Занятие 5

[Говорящий 1]
This is a really interesting one that I wanted to go through sort of carefully. It's another place... there are two places where Je Tsongkapa himself uses this quotation.

So I thought you might like to hear that. It happens to be from a secret text, but I'm just going to do a little piece, so it doesn't matter. kye rim tar chen dzin, dzor rim sen wang gi par, tob pa shik gi, tse de la chepa sum kong rung che, gyu ma chung na.

Let's suppose somebody has completed their kye rim practice. And in their dzor rim practice, they've got up to sen wang, which is a certain part of higher tantric practice. tse de la chepa sum kong rung che, gyu ma chung.

They didn't do the three activities, which we'll talk about later. chiway du su, but at the moment of their death, chiway du su, du dangpay denpa ngun du cha, they are able to link into the clear light of death, which is ultimate reality. Sorry, they're able to to link into that.

He doesn't say directly necessarily, but anyway. shiway tar, then when they die, at the end of the death process, gyu me kur dangwar chao, they should think to themselves, I want to enter an angel's body. I want to enter an angel's body.

penpa dang, penpa dang means what? Make that resolution. It's like, decide that that's what you want to be, then shi.

What? Then die. Okay, shi na.

Okay, if you do that, says Je Tsongkapa. This is all secret stuff, but it's okay. chiway rungpa nangway sok du drupay rungpa che ne, chiway sok du cha rungpa gyurul, then you will go through the various stages of death.

You will enter the clear light of death. And then, dey tu shen la bar du drupay tse, then in the next few minutes, in the time that other people would be entering bardo, like the scary place between death and rebirth, right? Bardo.

dey du la, instead of that, du means, this du means as a replacement for that. dey du la gyurul drup, you will get your rainbow body. You'll get your angel's body, okay?

And I've only brought this quotation up because I want you to be really, really clear that if you can see emptiness directly, it's intimately and automatically, and it can even be suddenly related to becoming an angel. You see? Reaching an angel's body.

He's talking about higher level of an arya, okay? And later on, Je Tsongkapa says, look, well, I'll give it to you. Then he discusses how that takes place, and he quotes from a scripture called the activities, or something like that.

It's a tantric scripture. Somebody asks a question, you know, is it possible, instead of entering the bardo, to become Vajradhara, you know, or Vajrapani, to enter that body? And then he gives a long explanation of why that is possible, and why it will happen.

And this is Vajradhara talking to an unknown questioner, okay, in this tantra. Then he says, gyurul tob na, if you are able then to attain the angel's body, the body of light, ngepar tsang gyelwar sung, it's been stated that, tse de la, in that same life, you'll become a Buddha. So like, you can't get the miracle body, the rainbow body, and not become a Buddha in the same life.

So he's telling you, if you want to get to the rainbow body, especially during the death process, you must see emptiness directly. Like you have to try really hard to see what they call the clear light of death and transform that into a direct perception of emptiness. And then you can get the rainbow body, and then if you get that, you just become a deity.

You become a Buddha in that same life. di gyurul ma tob la, result ngun sum du tob na, gyur la ma le. But let's say you don't manage to achieve rainbow body, but you do manage to perceive emptiness directly, clear light directly.

Well then, as the Uttara Tantra says, pape chi dang gawa dang naway dung yel tse ne pang, okay, and then he goes through that quotation, same quotation. le dang nyo mo wang gi kye, de la de me chi de me, che, where did that go? che, thechen papa nam gi le gi wang gi chiwa pangpar sung, It is stated in the Uttara Tantra that Mahayana Aryas have eliminated having to die through karma and kleshas, okay, karma and mental afflictions.

de le wang gi chiwa ma pang shing, yo che ma tsangway, de tar che par sungpay, gi lu ma tob pa'i so so kyeway no, Then he goes through an interesting explanation of why if you can see directly emptiness and have bodhichitta, then, by the way, you avoid all these other problems, like never having enough money or stuff like that, okay. de shiway ok tu, gi lu tob pa de, tob pa du, Let's see if there's anything else here. Oh, and then he says, the main point I wanted you to get, that was, this whole process about getting an angel body doesn't work unless you can see emptiness directly, just before that.

And anybody who says different is wrong. Okay, so he's like saying you gotta, to activate the angel body, you have to see emptiness directly, before that. And this particular section, which is from one of his commentaries on Tantra in general, he's saying that if you want to get the, at death, you want to get the miracle body, rainbow body, you have to try to practice, and this is a practice found in the Vajrayogini, that, you know, chiwa chukku lam kye, okay.

Okay, I thought I'd throw in another, the other place where Je Tsongkapa uses this quotation is from his commentary on Guhyasamaja, which is in the Kagyu tradition, where the Mahamudra comes from, and then leads into a lot of, like, what we're studying in the other class, Samanandana. yang rimpa shipa tob ne, Okay, if you can achieve the fourth level, nawa sum nam par dakpar sung, you'll experience the three visions, chu ni ngun tsu tokpa yen, and you will see emptiness directly. Because the Gyu Lama says, because the Uttara Tantra says, and then he quotes the same quotation.

Then he says, I like this one, and this is, I think, on your homework somewhere. As the Uttara Tantra says, che par shing gi te chen pakpe kyang, le wang gi chiwa pangpar sung na, If it's true, as Lord Maitreya says, that people in the open teachings who see emptiness directly can get out of dying through karma and kleshas, well, nga kyi te chen pakpe de pangpa tachi mud, means, needless to say, if you were practicing Tantra, then it'd be no problem, would it? If you saw emptiness directly and had bodhichitta, and were practicing Tantra on top of that, well, just forget it.

And then he just leaves it like that. I like that quotation. Then there are a lot more.

I'm going to have in the reading a lot more quotations about how it is that Aryas can have to take birth again. Let me see if I can find one. Here's a writer.

Again, it's from our monastery. BYANG PA RNAMS SNYING RJE DANG, MAN LANG GI DBANG GI JI LTAR, DOD DOD SU SKYES Somebody says to him, there's an argument. If these people who see emptiness directly have to take seven more lifetimes, then what makes them do it?

What is there that makes them do that? And there's a debate about it. And he says, I'll give you two choices.

The other guy. The other guy seems to want to say they must have some kind of kleshas. They've got to have some kind of mental afflictions.

Otherwise they wouldn't take birth. So that's where we're coming from. Somebody is saying, during those seven lifetimes, they must have some kind of mental afflictions that are making them take birth.

You don't take birth by accident. It's not like you just take birth because of the momentum you're on from billions of past lives. After you've seen emptiness directly, why do you still have to take birth?

And our guide gives the other guy two choices. He says, the other guy was sort of implying you need to have a mental affliction. He says, BYAMS PA RNAMS SNYING RJE DANG MAN LANG GI DBANG GIS JI LTAR DOD DOD DU SKYE MI NUS PAR DOD DOD means any old way they want.

DOD DOD He says, okay, so you're saying that these bodhisattva Aryas, they can't just take any kind of birth they want through their compassion and their prayer. MAN LANG Are you telling me that? Is that what you mean to say?

And that somehow there's some kind of mental affliction making them do it, right? That's first choice. They can't do it by compassion and MAN LANG.

There must be some kind of mental affliction at work. That's the first choice I'll give you. Because the other guy said what?

There must be some mental affliction involved there. Then he says, I'll give you another choice. DBON TE means I'll give you another choice.

NYON MONGS MI SHES KYANG Whether or not you agree that this is a mental affliction, CI PHOR TSAD At the time when you go into crossing the borderland between death and rebirth, it's called CI PHOR TSAD, BDAG CES BDOG GI JIG PAS everyone has this fear of losing their whole being. Like the thing that makes you fight when somebody grabs you on a roof and pushes you. Or someone goes like that.

And that automatic fear. It's almost like Abhinivesha described in the Yoga Sutra, sometimes that way. JIG PAS SAGS CES KYI PHUNG PO LA SRED PA'I SRED PA Then you get some horrible attachment to this body.

And then that throws you into another rebirth. If you have that fear at the last moment, and you're afraid that if you lose this body, you will disappear. I will disappear.

Then that kind of fear is called SRED PA, GYEPA SRED PA in the Wheel of Life. Attachment. And then that throws you into the next rebirth.

So he says, which way you want it? Okay, he's debating this other guy. He says, which way was it?

What was the first choice again? They got some kind of mental affliction, and they can't take rebirth the way they want through compassion and prayer. Second choice?

Whether or not they have a mental affliction, but they have this fear. And that's what throws them into the next rebirth. So, I mean, what we're debating here is like, we're already assuming you saw emptiness.

What do you do next? How can you cut those seven rebirths short? Okay, like what do you do next?

Like we just went through the tantric explanation, right? But now we have this question. This is essential.

Suppose you do see emptiness directly. You still want to spend seven more lifetimes? Maybe you could identify what's throwing you into a rebirth even after you see emptiness.

And he says, so here's a debate. And he says, well, there's two choices. Either you can't take a rebirth the way you want, or whether you call it a mental affliction, and some mental affliction's throwing you, or whether you call it a mental affliction or not, you've got some kind of fear about me.

And that throws you into your next, okay? Which way do you want it? The guy might pick the second way.

Why? It gets out of a problem. It gets out of a problem what?

That these bodhisattva aryas who have to take life seven more times, and he doesn't want to admit that they might be able to do it simply through their own compassion. And by the way, the compassion thing is a little, even to me, I don't know if I buy it. Why?

Well, that and we know he has to take seven more births. We know he's not a drachoma. He's not an arhat, right?

He's not an arhat. I mean, if you could just see emptiness directly and then immediately take any birth you want, it sounds like an arhat to me. It sounds like a person who's like years and years beyond seeing emptiness directly.

So what's the difference? Why do you have to go through the whole path of habituation? Where's that 500 years?

Where'd it go? If the guy can just take birth anywhere he wants, then where'd that 500 years go? I don't know if I'd buy it.

So anyway, he says, then our guy doesn't give the other guy a chance to answer anyway. He says, either way it's wrong. Because either way it would contradict statements that these Arya Bodhisattvas have destroyed being forced to do things through kleshas.

So what our guy is saying is, look, whether you call that fear a klesha or not, I call it a klesha. It's a mental affliction. DE LTAR NA GZHAN DANG RGYA CHEN PO LTAR SHOG If your description was right, if a Bodhisattva, Arya, had to take rebirth through any kind of mental afflictions, GZHAN DANG RGYA CHEN PO LTAR SHOG means, forget the idea that he's helping others in a big way.

RANG DON YANG BDOD PA BZHIN MA BDOD PA'I PHYIR He can't do what he wants to do for himself. He can't even do what he wants to do. What are you talking about Bodhisattvas acting for all living beings?

They can't even keep their own rear end out of some more births. Now you got to debate that. These are all like, they're not all quite matching each other.

They're all giving a different angle. I think if you spend like a week or two reading it, you could probably reconcile them all, but I'm not sure. I'm going to skip the next one.

Yeah, that's about the same. I'll skip the next one too. Oh, this is a good one.

This is by Sarah Judson. Sarah Judson is the author of the textbook series from the lower college of Sarah. I'm just kidding.

Sarah J. He was the teacher of the author of our textbooks, Kedrup Dhammadhargi. There's a tradition that Kedrup, I mean according to us, Kedrup Dhammadhargi outgrew his teacher, which is almost sort of a little touchy subject, right?

And according to the Sarajepas, Kedrup Dhammadhargi was sort of a maverick who just kind of wandered away from the party line, which seems to typify Sarame Lamas by tradition. But anyway, however way you see it, kachik chansang papa ko akirwa lenpa gyur, somebody says, look, there is a mental affliction that arises in the mind of a bodhisattva Arya, which makes them take rebirth in samsara. There is a mental affliction.

Now, that's a kachik, which means what? The other guy, which means we? We don't buy it.

[Говорящий 2]
So this is the koan.

[Говорящий 1]
Yeah, it's like the koan or the koan. Lenyong gi wang gi ko akirwa lenpa chansang papa gyur pa. Oh, so you're telling me there's a bodhisattva Arya who is forced to take rebirth out of karma and mental afflictions, right?

Serna? Gyur pa ta. He says, chi chir.

I didn't say that. Dam chet chepay chir. But you started out with what you started out with.

You said there's a mental affliction which makes him take rebirth, right? And he says, yeah. So he's taking rebirth because he's forced through mental afflictions, right?

He says, nope. Okay. Duk mi duk te.

You can't agree that he's forced to take a rebirth through karma and mental afflictions because this book says something else. Which book? Uttara Tantra.

Then he throws in this quotation again. I just want you to get the feeling that this quotation has probably been used more than any other quotation from the Uttara Tantra, because it's so vital. It's so important.

Suppose I do see emptiness directly. Well, what's my status? How is it that I get an angel's body?

How long will it really take? Does tantric practice help? And then our guy figured that's enough.

He doesn't go on. That's enough. But then he throws in another debate.

Konare, which means kachig. BYANG SEMS PHA PA'I BKOR BA SKYE BA LEN PA'I RGYUR RGYUD PA'I NYON MONGS CHEN YOD PA'A THA There is too a mental affliction that makes the guy take birth again, because he's got a NYON DIP. NYON DIP is what?

DIPA is an obstacle, okay? DIPA. We have the capacity to see every living being in the universe.

You have the capacity to read my mind at any given time. Whether you are now, I don't know. But everyone has that capacity in this room.

And then there's this sort of block. There's a wall. If you break through that wall, you can do all those things.

In principle, you can perceive everything happening in the universe. In principle, anybody in this room, if you saw emptiness directly today, on a bodhisattva path, you would see every living creature in the universe in one minute. In one minute.

But there's some kind of block. There's some kind of wall. You can break it down.

That's called SHES DIP. SHES DIP means, SHES BYAS DIPA means it blocks you from the ability to know all things at the same time. As opposed to a NYON DIP, which is a NYON MONGS DIPA, which is what?

Mental affliction obstacle, which only prevents you from what? Achieving nirvana. So mental affliction obstacle just means something that keeps you from achieving nirvana, where you don't have to take rebirth again at all, for example.

And SHES DIP is what? Prevents you from reaching omniscience. Now that you know that, this guy says, there is a mental affliction in the guy's mind that makes him take one of those seven births, right?

Because he's got a mental affliction obstacle. We say, no he doesn't. And he says, yeah he does because he has an omniscience obstacle.

Right. KHYA BO MA BYUNG Say, KHYA BO MA BYUNG. Doesn't follow.

Doesn't follow. Doesn't necessarily follow. You can have an obstacle to your omniscience, but have gotten over your obstacles to nirvana, right?

I mean, we know that, but he makes a slip. Luckily. MA GRUB NA DER GYUR PA'I MAR GYI BAG CHAGS KYI SA YOD PA'I PHYIR And then the other guy says, he does too have an omniscience obstacle.

And then he says something very powerful. Because he's still got the, he's still at the level where he has the seed for ignorance. He's still at the level where he has the seed for ignorance.

Is that a mental affliction? No, we talked about it before today. It's an energy.

It's an energy. It's not mental. Anyway, but the other guy is saying, the seed for ignorance is an obstacle to omniscience, and not to becoming an arhat.

Is that true? The question is, do you get rid of your seeds for your ignorance when you become an arhat?

[Говорящий 2]
No, because you have omniscience.

[Говорящий 1]
That's touchy. What kind of ignorance are we talking about? The one that sees that things are self-existent, you get over, that's the last thing you get over.

And the seeds for it. Or do you get rid of the seeds for it? What do you do between the 8th and 10th bodhisattva levels?

Long story. Anyway, he seems to be saying that this seed represents the thing that blocks you from reaching Buddhahood. Omniscience obstacle.

The seed, not the ignorance itself. Ignorance itself is already gone. Okay.

DE NA BYANG SRAS PA PO'I KHO BA SKYE BA LEN PA'I RGYUR RGYUD PA'I NYON MONGS YOD DE NYON MONGS KYI DBANG GI KHO BA SKYE BA MI LEN Therefore, he says, according to me, this guy has a mental affliction that's going to make him take birth again. But he's not taking birth to the power of mental afflictions. It supports me.

Okay. And then, anyway, the bottom line is that the author from Sarajay says that what if we treat the energies in that bodhisattva Arya's mind as obstacles to omniscience? The energies for ignorance, the seeds for ignorance in that bodhisattva's mind, what if we treat them as obstacles to omniscience?

Okay. Would they still take birth? Rebirth.

He's trying to say, let's classify them as something that's not mental affliction, but that still makes them take birth. Does that help us with our problems today? What's the Uttaratantra say?

He's not going to take birth again because they don't have it, so they don't have it. Meaning what? They don't have mental afflictions and karma, so they're not going to take rebirth.

Now Sarajay guy is saying, what if we classify those seeds that make him take birth again as not mental affliction obstacles, but omniscience obstacles? Then is he still taking rebirth? Yeah.

Because we know he has to be because he's a seven-timer. He's a seven-timer. And then can we say he doesn't have mental afflictions?

Yes. We got out of it. That's for Sarajay, okay?

Now I'm not saying it's right or wrong. You got a two on it. But you get the point.

He's saying Uttaratantra is right. Seven-lifer is right. Taking rebirth is right.

Being truth of suffering is right. Not being samsara is right. Not being forced by karma and kleshas to take rebirth is right.

But having to take rebirth is right. So it's something mental affliction sort of thing, which means the obstacle to omniscience, which is the seeds of the ignorance. So now you see how different authors over hundreds of years are shooting guns at each other.

They're like, how about if we do it this way? Can we... Does that...

What do you call it? Reconcile all these ideas. So think about it.

Think about it. I think it's just a classification trick. Anyway.

But not necessarily wrong. I don't know. And there's a couple more from Sarajay, but we don't need those.

Just kidding. Here's a little thing I threw in towards the end. I think this is maybe the last thing.

Let me check. Yeah, this is the last thing. I just threw this in at the end for fun, okay?

This is from a lamrim text. It's a commentary to a lamrim that was written by the first Panchen Lama, whose name is Losang Chukgyi Gyaltsen. And people confuse him with Sarah Judson Chukgyi Gyaltsen, who is the textbook author from Sarajay.

So if people say Chukgyi Gyaltsen, you have to say which Chukgyi Gyaltsen? And you say Sarah Judson Chukgyi Gyaltsen. Oh, the Sarah textbook writer.

Or they say Panchen Losang Chukgyi Gyaltsen. And then that means the Panchen Lama. But anyway, we're talking about Panchen Lama.

He wrote a lamrim called The Easy Way. Like the short... Almost like The Easy Path.

Okay. Delam. I don't know if it's been translated yet.

Anybody know? If it hasn't been, I think it would be cool to do it for the first year of the Tantric series. Because I have a connection.

I like Panchen Losang Chukgyi Gyaltsen. He was a great writer and a great poet.

[Говорящий 2]
Yeah.

[Говорящий 1]
I don't know if anyone has translated it. It's not very long, and it would be a great lamrim for us to do as the first year of the Tantric series. So we'll either do that or the Fifth Dalai Lama.

I don't know. Whatever is available by then. Or whichever...

This one is kind of... To me, there's a very... I have a connection with it.

Anyway, he says, really, if you think about it, people shouldn't get stuck in middle level capacity. Meaning what? Wanting to abandon civil existence to end one's suffering.

Yeah. Okay.

[Говорящий 2]
Out of...

[Говорящий 1]
Little capacity, medium capacity, big capacity. Lamrim, right? They call it greater scope, lesser scope, medium scope.

Something fancy like that. RANG BDUN TSOGS BDUN DU NYE BAR NAMS KYIS NANG NAS Of all the people in history who are watching out for their own rear end. Something like that.

NANG NAS PHYAG CHOS, the best. The very best were NYAN CHOS CHOG BSRUNG. NYAN CHOS CHOG BSRUNG means...

Who is that? I think it's Shariputra and Modgalyayana. These two great disciples of Lord Buddha.

They were great disciples in which turning of the wheel? Could be.

[Говорящий 2]
Heart Sutra?

[Говорящий 1]
I guess you could say the Heart Sutra. Yeah, you could say that. But anyway, they're known for having been there at the first one, mostly.

And they're known as having been Theravadin. Those two guys. Yeah.

They're known... I think it's those two. I don't think it's Ananda.

I think it's Moggalkupu and Sharipu. Anyway, they're known as being Theravadin, usually. He says the best of the people who weren't bodhisattvas yet had to be those two.

BDAG GZHI YIN LA DE DAG KYANG GZHAN DON LTAR SHOG RANG DON TZAM YANG MA RDZOGS PA STE They spent their whole lives trying to achieve their own goals. And not only did they not help to achieve other's goals, they didn't get their own. Like he's putting them down in this lam rim.

Why? CHOG GSUNG GI NYAL BA'I GNAS NAM LA SIG PA'I TSE They had an opportunity to view the hell rooms. MU RTOGS PA'I STON PA RDZOGS CHAD KYIS RANG GI LOB PA NAM LA CHING KUR BA DE DAG LA GSUNGS PA'I TSE There was some kind of controversy involving a non-Buddhist teacher and some letter he wrote to his disciples or something.

Anyway. DE'I NGES CHAGS KYI STON PA LA KUR BA LTA PO ZHES MA RGAG GI BU LA SDUG STE As a result of this conversation, Modgalyayana got punched. CHAGS KYI STON PA LA KUR BA LTA PO ZHES MA RGAG GI BU LA SDUG STE CHAGS KYI STON PA LA KUR BA LTA PO ZHES MA RGAG GI BU LA SDUG STE And he tied up his feet and legs.

I'm sorry. He crushed his feet and arms. He crushed his arms and legs like you would a house of reeds.

Remember that? And he died. MA RGAG GI BU And he died.

If he had been a bodhisattva, and if he had seen the emptiness directly, he never would have had any of these problems. Because people who have seen emptiness directly, and who are bodhisattvas, just don't get these problems. Because, Uttaratantra says...

So now you see how this quotation is being used by many, many different people. It's just a short class, not really. I just want you to get the feeling for how Arya Sangha has infiltrated all of Tibetan Buddhism.

You see, from tantric angle, from lamrim angle, from perfection of wisdom angle, almost anything you read has Uttaratantra in it, whether you know it or not. So here he's using it for a different reason. He's using the quotation for a different reason.

Then he says, ,DE NA GZHAN YIN SKYES PA'I THEG PA CHEN PO'I PHYI GU DE, Therefore, if you're going to be a good teacher for other people, get them right into talking about emptiness and karma. Get them right into talking about emptiness. If you're going to not waste people's time, get them right into emptiness and karma.

I like that. And then he quotes Potowa, who's a famous Kadampa, who said the same thing. He says, don't waste people's time, don't fool around, don't monkey around.

Get them straight into karma and emptiness. Get them to Bodhisattva Arya. So that's all I'm going to do on that.

I think especially it'd be nice for you to review the statements about the tantric part, and how you can use clear light to achieve the same thing on a tantric level. Tantric path that someone using the ACI courses would on a sutra class. The courses so far on a sutra path.

So really, the 18 courses that are coming up next fall are for getting to the second kind of Arya, who can use tantric practices to shorten the time, to get to the same thing. Okay, we'll stop there. All right, we'll do prayers.

We'll do prayers. We're going to hit, in August, during those three classes, we'll hit rik kham, which is what?

[Говорящий 2]
Buddha nature.

[Говорящий 1]
It's the guts of the uttara tantra. I mean, this is very heavy part of uttara tantra, but really the heaviest part is Buddha nature. The main subject in there is Buddha nature.

And I thought we would go over some of the views of emptiness held by other schools in Tibetan, like specifically shentong, which is one Kagyu approach to emptiness, which is wrong, but which is useful to study, I think. And I think by the time you get through with that, you'll know more about shentong than the shentongists. And that's very useful for being able to talk to people.

People get, what do you call it? That comes with it. People say, like, I believe in shentong, and I don't believe that emptiness is a lack of something.

And you're like, well, then what is shentong? And they say, well, I don't know, but I heard. And then you've got to be able to say, well, what you believe is this, this, this, and this.

And here's the scriptures of your own. That's what we do in debate. You study je bung and ganden scriptures, and then they start spouting something.

You say, oh, you got that from so-and-so, right? They say, yeah, yeah, that's what we believe. I say, yeah, but even according to that scripture, you can't accept it.

And then they're like, oh, yeah. I mean, in the monastery, you debate. One very important method is to really learn the system that the other people hold.

Like, if you're going to be a... If you say, I hold ma jinmika, I believe in ma jinmika, then you say, well, why don't you believe in ma nolik? And they say, well, because ma nolik is lower than ma jinmika.

And you say, well, why? And they say, well, I don't know, but I hold ma jinmika. And then, if you're really going to be a good ma jinmika, you've got to know ma nolik well.

And you say, well, here's why ma nolik... Here's the points on which ma nolik differs from ma jinmika. So what I thought to do is, we'll do a similar thing as we did today on shen tong from many different scriptures.

And we'll throw in shen tong from some of the classic Kagyu sources that present it. And then we'll just thrash it out. We'll thrash it out.

We'll see both sides like that. And then that carries over into Buddha nature. That idea of emptiness is responsible for their view on Buddha nature, which we've read in Sammanangdha.

We're studying a very beautiful scripture by one of the early Karmapas, which is very good and powerful. But I thought we'd throw that in there also. And you can get, from the horse's mouth, you can get this idea about Buddha nature that we don't agree with, but which is a very beautiful presentation.

And most importantly, what? No, useful. It's useful.

It's useful. You've got to have all these tools in your toolbox. There might come a day when you run into a student who's just got to hear that one.

And you teach it to them. You don't mention the real idea of emptiness. You go straight to, oh yeah, there is a little Buddha inside of you.

Like I was at the prison yesterday, and you just see the level of the people that are there, and then you have to shift. You have to do changi immediately. And so you've got to have in your toolbox everybody's idea about emptiness.

And it's funny, you might, or you might, like I'm going to a yoga center, this big yoga center, and so I present it yoga sutra way, or I present it hatha yoga padipaka way, or I don't jump right into Nagarjuna or Chandrakirti, because they don't believe in that. So you learn yoga sutra well. You learn hatha yoga padipaka well.

And then you present it that way. And then when they grasp it, then you bring them up. That was the point of the Uttara Tantra itself.

The first three books were what? Mind only. But he said that you had to have them for certain people to get them up to Madhyamika.

So we'll do a whole, everybody's idea about emptiness and Buddha nature. And then you'll be well loaded by the time October. But you've got to look over this stuff now.

Also I'll send readings to LA after my vacation, but before I get back. So you'll have those. Okay?

Yeah? Yeah, you can email them. We love you very much.

You interact with everyone. Your teachings are amazing. Please come back.

No, I'd much rather be here than anywhere else. This is the place to... I'm at the place in my life, and I think those of you who are over 40, you should start thinking that way too.

You've got to be in a place where you can do long, deep retreats and concentrate. So I'm happy. I think that's the right place to be right now.

Okay? And the chanting courses are being held here.

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