Занятие 7

[Говорящий 1]
...and the heartishness and all that. And then we finished the ancient scriptural proofs that rik is emptiness. And now we're going to go to the...

this would be the standard presentation in a monastery, in a Tibetan monastery, okay, for Buddha nature. First we get the definition, the cenny of Buddha nature, which is very beautiful. Say sanggye su.

Sanggye su gyurum. Sanggye su gyurum. Sanggye su gyurum.

[Говорящий 2]
Sanggye su gyurum. Rikiseni.

[Говорящий 1]
Rikiseni. Sanggye su gyurum. Rikiseni.

Imbeche. Rikiseni imbeche. Rikiseni shagyu imbeche.

Rikiseni shagyu imbeche. Tamadu. Rikiseni shagyu yelata.

Shagyu yelata. Sure. Sangye Tsuk Gyu Rung.

Rikki Tsengyin Bech. I mean, if we go like that, it'd be like 10 times faster than that. All right, like the first three years in the monastery, I was like...

Okay, anything that can turn into a Buddha is the definition of Rikki. Anything that can, rung, turn in, gyur, tu, su, a buddha, sangye, is the definition of buddha nature. Anything that could turn into a buddha is the definition of buddha nature.

There's lots of debates, like, you're saying my finger is buddha nature? Yeah. Okay, is that emptiness?

No. Okay, like, can your body turn into a buddha?

[Говорящий 2]
Yes.

[Говорящий 1]
I think you could say yes, right? Is it emptiness? No.

No. So we're going to have to tweak this a bit, okay? But anyway, basic definition.

Anything that can turn into a buddha. Okay, so how else is buddha nature? Well, what I'm trying to say is that you start to feel a distinction between being buddha nature and having buddha nature.

You are buddha nature. You are buddha nature. Why?

Sangye is a buddha nature, because you can turn into a buddha. Can your emptiness turn into a buddha? Yeah.

Right? I mean, when you change, it changes, right? We wouldn't say turn, but become, how else become?

It doesn't change. It's a different basis for the same emptiness, you see?

[Говорящий 2]
The emptiness of our self is our calm, is our...

[Говорящий 1]
That's what I've been saying all along. That's what those three scriptures said, but now we got a different definition. Anything that can turn into a buddha is buddha nature.

So I just want you to feel there's going to be debate arising, and you'll get a lot of it in your reading. Do I have buddha nature, or am I buddha nature? The answer is both.

You are buddha nature. You are rik, and you have rik. You turns into buddha, and every part of you turns into buddha, eventually.

I used to say, and don't forget the distinction, there's only one part of you that doesn't change when you become a buddha, which is your emptiness. So get that straight. Do you become a buddha?

Yes. Does every part of you somehow transform into a buddha? Yes.

Is there any part of you which will still be the same when you're a buddha? Yes, but only my emptiness. Okay?

Got it? So that's the definition of rik. Sangye Sigyur Rinpoche said it.

I'm going to give you the three kinds of rik, and then I'm going to stop with the Tibetan so we can cruise on a little bit. Okay. Say RANG BZHIN.

RANG BZHIN. NI RIG. NI RIG.

There'll be three kinds of buddha nature. This is the first, and the most important. This is the biggie.

RANG BZHIN NI RIG. RANG BZHIN means nature, innate, inbuilt. Built in?

The buddha nature that's built in. NI means stays. RIG means buddha nature.

Buddha nature that stays by nature inside of you all the time. You've always had it. You always will.

Well, that's a tricky thing. Up till Buddhahood you'll have it. Okay?

Big debates about that. Okay? But RANG BZHIN NI RIG.

This is the innate buddha nature. Okay? Emptiness.

Okay? Emptiness. Your emptiness.

But if we were talking about buddha nature, and the emptiness being the buddha nature, and that being the foundation of certain accomplishments, would you want to make it a more specific kind of emptiness?

[Говорящий 2]
Emptiness of self. Emptiness of your thoughts.

[Говорящий 1]
Yeah. Emptiness of your thoughts, but specifically the emptiness of those six realizations. Okay?

So if your homework were to say, give an example of RANG BZHIN NI RIG, you might say, the emptiness of the mind of a bodhisattva who's engaged in the path of seeing, who's in the direct perception of shunyata, the emptiness of their mind is a very important rig. Right? The emptiness in the mind, of the mind, of a person, bodhisattva, right?

Could have been lower track, but we want big time. Bodhisattva who's perceiving emptiness directly. The emptiness of their thoughts at that moment is a very good example of RANG BZHIN NI RIG.

Okay? It's an innate nature of their mind. It's the emptiness of their own mind.

It's what makes it possible for them to be having that thought. RANG BZHIN NI RIG. Sorry?

Well, I don't want to call it thought, but perception. Let's call it perception, maybe more accurate. Let's call it the emptiness of the perception, or the wisdom, sometimes they call it the emptiness of the wisdom of a bodhisattva who's perceiving emptiness for the first time.

Directly. Okay? That's...

Now, I just wanted to give you the Sanskrit. Prakrti, say Prakrti. Sta.

Gotra. We had gotra already. It was a tra for a go, which means what?

Cattle pen. Yeah, cattle pen, which came to mean family. Okay?

Protection for cows. Tara for gua. Okay?

And then sta came into English as station, stationary, all those words, meaning to stay. That's the translation of ne. That's what ne is a translation of.

And Prakrti means nature. It comes up a lot in the yoga texts. Prakrti meaning natural.

Pra meaning ahead, like forward comes from it. Proud comes from it. Prowl comes from it.

And then krti, like the root for karma. Done. We see it in the English words cereal, crescent, things like that.

Okay, creation. So Prakrti sta gotra is rangshin nirik. Okay, that's...

Now I'm going to stop the Sanskrit. I couldn't actually find the Sanskrit for a lot of the others. It's pretty rare.

But since this is the main one, I thought you should have it. I'm going to give you the definition of this one in English. Ready?

This is a direct quote, homework question. Anything which is first of all the realm of things. And then I would put in parentheses emptiness.

That's just a... That's dharmadhatu, right? Chukyi yin.

Okay? Anything which is first of all the realm of things, which means emptiness. And secondly, can become the essence body of a Buddha.

The essence body of a Buddha. So anything which is emptiness and can become the essence body of a Buddha is the definition of natural Buddha nature. Natural, inborn Buddha nature.

Innate Buddha nature. That's the big one. That's the interesting one.

That's the one you're focusing on when you're seeing emptiness directly. The emptiness of your own thoughts at that moment. Okay?

That's the big one. That's the most important one. It turns into the essence body.

Essence body is what? Lo nyi ku sva-bhava kaya. But what is it?

How would you describe it? It's part of the Dharmakaya. Yeah, the emptiness of the other bodies.

Yeah. The emptiness of the wisdom, which is jnanakaya. The emptiness of the emanation body.

The emptiness of the paradise body. The emptiness of those three other bodies is the essence body. So it's obviously the most important one because it makes the other three possible.

Okay? It gives place for the other three to occur. Okay?

And really, when you see emptiness directly, the most amazing thing, the one thing which is the most extremely powerful thing, is this very concrete feeling that the Buddha in the form of emptiness is right here. Right here next to you. You have a direct communion with the Buddha.

Then you know Buddha exists. You don't see their form. You see their essence body.

The emptiness which you see is their emptiness body. So that's the big one. That's like meeting the burning bush or something.

It's like that kind of thing. If you ever see Charlton Heston throwing himself down in front of the burning bush, that's exactly this distinct perception of the dharmakaya, of the essence body of a Buddha. So that's the main event in the path of seeing.

That's what makes it absolutely certain that you will become enlightened within a certain amount of time, seven lifetimes or less, one lifetime. Okay? And then you will be the protector of billions of worlds of beings.

It's one thing to work on a project to help somebody. Like what we're doing today, it's a really good feeling. We had a group here today.

We're all working on this project to help people. But just imagine that you could serve countless beings at the same time without having to ask a sponsor. I mean, wow!

That's really something. That's what we're here for. You've got to get people pumped up when you teach this.

When you get to this point, it's like, imagine that. You were built to serve other people. That's all that makes us happy.

And then you can do it with countless beings at the same time. I mean, it's like ecstasy. So that's the important body.

That's the real body. That's the body that makes it happen. Second.

Oops. Oh, that's kind of nice. Can you see that okay?

No? Okay. Let's try black.

Christy wouldn't like that one. But okay. Say, gengyur.

Gyrig. Where's the N? It's this prenasal.

This is ngyur, meaning future tense. Take that R out. Say gengyur, you're in trouble in the debate ground.

There's a debate like that in the reading. Actually, not the reading you're going to get. There's a debate in the Seramay textbook.

Somebody makes a mistake and says gengyur, which means developed, instead of gengyur, which means developable. Developable. I mean, I'm just making up a word.

In the homework it says that which can be developed has that. The rik, which is developing, which can be developed. What it refers to, I'll give you an example.

Let's see what examples are in the homework. Yeah. The rik that can be developed.

I don't have it. Let me think about it. Oh, I got it.

You can just say it's the direct perception of emptiness in the mind of a bodhisattva. The wisdom itself. What were we talking about before?

What was the natural rik? The emptiness of that wisdom. Now, the wisdom itself, does that turn into a buddha?

Eventually? Sure. Sure.

I mean, somewhere down the line, that state of mind is going to turn into a buddha state of mind. Inevitably. Therefore, it qualifies as rik, as calm, as buddha nature.

It is buddha nature. It'll turn into a buddha's mind sooner or later. That's all.

[Говорящий 2]
That's slightly different than what the teachings say.

[Говорящий 1]
Yeah. The big rik is the emptiness.

[Говорящий 2]
Yeah.

[Говорящий 1]
But, you can say that the mind is also buddha nature. Because it will turn into a buddha. And it's different from what I've been saying all along.

I mean, 99% of rik is covered by the emptiness of the bodhisattva's perception of emptiness. But, you can also say that mind itself, the perception itself, it's going to turn into a buddha's mind sooner or later, right? Somewhere down the road, your mind, if it's not already, will become a buddha's mind.

So, you can call it rik. Because the definition of rik is what? Calm.

Anything that can turn into a buddha. Okay? So, gye gyur means developable.

You know, which can be developed. Or which can be... What do you call that when you grow crops?

Cultivated. Yeah. Which can be cultivated into a buddha.

Is one kind of rik. It's not the main one. But it is one kind of rik.

Still, it's not like some kind of buddha that's already inside you, right? That would not be developable. That would be fully developed.

And this would be past tense. Okay? But is your state of mind tonight, in a sense, something that will become a buddha?

You can say that. Well, it depends. There's a debate about denzin, ignorance.

Will that become a buddha? That's a debate. Okay.

Third one. And then we'll stop with the Tibetan and go on to the tantric thing, which is sexy. Say, de le.

Shen me. Rik. De le shenpa means other kind, other than those.

Than those. De le shenpa means other kinds of rik. Rik's other kinds of buddha nature.

Buddha natures which aren't covered by natural buddha nature and developable buddha nature. Okay? And he's hard-pressed to give any examples, but he just does it to cover himself in a debate.

And the example he gives that I would give is, let's say that you reach the direct perception of emptiness. Something happens to your opinion of the Buddhist path. Doubt is totally gone.

Forever. Forever. I mean, whatever happens in your life, up or down, you'll never doubt Buddhism again.

Ever. So do you, in a sense, possess the absence of doubt? Yes.

In Abhidharma's system, they say there grows on you a belt, a psychic belt, which holds the absence of doubt. I mean, Abhidharma even makes it into an actual, like a halo that grows around you and holds in your absence of doubt. Yeah, it's very weird.

But it connects that lack of doubt to you. You own that lack of doubt forever. That lack of doubt is glued to your body, to your being, forever.

It's linked, chained to your being. Okay? Is that a rick?

Is that lack of doubt a rick? The fact that you've lost doubt forever, will that turn into a Buddha? Well, it's an absence.

It's a simple 100% absence, which can never what? Change. It's just an absence.

Absence of self-existence, absence of a three-headed purple 14-foot elephant in this room, and absence of doubt in an audience's mind are all equally 100% nothing. You know? It's not like they're going to be more empty or less empty, or he's going to have 100% lack of doubt or 39% lack of doubt.

It's 100% unchangeable, irrevocable, immutable lack of doubt. So it's not changing. So we can't call it, what kind of rick?

It's not cultivate. You can't cultivate it. It's not going to happen anything to it.

Can we call it the first kind of rick, the innate one that you've always had that was born in you, that was under the floor of your house all that time, and you didn't know about it? No, because he got it later. So, Ketub Temudagyi, our textbook writer, says, we better make a third kind of rick here.

Other kinds of rick. And that's just a weird example. That's something, if you want to confuse the people in Tucson, you can bring that up.

I forgot to give you the definition in English of the developable rick. And then we're done with this part. We can go to the tantric stuff.

It's a little more fun. And it's short. It's like five minutes or so.

Okay, here's the definition of Buddha nature that can be developed, right? Developable. Anything which can become one of the caused bodies.

Anything which can become one of the caused bodies at the level of a Buddha. See, there's four bodies, right? I mean, you can say two, three, or four, right?

But if you do four, how many are caused, and how many are not caused? Three are caused. Sorry, three caused, one not caused.

This is the emptiness body, the essence body, okay? Is the wisdom of a Buddha, the omniscience of a Buddha, the omniscience body, is that caused? We hope so.

[Говорящий 2]
Okay?

[Говорящий 1]
How about the body they send down to earth? We hope so. How about the body they sit with in their paradise?

It's caused. So these are all caused by by developable Buddha nature. This one is sort of just the extension of the natural Buddha nature.

You know, the final evolution of the... We don't even want to use a word that would imply change, you see? It's the final stage of your innate Buddha nature, this one.

And these three are all developed. These are the three changing caused parts, caused bodies at the level of a Buddha. Okay?

That's all. So could you have developable Buddha nature at the level of a Buddha? No.

Because it's the cause for them, you see? Okay? That's all.

Okay, we're on to the tantric thing. This is more interesting. If you wanted to...

If it required wisdom to find out the tantric presentation on this, what deity would you want to call on? Manjushri, say. Okay, Manjushri.

And if you couldn't talk to Manjushri directly and you lived in 1357 to 1419, who would you want to call?

[Говорящий 2]
No. No, no, no.

[Говорящий 1]
If you lived 1357 to 1419 and you couldn't speak to Manjushri directly, who would you want to call? Do you remember? We had it briefly.

Lama Umapa. Say Umapa. Okay?

Lama Umapa. It means, you know, Mr. Middle Way. This was Je Tsongkhapa's great teacher who was, I don't know if you remember, he was a yak herder.

He was a sheep herder. He grew up out in the mountains, in Diamond Mountain somewhere. And he would sit there and he got a blessing from Manjushri.

He got practices from Manjushri and he met Manjushri and he made contact. Sadhana, dukthap, dakye. He met.

He made contact with Manjushri. And then his whole life he became a great philosopher and he was herding sheep his whole life. I mean, people say, Umapa is just a sheep herder.

Then when Je Tsongkhapa wanted to ask questions about from Manjushri, before he met Manjushri, this was the intermediary, Lama Umapa. So we have books written by Lama Umapa. And you know, I'm just searching sort of a content check with the database and I hit this book that has a perfect explanation of the tantric process.

And then I look, who wrote it? And it's Lama Umapa. So this is from Lama Umapa's, it's called A Collection of Texts on Manjushri.

It's from a book called A Collection of Works on Manjushri. And it's by Lama Umapa, who didn't write a lot. It's very interesting.

Being a sheep herder, right? And what I want to do is, there's going to be a negativity, a mental affliction, some rotten part of our mind. That's going to be the first part.

Then there's going to be a heap, a skanda, one of the five parts of ourselves. Okay? And then there's going to be a Buddha wisdom.

Yeah, this is one, two, three. I'm going to give you the Tibetan, what the hell. There's a dakpa, sorry, there's a dakpa, and there's a punggul, I'm sorry, there's a negyur, and there's a yeshe.

[Говорящий 2]
Dakpa means negativity?

[Говорящий 1]
No. What does dakpa mean? We had it last class.

You were talking about Bodhisattva Vow Number 140. Bodhisattva Vow Number 140? Dakpa.

So dakpa means totally pure. Shuddha in Sanskrit, pure. Totally pure.

It means, get rid of this negativity. Purify yourself of that negativity. Okay?

Clean it out of your system. Totally, permanently. That's called dakpa.

Then you'll get to the negyur, tartuk. Negyur means transformation. Ne means place, gyur means change.

Negyur means final transformation. If you could purify certain mental afflictions, the five parts of your being would begin to transform until they reach the ultimate transformation. That's called negyur tartuk, the ultimate transformation.

Physical body turns into rainbow, illusory body, tantric body. But those two things also trigger a kind of wisdom in the enlightened being that you will become. When you purify certain mental afflictions, this is all tantra, certain transformations take place.

The ultimate form of which is a certain kind of wisdom within a Buddha. Okay? So I want to give you the list.

How many items will there be on this list? Five. They correspond to the five heaps.

What is the ultimate transformation of your body? What is the ultimate transformation of your feelings? What is the ultimate transformation of your ability to discriminate?

What is the ultimate transformation of everything else about you? And what is the ultimate transformation of your consciousness? The five heaps.

And which mental afflictions do you purify to trigger them especially? And when that all happens, what kind of the five beautiful parts of a Buddha are you going to have? Okay?

And it's only taught in tantra, clearly. Okay? It's very cool.

There's a little bit in the Sarah J. textbooks. Those of you who got the angel teachings, you may remember that.

It was in there. Some of it was in there. Okay?

So here we go. It's going to be negativity, heat, and wisdom. Right?

And we'll have five items. The first negativity that you get rid of is anger. The purification is of your consciousness.

Don't think of this as a big word and a complicated thing. It's just the fact that you're aware right now. Mike Tyson punches you hard enough, this one goes to a lower level.

That's all. The fact that you're alive, the fact that you can see anything, the fact that you're even thinking now, that you're aware of anything, is like a miracle. It's totally unbelievable.

Billions and billions of beings, for every person here, have this screwed up consciousness. They can't perceive anything. They're in darkness.

They're cold. They're suffering. They can't think A, B, C, D, nothing.

Just pain. Just stupidity. We're in a very incredible realm that you have consciousness.

You can think. You're aware. You see where you are.

It's precious. You lose it when you die. It changes so badly that when you go into the bardo, it's like it might as well not be there.

So we want to get the change before that happens. So, anger. If you can purify your anger, in tantric terms, it has some deep connection to the heap of consciousness.

And you get what we call mirror wisdom. Oh, there's a boo-boo in the homework. Hang on.

Oh, sorry. Made a boo-boo in the homework, Master, whoever's watching that. Pride.

There's not a good English word for this. It means you don't want to give things to other people. What do you want to call that?

Stingy? Cheapness is a little too economically. But let's call it that.

Or possessiveness? How about possessiveness? You don't want to share.

You don't want to give. Not really. He's going to go through major negative thoughts that we all have.

If you purify them, it triggers certain changes in your heaps. This happens to be the heap of feeling. Okay, so I fixed it.

And this is what we call equal wisdom. I think you would... I'm not sure.

I would have said akāgya maybe, but I'm not sure.

[Говорящий 2]
Can you define pride?

[Говорящий 1]
Nāgyel, nine kinds, right? I mean, thinking you're better than someone who's much better than you, thinking you're better than people who are equal to you, thinking you're much more important than people who are lesser than you. There's a whole line.

But nāgyel, I'm king. I thought I'd tell you a little bit about these wisdoms. They're pretty complicated.

But obviously, there are different facets of the omniscience that you will have when you become an enlightened being, if you're not one already. Mirror-like means... You know, when you look into a mirror, it's a very big emphasis on subject and object.

You know, like I'm out here, and the object is over there. But even in a mirror, it's who? Babies don't see it, right?

Babies think what? They think it's somebody else. But at a certain point, you realize that it's you.

And the same thing happens with your understanding of... especially those of you who took Samanandana class. There's a certain point at which you really appreciate that the guy who pisses you off is your projection.

So the idea of subject and object, it's not that they're exactly the same thing, but you begin to appreciate that you've created this object who's getting you angry. Obviously, that becomes useful in the Buddhist path. Instead of fighting with them, you take steps to eliminate them.

Instead of perpetuating them, you take steps to eliminate them intelligently. So mirror-like wisdom is that sort of understanding of subjects and objects, the real understanding that the Buddha's perfect grasp of the relationship between subjects and objects is emphasized by that wisdom. Equal refers especially to the Buddha's omniscience having totally equanimity towards all beings, which has developed through billions of years of practicing dak chen nam je, exchanging self and other.

Billions and billions of years of that practice. Then you might get to this aspect of a Buddha's wisdom. These are called the five wisdoms, by the way, of a Buddha.

Yeshe nga. Okay, number three. I think it's...

Oh, here we could have said ignorant, disliking. Ya shedong du chak. What do you guess about the heap?

Any guesses?

[Говорящий 2]
Discrimination.

[Говорящий 1]
Yeah, let's call it discrimination. And this is called analytical wisdom. This just means the ability of a Buddha's mind that grew out of that Buddha's ability to start figuring it out.

Like the ration, the logical of the perfection of wisdom. What perfection of wisdom means. Okay, I want to get rid of this person who's bothering me in my life.

Like I'm tired of suffering. I want to get rid of the people who irritate me. Now, logically, it must not be the solution just to get mad at them and fight with them because it doesn't work.

So maybe it's my karma, and maybe I should be nice to people and then I won't have to meet these people anymore. The final development of that is what we call the analytical wisdom side of a Buddha. Sotokyoshi.

Like, Buddha figured stuff out perfectly.

[Говорящий 2]
And that's from eliminating ignorance like him.

[Говорящий 1]
Yeah, somehow. Now you figured it out. I haven't worked on it.

You figured it out. Why does the dakpa, the purification of these, have a deep connection to these aspects of a Buddha's wisdom? You figured it out.

You help your students figure it out in Tucson. No, you go home and think about it. I didn't do it personally.

I've read it. I've seen it. It comes in a lot of sadhanas.

Like the sadhana to Tara states these same correlations. And they're very beautiful. Oh, I got rid of my pride and possessiveness.

My habit of feeling things has transformed into equality wisdom of a Buddha. You know what I mean? And it's a prayer.

It's part of a chant that you do to Tara, for example. So, you figured it out. These are very deep.

You don't see them much. I don't think you can get any of them after 1400s. There's something going on there.

I think you should work on it. Let me know. No, really.

Number four. Cool. Jealousy.

One of my specialties. Actually, I overcame jealousy in three-year retreat and replaced it with angry. Okay.

There wasn't anything to be jealous of. Except the rabbits and stuff. We call it other factors, right?

You know that. I hate that one. No, it's not.

It's samskara. But it doesn't mean that meaning of samskara. That's a mistranslation.

That's just a mistake. What does it mean? Pumbushila Sen.

Abhidharmakosha, first chapter. The fourth heap is defined as all the other stuff about you. Okay.

That makes things happen, literally. That's what samskara means. So, they've mistaken the samskara, which means in the wheel of life, the second link, duje kyi le, which does mean karmic formations.

It's the same word in Sanskrit and Tibetan, but it has totally different meanings in different contexts. They just made a mistake. It's a mistake.

The technical word samskara, though, means stuff that makes other stuff happen. Okay. And there's a wisdom called the wisdom of being able to do things.

I'll call it accomplishment wisdom, but you know what it means. Chadu bhyasi means get things done. Getting things done.

Okay, I'll put accomplishment in front of all those scholarly people. Accomplishing wisdom. How's that?

If you're sitting there in a Buddha field and you're already enlightened, and you're sitting in your enlightened Buddha, paradise, angel, beautiful, light body, which will happen if you succeed in this course, what do you got to do? What do you got to accomplish? What do they do?

Yeah, they get other people enlightened. How? Send out bodies.

Nirmana. Send out. Nirmanakaya.

Tukul. Send out tukuls. That's the real meaning of tukul, is send out those bodies.

So this kind of wisdom is specifically that part of a Buddha's omniscience which is sending out bodies spontaneously, without premeditation. You see how you get the word factor, which means to do something, cause something, make something happen? The connection between these two is a little clear.

Why jealousy connects to that? Why does the purification of our jealousy suddenly contribute to the Buddha's wisdom which allows them to send out bodies? Is it that jealousy somehow prevents us from getting what we want done?

I don't know. You come back to me. We'll have a discussion at the beginning of the next class.

I'm just curious how you come up with it. I don't have any magic answers. This is culled from about 200,000 pages of scripture.

I give you the essence of hundreds of thousands of pages of scripture. They don't have more than this. So we have to struggle with that.

Last one. What's one big mental affliction that we got left?

[Говорящий 2]
Ignorance.

[Говорящий 1]
Ignorance. We only got one heap left. Form.

Body.

[Говорящий 2]
Yeah.

[Говорящий 1]
It's called Dharmadhatu wisdom. Dharma realm wisdom. We just said that CHOS KYI YIN is a synonym for what?

YIN.

[Говорящий 2]
Dharmadhatu.

[Говорящий 1]
Dharmadhatu, which meant what? Emptiness. Emptiness itself.

The textbook writer of Serengeti who presents this says, look, this is emptiness itself. It's called the fifth wisdom. It's always called the fifth wisdom of a Buddha.

But it's really the emptiness of the other wisdoms. You sound familiar? Like the essence body.

Like the Svabhavakaya. Okay. So, if you could get rid of your ignorance, then somehow your physical body would somehow transform into the emptiness of the other wisdom.

You deal with it. I think it's really cool. It feels right, right?

It feels like something very deep going on here. They don't talk about this when they talk about Buddha nature and developing Buddha nature and final transformation of Buddha nature. But when you get to tantra, you start seeing this.

So, you work on it. This is the ultimate evolution of the idea of Buddha nature. Somehow, the purification of these negative emotions is causing a final transformation of our normal old stinky body and mind into these incredible parts of a Buddha.

How does that... How does it all work? What are the connections?

What are the correlations? You've got to work on that. I think it'd be really cool.

Somehow I think that you should spend a lot of time on this one in your classes in Tucson. Somehow it feels very right to talk about if you could get rid of your jealousy, you'd be able to send out your bodies. I think it'd be really cool to look into that.

Okay. Do that part experientially. I think that might even be your homework.

I'm not sure. Okay. Next Wednesday we get to fight.

Okay. Okay. Then you know more about Buddha nature than 99% of the monks in all the monasteries, to tell you the truth.

That'll be nice. Okay. Here we go.

[Говорящий 2]
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... ... Cool.