Углублённый курс ACI 01 — Учения будущего Будды: «Уттаратантра» Майтреи (2003, Аризона), занятие 2

[Говорящий 1]
And I'm sorry I don't have the reading done yet for number one or two. It's almost done for number one. And so you couldn't answer some of the questions on the moment, because you needed the reading to do that.

So I thought I'd give you some of those now. I think one tough question was the story of Master and Sangha demonstrates three important ideas of the worldview in general. And that's just like if you take the fact that he ran around town with a Sangha, sorry, Maitreya on his back and no one saw Maitreya, but he could see Maitreya.

And that demonstrates the what of Maitreya. That's emptiness, okay. And we love that.

That's worldview. That's pure worldview. And then something had to happen in his mind before he could see Maitreya, which was karma.

So he had to have new karma. And the only way to get that much karma was through the compassion of trying to help the dog. So I would say karma, emptiness, compassion, pretty much summarize my idea of what worldview is.

And we were talking about it with some of the students, you know, almost anywhere you go in the world to learn Buddhism, people will talk separately about those three ideas. But I think it's changing now. But I think there's been a thing where people didn't tie it together.

You know, like, they wouldn't say, he couldn't see Maitreya because Maitreya is empty. And he only saw Maitreya because he had the karma to do that. And he only got that karma because he was practicing compassion.

I think sometimes there's a frustration in the world among Western Buddhists, especially that people don't tie the emptiness and the karma together. You know, they don't describe emptiness as things being available to be anything, depending on what kind of karma you have. You have to tie it together, I think.

I mean, compassion is the fastest and best way. The other question I think that we didn't have, we didn't cover in the class was the two books that we'll be using, the two main commentaries. One was Gyatso Je, you know that, called Gyulatik, which is commentary on the Tathagata.

But the other one is called Gyulai Namshe, just to do it short. Oh, I have a proposal on the Sanskrit. Anybody who'd like to learn the Sanskrit, come an hour early on Saturday, on every Saturday, and then Krishnadevaraya is going to do the Sanskrit reading.

So it's already ready for this Saturday. And maybe this might save some time. This is the pronunciation of the Sanskrit.

And she'll have a printout, so if you can't come early on Saturday, you can get the printout. So you know Gyulai means the Tathagata's apostrophe S right here, right?

[Говорящий 2]
Actually, I should have just gone with Gyulai.

[Говорящий 1]
And Namshe means a great explanation, or a thorough explanation, or a few explanations of the Gita. That was written by, some people call it a non-commentary, but I think they're wrong, because at the end of the book, they say the author was one person and the commentator was a different person. How about that?

The author was Harsha, and the commentator was Vyasanga. Yeah, so I used to get confused, you know, like a Western scholar would say, all right, Maitreya slash Vyasanga. And so I thought there was a fight or something about who wrote it.

And then a lot of scholars say there's no Maitreya. But at the end of the book, in a tenure, in the ancient canon, it says this book was written by Maitreya, and it was, sorry, the book was written by Maitreya, and this explanation was written by Harsha. And we're going to be using that explanation a lot.

For one reason, it has a lot of Sanskrit. We have the Sanskrit, so it's a nice one to use. And the second reason is that Gelsup did not base as much of his book on this commentary by Harsha.

So it's kind of a neat commentary to use. I think that might cover all the weird questions. No.

Yeah. Okay. Sorry about that.

It's that you didn't get to read it. Normally, I'd leave a little bit out of the class, and then of course, you're going to read the reading in front of my homework for the rest of the year. We can email it in tomorrow, in the Rama, you know, the reading.

Would you put the Tibetan? Yeah. So we're going to go on to class two, in which we cover the subject matter of the whole book.

But I thought you might like to read what's called the Gyur Chak. Gyur Chak means the Tibetan translator, before they translate a book, they always bow down to somebody. And they put that at the front of the book, you know.

And so there's a Gyur Chak in the front of Arya Sangha's commentary. And I was reading it, and I was comparing it to the Sanskrit. Somebody's bowing down in the front of the Sanskrit version, the ancient, ancient Sanskrit version.

And they're not the same. Now, we know the translator was a pretty good guy, Deepavali. Lord Atisha translated it.

He translated the root text and Arya Sangha's commentary. So we know he's not a dummy, you know. We know the person doing the translation was good.

But at the beginning of the Tibetan, it says, which means, yeah, I bow down to all the Buddhas and Bodhisattvas. Oh, yeah, but the Sanskrit says, which makes it a tantric text, maybe. But maybe he just wanted to catch the Bajra, which is what in Georgian, which is diamond, okay?

So it seems like the person who wrote the Sanskrit text out had some sort of preoccupation with diamonds. Also, in the first verse, in the opening verse, oh, so I just pulled that out. To me, it's interesting.

And why would Lord Atisha translate it differently? See, you kind of have to know that Atisha's position at Nalanda Monastery was sort of to keep the other people straight. And when Naropa and his friend Maitreya had a wild seshi party there, he threw out Maitreya for a while.

Maitreya, according to some accounts, found two of Maitreya's books. I mean, he was a great scholar and a great tantric guy. But there's this thing where Naropa was sort of the, on one extreme, trying to pull the monks into a tantric worldview.

And in those who couldn't quite handle it, Lord Atisha was disciplining people at the same time. And so, I don't know, maybe that has something to do with his translation of the thesis. But obviously, the original author was thinking about Bajra.

And he bows down to Bajra Sattva. Then he gets, in the first verse, he starts to mention, Dorje means what? Diamond.

You all must know, but Do is stone and Je is king. Dabu means like, or similar to a diamond. Diamond-like.

Namba means a vision, a way of perceiving something. Loin Namba means the perception of the mind. And then Din means seven.

So we have the seven diamond-like visions. It's the opening subject of this whole book, Tathagatha. The opening shloka, the first verse, is all devoted to the seven diamond-like visions.

And it all relates to what happens when you perceive emptiness directly. So you're very familiar with this, I think, from the Diamond Cutter Sutra and other things. It gives me a lot of faith to find a book where the author is jumping right into diamonds.

Because then, I think, it's one indication that the person had seen emptiness directly. So we'll go through the seven. And then we'll be talking about the seven also.

Okay, number one.

[Говорящий 2]
Sangye? Sangye.

[Говорящий 1]
Oh, you all know Sangye Charyabhasa, right? Buddha. So the first of the seven diamond-like visions is Buddha.

And why that is, we'll talk about it. But I think the first thing to say is that when you see emptiness directly, when you come out of it, then I think, as you know from the Diamond Cutter Sutra, then you're aware of having met the core of a Buddha, the essential core of a Buddha, which is the emptiness of that Buddha, which is the 99% of the Dharmakara. So it makes sense that that would be the first of the seven diamond-like visions.

Yatso Jaini's commentary says some of these visions, in a way, take place during the direct perception of emptiness. Some of them take place during what we call the aftermath, the following hour or two hours, while you're still in meditation, but you come down out of the direct perception of emptiness. So it makes sense to me that he starts with the one that you see during the direct perception of emptiness.

You see the Dharmakara vision. So that gives me a lot of faith in my presentation. I believe that it's written by someone who's at least what level of bodhisattva?

Well, both are right. My train of thought was said to have reached the 10th, right? And I saw a debate today in a text of when did Arya Sangha see emptiness directly, and I believe it was afterward, well afterward, according to one text as well afterward.

And I think it was, yeah, like maybe 10 or 20 years afterward. Just from the way he does his commentary, which he did before that, with certain indications in the commentary. If something is a dharma, it has to be the jewel of the dharma, the dharma jewel.

Yeah, there was a caveat in there, and you should take that one too, but because I ended in cheer, that overrides the caveat. So you just say, I mean, just because something is the dharma, it doesn't mean it has to be the jewel of the dharma that we go from reference to. Now when I say give me an example, I say show me something that's dharma, but not the jewel of the dharma that we go from reference to.

Because those just make them up. Oh, sorry. Okay, the book, yeah.

Then I do the confirmation, what do you call it? It goes back to the sender to confirm.

[Говорящий 2]
Yeah.

[Говорящий 1]
You're telling me it's the dharma? You're telling me it's not the jewel of the dharma? Right?

Yeah. Why the hell not?

[Говорящий 2]
It's not necessarily the jewel of the dharma.

[Говорящий 1]
Okay, so it's a little difficult to guess what the third one is. In Sanskrit it's Gana. Gana like in Gana Chakra.

Gana Chakra. And that's the name for the Sanskrit piece. And there you see the idea of many offerings brought together into a gallery, and then many people talking initially in the gallery, and then the offerings, the wheel of offerings.

Gana Chakra. So that's where you see the word Gana a lot. This is the word in Tibetan, the easy word for what?

Sangha. Yeah, sangha. And we'll get into what's real sangha and what's not real sangha, right?

We have to debate that. But that's the third of the seven dharma ideas. You have some vision that involves sangha.

Number four. Say kam? Kam has a basic meaning of a discreet, cut off thing.

Like out in east Tibet there's this state, this free state of cowboys, and the people in central Tibet kind of wish they were cut off. And they call that kam, kamba. When you eat food and you take a bite, that's called a kam in the ancient scriptures.

Like kambisa means food that you take with your mouth and bite it into the sweet chunks. And then nikisa is sleep, which is another kind of nutrient. Vela is the third kind of food, which is hope.

And then concentration is the fourth kind of food. And if you don't get all four, you know, like a person needs hope and sleep and concentration to live well. But kambisa is edible food, biteable food.

So kam means a discreet thing, category. And in this text, the word dhatu in Sanskrit, it means deshi shepa nimbo. Who can I think of?

Deshi shepa nimbo. Deshi shepa nimbo, thank you, ma'am. What is deshi shepa nimbo?

It's the essence of Sagaragama. Yeah, Sagaragama. Sagaragama meaning buddha nature, buddha nature.

So in this text, in the entire tantra, kam means buddha nature, the buddha nature inside of you, the buddha nature inside of you. It has other names in Tibetan. We'll go through them.

Drik is one, which is like type or family. And nimbo is one, which is like heart. And we'll be going into all those different words for the buddha nature inside of you.

The first chapter of this book is the longest one. There are five chapters to the entire tantra. The first chapter treats these four of the seven dhanamakya.

So they're so important and they hang together so well, that the first chapter is devoted to these four together. Buddha, dharma, sangha, and then the seed for buddha, inside of every person. And so they call that chapter deshi shepa nimbo kap, which means the chapter on the essence of the buddha, meaning the buddha nature in everybody.

So those first four are going to be the subject of about half the book. And the debate about what it is inside of you that becomes the buddha, and what is the essence of a buddha inside of you, is probably the most important thing about this whole book. So we'll be spending a lot of time on that.

What is Drik? What is your buddha nature? And there's so many weird ideas about it.

Even in Tibet, there were very violent debates about it. Those of you who are studying Sambamundi have been through a few pages of debates on that already. So from the other guys' viewpoint.

Number five. What's the meaning? Enlightenment.

[Говорящий 2]
So naturally, one of the people in Gyatso-ji's commentary comes up and says, well it means enlightened or enlightened being.

[Говорящий 1]
Yeah, the guy comes up in Gyatso-ji's commentary and says, why mention buddha again? It actually technically is bodhi in Sanskrit instead of buddha, but it doesn't much matter. It's still enlightened being.

The guy says, why do you mention buddha again? You'll find out. Yintang means good spiritual quality.

They can roughly be divided into two kinds. One is the accomplishment of the quality of having gotten rid of your anger. That would be a yintang.

That's what we call a child yintang. You got rid of something negative. And that's a good quality.

Then the other one might be that you have developed the ability to see into all these things. Which would be, which I haven't done. And that would be namikin yintang, which means a karmic result that you have to work on.

And then it's something positive that you acquire. So that's the yintang. And here it means the qualities of an enlightened being.

It's a common Tibetan name. Chinle Dokye is one of our great teachers. Chinle means enlightened activity of a buddha.

Karma of a buddha. In Sanskrit, you change buddha to boudha. And you get buddha-ish meaning activity of an enlightened being.

I'm going to go through these seven again. Delta J immediately jumps into the seven. He's going to talk about the seven in three different ways.

And we'll cover that tonight. First question is, what are they like? What's their nature?

And the answer is going to be, there's a real seven and there's a not-so-real seven. There's a real seven and there's a not-so-real seven. That's the first way he's going to discuss the seven.

Then we'll take a break for refreshment. Then he gets into, how come you only got seven and not eight or six or nine? Why does it have to be seven?

Why does Maitreya want to say that these seven are the most important thing in the world? The diamond-like thing. I mean, lots of stuff happens during the perception of infinity.

You've got 16 aspects of the four noble truths. Why not talk about those 20 things? No, it's got to be seven.

Then he says, is there any logic to the order of the seven? Why does it go Buddha, Dharma, Sangha, Buddha nature, back to Buddha, Buddha's qualities, Buddha's activity? Why do you go in that flow?

Why didn't you present it like Buddha, Buddha, Buddha's activity? Why did you do two Buddhas anyway? But we'll get there.

So those are the three things we have to cover tonight. And then by next week, next class, we'll be ready to go on to the first of the diamonds and see more about it in detail. So we said there's two kinds of Buddhas, right?

Like a real Buddha and not a real Buddha. And those are called Vendan. Say Vendan.

I'm going to quote a sutra that Arya Sangha quotes in his commentary, okay, to the Uttar Tantra. And I tried to find out which sutra in the database, and it seems to be one called the sutra which teaches Laksam. What's Laksam?

Yeah, personal responsibility. Like, I will treat all living beings, even if nobody helps me. Even if everyone fights me, I'll still do it.

And I'll do it with every breath and every moment of my life. I will not give up. I will not get discouraged.

I will not wait for anybody else to help me. If people hassle me, I'll just keep recruiting. And that's called Laksam.

So this comes from a part of a sutra called the Presentation of Laksam. I'll do this answer just for good luck, okay? And maybe Krishnadevaraya can help me if anyone's really interested.

Anidarsana Hyananda Tathagata. Ananda, which is the great disciple of Lord Buddha. His name means bliss, right?

Blissful one. Oh, Ananda. The Buddha is not something that anyone could ever show you.

You could never see the Buddha. No one could ever see the Buddha, right? Anabhilabhyo Kyananda Karma.

No one can describe the Dharma. The Dharma is undescribable. You can't talk about it.

The Dharma cannot be spoken. The ears cannot hear the Dharma.

[Говорящий 2]
Okay?

[Говорящий 1]
The ears cannot hear the Dharma. Asa Svartha Hyananda Sangha. You could never bring the Sangha together.

Oh, Ananda. And no one could ever go to the Sangha and pay homage to him and make offerings to him. It's impossible.

So what have we got so far? You can't see a Buddha, you can't hear the Dharma, and it's unspeakable. And you could never bring the Sangha together.

And even if you did, you couldn't offer them anything or help them or pay homage to them. Okay? And then I'll switch to what's good.

Which means they are not something, the Sangha is not something that bows down to you with your body or with your mind. And these are the first three of the Dhanumayi Vajras, they're called Vajrapadena.

[Говорящий 2]
So we got a debate, right?

[Говорящий 1]
It's that girl in the back with her hand. Amber. Nobody can show me the Buddha.

I'm saying, look, I can see the Buddha. He's right here. Anyone can see the Buddha.

[Говорящий 2]
Okay.

[Говорящий 1]
You're telling me nobody can see the Buddha? So there's no Buddhist? Well, what do you mean when you say you can't see the Buddha?

That's pretty good. Yeah, good. Okay, you can't see a selfless Buddha.

What would be a good test of that? To prove that Lord Buddha or say that His Holiness the Dalai Lama is not selfless?

[Говорящий 2]
What would be a good proof? Yeah, I remember both.

[Говорящий 1]
That's pretty good. Yeah, I mean, I took a flight out of Beijing and they handed me a newspaper in English that had the Dalai Lama's photo right in the front. It said public enemy number one.

Yeah. And then they discard all the evil things. So Dalai Lama is empty.

Some people perceive in one way, some people perceive in another way. That's the emptiness of the Buddha, right? Um, but we have to get into Dundam and Kunzop Buddha.

Okay, and now I'm going to go to Gyaltsabje. The whole presentation comes out of that sutra. Gyaltsabje is struggling to explain this sutra.

Why is it you can't see the Buddha? Why is it that nobody could show you the Buddha? And he says, you know, we have to divide Buddha into Dundam means ultimate Buddha and Kunzop means deceptive Buddha.

Like illusory Buddha. The Buddha that seems to be a Buddha that's not a Buddha. And he goes through that pattern for each of the seven.

So we'll go through that since it's on your homework and all that. That's how I get people to listen. He says, ultimate Buddha.

Okay, we're going to have how many now? 14. We have the ultimate version of the seven and the fake version of the seven.

Okay, ultimate Buddha consists of two things. He says, which means the Dharmakaya. Which has as its nature, eliminating things and ultimate wisdom.

You have to understand that the Dharmakaya of the Buddha can be divided into two. One is his omniscience or her omniscience. Okay, the wisdom of the Buddha, the ultimate wisdom of the Buddha.

But the other is the elimination of what? Yeah, like mental, bad qualities.

[Говорящий 2]
Obstacles to omniscience.

[Говорящий 1]
Obstacles to omniscience. And then on a very subtle level, what else? You could say that.

Well, how about we say of self-existence? Okay, so Buddha has abandoned self-existence. Yeah, and this paper has abandoned self-existence.

So this paper has self-existence. Oh, is it 12 inches long or 14 inches long? All right, all the rabbits, hornbills, right?

Yeah, so in a sense, when did Lord Buddha abandon self-existence? I always forget this answer. He did it last time.

Self-existence itself. When did Lord Buddha abandon self-existence?

[Говорящий 2]
He never had a good day.

[Говорящий 1]
He was just kidding. I know, we did a rerun on that last time. Both these guys.

So in that sense, he's abandoned that. But he's also, yeah, he is, he is. Dhammakaya is part what?

The emptiness. The emptiness of the Buddha, okay? And that emptiness comes in, you know, we'll talk about it later, but there's a kind of emptiness that we all have that we had from the beginning, right?

That's attached to an impure person, in my case, right? That's attached to a mortal, diable being. That's one kind of Buddha nature.

But then when, after you become enlightened, it's attached to what? To a pure being. So the emptiness doesn't change, but its attachments change.

It's a kutumal change. So anyway, that's a distinction you have to make. In the case of a Buddha, the ultimate Buddha is the omniscience, and the loss of self-existence, and the loss of bad karmas, all together called the Dhammakaya.

That's the real Buddha, okay? That's the real Buddha. When you go for refuge, you go for refuge to that Buddha, okay?

Not even to the fake one. Or you could say the apparent Buddha, which is... If I put the Dhammakaya over here, what should I put over here?

Rupakaya. Sometimes you divide four bodies, sometimes three bodies, and sometimes just two bodies. Tonight we're doing two bodies.

You're either the Buddha's knowledge and his emptiness, or her emptiness, or you're all the physical appearances of a Buddha. The latter one is kutumal, which means what? Receptive.

That ain't what the Buddha's all about. That's not what the Buddha's all about. The way the Buddha looks, even in the Buddhist paradise, the way Lord Buddha looks when Lord Buddha comes to a planet, that's not what the Buddha's all about.

That's not what we take refuge in. It's the emptiness of Lord Buddha. And that's the Buddha that you meet for the first time directly when you see emptiness directly.

That's the Lord Buddha. Why? Don't forget, we're not talking about...

[Говорящий 2]
We start a distinction between one and one.

[Говорящий 1]
Buddha and the one of them. And self-existence. It's the jewel of the Buddha.

Like, we all started out tonight debating between the Buddha and the jewel of the Buddha. Right? As in the three jewels, right?

So tell me what you'd be walking with. And it's only the second one that can protect me. It's only the second one you should go for refuge in.

Why? Can't the rupakaya protect me? That's in one way.

But can you be protected by the appearance of Lord Buddha? I mean, in an ultimate way. No.

Only if it's through your memory of the dharmakaya. Yeah, I mean, yeah, that's a pretty good answer. We could debate that all night, probably.

Like, those colors and shapes in and of themselves can't protect me. That's obvious. I mean, no Buddhist in America, in the new realm of Buddhism, right?

Should ever have this thing about worshipping the images. I mean, and that's why religions throughout history have discouraged worshipping images. They can't help you.

They can't really help you. Much less, you know, that's not the rupakaya. Rupakaya is what?

Your physical bodies. Yeah. I mean, Lord Buddha walks around on planet Earth.

And Arya Sama is saying, and Maitreya is saying, fake, fake refuge, fake Buddha. Can't help you. Can't help you.

And that's a thing, you know, we talked about it before. Lord Buddha was Shakyamuni, right? King of the Shakya people, which means a small village lord.

And they were attacked one day, and all the people came in for protection. And hung on to his robes. And they were cut down, holding onto them.

Can't help you. That Buddha can't help you. You don't go and prostrate to that Buddha.

You don't go and prostrate to that picture. But the Dindam Buddha, the ultimate Buddha, can that help you? Yeah.

20 minutes of seeing that, of emptiness, you're out of here in seven lifetimes or less. Okay? Guaranteed.

And that's protection. That's refuge. In practical terms, you know, you're going to teach this at the YMCA, right?

Don't say goodbye. And maybe a lot of those people will just be walk-ins from U of A or something, right? Or 4th Avenue or whatever.

And they're going to say, how are you going to explain it to them? Like, I don't think you'd want to go straight to the direct perception engine, right? Like, I heard a lot of grumbling about that after the Yoga Sutra.

Those Buddhists, they're always talking about direct perception or something. Uh, how could you present that to someone as protection?

[Говорящий 2]
In their real life? You listen and understand where things are coming from in the world, where experiences came from. This thing gives you the wisdom to change your reality.

[Говорящий 1]
Yeah. I think that, and to tell you the truth, most people are very interested in how to get rid of the bad stuff. You know, like the screaming boss, or the irritating friend, or the waiter who spilled the coke on you, right?

I mean, most people don't question reality until they get cancer or something like that. You know, they're not too interested about the real nature of where that bonus came from at work. They're very interested in why they got laid off.

And so it's good to go there sometimes, you know. Uh, that's where people can start using Dharma right away, whether they ever come back to their YMCA after your first class with them, okay? If they never come back, if that's all they ever hear, people are your perception.

The people who upset you are a mirror of you, because they're empty and someone loved them. And we get into that. I really suggest that, if you watch His Holiness teach, like in Central Park, we listen to the CD over and over during retreat, like on Sunday nights.

And he says, I'm going to teach the eight verses, Lojong, you know, and then he gives an hour and 20 minute talk about getting along with each other. And then in the last 10 minutes, he does the last seven verses of the, here, check it out. And a lot of great lamas will do that, you know.

There's a vehicle. The entire tantra is a vehicle. It's an excuse to talk about karma, emptiness, and compassion.

And you got to get right to it, you know. Like I said, these are the seven. And by the way, you know, I'm going to start talking about the waiter or their wife or the guy at work that they don't like.

Okay. Fake, sorry, real Dharma and fake Dharma. Real Dharma and fake Dharma.

I'll read to you from Gyaltsen Tzu. The cessations, the truth of the cessations and the path in a person of the Mahayana class, Mahayana family, is what the real Dharma is. Which means, for example, I'll give you an example of the truth of cessation in the mind of a person who's a Bodhisattva.

When you see emptiness directing, and when you come out of it, you lose permanently two or three mental affections. Name any one.

[Говорящий 2]
Who's the future of life?

[Говорящий 1]
That's one. That's one. Doubt.

Doubt is one of the most famous ones. Like you can no longer doubt the Buddhist path. And you can no longer doubt the truth of emptiness.

You can't doubt the books anymore. At all. Ever.

And you would spend your whole life trying to save the next day after that. So, that's an example of the truth of cessation in the mind of a Bodhisattva. They have ceased doubting forever.

Truth of cessation means, it's a fancy word for saying, you've got rid of some bad thing in your mind permanently. You won't have anything. You'll never have anything.

That's cessation. So, and in Lam, path, is a synonym for? Dopa, which means realization, okay?

The truth of the path in Buddhism doesn't have anything to do with a road, or even with a series of procedures for getting enlightened. It's ideas. It's raw ideas.

You know, we're in the idea business. I often think of that, you know. I went to Wilcox.

People were selling air conditioners, tacos, french fries, alfalfa fertilizer. You know, it's a wide variety there. And I thought, well, we're in the idea business, you know.

That's what we do, you know. It's kind of intangible, and the money is too. But if you think about it, we're peddling ideas.

And that's the dharma refuge. That's the real dharma. So, for example, the direct perception of emptiness in the mind of a bodhisattva is the path, is the truth of the path.

The truth of the path, and the truth of having stopped certain bad things forever, is the real dharma. Is the real dharma. Which implies that what is not the real dharma?

Yeah, like both. Or even the teachings, even verbal teachings. That's the apparent dharma, okay.

The whole collection of all the teachings that we're given on this planet about Buddhism are fake dharma. They're not the real dharma. And when you go for refuge, you go for refuge to what?

It's really the perception of emptiness. And the good stuff that happens to you after that, you know. The qualities you start to get rid of, the bad qualities you start to get rid of.

That's the real dharma. Um, ultimate sangha, right? Ultimate sangha.

The degree of liberation and knowledge that a bodhisattva has who has seen emptiness directly.

[Говорящий 2]
Okay.

[Говорящий 1]
That's a little different than the presentation you guys got in earlier courses. And I am, sorry, Maitreya is giving a little bit different presentation here. So I think it's kind of useful to compare.

It's useful always to have two or three different presentations. And that makes you think about the differences. Who wrote the Abhisamaya Avalokiteśvara One Tokgen Jewel of Realization?

[Говорящий 2]
Maitreya.

[Говорящий 1]
Maitreya. So it's the same guy who's teaching it, right? He's giving a slightly different presentation here.

So sangha, real sangha, is the degree of liberation and knowledge that a bodhisattva who has seen emptiness directly has. That's the real sangha.

[Говорящий 2]
The unreal sangha is all those bodhisattvas who have seen emptiness directly.

[Говорящий 1]
The people. Now that's different from the presentation you had, I think, in course two. But that's why this is called an in-depth course, because we're getting a little deeper into that idea.

It's even more subtle. Okay. What's the next of the seven?

We got to get to all seven before we get to refreshments. Sorry? Yeah, buddha nature.

Come. Here's the real buddha nature. The emptiness in the mind of every living being, which is still involved with impure stuff.

[Говорящий 2]
The emptiness in the mind of every living being.

[Говорящий 1]
And normally we say suffering living being, okay? Which is still involved with impure stuff.

[Говорящий 2]
Hang on here. Yeah.

[Говорящий 1]
I want to clarify that. I forgot one thing, okay? It's the emptiness of their mind, in their mind.

He uses two, okay? The emptiness of the mind in the mind of every living being. The emptiness in the mind, of the mind, in the mind of every living being.

Is there a real buddha nature? Ultimate buddha nature? So.

Who wants to do a debate? You don't want to talk to Michael.

[Говорящий 2]
Vindam kham. Vindam kham. Ultimate buddha nature.

[Говорящий 1]
Let's do this one. Sangye gyurik, sangye la meri eche. Buddhas don't have buddha nature.

[Говорящий 2]
No, they don't. Buddhas don't have buddha nature.

[Говорящий 1]
Sangye la sangye gyurik. Can you tell me if buddhas have buddha nature? Sure.

So, sangye la kham gyurik kham. Can you tell me if buddhas have this kham thing, this kham thing, this buddha nature thing?

[Говорящий 2]
Certainly.

[Говорящий 1]
Boya! Vindam yin kunzogi. They have the fake one and the real.

In the debate, you're kind of like this. You're like, come on Michael, whatever you're doing. The real one.

The real one already. Yeah, so they have sangye la kham gyurik, sangye la meri eche. So, you're telling me they have that kind of emptiness that all self-made beings have in their mind, but you still mix stuff with impure stuff, right?

Yes. Well, sangye la kham gyurik, can you tell me if buddhas still have impurity? They still have, they have the mind that is, they have a mind that is pure, that in ordinary beings is mixed with impurity.

[Говорящий 2]
Whoa, that's really good.

[Говорящий 1]
So, they have kumara and they don't have kumara. So, they have purity and they don't have impurity.

[Говорящий 2]
They don't have impurity.

[Говорящий 1]
Oh, so kham la kham, so they don't have buddha nature? They do have buddha nature, but it's followed by... So, they don't have the buddha nature which is still connected with impurity.

Exactly. Cool. Now, Gyaltsabjeet at this point says, that proves it.

He says, you guys stop thinking that buddhas have buddha nature. You don't. Because buddha nature means buddha seed.

And it always means still mixed up with impurity. By definition. Yeah.

Rick is mixed up with impurity. Okay. So, that's a subtle point, you know.

That's a subtle point. When you get to buddha, you lose your buddha nature. So, it's just a bad translation, I think.

Buddha, vik, should be translated like seed, rather than nature. Okay. Because you lose it when you get in life.

Okay. If that's the real buddha nature, what do you think might be... If the real buddha nature is infinite, then what do you think might be the apparent buddha nature?

The fake buddha nature? Those of you who know Tibetan, there's a difference between rangshin nere and gengirgir. Say rangshin nere.

Rangshin nere. Gengirgir.

[Говорящий 2]
Gengirgir.

[Говорящий 1]
Two kinds of buddha nature. Rangshin nere means what?

[Говорящий 2]
It's, um, it's not too difficult.

[Говорящий 1]
Yeah. It's like your emptiness. The emptiness of your mind is your natural buddha nature.

Rangshin nere. Which resides in you naturally, by nature. Rangshin nere.

And then gengirgir.

[Говорящий 2]
Is the body and mind that you use to dedicate it?

[Говорящий 1]
Yeah. Gyaltsen Je defines it as following. That little part of all living beings, which is their capacity to grow into buddha.

It's their capacity to grow into buddha. Which is not the same as the availability of buddha. You see what I mean?

Which is their emptiness. It's the difference. One is the emptiness of the dog on the side of the road.

One is the result of the karma reckoning. In Arya Sangha's mind. Get the difference?

The dog is available to be Maitreya. Because the dog is empty. What makes the dog Maitreya is the karma in Arya Sangha's mind.

And we call that Arya Sangha's growable buddha nature. Or, um, what do you call it? What do you call it when you do crops?

When you take care of them. What do you call it? Cultivate.

Yeah. The part of you, the piece in you, the piece of you that can be cultivated into a buddha. Is called your cultivatable buddha nature.

[Говорящий 2]
Does it come?

[Говорящий 1]
Uh, there's two kinds that come, see? The fake one. The one that ain't the ultimate one.

Is the growable one. The cultivatable one. Okay.

Well, then is Rick synonymous with karma in this case? Yep.

[Говорящий 2]
Okay.

[Говорящий 1]
And the other one is just the fact that you're available for anything because you're empty.

[Говорящий 2]
Okay.

[Говорящий 1]
Which is more powerful? The emptiness. I mean, that's what makes everything possible.

That's what makes everything possible. There's even a debate later that we're going to get into, luckily. Of, uh, how can you call that asleep?

Shenlong yinbata. He's a mind-owning guy. I got to go to mind-owning.

Buddha nature is a cause thing, right? Changeable thing. Shenlong yinbata.

Huh? Yinbata. Qiqiu.

Good, but don't give me any bad vibes.

[Говорящий 2]
Uh, kunshou or dendang.

[Говорящий 1]
We're talking about the emptiness. The dendang. The ultimate buddha nature.

The fact that you are empty. You're available to become a buddha. The dog was empty.

Available to become my friend. If you got the right seed. Huh?

Qiqiu or yinbata. What am I saying anyway? Rick, Shenlong yinbata.

Why don't you narrate Shenlong yinbata? Yinbata. Come take a deep, nature.

It must be a changing thing. Because it's the seed from which buddhahood grows. Huh?

Huh? Oh, so it's not the buddha seed? You said Qiqiu.

You said, I don't agree. So it is a buddha seed. Qiqiu is a seed that doesn't grow.

Yeah, it's not a Shenlong. Right? It can't be a changing thing.

That thing never changed. Everyone's got it. It's the only thing that saved them.

Everyone's available to become. It's the availability. Technically speaking, it's the lack of not being available.

Okay? That's another story. That is the Quzhou?

Dundun. That's Dundun. Yeah, Quzhou is a growable, cultivatable one.

Okay, so. Like you and mine. So if the dog that was available to become my tread.

It's the availability of the dog. The availability of the dog. It's the dog's.

Quzhou, in Asanda's mind. Yeah, yeah. Okay, we finished four, right?

Oh man, those iced teas getting closer and closer. Now we'll get to the difference between ultimate enlightened one and fake enlightened one. The ultimate enlightened one.

He said same as above. Number one. So now here's the answer to the big question, right?

And this you gotta appreciate. It's gonna help us after the refreshment. The first Buddha mentioned.

Diamond light vision number one. Is the Buddha that you will come to be. Is the Buddha that you will come to be.

It's what we call result refuge, if you remember. It's result refuge. It's the Buddha you're gonna be.

Like when Alistair prostrates to this Buddha. One way to think about it is that I'm bowing down to the Buddha I will become. And that's a very important form of refuge.

It's called, what did I say? Result refuge. Result refuge.

You're taking refuge in what result you're going to come out as. Okay, that's the first Buddha mentioned in the seven. The list of the seven.

Now you tell me what number four is. Five.

[Говорящий 2]
Don't you? Yeah, you can say all the other ones.

[Говорящий 1]
All the Buddhas that already exist, you see. They're called gyūgyanga. Causal refuge.

Why? They make you become a Buddha. They're the cause for you to become a Buddha.

Okay, so now we gotta demonstrate two kinds of Buddha refuges. Two kinds of Buddha jewels. The first Buddha that Arya Sangha Maitreya ever teaches in the Tathāgata Tantra is the one you will be.

Named Jamba Maitreya. Why not? Everyone's going to become Maitreya.

Somebody tried to debate that to me today. But I guess they never saw a pen. I need a stick.

Okay. How many sticks are there in this room? You see?

How many cylinders in this room? Don't tell me you can't all be my pen. Forget that.

Bin number five is all the other Buddhas that are around. Maybe everybody else in this room except me. Or you.

I don't know. No. Anyway.

They're called causal refuges because they're the cause of you becoming a Buddha. Why? They're around you all day.

They piss you off. They make you happy. They teach you.

They outrage you. They inspire you. Whatever.

Okay? They do what they have to do to get you there. I don't think they're all like this nice, noisy guy.

Shidangela Sopayee. Shidangela Sopayee. They always have four aspects.

She means what? Gepa. Generous.

Healing. Warmth. Kick ass.

Okay? Every great lama is going to have all four available in their tulpa. Generous, warm, wrathful, and what else?

[Говорящий 2]
Peaceful.

[Говорящий 1]
Okay. Gay. Gay means like a party.

Like, too limited. You know? Generous.

Give money. Feed people. Make people feel cool.

Warmth. Powerful. Like a scientist.

I mean, a scientist walks in a room, it's dark. If you've ever seen, we've been with Khen Rinpoche on a bad day. When you had a bad day.

You can be very wrathful. So, those are the four, uh, four qualities. Anyway, what I'm saying is that, just because the people around you aren't all sweet, gentle, animal-loving, sanctuary-building, you know, uh, yes.

Doesn't at all prove that they're, doesn't at all prove anything about their being a Buddha or not. If they teach you, if they bring you one step further by pissing you off, then the, the, in, in the Qilin, the activity of the Buddha has manifested in your life. That's it.

Okay. It's one more incentive to get enlightened.

[Говорящий 2]
Right? Okay. Uh, yin-tang.

We're on to good qualities. Mmm, what is that?

[Говорящий 1]
You said there were two? Yeah, there's going to be two yin-tang. Thomas?

Oh, good qualities? Oh, the same as number one. Just copying from number one.

But in the mind of another person, as opposed to in your own mind. Coming in your own mind is number one. Already achieved in someone else's mind is number five.

[Говорящий 2]
Okay.

[Говорящий 1]
Uh, and I always got confused because causal to me would seem to be me in the future, and I have to cause it now. I always have to look it up in the computer before I teach that class. I always get confused.

Just think of it as taking refuge in the cause, which is outside. Another person is already enlightened. Taking refuge in the result is taking refuge in what you will become.

Number five is the first, number one is the fifth. Stop, number two is, anyway, you got it. Uh, yin-tang.

Ultimate ones are where the Buddha has eliminated certain things and thereby achieved, you know, we talked about it. Eliminated self-existence or eliminated bad qualities, like ignorance. And then the apparent or the sort of illusory good qualities are what we call the uh, karmic ripenings that turn into the Buddha's good qualities.

For example, the Buddha's omniscience. Again, the emphasis is on what? Emptiness.

The real ones are connected with emptiness. And the other ones are the ones that grew. See how the real ones are connected to your innate Buddha nature.

The not-so-real ones are connected to your cultivatable Buddha nature, right? Different things. So, same emphasis.

But, this is uh, Nadenh. This is a real Nadenh scripture. I mean, he just goes after emptiness and calmness.

He's not interested in anything else. Nothing else. The whole book.

All you're going to get is this broken record. Okay? I like that kind of book.

That's a real Perfection of Wisdom book. That's an ACI book. That's a real ACI book.

That's what really saves people. Uh, last one. Ultimate Enlightened Activity.

Chinle. Ultimate Enlightened Activity. It's called Jadugyeshi.

Jadugyeshi means the wisdom in an enlightened being's mind that allows them to accomplish all their incredible deeds. Jadugyeshi. The wisdom in an enlightened being's mind which allows them to do all the neat stuff they can.

It's called Jadugyeshi. And then he says, the apparent activity of Buddha is all the teachings of a Buddha. All the teachings of a Buddha.

So the real activity of Buddha is their wisdom that allows them to do all that incredible stuff. The state of mind that allows them to do all this stuff. The apparent activity of Buddha is the stuff we see them do, like teaching.

The first is much more powerful. The first is the source of the second. So we still have to talk about two things.

We're going to talk about why seven, why not six or nine, or eight or nine. And then we're going to talk about, is there any logical order to these seven? There's some reason why Maitreya has presented the seven in this particular way.

Then we'll be really familiar with all seven from three different people. And then we'll go on next class to the first one. When Gyatso Jei is trying to explain why exactly seven and not six or eight, here's how he starts out.

He starts out with two numbers. He says, look, the most important thing is to take care of others in an ultimate way. Take care of others in an ultimate way.

To do that, you have to take care of yourself. And the only person who can do both in an ultimate way is a Buddha. So that justifies the first of the seven, right?

It's only a Buddha who can do both things. Then we'll leave some space here. Leave a little empty space in your paper.

I'll be back later for that. And then to become a Buddha, you really have to develop what? Your...

And he calls this cause. You can call it material cause. Is this still number one?

Well, this was number one up here, right? And this is already down to number five, right? What do we mean when we say material cause?

The stuff that turns into the thing. In the case of a tree, what's the material cause? Seed, right?

So if you talk about the material cause of your own enlightenment, it's your Buddha nature. It's going to grow into a Buddha. Now, there's a lot of debate about that, and we won't do it tonight.

Okay, we won't do it tonight. Like, what's your ultimate Buddha nature? And how about Rebecca?

Your emptiness, okay? The emptiness of your own mind, right? The emptiness of the mind and the mind of all that we do, right?

So does that... Can that be a cause of it? Yeah.

Shenhua? Can Yongguk be a Shenhua?

[Говорящий 2]
Yeah, it's a lack of a thing.

[Говорящий 1]
It never changes. It never changes. It always stays the same.

It's just the fact that you are what you thought you were. That's your emptiness. It never changes.

It can't go into anything. Why call it a material cause? That's what David gets out of it, okay?

He says, well, look, we could be talking about the cultivatable Buddha nature, which is your mind and your body, and that's what then goes into a Buddha state. Yeah. Gengibiru.

The cultivatable Buddha nature. Or in a way, you know, you could say that on the bottom of everything lies the... What do you call it?

It's like capacity. The potential to be anything that lies below everything. It's the nirnangibiru, in a sense, for everything.

It's the material cause for everything. We have that in Samananda. We have that idea that emptiness is lying below all causes.

It's the potential that lies below all things. If you read the Diamond Cutter business book, like I didn't want to call it emptiness in a business book, so I called it the big potential, you know? And that you can think of as emptiness.

It lies below all causes. So now we get to... If this is nirnangibiru, guess what this is?

[Говорящий 2]
Venti.

[Говорящий 1]
Venti. Venti. Say it.

Venti. Venti. Venti.

Venti. Like a contributing factor. And we're going to cover six and seven, right?

And contributing factors. They are both contributing factors. Five is the material, it's the stuff that turns into a Buddha.

Six and seven are the factors that assist you in becoming a Buddha. In the metaphor of a tree, what are they? Water, sunlight, soil, those are our intention tickets.

This goes back, by the way, to the idea of result refuge and cause refuge. Why, Michael?

[Говорящий 2]
Say again.

[Говорящий 1]
Some of these are, I would say the first three are supposed to be what? Result refuge. The last three are supposed to be cause refuge.

Okay. Why? How?

[Говорящий 2]
The first three would be ultimate and the last three would be deceptive or apparent.

[Говорящий 1]
Maybe you could say that, but if I said in terms of self and somebody else, the first three are yourself or somebody else? Yourself. Good, in the future.

And the last two are? Myself now. No, somebody else now who's already a Buddha.

Oh, okay. Okay? They're good qualities and they're activity.

And so what you can just think of is that the last two are people who are already Buddhas, that the good qualities they have and what they want to share with you. The way they talk to you, the way they act towards you, like that. Okay, activity, right?

Enlightened activity. And then all the good qualities that make that possible. Because they ain't what turns into your own Buddha.

They ain't what turns into Michael the Buddha, you know, so many lifetimes from now or whatever, so many months from now. Weeks? Okay.

Number five is the thing that turns into Michael the Buddha. Number six and seven is what? It's like cheering your mom.

It's like external factors that contribute. Like the soil and the water. And six and seven belong to somebody else.

Five belongs to you. Five is what inside of you turns into a Buddha. Six and seven are what's outside of you that convinces you to become a Buddha.

So then, oh, hmm. Four is easy. It's the Buddha outside of you now that's going to contribute also, right?

Right? Okay. Number one was the Buddha that you're going to become.

Number four was the Buddha outside of you whose speech and good qualities talk you into becoming a Buddha. So that's easy. Now Gyatso Rinpoche says, why do you throw in dharma?

How are you going to fit that in, you know? It's the Buddha that you want to become. You know, that's the big money.

This is just like realizations in the head of a person who's seen emptiness directly. This is just people who've seen emptiness directly. How are you going to fit them in?

You don't need to throw those two in. Everybody complains to Maitreya. They say, look, you could do with five diamond-like visions.

You don't need seven. It's a little tricky, but in Maitreya's scriptures, he presents this idea of three tracks. Like, we know about Bodhisattva track.

And then there are two lower tracks called what? Remember? Self-made Buddha is the third one.

I'm sorry, the second one. And listener is the third one. Right.

So Gyatso Rinpoche gets around it. He says, look, Buddha is what Bodhisattvas are after. When you say to a Bodhisattva, what would you like to become?

Future refuge, right? I'd like to become Buddha. But when you talk to a self-made Buddha track, lower track people, they're called lower track people.

They're mainly interested just in getting their rear end out of pain. The pain of all pain. So really what they're fixated on is learning the wheel of life well.

Tell me about the wheel of life. Because that's enough to get you out of samsara. It's enough to get you to be an arhat, an enemy destroyer.

Okay, that's all they're interested in. So Gyatso Rinpoche says, really, number one is talking about track number one. Number two is talking about people on track number two, who are going to use the Dharma in the form of the wheel of life, twelve links of dependent origination, to get their rear end out of all suffering.

Oh, so then what would number three be? Third track. Yeah, well, it's basically listeners.

And then Gyatso Rinpoche, he says, well, look, when you're a listener and you're just about to get to be an arhat, in your last life, all you need is someone, a friend, a companion, sangha, to come up to you and give you that last teaching, and they push you over the edge. So people on the third track are really interested in sangha. Someone to give them that last teaching.

And that's how you justify the seven. That's why Maitreya said they were exactly seven. No more, no less.

Bodhisattvas want to be Buddhas. People on the self-made Buddha track want to get Dharma, so they can get to be an arhat. People on the third track want to get sangha to come up to them and push them over that last life to be arhat, nirvana.

Everybody has to depend on an external Buddha to help them. There are two contributing causes there of their good qualities and all the things they do, like teaching people. And they have to cultivate that Buddha nature inside of you so you can become an arhat.

That's why they're seven. Now again, second part of the horse race. It's kind of confusing when you read the commentary.

We just finished what? A justification of why the number is seven. That's not very important.

It's not on your homework. Mostly just to fill in the gap. I think now we get to something which is the order of the seven.

Why present them in that order? And I kind of like that. This has a lot to do with bodhicitta, says Kelsang Kriya.

I want to get to be a Buddha. Why? If I can get to be a Buddha, then I can help others in the main way that Buddhas help others, which is what?

I mean, they can't transfer their knowledge to other people. They have to show them how to get there. Which is thought.

I mean, mainly. They can emanate as a wind up on the hill or something. But mainly they have to talk and say something, teach people the dharma.

So dharma comes second. And Gyatso Jei is doing it. Look.

Is this future Buddha or current Buddha? Number one. Future Buddhas or current Buddhas?

Well, it's a non-attempted class, right? Yes, the Buddha we will become. It's the Buddha we will become.

But we want to become a Buddha in the future so we can teach dharma to people. If we do a good job, all the students at Diamond Mountain University for the next hundred years or thousand years or whatever, will all see emptiness directly. And then there's the Sangha.

So we call it the Sangha. So the first three are, in a sense, looking ahead to your future Buddhahood and saying, I can make people see emptiness if I can teach ACI courses correctly. And to that I really should be enlightened.

That's the motivation. It's one half of Bodhicitta, you know? Shenten?

Shantipani? Three years ago. Laura was the expert, sorry.

Shantipani, Shantipani, Yama, Sobhichandra. I want to get to Buddha in order to help other people. And the Buddha part I can't do unless I can meet Buddhas, right?

Let me check the 16 years. Oh, that's a good point. We can cover that.

I want to throw something in, okay? It just happened to come up here. Why do they call him like a diamond?

You guys know from the Diamond Cutter discipline. And you know the three reasons why they're like a diamond. Who's got one?

Sorry? Yeah, ultimate. Totally ultimate, beyond everything.

Diamond's the hardest thing in the universe. Nothing can cut a diamond except another diamond. You can smash it.

You can put a laser through it. But nothing can scratch a diamond except another diamond. In the universe.

Closest thing to an ultimate in our world. Second reason. All around you, you can't see it.

Every object in this room has emptiness. Even my house has emptiness, you know? The whole house has emptiness.

Its own emptiness. Every bug on the ground outside has its own emptiness. Third reason.

[Говорящий 2]
Yeah, equally empty.

[Говорящий 1]
Like when you smash a diamond, every piece of the diamond, every molecule of a diamond has a perfect carving configuration. Every piece is equally perfect. All of those emptinesses are the same.

The object they're attached to is different. But the emptinesses are all the same. Now, Arya Sangha says, these are called, these are compared to a diamond because a diamond is so hard to pierce.

So hard to pierce. And then he goes on to say, the reason being, you can't really grasp emptiness through learning or through contemplation. Like the kinds of wisdom you get in this class through intellectual thinking and the kind of wisdoms you get, I'm sorry, the kind of wisdom you get when I describe emptiness to you verbally, the kind of understanding you get when you go home and think about it, is not enough to crack the nut.

It's not enough to pierce the diamond. You won't be able to see. That in itself cannot see emptiness.

You have to go into a deep state of meditation. You have to do long retreats. Some day in one of those deep retreats, probably it's going to be difficult out of retreat.

Not impossible, but more difficult. Someday, if you have a place to go to have deep retreats for many people, then one of them is going to hit the jackpot and see emptiness directly in a state of deep meditation if they have those circumstances. Otherwise, very hard to pierce that diamond.

That's how Arya Sangha describes the meaning of the diamond in his commentary. Maitreya just says, look, these are all like a diamond because they relate to what happens to a person when they see emptiness directly. Now, my question for you, is Arya Sangha an aya at this point?

He's not. The author of the commentary we're using, I don't think he's an aya at that point. You know, according to the books, even according to the books, if you just want to according to scriptures, he didn't attain it till later.

Till after he had taught his students for a while. Apparently, when he was writing this, he had not attained the Arya. I think the explanation of diamond is not as cool as the diamond commentary.

No, I just threw that out. You can cook it. You can cook it.

I think Maitreya had something else in mind. I think Maitreya was talking about those three. I think the author of the Uttaratantra knew very well what the diamond meant.

That's why he starts out the book with the diamond. The first line is already talking about diamond. Anyway, you can cook that.

To get to Buddha, what was number five? Oh, you have to develop your Buddha nature. What does it mean to develop your Buddha nature?

What did we say about Buddha nature? Michael was talking about it. It's tainted with impurity.

Yeah, it's tainted. It's tainted. So at number five, you're doing what?

Cleaning? Buddha nature. Revealing your Buddha nature.

Cleaning. And there's a huge debate about how can you make emptiness more empty? Are you going to clean emptiness?

Then we'll debate that when we get to Buddha nature. Number six. Is what?

Yeah, qualities. Qualities of Buddha. You have to go find somebody with those qualities.

You have to find somebody with those qualities. And then they can talk to you. Which is their activity.

And that's the logic of the order of the seven as opposed to the number of the seven. It's a lot of, it's close, but it's not quite the same. I think the logic of the order is much more important.

I think the logic of the number is sort of strange. You know? So, anyway, there it is.

[Говорящий 2]
Okay.

[Говорящий 1]
I need to become a Buddha so I can teach the Dharma to people so they can see emptiness directly. To do that, I'm going to have to get to someone who's already a Buddha. So that they can help me clean up the impurities which are obscuring my Buddha nature.

And to do that, they've got to have enlightened qualities so they can talk to me and teach me what I need to know. That was fast. How are we doing here?

Yeah, that's good. That's all for tonight's class. We'll do that.

The homework is actually ready on... Really? That looks more like a quiz to me.

It is a quiz.

[Говорящий 2]
But there's homework to do.

[Говорящий 1]
Oh, oh, oh. So they get homework, but not quizzes. I'm going to give them one and two.

[Говорящий 2]
Yeah.

[Говорящий 1]
Yeah, so get your homework from Emily. You're responsible for both homeworks on Saturday. Is it Saturday?

Yeah. We start at two o'clock. Quiz is on Saturday too.

Quiz on Saturday too at two o'clock. Come ready to do the quiz. And don't leave out on the quiz.

Come on, if you're going to teach, you're taking responsibility for other people's lives. Seriously. I think a lot of people are coming to Tucson.

Maybe not. Maybe it'll be only nobody. But on the hope that people come, you guys got to really be ready.

And it's really the first demonstration of Diamond Mountain University teaching. So you got to put on a good show. So you've got to really study hard.

And don't forget, you have to talk to somebody else. You know, a quiz is OK. A homework is OK.

But talking to someone else between the class is very powerful. I used to do it by phone in Howard. When I, you know, we used to debate by phone with friends who lived in Pennsylvania or something like that.

It was really expensive. But that's a way to do it if you don't have anybody. Those of you who are interested, come an hour early.

Fifth of August will be the Sanskrit meeting. It's really nice to have the Sanskrit meeting morning if you can. OK.

[Говорящий 2]
I think that's it.

[Говорящий 1]
We'll do the thing.