Audio recorded at Tibetan Buddhist Institute, Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 91-minute session, Kyabje Rinpoche teaches the practical heart of the seven-point mind training: how to generate bodhicitta—the aspiration to liberate all beings—through sequential meditation. Rather than rushing through all the points, he focuses deeply on equanimity, guiding students to visualize three figures—a dear one, an enemy, a neutral person—and recognize through past lives that all have shown equal kindness, each acting as your mother. He then covers recognizing all sentient beings as one’s mother, recalling their kindness, repaying it, seeing them as lovable, and equalizing oneself and others. Rinpoche stresses that knowing the correct sequence is essential; each step builds on the previous. For practitioners with basic Buddhist grounding ready to develop genuine compassion.
File metadata (for organising)
File: 1997 – 051098 7Pt Day 3 A – KR.mp3
UUID: a17304b4-262b-4924-bd72-cf36d93e5d48
Teacher: Kyabje Rinpoche
Collection: Mind Training
Date: 1997 (exact day not recorded)
Recorded at: Tibetan Buddhist Institute, Adelaide
Words: ~7,164
# 051098 7PtLojong Day 3 A
**Collection:** Rinpoche Recordings — Mind Training – Lojong (1997)
**Duration:** 91.2 minutes
**Words:** 7,311
**Model:** Deepgram Nova-3
**Corrections applied:** 10
**Transcribed:** 2026-02-27 22:41
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So as I said yesterday that cherishing sentient beings or others as more important than oneself is to be done and is to be practiced.
And through this, one should develop compassion for sentient beings by thinking how wonderful if those sentient beings are free from suffering. And through this, you generate, develop the compassion. And then by thinking that how wonderful if these sentient beings have all the happiness. And by this, you develop the love toward sentient beings. So the generation of love and compassion for sentient beings is very important.
And for that, but seeing that all sentient beings are suffering and that do not have any happiness, but seeing that one generates love and compassion and then thinks that I should therefore, I should bring all the sentient beings to the ultimate happiness and eliminate all the negativities. And to do this, one came to know, one sees that one has no capability or potential to do this. And one also sees that it’s Buddha who has the potential to do this practice. And by doing that, thinking that I should, I need to do this to alleviate all the sufferings of sentient beings and bring them into happiness. For this, only Buddha has the potential to do this practice, and therefore, I shall acquire all the good qualities and eliminate all these negativities to become a Buddha. So then to become a Buddha to help all those sentient beings. For this purpose, one should think that I should listen to this teaching on bodhicitta, which is the essence of, which is the gist of the Mahāyāna practice.
And by practicing this, to generate this actual, listen to the instructions of bodhicitta and then work to develop the bodhicitta to help both oneself and others. Then by developing this, we meditate for five to fifteen minutes. So the great Tsongkhapa, quoting Nāgārjuna, said that at this time, our lifespan is becoming shorter and shorter every time. And the things are numberless, phenomena are numberless in this world, and we cannot study or we cannot know all the phenomena in this world in this short life or short period of life because the phenomena are great in number and our lifespan is becoming shorter and shorter and we cannot know everything in this short time. One should try to recognize one’s wishes in this period.
So that phenomena are numberless, greater in number, and so that we cannot, we can’t know everything in this short lifetime. But one should try to recognize one’s wishes and then practice. We’ve been dealing with the topic, the seven point mind training, and among the seven points, we finished only two, the first preliminary and the second one training the mind in the path to enlightenment. But the second point is the main teaching of the seven point mind training and the rest are like a part of this practice.
So the second point is the main part of the teaching, main teaching of the seven point mind training and the rest are like a part of this. And so Rinpoche here says that if we go through all the seven points, we have to move very, very quickly. And he thinks that it’s not so beneficial, very helpful because we have to finish it. So among the seven points, the second is the most important one and the main practice of this teaching, and he said that we have dealt with training the mind, like raising bodhicitta. So for that now, today he wished to teach on how to practice bodhicitta through meditation and he will teach on this instead of going swiftly or quickly on the rest of the points and maybe in near future we’ll get time to go through the rest of the points. But here the second point is more important and we’ll spend our time here. Today he will deal with how to practice bodhicitta through meditation. So Rinpoche first will start with giving an example here, like suppose we are in a huge great party and have hired a great chef and he made varieties of delicious foods and say at lunchtime, lunch table has been set up with various foods and but we can’t eat all because of our stomach’s limit there.
So what you need to do is you have to look very thoroughly and then choose the right one, what you want. And don’t make mistakes in your choice. And then you can have what you want among these delicious foods. So one has to be very careful and not make and careful to recognize one’s dishes. Alright? Very carefully. Once you make a mistake then you get lost. So the Buddha has given various, performed extensive teachings to achieve happiness and eliminate suffering and he has taught many varieties of teachings and it’s like on a table with the varieties of food like chef made. So he has given a teaching and there are numbers of varieties of teaching and we have a choice to choose. So the teachings are like a food on a table, various food and the variety of teaching and all the teachings are very holy and very supportive, very helpful for us but among the teachings one should try to recognize or choose the right one which will benefit you most.
And among the teachings we consider that the essence of the teachings or the most beneficial teaching among the teachings is the bodhicitta and the supreme view which is the emptiness. It’s the one is the bodhicitta and second is the supreme view which is wisdom realizing emptiness. So among the teaching these two are the most supreme and the rest teachings are very important and those teaching are, if one cannot develop those two supreme teachings, the bodhicitta and the wisdom realizing emptiness, if one cannot generate, then the rest of the teachings are a method to develop those two teachings in one’s mind.
And also those teachings, if one has already generated those two teachings, then the rest are like to support not to degenerate and also to increase those practices within yourself. Those are like supportive to generate and then increase and sustain. So let’s go back to an example. So table with delicious foods, varieties of food, and then a person went there and recognized his best dishes and then picked it or put it on his plate and went back to his seat. And if the person dies after his short legs, everything is ready in his plate, he picked it up. And then if the person dies before eating that dish in his plate, food in his plate, then we can see it’s very, it’s been very poor, very sad. It’s very sad because he couldn’t eat his best dishes. So maybe I’ll go back a bit, repeat here. Like, a person has collected all his favorite dishes on his plate and the person just kept it and he didn’t eat it. And he just took all his dishes and he didn’t eat it and then he died. So it’s like among Buddhist teachings, the bodhicitta is the most supreme and then our teachers have given the teaching or instruction on how to practice bodhicitta and you have studied how to practice the bodhicitta and you have already known how to do that practice. And so it’s like knowing how to do the practice is like a person who has taken all his favorite dishes on a plate. And then a person who knows how to practice the bodhicitta, but he didn’t put it into practice. He didn’t really do it. It’s like the person not eating his favorite dishes. And if a person who knows how to practice and he didn’t put his knowledge into use, his knowledge and didn’t practice and he died. It’s very sad to happen that kind of thing. So we need to know we need to do practice. And to do practice, one needs to know how to do the practice.
And about the practice, when you learn or when you want to do practice, one should know, it’s very important for one to know the sequence of how to practice, like how many, one should know how many numbers are there in that teaching or that practice and also not just enough for knowing the numbers, one should know, put them, put all the practice in sequence like this is the first, this is the second. And then by knowing that we should do our practice. So if you know that then you can’t, you don’t make mistake in your practice and so this is what we need to do, one has to do one’s practice without making any mistakes. So the sequence, knowing the sequence of practice is very very important and place it unmistakenly because the teaching, sequence of the teaching online, one, like the first one, the first practice is supposed to help or help one to generate the second part and the second part is supposed to help the next part respectively.
If you miss or put the practice unsystematically, it’s up and down then your practice won’t be very effective because it was supposed to help first one to generate the second one and since your practice had been made mixed up, mixed in sequence so that then the teaching won’t benefit because it will help you to generate the first one to the next part. And as yesterday we said that there are two kinds of two systems of generating or developing the bodhicitta. One has been discussed in the public, and one is especially for the students with sharp minds or intelligence. And now today, Rinpoche will follow the great Tsongkhapa’s teaching of how to generate or develop one’s bodhicitta because it is more extensive, more effective, and it has, if one practices, one can generate or achieve bodhicitta very quickly because Tsongkhapa has mixed both, mixed both systems, which both system which is discussed in the public and then the intelligent ones separately. So he mixed both practices in one and taught us that this teaching is very effective and more, it has more skill and then one can generate it very quickly.
So Rinpoche will tell you first he will tell the outlines or the numbers. And if you want to take note, you can take it. So the Tsongkhapa, when he made these two systems into one, first he teaches the first system of Maitreya and Asaṇga, which has five points and he’ll go through it. Then first which has five and then next it starts from the second system which is descended or passed down from Śāntideva to up to now. So the first one is developing or generating equanimity which is from, equanimity which is one of the four immeasurables. Alright? There are four immeasurables. So this equanimity is from one of the four immeasurables and here equanimity means normally we have attachment or feeling of happiness toward one’s dear ones or relatives or friends and feeling hatred or hostility toward the enemies.
So one should not develop this and to raise same feeling, equal love for all sentient beings is like developing equanimity. The first is equanimity, having the same feeling for all sentient beings. So the first outline is the equanimity without any discrimination of love and feeling of love to certain beings. So developing equanimity, the reason of developing equanimity is that, for example, when if someone wants to grow a crop in a field and if the field is not fertile and it’s filled up with stones and thorns, etcetera, then the crops can’t grow properly.
So to have a good harvest or good sprout, what one has to do is work with his or her field first, make it very fertile or put the manure and then get rid of all the stones and thorns, etcetera. So developing our equanimity is like setting up a very fertile basis or setting up the ground. So when one should start with this, like when one starts doing the meditation on equanimity, first your object should be a person who is neither your friend nor your relative nor your enemy, it’s a neutral person.
And when you look upon that particular person, there’s no feeling of attachment to him or and also there’s no feeling of hatred or hostility. So one has to, like Rinpoche says, set up a little altar here on his table saying that the glass is the neutral being, set up like three objects in front of you or a person like so the glass is, this glass is the neutral being and then the right from your side is considered which is your very kind mother or dear ones or friends or especially say, your mother. And then the one to the left is your enemy and then look upon it. Alright?
So you have set up your table. And then after having set that kind of image in front of you and you look upon it and there is no feeling, no feeling in you when you see the middle one which is neutral being, and at the right from your side you feel great love and attachment because that being is your mother, and then the next one on the side is the enemy and you just you don’t want to look upon it because, you know, you just raise anger or hatred just by seeing that appearance or just seeing that being like this enemy. So the way you have attachment or feeling, attachment or feeling happy to feel happy to see that the being who is at the right is your mother because she has given, I mean, you have tasted her kindness and know about her help in your life, because of that you feel attachment or dearness to that being which is your mother. And then the one on the left, the enemy, you hated because he had caused you harm.
So one helps you in this life and then another has harmed you in this life. So due to that, because harm and help, you raise hatred and love. And the second in the middle one is the neutral being, you have no feeling toward that being, neutral being because he didn’t cause you any problem in this life and he didn’t bring any help either, so there’s no feeling at all. So by setting up that three images in front of you or on a table, look upon it and then you have to, so you have seen that there is a level in your feeling, and by doing that now, after setting up your image these images, you have to equalize all your feeling to those three beings. And first think about the right which is your mother, and think about why you have such a good feeling or attachment to her. And then you come to know that it’s only her kindness in this lifetime.
And then think about why should I give love to only, I mean, generate feeling only for her because think about I have taken numberless lives in the past and she may have harmed me in the past life. So think about the past life and thinking that why should I raise only affection or love to her because she may have hurt me in the past. And also and then turn focus on the left one, right one left one, focus your mind and think, oh, why am I getting angry or feeling hatred for him because it is only because of his harm in this life, and think, I shouldn’t feel angry or hatred for that being just by his harm in this life, he may have helped me in the past life and he may have become my mother, father, or brother, sister in my past life and then try to raise love. And then focus on the middle one which is the neutral being and think that that person has become a neutral being in this life for me, but he may have and think that he may have harmed me in the past life or also he may have also helped, both help and harm in the past life, and then think that I should see.
And then you have checked upon three images and then generate. So for me it’s same, all these three. Sometimes the middle one remains as neutral and then the dear one, the right one has done as the dear ones or brother, sister or mother, etcetera in this life and then the next one has turned as the enemy in this life. But in the past life, the mother or any relatives may have acted as my enemy or harmed me in the past life and then enemy has become my dear ones in the past and then sometimes the neutral one turned as a mother and all. And so any of the three images have acted the same. Sometimes one has sometimes become a dear one, sometimes stayed as a neutral being and sometimes as an enemy and as well as it is same for your mother or the dear ones. It appears as the dear ones in this life and then it may have and it also in future or in past life they may have become a neutral being and then the enemy or the dear ones. So it’s equal same. So all three have done the same to me if I look upon this in the past life. So why should I generate hatred and feeling for those three beings when I should equalize my affection and feeling to all these three beings?
So by thinking about this, the contents, what they have done in this life and past life and so forth. And by doing this, normally we have two kinds of meditation here. One is the placement meditation, one is the analytical meditation. And so by thinking about the kindness of those beings and about this life and the past life, and by knowing and then you came to know that you’ve been able to know the kindness of every being in this life and in the past life, so by checking or looking that we are doing the analytical meditation, when you investigate on the kindness of those things, what they have done in this life or thinking about the past or what they have helped you or what they have done in this life in the past. By doing this, we are doing the analytical meditation, and after having done this analytical meditation, you tend to know, oh, now they are, in your mind, you’re thinking, oh, they have same, they have helped same, they done the same, like same help, same kindness and harm, I shouldn’t feel hatred and feeling toward the different people, just raise the equal.
And by knowing that they are and by after knowing they are all same kind to me, have shown same kindness to me, by thinking that and you have to keep your mind focused or placed on this topic, which means you’re placing your mind and which is placing your mind on that particular images and then meditate, doing meditation is like doing the placement meditation or placing meditation. Means your mind’s being settled on this particular three objects and then meditate. So in the West, people like the word meditation. And the word meditation itself means is to familiarize one’s mind. And so what we are doing is that at the moment, we just look upon the few images and investigate or think about their kindness or their harms in the past, this past time. It’s like doing the analytical meditation and you’re thinking about those things, and do this once, say today, and then same tomorrow, and then continuously doing this tomorrow and then day after and day after. And then sooner or later, through your meditation, your mind becomes familiarized with your practice. And then later, you know, later, you without thinking means without any, like without thinking means, I mean, your mind has become very used to it or familiarized with this practice and without any effort, I mean, you can just do, can do it very, very nicely or perfectly. And the first one is, this is the first topic.
The first one is developing the equanimity to all sentient beings without any discrimination of love or something like that. And now the second is, the second one is recognizing all sentient beings as one’s mother. And so the way how we can develop that, how we can recognize all sentient beings as one’s mother, it’s because we don’t have to prove for this, your mother of this life because without any proof, you know that I mean, you can recognize your mother without any you don’t have to check. Alright? You will know this is like that. And think about this present mother, and she has became your mother in this life. And think that she has also not done, your mother for how many times acted as your mother or became your mother many times in the past year, past life? So our rebirths, our past lifetimes, past births are numberless. Alright?
And in those previous lives, numberless, that your present mom has done or acted as your mother for many times in the past but not always. So because our lives have been numberless since from the beginning, and then the present one cannot have been our mother all the time. And then so the second person, the neutral being has become, acted as, had done your mother in a previous life, and also the third being which is the enemy has also became your mother in the previous lifetime as well. So there is not a single sentient being who hasn’t became your mother. Because our lives and our previous lifetimes, our previous lives are numberless, immeasurable or numberless because of that sentient being, there’s not a sentient being who hasn’t become your mother.
So I want you to think that the other two beings have also acted as your mother and there is the same kindness, same help, you have received same kindness and same help from those three beings because in this lifetime and by knowing how you receive the kindness or help from your present mother, she gave birth to you and she looked after you and then and she helped I mean anything what she had done, so likewise the other beings, the other two beings have actually been your mother in the previous life and they have done the same to you as your present mother done to you. So there is no use of discriminating or like feeling love to your present mother and hatred toward enemies, there’s no use of doing this, they have shown equal kindness to you. So for example, we don’t have there’s no difference in two persons, one is a person who gave you $10,000 last year, and then a person who gave you $10,000 this year, because they are same, because both have given you $10,000.
Likewise, all sentient beings have been our mother. So, but we cannot, it’s very hard for us to think that all sentient beings are our mother because they have acted, there are others that have acted, have became or have done our mother in the past life, but in past life they have done but we have ended our life, so we take a new rebirth in this time and we couldn’t recognize their kindness, and also we couldn’t recognize our past lives. Because of that, we don’t, it’s hard for us to recognize sentient beings as our mother because we cannot recall our past life. So it’s very hard because we cannot recall our previous life and because of that we can’t recognize sentient beings or our mothers. For example, there is a possibility, suppose one of our parents, your parent say so one’s mother passed, and then there is a possibility that, you know, his mother can take the birth as his daughter or his son, but he can hardly recognize that his daughter or the son is his mother.
So because of our death, we don’t recognize sentient beings as our mothers, but in fact, they are our mothers. They have done, acted as our moms. And now the second is recognizing all sentient beings as one’s mother. And now the third one is, the third one is recalling their kindness. Third one, three. So the kindness, it’s very easy for us to recall our present mother’s kindness because we can know what she has done to us, we can know she’s given birth to us and then protect us from any harms and try to bring everything, shelter, feed us, so it’s very easy for us to recall her kindness. So you should, so recalling the present mother’s kindness is very easy and one can really do this and by recalling the present mother’s kindness and then place it or change your object to the other sentient beings and think, likewise the same as my present mother, they have, the other beings have done the same kindness, shown same kindness and gave the same help in the past life. So, for example, like sentient beings have been our mother and have shown great kindness and great help to us and but by recognizing sentient beings as our mother means that it doesn’t has to be only a human form because we have taken, there is no such a form we haven’t taken, we have taken all kinds of forms and like all kind of birds, animals and etcetera, and every time, sentient beings have become your mother in different forms as well like animals, for example we can see in this present life even for bird, how they give birth to their child, at first they lay the egg and hatch it and then how they feed those, and you can see the kindness of the bird, a mother bird to her baby, sorry a baby bird or a chick, isn’t it?
All sentient beings have done the same kindness as your mother has shown to you or the same kindness a mother would show to her baby. Recalling their kindness and by doing this at the third point we came to know the kindness of sentient beings and it’s not just enough by remembering or knowing the kindness of sentient beings. And by knowing that one should really need to try to repay the kindness and when we were young our parents have shown their kindness and looked after us and we have been dependent on those, our parents. And then later we grow up and then like grown up child about twenty years and our parents start getting older and older and then at that stage we should really need to repay their kindness, we have to help them and if one didn’t repay their kindness then it’s very bad and I don’t know in the West but in our culture, in our custom a person who didn’t repay or look after their parents when they become old, we consider it bad, and even in the terms of Mahāyāna practice, remembering the kindness of a being who has shown their kindness and repaying back their kindness is very important and if one didn’t do this kind of practice, even in the terms of Mahāyāna practice, we can say the person is not a Mahāyāna practitioner or he is not really doing any practice because, so repaying their kindness is very important. So third sorry, the fourth point is repaying their kindness.
This is the fourth point. So as you know, in Tibet, the Mahāyāna teaching has been flourished in Tibet, and we have that kind of system exists in Tibet. So through that, like all Tibetan people, when they were young, they’ve been dependent upon their parent and parent looked after them and later when parents become older, children have grown up and then at the time of that, the children, the son or daughter or son they love their parent when they become older and older and at times the parents have been well looked and taken care by their children and children really like their mother or dad very very dearly or have full strong affection. So you know, the people, it seems like people in olden days in Tibet, they wake up very early in the morning because it’s like normal, they have everything to milk, etcetera.
So when parents become older and then the children, like daughter or son, take care of family and they always say the parents, no, don’t wake up early, have a nice time to sleep and then we’ll wake up and we’ll make it and then make everything and they will do all the works and then serve like, they make food, etcetera, and early in the morning, their bedtime tea, morning tea in the bed, and then and whenever they get a chance to buy a cloth and they just try to offer the best to their parents and saying don’t work, just eat and then meditate. Alright. No work at all. So if one can really recall the kindness, kindness of your mother, then one can do this kind of practice and if someone who hasn’t got any of that kind of knowledge and didn’t recall that kindness then there is a danger of just, I mean, mistreating their parent and sometimes they just say go off and don’t stay here, it’s ours and you know, so the main important is one needs to have a knowledge of recalling their kindness.
And that one is the fourth one, recalling their kindness. And the fifth one is seeing sentient beings as appealing or lovable. So the fifth one is seeing sentient beings as lovable because it’s like if one has a proper knowledge of recalling their kindness or thinking about their kindness, then one can really have, one can see all sentient beings as lovable because say there is, it’s for example, someone who has proper knowledge of recalling the kindness of their parent or mother, now whenever the person sees his or her mother in a crowd or anywhere, it just feels I mean, her mother very beautiful or lovable, and then you just go, even in the crowd. There’s this extra feeling when you see your mother in a crowd. Just go like, ah, my mother is there, and just hug and embrace her. So you are being able to do this kind of feeling like showing, seeing mother as lovable and very she’s the only one in the crowd is because you can, because you know the kindness of her, her kindness. So by seeing if you have proper knowledge of recalling the kindness of sentient beings then one really can see the sentient beings or seeing sentient beings as lovable.
And it’s like, for example, like, there are 10 people standing in front of you and a person who gave you $10,000 last year is included in that 10 people and then you have an extra feeling when you see it because you can recall his I mean, what he has done last year and so you have extra feeling and just lovable and find that person very kind of not I mean, find that people not similar to other people. Alright? So it is because of his kindness. It is because of thinking his kindness of giving you the $10,000. He just goes straight and hugging.
So if you have a proper knowledge of recalling your mother’s kindness, then you can generate the same feeling like that to a person. You just hug him because of his kindness. The appealing and the lovable is like that. If you can recall the kindness of those beings then you can see something extra with that person all the time. So the fifth one is seeing sentient beings as appealing or lovable.
And so he concludes here the first session, which he took from the system of Maitreya and Asaṇga. So it’s very important to know, I mean, what is the benefit of doing this practice and what it helps us to. So it’s very important for us to know about the benefits and importance of doing this.
Why we are doing this is because, you know, we need to raise, develop a kind of mind, a mind of altruism or mind to help others and which is the love and compassion, which is a mind which always helps others and we have to develop these two, love and compassion. And to generate or to achieve, to develop love and compassion within oneself, one needs to have these five methods to develop. So these five categories help or are the method to develop love and compassion. And so if you understand this practice, five points very perfectly or vividly, and then bring them, put them into practice, then you can really see sentient beings. Or you can really generate affection and love for all sentient beings. And the feeling of affection and love for all sentient beings would come without any effort. Even if you say don’t come, it will come by itself. If you can do this correctly. And if you don’t train in these five points, then the love and compassion will never come up.
So it’s an example. It’s like say, you have a nice field, and you want to grow something and you have made everything ready like good manure and enough rain and sun, heat, and manure and so the land has become very fertile and very okay or suitable to grow a crop and you just sow a seed. And if all the conditions are perfect or are present, then even if you say don’t grow, it will grow up by itself. You don’t have to worry. If the field is not fertile, means the land is very dry and etcetera, it’s not okay to grow a crop even if you sow and then pray, please, I wish to have a good crop, something like that, it will never happen.
So it’s like if you have these five points, even if you say no, love and affection and compassion to sentient beings will come by itself. If you don’t have that, even if you ask or pray to have generated love and affection, it will never come. Now, the sixth point which is equalizing, they are saying equalizing oneself and others. So the sixth one is equalizing oneself and others. We’ve seen that both wish happiness and do not want suffering. So generate the equanimity of equalizing that oneself and sentient beings wish happiness and do not want suffering. So we have talked about two kinds of equanimity, the first one and the sixth one. But there is a difference in the benefits of doing the first one and the second one or the power. There’s different powers. So it’s simple that you know how one wishes to have happiness. And one needs all the happiness in all the happiness in the world. What I mean, any kind of happiness in this world one wishes to have it. And about the suffering, one doesn’t, forget about the bigger sufferings, even one doesn’t wish to have the itch. So and turn the, so think and then focus on any kind of sentient being. They are same like you as you want all the happiness, any kind of happiness that exists in this world and doesn’t want even a toothache or suffering.
So if you see the sentient beings and yourself. If you check, it’s the same. The same amount or same wish of having happiness and the same unwillingness toward suffering. And now six, we have that equanimity of the feeling of equanimity, which is seeing that all sentient beings, oneself and sentient beings are same, they are same wishing happiness and doesn’t want suffering. And by thinking that. The second point is comes seeing the, and one should, and the second point is the fault of self-cherishing, which we have talked about yesterday, the disadvantages of self-cherishing.
And by the sixth at the sixth stage or sixth point, is equanimity. We are equalizing, seeing oneself and sentient beings as equal, which is both wanting happiness and not wanting suffering. And then the seventh point, think about now and think about the suffering. Now both are, wish happiness and doesn’t want suffering. And think now which person should have this happiness?
And by thinking that if one generates, if say I want happiness, then it comes the self-cherishing and then think about the disadvantages of having self-cherishing attitude and thinking that seeing that the self-cherishing attitude is the root of all the sufferings. So the sixth one, the seventh point is we start thinking about the disadvantages of having self-cherishing attitude.