes, the self grasping attitude, ignorance, and so forth, and they’ve been accompanied by this. And because this, one exaggerates, which exaggerates the beauty or the quality of the object. When absorbing one’s mind very firmly in the particular object is called attachment, which we mix with the desire, sorry, and the ignorance attachments and exaggerates the quality of object. So do you understand? It’s kind of like making a model out of something amongst ourselves.
Yeah. I’m gonna implement this. Alright. So we won’t be saying that we’re starting the lamrim practice today. It’s taking too long.