Сутра, испрошенная Углой (Ugra-pariprccha)

[Говорящий 1]
Before I forget, I have two corrections from the last two classes. One is what Michael corrected me on, on that ayahsangha does belong, if you split the lamrim lineages into two, starting from Lord Buddha, then Bodhisattva activity lineage, which is called Gyacchen Chöpa, comes down first to Buddha, then Maitreya, and I said Chenrezig, I don't know if you did, Michael said it's Maitreya, and then he's right. I just gave you a funny look, I didn't say a word.

No, but I heard you. Because I didn't think it would be Chenrezig, but anyway, it comes down to Maitreya and then to your ayahsangha. I discussed, I wrote the traditional verse for the seven diamond-like visions, and we discussed the number of them, and they look like the order that, and they are.

I mean, I checked the book, and then Gyatsobje says, how come they're different, you know? And he says, you know, you can do it either way. And that's in your first, in your second reading that you don't have, meaning switching four and five.

I mean, I remember getting up and saying it, what Gyatsobje said, and then thinking, so we'll do it again, you know, you want to become your own future Buddha, so you can teach your own future dharma, to turn your own future direct realizations of emptiness, people into that, right? So that covers the first three. And then the question is, is between the Buddha that you need to help you do that, the outside Buddha, the one who already exists, and then that comes, or that Buddha nature in you.

So would that come Buddha nature first and outside Buddha first, or outside Buddha first and Buddha nature first? And that's where the question comes in. Let me get it straight.

Some people say, after the first three, you go find an outside Buddha who inspires you to take your own inner seed and work on it. Some people say, you think about your own inner seed and want to become a Buddha, and then you go to an outside Buddha who can teach you, and like that. So either way you go, the homework is fine.

Something that you would spend six hours debating in a debate ground, with no resolution, just for fun. So today we're going to work slowly through the seven diamond-like visions. Which means, first of all, discussing the three jewels, right?

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

Maybe for me at least. Okay? They don't exist yet.

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

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

We have to start, Kulgamare. Say, Kulgamare.

[Говорящий 2]
Kulgamare.

[Говорящий 1]
Which means? Don't cut. No need to carve it, just write it.

Sorry, just kidding, you know. I started out that way. Chedur...

Chedur... Chedurjawa is an idiom in Tibetan. Chedurjawa means the ideal or the one that the teaching was meant for.

And Durjawa means student or disciple. So this whole phrase means the student that the Uttaratantra was meant for. The student that the Uttaratantra was designed for.

And you know that Dur means to discipline or to tame a wild horse, for example, it's called Dur. So the word disciple is the same in Tibetan as it is in English. Disciple meaning the one who needs to be disciplined or tamed or broken.

Okay? Not fun, but the result is cool. So, Chedurjawa and Durjawa means the ideal disciple or the perfect disciple that this book was meant for.

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

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

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

And it's the same for a teacher. As you know who you're trying to teach, you know, you get up, you see how the eyes look, you know, or how the body language is, and then if it's good, you go higher. And if it's not so good, you go down a few notches, you know.

And then that creates problems a thousand years later, when they go through Winston's teachings, the videos, you know, and they're like, I don't get it, you know. First he said this was true, and then two days later, at a different teaching, he said something else was true. And that's why you get into fights about Chang'e, or how to interpret what a teacher said.

So each major teaching, or each major book, has the Lord Buddha, or Lord Maitreya in this case, they have somebody in mind for this book. That's called Cherijaya Doja. They write this book, or they dictate this book to who?

Arya Sangha in Tushita Heaven, right? And they have certain people in mind, certain people in mind. So I'm going to tell you what that kind of person is, for this book, because it has to do with the first three Diamond Light Visions.

Say, Techen?

[Говорящий 2]
Techen.

[Говорящий 1]
Should I go back there?

[Говорящий 2]
Yeah.

[Говорящий 1]
Sorry. Techen?

[Говорящий 2]
Techen. Rikchen. Rikchen.

[Говорящий 1]
The first part of a student for whom this book was meant, is that there must be Techen and Rikchen. Techen means Mahayana, big capacity people, big capacity. Rik means type, or family.

Rikchen means belongs to the family, or belongs to the type. Tereng Sangye Riksuke Sangye Sesa Dagye Dawa. Right?

Today you have Sangye Riksuke Sangye Sesa Dagye Riksuke. You've entered the family of the Buddhas, right? So first there should be a Buddha-Bodhisattva family.

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

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

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

Say Wang Nuen?

[Говорящий 2]
Wang Nuen.

[Говорящий 1]
Wang means power. I think you know, like the Wang is an initiation is called Wang. And then Wang Nuen means very, very sharp powers, meaning you have a high Dharma IQ.

And you know, I've mentioned it many times. Wang Nuen doesn't mean worldly IQ, you know? Like you meet many people who are very capable people, very intelligent in a worldly way, very capable, they can do anything in business and things like that, but their Dharma IQ can be zero.

And then you meet other people who have a high Dharma IQ that can't, like, drive a car or something like that, you know, they just run into things. And then you meet many people who have both, actually. But what we're talking about is a high Dharma IQ.

High Dharma IQ. How does that manifest itself? I mean, they believe higher things, and they are motivated to do higher things.

They are faced with a lifetime of consuming or a lifetime of trying to get liberated and helping others in an ultimate way, and they just naturally gravitate towards the second. Does that mean they don't have jobs? No, not necessarily.

They could be president of a big corporation. But they, in the back of their mind and in their heart, their motivation is always that they should do this to help other people. And then they have this drive to learn the Dharma well, practice well, meditate well, retreat well.

So that makes them Wang Nuen. So, you can say high Dharma IQ, okay? You have to have this to be a student in this class, okay?

To be a student of the Uttara Tantra. The Uttara Tantra's chittijar-dulja, the ideal student, the student for whom this book was designed, are people who display two qualities. They have, like, compassion.

They are Mahayana family type of people. They have, deep in their hearts, the belief that they could become the next Buddha. They could become Maitreya.

They will be Maitreya. They believe that. And then secondly, they have this high Dharma IQ, which is typified by being attracted to holy activities.

Meditation, retreat, study, serving other people. That kind of person is ideal for this book. Does that mean that other people can't listen to this book?

Is Tantra secret? Yes. I mean, Tantra means secret, right?

The word means secret. But it's a self-keeping secret, right? I mean, you could show a Tantric book to somebody.

Somebody who hasn't had initiation can go and peek in a Tantric book. They just won't get it. Like, they'll write a PhD thesis about it.

Okay? Or maybe, you know, that's not a keval, right? Not everyone who writes a PhD thesis about Dharma is doing so for their own reasons.

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

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

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

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

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

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

[Говорящий 2]
Gupa.

[Говорящий 1]
Gupa means necessity. Necessity. This thing must happen.

This thing must happen, okay? The ideal student for this scripture is ideal, first of all, says Gyatso Jei, because they realize there's a gupa. Something's got to happen.

What's that? I've got to do something about all the pain in the world. I've got to do something.

I have to try to do something about all the pain in the world, okay? There are two qualities there inside gupa, right? These are like subsets of gupa, right?

One would be Nyingjei. So the debate would go like this, okay? It'd be like this.

I'll pick up Michael, really. Well, let's just see. What's the first quality that a disciple, for which the Uttaratantra was specifically designed, what's the first quality they should have?

In general. Yeah, that's in general. And then secondly?

[Говорящий 2]
High spiritual IQ.

[Говорящий 1]
Yeah, high spiritual IQ. And then if the homework said, now give me the three or four qualities that they have, you'd go on to here. So what would be the first one?

Compassion.

[Говорящий 2]
Well, it'd be gupa. Gupa, courtesy.

[Говорящий 1]
Yeah, like they're driven. They say something's got to happen. Something's got to happen.

Why are they driven? You see, that's the homework. Why do they have that first quality?

Driven. Because they got Nyingjei. They got Nyingjei.

What's Nyingjei? Karuna.

[Говорящий 2]
Great compassion.

[Говорящий 1]
Compassion. Okay. Compassion differs from jampa, love, how?

Anybody? Yeah? Yeah.

Which one is this?

[Говорящий 2]
Yeah.

[Говорящий 1]
So Nyingjei is driven by wanting to take away other people's problems. And then jampa, which happens to be the name from Bhadra, is wanting to, after you've taken away their trouble, then give them everything they want. Okay.

But if you ask me, how come the ideal student for a Tara time trance recognizes some of the suffering? Something's got to happen. Well, first of all, they have Nyingjei.

Okay. First of all, they're worried about the suffering of the world. Okay.

You wouldn't be in this room if you weren't that. Okay. You might be in a New York class because some guys walked in following the cute girls who came to class.

[Говорящий 2]
I won't name any names.

[Говорящий 1]
Who later became a very, very... But if you're this far, this is out in the desert, you know, in Nyingjei.

[Говорящий 2]
You have some concerns.

[Говорящий 1]
And then B, you know this from last night. Say laksam.

[Говорящий 2]
Laksam. Laksam. Laksam.

[Говорящий 1]
We're saying something. Yeah. Personal responsibility.

I'll do it myself. We talked about it last night with your do-gooder company, right? No one else tells me I'll do it myself.

And you know, you don't have to go very far in the Dharma business before you bump into the necessity of laksam.

[Говорящий 2]
Right?

[Говорящий 1]
Earl, with the... with the yurts, for example. Taking down the yurts.

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

You've got to have laksam. Laksam means I'll do it myself. You know?

And it comes in the seven point... the seven steps to developing bodhicitta. It's just before you get bodhicitta.

It's the last thing before. Am I right? Yeah.

Just before bodhicitta. Okay? So, if you're going to be the student for whom this teaching was meant, and we say, what are the three qualities?

And the first one is, you see some necessity going on. You've got to do something. What drives you to that necessity?

Karuna. Laksam. You see the suffering of people.

You want to do something about it. Laksam. I'll do goddamn well doing it myself.

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

I'll do it. They'll thank me later. Okay?

Laksam. Okay? Now the second quality, right?

Of the three. Okay? First we have necessity and then we have under it these two qualities.

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

Nirbha. Am I on two or B? Two.

[Говорящий 2]
You're on two. Okay.

[Говорящий 1]
This is where the homework gets messed up, you see. See, nirbha.

[Говорящий 2]
Nirbha.

[Говорящий 1]
Right? This sag causes it to be lengthened slightly. Nirbha.

[Говорящий 2]
Nirbha. Nirbha. Nirbha.

[Говорящий 1]
Like new Nick would have a top. Nirbha. Nirbha.

Okay. Nirbha means what? Anybody?

Ability. The ability. Okay?

Potential. Potential. You ever pull the plug on anything?

I don't know. Which one is it? Do you know?

The one that goes into the swamp at the bottom. Hopefully I won't forget to plug it back in. Nirbha means the Chedi Jaradiljan, the disciple for whom the Uttaratantra was designed, which is you guys.

Oh come on, you're talking about the early Indian disciples. Am I? I mean, Maitreya can only see today?

You know? I mean, Maitreya can't look ahead 2,000 years and say, or 1,700 years, and say, they're going to be sitting there and diving east, you know? Got to get this ready for them.

You're just as valid as the first disciples of that book. You are Chedi Jaradiljan of the Uttaratantra. Because you see the Nirbha having seen the Gupa.

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

I see it can happen. Nirbha means, I not only see it has to happen, I see it can happen. And Gyatso Je says to me, I mean, I get thrills up the back of my spine when I read why he thinks Nirbha is possible.

A Chedi Jaradiljan like you, ideal student, for this book, they see there's a potential for Buddhahood happening because, oops, scratch this, yeah, it's the reason why there's Nirbha. Like the other two were the reason why there's Gupa. They see there's potential because they ujjayatikam emberha, they toni topa.

Yeah, they perceive emptiness. Okay? Because they perceive emptiness.

Okay? I love that. That's very ACI.

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

I mean, one thing they know it's gotta be done, Gupa. They see it's possible, Nirbha. Why?

Because they toni topa. Okay? So, you're ready.

Debate. Elila. Hehe.

Sorry. Gyatso Je says to me, Gyatso Je says, if someone is a perfect student for the entire tantra, right, toni topa, you know, Gupa, tope ece. They must have already perceived emptiness.

What's up? Nirbha, tope ece. Because they see the potential for Buddhahood.

They see it's possible. And that's only because, says Gyatso Je, that they toni topa. Bang!

He said, I'm Gyatso Je. Sha! He said, I'm Gyatso Je.

You contradict that description.

[Говорящий 2]
He didn't say directly. He just said...

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

[Говорящий 2]
No, I thought you were saying he said directly.

[Говорящий 1]
I didn't say directly.

[Говорящий 2]
He said directly.

[Говорящий 1]
So, toni topa, ya! So, the chittu jaya, duja, in this room, all, they perceived emptiness. Right.

So, they're all ions, right? Good. So, just because you perceive emptiness doesn't mean you perceive emptiness?

Right. Gotcha, gotcha. I didn't say that.

No, but you're right. But that's where you would screw the guy up again. But anyway, ya, it's not true that just because you've seen emptiness, you've seen it directly.

Okay? So, what Gyatso Je is saying is very powerful. You can't be the ideal student for this book if you don't grasp that Buddhahood is possible because you understand emptiness.

You understand that your own being is empty. And that if you collected the right karmas, by keeping your book license, your vow, you would perceive that empty screen as Maitreya. And if you get it, ya know, everybody in this room gets that, right?

Anybody who doesn't get it isn't him. You get that your own being is an empty screen. You get that if you keep your vows, do retreats, do meditation, help Diamond Mountain happen, right?

For others. Right? You will see this being become Maitreya.

Okay? You get that. So you get the nupa.

You get the possibility. And that, that's why you're the special student for this book and that has to be why you end up in this room at this moment. Okay?

And that's the, you see the potential for becoming Maitreya. Like people in this room didn't start laughing when I said you're all gonna be Maitreya. You know, you're just kinda wondering how it's gonna happen.

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

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

Okay. Third quality of that student. Say, tobar, tobar, cha, cha, tobar, tobar, cha, cha, cha, cha, cha, cha, That's to.

To. To. To.

Achieve. Achieve. Which to means what?

Tobar, cha.

[Говорящий 2]
I'm gonna keep it.

[Говорящий 1]
I'm gonna do it. You know, damn it, I'm gonna do it. Tobar, cha.

Okay. That comes after gupa and nupa. Right?

Gupa, this thing's gotta get done. Nupa, it's possible because things are empty. Even I'm empty.

Tobar, cha. I'm gonna do it. I'm gonna attain it.

I will be the next Maitreya. Ah, sorry, done Maitreya. Right?

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

Maitreya. I will be Maitreya. Pretty much we have already perfect circumstances.

You have great trials ahead of us to make this place happen. Uh, it's a lot of work for a few people. Later, people will come and complain about the lemonade, we said, right?

And, uh, but we're the ones who have to build the houses and get the lemonade ready. And, uh, so in a way we have the most work to do. But, but that's why you're here and you're a tomper-jaw type of person.

You know? I'll get it done. I'll do it.

Tomper-jaw. Okay? Gyaltsijay throws in a fourth quality.

Okay?

[Говорящий 2]
Where do the three come from if Gyaltsijay throws in a fourth?

[Говорящий 1]
You'll see why. Okay. You'll see why.

Let me see how to spell it exactly. Uh, say, wantu, wantu, min. Wantu?

[Говорящий 2]
Wantu. Min.

[Говорящий 1]
Min. There ain't, min, wan, dharma intellect, tul. What's tul?

[Говорящий 2]
Dham.

[Говорящий 1]
Dham. Dham. Dham.

Dham. Dham. Dham.

Dham. Dham. Dham.

Dham. Dham. Dham.

Dham. Dham. Dham.

Dham. Dham. Dham.

deeply understand that there was a Buddha and that, you know, probably, I can become a Buddha. But they are more in this mindset of a Buddha like God, you know. And that's a very, uh, big difference between the religion I grew up with and and the Dharma I came to embrace, you know.

God is outside of you. God, you cannot become God. To say you could become God would be almost irreverent or blasphemous.

But in Buddhism, the whole point is quite different. And isn't it quite different in which book? It starts out with three, three diamond-like visions of what?

The future. Your future. Right?

That's the whole point. That's why Gyaltsabje is rubbing in this thing. This whole book starts out, you don't go to refuge to Buddha, Dharma, and Sangha who are in India two and a half thousand years ago.

You don't go to refuge to some Buddhist monks who have, uh, funny looking eyes and different, uh, culture. Uh, who drink salty tea and bang on weird drums and stuff. You don't go to refuge in that.

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

And that's really powerful. That's really powerful. So you're not this kind of wrong tool.

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

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

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

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

We're not going to, you know, what do you call it, emphasize that the goal of this class is that you become God or something like that. Not at the beginning, really. But, but it's very appropriate in a class of Chittijadujas, the people who, who are special disciples.

You know, you are, you grasp the need and you grasp the possibility. Because you understand emptiness. Okay?

And you have Nyingje. So therefore you don't qualify as one of these duller intellect students. And you now got a taste for why the first three of the seven diamond visions are the three jewels that you are going to become.

Okay? Let's see what comes next. This is a part that I really like of the Uttara Tantra.

And here I'm going to put the Sanskrit, since you guys learned Sanskrit today. Your Sanskrit teacher will go over why it looks funny. Okay?

When two consonants bump together in Sanskrit, they create a new letter. Unfortunately.

[Говорящий 2]
Okay?

[Говорящий 1]
So this is the T. And this is the N. But anyway, it turns out we're not there.

Okay. As we said in the Yoga Sutra teaching, Ratna comes from the root Ra, which ultimately means to give or bestow or have value. It came into Latin as race, and into their English word reality, meaning something real, something of value, something substantial.

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

Oi. Like oi gogo. Right?

So it should have been pronounced Koincho. But just by because of some historical accident, this single word is pronounced Koincho. Say Koincho.

[Говорящий 2]
Koincho.

[Говорящий 1]
Koincho. Kun. When you treat it by itself, it's kun.

Kunba means rare. Rare. Okay?

So this one means rare. Cho means what?

[Говорящий 2]
Supreme.

[Говорящий 1]
Nice. It's getting harder to teach you guys, you know. Three years ago you weren't as you put a little heat on me.

Okay. Koincho. Kun means rare.

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

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

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

Good guess. Which means the one who defeated the enemy possesses the qualities and has gone beyond transcendent. You know.

It's this long they just stuck together a bunch of words and made a new word. Koincho is one of those. Like the word for the three jewels Triratna Triratna in Tibetan is the rare supremes.

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

[Говорящий 2]
But um Studio outtakes. No, yeah.

[Говорящий 1]
Yeah, yeah. Rare supremes. But these are um this is the word for like koincho sum would be what?

Koincho sum. Three jewels. Three jewels.

And when a Tibetan gets mad they say koincho sum. You know. It's like Jesus Christ.

[Говорящий 2]
You know. And it's funny like the first few times you hear it you know.

[Говорящий 1]
Now I always wondered why they called it how did they get the coin how did they get the and what's cool is that the Uttara Tantra says you should translate it as koincho. You know. The Uttara Tantra says the three jewels are kun and they're choke and koincho is not a bad way to translate it.

So the Tibetans were actually taking it from this scripture. And that's to me that's really exciting to see. So you'll have the root text in your um reading and uh it's a verse in the Uttara Tantra but Maitreya gives six reasons why the jewels are kun and why they're choke.

And I thought we'd go through that for fun because I think we'll go through half the six then take a break and then come through the other half.

[Говорящий 2]
Six reasons why they're supreme.

[Говорящий 1]
Yeah and and why they're rare. You know. Why are the three jewels which is who?

Me. Me. Okay.

Like we're not just going through this for fun because there's six categories and the loop is like categories and okay. It's like these are six qualities you're gonna have. These are six qualities that apply to you and you have to think about them.

You have to become koin chok. The whole point of the first three diamond visions. You have to become the three jewels.

So let's see what you gotta become. Why are you gonna be rare? Why are you gonna be supreme?

First reason. And what do you want to do? Say juwa.

[Говорящий 2]
Juwa. Kun. Kun.

[Говорящий 1]
See when when kun when the kun gets cut off of koin chok you don't say koin anymore. You say kun. Okay.

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

Okay. Utpada in Sanskrit. And I was interested about the kun it's durlaba which we studied we were we were memorizing a text and it said that people who can do a full lotus for a long period of time are durlaba in the loka lokasya durlaba meaning what?

[Говорящий 2]
Hard to find.

[Говорящий 1]
Durlaba means hard to come by. Understand? Yeah.

Hard to come by. You know we experienced that for years. We were seeing like we could do it for an hour and hour after hour long story.

So juwa kun means doesn't happen very often. Only rarely happens. And in Gyaltsabje it says most people in the entire world don't have the kelwa to see the three jewels.

They don't have the kelwa to ever run into the three jewels. What's kelwa? Good karma.

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

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

[Говорящий 2]
Nothing.

[Говорящий 1]
Mostly nothing.

[Говорящий 2]
Yeah.

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

I mean every time I feel like I'm getting called crazy too much I think about Asanga running around town with my trail on his shoulders. And it comforts me. So it's like okay.

They just couldn't see anything. So they said they probably would have locked him up in no day. Right?

[Говорящий 2]
Yeah.

[Говорящий 1]
He's running around town screaming about this guy on his shoulders. So the three jewels happen only rarely in the world. Meaning listen they're here all the time but people can't see them because they don't have the power to And people don't meet them.

People don't run into them. I used to get me to look like I'm here all the time. Good debate.

I'm here all the time. Who's proceeding? Good.

Nice. Who's proceeding? Good.

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

It's like saying my Lama is really a Tantric deity. It's an error in worldview to say that.

[Говорящий 2]
But like the emptiness. There really what? I don't perceive the emptiness but everything has its own emptiness.

It's there regardless of my perception of it. So the Buddhas I thought we talked about this a couple times last week. I don't have to directly perceive an object's emptiness to understand that it has an emptiness.

So I don't have to directly see a Buddha in the room to suppose that there's a Buddha on every atom.

[Говорящий 1]
You guys debated in the debate ground. And there should be a debate ground here. We will have a debate ground.

And that will be one of the main reasons to be at Dharma Mountain. There will be a debate ground. You guys discussing with each other once a week, right?

[Говорящий 2]
Yeah, at least all day.

[Говорящий 1]
You can do it in the car, you can do it while you're working, you can do it any time, but you've got to do it. It's a hundred percent difference. The people in the Samo Mountain class I think realized that.

If you just talk it over with somebody in plain normal English for 20 minutes while you're washing dishes or something, it just sticks in your mind really good. Later, in the fall of 2004, it will be a requirement to debate once between classes. So everybody will move out before that.

Second quality, qi me. In Sanskrit it's nirmala, and you'll go over that with yours if you want to in your Sanskrit class. But qi means impurity or stink, and me means no stink.

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

Malcontent, malevolent, malnutrition, meaning bad. Mal in French, does it mean bad? Yeah, so it's like that.

Ultimately it probably relates to more. So it just means bad. Not bad.

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

Gautam says no. They are immaculate in the sense that they don't have what should we say? I remember one of them.

Oh, they don't have two imperfections. They are free of two imperfections. First one is being unable to protect you.

And to me that's very profound. Like I met a person in the last week who is dying. I asked specifically to talk to them because I know they are dying.

I mean very shortly dying. And they all know it. Everyone knows it.

So you want to offer them some protection. Right? I mean it's too late actually.

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

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

I had my entire blood taken out, screened, radiated, put back into my body. I had, now the person is going to fake U.S. because now after that process, western scientists have said forget it. And that protection is going to let the person down.

It has chima. It's not chime. Can't help them.

Won't help them. They'll die soon. Can't protect them.

That's not a kind of protection. Going to that kind of protection, even medicine, surgical procedures, you know, they can't protect you. And they fail.

The second one is luwa. They fail. They let you down.

Luwa means they fail you. You always hear this thing the three jewels are unerring. What's unerring mean?

You know like they don't make mistakes on their computers. It doesn't mean that. Air in the Tibetan luwa means they let you down.

They let you down. People put their hopes in money. You know, you're very aware of security when you're out doing a three year retreat in the desert.

You just become very aware of security. There were two rattlesnakes under our deck. A lot during most of the retreat.

We were just out in the open. If any intruder came, hunters were wandering around. One retreat almost got shot by a hunter.

And then there were drug runners coming to the property at the beginning. You just felt like being out there in the middle of nowhere with no money, no place to buy anything, no clothes. We just had one pair of clothes or two pairs of clothes.

You just feel this very thing that you're not secure. You don't have security. And then in the beginning of the retreat you have this hunger for a job, this hunger for a family, this hunger for the ability to talk to friends, or at least to consume something.

Like French fries, milkshake, TV show, latest video, new CD. Consuming makes you feel like you're somebody. Consuming makes you feel like you have some security.

You take that away from people and they almost go crazy. And what she comes to you is you don't have any security. And this means, this kind of security doesn't let you down.

It's the only real security you have. Emptiness. And the perception of emptiness.

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

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

It's a good Buddhist trait. It's uncomfortable in some ways, but in another way you're not lying to yourself. There is no other security.

And don't forget that we're talking security in the sense of what you will become. You will become someone who doesn't let other people down. Doctors let other people down.

Lawyers let other people down. Firemen let other people down. Police let other people down.

People who don't really understand emptiness and karma let other people down. You want to become a refuge that doesn't let other people down. And that's why you want to become the Three Jewels.

Do you have a question?

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

[Говорящий 1]
Well, just that in the root text it says they don't have this bad quality, you see, of not being able to do something. So it's a double negative rather than a positive. But that's the way Lord Maitreya did it.

Now, if you went to the debate grounds, you could ask people, why did he say too many? Why didn't he just say something positive? You could debate that with somebody.

I think the implication is that other refuges do have too many. If you think about it, it's a mahinga. There's an implication that there are other kinds of refuge which do let you down.

And which, what was the first one? Unable to protect. Okay, same thing really.

We'll do the third one and then we'll take a break. Sarah took a break already. Yeah, one was not being able to protect others.

And second was letting people down. And oftentimes that means inconsistent results. You can't trust what's going to happen.

Say too, then. And then this particular combination of letters which you'll learn in the next you don't say just then. You say, then.

So when you stick what we call an open vowel, which means an a-e-u-a-o at the end of the syllable before an n sound, it gets really strong like gun then. There's no n in the middle of the word gun then. It's just what we call this prenasal effect.

So you say too, then. Too means power in the sense of magnificent, fantastic, mystic power. It's a very beautiful word.

To do a two on somebody means to curse somebody. Too get means to put a curse on somebody. If you see his pictures in his early life, he's like this thin handsome guy.

If you see his pictures in his later life, he weighs 300 pounds or something. And they say too get. He had a spiritual fight like a wizard with some evil forces.

And he won but at our cost. And they were able to too get him. And then he almost died.

His body just totally changed. And that's called too. So too then means the three jewels have this incredible mystic force, mystic power.

Here Gautam Jai starts actually in the last one, the second one. He starts calling the three jewels. He doesn't call them coin jewels.

He calls them Yishun Norbu. What's Yishun Norbu?

[Говорящий 2]
Chintamani.

[Говорящий 1]
What's Chintamani? What does it mean? What's Chintamani?

Chintamani means wish, whatever you wish for, whatever you could think of. Chintamani means a wish-giving gem. And this is a story in Tibet and India that Chintamani means there's a special jewel that if you find it and then you put it through this special process, like you have to wash it, like rock tumbling, but it's some kind of mystic water, like holy water, and you have to bathe it in this holy water and then you dry it off and then you bathe it again and then you dry it off and then you bathe it again and you do all these bathing rituals. Then you have to set it in a special place like on the top of a flagpole called the top and then you have to pray to it and you have to do certain rituals and then it becomes a wishing jewel. So, at this point, Gyatso J starts talking about wishing jewels and he mentions when you say Chi Mei which means what?

No more stain, no imperfection. He says, see, the wishing jewels start to wash, they're starting to wash this wishing jewel. Wishing jewels have been well washed and they also have two.

They have two. Why? Why do they have some fantastic power?

A normal wishing jewel. They give you anything you want. It's like an Aladdin's lamp.

You know, the genie comes out, you rub it, the genie comes out, you say, I want a big lemonade for break, you know, and a cookie. They just flew and got one, you see, Tim Den. They have this jewel.

Then Gyatso J says, the three jewels have two. They have mystic power because they have two. They have three.

They have four. They They They They have 10. They have 11.

They have 12. They have 13. They have 14.

They have 15. They have 16. They have 17.

They have 18. They have 19. They have 20.

They have They operating on a different perception of a person's means because they see them much deeper and then they might be doing my unusual top-k skillful means to help that person and if you don't have that you can't be a good three-jewel so it's one of the things you have to start thinking about you have to start thinking just to stop relating to people on a superficial level you know this person looks like they need a coke right now or this person wants me to be nice to them right now and you have to look deeper into their needs way down into their needs and see what they need right then and sometimes it's harsh and the great numbers I think that can remember shape off he's not afraid to do something that's very hard on a student I mean I can speak from experience having been the object for 20 years out of their compassion and seeing your come they often ask you to do things that are very difficult and and which might even seem strange and then you know 15 years later you tell your students how great it was that this model did this here you know which I'm doing okay so but you should pray to gain that ability it's like on the list of it's on your list of things to develop the ability to see deeper than a student and see their real propensities and their real needs where can you hook them you know where can you turn where's the crux in their spirit that you can turn and turn it up and and make them a better person it helped him become a Buddha faster and then sometimes it's a very unusual thing we'll take a break

[Говорящий 2]
and then we'll finish yeah clear points having to do with one of the six powers understood but I'm not sure how the six powers tie in with tune again yeah to

[Говорящий 1]
me it's powerful tuned in means powerful in the sense that they have the six kinds of clever ones the most important which is just these six hours yeah the most important of which is the ability to read other people's minds okay we'll take a break take a nice break yeah we have to be there's a style that we get some there's because there won't be in the kitchen that probably and then just sort of do a final like blessing of the faith we do have money in the retreat fund that we have to burn I mean that we have to it'd be really nice to get an idea of numbers and if

[Говорящий 2]
someone has a vehicle like a truck village so if you have okay we have them we have back here bring gloves bring hats okay we need all kinds of help yeah and it doesn't have to be it's not all physical labor we try to tender okay

[Говорящий 1]
fourth quality of what means the world the world locker and again means jewel or order and again gossip day is still on and master my chair Lord my chair is still on the image of a wish-giving gem wish-fulfilling gem and the idea that a wish-giving gem gives its owner the most precious thing in the world that they could wish for the best thing in the world that they could wish for and the three jewels give people the same thing in that they give them the highest thing that they could ever get which is normally we say nirvana and enlightenment nirvana and enlightenment those two things so in that way the three jewels are like a wish-giving jewel to me it kind of breaks down at the wishing part though why most people can't even frame the concept of what they're gonna be you know most people can't even imagine like if the wishing gem of the three jewels was limited to what you could think of you'd be in trouble it's beyond what you could think of but you know that it's a pretty nice

[Говорящий 2]
world order is that what I become a world order yeah I mean like a gem right

[Говорящий 1]
for the whole world in the sense that you give them the highest things in the world and if you said because you give them the highest thing they could ever wish for I think you have a debate you see because they can't even frame the idea this is the token points out right if you think about it the last four have only been talking about jewels or cones really rare but here they get the choked part choked part comes out in this one five so choked knee means infinitely supreme the knee means really really supreme the supreme of the supreme class supreme and for this you need the story of the chemical bank bankruptcy like at one point I had all these gemology degrees and then people would the Supreme Court of New York City Manhattan called me and said will you testify a thing about jewels okay and a company went bankrupt a loan company and they had themselves borrowed money before they went bankrupt on the basis of having a whole safe deposit box full of diamonds so they borrowed so much money from the bank on the basis of this box of diamonds so then they went bankrupt so then the Supreme Court calls me and says will you assess the value of the diamonds in the safe deposit box so I said yeah but there's one thing they taught you in gemology school was I want a lawyer sitting next to me to see if I switch anything or anything goes wrong or you know they teach you that you know so I said one so okay we had a lawyer and two lawyers sitting next to me and we go down in the basement of the chemical bank and they take out this like we go in the vault it's this huge thing and then they take out the safe deposit box and they put it on the table and I start going through the I spread them out all the gems of diamonds on the table you put them all top-down then you pick them up with these special tweezers and you start using this special eyeglass and the whole room is like caught quiet totally silent like these people are wondering how much they've been burned for if they've been burned or you know how much is the loss going to be and I'm like like this you know and then he says what do you think and I said they're all fake oh my god 100% Cubic Zirconium and I'm like thanking gemology school for telling me I have a lawyer next to me you know and a funny thing happened the lawyer came up to me afterwards he said what are you gonna do it what you would do with those diamonds you know I said throw them out they're worth 20 cents and he looks at me and he says could you make me some earrings out of them?

I'm like okay you're paying for the $20 gold medal yeah my wife will love it okay so we made earrings for everybody's lives you know that were fake and but you know that feeling that they got the moment I said Cubic Zirconium you know feeling that you're good that you have a box full of useless things hey nothing you know that's what Chognyi Chognyi means the real thing Chognyi means the real thing highest compared to fake highest compared to fake not the real thing money intelligence health beauty friends education military power living in the best country it's all fake there's nothing means nothing okay can't protect you at all you know people found that out while we were in retreat right I think there's this huge wave that we feel that you don't know about you know we see this wave you know we see a wave that I don't think you can really be aware of because you are in it you know but those of us that were in retreat we see this wave passing through the world it's very strange and malevolent wave and it's this also this feeling of panic almost at a very deep level and people are just confronted with the fact that this are not refuge those big buildings and all that economic power and military power and security and secure borders by two oceans and all that it's not it doesn't that's not security that's fake and these gems are like the real thing the jewels are like the real thing like they can protect you they will protect you the knowledge of emptiness and karma and how to keep your bells is the only thing that can protect anybody period and the three jewels have to help people learn that do that so you have to think about becoming real security for people real security you can offer people real security the only real security in the world is that each one of us has the the new but right the ability to see that we can create the world according to our what we do towards others because the world is empty and that's that makes you a real refuge that makes you you can really help people of all the people like in Tucson on October 10th we've been to the normal refuges we went to the doctor we had x-rays we went to the dentist we had our eyes checked we went to the bank we went to the post office we went there's no refuge there you know so for a short time a few real refuges they're going to be in Tucson that's why teaching and then you have to like really get this text right and you have to get this teaching right in your mind it's strong and then you become a real refuge for someone real protection real service service organization number six I'm gonna go way over today nobody right okay thank you give me give me give me to change give me means I'm changing the common name in the country tradition give me Georgie would be a common name good friend of mine I'm changing I would translate it in this context is unwavering unwavering and Joseph J says look if you have one of those wish-giving gems it doesn't matter whether the owner is nice to it or not right like it'll still give you your wish that wish-giving gem is not like an alarm lamp in the tank in the sense that the wish-giving gem doesn't matter how you treat it like you can call the wish team giving gem a dumbhead or you can call it genius the wish-giving gem doesn't care right it just gives you your wishes just like that now you feel unrest for me metaphor for what three jewels don't care you can abuse the three jewels as much as you want they will still do all they can to help you okay they are unwavering in that sense okay they don't care what is to say something nice to them or whether you try to diss them or anything like that and as you become more and more of a teacher then you'll find that you'll have to develop this quality okay like there are everybody's you are empty everybody will have a different perception totally based on their own karma so you will be perceived differently by every student you ever have and throughout history that's always been the case Lord Buddha was the victim of several assassination attempts you know we thought we spoke about his Holiness has been the object of uncountable assassination attempts and that's just the way it happens people will perceive you differently and some will treat you good and some will treat you bad but you have to be germane and then later when you become a one of the three tools you're really germane in that you don't care you just keep serving keep helping keep doing what other people no matter what how they treat you that's and that's one of the qualities of one of the three jewels mm-hmm yesterday chosen something else you know three jewels especially the dharmakaya is given in another sense like what it's meaning not changing meaning yeah because it's emptiness nothing is empty careful yeah yeah so emptiness so so Gyaltsabje being Gyaltsabje being one of the greatest Tibetans in Tibetan history says yeah but don't forget it we want to become germane in the sense of being the dharmakaya pure emptiness sheer emptiness and when you see you know the story I told you many times when you see emptiness directly you come out of it and you realize that the emptiness you saw includes the dharmakaya of the Buddha you've met in that sense you've met the Buddha you've confirmed the existence of the Buddha by meeting that emptiness directly oh there's a little section where Gyaltsabje discusses the idea of cause refuge and result refuge and I just thought we should it's in course number two I think but I thought I'd throw in what he says so we're going to go a little bit say gyuri, gyuri, camdo, camdo, debu, debu, camdo, camdo, again those of you study Tibet you see the prenasal here which is because of this ah okay and it just got corrupted in modern Tibet to camdo so I want you to be able to speak it properly if a Tibetan met you and you said if you said camdo it would sound funny to them say camdo, camdo, camdo, and a Kambha, a Kagyu would say what? camdo, camdo, a Ladakhi would say skibgur, a Mongolian would say skibgur okay yeah yeah yeah camdo, in Pasa dialect, which is the right one, right?

okay, debu, camdo, um and as I said Michael when we were talking about in class I always get mixed up about which is which this is cause refuge, cause going for refuge, do means to go, gyu means cause, kya means protection or refuge okay causal going for refuge to remember if you wanted a trick for remembering it you are going for refuge to the cause of your enlightenment which is other people, you see what I mean? just people outside of you like like Shakyamuni Buddha who's already Buddha they're going to cause you to get enlightened that's the way I remember it okay it can be confusing you're going for refuge to the cause meaning someone who can teach you what to do to get enlightened yourself, then debu means result debu means result and that's the opposite going for cause in the result of your own efforts to get enlightened which is yourself as a Buddha in the future and just as a practical exercise and I'm suggesting that at the YMCA or those of you who teach this in other places like South Africa that you might want to during the whole series of lectures get people to do meditation in which they are focusing on the omniscient being that they are to become watching them focusing on the omniscient being that they are to become it's a very interesting exercise Winston the Buddha if you're not a Buddha already I don't know is watching this class at this moment because they see all three times at the same moment right so Winston the Buddha is watching Winston studying about Winston the Buddha who's going to watch Winston and to me that's very powerful like I could sit by myself alone in my room sometimes and I'll open a book and I'll just look up and I'll say I'm working on it you know like sometimes I talk to myself who's watching me you know and it's a very powerful exercise you know I mean then people think you're really crazy you know it's another thing on your list of why you're crazy right but it can be very powerful you just sit quietly you can go out walk down to the water spring and you can just sit there and talk to the Buddha you're gonna be so you know you're probably laughing at all the stupid stuff I'm doing right now you're probably mad at me because I didn't get there as fast as I was supposed to and maybe you could just send me a few waves of help like grace inspiration you know help me out here I'm trying you know sometimes I just do that I just talk as if they're watching I'm watching me right all right

[Говорящий 2]
so yeah so every single being in this room that's true too she said everybody in this room could be

[Говорящий 1]
an emanation of my future Buddha yes I don't know that's a debate in the debate room the only reason I bring this up is that there's a neat little part of y'all to this commentary which is look us Tibetan Lamas didn't make this idea up okay we didn't make this up this is taught in the interior Tantra and if that comes from an ancient scripture called the sutra requested by Ugra this is where the resultant cause of refuge yeah yeah like he says Tibetan Lamas like to do this in the early scriptures they're like like we didn't make this up this comes from India because to them India was the place of the Aryans you know they said we didn't make this up this idea comes from the ancient scriptures it's found in the entire Tantra and it comes from the sutra requested by them I think it's a Bodhisattva named Ugra, Dr. Chen in Tibetan and then Gyasep J quotes that scripture and I've put it in your reading if you ever get it and I'm still working on the first reading it's really long it's gonna turn out like 25 pages and in that I want to tell you about that sutra what what the Ugra is called Kimdak, Kimdak means householder it means this Bodhisattva was not a monk and this this lay person named Ugra asked Lord Buddha what how do we take refuge you know what is it like when you say you say we should take refuge well what is it to take refuge and Lord Buddha says a Bodhisattva who is a householder right and he's specifically talking about normal people right he's saying but any Bodhisattva first he says Bodhisattva and then he says specifically Bodhisattvas who are householders, lay people he says you see the marks of a Buddha you see what I look like right he says right I see and then he says the moment you just get in your mind I would like to be like you you know I would like to be like you and you you you see yourself in the future like me you've taken refuge that's right that's taking refuge he said to me that's very beautiful since that's the source for this teaching because really you got both in there don't you you have gyukyamdo and jebukyamdo you're looking at a gyukyamdo you're seeing what they look like and what they do and then because of that you're taking jebukyamdo you're imagining what you're going to be like and you're wanting to be like that so the desire which involves which implies imagining yourself as a Buddha in the future to become a Buddha as you look at the Buddha is what it means to take refuge and to me that's very powerful it's not like what's it when we hear it where's that place how'd it go we were in Shravasti we met some Theravadins how'd it go that little tune and then with this beautiful song you know but just to sit there and think about an image of Lord Buddha you know that's not it in that scripture it specifically says you are visualizing what you will become and that's taking refuge and I love that I think that's really neat it's almost tantric in a way okay this is the last question but you don't know I have six parts we finished now I mean we talked about the seven diamond visions as a whole and then we talked about the first three as a whole meaning the three jewels now we started the process of going through them one by one we go through the seven one by one that'll take the rest of the course and it takes the rest of the entire time I don't think I mentioned I mentioned and I didn't finish it the first four of the seven diamond visions are the subject of the first chapter which order of the seven diamond vision the first order right meaning Buddha Dharma Sangha and then come your Buddha nature that's why the first chapter is called the chapter on Buddha nature yeah it's called the chapter of Buddha nature it's interesting that my trad did that he didn't make it seven chapters he made it shorter so somehow your future Buddhahood your future Dharmahood your future Sanghahood and your ability to become that your potential to become that he all he choose them all in one chapter the first chapter is like half the book then he does the next three of the diamond visions which are number three Buddhahood outside of you and then the qualities of that Buddhahood and then ten they mean the most important quality which is that they can come here and teach you activity so those form the second third and fourth chapters of the book but I forgot to tell you I think there's a fifth chapter he's doing a fifth chapter and it's just called penmanship it means explaining the benefits I didn't read it yet it probably means a small chapter where he explains the benefits of this book or something like that but just so you know there's five chapters like that explaining the benefits yeah it's just called the chapter on explaining the benefits which they often throw into books to sell them to people but I don't know why I put it at the end but anyway now we're going to talk about the sange konjo the jewel of the Buddha the Buddha jewel now we're onto the first of the seven and that's what we're going to do the rest of today and we're going to go through the six qualities that that Buddha jewel has so we already did six qualities of what the three jewels in general now we're going to six qualities of the Buddha jewel in particular and this is a very very famous verse from the uttara tantra it's often quoted in the monastic textbooks like all over the place like this is one verse that everybody would learn the magician Hindu you know you quote that all the time in the monastery so I thought I'm trying to emphasize the quotations that are most and the ideas that are most used in an actual monks training from the uttara tantra again we don't study uttara tantra separately we study abhisamana karna for 12 years but the uttara tantra comes up a lot so here's one of the most famous verses and hang in there it's gonna gonna go long today and maybe it's a little warm but uh we have to work like this so we'll never get things done so sorry for about this kind of thing you have to go late and and you have to work hard and get it on the first try you know like you have to go home and really work on it because if you wait to the end which is one week before the October classes you probably won't be able to teach very well okay so if you start planning bhakti talks now they'll be all fresh by the time they'll start sprouting by October say dumache as we said before means I'm changing unproduced yeah you say unproduced by the way there's a translation they use uncomposed or something like that that's completely wrong they just throw that translation out if they uncomposed or something if they misunderstood the meaning of do do much in Sanskrit okay so don't space is composed of parts but it's unchanging that's a bad translation but anyway do much a means unproduced meaning doesn't have causes that doesn't mean it never happened right obviously do much a implies that the thing already exists but it did not have a cause it's always it's either always been there or it's not caused in the sense that there are not energies put into it which fluctuate it's always the same it's always the same too much to understand this we need to talk about what you're going to be like when you become a Buddha okay so me the Buddha you got to think like that you know like when you do yoga you have this idea about how you're going to look at the end right maybe and when you study this class if you have this idea what you're going to be like so we're going to go through what should you be like you're going to have mainly two different bodies which just means two different parts of you okay which are what let's call it the truth buddy and the foreign money and you know there's three ways of I mean you can divide it by some street and divided into four we're doing it to today and the entire town is one of the places where you see all those divisions dharma body itself can be divided into two anybody want to take a shot yeah the emptiness and omniscience oh let's call it with them here emptiness means I'm sorry I'm going to change this we call it essence body which is more equal into them this one is changing around changing the wisdom changing every moment I mean when you see somebody making pancakes 2,000 years from now you know and the bubble comes up to the top the wisdom changes the image in the mind changes when the bubble comes up and pops there's two different images therefore this mind is changing okay yeah you do see it all at the same time you've been changing more again that's a huge debate about a huge debate is there change in a Buddhist perception but the change of it is a phenomenon also right so they proceed down but if you think about it at any given time you're seeing all the stuff in the universe it ever was is and will be always the same but their time frame is changing from our point of view but that's another point anyway Athens body is purity they call it purity doctor number means purity purity in the sense of being devoid of something two kinds of devoid of something natural and achieved natural now let's go back to the first calling Buddha down at the bottom now I have one three of the six qualities of a Buddha the first three relate to this side the first three relate to the Dharma body of the sixth quality of the Buddha jewel that you will become the first three relate to the Dharma of the six qualities of the jewels of the Buddha that you will become the second three relate to the form body and roughly roughly roughly it's over the debate you always start with roughly or most of the time or mostly and you don't get in trouble when somebody comes up an exception you say oh I started with roughly okay so roughly this whole side of accomplishment accomplishes the ultimate needs of yourself this side of your whole Buddhahood is the accomplishment of your own ultimate goals which means that the other side is the ultimate accomplishment of others goals which makes sense right you need to take form to help other beings okay very few beings can perceive a Buddha directly right I mean how many people can see the Dharmakaya directly or yes you gotta be an Aryan you gotta be an Aryan or have to have been an Aryan right and and when there's a debate at the end of the first reading I threw it in they're debating what kind of Aryan were Nagarjuna, Asanga and Maitreya the first level third level tenth level there's an argument about it the point is it's not rare it's not rare maybe there have been three Aryans in Indian Buddhism something like that I mean you have to realize that it's that kind of thing okay so to really take care of finish your own needs you have to have a Dharma body to really take care of other people's needs you have to be able to emanate a form body the Athens body is the emptiness half of the Dharmakaya okay the emptiness of a Buddha in a in a sense that's the most important one how could you why would you might why would it might be appropriate to even call it Kunchi tough question why would it almost be appropriate to call this emptiness of the Buddha Kunchi?

[Говорящий 2]
You'd have to have very good seeds in your mind to be able to see that Buddha that's you can say that

[Говорящий 1]
and it's good it's true I think it's the source it's really the source if you think about it it goes back to what we said when we started today my see perfect students for this course perfect students for this class the only kind of students that would be interested in sitting on the desert in this class for four hours or however long it's going to take right they've got to have what was I getting on to? You have to understand that it's emptiness that makes it up nirbha it's the possibility that to become enlightened and really that's emptiness so this becomes crucial this particular emptiness becomes crucial actually you should call this voidness and I'll tell you why later well I'll tell you right now okay this is a kind of voidness or purity but it's a voidness in two senses one is natural voidness one is achieved voidness natural purity and achieved purity what's the difference between natural purity and achieved purity? Natural purity is the purity you've had all along it's the Buddha nature you have right now it's the youngness of your body and mind it's the availability for you to become anything in the universe as soon as you start keeping your vow book and your morning meditation do you through your retreat we'll miss you but we'll cook for you natural purity refers to yeah the natural voidness that you've always had the emptiness of you that doesn't change from the beginningless time up to now doesn't change that comes with you and that's the only reason you become connected back to that idea of potential or possibility that we talked about nirbha because you recognize that you are a true student for this text this teaching what would an achieved purity be it's like the work you've done to clean out your negativities yeah like getting rid of the absence of doubt in the mind of an Arya would be an example once you see that this directly you can't doubt these scriptures anymore not you know you'd go crazy about them that's achieved but again it's sort of an it's an absence of something right so these two natural and achieved purity are still and then wisdom is just I should call this wisdom is what we call Gita but we're not crossing this line I just didn't have a place to put it it's still over here on the drama kind of side you can divide the understanding that you will have as a Buddha right you can divide it into two parts Gita means the ability of an enlightened being to see the true nature of all existing things the true nature of all existing things Gita means how they are Gita means how they are the way they are that's nice but you also need the ability what you see all those things themselves that's a big difference it's one thing to see all the things in the kitchen it's another thing to see the true nature of all the things in the kitchen okay Gita refers to the true nature yeah Geneva means seeing all this in the kitchen Gita means seeing the true nature of all the things in the kitchen Gita belongs on the Dharmakaya side and in this presentation only okay Geneva is thrown in with the form body sign okay the ability to see all the things in the universe is thrown over here with the form body sign which if you think about it for one minute you can figure out why he did that Gita is over here on the Dharmakaya side because Geneva is seeing all the things in the universe Gita was seeing all their emptiness all the true natures why he does that we'll talk about now we're ready to find out why the six are called the six so we said Jumache means unproduced unproduced why are you going to be unproduced when you're a Buddha?

Alistair which one?

[Говорящий 2]
great

[Говорящий 1]
quality number one is hanging out right here that's why I did this whole filet chart the fact that you are still empty when you get enlightened the fact that that's why you can be a Buddha at that point is it it's the Kunshi the foundation of everything you are in a way is is your natural emptiness the one you've had all along that's the first quality of the six that you're gonna have when you get enlightened gonna have no debate you're not gonna debate oh so you already have that natural purity?

good good. You already have that natural purity right? which is to say you already have calm right?

which is to say you already have Sugata Garbha which is to say you already have the seed which is going to turn into a Buddha. So a Buddha has a seed which is going to turn into a Buddha. So a Buddha doesn't have Buddha nature.

So a Buddha doesn't have calm. Because you said they were the same. You said they were the same.

You can get somebody to tell you that way. Go to the video you'll figure it out. When I phrase it as a seed to become a Buddha.

Then you get in trouble. Then you gotta be wait a minute. You're talking about the Buddha seed which still has impurities.

Remember that thing? Yeah calm. Then you say which God am I talking about?

You gotta be careful. The whole point of debate is to get somebody on track. You know they say that that that that and then he goes for it and then he's like in trouble and then you jump the corner.

[Говорящий 2]
Yeah okay.

[Говорящий 1]
Okay second Buddha quality.

[Говорящий 2]
So this natural purity is abandoned at Buddhahood? Well if the natural purity is the calm and that defined as one's Buddha nature is surrounded by impurity. Is it the calm?

Well if it's purity then it can't be impure. So can it be calm if it's pure?

[Говорящий 1]
The question is, is it exactly equal to calm? No. I don't think so right?

I don't think so. But you have to define it. Okay.

Say Tsun-Kyi. Tsun-Kyi.

[Говорящий 2]
Tsun-Kyi. Tsun-Kyi.

[Говорящий 1]
Tsun-Kyi. Tsun-Kyi. Tsun-Kyi.

Tsun-Kyi. Tsun-Kyi. Tsun-Kyi.

Tsun-Kyi.

[Говорящий 2]
Tsun-Kyi.

[Говорящий 1]
Tsun-Kyi. Tsun-Kyi. Tsun-Kyi.

Tsun-Kyi. Tsun-Kyi. Tsun-Kyi.

Tsun-Kyi. Tsun-Kyi. Tsun-Kyi.

Tsun-Kyi. Tsun-Kyi. Tsun-Kyi.

Tsun-Kyi. Tsun-Kyi. Tsun-Kyi.

Tsun-Kyi. Tsun-Kyi. Tsun-Kyi.

Tsun-Kyi. Tsun-Kyi. Tsun-Kyi.

Tsun-Kyi. Tsun-Kyi. Tsun-Kyi.

Tsun means happen like in a Tsun. Tsun. It just means whoop.

Tsun-Kyi, Tsun means happen. Tsun-Kyi, Tsun means whoop. Just means happen like that.

It refers to the spontaneous ability of an enlightened being to go and reach all other beings and help them. Tsun-Kyi, Tsun-Kyi. No premeditation.

Not even any discursive or conceptual thought. No idea, I have to go to planet earth now and help those people. You just appear there automatically.

Sometimes I like to translate Tsun-Kyi, Tsun-Kyi as automatic. Okay? Automatically.

Do you want to debate me on something? She looked like I'm waiting for somebody. Nothing raises a question?

Huh? Yeah, it's on the wrong side. I said the first two were going to be on the left side.

[Говорящий 2]
Left side.

[Говорящий 1]
This one's got to be on the right side. I busted my brain about this all morning. Then I read Gyatso Jima carefully.

And it's very beautiful. There's a very, very, very subtle mental affliction, or you almost can't call it a mental affliction, but at the very, very final stages of your path, just before you get enlightened, you get rid of an extremely subtle bakchak that infects your mind. Just when you think to do something, the intention to do something, like the idea to move my arm from here to here, right?

There's some kind of trigger thought in my mind. There's some kind of impulse thought in my mind. And there's something very, very subtly self-existent about that.

Very, very subtle. Extremely subtle. It's called like one of the final negativities that you ever remove on the way to Brahman.

When you remove that, you can consider yourself purified. That can be considered achieving, achieved purification. I'll say it again.

When you get rid of the very, very subtle seeds of seeing things as self-existent that infect the decision to act itself, you reach what we call achieved purity. When you get rid of that final one, we can say that you have the achieved purity, meaning the one you had to work for, as opposed to the natural purity. Got it?

I'll say it one more time. Apparently, what the most final self-existent thought you have, one of the last ones, is the self-existence which infects the decision to act, to do anything. Like just even to pick up a pen and the decision to say a word.

There's something very subtly more, let's say you're more vulnerable to seeing things as self-existent the moment you decide to act. Now you can debate that a lot and you can have a lot of wrong ideas about that. It doesn't imply that we shouldn't think to act.

It doesn't imply that we shouldn't act. You've got to be really careful about that. I think one of the mental afflictions that could infect you at the final moment is the belief that I'm picking up the pen.

What cause and effect thing? What cause and effect thing? Like I go to the dentist to fix my tooth, is that what fixes my tooth?

No. You see? I drive to Tucson, four hours there in Vance, five hours, to have some guy drill my tooth.

Is that what fixes my tooth? So I make a decision to get in the car. I make a decision to start the car.

I make a decision to go. That whole process is infected by the belief that it's the dentist who's fixing my tooth. Very subtle, extremely subtle.

It infects everything we do. Is the way to get negative people out of my life to avoid them? You see?

Is that the way to get rid of the people around me that hurt me or who are irritating to me? You see? It's all wrapped up in worldview.

So, once you get rid of that final seed of thinking to do anything for self-existent reasons, you no longer get in the car because you believe the dentist is self-existently going to fix your tooth. Then you achieve a kind of purity. It's not a purity that you've had all along or naturally.

Where is it here? Here. But it's spontaneous.

But it's spontaneous in that sense. You see? So if you want to know why Lord Maitreya didn't stick spontaneous help of others over here, it's because when he said spontaneous, he was talking about doing things with ultimately pure worldview, the achieved purity, the voidness of the final wrong idea.

It's so beautiful. It's really beautiful. Of course, spontaneously helping others belongs over here.

But in the sense that it involves the final understanding that things are empty, it belongs over here. And that's where he puts it. OK?

That's a tough point. You've got to go over that. I mean, it's an exciting point, but you've got to go over it.

OK. Third one. Yeah, it's nice.

We're going to move some of those appointments after. Yeah, I just want to roll through these and worry about how they are. I never know when I write a class, how long it's going to take to teach it.

I think the more is better than less. Yeah. I'm also shortening them to make it easier.

Say shen ken, tok men, shen ken, tok men. Shen means other, like dakshin yam je, exchanging stuff with others. Ken is ken as in gyuen ken, ember heart.

[Говорящий 2]
Factor?

[Говорящий 1]
Factor as opposed to the main cause, like contributing cause. Tok with a sa means what, ember heart?

[Говорящий 2]
Realization.

[Говорящий 1]
Without the sa, it means what?

[Говорящий 2]
Wrong idea.

[Говорящий 1]
Careful, yeah? Be very careful. Without the sa, it means wrong idea.

With the sa, it means right idea. Tok is wrong idea. And the pronunciation is exactly the same.

Yeah. Here it means right idea. Realization.

Right? So when you debate, you've got to be damn careful with this. Tok men ba bam, a guy lays you on for 20 minutes and then suddenly tells you, oh I was spelling without the sa.

He covers himself either way, right? It's very cool. But it can be very confusing.

And we're reading a text which is badly typeset and the guy leaves out the sa sometimes and it's really trouble. Min means?

[Говорящий 2]
Not.

[Говорящий 1]
So what have we got so far? Not, realized through the factor of another. Not realized through the factor of another.

This is referring to a Buddha's wisdom and specifically their ability to see the true nature of all things. This is referring to a Buddha's wisdom and specifically their ability to see the true nature of all things. Let's go back to that chart.

Where are you going to put that?

[Говорящий 2]
Yeah.

[Говорящий 1]
Over here. You know? The wisdom which perceives the emptiness of all of this.

That wisdom is not realized through an influence of another. Not realized through the influence of another. That has two meanings.

Who wants to take a shot at one of them? In the Yoga Sutra, it's very beautiful. That thing can only be described by the person who has seen it.

But in what way? Where does the other come in? It's not something you can realize through influence of the other.

Meaning what? It's indescribable. It's indescribable.

Like a person who has seen it directly, can he describe it to you? In fact, the other day there was a big debate about whether you can describe it. He says indescribable means it can't be described, right?

The guy says, right. He says, nobody can describe it, right? That's right.

He says, Lord Buddha didn't write 4,000 scriptures, right?

[Говорящий 2]
You know.

[Говорящий 1]
So in this sense, it can't be. But it's not like someone can tell you and then you just see it directly. That's impossible.

So in that sense, jitthava, the ability of a Buddha to see the true nature of all things, cannot occur through the influence of another person. It's not like someone can tell you what it's like and then you can just, boom, do it. But then Gyaltsabje says, shin can also refer to discursive thought, discursive perception, where you're making, forming words in your mind, where you're using mental words, mental sentences to perceive this thing.

Oh, you know, like that. It has to be what? Jitthava, can't be, it has to be direct, non-discursive, non-discursive.

Totally direct communion with emptiness, 24-7, towards every object that ever was, is, and will be.

[Говорящий 2]
So that's shin, other, discursive.

[Говорящий 1]
Yeah, so Gyaltsabje says shin can mean two things. Other can mean another guy. But other can mean other than direct perception, meaning words, mental words, using words.

Now we're on to the three qualities, I think we should take a break here. Does anybody need, would you guys rather go on and finish or would you rather take a break? At least one person wants to go on and not take a break.

So let's go on. I'll try to do it a little faster. We're on to the three qualities that relate to, which is helping mainly other people.

If you don't know other people are suffering, or if you can't see all the beings in the universe who are suffering, then you can't help them, right? So first you have to have kemba. Kemba means knowledge.

Kemba means knowledge. And we'll talk about it. Like, like we didn't know that the World Trade Center was blown up, right?

And so we didn't have kemba about all the people who got killed or hurt, and it was some of our friends, you know. And so we couldn't undertake any actions to help them, because we just didn't perceive them. We didn't know that people were hurt.

We didn't know that anyone needed help. So one of the first qualities you're going to need to be a good buddha jewel is kemba about all the people in the universe who are suffering. You've got to have that.

Now if you happen to divide the knowledge of a buddha into that which perceives the true nature of all the things in the kitchen, and that's what perceives all the things in the kitchen. Where would you put this one? That would be with jñepa.

Jñepa. No, but now I'm talking about all the things in the kitchen. Oh.

All the sentient beings who are suffering. Not their true nature would be where?

[Говорящий 2]
Jñepa.

[Говорящий 1]
Yeah. I'm sorry, Jñepa. I'm sorry.

I'm sorry. You're right. There we get number four.

That's why he stuck jñepa over with what? The poor body. Yeah, even though it's not physical.

It's mental. But that's why we throw it in over there. We should probably curve this dotted line over here.

I mean, that belongs over here. So we covered number four. What jñepa means is all existing objects.

The wisdom which can perceive all existing objects. Jñepa. All the stuff in the kitchen.

All conventionally existing objects. Oh, wait. I'm going to debate you.

Don't. Don't. Sorry.

You just ruined a good debate, you know. It's a debating here. All the things in the kitchen.

[Говорящий 2]
All right?

[Говорящий 1]
The ability to see all the things in the kitchen. And cittāla is the ability to see the emptiness of all the things in the kitchen. Right?

But more specifically, cittāla means the ability to see every existing object. Jñepa. Sorry.

Jñepa. Now we're ready for debate, Michael. Let's take jñepa.

The wisdom which perceives all objects. Does it perceive all existing objects? You can either say dhū and agree or you can say cittāla and disagree.

Cittāla. So it does perceive all existing objects, right? So.

So I guess cittāla doesn't exist. Emptiness. Cittāla doesn't exist, right?

[Говорящий 2]
I didn't say that.

[Говорящий 1]
So emptiness is not an object. I didn't say that. So emptiness is an object.

Yes. But it doesn't belong to all objects. Yes, it does.

Oh. So cittāla sees... So jñepa sees emptiness also.

[Говорящий 2]
I didn't say that.

[Говорящий 1]
So jñepa doesn't see all existing objects. I didn't say that. So jñepa does see all existing objects.

As defined, yes. So poor emptiness doesn't get to see all existing... in the group of all existing objects?

In this case, no. Oh, that's a pretty good answer. But it just happens to be that the way Gyaltsar Jay fudges that...

was a different way than you fudged it. He said, look. Obviously, this jñepa sees all the objects in the universe.

Obviously, the emptiness of all the objects in the universe is an object in itself. So obviously jñepa does see what cittāla sees. But it's a nice division anyway.

So why is this division made? It is not a division. I mean...

Mostly, we describe this as perceiving the emptiness of all the things in the kitchen. Mostly, we describe this as perceiving all the things in the kitchen. But actually, technically, this perceives all the things in the kitchen, which includes the emptiness of all the objects.

All right. No fun. You guys are no fun.

So we've covered four, right? Where is that? Oh.

Five. And you should always put this shame after a word. Just...

that's the way I put it. Say cittāla.

[Говорящий 2]
Cittāla.

[Говорящий 1]
Cittāla means love or concern. Okay? Love or concern.

And this is the way the logic goes in the modern monastic scriptures, you know? For one thing, if you didn't know that all these people got hurt, you can't help them or you can't feel any concern for them, right? So first you have to have a perception of all the people who got hurt, right?

Kimba, number four. You have to know that there's people who are hurting. Either through direct or indirect means, you have to perceive that every single living creature in the universe is suffering.

But if you don't have cittāla, you won't want to do anything about it. Okay, that's the logical progression. Love.

Love. Care. Concern.

You have to think to do something. You know, you have to be concerned. Okay?

You have to be concerned. You have to want to do something. That's cittāla.

So which side would we throw it in on rūpa-kāyā, dharma-kāyā? Does it go over here or over there? So love is for rūpa-kāyā.

Oh, pardon. Come on, he's a lawyer. Gandhi, cittāla means...

Abraham Lincoln. Yeah? It's love, meaning...

Oh, so we can throw it over on the physical side of things, in the sense that you've got to have love to want to emanate all this love, right? But it's no use to have... to know what's happening and to care about it if you don't have shakti, Tibetan nūpa.

Shakti. We had a nūpa before today, right? Which was understanding the possibility of the power.

This is a different nūpa. This one is shakti. Okay?

Meaning what?

[Говорящий 2]
Energy. Power.

[Говорящий 1]
Yeah, energy or power. It's no use if you have jñāna, if you know that everyone's in trouble. It's no use if you have phila, which is what I forgot.

Anyway. Love. Like you don't...

What is that? Like... I don't know.

I think it is. Oh. The Sanskrit for this sewa is karuṇyā, which is a little bit different from yīngjī, which is karuṇyā.

So, just so you know, the number five is karuṇyā, which is a little different. Okay. Your Sanskrit teacher will go over that.

And nūpa is shakti, power. It's no good to know that everybody in the World Trade Center was hurt. It's no good to even be concerned about it, if you can't do anything about it.

And you can't help them, even now, if you understand dharma. Okay? You can't help them, even now, if you understand dharma.

[Говорящий 2]
Okay?

[Говорящий 1]
But mainly this is talking about if you can't feel that all beings in the universe are suffering, you can't help them. If you don't care that they're suffering, even after you know that they're suffering, that doesn't count either. But if you have power, shakti, if you have the power to do something about it, then you're a real refuge, Buddha jewel, refuge.

Then you can help people. Then you are a shelter. Then you are a protection.

So, really, we all have to aspire to those six qualities. And you've got to think about them all the time. You've got to think, you know, I'm going to have this quality, this quality, this quality.

This chart has to be in your mind. I want all six of those qualities. I'm going to have all six of those qualities.

And under here you can put knows what's going on, cares about what's going on, can do something about what's going on. Okay? Knows what's going on, cares about what's going on, can do something about what's going on.

You want to have all six qualities. You should go home. You should think about getting those six qualities.

Becoming a Buddha jewel. Becoming the thing that every Buddhist in the world is taking refuge in. And even the people who never heard of Buddhism, you'll become their refuge.

You will emanate as a Sufi saint. Or you will emanate as a person sitting next to them on the bus who irritates them. Or whatever it takes, according to their karma.

That's all. So we'll finish there. I'm sorry I went on so long.

And see you on Wednesday? Yeah. At this time we'll probably go over the Dhamma talk.

The next of this kind. Right? Homework is done, but I didn't print it.

So I'm sorry I'll get it by e-mail. And the quiz will be double quiz on Saturday. If that doesn't mean you don't look at it, don't forget to talk to somebody else about the class.

This one's a food for thought there. Lots of things to debate about with your friends. I don't know about you, but I started to get a real feeling about what could happen at that moment.

You know, go for it.