Праджняпарамита в 20 000 стихов (средней длины сутра)

[Говорящий 1]
Buddha Nature, Buddha Essence, and we've got a lot to cover tonight, so I'm going to kind of go fast, and we might go a little bit late, sorry. But tonight, we actually do the Ranglok, our own system on what is Buddha Nature. So again, to remind you, this month, class number six was ideas from the Uttara Tantra about Buddha Nature, and how it's concealed, and why it's concealed, and angles from which it's concealed, and angles from which it's revealed.

And then this class, the second of the three, is about RIG, meaning what is our classical presentation of Buddha Nature. So that will be covered in four parts. What is the proof from scripture about the idea of Buddha Nature?

Like, where do you get this idea of Buddha Nature from scripture? The second part was, what was that? Definitions of Buddha Nature.

You know, like, classical presentation of Buddha Nature. I missed something in there. Well, we'll figure it out.

Then the third part would be, the fourth one I can tell you. The fourth one is going to be, there's a very interesting tantric presentation of Buddha Nature. So I thought I'd throw that in.

Okay, what did I say was the first one? Yeah, that's not the first one. The first one is different names for Buddha Nature.

Like, in the scriptures you see a whole bunch of different names for Buddha Nature. So I thought I'd go over them. So first we get different names for Buddha Nature.

Then we get classical scriptural references, both by the Buddha and by later people. And then thirdly, we get the classical presentation, what are the different types of Buddha Nature and stuff like that. And then fourth one will be, sort of a special tantric take on Buddha Nature.

How Buddha Nature is developed. Names for Buddha Nature, generally they're going to have two parts, each one of them. And the first part is pretty interchangeable.

It's like three different words for Buddha, right? But what we're really interested in is all the different names for Nature. But you might get Buddha Nature, those who have gone thus Nature, those who have gone to bliss Nature.

And so the first three names are pretty much interchangeable. So I'm just going to write them. But we'll start with the first one.

I'm going to put also the Sanskrit pronunciation, and then you'll get the Sanskrit writing from Christy Lau, who's going to do the Sanskrit for this class and the last class a week from tonight, 6 o'clock p.m. So you come in early, next Wednesday, which will be the next and last class of this month on Uttaratantra. You come an hour early if you want the Sanskrit. And you'll get two classes of Sanskrit.

So I'll just put the pronunciation. And this is just if you're teaching Rick in Tucson in October, come, right? You should know the different words and then you should know the Sanskrit.

They come up a lot. You see them. A lot of people, because it's so hard to come up with an English word for Buddha Nature or Buddha Essence or Buddha Seed or whatever, people sometimes just say Tathagatagarbha.

The accent is actually long here. So it's Tathagatagarbha. Say Tathagatagarbha.

Tathagatagarbha. TH is an unfortunate transliteration of Sanskrit ta, as opposed to ta. See?

This is ta. This is ta. It's not ta, okay?

It's not Tathagata or Tathagata or Ghesi Tharchan, okay? It's Tathagatagarbha. Say it one more time.

Tathagatagarbha. Okay, good. DE BZHIN, which is ta-ta, means like that.

Just that way. Just that way. GATA, which is shekpe, means gone.

Gone that way. Then NYING PO, which means, I'm going to translate it tonight as essence, means Garbha. It's for Garbha, okay?

This is the Nyingpo that you see in the Heart Sutra, Sherab Nyingpo, for example, and it can be translated as heart or essence, okay? And we're going to talk more about that in a minute. But Garbha, I thought you'd like to know the literal sense of it, because then if you know the Sanskrit, you'll get a better sense of it.

Garbha, what would you guess the English cognate is? Keep the B sound. Maybe, but I don't know.

Put the G in the R. Put the R after the G. Grab, okay?

GRAB In Sanskrit, it means to grab. And what it means, it came from an ancient word for womb. And the idea is that the seed is, what do you call it, catches in the womb, and then the baby starts to grow.

Like, we say in English, I think, catch, the seed catches in the womb. And then there's, what do you call it? Yeah.

What do you call it at the very beginning? Conception. Yeah, the moment of conception.

Well, conceptio, right? Is to grab. It means you catch, and then you start to grow, okay?

So the idea is that Garbha means womb, you see? It means the hold. The hold.

Even in the Heart Sutra, where is the Heart Sutra taught? Yeah, Raja Gur. Gur has the same root, which means the keep of the king or the hold of the king.

Raja Gurha means the king's, the place where the king holds power. Raja Gurha. And Reg comes from Raja, and regal, and royal, and all those words.

So, anyway, Garbha means the womb. The Buddha womb, okay? Get the feeling of it?

And then the Tibetans chose to translate that as Nyingmo, meaning essence or heart, okay? So you start to get a feeling of what, all the meanings that are floating around here. It's nice to see the Sanskrit and the Tibetan.

Okay, here's number two. You're going to be asked on the homework to give three of them out of five. So you can turn off after the third one.

[Говорящий 2]
I thought there were two parts to the four different names, Oh, it's going to be something like that.

[Говорящий 1]
You can mix them, mix and match. Yeah. Say, Dewar.

Dewar. Shekpe. Shekpe.

Nyingbo. Nyingbo. The last one was what in Tibetan?

Deshin Shekpe Nyingbo. And now we got Dewar Shekpe Nyingbo. Almost the same, right?

A little bit different. In Sanskrit, Garbha. Say, Sugata.

[Говорящий 2]
Sugata.

[Говорящий 1]
Garbha. Garbha. Garbha, again, is the same sense of the womb.

Sugata means gone well or gone to happiness. And it can mean either went somewhere in an easy way or a flow, nice flow. This is a name for the Buddhas, right?

Deshin Shekpe and Tathagata are just names for Buddhas. Those who have gone that way. Those who have gone to happiness.

Those who have gone to bliss. Those who have gone well. So, Su means well.

Gata means gone. Ga came into English to gum. Became come.

And then Su came into in the European it's Esu. E-S-U. The S dropped out of Greek and it became the U in euthanasia, euphonic, eurythmics.

Alright? Yeah. Okay?

So, this is found in Greek as E-U because it came from an old Indopean Esu. So, it means good gone, womb. And the Tibetans translated that as the essence of those who have gone happily or well.

I'm going to call this, yeah, I'm going to keep calling it essence. Gone. Like gata.

Gata is gati-gati-para-gati-para-sangata-bodhisattva. Gone, gone, really gone. That's the Heart Sutra mantra, right?

Okay, that was the second one, right? Here's the third one. Say, deishin.

Deishin. Shepe. Shepe.

Ningbo.

[Говорящий 2]
Ningbo.

[Говорящий 1]
Sound familiar? Okay, now you get something really interesting. This is my advertisement.

I spent last week at Art's house, we really had a good time, in Howell. And he's like adamant that people should get some Sanskrit under their belt. You know, as if it's not enough to spend 20 years on your Tibetan.

This is a case where the Tibetans used the same translation for a different Sanskrit word. You see, the Tibetans only had one word for heart and essence, whereas the Sanskrit was two different words. So here you get a nice feeling for how cool it will be like in the tantric course when we get to the...

We're going to do a lot of the tantric course from Sanskrit originals. And then you'll get more of a gut feeling for it, because our language comes from Sanskrit. So, Tathagata is the same, gone that way, meaning Buddhas.

And then Hridaya. Guess what word comes from this part of it. Heart.

Directly comes from Hridaya. Heart. The heart of the Buddhas.

So now you got a new word for Buddha nature. Buddha heart. Okay, literally.

The Sherab Nyingbo is called Prajnaparamita Hridaya. The heart of the essence of... The heart of the perfection of wisdom is the real name of the Heart Sutra.

And that's straight from Hridaya. But the rest is all the same in Tibetan, right? So here you have a case where...

which is actually not that common, where if you know the Tibetan... The Sanskrit could have been two different things. And you might hear two different words.

And then you really get a different feel, don't you? I mean, a womb and a heart is a different thing in a way. But in a way, they're the same, aren't they?

So, kind of cool.

[Говорящий 2]
Is that bliss?

[Говорящий 1]
No, this is the one that means they have gone that way. De tatha. Tatha means gone that way.

[Говорящий 2]
In Tibetan?

[Говорящий 1]
Oh, de shin. Sorry, yeah. It means like that.

Like that.

[Говорящий 2]
Okay.

[Говорящий 1]
Let's see what's the next one. Who's that girl? Who's that lazy girl?

Okay, number four. Say, rik. You got to roll the R.

Ruffles have ridges. I can't do it. Rik.

Yeah, it's not done with your front teeth on your lower lip. It's done by flopping your tongue inside. Rik.

Yeah, good. And then in Sanskrit, gotra. Yeah.

Rik means in Tibetan, like family or type. de ring sang gi rik su kye, sang gi se se dag yu te, dang ni dag gi chi ni gyur rik teng tun de le, tsam de. Comes from what?

Yeah, where does it come from? Bodhisattva Charvatara. It's found in Tunduk.

I'm sorry, six times a day, right? And... Okay.

And it's the basis for when you take bodhisattva vows. You say, de ring sang gi rik su kye, today I've been born into the rik of the Buddhas, meaning the family of the Buddhas. Sang gi se se dag yu te, thus I have become a child of the Buddhas.

Dang ni dag gi chi ni gyur rik teng tun. Now, no matter what, from today, I will try to act in accordance with my family. I'll try not to embarrass my family, basically.

Gotra. Now, let's see how they got that from gotra, right? Gotra means a...

cattle pen. Go means cow. Okay, gwa came into English as cow.

Also as... what's another word for... bovine is connected to this.

And then tra means to protect, and it's found in the root for tara. Tara meaning the one who carries you out of trouble. Droma, okay?

So it's the same root. So gotra means a cow protection, which means a... a pen or a fence.

[Говорящий 2]
Yeah.

[Говорящий 1]
And then, over the centuries, it became a word for... family. You see?

Because it was everyone in the same pen. You see? Yeah, same herd or something like that.

The word gautama, Buddha gautama means highest goal, highest cow. And that's an idea of the head bowl of the herd, which if you ever met one at Diamond Mountain West, you'd understand. You know, like the other cows are about this tall.

Maybe this tall on the back. But the bull out there was like this... like I think five feet tall, and his back was five feet tall.

And like if you ran into him one night, it was really scary. But gautama means that, head bowl. So gotra means...

it came to mean family, you see? And when the Tibetan translators in 1000 A.D. had to struggle with a word, they said rik, family. Okay?

Like Buddha family. Okay? I like to call it maybe...

I'm going to call it family seed. Okay? I'll tell you why.

We're going to come up with a lot of problems with translating rik tonight. Rik is a big subject tonight. Rik and kam are synonyms, okay?

I mean, in most Buddhist scriptures you'll see kam. I think Maitreya needed to cut syllables, but you'll see more common is rik than kam. Okay?

Okay, next one. I'm going to go back one page because I want to add something. Okay?

Ready? Remember Geshe Tutor Rinzain? Go back one page.

Leave three blank pages. Six days from now we'll get back to that. Up here I want to add sange.

Okay, sangeiki.

[Говорящий 2]
Sangeiki.

[Говорящий 1]
Rik. Rik. Sangeiki.

[Говорящий 2]
Sangeiki. Rik. Rik.

[Говорящий 1]
Now we get a third word to put in front of the front part of Buddha nature, right? We had, you know, essence of those gandhas, essence of those gone to bliss, and now we have essence of Buddha. Or family seed of Buddha or something like that.

Okay? What I'm saying is that you can replace any of the first three. You could say Buddha, you could say those gone to bliss, you could say those gone that way.

It doesn't matter. You can mix them up. It doesn't matter.

But that's the third one. Okay? I'm going to stop putting the first half now.

Okay? So we're up to kam. Say kam.

Dhatu. Dhatu. Dhatu.

Dhatu.

[Говорящий 2]
Okay.

[Говорящий 1]
Not much to say. I would call it Buddha... I'm just kind of artificially trying to distinguish them from each other.

Buddha part, maybe. Buddha part. Dha means to set down something.

We find it in the word di, like a written document that's been set down and agreed to by everybody. We find it in the word fact. When you get from Sanskrit to Greek, the DH changes to F.

So you find words that mean, like, set down, fixed, finished, okay? It's like the part in you which is a Buddha. Here you should get this kind of vision of marble under the earth or something, you know, like something really substantial under your flesh.

That's the idea. Like the steel core of your being, the diamond core of your being, is like that, it'll come. And from that, the Buddha will grow.

That'll trigger the growth of the Buddha, of your Buddhahood. And there's one more. What was that?

This is just another Sanskrit word for rik. Say rik.

[Говорящий 2]
Rik.

[Говорящий 1]
Vansha.

[Говорящий 2]
Vansha.

[Говорящий 1]
Vansha. Okay, vansha means, it's an old word for bamboo and for a certain kind of plant. And so it means a plant family.

Mercedes suggested to me the word genus. G-E-N-U-S, like, what would be a word, David? I don't know.

A group of, a botanical group. Yeah, a family or a species.

[Говорящий 2]
Yeah, species would be wild.

[Говорящий 1]
Okay, it's almost like a species, no, no, it wouldn't be a species, right? It'd be a family. Like a plant family or an animal family or a type or a genus.

Okay, but there you get the feeling. Vansha came from a word for a group of plants that were grouped together into a family. So again, it's this idea of a genus or a genealogy or a group.

Okay, so a family, but also the seed from which this family springs. And the womb and the essence and the heart. And those are all the words for Buddha nature, and you have to explore them.

Like, go home and think about it. All those feelings of a diamond core, a womb, a heart, essence, family seed, family. I like gene, actually, for Rick.

Because it gives both feelings of a genus and a seed. A family and the seed from which the family grows. You see what I mean?

So all of those are Buddha nature. All of those, you start to get a feeling for what Buddha nature means in the native languages. You also get an interesting insight into the limitations that the Tibetans were faced with sometimes.

Like sometimes they clarified one Sanskrit word by splitting it into three different Tibetan words. Sometimes they were faced with two different Sanskrit words and didn't have different words and used one word. And then we lost something when that happened.

You see, when it came down to us in a foreign language. So it's good to have both available. Especially when you get into Tantra.

Especially when you get into the inner body. It's very useful to have this Sanskrit. Because it's like 17 kinds of words for snow in Eskimo.

You know, like slush snow, second level slushy snow, third level slush snow, snow mixed with water. And when you get to Tantra, it's like 10 different distinctions of your central channel that are made in Sanskrit but not necessarily in Tibetan. So, as you'll find this weekend, we'll be getting into a lot of the older sources for our Tantric studies.

Okay, now I want to go into sources for Buddha nature. You know, this is all setting up for next week, right? Which is what?

What's the third part of this class on Buddha nature going to be? We're going to have arguments from other schools. And I thought, I found, I also pulled out arguments from ancient India.

You're going to get the Vaibhashika or the Abhidharma version of Buddha nature. Then you're going to get the Sutras or the logic school version of Buddha nature. Then you're going to get the mind only version of Buddha nature.

Which are all different from the one you're studying tonight, which is the ultimate version, right? Then we're going to throw in early Tibetan wise sages, their version of Buddha nature and emptiness that carried on in a strong tradition up to the present time in some of the Tibetan traditions. So, three ancient schools on Buddha nature and one very strong Tibetan school that was competing with Jetsun Karpa's presentation of emptiness.

And I thought it would be good for you to get it from the horse's mouth. So, you'll be reading the original texts by those schools. You'll get their own texts.

They get to speak for themselves, which is not always the case in a debate in the monastery. And so, if you're on our side, which we get to be tonight, right? It's called Rangluk.

We're wearing galupa hat tonight, yellow hat tonight. You want to be able to pull out original scriptural proofs for Buddha nature, right? Being emptiness.

And then, later we'll get into the logical proofs, but we start with scriptural proofs. Lord Buddha said this. Arya Sangha Maitreya said this.

Haribhadra, who wrote the greatest commentary on Maitreya's works about 600 years after Asanga. You're going to get his version. These three are all accepted by all Tibetan schools.

So, if you get in a debate, you can either pull the logic hat out or you can pull out the scriptural proof hat. But if somebody says, oh, Buddha nature is not something negative, you're going to have three kinds of ammunition to pull out. Lord Buddha, 500 B.C. Maitreya, 350 A.D. Master Haribhadra, 800s, sometime in the 800s. And then after that, Buddhism comes to Tibet. And then we can't argue anymore because that's our own, you know, that would be like starting to get into Je Tsongkapa's version. So, like when we debate inter-monastery debate, like Jebung versus Sara, we can't use Sara textbooks, you see.

We can only use earlier texts by Je Tsongkapa or earlier, you see. So, it depends on what group you're in. You got to be able to go back to sources which are accepted by both parties.

So, that's what we're going through next. We're going to go through three sources accepted by all Tibetan parties. So, if you ever get in a hot argument with somebody from another tradition about is Buddha nature emptiness?

Or is Buddha nature an already existing Buddha inside of you? Or is Buddha nature something physical thing, like some kind of blue light inside of you? Stuff like that.

You can say, no, look, look, look, we had that back in the Tao Tantra course. Here's the reading. Here's three quotations from Lord Buddha, Aya Sangha.

Okay, we're going to go through those. I want you to memorize them if you're doing Tibetan tract. They're not very long.

They're just like little tiny sentences. They're very short. So, here's the first one.

This is from the 20,000 verses, which equals the middle length sutra on the perfection of wisdom. Ready? Say, Rabjor, Namkhala, Jai Jai, Mekhing, Mimikso.

This is the famous place where Lord Buddha begins to talk about Buddha nature in the perfection of wisdom. What's the shorter length sutra? How long is that?

8,000 verses. What's the longer length version? 100,000.

They say that those were all the short ones in the old days, and they lost the others. 100,000 verse presentation of perfection of wisdom is what used to be the short one. Then it got lost.

So, now that's all we have. It's enough. Tell me who's Rabjor?

Subuddhi, okay? From the Diamond Cutter. He's like the fall guy for Lord Buddha, right?

Who is he in disguise? Manjushri in disguise, right? So, Lord Buddha is addressing...

probably Subuddhi has asked a question, and Lord Buddha is saying, Rabjor, which means Subuddhi, Namkhala, Sky, La. Je, I don't think you know. Je means a footprint, or a track, or a trail left by a jet plane, or...

What do you call those things? Contrail. It means like that.

Or a deer track is called a je, or a footprint is called a je, or there's places where you see the Lord Buddha has put his hand like the Chinese restaurant in Hollywood. You know, those are all called je. Je, okay?

Sometimes they're called Lakje Jokje, means handprint. Je... I'm sorry.

Oh, jai... I'm sorry, this jai means birds. Bird apostrophe s.

Bird's track, bird's trail. Trail of a bird who's flying through the sky. Right?

The contrail left by a bird flying through the sky. Okay? Me.

Doesn't exist. You can't see anything. Doesn't exist.

Ching, end. Mimikso, invisible. Can't see it.

Can't see it. It doesn't exist and you can't see it. The first jai means of a bird and the second jai means track.

Those of you who know Tibetan, it's the word after. Right? Like je tumba or something like that.

Je su. Je su yi rang. For anu.

But anyway. Now I got to tell you what Lord Buddha is referring to. Lord Buddha is referring to the path of preparation.

Okay? Lord Buddha is referring to the path of preparation. More specifically, Lord Buddha is referring to the first of the four steps in the path of preparation.

First of the four levels which is called tru, sem, say, tru. Semo. Semo.

Sopa. Sopa. What's the last one?

Chochok. Say it again. Tru.

[Говорящий 2]
Tru.

[Говорящий 1]
Semo. Semo.

[Говорящий 2]
Sopa. Chochok.

[Говорящий 1]
Rinpoche taught it to us so many times, it's just like a mantra in my brain. I don't even have to think about it. Tru means inner heat.

It means you're getting hot. It means for what? Yeah, seeing emptiness directly.

Getting hot. Warming up. So Lord Buddha is talking about the first of those levels.

He goes on through twelve more levels. Okay? But I'll just tell you the first six because that's easy.

Okay?

[Говорящий 2]
This one here is the heat level?

[Говорящий 1]
Yeah. He's talking about heat level from the path of preparation. He could just as well have been talking about peak, which is the second level, mastery, which is the third level, highest thing in the universe, which is the fourth level.

Then what comes after that? Path of seeing, number five. And then path of habituation, number six.

Let's stick with those six. He goes through seven more but I don't want to do it tonight. I'll say it again.

Six deep realizations you can have in your spiritual career. This thing about the bird not leaving any track, contrail, in the sky when they pass by is talking about the first of those six, which is heat. What's happening at heat?

What's happening at the path of preparation? Intellectual understandings of emptiness. Not direct, but you're thinking about emptiness.

You're starting to get it from these classes. You get pretty good jawline preparation from these classes. Okay, I got it.

I understand what emptiness is not and I understand what emptiness is. Especially with objects and subjects. During the path of preparation you're starting to get hot.

Getting close. Hot, like that. Let's talk about the emptiness.

Do you perceive emptiness?

[Говорящий 2]
Not intellectually.

[Говорящий 1]
Intellectually. You've got to say, yeah, you do, intellectually. Somebody says, do you perceive emptiness in preparation?

You go, yeah. And then you let them squirm. You know, let them for a few.

Why not? Yeah, you perceive it, but logically. Logically.

It's your thinking. It's your contemplation. Okay.

Any special kind of emptiness? We never got into that. We never got into that.

There's two schools of thought. I mean, there's a big debate about it, but one is just kind of emptiness in general. Okay?

Like, when I stand up here and talk about emptiness, you are perceiving emptiness. You're having an inkling of emptiness. That's a correct perception for that mental picture of emptiness that you have.

It's not the direct perception of emptiness, but it's correct. It's okay. It's pretty good.

Okay? It's airtight, logically. Okay?

General emptiness. But then some schools say, when you are thinking about emptiness and you're perceiving emptiness in a way, can we say you're perceiving the emptiness of your thinking about emptiness? Why not?

No, but how about as an intellectual thing? Can I say that when you think about emptiness, could you be thinking about the emptiness of that thought? That would be almost very natural, right?

If the first emptiness you ever see directly is the emptiness of me, then it might be natural to say that the first emptiness you see on the path of preparation is the emptiness of your thinking about emptiness, the emptiness of your own mind, the emptiness of your own thoughts. Okay? And in that sense, we could say that that emptiness provides the foundation for Mahayana achievements, for Mahayana spiritual realizations.

And that's how emptiness is presented with regard to Rik. I'll say it again. That emptiness, which provides the foundation for all the realizations you get on the five paths, can be called Rik, in a way.

Okay? That's the emptiness that you're thinking about. Really, what he's trying to say is the best kind of emptiness that you can think about when you're thinking about emptiness is how about thinking about you thinking about emptiness and your emptiness and the emptiness of your own thoughts as you're thinking about emptiness.

Why am I having this thought about emptiness? Yeah, or I have the virtue. I'm projecting this thought about...

I've got enough virtue, goddamn massive virtue. I've got that much virtue to be projecting myself thinking about emptiness. Okay?

Like, if you get in a fight about emptiness with somebody, you're already into 99.99999% of anyone who ever lived, lucky. You know? Because then you're thinking about it.

To be projecting, for Michael to project Michael sitting around the table with coffee talking about emptiness to somebody is extraordinary virtue, extraordinary projection. So let's talk about that emptiness. That's empty too.

You could have been talking about last week's movies. You could have been talking about TV shows. God, I did three weeks of this.

You know? You get on, AOL comes up. New movie star.

New TV star. New movie. New TV star.

Rock and roll star. You know? Over and over and there's nothing else.

It's like, how many new TV stars can you have? Oh, they're endless. They just keep like this.

And what's the emptiness of thinking about emptiness? You see? It's so cool to have that projection.

You know, if you want to think about emptiness, think about how cool it is to be thinking about emptiness. That's a good emptiness. Thinking about that emptiness would provide a basis for all Mahayana achievements.

So, whenever Lord Buddha talked about emptiness with regard to come, Buddha nature, he talked about the emptiness that you're looking at as you go through those six incredible levels. Heat, peak, mastery, highest dharma, path of seeing, path of habituation. What's the emptiness of those?

You know, what's the emptiness of your state of mind? Which if you're really in it, if you're really up for it, if you're really in it, you should be looking at the emptiness of that thought itself. Okay?

And that's Buddha nature. That's so cool. That's really what will...

is a womb for Buddha. That's the heart of Buddha. You want some place to gestate your Buddha?

Man, think about the emptiness of thinking about the emptiness. You know? And that's called Drupadena.

Say, Drupadena. Foundation of all Mahayana attainments. Take Chen Drupadena.

And it's a big subject in Sangha. It's one of the Sangha's favorite subjects, you know. What is the foundation for all higher realizations?

Think about emptiness. What emptiness? Which emptiness?

The emptiness of those realizations. I'll say it again. You know, where's a good place to...

where's a good womb in which to gestate, conceive and gestate your Buddha? Buddha you, to come. Right?

Think about the emptiness of your thoughts of emptiness. Think about the emptiness of your thoughts of emptiness. Which is to say, think about your own emptiness.

That provides the foundation for all spiritual attainments. It's the emptiness of thinking about emptiness. That is the real seed for Buddhahood.

Yeah. Later changes into the Buddhist body. You see?

So that's the real womb. That's so cool. So that's whenever Rick comes up, it comes up in this context.

What's the emptiness of those six realizations? What's the emptiness of those six stages? What's the emptiness of my own mind when I'm thinking about emptiness?

What's the emptiness of me when I'm thinking about emptiness? And that's Rick. See, it's so cool.

It just comes back on itself like that. If you want something that's going to trigger Buddhahood in you, that's it. Think about your own emptiness as you're thinking about emptiness.

Okay? That's what this refers to. Okay?

There's no trail. There's no... You can't see it.

What's mingmei, tseway, terchen, chenmei, zing? Yeah. Which is the first part of Je Tsongkapa's mantra.

Okay? I bow to the person with love that sees nothing. Sees nothing.

What do you mean sees nothing? It looks at sentient beings and sees their emptiness. Okay, so mingmei is a code word.

Ever since Buddha two and a half thousand years ago, for what? Don't see anything. For emptiness.

For the perception of emptiness.

[Говорящий 2]
Okay?

[Говорящий 1]
Ever since two and a half thousand years ago, mingmei, mingmei, same thing. You don't see anything. Look up.

Lots of birds travel between the spring and somewhere down there. I never know where they're going but they go by this house like crazy all day long. It's very beautiful.

You know, bright yellow, bright white, red. And they pass and you don't see anything after they've gone. There's nothing there anymore.

You know? And Buddha's saying, you know, your nature is like that. You can't see it.

You just can't see it. It's like the trail of a bird. It's emptiness.

Okay? So, from the very beginning, Lord Buddha spoke about Buddha nature in terms of can't see anything and it's connected to each of the six paths. In the reading, you'll get the other thirteen, twelve, okay, or five.

I'm making it short tonight. The first six are the biggies. But then you'll get a beautiful comparison for the emptiness of your mind at second level of path of preparation and the emptiness of your mind at third level of path of preparation and then the emptiness of your mind at the fourth level of path of preparation.

The last of the thirteen total is the emptiness of rik, the emptiness of Buddha nature.

[Говорящий 2]
Okay?

[Говорящий 1]
So, obviously, we're on the right track. This is where the Buddha mentioned these things from the Prajnaparamita Sutra. Yeah, yeah.

It's emptiness. It's a negative. It's an absence.

There ain't no track there. Okay? Like that.

Yeah. Oh, yeah. I'm sorry.

Let's go through it. Osubhuti. Osubhuti.

Okay? I'm just going to do a free translation. Osubhuti.

When a bird flies through the sky, it doesn't leave any track. You can't see any track. That's all.

That's a reference to the emptiness of your mind at the first level of the path of preparation. What did I promise you next? What authority would satisfy anybody?

Past Buddha is pretty good. How about a future Buddha? Okay?

This is from my portrayal. This is from The Ornament of Realizations. It's one of the, what?

Yeah. One of the five books that was given by whom to whom? Maitreya Sangha during his trip to...

To Sita. To Sita. Which took how long?

You get the reading tonight, by the way. Fifty to fifty-three years human time. A morning god time.

God realm time. This is the first... Abhisama Angkara, for those of you who care.

Muntoken. Okay? And he says...

We had to memorize this when I was a kid. Okay, here we go. RTOG PA YINI RTOG PA YINI CHU RU CHU RU RJUG PA'I BRTEN LA RJUG PA'I BRTEN LA RIG RIG SHES BYA SHES BYA Okay.

RTOG PA means what? Realization. It's a synonym for LAM LAM and RTOG PA are synonyms.

When we say five paths, we're really talking about five stages of realization. But he says, CHU RUG CHU RUG What's CHUN RUG? CHUN RUG Succession Yoga.

CHU RUG means the six... the six dharmas. Okay?

If you want to get into those things, those six realizations, here just CHU RUG just means things. RJUG means get into it. If you want to get into those six realizations, which six?

Sound familiar? Yeah. Yeah.

CHU RUG TSE MO SUG PA CHUD CHOG THONG LAM KOM LAM Okay? Four stages of the path of preparation, path of seeing, path of habituation. To start, again there's seven more, which is the dot, dot, dot there.

I left it out because I didn't want you to be here till midnight. Ten o'clock is okay. Okay?

There's seven more. The last one happens to be RIG itself. But anyway, RJUG PA'I, if you want to get into those six realizations, you need a foundation, ten.

You need some place that everything is based on. Those realizations are based on something. You have to realize that in Tibetan, in Buddhist, perceptual theory, foundation is a word for what?

Object. Objects. Because the perception rests on the object.

You see? Like if there's a glass of lemonade with ice, your visual perception rests on it, you see? It's there and then you come along and you perceive it.

So, you can't have the perception without the glass of lemonade. Okay? Once you got the lemonade, the perception is triggered.

So, in a sense, the perception rests upon the lemonade, on the object. So, ten often means like foundation, but also the object.

[Говорящий 2]
Okay?

[Говорящий 1]
Of course, if you're in tantric, if you're in... What did we talk about last class? Sabmodhana.

Which came first, the visual consciousness or the glass of lemonade? Is it like everybody thinks that the lemonade is there and then it triggers your perception of it? Or is it that you are projecting the lemonade after the consciousness?

And in a sense, the awareness of the lemonade creates the lemonade. You see? That makes tantra possible.

You see? You're not perceiving Vajrayogini, you're projecting her. That makes Vajrayogini...

That makes it possible for us to become Vajrayogini. But anyway, we're in sutra right now, so I can't talk about that. Okay.

By the way, my idea, I was thinking about it, that the in-depth courses should be like halfway to tantra and then, you know, we just naturally bridge to the tantric series from that. But we'll talk about that. So, like, I'm thinking that in the in-depth courses, which would be like, I don't know how many, but there's the 18 basic courses, sutra, open courses.

But then by the time you get to the in-depth courses, I think you should be mixing in a little bit of tantra. And then you go all the way with the 18 tantric courses. You see?

So I've been doing that. You might have noticed. Okay.

Foundation la, rik. To that, we she. We what?

She. Call. That's what we call rik.

Okay? You want to know what rik is? It's that object, which is based on, you can get into those six perceptions, those six realizations.

You want to know what Buddha nature is? You want to know what we call Buddha nature? We give that name to la.

Okay? That object or foundation, which provides the basis for those six realizations, which is what? The emptiness of those six realizations.

The emptiness of your own mind. You want to know what Buddha nature is? It's that emptiness, which is the foundation of those other six realizations.

Is Asanga coming up with this on his own, or is he pulling it out of somewhere?

[Говорящий 2]
Essentially, he's doing it with Maitreya.

[Говорящий 1]
Yeah. But Maitreya, as you'll notice, is drawing a lot on Gautama.

[Говорящий 2]
Yes.

[Говорящий 1]
From the 20,000 verses especially. A lot of what Maitreya ever taught can be found in the 20,000 verses. I think he was trying to honor the previous Buddha.

You see? It's almost like his guru, the last Buddha. He's like honoring the last Buddha.

So for Maitreya, Gautama is the last Buddha, right? But he uses... So anyway, you can see how this comes directly from the quotation before.

This is a take on the previous quotation. Especially because there are 13 different realizations mentioned. I only gave you the first six.

The dot, dot, dot is the missing seven. Which are in your reading when you get it. Yeah.

Juk means get into. Enter. What's bodhisattva charitabhadra?

Juk. Entering the ways of the bodhisattva. Okay.

You okay? Okay. I'm going to give you one more scriptural quotation to blow away your friends with.

Of course they use their own quotations, right? But we don't have to talk much about that. There's this last one.

And then we'll take a break. We'll have some lemonade, if you can create it. Say, chö kyi yin.

Say, yin. Yin. It's like, boom, you know?

That da, pao, yata, ya, diga, yin, okay? Yin. It looks like ja, right?

But it changes to ya under certain circumstances. So it's yin. Okay?

Chö kyi yin. Kyi. Ngo.

Nyi. Kona la. Rikshe.

Okay? What we call Buddha nature, same thing as the last quotation, right? What we call Buddha nature refers la, kona, only to the essence.

The very essence. Okay? I'll say it again.

What we call Buddha nature refers only, kona, to the very essence. Ngo. Nyi.

Okay? The very essence of the chö kyi yin. Chö kyi yin is dharmadhatu.

That's dharmadhatu. It means the ether of all things. You know, the realm of all things.

It's a word for emptiness. Okay? It's a word for emptiness.

You know, the yin of all things. Okay? And it was meant to be onomatopoeic.

You know, yin. Okay? Dhatu.

So that's pretty blunt. Okay? You want to know what rik is?

It's emptiness. Only. Nothing else.

Okay? Who said that? Haribhadra.

I'll write it for you. 800s. We don't know exactly when, but...

In Tibetan, Senge Sangbo. Senge is an interesting word. It's a corruption of a Sanskrit word.

Singha. Which is the word where Singapore comes from. Poor means town or village.

Yeah, lion. The village of the lion. Singha.

Senge Sangbo. Okay? Anyway, Haribhadra.

He's famous because he wrote the greatest explanation of Arya Sangha and Maitreya that ever existed. He wrote two commentaries, called the Great Commentary and the Lesser Commentary. But any Indian who ever wrote about, after a Sangha, whoever wrote about a Sangha and Maitreya, it was Haribhadra.

And the lineage is like that. You know, you get Lord Buddha teaching the perfection of wisdom. Then you get Maitreya teaching it, going over it with Arya Sangha.

Okay, get it straight now. Then Haribhadra comments on that. Then Je Tsongkhapa comments on them.

And then you get our textbooks, Saramay textbooks, Sarajay textbooks, other great textbooks. But that's the perfection of wisdom lineage. So what we're doing is we've gone up through all the Indian sources that would be accepted by all Tibetan schools.

So that's pretty clear. So that ends the sources. And next we'll go on to Rangluk, which is, if you open up a Saramay textbook and you study the section called Buddha Nature, what's the definition of Buddha Nature?

How many kinds of Buddha Nature are there? What are the examples of Buddha Nature? Okay, we'll go through that.

And then to keep you awake, because it'll be late by then, we'll go through the tantric presentation of Buddha Nature, which is kind of cool. I'm not going to give you the whole thing, but just sort of a... what do you call it?

Cookie, cookie, teaser. Yeah, teaser is good. Okay, so we'll have a break.

Which I think gave us sort of a better feeling about the wombishness and the hardishness and all that. And then we finished the ancient scriptural proofs that rik is emptiness. And now we're going to go to the...

This will be the standard presentation in a monastery, in a Tibetan monastery, okay, for Buddha Nature. First we get the definition, the teni, of Buddha Nature, which is very beautiful. Say, sangyesu...

[Говорящий 2]
Sangyesu...

[Говорящий 1]
gyurung... gyurung... Sangyesu gyurung, rikiteni...

Sangyesu gyurung, rikiteni... I mean, if I go like that, I'd be like ten times faster. I'm like the first three years in the monastery, I was like...

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

Anything that can turn into a Buddha is the definition of Buddha nature. There's lots of debates, like... You're saying my finger is Buddha nature?

Yeah. Okay. Is that emptiness?

No. Okay. Like, can your body turn into a Buddha?

Yes. I think you could say yes, right? Is it emptiness?

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

But anyway, basic definition. Anything that can turn into a Buddha. Okay?

So, how else is Buddha nature? Well, what I'm trying to say is that you start to feel a distinction between being Buddha nature and having Buddha nature. You are Buddha nature.

You are Buddha nature. Why? Sangye is a good nature, because you can turn into a Buddha.

[Говорящий 2]
Okay.

[Говорящий 1]
Can your emptiness turn into a Buddha?

[Говорящий 2]
Yeah.

[Говорящий 1]
Right? I mean, when you change, it changes, right? We wouldn't say turn, but become, how's become?

It doesn't say change. Different basis for the same emptiness, you see? That's what I've been saying all along.

That's what those three scriptures said, but now we got a different definition. Anything that can turn into a Buddha is Buddha nature. So, I just want you to feel there's going to be debate arising.

And you'll get a lot of it in your reading. Do I have Buddha nature, or am I Buddha nature? The answer is both.

You are Buddha nature. You are Rick. And you have Rick.

You turns into Buddha, and every part of you turns into Buddha, eventually. Okay? I used to say, and don't forget the distinction, there's only one part of you that doesn't change when you become a Buddha, which is your emptiness.

So, get that straight. Do you become a Buddha? Yes.

Does every part of you somehow transform into a Buddha? Yes. Is there any part of you which will still be the same when you're a Buddha?

Yes, but only my emptiness. Okay? Got it?

So, that's the definition of Rick. Sangye Si Gyur Rinpoche said. I'm going to give you the three kinds of Rick.

And then I'm going to stop with the Tibetan so we can cruise on a little bit. Okay? Say, Rangshin.

Nirik. There'll be three kinds of Buddha nature, okay? This is the first, and the most important.

This is the biggie. Okay? Rangshin Nirik.

Rangshin means nature. Innate. Inbuilt.

Built-in. Okay? The Buddha nature that's built-in.

Nirik means stays. Rick means Buddha nature. Buddha nature that stays by nature inside of you all the time.

You've always had it. You always will. Well, that's a tricky thing.

Up till Buddhahood you'll have it. Big debates about that. But Rangshin Nirik.

This is the innate Buddha nature. Okay? Emptiness.

Okay? Emptiness. Your emptiness.

But if we were talking about Buddha nature and the emptiness being the Buddha nature and that being the foundation of certain accomplishments, would you want to make it a more specific kind of emptiness? Yeah. Emptiness of your thoughts, but specifically the emptiness of those six realizations.

Okay? So if your homework were to say, give an example of Rangshin Nirik, you might say, the emptiness of the mind of a bodhisattva who's engaged in the path of seeing, who's in the direct perception of shunyata, the emptiness of their mind is a very important ritual. Right?

The emptiness in the mind, of the mind, of a person, bodhisattva, right? Could have been lower track, but we want big time. Bodhisattva who's perceiving emptiness directly.

The emptiness of their thoughts at that moment is a very good example of Rangshin Nirik. Okay? It's an innate nature of their mind.

It's the emptiness of their own mind. It's what makes it possible for them to be having that thought. Okay?

Rangshin Nirik. Sorry? Well, I don't want to call it thought, but perception.

Let's call it perception, maybe more accurate. Let's call it the emptiness of the perception or the wisdom. Sometimes they call it the emptiness of the wisdom of a bodhisattva who's perceiving emptiness for the first time.

Directly.

[Говорящий 2]
Okay?

[Говорящий 1]
That's... Now, I just wanted to give you the Sanskrit. Prakrti.

Say Prakrti. Sta. Gotra.

We had gotra already. It was a tra for a go, which means what? Yeah, camel pen, which came to mean family.

Okay? Protection for cows. Tara for gua.

Okay? And then sta came into English as station, stationary. All those words.

Meaning to stay. That's the translation of ne. That's what ne is a translation of.

And prakrti means nature. Like, it comes up a lot in the yoga texts, you know? Prakrti meaning natural.

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

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

Okay. Creation. So prakrti sta gotra is rangchen nirik.

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

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

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

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

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

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

That's the big one. That's the interesting one. That's the one you're focusing on when you're seeing emptiness directly.

The emptiness of your own thoughts at that moment. Okay? That's the big one.

That's the most important one. It turns into the essence body. Essence body is what?

Lo nyi ku svabhavakaya, but what is it? How would you describe it? It's part of the Dharmakaya.

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

The emptiness of the emanation body. The emptiness of the paradise body. The emptiness of those three other bodies is the essence body.

So it's obviously the most important one because it makes the other three possible. It gives place for the other three to occur. And really, when you see emptiness directly, the most amazing thing, the one thing which is the most extremely powerful thing is this very concrete feeling that the Buddha in the form of emptiness is right here.

Right here next to you. You have a direct communion with the Buddha. Then you know Buddha exists.

You don't see their form. You see their essence body. The emptiness which you see is their emptiness body.

So that's the big one. That's like meeting the burning bush or something. It's like that kind of thing.

If you ever see Charlton Heston throwing himself down in front of the burning bush, that's exactly this distinct perception of the Dharmakaya, of the essence body of the Buddha. So that's the main event in the path of seeing. That's what makes it absolutely certain that you will become enlightened within a certain amount of time, seven lifetimes or less, one lifetime.

And then you will be the protector of billions of worlds of beings. It's one thing to work on a project to help somebody. Like what we're doing today, it's a really good feeling.

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

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

When you get to this point, it's like, imagine that you were built to serve other people. That's all that makes us happy. And then you can do it with countless beings at the same time.

I mean, it's like ecstasy. So, that's the important body. That's the real body.

That's the body that makes it happen. Second. Oops!

Oh, that's kind of nice. Say, gengyur.

[Говорящий 2]
Gengyur. Gyurik. Gyurik.

[Говорящий 1]
Where's the N? It's this prenasal. This is ngyur, meaning future tense.

Take that R out, say gengyur, you're in trouble in the debate ground. There's a debate like that in the reading. Actually, not the reading you're going to get.

There's a debate in the ceremony textbook. Somebody makes a mistake and says gengyur, which means developed, instead of gengyur, which means developable. Developable.

I mean, I'm just making up a word, okay? In the homework it says that which can be developed has that. The rik, which is developing, which can be developed.

What it refers to, I'll give you an example. Let's see what examples are in the homework. Yeah.

The rik that can be developed. I don't have it. Let me think about it.

What is it? Oh, I got it. You could just say it's the direct perception of emptiness in the mind of a bodhisattva.

The wisdom itself. What were we talking about before? What was the natural rik?

The emptiness of that wisdom. Now, the wisdom itself, does that turn into a Buddha? Eventually?

Sure. I mean, somewhere down the line, that state of mind is going to turn into a Buddha state of mind. Inevitably.

Therefore, it qualifies as rik, as calm, as Buddha nature. It is Buddha nature. It'll turn into a Buddha's mind sooner or later.

That's all.

[Говорящий 2]
That's slightly different.

[Говорящий 1]
Yeah. The big rik is the emptiness. But, you can say that the mind is also Buddha nature.

Because it will turn into a Buddha. And it's different from what I've been saying all along. I mean, 99% of rik is covered by the emptiness of the bodhisattva's perception of emptiness.

But you can also say that mind itself, the perception itself, it's going to turn into a Buddha's mind sooner or later, right? Somewhere down the road, your mind, if it's not already, will become a Buddha's mind. So, you can call it rik.

Because the definition of rik is what? Calm. Anything that can turn into a Buddha.

[Говорящий 2]
Okay?

[Говорящий 1]
So, ge gyur means developable. You know, which can be developed. Or which can be...

What do you call that when you grow crops? Cultivated. Yeah.

Which can be cultivated into a Buddha.

[Говорящий 2]
Okay?

[Говорящий 1]
It's one kind of rik. It's not the main one. Okay?

But it is one kind of rik. Still, it's not like some kind of Buddha that's already inside you, right? That would not be developable.

That would be fully developed and this would be past tense. Okay? But is your state of mind tonight, in a sense, something that will become a Buddha?

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

You know, will that become a Buddha? That's a debate. Okay.

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

de le... shen pa... shen pa...

rik... rik... de le shen pa means other kind, other than those.

Than those. de le... shen pa means other kinds of rik.

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

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

[Говорящий 2]
It's all doubt.

[Говорящий 1]
Doubt is totally gone. Forever. Forever.

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

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

[Говорящий 2]
Yes.

[Говорящий 1]
Yeah. In Abhidharma system, they say there grows on you a belt, a psychic belt which holds the absence of doubt. I mean, Abhidharma even makes it into an actual...

like a halo that grows around you and holds in your absence of doubt. Yeah. It's very weird.

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

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

Is that lack of doubt a rick? Yes. The fact that you've lost doubt forever, will that turn into a Buddha?

[Говорящий 2]
How can it turn into a Buddha?

[Говорящий 1]
Well, it's an absence. It's a simple 100% absence, which can never what? Change.

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

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

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

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

Other kinds of rick. And that's just a weird example, okay? I mean, that's something if you want to confuse the people in Tulsum.

You can bring that up. I forgot to give you the definition in English of the developable rick. And then we're done with this part.

We can go to the tantric stuff. It's a little more fun. And it's short.

It's like five minutes or so. Okay, here's the definition of Buddha nature that can be developed, right? Developable.

Now, anything which can become one of the caused bodies. Anything which can become one of the caused bodies at the level of a Buddha. See, there's four bodies, right?

I mean, you can say two, three, or four, right? But if you do four, how many are caused and how many are not caused? Three caused, one not caused.

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

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

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

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

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

So, could you have developable Buddha nature at the level of a Buddha? No, because it's the cause for them, you see. Okay?

That's all. Okay, we're on to the tantric thing. This is more interesting.

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

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

[Говорящий 2]
No.

[Говорящий 1]
No, no, no. If you lived in 1357 to 1419, and you couldn't speak to Manjushri directly, who would you want to call? Do you remember?

We had it briefly. Lama Umapa. Say Umapa.

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

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

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

Dhakye. He met. He made contact with Manjushri.

And then his whole life, he became a great philosopher, and he was herding sheep his whole life. I mean, people say, Oh, Umapa is just a sheep herder. Then when Je Tsongkhapa wanted to ask questions about, from Manjushri, before he met Manjushri, this was the intermediary, Lama Umapa.

So we have books written by Lama Umapa. And, you know, I'm just searching sort of a content check with the database, and I hit this book that has a perfect explanation of the tantric process. And then I look who wrote it, and it's Lama Umapa.

So this is from Lama Umapa's... It's called A Collection of Texts on Manjushri. It's from a book called A Collection of Works on Manjushri, and it's by Lama Umapa, who didn't write a lot, but it's very interesting.

[Говорящий 2]
Being a sheep herder, right?

[Говорящий 1]
And what I want to do is, there's going to be a negativity, a mental affliction, some rotten part of our mind. That's going to be the first part. Then there's going to be a heap, a skanda, what are the five parts of ourselves.

And then there's going to be a Buddha wisdom. Yeah, this is one, two, three. I'm going to give you the Tibetan, what the hell.

There's a dakpa, sorry, there's a dakpa, and there's a pumbu. I'm sorry, there's a negir. No.

What does dakpa mean? We had it last class. You were talking about Bodhisattva Vow Number 140.

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

Totally pure. It means get rid of this negativity. Purify yourself of that negativity.

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

Then you'll get to the negir, tartuk. Negir means transformation. Ne means place, gir means change.

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

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

Certain transformations take place. The ultimate form of which is a certain kind of wisdom within a Buddha. So I want to give you the list.

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

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

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

And which mental afflictions do you purify to trigger them especially? And when that all happens, what kind of the five beautiful parts of a Buddha are you going to have? And it's only taught in tantra, clearly.

It's very cool. There's a little bit in the Saraje textbooks. Those of you who got the angel teachings, you may remember that.

It was in there. Somewhere it was in there. So here we go.

So we'll do... It's going to be negativity, heap, and wisdom. And we'll have five items.

The first negativity that you get rid of is anger. The purification is of your consciousness. Don't think of this as a big word and a complicated thing.

It's just the fact that you're aware right now. Mike Tyson punches you hard enough, this one goes to a lower level. That's all.

The fact that you're alive. The fact that you can see anything. The fact that you're even thinking now.

That you're aware of anything. It's like a miracle. It's totally unbelievable.

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

They're cold. They're suffering. They can't think A, B, C, D.

Nothing. Just pain. Just stupidity.

We're in a very incredible realm that you have consciousness. You can think. You're aware.

You see where you are. It's precious. You lose it when you die.

I mean, it changes so badly that when you go into the bardo, it's like it might as well not be there. So we want to get the change before that happens. So, anger.

If you can purify your anger. In tantric terms, it has some deep connection to the heap of consciousness. And you get what we call mirror wisdom.

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

Stingy? I call it, cheatness is a little too economically. But let's call it that.

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

You don't want to give. Not really. But they're just that he's going to go through major negative thoughts that we all have and then how you can, if you purify them, it triggers certain changes in your heaps.

This happens to be the heap of feeling. Okay, so I fixed it. And this is what we call equal wisdom.

I think you would, I'm not sure. I would have said akāgya maybe, but I'm not sure. Yeah?

[Говорящий 2]
Who are you?

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

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

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

But even in a mirror, it's who? Babies don't see it, right? Babies think what?

They think it's somebody else. But at a certain point, you realize that it's you. And the same thing happens with your understanding of, especially those of you who took Samanandan class, there's a certain point at which you really appreciate that the guy who pisses you off is your projection.

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

Instead of perpetuating them, you take steps to eliminate them intelligently. Okay? So, mirror-like wisdom is that sort of understanding of subjects and objects, the real understanding that the Buddha's perfect grasp of the relationship between subjects and objects is emphasized by that wisdom.

Equal refers especially to the Buddha's omniscience having totally equanimity towards all beings, okay, which has developed through billions of years of practicing dakshin-nimji, exchanging self and other, okay, through billions and billions of years of that practice. Then you might get to this aspect of a Buddha's wisdom. These are called the five wisdoms, by the way, of a Buddha, nishing-na.

Okay, number three, I think it's... Oh, here we could have said ignorant, disliking. Right.

Yeah, she-dong, de-chak.

[Говорящий 2]
What do you guess about the heat? Any guesses?

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

Okay, I want to get rid of this person who's bothering me in my life, you know, like I'm tired of suffering. I want to get rid of the people who irritate me. Now, logically, it must not be the solution just to get mad at them and fight with them because it doesn't work.

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

like Buddha figured stuff out perfectly, you know. Yeah, somehow. Now, you figure it out.

I haven't worked on it. I haven't worked on it. You figure it out, you know.

Why does the dakpa, the purification of these, have a deep connection to these aspects of a Buddha's wisdom? You figure it out. You help your students figure it out in Tucson, you know.

No, you go home and think about it. I didn't do it, personally, you know. I've read it, I've seen it.

It comes in a lot of sadhanas, like the sadhana to Tara. It states these same correlations, you know, and they're very beautiful. Oh, I got rid of my pride and possessiveness.

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

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

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

I think you should work on it. Let me know. Okay.

No, really. Okay. Number four.

Oh, cool. Jealousy. One of my specialties.

Actually, I overcame jealousy in three-year retreat and replaced it with angriness. So... Okay.

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

You know that.

[Говорящий 2]
I've heard it also called condescending, but that's not...

[Говорящий 1]
I hate that one. No, it's not. It's samskara.

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

It's just a mistake. What does it mean? Pumboshi le shen.

DJ Pumboshi le shen. Abhidharmakosha, first chapter. The fourth heap is defined as all the other stuff about you.

Okay? That makes things happen, literally. That's what samskara means.

So, they've mistaken the samskara, which means in the Wheel of Life, the second link, duje kye le, which does mean common formations. It's the same word in Sanskrit and Tibetan, but it has totally different meanings. In different contexts.

They just made a mistake. It's a mistake. The technical word samskara, though, means stuff that makes other stuff happen.

Okay? And there's a wisdom called the wisdom of being able to do things. I'll call it accomplishment wisdom, but you know what it means.

Jadubhyasi means get things done. Getting things done. Okay?

I'll put accomplishment for all those scholarly people. Or accomplishing wisdom. How's that?

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

What do you got to accomplish? What do they do? Yeah, they get other people enlightened.

How? Send out bodies. Nirmana.

Send out. Nirmanakaya. Tulku.

Send out tukus. That's the real meaning of tuku is send out those bodies. So this kind of wisdom is specifically that part of a Buddha's omniscience which is sending out bodies spontaneously, without premeditation.

Due to this... You see how you get the word factor which means to do something, cause something, make something happen. The connection between these two is a little clear.

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

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

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

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

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

We only got one heap left. Form, body. It's called Dharmadhatu wisdom.

Dharma realm wisdom. We just said that Chirky yin is a synonym for what? Yin.

Dharmadhatu, which meant what? Emptiness. Emptiness itself.

The textbook writer Sarah J who presents this says, look, this is emptiness itself. It's not... It's called the fifth wisdom.

It's always called the fifth wisdom of a Buddha. But it's really the emptiness of the other wisdoms. Sound familiar?

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

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

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

you start seeing this. So, you work on it. This is the ultimate evolution of the idea of Buddha nature.

Somehow, these... the purification of these negative emotions is causing a final transformation of our normal, old, stinky body and mind into these incredible parts of a Buddha. You know, how does that...

how does it all work? What are the connections? What are the correlations?

You've got to work on that. I think it would be really cool. Somehow I think that you should spend a lot of time on this one in your classes in Tucson.

You know? Like, somehow it feels very right to talk about if you could get rid of your jealousy, you'd be able to send out your bodies. I think it would be really cool to look into that.

Okay. Explore it. Do that part experientially.

I think that might even be your homework, I'm not sure. Okay. Next Wednesday, we get to fight.

Okay. Anirik. And then your Master's on.

Then you know more about Buddha nature than most, than 99% of monks in all the monasteries, to tell you the truth. that'll be nice. Okay.

Here we go. Okay. Okay.

Okay.

[Говорящий 2]
Okay. Okay.

[Говорящий 1]
Okay. Okay. Okay.

Okay. Okay. Okay.

Okay.

[Говорящий 2]
Okay. Okay.