Занятие 3

[Говорящий 1]
Say Jigten.

[Говорящий 2]
Jigten. Gen. Gen.

Jigten. Jigten.

[Говорящий 1]
Gen.

[Говорящий 2]
Gen.

[Говорящий 1]
Jigten means the world. The world. Mokka.

And then Gen means jewel or ornament, like Amitabha. And again, Gyaltsabje is still on, and Master Maitreya, Lord Maitreya is still on the image of a wish-giving gem, wish-fulfilling gem. And the idea is that a wish-giving gem gives its owner the most precious thing in the world that they could wish for.

The best thing in the world that they could wish for. And the three jewels give people the same thing, in that they give them the highest thing that they could ever get, which is, normally we say nirvana and enlightenment. Nirvana and enlightenment.

Those two things. So in that way, the three jewels are like a wish-giving jewel. To me, it kind of breaks down at the wishing part, though.

Why? Most people can't even frame the concept of what they're going to be. Most people can't even imagine.

Like, if the wishing gem of the three jewels was limited to what you could think of, you'd be in trouble. It's beyond what you could think of. But beyond that, it's a pretty nice image.

So you're saying these world ornaments? Is that what I become? A world ornament?

Yeah, you mean like a gem for the whole world, in the sense that you give them the highest things in the world. And if you said, because you give them the highest thing they could ever wish for, I think you'd have a debate. You see?

Because they can't even frame the idea. Okay, so we're on number five, right? Okay.

Say chok nin. Chok nin. Chok nin.

This is the chok and koi chok, right? If you think about it, the last four have only been talking about jewels, or kon, really. Rare.

But here they get the chok part. The chok part comes out in this one, five. So chok nin means infinitely supreme.

The nin means really, really supreme. The supreme of the supreme. Highest supreme.

And for this, you need the story of the chemical bank bankruptcy. Like, at one point, I had all these gemology degrees, and then people would, the Supreme Court of New York, Manhattan, called me and said, Will you testify a thing about jewels? And I said, Sure, you know, how much money?

Okay. And a company went bankrupt. A loan company.

And they had themselves borrowed money before they went bankrupt on the basis of having a whole safe deposit box full of diamonds. So they borrowed so much money from the bank on the basis of this box of diamonds. So then they went bankrupt.

So then the Supreme Court calls me and says, Will you assess the value of the diamonds in the safe deposit box? So I said, Yeah, but there's one thing they taught me in gemology school was, I want a lawyer sitting next to me to see if I switch anything or anything goes wrong. You know, they teach you that, you know.

So I said, Okay, we had a lawyer and two lawyers sitting next to me. And we go down in the basement of the chemical bank. And they take out this, like, we go in the vault.

It's this huge thing. And then they take out the safe deposit box, and they put it on the table. And I start going through the, I spread them out, all the gems of diamonds on the table.

You put them all top down, then you pick them up with these special tweezers, and then you start using this special eyeglass. And the whole room is like, quiet, totally silent. Like, these people are wondering how much they've been burned for, if they've been burned.

You know, how much is the loss going to be? And I'm like, like this, you know. And then he says, What do you think?

And I said, They're all fake. Oh, my God. 100% Cubic Zirconians.

You know, and I'm like, thanking gemology school for telling me how to learn next to me. You know, and, and a funny thing happened. The lawyer came up to me afterwards.

He said, What are you gonna do? What you do with those diamonds? You know, I said, Throw them out.

They're worth 20 cents each, 10 cents each, you know. And he looks at me and he says, Could you pay me some earrings out of those? I'm like, Okay, you pay for the $20 gold medal, and I'll put them in there, you know.

Yeah, my wife will love it. You know, I'm like, Okay. And, so we made earrings for everybody's lives, you know, that were fake.

And, but you know that feeling that they got the moment I said Cubic Zirconian, you know. Feeling that you did, that you have a box full of useless things, nothing, you know. That's what Chognin means.

Chognin means the real thing. Chognin means the real thing. Highest compared to fake.

Highest compared to fake. Not the real thing. Money, intelligence, health, beauty, friends, education, military power, living in the best country.

It's all fake. Just nothing. It means nothing, okay.

Can't protect you at all. You know, people found that out while we were in retreat, right. I think there's this huge wave that we feel that you don't know about, you know.

We see this wave, you know. We see a wave that I don't think you can really be aware of because you were in it, you know. But those of us that were in retreat, we see this wave passing through the world.

It's very strange and malevolent wave. And it's this, also this feeling of panic almost at a very deep level. And people are just confronted with the fact that this are not refuge.

Those big buildings and all that economic power and military power and security and secure borders by two oceans and all that is not, that's not security. That's fake. And these gems are like the real thing.

The jewels are like the real thing. Like they can protect you. They will protect you.

The knowledge of emptiness and karma and how to keep your vows is the only thing that can protect anybody, period. And the three jewels have to help people learn that, do that. So you have to think about becoming real security for people.

Real security. You can offer people real security. The only real security in the world is that each one of us has the, the nupa, right, the ability to see that we can create the world according to our, what we do towards others.

Because the world is empty. And that's, that makes you a real refuge. That makes you, you can really help people.

Of all the people like in Tucson on October 10th, we've been to the normal refuges. We went to the doctor, we had x-rays, we went to the dentist, we had our eyes checked, we went to the bank, we went to the post office, we went, there's no refuge there. So for a short time, a few real refuges are going to be in Tucson, at the Y, teaching.

And then you have to like really get this text right. And you have to get this teaching right in your mind and strong. And then you become a real refuge for someone.

Real protection. Real service, service organization. Number six.

I'm going to go way over today. Nobody mind, right? Okay.

Say gyurme. Gyurme. Gyurme.

Gyurme is to change. Gyurme means unchanging. It's a common name in the Kagya tradition.

Gyurme Dorje would be a common name. A good friend of mine, a Kagya, gyurme means unchanging. I would translate it in this context as unwavering.

Unwavering. And Gyurme Dorje says, look, if you have one of those wish-giving gems, it doesn't matter whether the owner is nice to it or not, right? Like it'll still give you your wish.

That wish-giving gem is not like an alarmist lamp in the sense that the wish-giving gem doesn't matter how you treat it. Like you can call the wish-giving gem a dumbhead, or you can call it a genius. The wish-giving gem doesn't care, right?

It just gives you your wishes. Just like that, now you fill in the rest for me. Metaphor.

For what? Three jewels don't care. You can abuse the three jewels as much as you want.

They will still do all they can to help you, okay? They are unwavering in that sense, okay? They don't care whether you say something nice to them or whether you try to diss them or anything like that.

And as you become more and more of a teacher, then you'll find that you'll have to develop this quality, okay? You are empty. Everybody will have a different perception totally based on their own karma.

So you will be perceived differently by every student you ever have. And throughout history, that's always been the case. Lord Buddha was the victim of several assassination attempts.

We spoke about His Holiness as being the object of uncountable assassination attempts. And that's just the way it happens. People will perceive you differently.

And some will treat you good and some will treat you bad. But you have to be gyrmate. And then later, when you become one of the three jewels, you're really gyrmate in that you don't care.

You just keep serving, keep helping, keep doing what other people need, no matter how they treat you. And that's one of the qualities of one of the three jewels. Gyaltsabje throws in something else, you know?

Three jewels, especially the Dharmakaya, is gyrmate in another sense. Like what? It's takpa, meaning non-change, meaning emptiness.

Not because it's empty, careful. You get a big one. So emptiness.

So Gyaltsabje, being one of the greatest abheyas in Tibetan history, says, yeah, but don't forget it. We want to become gyrmate in the sense of being the Dharmakaya. Pure emptiness, sheer emptiness.

And when you see, you know the story, I've told you many times, when you see emptiness directly, you come out of it and you realize that the emptiness you saw includes the Dharmakaya of the Buddha. In that sense, you've met the Buddha. You've confirmed the existence of the Buddha.

By meeting that emptiness directly. Oh, there's a little section where Gyaltsabje discusses the idea of cause refuge and result refuge. And I just thought we should, it's in course number two, I think.

But I thought I'd throw in what he says. So we're going to go a little bit. Say gyu, kyangdo, gyabu, kyangdo.

Again, those of you who study Tibetan, you see the prenasal here, which is because of this R. Okay, and it just got corrupted in modern Tibetan to kyangdo. So I want you to be able to speak it properly if a Tibetan met you and you said kyangdo, it would sound funny to them.

Say kyangdo, kyangdo, kyangdo. In a Khambha, a Kagyu would say what? Say kyangdo, kyangdo.

And a Dakin would say skilled girl. A Mongolian would say skilled girl. Okay.

[Говорящий 2]
So the B of the bar is just lost.

[Говорящий 1]
Here? Yeah. Yeah.

Yeah. Kyangdo. In Pasadena.

Which is the right one, right? Okay. And as I said, Michael, when we were talking about in class, I always get mixed up about which is which.

This is cause refuge, cause going for refuge. Dro means to go, gyu means cause, kyang means protection or refuge. Causal going for refuge.

If you want a trick for remembering it, you are going for refuge to the cause of your enlightenment, which is other people. You see what I mean? Just people outside of you.

Like Shakyamuni Buddha, who's already Buddha. They're going to cause you to get enlightened. That's the way I remember it.

It can be confusing. You're going for refuge to the cause, meaning someone who can teach you what to do to get enlightened yourself. Debu means result.

Debu means result. And that's the opposite. Going for cause in the result of your own efforts to get enlightened, which is yourself as a Buddha in the future.

And just as a practical exercise, and I'm suggesting that at the YMCA, or those of you who teach this in other places like South Africa or wherever, that you might want to, during the whole series of lectures, get people to do a meditation in which they are focusing on the omniscient being that they are to become, watching them focusing on the omniscient being that they are to become. It's a very interesting exercise. Winston the Buddha, if you're not a Buddha already, I don't know, is watching this class at this moment.

Because they see all three times at the same moment, right? So Winston the Buddha is watching Winston, studying about Winston the Buddha who's going to watch Winston. And to me that's very powerful.

Like I can sit by myself alone in my room sometimes, and I'll open a book and I'll just look up and I'll say, I'm working on it, you know? And like sometimes I talk to myself, who's watching me? You know?

And it's a very powerful exercise. I mean, then people think you're really crazy. It's another thing on your list of why you're crazy, right?

But it can be very powerful. You just sit quietly. You can go out, walk down near the water, spring.

And you can just sit there and talk to the Buddha you're going to be. Say, you know, you're probably laughing at all the stupid stuff I'm doing right now. You're probably mad at me because I didn't get there as fast as I was supposed to.

And maybe you could just send me a few grays of help, like grays of inspiration, you know? Help me out here. I'm trying, you know?

Sometimes I just do that. I'm watching you, right? Already.

So, yeah.

[Говорящий 2]
So every single being in this room could be an emanation of my future Buddha?

[Говорящий 1]
That's true too. She said everybody in this room could be an emanation of my future Buddha. I don't know.

That's a debate for the debate group. The only reason I bring this up is that there's a neat little part of Yeltsin's commentary where he says, Look, us Tibetan Lamas didn't make this idea up. Okay, we didn't make this up.

This is taught in the Ancient Tantra. And that comes from an ancient scripture called the Sutra Requested by Ugrat. This is where the resultant cause of refuge is?

[Говорящий 2]
Yeah.

[Говорящий 1]
Like, he says, Tibetan Lamas like to do this in their early scriptures. They're like, we didn't make this up. This comes from India.

Because to them, India was the place of the Aryans, right? You know, he said, we didn't make this up. This idea comes from the ancient scriptures.

It's found in the Ancient Tantra. And it comes from the Sutra Requested by the, I think it's a Bodhisattva named Ugrat. Dakshochen in Tibetan.

And then Gyasep J quotes that scripture. And I've put it in your reading. If you ever get it.

And I'm still working on the first reading. It's really long. It's like, turned out like 25 pages.

But it was fun. And in that, I wanted to tell you about that sutra. What the, Ugrat is called Kimdak.

Kimdak means householder. It means this Bodhisattva was not a monk. And this lay person named Ugrat asked Lord Buddha, how do we take refuge?

What is it like when you say, you say we should take refuge. Well, what is it to take refuge? And Lord Buddha says, a Bodhisattva who is a householder, right?

And he's specifically talking about normal people, right? He's saying, any Bodhisattva. First he says Bodhisattva, and then he says specifically Bodhisattvas who are householders.

Lay people. He says, you see the marks of a Buddha. You see what I look like, right?

He says, I see. And then he says, the moment you just get in your mind, I would like to be like you. You know, I would like to be like you.

And you see yourself in the future like me. You've taken refuge. That's refuge.

That's taking refuge. He said, to me, that's very beautiful. He says, that's the source for this teaching.

Because really, you've got both in there, don't you? You have Gyukyangdo and Devakyangdo. You're looking at a Gyukyangdo.

You're seeing what they look like and what they do. And then because of that, you're taking Devakyangdo. You're imagining what you're going to be like.

And you're wanting to be like them. So the desire, which implies imagining yourself as a Buddha in the future, to become a Buddha as you look at the Buddha, is what it means to take refuge. And to me, that's very powerful.

It's not like, Sangye Lai Khyentse Rinpoche, when we were here, where was our place? How did it go? We were in Shravasti.

We met some Theravadins. How did it go, that little tune? Gacchani.

[Говорящий 2]
Yeah, yeah.

[Говорящий 1]
That was it. And then it went to this beautiful song. But just to sit there and think about an image of Lord Buddha, that's not it.

In that scripture, it specifically states, you are visualizing what you will become if that's taking refuge. And I love that. I think that's really neat.

It's almost tantric in a way. Okay, you took care of the last question, but you don't know it has six parts. We finished now.

I mean, we talked about the seven diamond visions as a whole, and then we talked about the first three as a whole, meaning the three juras. Now we start in the process of going through them one by one. We go through the seven one by one.

That will take the rest of the course, and it takes the rest of the entire time travel. I don't think I mentioned, or I mentioned and I didn't finish it, the first four of the seven diamond visions are the subject of the first chapter. Which order of the seven diamond visions?

[Говорящий 2]
The first order.

[Говорящий 1]
The first order, right. Meaning Buddha, Dharma, Sangha, and then?

[Говорящий 2]
Kama.

[Говорящий 1]
Kama. Your Buddha nature. That's why the first chapter is called the chapter on?

[Говорящий 2]
Buddha nature.

[Говорящий 1]
Buddha nature. Yeah, it's called the chapter on Buddha nature. It's interesting that Maitreya did that.

He didn't make it seven chapters. He made it shorter. So somehow your future Buddhahood, your future Dharmahood, your future Sanghahood, and your ability to become that, your potential to become that, he chose them all in one chapter.

So the first chapter is like half the book. Then he does the next three of the diamond visions, which are number three? Buddhahood outside of you.

And then the qualities of that Buddhahood. And then? The most important quality, which is that they can come to you and teach you.

Activity. So those form the second, third, and fourth chapters of the book. But I forgot to tell you, I think there's a fifth chapter.

He's doing a fifth chapter. And it's just called Penning Shepa. It means explaining the benefits.

I didn't read it yet. It probably means a small chapter where he explains the benefits of this book or something like that. But just so you know, there's five chapters like that.

Explaining the benefits? Yeah, it's just called the chapter on explaining the benefits, which they often throw into books to sell them to people. But I don't know why I put it at the end.

But anyway, now we're going to talk about the Sangye Kwanjo, the jewel of the Buddha, the Buddha jewel. Now we're on to the first of the seven, and that's what we're going to do the rest of today. And we're going to go through the six qualities that that Buddha jewel has.

So we already did six qualities of what? The three jewels in general. Now we're going to six qualities of the Buddha jewel in particular.

And this is a very, very famous verse from the Uttaratantra. It's often quoted in the monastic textbooks, like all over the place. Like this is one verse that everybody would learn, the meditation Hindu.

You know, cheers to marriage. I mean, you quote that all the time in the monastery. So I thought I'm trying to emphasize the quotations and the ideas that are most used in an actual monk's training from the Uttaratantra.

Again, we don't study Uttaratantra separately. We study Abhisamankara for 12 years. But Uttaratantra comes up a lot.

So here's one of the most famous verses. And hang in there. It's going to go long today, and maybe it's a little warm.

But we have to work like this, so we'll never get things done. So sorry for about this kind of thing. You have to go late.

And you have to work hard and get it on the first try. You have to go home and really work on it. Because if you wait to the end, which is one week before the October classes, you probably won't be able to teach very well.

So if you start planning bhakti talks now, they'll be all freshman time. They'll start sprouting by October. Say, dumache.

Dumache. Dumache. Dumache, as we said before, means unchanging, unproduced.

Yeah. You say unproduced. Unproduced.

By the way, there's a translation. They use uncomposed or something like that. That's completely wrong.

Could you just throw that translation out? They say uncomposed or something like that. They misunderstood the meaning of dumache in Sanskrit.

Okay. So space is composed of parts, but it's unchanging. So that's a bad translation.

But anyway, dumache means unproduced, meaning it doesn't have causes. It doesn't mean it never happened, right? Obviously.

Dumache implies that the thing already exists, but it did not have a cause. It's either always been there or it's not causing the sense that there are not energies put into it which fluctuate. It's always the same.

It's always the same. Dumache. To understand this, we need to talk about what you're going to be like when you become a Buddha.

Okay? So, me, the Buddha. You got to think like that, you know?

Like when you do yoga, you have this idea about how you're going to look at the end, right? Maybe. And when you study this class, you should have this idea of what you're going to be like.

So we're going to go through what you should be like. You're going to have mainly two different bodies, which just means two different parts of you, okay? Which are what?

Rubik's Cube. Nice. Let's call it the truth body.

I call it diamond body, okay? That's me. And the form body.

And you know there's three ways of, I mean, you can divide the bodies into three, you can divide them into four. We're doing two today. And the entire talk is one of the places where you see all those divisions.

Diamond body itself can be divided into two. Anybody want to take a shot?

[Говорящий 2]
Emptiness and omniscience.

[Говорящий 1]
Yeah. The emptiness and omniscience. Oh, let's call it wisdom, yeah.

Emptiness means, I'm sorry. I'm going to change this. We call it essence body, which is more equivalent to that.

This one is changing or unchanging, the wisdom. Changing every moment. I mean, when you see somebody making pancakes 2,000 years from now, you know, and the bubble comes up to the top, the wisdom changes.

The image in the mind changes. When the bubble comes up and pops, there's two different images. Therefore, this mind is changing, okay?

[Говорящий 2]
And you're seeing it all at the same time, aren't you?

[Говорящий 1]
Yeah, you do see it all at the same time. You've been changing more, yeah. That's a huge debate in my mind, huge debate.

Is there a change in a Buddhist perception? But the change is a phenomenon also, right? So they perceive that.

But if you think about it, at any given time, you're seeing all the stuff in the universe that ever was, is, and will be always the same. All at the same time. But their time frame is changing from our point of view.

But that's another point. Anyway, essence of body is purity. They call it purity, dakpa, nam dak, means purity.

Purity in the sense of being devoid of something, okay? Two kinds of devoid of something. Natural and achieved.

Natural and achieved. Got it? Now let's go back to the first caller in Buddha.

By the way, we now have, down at the bottom now we have one. And two. And two.

We have three. Of the six qualities of a Buddha, the first three relate to this side. The first three relate to the dharma body.

Okay? Of the six qualities of the Buddha jewel that you will become, the first three relate to the dharma body. Of the six qualities of the jewel of the Buddha that you will become, the second three relate to the form body.

And roughly, roughly, roughly, it's or. In debate, we always start with roughly, or most of the time, or mostly. And then you don't get in trouble when somebody comes up with an exception.

You say, oh, I started, I said roughly. Okay, but roughly. This whole side of your buddhahood accomplishes the ultimate means of yourself.

This side of your whole buddhahood is the accomplishment of your own ultimate goals. Which means that the other side is the ultimate accomplishment of others' goals. Which makes sense, right?

You need to take form to help other beings. Okay? Very few beings can perceive a Buddha directly, right?

I mean, how many people can see the Dharmakaya directly? You've got to be an arya. You've got to be an arya.

Or have to have been an arya, right? And when there's a debate, at the end of the first reading I threw it in, they're debating what kind of arya were Nagarjuna, Asanga, and Maitreya. First level, third level, tenth level.

There's an argument about it. The point is that it's that rare. It's that rare.

Maybe there have been three aryas in Indian Buddhism. Something like that. I mean, you have to realize that it's that kind of thing.

So to really take care of, finish your own needs, you have to have a Dharmakaya. To really take care of other people's needs, you have to be able to emanate a form body. The essence body is the emptiness half of the Dharmakaya.

The emptiness of a Buddha. In a sense, that's the most important one. Why would it might be appropriate to even call it kunshi?

Tough question. Why would it almost be appropriate to call this emptiness of the Buddha kunshi? You have to have very good seeds in your mind to be able to see that Buddha.

That's, you can say that, but...

[Говорящий 2]
It's the foundation of everything else.

[Говорящий 1]
What would a god be saying? What would a human being say? And it's good.

It's true, I think. It's the source. It's really the source.

If you think about it, it goes back to what we said when we started today. My, see, perfect students for this course. Perfect students for this class.

The only kind of students that would be interested in sitting on the desert in this class for four hours. For however long it's going to take, right? They've got to have, what was I getting down to?

They have to understand that it's emptiness that makes it anupa. It's the possibility to become enlightened. And really, that's emptiness.

So this becomes crucial. This particular emptiness becomes crucial. Actually, you should call this voidness, and I'll tell you why later.

Well, I'll tell you right now. This is a kind of voidness of purity. But it's a voidness in two senses.

One is natural voidness, one is achieved voidness. Natural purity and achieved purity. What's the difference between natural purity and achieved purity?

Natural purity is the purity you've had all along. It's the Buddha nature you have right now. It's the emptiness of your body and mind.

It's the availability for you to become anything in the universe as soon as you start keeping your vow book and your morning meditation. And do your retreats. We'll miss you, but we'll cook for you.

Say that one more time. We'll miss you, but we'll cook for you. I like that part.

Natural purity refers to... Yeah, the natural voidness that you've always had. The emptiness of your...

That doesn't change from the beginningless time up to now and up until you're Buddha. It doesn't change. That comes with you.

And that's the only reason you become... That's connected back to that idea of potential or possibility that we talked about. Because you recognize that you are a true student for this text.

This teaching. What would an achieved purity be? It's like the work you've done to clean out your negativities.

Yeah, like getting rid of your negativities. The absence of doubt in the mind of an Arya would be an example. Once you've seen emptiness directly, you can't doubt these scriptures anymore.

You'd go crazy about them. That's achieved. But again, it's an absence of something, right?

So these two, natural and achieved purity, are still an absence of something. And then wisdom is just... I should call this wisdom...

Is what we call jitala. By the way, we're not crossing this line. I just didn't have any place to put it.

It's still over here on the Dharmakaya side. You can divide the understanding that you will have as a Buddha, right? You can divide it into two parts.

Jitala and jinepa. Say jitala.

[Говорящий 2]
Jitala.

[Говорящий 1]
And jinepa. Jinepa. Jinepa is kind of hanging out over here.

I don't know how to spell that. Let's do this. Say jinepa.

[Говорящий 2]
Jinepa.

[Говорящий 1]
Jitala. Jitala. Jitala means the ability of an enlightened being to see the true nature of all existing things.

The true nature of all existing things. Jitala means how they are. Jitala means how they are.

The way they are. That's nice, but you also need the ability of what? To see all those things themselves.

That's a big difference. It's one thing to see all the things in the kitchen. It's another thing to see the true nature of all the things in the kitchen.

Okay? And that's when jitala refers to the true nature. Yeah.

Jinepa means seeing all the things in the kitchen. Jitala means seeing the true nature of all the things in the kitchen. Jitala belongs on the Dharmakaya side.

And in this presentation only, okay, jinepa is thrown in with the form-body side. Okay? The ability to see all the things in the universe is thrown over here with the form-body side.

Which if you think about it for one minute, you can figure out why he did that. The jinepa is the form-body, but not the jitala. Jitala is over here on the Dharmakaya side.

Jinepa forms. Yeah. Because jinepa is seeing all the things in the universe.

Right. Jitala is seeing all their emptiness, all their true nature. Right.

Why he does that, we'll talk about. Now we're ready to find out why the Sikhs are called the Sikhs. We're back.

So we said dumache means unproduced. Unproduced. Why are you going to be unproduced when you're a Buddha?

Alistair. Because your lack of internal existence. Which one?

Great. Quality number one is hanging out right here. That's why I did this whole silly chart.

The fact that you are still empty when you get enlightened. The fact that that's why you can be a Buddha at that point. The kunshi, the foundation of everything you are in a way, is your natural emptiness.

The one you've had all along. That's the first quality of the Sikhs that you're going to have when you get enlightened. Going to have?

[Говорящий 2]
No debate?

[Говорящий 1]
You're not going to debate?

[Говорящий 2]
I've had it from the beginning.

[Говорящий 1]
Oh, you've had it. Good. Thank you.

Oh, so you already have that natural purity? Good. Good.

You already have that natural purity, right? Which is to say, you already have calm, right? Which is to say, you already have Siddhartha Garbha.

Which is to say, you already have the seed which is going to turn into a Buddha. So a Buddha has a seed which is going to turn into a Buddha. So a Buddha doesn't have Buddha nature.

Good. So a Buddha doesn't have calm. Because you said they were the same.

You said they were the same. You can get somebody in trouble that way, okay? Go to the video, you'll figure it out.

Okay. No, I'm just kidding. I'm just kidding.

When I phrase it as the seed to become a Buddha, the nature should be in one. The target has to be Garbha. Right?

Yeah. Then you get in trouble. Then you've got to be, wait a minute.

You're talking about the Buddha's seed which still has impurities. Remember that thing? Yeah, calm, right.

Yeah, calm. Then you say, what's Garbha I'm talking about? You've got to be careful.

The whole point of the debate is to get somebody on track. You know, they say, that, that, that, that, that, that. And then he goes for it.

And then he's like in trouble. And then you jump on him. Corner.

Yeah, okay. Okay, second Buddha quality. What is that?

So this natural purity is abandoned, that Buddhahood? Oh, a big debate. I don't think so.

Well, if the natural purity is the calm, and that defined as one's pure nature surrounded by impurity. Is it the calm? Well, if it's purity, it can't be impure.

Right. Oh, yeah. So can it be calm if it's pure?

The question is, is it exactly equal to calm? No. I don't think so, right?

I don't think so. But you have to debate it. Okay.

Say, Lung Ki. Lung Ki. True?

I don't think I gave you enough time. No? Lung Ki.

Say, Lung Ki. Lung Ki. True.

Short? Short, what do you say? Tender.

Tender. Like normal tender in Kopan, right? This is the meaning of that name.

Tender means spontaneous. Lung Ki Drupa means, happens like, you know, Su. Su.

It just means, hup. You know? Lung Ki Drup.

Drup means happen. Lung Ki Drup means, hup. You know?

It just means happen like that. It refers to the spontaneous ability of enlightenment being to go and reach all other beings and help them. Lung Ki Drup.

Lung Ki Drup. No premeditation. Not even any discursive or conceptual thought.

No idea. I have to go to planet Earth now and help those people. You just appear there automatically.

Sometimes I like to translate Lung Ki Drup as automatic. Okay? Automatically.

You want to debate me on something? You look like I'm waiting for somebody. Let's go back here.

Nothing raises a question? Huh? Which side of the road is it?

Yeah, it's on the wrong side. I said the first three were going to be on the... Left side.

Left side. This one's got to be on the...

[Говорящий 2]
Right side. Right side.

[Говорящий 1]
I busted my brain about this all morning. Then I read Gautam Dharma carefully. And it's very beautiful.

There's a very, very, very subtle mental affliction. Or you almost can't call it a mental affliction. But at the very, very final stages of your path, just before you get enlightened, you get rid of an extremely subtle bhaktya that infects your mind.

Just when you think to do something, the intention to do something, like the idea to move my arm from here to here, right? There's some kind of trigger thought in my mind. There's some kind of impulse thought in my mind.

And there's something very, very subtly self-existent about it. Very, very subtle. Extremely subtle.

It's called one of the final negativities that you ever remove on the way to Buddha. When you remove that, you can consider yourself purified. That can be considered achieving...

Achieved purification. I'll say it again. When you get rid of the very, very subtle seeds of seeing things as self-existent, that infect the decision to act itself, you reach what we call achieved purity.

When you get rid of that final one, we can say that you have the achieved purity. Meaning the one you have to work for, as opposed to the natural purity. Okay?

Got it? I'll say it one more time. Apparently, what the most final self-existent thought you have, one of the last ones, is the self-existence which infects the decision to act.

To do anything. Like just even to pick up a pen, the decision to say a word. There's something very subtly more...

Let's say you're more vulnerable to seeing things as self-existent the moment you decide to act. Now you can debate that a lot and you can have a lot of other ideas about that. Does it imply that we shouldn't think to act?

Does it imply that we shouldn't act? You know? We've got to be really careful about that.

I think one of the mental afflictions that could infect you at the final moments is the belief that I am picking up the pen. A whole cause and effect thing. A whole cause and effect thing.

Like I go to the dentist to fix my tooth. Is that what fixes my tooth? No.

You see? I drive to Tucson. Four hours there and back.

Five hours. To have some guy drill my tooth. Is that what fixes my tooth?

So I make a decision to get in the car. I make a decision to start the car. I make a decision to go.

That whole process is infected by the belief that it's the dentist who's fixing my tooth. Okay? Very subtle.

Extremely subtle. It infects everything we do. Is the way to get negative people out of my life to avoid them?

You see? Is that the way to get rid of the people around me that hurt me? Or who are irritating to me?

You see? It's all wrapped up in worldview. So, once you get rid of that final seed of thinking to do anything for self-existent reasons.

You no longer get in the car because you believe the dentist is self-existently going to fix your tooth. Then you achieve a kind of purity. It's not a purity that you've had all along, or naturally.

Where is it here? Yeah, here. Okay?

But it's spontaneous, too. Well, it's spontaneous in that nature, in that sense. You see?

So Gyatso Jei is saying, if you want to know why Lord Maitreya didn't stick spontaneous help of others over here, it's because when he said spontaneous, he was talking about doing things with ultimately pure worldview. The achieved purity. The voidness of the final wrong idea.

It's so beautiful. It's really beautiful. Of course, spontaneously helping others belongs over here.

But in the sense that it involves the final understanding that things are empty, it belongs over here. And that's where he puts it, okay? That's a tough point.

We've got to go over that. I mean, it's an exciting point, but you've got to go over it, okay? Okay.

Third one. I think we've got to move some of those appointments after we move that. Yeah.

I just want to roll through these and not worry about how late it's going to be, okay? I never know when I write a class how long it's going to take to teach it, okay? I think the more is better than less, right?

Yeah. I'm also shortening them a bit to make it easier. Say shen ken.

Shen ken. Tok min. Tok min.

Shen ken. Shen ken. Tok min.

Tok min. Shen means other. Like dakshin yam je.

Exchanging self and other. Other. Gen is gen as in gyu and ken.

Ember heart.

[Говорящий 2]
Factor.

[Говорящий 1]
Factor as opposed to the main cause. Like contributing cause. Tok with a sa means what, Ember Heart?

Without the sa, it means what?

[Говорящий 2]
Wrong idea.

[Говорящий 1]
Careful, yeah? Be very careful. Without the sa, it means wrong idea.

With the sa, it means right idea. Tok is wrong idea. And the pronunciation is exactly the same.

Yeah. Here it means right idea. Realization.

Like window game. Right? So when you debate, you've got to be damn careful with this.

Tok min ba ba. I'm going to leave you on for 20 minutes and then suddenly tell you, oh, I was spelling without the sa. But he covers himself either way, right?

It's very cool. But it can be very confusing. And we're reading a text which is badly typeset and the guy leaves out the sa sometimes and it's really a trouble.

Min means not. So what have we got so far? Not realized through the factor of another.

Not realized through the factor of another. This is referring to a Buddha's wisdom and specifically their ability to see the true nature of all things. This is referring to a Buddha's wisdom and specifically their ability to see the true nature of all things.

Let's go back to that chart. Where are you going to put that? Having a good wisdom.

Yeah. Over here. You know?

Chitta wisdom. The wisdom which perceives the emptiness of all of you. That wisdom is shen gyi khen gyi to min pa.

Shen gyi khen gyi to min. Shen gyi khen gyi to min pa. Okay?

Not realized through an influence of another. Not realized through the influence of another. That has two meanings.

Who wants to take a shot at one of them? Ta dar te va. Ta dar te va.

There's another one. Ta dar te va. Darshashyatma.

In the Yoga Sutra. It's very beautiful.

[Говорящий 2]
Ta dar te va.

[Говорящий 1]
Darshashyatma. That thing can only be described by the person who has seen it. Huh?

Yeah. But in what way? But where does the other come in?

Shen gyi khen gyi to. It's not something you can realize through the influence of the other. Meaning what?

Yeah, it's indescribable. It's jyuri me pa. Indescribable.

Like, a person who has seen it directly, can they describe it to you? In fact, Yeltsin Tse has a big debate about whether you can describe it. He says, indescribable means can't be described, right?

The guy says, right. He says, nobody can describe it, right? He says, right.

He says, Lord Buddha didn't write 4,000 scriptures, right?

[Говорящий 2]
You know.

[Говорящий 1]
So it is jyuri me pa. But not, it's not like someone can tell you and then you just see it directly. That's impossible.

Okay? So in that sense, jito, the ability of the Buddha to see the true nature of all things, cannot occur through the influence of another person. It's not like someone can tell you what it's like and then you can just, boom, do it.

But then Yeltsin Tse says, shin can also refer to discursive thought, discursive perception. Where you're making, forming words in your mind. Where you're using mental words, mental sentences to perceive this thing.

Oh, you know, like that. It has to be what? Jito can't be, it has to be direct, non-discursive.

Totally direct communion with everything. 24-7. Towards every object that ever was, is, and will be.

So that's shin, other, discursive. Yeah, so Yeltsin Tse says shin can mean two things. Other can mean another guy.

But other can mean other than direct perception. Meaning words. Mental words, using words.

Now we're on to the three qualities. I think we should take a break here. Does anybody need, would you guys rather go on and finish or would you rather take a break?

At least one person wants to go on and not take a break. So let's go on. I'll try to do it a little faster.

We're on to the three qualities that relate to... Yeah, which is helping mainly other people, right? Oh, these I know in my head.

Okay. What's he calling it? Hang on.

Yeah, I know what he's calling it. Okay. Say kimba.

Kimba.

[Говорящий 2]
Kimba. Kimba.

[Говорящий 1]
If you don't know other people are suffering, or if you can't see all the beings in the universe who are suffering, then you can't help them. Right? So first you have to have kimba.

Kimba means knowledge. Kimba means knowledge. And we'll talk about it.

Like, we didn't know that the World Trade Center was blown up, right? And so, we didn't have kimba about all the people who got killed or hurt. And it was some of our friends, you know?

And so we couldn't undertake any actions to help them. Because we just didn't perceive them. We didn't know that people were hurt.

We didn't know that anyone needed help. So, one of the first qualities you're going to need to be a good buddha jewel is kimba about all the people in the universe who are suffering. You've got to have that.

Now, if you happen to divide the knowledge of a buddha into that which perceives the true nature of all the things in the kitchen, and that's what you perceive to all the things in the kitchen, where would you put this one? That would be with Geneva. Geneva.

No, but now I'm talking about all the things in the kitchen. Oh. All the sentient beings who are suffering.

Not their true nature would be where? Geneva? Yeah, I'm sorry, Geneva.

I'm sorry. I'm sorry. You're right.

There we get number four. That's why he stuck Geneva over with what? With Form I.

Yeah, even though it's not physical. It's mental. That's why we threw it in over there.

We should probably curve this dotted line over here. That belongs over here. So we covered number four.

What Geneva means is all existing objects. The wisdom which can perceive all existing objects. Geneva.

All the stuff in the kitchen. All conventionally existing objects. Oh, wait.

I'm going to debate you. Sorry. It's really good debate.

I'm debating you. I'm debating you here. All the things in the kitchen.

All right? The ability to see all the things in the kitchen. And citta is the ability to see the emptiness of all the things in the kitchen.

But more specifically, citta means the ability to see every existing object. Sorry, Geneva. Now we're ready for debate, Michael.

Geneva. Geneva. Geneva.

Let's take Geneva. The wisdom which perceives all objects. Does it perceive all existing objects?

You can either say de and agree, or you can say chi chi and disagree. So it does perceive all existing objects, right? De.

De. So... So I guess Tony doesn't exist.

Emptiness doesn't exist, right? I didn't say that. Oh, so emptiness is not an object?

I didn't say that. Oh, so emptiness is an object? Yes.

But it doesn't go onto all objects. Yes, it does. So Geneva sees emptiness also?

I didn't say that. So Geneva doesn't see all existing objects? I didn't say that.

So Geneva does see all existing objects? As defined, yes. So poor emptiness doesn't get to be all existing in the group of all existing objects?

In this case, no. Oh, that's a pretty good answer. But it just happens to be that the way Delta J fudges that was a different way than you fudged it.

He said, look, obviously, this Geneva sees all the objects in the universe. Obviously, the emptiness of all the objects in the universe is an object in itself. So obviously, Geneva does see what Gita sees.

But it's a nice division, isn't it? So why is this division made? It is not a division.

I mean, mostly we describe this as perceiving the emptiness of all the things in the picture. Mostly we describe this as perceiving all the things in the kitchen. But actually, technically, this perceives all the things in the kitchen, which includes the emptiness of all the objects.

All right. You guys are no fun. So we've covered four, right?

Five. And you should always put this shape after a word. Just...

That's the way it's done. Say tsewa. Tsewa means love or concern.

Love or concern. And this is the way the logic goes in the modern monastic scriptures, you know? For one thing, if you didn't know that all these people got hurt, you can't help them or you can't feel any concern for them, right?

So first you have to have a perception of all the people who got hurt, right? Kimba, number four. You have to know that there's people who are hurting.

Either it's through direct or indirect means, you have to perceive that every single living creature in the universe is suffering. But if you don't have tsewa, you won't want to do anything about it. Okay, that's the logical progression.

Love. Care, concern. You have to think to do something.

You have to be concerned. You have to be concerned. You have to want to do something.

That's two. So which side would we throw it in on rupakaya or damakaya? Does it go over here or over there?

So love is part of rupakaya? That would mean by... Oh, partner.

Come on, he's the lawyer. I know. That's what it is.

It's good training for a debater. Gandhi. Gandhi is the greatest lawyer, right?

So tsewa means... Yeah? It's love, meaning...

Oh, so we can throw it over on the physical side of things in the sense that you've got to have love to want to emanate all these thoughts, right? But... it's no use to have...

to know what's happening and care about it if you don't have shakti. Tibetan means shakti. We had a new word before today, which was understanding the possibility of the power.

This is a different new word. This word is shakti. Meaning what?

Energy. Yeah, energy or power. It's no use if you have nyana, if you know that everyone's in trouble.

It's no use if you have tsewa, which is what I forgot. Love. What is that?

I don't know. The Sanskrit for this tsewa is karunya, which is a little bit different from yin and yang, which is karuna. So, just so you know, the number five is karunya, which is a little different.

Your Sanskrit teacher will go there. But nupa is shakti, power. It's no good to know that everybody in the World Trade Center was hurt.

It's no good to even be concerned about it, if you can't do anything about it. And you can't help them, even now, if you understand dharma. You can't help them, even now, if you understand dharma.

But mainly this is talking about if you can't see that all beings in the universe are suffering, you can't help them. If you don't care that they're suffering, even after you know that they're suffering, that doesn't count either. But if you have power, shakti, if you have the power to do something about it, then you're a real refuge, buddha jewel refuge.

Then you can help people. Then you are sheltered in your architecture. So really, we all have to aspire to those six qualities.

And you've got to think about them all the time. You've got to think, you know, I'm going to have this quality, this quality, this quality. This chart has to be in your mind.

I want all six of those qualities. I'm going to have all six of those qualities. And under here you can put knows what's going on, cares about what's going on, can do something about what's going on.

Knows what's going on, cares about what's going on, can do something about what's going on. You want to have all six qualities. You should go home, you should think about getting those six qualities.

Becoming a buddha jewel. Becoming the thing that every Buddhist in the world is taking refuge in. And even if people never heard of Buddhism, you'll become their refuge.

You will emanate as a Sufi saint, or you will emanate as a person sitting next to them on the bus who irritates them. Or whatever it takes, according to their karma. That's all.

So we'll finish there. I'm sorry I went on so long. And see you on Wednesday?

Yeah. At this time we'll probably go over the Dhamma jewel, next to the sun. Right?