Углублённый курс ACI 01 — Учения будущего Будды: «Уттаратантра» Майтреи (2003, Аризона), занятие 3

[Говорящий 1]
Before I forget, I have two corrections from the last two classes. One is what Michael corrected me on, on that Ayurveda does belong, if you split the Lamrim lineages into two, starting from Lord Buddha, then Bodhisattva activity, which is called Jachin Chöpa, comes down first to Buddha, then Maitreya, and if I said Chenrezig, I wouldn't get this wrong, and then Michael said it's Maitreya, and then he's not. I just gave you a fine look, I didn't say a word.

No, but I, I heard it, and, and, because you'd think it would be Chenrezig, but anyway, it comes down to Maitreya and Vimshiraya ascended, so that's one correction from the first class. And then, the second class, as we mentioned, I think we mentioned yesterday, I discussed the, I wrote the traditional verse for the seven dynamite visions, and we discussed the number of them, and then we discussed the order of them, and it looked like the order that came first and the order during the order were different, and they are. I mean, I checked the book, and then Gyatso Gyatso says, how come they're different, you know, and he says, you know, you could do it either way, and that's in your first, in your second reading that you don't have this, okay, so it was a good point.

Gyatso Gyatso says you could do it either way, so either way of your homework is okay, meaning switching four and five, either way, okay. I mean, I remember getting up and saying it, like Gyatso Gyatso said it, and then thinking that I lost the logic at a certain point. So we'll do it again, you know, you want to become your own future Buddha, so you can teach your own future Dharma to turn your own future direct realizers of emptiness, people into that, right?

So that covers the first three, and then the question is, is between the Buddha that you need to help you do that, the outside Buddha, the one that already exists, and then the come, or the Buddha nature in you. So would that come Buddha nature first and outside Buddha first, or outside Buddha first and Buddha nature first? And that's where the question comes in.

Some, let me say, some people say after the first three you go find an outside Buddha who inspires you to take your own inner seed and work on it. Some people say you think about your own inner seed and want to become a Buddha, and then you go to an outside Buddha who can teach you and like that. So either way you do it on the homework is fine, something that you would spend six hours debating in a debate ground with no resolution, just for fun, you know?

Okay. So today we're on, so we're going to work slowly through the seven diamond-like bridges, which means, first of all, discussing the three jewels, right? The three jewels.

And today I think we're going to delve into the question of, one of the main topics today will be, why when he discussed the three jewels, did he choose the Buddha, Dharma, and Sangha that you want to become? Because they don't exist yet, I mean, theoretically, for most of us, maybe for me at least, okay? They don't exist yet.

So I mean, taking refuge, doesn't it imply taking refuge in someone outside of you? And isn't that even part of the definition? You know, you go to refuge to someone outside of you because of two causes, fear, and you think they might be able to help you, right?

So why does he start out calling the Buddha, Dharma, Sangha that you are going to become the three jewels, which are the objects of refuge, right? So we're going to go into that a little bit today. We have to start, gulagamayi.

Say, gulagamayi. Gulagamayi. Which means?

No need to carve it, just write it. Okay. Sorry, just kidding.

I started off by writing it. Chedu jawa is an idiom in Tibetan. Chedu jawa means the ideal, or the one that the teaching was meant for.

And dul jawa means student or disciple, okay? So this whole phrase means the student that the uttara tantra was meant for. The student that the uttara tantra was designed for.

And you know that dul means to discipline or to tame a wild horse, for example. That is called dul. So the word disciple is the same in Tibetan as it is in English.

Disciple means the one who needs to be disciplined or tamed or broken, okay? Not fun, but the result is good. So chedu jawa and dul jawa means the ideal disciple or the perfect disciple that this book was meant for.

And this is very common in the ancient teachings. Each book is designed, each teaching, as you know from tangi, is designed for a particular group of students. It's like, I used to play jazz in college.

And the only jazz we could get, because we weren't that normal, was in this weird bar outside of the college. And you would get up, and then depending on who was listening, you would play differently. You see, like, you start a song, and then you see the reaction.

And then if the audience feeds you back, then you go higher and higher. And if they're all just drinking and fighting and stuff, trying to get them on the stage, you know, your music actually goes to a lower level. Because you're just trying to reach something in them, right?

And it's the same for a teacher. As you know who is trying to teach, you know, you get up, you see how the eye blur, you know, or how the body language is. And then if it's good, you go higher.

And if it's not so good, you go down a few notches, you know. And then that creates problems. A thousand years later, when they go through Winston's teachings, the videos, you know, and they're like, I don't get it.

You know, first he said this was true, and then two days later, at a different teaching, he said something else was true. And that's why you get into fights about Chang'e, or how to interpret what a teacher said. So each major teaching, or each major book, has the Lord Buddha, or Lord Maitreya in this case, they have somebody in mind for this book.

That's called Cetajara Dojo. They write this book, or they dictate this book to whom? Ayasanga in Tushita Heaven, right?

And they have certain people in mind, certain people in mind. So I'm going to tell you what that kind of person is, for this book, because it has to do with the first three body languages, okay? Say, take ten?

Can I go right there? Yeah. The first part of a student for whom this book was meant, is that they must be techen rikchen.

Techen means Mahayana, big capacity people, big capacity. Rik means type, or family. Rikchen means belongs to the family, or belongs to the type.

Tering Sangye Rikseke, Sangye Sese Dagme To, right? Today you have Sangye Sese Rikseke, you've entered the family of the Buddhas, right? So first they should be a Buddha Bodhisattva family.

In other words, if you're in this room, if you made it all the way out here in the middle of nowhere, it's not by accident, okay? It's by millions of lifetimes of praying that you could learn this book, okay? It's from millions of lifetimes of trying to develop compassion for other people, or you wouldn't be here.

You wouldn't, karmically, you wouldn't have made it into this room. So you have this, you are techen rikchen, if you made it this far. You have deep within you, a kam, or a seed, that wants to be able to serve every living creature in many planets, countless planets.

So you have that. And that's the first part that makes you able to sit here, to be a student of this class, okay? Wang Nun.

Say Wang Nun. Wang means power, I think you know, like the Wang is an initiation, it's called Wang. And then Wang Nun means very, very sharp powers, meaning you have a high Dharma IQ.

And you know, I've mentioned it many times, Wang Nun doesn't mean worldly IQ, you know? Like, you meet many people who are very capable people, very intelligent in a worldly way, very capable, they can do anything in business and things like that, but their Dharma IQ can be zero. And then you meet other people who have a high Dharma IQ, they can't, like, drive a car or something like that, you know, they just run into things.

And so, and then you meet many people who have both, actually. But what we're talking about is a high Dharma IQ, high Dharma IQ. How does that manifest itself?

I mean, they believe higher things, and they are motivated to do higher things. They are faced with a lifetime of consuming, or a lifetime of trying to get liberated and helping others in an ultimate way, and they just naturally gravitate towards the second. Okay?

Does that mean they don't have jobs? No, not necessarily. They could be president of a big corporation.

But they, in the back of their mind and in their heart, their motivation is always that they should do this to help other people. And then they have this drive to learn the Dharma well, practice well, meditate well, retreat well. So that makes them Wang Nun.

So it's a high Dharma IQ, okay? You have to have this to be a student in this class, okay? To be a student of the Uttara Tantra.

The Uttara Tantra's Chittijaya Dilja, the ideal student, the student for whom this book was designed, are people who display two qualities. They have, like, compassion. They are Mahayana family type of people.

They have, deep in their hearts, the belief that they could become the next Buddha. They could become my child. They will be my child.

They believe that. And then secondly, they have this high Dharma IQ, which is typified by being attracted to holy activities, meditation, retreat, study, serving other people. That kind of person is ideal for this book.

Does that mean that other people can't listen to this book? Is Tantra secret?

[Говорящий 2]
No.

[Говорящий 1]
Tantra? Yeah, yes. Tantra means secret, right?

The word means secret. But it's a self-keeping secret, right? I mean, you can show a Tantric book to somebody, somebody who hasn't had initiation can go and pick a Tantric book.

They just won't get it, right? They'll write a PhD thesis about it, okay? Or maybe, you know.

That's not a keval, right? Not everyone who writes a PhD thesis about Dharma is doing so for their own reasons. But I'm just saying in case, okay?

Or they might just think it's crazy or even dirty and wrong, okay? And so, in that way, Tantra is a secret which keeps itself. And in the same way, teachings on the higher way, like something like the Uttara Tantra, people just wouldn't get it.

First of all, most people who didn't have come, who weren't this kind of student, they wouldn't be attracted to it. You could start up, get up, start to give a lecture about it, and they would fall asleep. Or leave and not come back.

Or fight with you, you know? And that's very typical for someone who isn't up to this level of student. So in a way, the books, the secrets keep themselves.

And it's not that what Buddha said, these students, anybody who wasn't this student couldn't come to that teaching. It was just that if they came, they weren't attracted to it. Or they even heard a lower teaching.

Which is where the idea of lower kinds of emptiness comes in, in the mind-only school and in the lower half of the middle way school. So that's the kind of student that we would teach this book to. Then Gyaltsabje goes on to say that Achyutajara Gyaltsabje, the ideal student for this book, would be, you could tell them from three different characteristics.

So I'm going to go through those three characteristics. These are the three that are on your homework, okay? First one.

Say gupa. Gupa. Gupa means necessity.

Necessity. This thing must happen. This thing must happen, okay?

The ideal student for this scripture is ideal, first of all, says Gyaltsabje, because they realize there's a gupa. Something's got to happen. What's that?

I've got to do something about all the pain in the world. I've got to do something. I have to try to do something about all the pain in the world, okay?

There are two qualities there inside gupa, right? These are like subsets of gupa, right? One would be nyingje.

So the debate would go like this, okay? It'd be like this. I'll pick a mic, really.

Well, let's just see. What's the first quality that a disciple, for the ritual tantra was specifically designed, what's the first quality they should have? In general.

Yeah, that's in general. And then secondly? Yeah, high spiritual IQ.

And then if the homework said, now give me the three or four qualities that they have, we'd go on to here. So what would be the first one? Well, it'd be gupa.

That's gupa. Okay, gupa is necessity. Yeah, like they're driven.

They say something's got to happen. Something's got to happen, you know? Why are they driven?

You see, that's what the homework said. Why do they have that first quality? Driven.

Because they got ninja. They got ninja. What's ninja?

Karuna. Great. Compassion.

Okay. Compassion, difference from jampa, love. Anybody?

Yeah?

[Говорящий 2]
One is wanting to do everything they need to do. One is wanting to take care of others.

[Говорящий 1]
Yeah, which one is this?

[Говорящий 2]
Compassion is wanting to take care of others.

[Говорящий 1]
Yeah, so ninja is driven by wanting to take away other people's problems. And then jampa, which happens to be the name from Maitreya, is wanting to, after you take away their trouble, then give them everything they want. But if you ask me, how come the ideal student for the entire time term recognizes some necessity?

Something's got to happen. Well, first of all, they have ninja. Okay, first of all, they're worried about the suffering in the world.

You wouldn't be in this room if you weren't that, okay? You might be in a New York class because some guys walked in following the cute girls who came to class. I won't name any names.

Who later became a very, very fine student. Schoolful. Yeah, schoolful ninja.

But if you're this far, if you're out in the desert, you're a ninja. You have some concern for other people's suffering, okay? And then B, you know this from last night.

Yeah, personal responsibility. I'll do it myself. We talked about it last night with your do-gooder company, right?

No one else helps me, I'll do it myself. And you know, you don't have to go very far in the Dharma business before you bump into the necessity and haksam, okay? Right, Karl?

With the yurts, for example. Taking down the yurts. I mean, if you're going to do the taking down of yurts, you've got to decide, if I'm the last person out in this hellhole taking them down, I don't care, I'm sticking it out.

And for that, you've got to have pak sang. Pak sang means, I'll do it myself. And it comes in the 7 steps to developing bodhicitta.

It's just before you get bodhicitta. It's the last thing before. Remember that?

Just before bodhicitta. So, if you're going to be the student for whom this teaching was made, and we say, what are the three qualities? The first one is, you see some necessity going on.

You've got to do something. What drives you to that necessity? Karuna.

You see the suffering of people. You want to do something about it. Pak sang.

I'll do god damn well doing it myself. If nobody else helps me, nobody else pitches in. In the scriptures it says, if everybody rises and becomes my enemy and tells me I'm crazy and fights against me, I don't care.

I'll get it done. I'll do it. They'll thank me later.

Pak sang. Now the second quality of the three. First we have necessity, and then we have under it these two qualities.

Now the second main quality. What was that? Oh.

Am I on two or are we on two? This is where the homework gets messed up. See nirbha.

This sag causes it to be lengthened slightly. Nirbha. Like nut-nut without a top.

Nut-nut. Nirbha. Nirbha means what?

Anybody? Ability. The ability.

Potential. Attention. That?

Capacity. I don't know which one is it, you know? Hopefully we'll forget to play it back in.

Nirbha means the chedijar giljan. The disciple for whom the uttara tantra was designed, which is you guys. Oh come on, you're talking about the early Indian disciples.

Am I? In Maitreya I can only see today. In Maitreya I can't look ahead 2,000 years and say, or 1,700 years, and say they're going to be sitting there in the east, got to get this ready for them.

You're just as valid as the first disciples of that temple. You are chedijar giljans of the uttara tantra. Because you see the nirbha having seen the gukha.

You saw the necessity for something to happen, and now you see the nirbha. Nirbha means potential, means it can happen. I see it can happen.

Nirbha means I not only see it has to happen, I see it can happen. And Gyatso Je says to me, I mean I get thrills up the back of my spine when I read why he thinks nirbha is possible. A chedijar giljan like you, ideal student, for this book, they see there's a potential for bodhidharma happening because...

[Говорящий 2]
Oops.

[Говорящий 1]
This is a subset of truth. Yeah, it's the reason why there's nirbha. Like the other two were the reason why there's nirbha.

They see there's potential because they... Yeah, they perceive emptiness. Okay?

Because they perceive emptiness. I love that. That's very ACI.

That's very worldview. Okay? They see buddhahood is possible.

I mean, one thing they know it's got to be done. Nirbha. They see it's possible.

Nirbha. Why? Because they tonito.

Okay? So, you're ready. Debate.

Eliminate. Sorry. If someone is a perfect student for the entire tantra, right?

They must have already perceived emptiness. What's up? Nirbha tope eccha.

Because they see the potential for buddhahood. They see it's possible. And that's only because, says Gyaltsabje, that they tonitopa.

Bang! Gyaltsabje. Bang!

Gyaltsabje. You contradict that description. He didn't say directly.

[Говорящий 2]
He just said...

[Говорящий 1]
I didn't say he said directly. He didn't say he said directly. You're thinking he said directly.

[Говорящий 2]
I thought you were saying he said directly.

[Говорящий 1]
I didn't say directly.

[Говорящий 2]
He said directly. Yeah, yeah, yeah.

[Говорящий 1]
So, tonito. Gyaltsabje. So, the chendai dujas in this room all perceive emptiness.

Gyaltsabje. What's up? Talk to me about that.

So, they're all Aryans, right? No, that's the same. Good.

Kalamata. Kalamata. So, just because you perceive emptiness doesn't mean you perceive emptiness?

Right. Gotcha.

[Говорящий 2]
Gotcha. Gotcha. Doesn't mean you perceive emptiness directly.

[Говорящий 1]
Ah, I didn't say that. No, but you're right. But that's where you would screw the guy up again.

But anyway, yeah. It's not true that just because you've seen emptiness, you've seen it directly. Okay?

So, what Gyaltsabje is saying is very powerful. You can't be the ideal student for this book if you don't grasp that Buddhahood is possible because you understand emptiness. You understand that your own being is empty.

And that if you collected the right karma by keeping your book license, your vows, you would perceive that empty screen as Maitreya. And if you get it, you know, everybody in this room gets that, right? Anybody who doesn't get it, raise your hand.

You get that your own being is an empty screen. You get that if you keep your vows, do retreats, do meditation, help Diamond Mountain happen, right? For others.

Then you will see this being become Maitreya. Okay? You get that.

So you get the nupa. You get the possibility. And that's why you're the special student for this book.

And that happens to be why you're in this room at this moment. Okay? And that's the, you see the potential for becoming Maitreya.

Like, people in this room didn't start laughing when I said you're all going to be Maitreya. You know? You're just kind of wondering how it's going to happen.

But you understand the nupa, right? You know the potential. You know the potential.

And you're thinking, well, I cut my meditation short this morning. I didn't do it at all. You know, you're wondering how that's going to happen.

Well, you have to keep it up. Okay. So nupa.

Third quality of that student. Say, tobar. Tobar.

Cha. Cha. Tobar.

Tobar. Cha. Cha.

Cha. Cha means, I'm going to do it.

[Говорящий 2]
That's tob.

[Говорящий 1]
Tob. Tob. Achieve.

Achieve. Which tob means what? Tobar cha.

I'm going to achieve it. I'm going to do it. You know?

Damn it, I'm going to do it. Tobar cha. That comes after gupa and nupa.

Gupa. This thing's got to get done. Nupa.

It's possible because things are empty. Even I'm going to do it. Tobar cha.

I'm going to do it. I'm going to attain it. I will be the next Maitreya.

I'm sorry. I've done Maitreya. I will be Maitreya.

You have to think like that. Maitreya. I will be Maitreya.

Pretty much we have already perfect circumstances. You have great trials ahead of us to make this place happen. It's a lot of work for a few people.

Later people will come and complain about the lemonade we said, right? But we're the ones who have to build the houses and get the lemonade ready. So in a way, we have the most work to do.

But that's why you're here and you're a Tobar cha type of person. I'll get it done. I'll do it.

Tobar cha. Gyatso jade throws in a fourth quality. Where do the three come from if the gyatso jade throws in a fourth?

You'll see why. You'll see why. Oops.

Let me see how to spell it exactly. Min. Min.

[Говорящий 2]
Oh, okay.

[Говорящий 1]
Say wantu. Wantu. Min.

Min. Wantu. Wantu.

Min. Min. They ain't mean.

Wang. Dharma intellect. Tul.

What's tul? Dharma intellect. Dao.

Love. Dao. Dao, actually.

They are not dao dharma actually. Dao spiritual intellect. And then gyatso jade goes on to say, what does it mean to be a dharma demon?

What does it mean? It means saying tobar cha without saying gupa and nirpa. It's number three without number one and number two.

Tobar cha without gupa and nirpa. Which means, oh, I will take Buddhahood for all living beings. Without seeing that there's a necessity and without seeing how it's going to happen.

And that's what makes you a less qualified student for this book, okay? Like, oh, you run around saying you're a Buddhist. You run around saying, you know, I'd like to be a Buddhist.

I'd like to achieve Buddhahood. But you don't really appreciate how much the world is suffering. And you don't really appreciate that it's totally possible because I'm empty, okay?

You've got to have those two or else you're a wang du, okay? You're doing it without really understanding it. And that makes you what they call dull faculties, okay?

And I think personally that you guys have a, you've been through so many classes on karma and emptiness that you really, really get the nirpa part. I think that's where most people, I think every person outside of Tibetan India who is attracted to Buddhism, in my experience, 95% of them are coming because someone close to them died. They saw some terrible accident.

They themselves have cancer. You know, they've seen suffering and then they turn to the Dharma. But it's the nirpa part where people fall, right?

It's the nirpa part. Like, they kind of dimly understand that there is a Buddha. And that, you know, probably I can become a Buddha.

But they are more in this mindset of a Buddha like God, you know? And that's a very big difference between the religion I grew up with and the Dharma I came to embrace, you know? God is outside of you.

God, you cannot become God. To say you could become God would be almost irreverent or blasphemous. But in Buddhism the whole point is quite different.

And isn't it quite different in which book? It starts out with three diamond-like visions of what? The future.

Your future, right? That's the whole point. That's why Gyatso Je's rubbing you in this thing.

This whole book starts out, you don't go to refuge to Buddha, Dharma, and Sangha who are in India two and a half thousand years ago. You don't go to refuge to some Buddhist monks who have funny looking eyes and different culture, drink salty tea and bang on weird drums and stuff. You don't go to refuge in that.

The highest student, the student of highest intellect is going to refuge in what? Their own Buddhahood. What they will become for the world.

And that's really powerful. That's really powerful. So you're not this kind of Wong Tung.

You totally see how it's possible. And that's totally the goal of your life. And as we're about to see in this class from Gyatso Je, that's what refuge means.

That's what refuge means. That's why he put the Three Jewels first. And that's why the Three Jewels are the ones that you're going to become.

For him, that's the whole point of religion. Is to worship the thing you're going to become. And to strive towards that.

And to see the Nupa, see how it's going to happen because you are empty. So it's not like, in this class, for people of your intellectual capacity, right? I wouldn't say this out in Josimo Baptist Church when Mercedes and Christy and I go to do our presentations there.

We're not going to, you know, what do you call it? Emphasize that the goal of this class is that you become God, or something like that. Not at the beginning, really.

But it's very appropriate in a class of Chedijar Dujas. People who are special disciples. You know, you grasp the need and you grasp the possibility.

Because you understand emptiness. And you have Nyingje. So therefore you don't qualify as one of these duller intellect students.

And you now got a taste for why the first three of the seven diamond visions are the Three Jewels that you are going to become. Let me see what comes next. This is a part that I really like of the entire tantra.

And here I'm going to put the Sanskrit. Since you guys learned Sanskrit today, your Sanskrit teacher will go over why it looks funny. When two consonants bump together in Sanskrit, they create another.

Unfortunately. So this is the T. And this is the N.

But anyway, it turns out Ratna. As we said in the Yoga Sutra teaching, Ratna comes from the root Ra. Which ultimately means to give or bestow or have value.

Came into Latin as race. And into the English word reality. Meaning something real, something of value, something substantial.

And the Tibetans chose to translate it as Koincho. Say Koincho. This is like the only word in Tibetan where you have this thing called a diphthong where you say an oi sound.

Like oi gogo, right? So it should have been pronounced Koincho. But just because of some historical accident, this single word is pronounced Koincho.

Say Koincho. Koincho. Kun.

When you treat it by itself, it's Kun. Kunba means rare. Rare.

So this one means rare. Cho means what? Supreme.

It's getting harder to teach you guys. Three years ago you weren't as... You put a lot of heat on me.

Okay. Koincho. Koin means rare.

Cho means supreme. Now this is called the older period of translation in Tibet. It occurred, I believe the dividing line is before Long Dharma.

Long Dharma was a king who destroyed Buddhism in Tibet just after it got started. And then they had to start over again. But in the early translation period, the Tibetans were very creative in translating Sanskrit.

And then they would make up words. Like Muni, which literally means the silent one, got translated Pema as what? In the backseat of the car there.

Yeah, good guess. Which means the one who defeated the enemy possesses the qualities and has gone beyond transcendent. It's this long...

They just stuck together a bunch of words and made a new word. Koincho is one of those. Like the word for the three jewels, tri-gatna, tri-gatna, in Tibetan is the rare supremes.

It sounds like Diana Ross. I used to translate it as rare supremes, but then people made fun of me, so I changed it to three jewels. But um...

Studio outtakes. Yeah, yeah. But these are um...

This is the word for like, koincho-tsu would be what? Koincho-tsu. And when a Tibetan gets mad, they say, koincho-tsu!

It's like, Jesus! And it's funny, like the first few times you hear it, you're like... That's funny.

So now you don't have to say it when you get mad in Tibetan. Of course you shouldn't say that. Now I always wondered why they called it, how did they get the coin, how did they get the chunk?

Like is that just something they made up? And what's cool is that the entire tantra says you should translate it as koincho. You know, the entire tantra says the three jewels are kun, and they're chunk, and koincho is not a better way to translate it.

So the Tibetans were actually taking it from this scripture. And to me that's really exciting to see. So you'll have the root text in your reading.

And it's a verse in the entire tantra. But Maitreya gives six reasons why the jewels are kun and why they're chunk. And I thought we'd go through that for fun.

Because, I think we'll go through half the six then take a break and then come to the other half. Six reasons why they're supreme. Yeah, and why they're rare.

Why are the three jewels, which is who?

[Говорящий 2]
Me.

[Говорящий 1]
Me. Okay, like we're not just going through this for fun because there's six categories and the loop is like categories. It's like, these are six qualities you're going to have.

These are six qualities that apply to you. And you have to think about them. You have to become koincho.

The whole point of the first three diamond visions. You have to become the three jewels. So, let's see what you've got to become.

Why are you going to be rare? Why are you going to be supreme? First reason.

Say juwa? Kun. See, when the kun gets cut off of koincho, you don't say koin anymore, you say kun.

So, that's why it's not koin. Juwa kun means, juwa means happens. Kun means only happens.

Rarely. Udpada in Sanskrit. And what I was interested about the kun, it's durlaba.

Which we studied, we were memorizing a text and it said that people who can do a full lotus for a long period of time are durlaba. In the loka. Lokasya durlaba, meaning what?

Hard to find. Hard to find. Durlaba means hard to come by.

Yeah, hard to come by. You know, we experienced that in Sriharaj. We were seen like we could do it for an hour, an hour and a half, two hours.

Long story. So, juwa kun means doesn't happen very often. Only rarely happens.

And then Gyatsobje says, most people in the entire world don't have the kilwa to see the three jewels. They don't have the kilwa to ever run into the three jewels. What's kilwa?

Good karma. Good karma. They just don't have it.

They are like the people in the town that Asanga ran into carrying Maitreya on his shoulders. And what did they see?

[Говорящий 2]
Nothing.

[Говорящий 1]
Mostly nothing. Mostly nothing. He's just a crazy guy.

I mean, every time I feel like I'm getting called crazy too much, I think about Asanga running around telling Maitreya on his shoulders. And it comforts me. It's like, okay.

They just couldn't see anything. So they said, you know, they probably would have locked him up in those days, right? He's running around town, screaming at this guy on his shoulders.

So, juwa kun. Juwa kun means the three jewels happen only rarely in the world. Meaning, listen, they're here all the time.

But people can't see them. Because they don't have the kilwa. And people don't meet them.

People don't run into them. So why are they here all the time? Good debate.

Why are they here all the time? Who's pissing them? Good.

Nice. Who's pissing? Good.

Very nice. It's actually sort of a self-existent thing. It's an error of worldview to say they're here all the time.

It's like saying, my lama is really a tragic day. It's an error in worldview to say that. But like the emptiness.

There really was. I don't perceive the emptiness. But everything has its own emptiness.

It's there regardless of my perception of it. So the Buddha's... I thought we talked about this a couple times last week.

I don't have to directly perceive an object's emptiness to understand that it has an emptiness. So I don't have to directly see a Buddha in the room to suppose that there's a Buddha on every atom. You guys debate it in the debate ground.

And there should be a debate ground here. We will have a debate ground. And that will be one of the main reasons to be a Dalai Lama.

There will be a debate. You guys discussing with each other once a week, right? Yeah, maybe a whole day.

No, you can do it in the car. You can do it while you're working. You can do it any time.

But you've got to do it. It's a 100% difference. The people in the Samoan mandarin class, I think, realize that.

If you just talk it over with somebody in plain normal English for 20 minutes while you're washing dishes or something, it will be a requirement to debate once between classes. So maybe I'll move out before that. But anyway, you're welcome.

Second quality. What is the second one? This has come to me.

Yeah, yeah, yeah. All right. Say, chime.

Chime. Chime. In Sanskrit, it's nirmala.

And you'll go over there with yours if you want to in your Sanskrit class. But chi means impurity or stink. And me means no stink.

So it means spotless or unpolluted or untainted. The Sanskrit nirmala, the mala, has come into English as, in what word can you guess? Something that means bad.

Malcontent, malevolent, malnutrition, meaning bad. Like mal in, in French, does it mean bad? No.

Yeah, yeah. So it's like that. Ultimately, it probably relates to mal also.

So it just means bad. Not bad. No stink.

And then Gautam says a very interesting thing. You know, you can get these books where they say, oh, the Buddha, the Sangha is immaculate and wonderful and therefore, chime. Gautam says, no.

But in the sense that they don't have, what should we say? I remember one of them. They don't have two imperfections.

They are free of two imperfections. First one is being unable to protect you. And to me, that's very profound.

You know, like, like I met a person in the last week who has died. You know, I asked specifically to talk to them because I know they're dying. I mean, very shortly dying.

And they all know it. Everyone knows it. And so, you want to offer them some protection, right?

I mean, it's too late, actually. It's too late to do anything. It hasn't happened yet, but the time it takes to practice the open teachings, the time it takes to practice the secret teachings, the time it takes to master the inner channels, the work of the chakras, the time it takes to build up that inner body with very difficult practices, there's just no time.

The person could go into retreat now and it's too late. So there's all these worldly kinds of protection that they're going to. Oh, I went to a specialist.

I had my entire blood taken out, screened, radiated, put back into my body. I had, now the person is going to faith US because now, after that process, Western science has said forget it. And that protection is going to let the person down.

But it has chima. It's not chime, you see? Can't help them.

Won't help. They'll die. Soon.

Can't protect them. It's not a kind of protection. Going to that kind of protection, even medicine, surgical procedures, they can't protect you.

And they fail. The second one is lua. They fail.

They let you down. Lua means they fail. You always hear this thing, the three jewels are unerring.

What's unerring mean? You know, like they don't make mistakes on their computers. It doesn't mean that.

Err, in the Tibetan lua, means they let you down. They let you down. People put their hopes in money.

You know, you're very aware of security when you're out doing a three-year retreat that doesn't. You just become very aware of security. There were two rattlesnakes under our deck a lot during most of the retreat, you know?

We were just out in the open. Any intruder came. Hunters were running around.

One retreat almost got shot by a hunter. And then there were drug runners coming to the property at the beginning. And you had this, you just felt like being out there in the middle of nowhere with no money, no place to buy anything, no clothes.

We just had one pair of clothes or two pair of clothes. You just feel this very thing that you're not secure. You don't have security.

And then in the beginning of the retreat you have this hunger for a job. And this hunger for a family. And this hunger for the ability to talk to friends.

Or at least to consume something. Like French fries, milkshake, TV show, latest video, new CD. Consuming makes you feel like you're somebody.

Consuming makes you feel like you have some security. When you take that away from people they almost went crazy. They almost went crazy.

And what it comes to is you don't have any security. And this Ch'inme means this Koincho, that kind of security doesn't let you down. It's the only real security you have.

Emptiness. And the perception of emptiness. And the possibilities raised by that nearby.

It's the real only security. The only real security that we have. The rest is all just apparent.

The person I talked about has extreme, has access to great amounts of money. And there's no security. So really to be able to live in that ambiguity where you don't have any apparent security is a good Buddhist trait.

It's a good Buddhist trait. It's uncomfortable in some ways. But in another way you're not lying to yourself.

There is no other security. And don't forget that we're talking security in the sense of what you will become. You will become someone who doesn't let other people down.

Doctors let other people down. Lawyers let other people down. Firemen let other people down.

Police let other people down. People who don't really understand emptiness and karma let other people down. You want to become a refuge that doesn't let other people down.

And that's why you want to become the Three Jewels. Do you have a question?

[Говорящий 2]
Yeah, is there something significant in the way you phrased they don't have the imperfection of being unable to protect you as opposed to saying they have the ability to protect you?

[Говорящий 1]
Oh yeah, no. Well, just that in the root text it says they don't have this bad quality you see of not being able to do something. So it's a double negative rather than a positive.

But that's the way Lord Maitreya did it. Now, if you went to the background you could ask people why did he say two minutes? Why didn't he just say something positive?

You could debate that with somebody. I think the implication is that other refuges do have cheap. If you think about it.

It's a mahinga. There's an implication that there are other kinds of refuge which do let you down. In which, what was the first one?

Unable to protect you. Okay, same thing really. We'll do the third one and then we'll take a break.

Sarah, who can break already. Yeah, one was not being able to protect others. And second was letting people down.

And often times that means inconsistent results. Like you can't trust what's going to happen. Say tu.

Tu. Den. Den.

Tu. Tu. And then this particular combination of letters which you'll learn in your Tibetan class from now on is what we call prenasal.

So you don't say just den. You say nn den. Say nn den.

So when you stick what we call an open vowel which means an a-e-u-a-o at the end of the syllable before an n sound it gets really strong tun den. Like gun den. There's no n in the word gun in the middle of the word gun den.

It's just what we call this prenasal effect like tuns, you know. Or this nasal effect. So you say tun den.

Say tun den. Tun den. Tu means power in the sense of magnificent, fantastic, mystic power.

Okay. It's a very beautiful word. To do a tu on somebody means to curse somebody.

Tu gyut means to put a curse on or a spell on somebody. Okay. If you see Pabongka Rinpoche's pictures in his early life he's like this thin, handsome guy.

If you see his pictures in his later life he's like weighs 300 pounds or something. And they say tu gyut. Somebody did a tu gyut on him.

He had like a spiritual fight like a wizard with some evil forces. And he won but at our cost. And they were able to tu gyut him.

And then he just he almost died. Like his body just totally changed. And that's called tu gyut.

So tun den means the three jewels have this incredible mystic force. Mystic power. Here Gyatso Jey starts actually in the last one in the second one he starts calling the three jewels he doesn't call them coin jewels.

He calls them yishin norbu. What's yishin norbu?

[Говорящий 2]
Chintamani.

[Говорящий 1]
What's chintamani? What's it mean? What's chintamani?

Chintamani means mind like bodhicitta. Chinta means wish. Whatever you wish for.

Whatever you can think of. So chintamani means a wish-giving gem. And this is a story in Tibet and India that chintamani means there's a special jewel that if you find it and then you put it through this washing process like you have to wash it like rock tummy but it's some kind of mystic water like you know like holy water and you have to bathe it in this holy water and you dry it off and you bathe it again and you dry it off and you bathe it again and you do all these bathing rituals.

Then you have to set it in a special place like on the top of a flagpole called a top and then you have to pray to it and you have to do certain rituals and then it becomes a wishing jewel. So at this point Gyatsobje starts talking about wishing jewels and he mentions when you say chime which means what? No more stain no imperfection.

He says see the wishing jewels start to wash starting to wash this wishing jewel. Wishing jewels have been well washed and they also have two they have two why? Why do they have some fantastic power?

Wishing a normal wishing jewel they give you anything you want it's like an Aladdin's lamp you know the genie comes out you rub it the genie comes out and you say I want a big lemonade for break you know because they have moonshaped jewels moonshaped jewels so the six kinds of clairvoyance six kinds of clairvoyance the most important of which is Chen Sem Shepa which means the perfect ability to read other people's minds perfect ability to read other people's minds and I said you know like I think in the retreat one of the main results of the three year retreat was interesting like I don't claim that we all could read what Chikila was thinking about on her grocery list for that day you know what I mean but I'd say that everybody in the three year retreat got this very marked ability to sense the emotions of the world at large and of the people around the retreat area you know and especially the other retreatees I mean if one retreat had a bad night and couldn't sleep none of us could sleep you know like after a certain time it wasn't like you could read their thoughts or you could hear oh man I had a bad night or something like that but you just felt uneasy and you couldn't sleep and then you'd find you know and then we'd decide to play spats and who was it you know and then next time we saw them at the break we were like September 4th remember September 4th but you can develop this you know if you do a good retreat if you do sincere meditation if you keep your practice well you start to get it and then by the time you become a jewel one of the three jewels you have a perfect ability to read other people's mind and the idea is there that you can see their calm directly what's calm for nature yeah and calm can also mean their deep propensities deep propensities like you can look at a student and say okay this student needs this right now and it might be a pop on the head okay and and once you get to be a once your abilities get advanced like that then you might start acting strange towards the student you know it might seem strange to other people but you see the calm in them you see what their propensity deep deep deep seeds are and then you're more able to do things that they need and those won't be perceived by other people and you will look strange you know your activities or your your behavior towards them might seem strange and that's why you get stories like Marco you know during they just or even Lama or they just they're operating on a different perception of a person's needs because they see them much deeper and then they might be doing like unusual skillful means to help that person and if you don't have that you can't be a good 3 Jewel so it's one of the things you have to start thinking about you have to start thinking just to stop relating to people on a superficial level you know oh this person looks like they need a coke right now or this person wants me to be nice to them right now and you have to look deeper into their needs way down into their needs and see what they need right then and sometimes it's hard and the great Lama is not afraid to do something that's very hard on the student I mean I can speak from experience having been the object for 20 years out of their compassion and seeing your come they often ask you to do things that are very difficult and which might even seem strange and then you know 15 years later you tell your students how great it was which I'm doing okay so but you should pray to gain that ability it's like on the list of it's on your list of things to develop the ability to see deep within a student and see their real propensities and their real needs where can you hook them you know where can you turn where's the crops in their spirit that you can turn and turn it up and make them a better person help them become a Buddha faster and then sometimes it's a very unusual thing right uh we'll take a break and then we'll finish yeah um clairvoyance having to do with one of the six powers understood but i'm not sure how the six powers tie in with yeah two means powerful two good means powerful in the sense that they have the six kinds of clairvoyance the most important which yeah the most important of which is uh the ability to read other people's minds okay we'll take a break come here take a nice break you

[Говорящий 2]
did a not a

[Говорящий 1]
nicely done thank you . . .

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