«Гьюлаи Намше» — комментарий Асанги на Уттаратантру

[Говорящий 1]
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 homework, 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 Asanga 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 Asanga, I'm sorry, Maitreya on his back and no one saw Maitreya, but he could see Maitreya, then that demonstrates the what of Maitreya?

I mean, 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 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 Dharma students, 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 know.

And you have to tie them together, I think. And then compassion is the fastest and best way to collect karma. 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 Gyaltsabje, and you know that, called Gyulatik, which is commentary on the Uttara Tantra. But the other one is called Gyulai Namse, 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 Kristila is going to do the Sanskrit with you. So it's already ready for this Saturday.

And I think it just 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 Uttara Tantra's apostrophe S right here, right? Actually, I should have spelled it like this. Gyulai.

And Namse means a great explanation, or a thorough explanation, or a complete explanation of the Gilama. That was written by, some people call it an odd 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's that?

[Говорящий 2]
Yeah, so I used to get confused.

[Говорящий 1]
You know, like Western scholars will say Maitreya slash Asanga. 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, Asanga just wrote it, you know.

But at the end of the book in the Tengyur, in the ancient canon, it says this book was written by Maitreya. And it was, sorry, the real text was written by Maitreya. And this explanation was written by Arya Asanga.

And we're going to be using that explanation a lot. For one reason, it has a lot of Sanskrit. We have the Sanskrit of it, so it's a nice one to use.

And the second reason is that Gyaltsabje bases much of his book on this commentary by Arya Asanga directly. So it's kind of a neat commentary to use. I think that might cover all the weird questions on the homework or not.

Yeah? Okay, sorry about that. It's that you didn't get the reading.

Normally, I'd leave a little bit out of the class and then it forces you to read the reading to find the homework question. We can email it even tomorrow in the Roman, you know, the reading. Yeah, people can receive that by email as a PDF.

Okay, 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 Gyaltsabje.

Gyaltsabje 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 Gyaltsabje in the front of Arya Asanga'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 because...

Lord Atisha translated it. He translated the root text and Arya Asanga'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, Sangye dan chandu semba tam jela chaktsalo. Which means, Sangye dan chandu semba tam jela chaktsalo.

Yeah, I bow down to all the Buddhas and Bodhisattvas. What's it saying? Oh yeah, but the Sanskrit says, she's going to do it, you can do this one.

Om Nama Sri Vajrasattvaya. Yeah, to glorious Vajrasattva. Om, I bow down to Vajrasattva.

Which makes it a tantric text. Maybe. But maybe he just wanted to catch the Vajra.

Which is what in Tibetan? Dorje, which is diamond. 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. So I just point that out. To me it's interesting.

And why would Lord Atisha translate it differently? And 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 Maitripa had wild Sechu parties there, he threw out Maitripa for a while.

Maitripa, according to some accounts, found two of Maitreya's books. I mean, he was a great scholar, and a great tantrica. But there's this thing where Naropa was sort of 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 obeisance, you know, of the prostration. But obviously, the original author was thinking about Vajras.

And he bows down to Vajrasattva. Then he gets, in the first verse, he starts to mention, say, Dorje? Dorje.

Tabu? Tabu. Namba?

Namba. Din? Din.

Dorje means what? Diamond. Diamond.

You all must know, but Do is stone, and Je is king or lord of stones, and that's a diamond, right? Tabu means like, or similar to a diamond. Diamond-like.

Namba means a vision. A way of perceiving something. Okay, like, Loinamba means the perception of the mind.

And then Din means seven. So we have the seven diamond-like visions, is the opening subject of this whole book, Uttaratantra. The opening sloka, 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 that's a... It's one indication that the person had seen emptiness directly. So, well...

It's good, it's good. It's good. It's very good.

No, no, it's very good. Something came. It's very good.

Okay. Okay. So we'll go through the seven.

And then we'll be talking about the seven most of the night. I can use a paper this fast, yeah? Okay, number one.

Say Sangye? Sangye. Ah, you all know.

Sangye Chodan, Sangye Chodan, right? Buddha. So the first of the seven diamond-like visions is the 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 are aware of having met the core of a Buddha, the essential core of a Buddha, which is emptiness.

[Говорящий 2]
Okay?

[Говорящий 1]
The emptiness of that Buddha, which is the 99% of the Dharmakaya. Okay? So, it makes sense that that would be the first of the seven diamond-like visions.

Gyaltsabjani'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 Dharmakaya of a Buddha. So, that gives me a lot of faith in Maitreya's presentation. Like, I believe that it's written by someone who's at least what level, Bodhisattva?

[Говорящий 2]
First.

[Говорящий 1]
Well, both right. Maitreya was said to reach the tenth, right? Bodhisattva level.

And Arya Sangha, the first. Sorry, third. And Arya Nagarjuna, the first.

And I saw a debate today in a text of when did Arya Sangha see emptiness directly? And I believe it was afterwards, well afterwards. According to one text, it's well afterwards.

And I think it was that. Yeah, like maybe ten or twenty years after that. Just from the way he does his commentary, which he did before that.

And certain indications in the commentary. Sorry. Say chö.

Dharma, right? Chö-yönö chö-kön-jö-yön-bi kye-ba-ye-chö. If something is a Dharma, it has to be the jewel of the Dharma.

The Dharma jewel that we go for refuge to. Chö-yönö chö-kön-jö-yön-bi kye-ba-ye-chö. Illegal answer.

Oh, yeah. There was a kye-ba in there and you should take care of my chö. But because I entered in chö, that overrides the kye-ba.

So, you just say... Dharma jewel. Yeah.

Chö-yönö chö-kön-jö-yön-bi kye-ba-ye-chö. You're telling me just because something is the Dharma, it doesn't mean it has to be the jewel of the Dharma that we go for refuge to? Chö.

Give me an example of what... 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 for refuge to. Because most people just mix them up.

Alex, what is this? Homework. Well, just tell me.

It's okay.

[Говорящий 2]
Oh, sorry.

[Говорящий 1]
Okay, the book. Chö-yönö ba-ta. Then I do the auto-confirmation.

What do they call it with a fax machine? It goes back to the sender to confirm. Chö-yönö ba-ta.

You're telling me it's the Dharma? Chö-kön-jö ma-yönö ba-ta. You're telling me it's not the jewel of the Dharma?

Ma-yönö. Dang. Why the hell not?

[Говорящий 2]
It's not necessarily associated with letters, right?

[Говорящий 1]
You can say that.

[Говорящий 2]
That's why I said not necessarily associated.

[Говорящий 1]
Okay, you can say that. Okay, we'll let it go. Okay, so Chö.

So, it's real difficult to guess what the third one is. Say tsok. Tsok.

In Sanskrit, it's gana. Gana, like in Gana Chakra. What's Gana Chakra?

Tsoki... And that's the name for the Tantric feasts. And there you see the idea of many offerings brought together into a gathering.

And then many people properly initiated come into the gathering. And then the offerings are called Tsoki Khorlo, the Wheel of Offering, or something like that. 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.

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 diamond-like visions. You have some vision that involves the Sangha, okay? Number four.

Say kam. Kam. Kam.

Kam has a basic meaning of a discrete, cut-off thing. Like, out in East Tibet, there's this state, this big state of cowboys. And the people in Central Tibet kind of wish they were cut off.

And they call them kam, kambas. When you eat food and you take a bite, that's called a kam in the ancient scriptures. Like, kamgisei means food that you take with your mouth and bite it into discrete chunks.

And then nyikisei is sleep, which is another kind of nutrient. Rewa 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 kamgisei is edible food, biteable food. So kam means a discrete thing, category.

And in this text, the word dhātu in Sanskrit, it means, uh, dekṣiṃśepe nimbo. What can I pick on? Dekṣiṃśepe nimbo.

What is dekṣiṃśepe nimbo? Yeah. Sugata-gābha.

Sugata-gābha meaning Buddha nature. Buddha nature. So in this text, in the Uttara 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. Rik 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 Uttara Tantra.

The first chapter treats these four of the seven diamond-like visions. So they're so important and they hang together so well that the first chapter is devoted to these four together. Like Buddha, Dharma, Sangha, and then the seed for Buddhahood inside of every person.

And so they call that chapter dekṣiṃśepe nimbo-gābha, 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 a 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 Rik? What is your Buddha nature?

And there are so many weird ideas about it. Even in Tibet there were very violent debates about it. Those of you who are studying Samananda have been through a few pages of debates on that already.

So, from the other guy's viewpoint. Number five. Say, jangchu.

Jangchu. Jangchu. Jangchu.

What does it mean, Chukila?

[Говорящий 2]
Enlightened.

[Говорящий 1]
Enlightened. Enlightenment. So naturally, one of the people in Gyaltsabje's commentary comes up and says, well, it means enlightened or enlightened being, right?

Yeah. The guy comes up in Gyaltsabje's commentary and says, why mention Buddha again, right? Actually, technically it's 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.

Say, yinten.

[Говорящий 2]
Yinten.

[Говорящий 1]
Yinten.

[Говорящий 2]
Yinten.

[Говорящий 1]
Yinten means good spiritual quality or good quality. They can roughly be divided into two kinds. One is the accomplishment of the quality of having gotten rid of your anger, for example.

That would be a yinten. That's what we call a chao yinten. You got rid of something negative.

And that's a good quality, a guna in Sanskrit. Then the other one might be that you have developed the ability to see into all of your students' minds, which I haven't done. And that would be naming a yinten, which means a karmic result, good quality, that you have to work on and develop.

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

Not just of anybody, but of an enlightened being. Say, tinne. Tinne.

Tinne. It's a common Tibetan name. Tinne tokke is one of our great teachers at Sereme, and became the abbot of Kime Tantric College.

So tinne means enlightened activity of a Buddha, karma of a Buddha. In Sanskrit, you change Buddha to Bauddha, and you get Buddha-ish karma, meaning activity of an enlightened being. Tinne.

I'm going to go through these seven again. Gyatsobje 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 refreshments.

Then he gets into, how come you only got seven? You don't have eight or six or nine, or something like that. Why has it got to be seven?

Why does Maitreya want to say that these seven are the most important thing of all, the diamond-like visions? Lots of stuff happens during the perception of emptiness. You've got 16 aspects of the Four Noble Truths.

Why not talk about those 20 things? He says, 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?

And 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, or next class, we'll be ready to go on to the first of the diamonds and see more about it, you know, in detail. So we said there's two kinds of Buddhas, right? Like a real Buddha and a not-so-real Buddha.

And those are called Dundam. And let me see how to spell this. Say, Dundam?

Dundam. I'm going to quote a sutra that Arya Sangha quotes in his commentary, okay, to the Uttaratantra. 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?

[Говорящий 2]
Personal responsibility.

[Говорящий 1]
Yeah, personal responsibility. Like, I will free 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. And if people hassle me, I'll just keep cruising. And that's called laksam, okay?

Laksam. So this comes from a part of a sutra called the Presentation of Laksam, okay? I'll do the Sanskrit just for good luck, okay?

And maybe Krishnila can help you if anyone's really interested. Anidarsana hyananda tatagata. O Ananda, which is the great disciple of Lord Buddha, his name means bliss, right?

Blissful one. O Ananda, the Buddha is not something that anyone could ever show you. You could never see the Buddha.

Sana syakhyas cakshusa drastum. I'll cheat and look at the rest. No one could ever see the Buddha, right?

Anabhilabhyo hyananda dharma. No one can describe the dharma, okay? The dharma is indescribable.

You can't talk. The dharma cannot be spoken. The dharma cannot be spoken.

Sana syakhyas karnena shrotam. The ears cannot hear the dharma, okay? Your ears cannot hear the dharma.

A sanskrito hyananda sangha. You could never bring the sangha together. O Ananda, sana syakhya kaino vachitena vaparyupya sitam.

And no one could ever go to the sangha and pay homage to them and make offerings to them. 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 honor to them, okay? And then I'll switch to...

Oh, yeah, let's do it. Iti manichini vajra patani durda dhyasaya parivartan sarena na ghatan antavyani Which means... They are not something...

The sangha is not something you could bow down to with your body or with your mind. And these are the first three of the diamond-like visions. They're called vajra pada.

So we got a debate, right? Who's that girl in the back that's hiding? Amber.

Sangey tegyu me me e che. Nobody could show me the Buddha. Sangey tegyu me a ta.

You can't see the Buddha? Sorry? No, say it, say it.

You gotta be like, oh. I'm saying, look, I can see the Buddha. It's right here.

Sangey tegyu ye me e che. Anyone can see the Buddha. Anyone can see the Buddha.

Okay, Dhammadu, right? Sangey tegyu me a ta. You're telling me nobody can see the Buddha?

So there's no Buddhists? Good. 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 self-existent Buddha.

What would be a good test of that? To prove that Lord Buddha or say that His Holiness the Dalai Lama is not self-existent. What would be a good proof?

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.

You know? And then they described all the evil things the Dalai Lama's doing. You know?

So the Dalai Lama's empty. You know? Some people perceive him one way.

Some people perceive him a different way. That's the emptiness of the Buddha. Right?

But we have to get into Dundam and Kunsal Buddha. Okay, and now I'm going to go to to Gyatsobje. The whole presentation comes out of that sutra.

Gyatsobje 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 Kunsal means deceptive Buddha. Like illusory Buddha. The Buddha that seems to be a Buddha but is not a Buddha.

Okay? 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? Fourteen. We're going to have the ultimate version of the seven and the fake version of the seven.

Okay? Ultimate Buddha consists of two things, he says. Pabba Danyasi Prasangso Bhairaja Chuky Kuh which means the Dharmakaya which has as its nature eliminating things and ultimate wisdom.

Okay? 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 a Buddha. The ultimate wisdom of a Buddha.

But the other is the elimination of what? Yeah, like bad qualities. Obstacles to omniscience.

And then on a very subtle level, what else? You could say that. Or how about we say 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 twelve inches long or fourteen inches long?

Right? Right? Old rabbit's horn joke, right?

Yeah. So in a sense, when did Lord Buddha abandon self-existence? I was just good at this answer.

He did it last time. Self-existence itself. When did Lord Buddha abandon self-existence?

Yeah, we're doing a rerun of last class. Both these guys. Yeah, he never had it.

So in that sense, he's abandoned that. But he's also... No, it is, it is.

The Dhammakaya is part what? Emptiness. The emptiness of a 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've 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, actually. But then 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 qualities, all together called the Dhammakaya. Okay?

Dhammakaya. That's the real Buddha. Dundam means that's the real Buddha.

When you go for refuge, you go for refuge to that Buddha. 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 we divide four bodies, sometimes three bodies, and sometimes just two bodies.

Tonight we're doing two bodies. You're either the Buddha's knowledge on his emptiness or her emptiness, or you're all the physical appearances of a Buddha. The latter one is kunzo, which means what?

Deceptive. 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 Buddha's 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.

[Говорящий 2]
Okay?

[Говорящий 1]
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... We start out distinguishing between what and what.

Buddha and the what of the... The jewel of the Buddha. We all started out tonight debating between the Buddha and the jewel of the Buddha.

As in the three jewels. Supelma should walk in now. And it's only the second one that can protect you.

It's only the second one you should go for refuge to. Why? Can't the rupakaya protect you?

That's in one way. But can you be protected by the appearance of Lord Buddha? I mean in an ultimate way.

No.

[Говорящий 2]
Only if it's stirred in your memory of the dharmakaya.

[Говорящий 1]
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 you. That's obvious. No Buddhist in America in the new realm of Buddhism should ever have this thing about worshipping the images.

And that's why religions throughout history have discouraged worshipping images. They can't help you. They can't really help you.

Much less... That's not the rupakaya. Rupakaya is what?

Yeah. I mean Lord Buddha walks around on planet Earth. And Arya Sangha is saying and Maitreya is saying fake, fake refuge, fake Buddha.

Can't help you. Can't help you. And that's the thing.

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 on to him. 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 7 lifetimes or less. Guaranteed. And that's protection.

That's refuge. In practical terms, you know, you're going to teach this at the YMCA, right? Those who survive.

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 of emptiness, right? Like I heard a lot of grumbling about that after the Yoga Sutra. Those Buddhists, they're always talking about direct perception of something.

I don't know. How could you present that to someone as protection? Emptiness.

In their real life. 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. That's where people could start using Dharma right away, whether they ever come back to the YMCA after your first class with that work. Like, 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 you get into that.

I really suggest that 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 a hour and twenty minute talk about getting along with each other. And then in the last ten minutes, he does the last seven verses of the... If you check it out, and a lot of great lamas will do that, you know.

This is a vehicle. The Uttaratantra 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, and then start talking about the waiter or their wife or their...

the guy at work that they don't like. Okay. Fake...

Real Dharma and Fake Dharma. Real Dharma and Fake Dharma. I'll read to you from Gyaltsakje.

Dundarbe chuni, thepa chenpope gyuki gokpa dan, lam gi denpa nyi dan. 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.

Okay. When you see emptiness directly and when you come out of it, you lose permanently two or three mental afflictions. Name anyone.

[Говорящий 2]
You can say that.

[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 them actually 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 got rid of some bad thing in your mind permanently. You won't have it again. You'll never have it again.

That's cessation. So, and then, Lam, path, is a synonym for? Topa.

Which means? Realizations. Realizations.

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. We're in the idea business. I often think of that.

I went to Wilcox. People were selling air conditioners, tacos, french fries, alfalfa, fertilizer. It's a wide variety there.

And I thought, well, we're in the idea business. That's what we do. 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 books.

Or even the teachings. Even verbal teachings. That's the apparent Dharma.

The whole collection of all the teachings ever 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. The qualities you start to get rid of.

The bad qualities you start to get rid of. That's the real Dharma. We got a couple more to go.

Somewhere in the scriptures it says that's a really... Well, no, that's a really easy thing to think and a really wrong thing to think. Yeah, they say that.

You should respect the apparent Dharma also. Yeah. Ultimate Sangha.

Ready? Ultimate Sangha. The degree of liberation and knowledge that a bodhisattva has who has seen emptiness directly.

That's a little different than the presentation you guys got in earlier courses. And 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 Alankara? Jewel of Realizations.

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.

The unreal Sangha is all those bodhisattvas who have seen emptiness directly. The people. Now that's different from the presentation you had, I think, in Course 2.

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. What's the next of the seven?

We've got to get through all seven before we get refreshments. Sorry? Yeah, Buddha Nature.

Come. Dato. Dato.

Buddha Nature. Here's the real Buddha Nature. Sem chen gyi gyur gyi, sem rang shin gyi, drub pey tong pa, chim pa dang chepa.

The emptiness in the mind of every living being which is still involved with impure stuff. The emptiness in the mind of every living being. And normally we say suffering living being, OK?

Which is still involved with impure stuff. Hang on a minute. I want to clarify that.

I forgot one thing, OK? It's the emptiness of their mind, in their mind. He uses two, OK?

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 their real Buddha Nature, ultimate Buddha Nature. So, who wants to do a debate?

Anyone want to volunteer? Michael, OK. Let me think about it.

Dhun dam kham, Dhun dam kham, ultimate Buddha Nature. Let's do it a different way. Sang gyi gyi rig, sang gyi la mey rey che.

Buddhas don't have Buddha Natures. Sang gyi la sang gyi gyi rig, ya ta. You tell me Buddhas have Buddha Nature?

So, sang gyi la kham, ya ta. You tell me Buddhas have this kham thing, this element thing, this Buddha Nature thing?

[Говорящий 2]
Certainly.

[Говорящий 1]
Gwaya. Dhun dam yin, khun dzob yin. They have the fake one or the real one?

In the debate you're kind of like this, you're like, come on Michael, whenever you're ready.

[Говорящий 2]
The real one. The real one already.

[Говорящий 1]
OK. Yeah, so, they have, sang gyi tam gyi gyi gyi rig, Yaa ta, So you're telling me they have that kind of emptiness that all suffering beings have in their minds which is still mixed up with impure stuff, right?

[Говорящий 2]
Yes.

[Говорящий 1]
Well, sang gyi la tima, yaa ta, you're telling me Buddhas still have impurities? Well, that's really good! So, they have tima and they don't have tima, so they have purity and they don't have impurity.

[Говорящий 2]
They don't have impurity.

[Говорящий 1]
Oh, so kham may ya ta. So you don't have Buddha Nature? So they don't have the Buddha nature, which is still connected with impurities.

[Говорящий 2]
Exactly.

[Говорящий 1]
Well, now Gyaltsabje at this point says, that proves they don't have Buddha nature. He says, you guys stop thinking that Buddhists have Buddha nature, because they don't. Because Buddha nature means Buddha seed.

You see? And it always means still mixed up with impurity.

[Говорящий 2]
By definition, rick is mixed up with impurity.

[Говорящий 1]
Yeah, yeah. So that's a subtle point, you know? That's a subtle point.

When you get to Buddhahood, you lose your Buddha nature. So it's just a bad translation, actually. Buddha rick should be translated like seed, rather than nature, perhaps.

Because you lose it when you get enlightened. Okay. If that's the real Buddha nature, what do you think might be...

If the real Buddha nature is emptiness, then what do you think might be the apparent Buddha nature, the fake Buddha nature? Those of you who know Tibetan, it's the difference between Rangchen Merik and Gengyu Kirik. Say Rangchen Merik.

Gengyu Kirik. Two kinds of Buddha natures. Rangchen Merik means what?

It's like your emptiness. The emptiness of your mind is your natural Buddha nature. Rangchen Merik.

Which resides in you naturally, by nature. Rangchen Merik. And then Gengyu Kirik.

Yeah. Gyatso Je defines it as following. Semchen Tanche Gyi Teng Na Ye Be Ji Teng Ne De Be Chö Kyi Rung Gyi Ne Be Cha That little part of all living beings, which is their capacity to grow into Buddhahood.

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

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

One is the result of the karma ripening 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, what do you call it? What do you call it when you do crops?

[Говорящий 2]
Rotate?

[Говорящий 1]
When you take care of them. What's it called?

[Говорящий 2]
Cultivate.

[Говорящий 1]
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]
That would be calm?

[Говорящий 1]
There's two kinds of calm, see? The fake one, the one that ain't the ultimate one, is the growable one, the cultivatable one.

[Говорящий 2]
Well, then is Rick synonymous with calm in this case?

[Говорящий 1]
Yep. And the other one is just the fact that you're available for anything because you're empty. 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 how can you call that a seed? He's a mind-owning guy. I got to go to mind-owning school.

Buddha nature is a caused thing, right? Changeable thing. But don't give me any blah blah.

We're talking about the emptiness one, the dundun, the ultimate Buddha nature. The fact that you're empty, you're available to become a Buddha. The dog was empty, available to become Maitreya.

If you got the right seeds, right? Huh? What did I say anyway?

It must be a changing thing because it's the seed from which Buddhahood grows. Oh, it's not the middle seed? You said GZERO.

You said, I don't agree. So it is a Buddha seed. So you can have a seed that doesn't grow.

Yeah, it's not a Shenmong. It can't be a changing thing. That thing never changes.

Everyone's got it. It's the only thing that saves us. Everyone's available to become a Buddha.

It's the availability, you see. Technically speaking, it's the lack of not being available. OK, that's another story.

[Говорящий 2]
That is the KUNZO? Dundun. That's dundun.

[Говорящий 1]
Yeah, the KUNZO is the growable, cultivatable one.

[Говорящий 2]
OK, so... Like your mind. So the empty dog that was available to become Maitreya...

The availability of the dog. The availability of the dog.

[Говорящий 1]
Is the dog's...

[Говорящий 2]
KUNZO, in a sangha's mind.

[Говорящий 1]
Yeah, yeah, yeah, yeah. OK, we finished four, right? Yeah.

Oh, man. This iced tea's getting closer and closer. Now we'll get to the difference between ultimate enlightened one and fake enlightened one.

OK, ultimate enlightened one. He says same as above. Number one.

So now here's the answer to the big question, right? And this you've got to appreciate. It's going to help us after the refreshments.

The first Buddha mentioned diamond-like vision number one. It's the Buddha that you will come to be. It's 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 going to 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. OK? And that's a very important form of refuge.

It's called, what did I say? Result refuge, right? You're taking refuge in what result you're going to come out as.

OK? 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]
Huh?

[Говорящий 1]
Yeah, you can say all the other ones. All the Buddhas that already exist. You see?

They're called gyuhikyamdo. Gyuhikyamdo. Causal refuge.

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

OK? So now we got a difference between two kinds of Buddha refuges, two kinds of Buddha jewels. The first Buddha that Arya, Sangha, Maitreya ever teaches in the Uttara 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 mean a stick.

[Говорящий 2]
OK?

[Говорящий 1]
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 Maitreya. Forget that. OK?

Then 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 refuge 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 me. Whatever.

OK? They do what they have to do to get you there. OK?

Don't think they're all like this nice schmoozy guy. Shidangela Sopayi. Right?

Shidangela Sopayi. They always have four aspects. Shi means what?

Gepa. Generous. Giving.

Wong. Chop. Kick ass.

OK? Every great Lama has to have all four available in their toolbox. Peaceful.

Shi. Ge. Ge means like party.

Like Chum Rinpoche. You know? Throw a party.

Or generous. Give money. Feed people.

Make people feel cool. Wong. Powerful.

Like His Holiness. I mean His Holiness walks in a room. He's powerful.

Jock, if you've ever seen or been with Khen Rinpoche on a bad day when you had a bad day, he can be very wrathful. So, those are the 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, types, doesn't at all prove that they're, doesn't at all prove anything about they're being a Buddha or not.

OK? If they teach you, if they bring you one step further by pissing you off, then the Chinle, the activity of the Buddha has manifested in your life. That's it.

OK? It's one more incentive to get enlightened. Right?

OK. Yen Ten. We're on to good qualities.

Where was that? Yeah, there's going to be two Yen Tens. Sorry?

Oh, good qualities? Oh, same as number one. Just copy it from number one.

OK? 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. OK?

Yeah. 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 because I always get confused.

Just think of it as taking refuge in the cause which is outside you. Another person who's 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. Number two is...

Anyway, you got it. Yen Ten. 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 karmic ripenings that turn into the Buddha's good qualities.

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

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. Different thing.

Same emphasis. This is a ngeden. This is a real ngeden scripture.

I mean, he just goes after emptiness and karma. He's not interested in anything else. Nothing else.

The whole book. All you're gonna 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. Okay?

Last one. Ultimate enlightened activity. Chinle.

Ultimate enlightened activity is called Jadrabhyasi. Jadrabhyasi means the wisdom in an enlightened being's mind that allows them to accomplish all their incredible deeds. Okay?

Jadrabhyasi. The wisdom in an enlightened being's mind which allows them to do all the neat stuff they do. It's called Jadrabhyasi.

And then he says the apparent activity of Buddha is all the teachings of a Buddha. All the teachings we have. 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 eight or nine.

And then we're going to talk about is there any logical order to these seven. Is there some reason why Maitreya has presented the seven in this particular order. Then we'll be really familiar with all the seven from three different viewpoints.

And then we'll go on next class to the first of the seven. So have something to drink. And something to eat.

And we'll come back in 10 minutes or so. We're going to do what's the top key word?

[Говорящий 2]
Horse race.

[Говорящий 1]
When Joseph James tried 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. 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?

[Говорящий 2]
Your... Buddha nature.

[Говорящий 1]
Buddha nature. Down here. 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 two, three, five, right? What do we mean when we say nirvāṅgiki, material cause?

[Говорящий 2]
The stuff that turns into the thing.

[Говорящий 1]
The stuff that turns into the thing. In the case of a tree, what's the material cause? The 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. There's a lot of debate about that and we won't do it tonight.

Like, what's your ultimate Buddha nature? How about Rebecca? Emptiness.

Your emptiness, okay? The emptiness of your own mind, right? The emptiness of the mind and the mind of all that exists.

So does that... Can that be a cause of emptiness? Shenhua?

Can Yom Kippur be a Shenhua?

[Говорящий 2]
It's a lack of a thing.

[Говорящий 1]
Yeah, it's a lack of a thing. It never changes. It always stays the same.

It's just the fact that you aren't what you thought you were. That's your emptiness. It never changes.

It can't go into anything. Why call it a material cause? Gatsabje gets out of it.

Well, look, we could be talking about the cultivatable Buddha nature, which is your mind and your body and that's what grows into a Buddha state. Yeah, Gengi Giri. 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 is the nirnangi gyu, in a sense, for everything. It's the material cause for everything. And we had that in Samulandar.

We had that idea that emptiness is lying below all causation. 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... And that you can think of as emptiness. It lies below all causes.

So now we get to... If this is nirnangi gyu, guess what this is. Venti chekyen.

Say it. Venti. Venti.

Chekyen. Like 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 Venti chekyens.

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 result refuge. The last three are supposed to be cause refuge.

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?

[Говорящий 2]
Yourself.

[Говорящий 1]
And the last two are...

[Говорящий 2]
Myself now.

[Говорящий 1]
No, somebody else now, who's already a Buddha. Oh, okay. Their good qualities and their activity.

And so what you can just think of is that the last two are people who are already Buddhas. 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 him on. It's like external factors that contribute.

Like the soil and the water. Okay? 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.

[Говорящий 2]
Okay?

[Говорящий 1]
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 Gyaltsabje says, Why?

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 has seen emptiness directly. This is just people who have 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? Self-made Buddha. Remember?

Self-made Buddha is the third one. I'm sorry, the second one. And this here is the third one.

So Gyaltsabje gets around it. He says, look, Buddha is what Bodhisattvas are after. You know?

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 subsidence, enough to get you to be an arhat, an enemy destroyer.

That's all they're interested in. So Gyaltsabje 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 Gyaltsabje, 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 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 class.

I think now we get to something which is the order of the sun. Why present them in that order? I kind of like that.

This has a lot to do with bodhicitta, says Gyaltsabje. 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? They can't transfer their knowledge to other people. They have to show them how to get there.

Which is talk. They can emanate as a wind up on the hill or something. But mainly they have to talk and say something and teach people the Dharma.

Dharma comes second. Gyaltsabje is doing it. Look.

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

Well, it's a non-attempted class, right? Yes, 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 be 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. And that's the motivation.

It's one half of Bodhicitta. You know? Three years ago.

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 60 meters point.

Oh, that's a good point. 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 Cutters tutorial, right? And you know the three reasons why they're like a diamond.

Who's got one? Yeah, ultimate. Totally ultimate.

Beyond everything. Diamond is 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.

[Говорящий 2]
Okay?

[Говорящий 1]
Every object in this room has emptiness. The tip of my nose has emptiness. You know?

The whole house has emptiness. Its own emptiness. Every bug on the ground outside has its own emptiness.

Okay? 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 carbon 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 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 wisdom 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. Some day, 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 Arya at this point? No.

He's not. The author of the commentary we're using I don't think he was an Arya at that time. According to the books even according to the books if you just want to quote the 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 to Arya yet. I think the explanation of diamond is not as cool as the diamond cutters.

I just throw 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 streets. I think the author of the entire tantra 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 diamonds. Anyway, you can cook that.

To get to Buddha what was number 5? 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.

[Говорящий 2]
It's tainted with impurity.

[Говорящий 1]
It's tainted. So at number 5 you're doing what? Cleaning Buddha nature.

Revealing your Buddha nature. Cleaning it. There's a huge debate about how can you make emptiness more empty?

Are you going to clean emptiness? We'll debate that when we get to Buddha nature. Number 6 is what?

Qualities. 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 7 as opposed to the number of the 7.

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 strained.

Anyway, there it is. 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. That's all for tonight's class.

We'll do that. The homework is actually ready on... Really?

That looks like a quiz to me. It is a quiz. So they get homework, but not quizzes.

I'm going to give them 1 and 2.

[Говорящий 2]
Do you have 1 and 2? I have 1 already. No, I can't give them 1 and 2.

[Говорящий 1]
Only 2. I figured out 1. Get your homework from Ellie.

You're responsible for both homeworks on Saturday. We start at 2 o'clock. The quiz is on Saturday too.

The quiz is on Saturday too at 2 o'clock. Come ready to do the quiz. And don't leave out on the quiz.

You're taking responsibility for other people's lives. Seriously. I think a lot of people are coming to Tucson.

Maybe not. Maybe only nobody. On the hope that people come, you guys have to really be ready.

It's really the first demonstration that Diamond Mountain University teaches. You've got to put on a good show. You've got to really study hard.

And don't forget you have to talk to somebody else. A quiz is okay. A homework is okay.

But talking to someone else between the classes is very powerful. I used to do it by phone in Howard. 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.

It's really nice to have a Sanskrit in your mind if you can. I think that's it. We'll do the prayer.

[Говорящий 2]
...

[Говорящий 1]
Okay. Thank you.