Тим Ловенхопт — Книга 1: Совершенство мудрости, занятие 33

[Speaker 1]
Then they went to Colombia, and then they went to Argentina, and they did great classes. I heard a lot of good things. This blonde guy from Sedona, who speaks good Spanish, was on the Argentina trip and taught, I think it was three events in Argentina in Spanish.

Congratulations, Tim, yay! Yay! All right, here we go.

Can you show my screen? Yeah, here we go. Hmm, what's that red thing?

That's not us. Okay. All right.

I guess we'll just. Is that on your side or our side, Francisco? Where it says?

Okay. Check, check. Yay, okay.

Here's our progress report. We are, Tim is, I'll tell you a little bit about, you tell a little about Tim's book. I surprised him, I'm sorry.

Well, what book are you working on? Well, I'm working on another ornament, another jewel. It's called, The Jewel of Realizations.

And it was a book that was written by Arya Sangha after he, many of you heard the story where he was doing retreat for many years, three, nine, 12 years. And he eventually came out dejected and felt like he was a failure. And then he met a dog on the side of the road, took care of it.

And all of a sudden met Maitreya, Lord Maitreya. And we're in his biography right now.

[Speaker 2]
And in that part of that story, he goes off with Lord Maitreya to learn the deepest secrets of Buddhism.

[Speaker 1]
And he comes back and writes many, many books. And one of the books he wrote is The Jewel of Realization, the Abhisamaya Lankara. And this is a commentary on that written in debate format.

It is mind bending. It's very challenging. It's a lot of fun as well.

So we're just getting started. We just did the opening lines after four terms, I think. So we're just getting warmed up.

Cool. We've been working on the biographies of some of the major players. So we finished a biography of Asanga.

And by the way, not many people have ever found those biographies. That's another achievement of John Brady's project. Those biographies go back 16 centuries.

It's very, very hard to get information about people who lived 16 centuries ago. And we have a beautiful biography that we're working on. So we could just continue reading the biography.

We'll do that a couple of times every year, because every time we publish a book by somebody, I think Western people like to know something about the person. So we try to add in the introduction some information about the person. This book is interesting because, as you probably know the story, Asanga went to Maitreya's paradise.

Maitreya is the next Buddha coming after our Buddha. So our Buddha is actually number three or four. And the next one is Maitreya.

So Asanga was able to meet Maitreya. And Maitreya taught Asanga five books in one morning. And then he came back to this world holding the books.

He kept the five books. And those are called the five books of Maitreya. And one of them, probably the most famous one, is called the Jewel of Realizations, Abhisamaya Alankara.

Alankara is the ancient Sanskrit word for those earrings. Alam means to get ready for a party. Kara means it helps you get ready for the party.

Alankara means earrings or jewelry that you put on before you go to a ball or a party. So this book is an Alankara. The book itself is an Alankara.

When he got back, Asanga spent, which was 16 centuries ago, he spent the rest of his life trying to understand what happened to him in that morning. He spent his whole life trying to figure out what happened. And he wrote many, many books of explanation.

And he invented the mind-only school from the books that he had learned. And so then after Asanga, about 400 years later, a great Indian master called Haribhadra appeared, Senggye Sangpo, and he wrote an explanation of the Alankara. And then after that, about 800 years after him, the greatest textbook writer of our lineage, he wrote a debate book about Maitreya's book.

He took Maitreya's book and he ripped it apart in debate style. It's much more difficult and you learn more. It's painfully quick learning.

Painful quick learning, okay? And that's called a yik chay, it's a debate format book. Sugeng attempted one by the same author and he survived.

And that book is coming out soon. That book is finished. It's in final publication now.

If we're on my screen, I'm going to show you some advertisements of the books that we've finished. Because if I don't, Rosa will kill me and you won't have a teacher. This book is now available from Diamond Cutter Press.

Diamond Cutter Press prints all the books that we are translating. We have finished 10 major books. We've finished about 6,000 pages.

And that was 1,260 classes. And those classes are free online. If you're interested in them, they're free online.

You can check them out anytime. We finished translating, as I mentioned, the two sutras of the Medicine Buddha. That's basically it, okay?

In the ancient literature, basically we just have those two sutras. It's not a robust lineage. It's kind of a thin thread that goes through history.

But we were able to find the Sanskrit and we translated the two sutras. And you're learning part of that this week. Okay, so you're welcome to...

It's an e-book. It's available already. You can get it, okay?

Just do the QR code. I think I got pictures of my wife here. Oh, the ACI course is one, two, and three.

There are a total of 36 ACI courses, average two, 300 pages each. It took me about 15 years to finish them. They're done.

And Diamond Cutter Press is offering them for free. Okay, these are e-books and these are the manuals for the ACI courses. And our goal is to publish all 36 courses for free on e-book.

So three of them, it takes a lot of time. It takes a lot of money. And three of them are ready for you, okay?

So get the QR code and it's a free download for the e-books, okay? So you have no excuse to study ACI courses. One more thing.

Classics of Middle Asia. We designed a series of... Those Mixed Nuts books are really thick and heavy.

If you get in a fight, it's a good book to have. You can knock somebody out with it, okay? But we decided also a long time ago, 30 years ago, we started to translate small classics, short classics, that you could carry around with you.

You could carry it in your briefcase or you could carry it in your purse. And we call them pocketbooks. And we published a number of pocketbooks.

We're working on four right now. This is the second one. And it's available from Diamond Cutter Press.

These are little pocketbooks that you can... You can read them on an... It's almost what we call an airplane ride, an airplane book.

You can basically read them on an airplane. And it's just nice if you're taking a trip or you just take it with you on your Kindle or something and you can read it and they are inexpensive and they are well done. They're done to Mixed Nuts standards.

So they have been done very, very carefully. This happens to be a short piece by Tsongkhapa about how to enter the Diamond Way. And it's now available and you can get it.

Just do the QR code, all right? You are the witness to Rosa that I did my advertisement. All right, here we go back to Tim's book.

Hmm, I think we can skip all this introduction stuff. His book, if you're interested, will be eight books. It'll be about 5,000 pages.

And I say it will be about 70 years. OM MANI PADME HUM. Okay.

All right, here we go. Do you want to do the biography? No, I would skip it.

Okay, yeah. I could do the biography. I think you'd rather have the meat.

We can do the biography anytime. He's still looking for my trainer. He'll find him.

And let's get into the meat of the text. Look up, look up 204. And go up.

Yeah, okay, good. Okay, go. Okay, good.

Please read. I'll read. Okay, yeah.

Loudly. Tachik, shanle shunpe katang jesu nangwe kani kelser la. pre-nasal on the gel, ngel.

Kel means if, ngel means contradictory. Say ngel. And then kel.

Not the same word. It's very different meanings. Germans like sunam.

I always make the joke. Ask her if she had, ask her if she has, ask her if you should buy a cheap jeep. And she'll say, cheap jeep?

And you can make her talk like a bird. Okay, certain sounds are unfamiliar to certain languages. All right, Tachik, somebody says, shell means?

Face, lips. Shell or lips, face or lips of a holy person. Shell, when you see shell, it means a high person, you know, like a Lama or some deity or something.

Shell ne shunpe?

[Speaker 2]
From the speech from the lips of a, the holy speech from the lips of, from the holy lips.

[Speaker 1]
So ka means, ka means the speech of a Buddha. It's a high, high, high word for holy, holy speech of a Buddha. So he says, there's one kind of speech of a Buddha which has come from a Buddha's own lips.

And then there's je su nangwa'i ka. The speech that comes through other people? Yeah, je su nangwa'i is an ancient word that means to give permission.

Okay, je nangwa'i. In fact, a pre-initiation in the secret teachings is called je nang, it's called permission. When you get that pre-initiation.

To do Vajrayogini initiation, you need a pre-initiation, je nang. So je su nangwa'i means permitted, okay? Permitted speech.

What's that mean? What does it mean with the Buddha's speech? What is permitted?

Someone was permitted to speak.

[Speaker 2]
Nope. Well, what about Shariputra?

[Speaker 1]
Yeah, in the Heart Sutra, Lord Buddha only says two words. Like so, like so. Like so, like so, siddha, siddha.

Oh, you guys are so smart. Smart, smart. That's the only two words in the whole sutra by Lord Buddha.

The rest is je su nangwa'i ka. He has permitted them to talk. It's two students having a conversation.

The whole Heart Sutra is a conversation between two students. Buddha's just pretending to listen, but he's controlling them like puppets. That's je su nangwa'i ka.

He's controlling them. Now, question for you. So puppet, puppet, holy scripture, and scripture spoken from the lips of Lord Buddha, somebody comes up with a strange idea.

By the way, this book is always in the style that somebody will propose a wrong idea, and then we beat them. And as we beat them, you learn. And that's the whole idea, okay?

So by the way, he invented the guy to say the stupid thing in the first place, because he wanted us to learn something. So some guy says, I have an idea. One, the speech that Buddha spoke from his own lips and speech which he has endorsed or permitted is contradictory.

There's nothing which is both. Now, you guys, that's the system of the monastic textbooks. Hopefully, you're not just thinking about dinner.

Hopefully, you're thinking, hmm, I wonder if there's any one thing which could be both. Could one thing be the word of Lord Buddha, direct word of Lord Buddha, and something he has allowed someone to speak? Or is it contradictory?

Is there any case of both? I don't guess yet. Here we go.

Okay, Tim's going to read it. ONA, DO SHERAB MING PO'I NANGSAN DO GYUR PA'I DGE DAG GIS DO PA'I DUG CIG NA SHES PA'I DO CHOD CHEN JE SU NANG PA'I KHA MA YIN PA DA'O MA YIN PA DA'O That. Go down.

MA YIN PA DA'O Good. How about do the head thing? YIN PA DA'O Is that word?

SHEN NAS SUNGS PA'I KHA YIN PA'I PHYIR Then here's our answer. That guy says there's no possible case of one thing, which is both spoken by Lord Buddha and permitted by Lord Buddha. There's no such, and it makes sense, right?

Either Buddha spoke it or Buddha allowed someone else to say it. But you can't find thing which is both. And we say there is two.

And he says, okay, what? WO NA means, well, if you ask me, let's take the DO called SHER BA MYIN PO. Let's take the Heart Sutra.

Yeah, the Essence of Wisdom Sutra. NANG SEMS TU GYUR PA means which is part of. NANG SEMS TU GYUR PA means which is part of.

Let's take a section of the Heart Sutra. Let's consider, this is a debater, right? Oh, you're saying no one thing can be both?

Well, take this piece out of the Heart Sutra. Let's consider that. What piece?

RGYAS BDAG GIS BDOD PA'I LTAR BYED NA Once I heard. Yeah, I heard this one time. I heard this one time.

I put the Sanskrit down there in the red. Say, EVA MA YA SHU TANG. Very sacred words in Buddhist.

EVA MA YA SHU TANG. This is what I heard. What's it mean?

$100. Wake up, everybody. Not you.

No more mind on this thing. You choose, you choose. Where's the microphones?

Wait, where's the microphone? Hurry, hurry, hurry. Throw the microphone.

I'll give it to Teddy. Just give it to Teddy. He's already rich.

He'll give it away.

[Speaker 2]
Thus I heard?

[Speaker 1]
Yeah, thus I heard, but what is it?

[Speaker 2]
It's someone announcing what they heard spoken by Lord Buddha.

[Speaker 1]
Why are all the records of Lord Buddha's lectures just reports by other people? Nobody wrote it down. Because in those days, people could memorize as he spoke.

And it's possible. If you go through the Geshe course or something, it is possible to memorize what a person is saying, but it takes a lot of practice. So hundreds of, like a hundred.

Within the first hundred years after Lord Buddha passed, they had three or four great convocations and they got together and they said, well, what did you hear? And then people would recite what they heard. So, evam maya srutam is the opening lines of almost every sutra.

Who spoke it? The Buddha. Oh, the person who said it.

Not the author. The recorder. The guy who, the student.

The student said at the meeting, after Lord Buddha passed, they had a meeting of 500 arhats and they said, what did you hear? And the guy said, well, evam maya srutam, this is what I heard. Now, let's consider those words themselves.

You see where we're going? Every sutra opens with the same words. This is what I heard.

Is that sutra? It's at the beginning of every, don't blow it, you got a hundred bucks, just sit on it. It's part of every sutra.

Is it Lord Buddha's word? Let's find out. Let's find out.

Let's consider the words in front of every sutra where it says, evam maya srutam, this is what I heard. Then, jesun nangway tam rimpa ta. So, are you telling me it's not?

Are you telling me it's not the words that the Buddha permitted, that the Buddha permitted that person to say those words? Are you telling me it's not permitted language? Not permitted sutra words?

Are you telling me it's not permitted sutra words? Why? Why are you saying that?

Shall we submit kāyamīrtya?

[Speaker 2]
Because it's the speech of the Buddha from the Buddha.

[Speaker 1]
It's a direct quotation of Lord Buddha. Is it? Come on, you guys, think.

This is a monastic textbook. Evam maya srutam, okay? Who said it?

The guy at the meeting at Lord Buddha's death. How could this be Lord Buddha's speech? Okay?

Okay? The guy says, okay, evam maya srutam. Okay, what about it?

Okay, was it permitted by Lord Buddha to say that? Yeah. So, it's not Lord Buddha's speech, right?

Yeah, they're contradictory. Okay? It's contradictory.

Sugeng just got it. Here we go. Why are you quiet?

I'm kidding. I'll say it. Keep going.

daksel nekat dertal. Yeah. We'll do the head thing.

chö yang dakpar dupe dole. gelong dak dikhe dak gi topa du chik na she. She.

She. Gila. Chö yang dakpar du par jao she sung pey chir.

Okay, last line. Chö yang dakpar dupar jao. Chö means?

Dharma. Dupa? Collected together.

Jao is the imperative. Who's talking? Lord Buddha.

After I die, I want you guys to collect together what I said. He ordered them. He ordered them.

In this sutra, and we have the sutra, he said, by the way, after I pass away, can you guys have a meeting, and everybody get together, and I command you to collect my teachings together, okay? And what do you want us to write at the beginning? You have to write, eva maya shraddha.

So everybody, that's a certificate. Certificate? Certification that this is my speech.

If somebody puts eva maya shraddha at the end of a supposed recording of me, it's the real thing. Okay, now, are those words spoken by Buddha, or are those words spoken by the student? Both.

They can't be both. You said it was contradictory. You said there's no example in the universe of something which is permitted speech by Lord Buddha, and the Lord Buddha's own speech.

But here's an example. Okay, it's both. Got it?

Is it important that there is such an example? It's not too important. But it teaches you something very deep, and we're going to go deeper into it.

Don't wait for someone to translate a sutra to hear Lord Buddha. Lord Buddha speaks in trees. Lord Buddha speaks in the sound of the ocean.

Lord Buddha speaks on the sound of the wind. There's many, many sutras going on around you. The pitter-pat of water on a bald head when it rains at Diamond Mountain, when it's never supposed to.

It could be Lord Buddha's communication from Lord Buddha. Everything you ever hear could be a communication from Lord Buddha. That's Diamond Way.

That's Diamond Way. Everybody's like, Geshe-la, can you teach me Diamond Way? I just did.

Diamond Way is hidden in the non-Diamond Way. All right, so here's a non-Diamond Way book, and you just found out that it's not contradictory. Certain words of sutra have been prescribed by Lord Buddha and spoken by his students.

Okay, got it? All right. Good question here.

So, Gelong Dakin, is that the evocative? Yeah, Gelong Dakin's evocative. Oh, monks.

Oh, monks. He's addressing the monks. And we have the book.

The book's name is Chodupa. What's it called? What is it?

Collection of Dharma? Yes. The sutra's name is Please Collect the Teachings.

Guess what's the subject of the Please Collect the Teachings sutra? It's Lord Buddha, before he died, saying, listen, when I pass away, please have meanings. Get it straight, what I said.

But, at the beginning, evam maya shrutam.

[Speaker 2]
This is what I mean.

[Speaker 1]
Does that sutra start with evam maya shrutam? Ah, he asked me a question. Did that sutra start with evam maya shrutam?

Did somebody hear the sutra where Lord Buddha said, always start the sutra with this is what I heard? Now, I'll show off John Brady's database. Okay.

I hope it shows on my screen. I don't know. Does it?

Yes. Okay, here's the search engine. We're looking for a sutra called Chö Myung Tak Bar.

Okay, I'm not going to say dupa because you can spell it six ways, and I'm not going to use it. Then we search for it near Phuket Du, okay? All right?

In the language of Tibet, okay? And we're going to do it about four lines apart. These are the search fields.

I want to search the Kangyur. I want to search Lord Buddha's own speech. Okay?

He asked me a question. What was the question? If I go to that sutra itself, does it start with this is what I heard?

Okay, here we go. Now, please count the seconds. Okay, after I go dark, okay?

We are searching 100,000 pages. Okay, we are equivalent a million pages of English. Okay, we are searching a million pages of English after I push my finger.

One, two, three, go. One, okay, finished. That's the database.

You have no idea what John Brady hath wrought. You know, it's incredible. It's extraordinary.

And nobody ever had this in history except mixed nuts. Okay, yeah, here we go. It's Tim?

[Speaker 2]
Yeah, he says it.

[Speaker 1]
D, K, da, ki, ta, pa, du, ti, na. Starts that sutra too. Okay, got it?

And it's an extraordinary tool. No one ever had it in history. I used to search through papers.

I used to go to the Kangyur and search. It took weeks to find one thing, you know? Okay, really, it's an extraordinary thing.

All right, anyway, yeah. We finished that one, right? Yeah.

Okay, let's keep going to... Would that be a worthwhile footnote? It'd be a great footnote, yeah.

Let's see how we do a footnote in the mixed nuts. Okay, here, first you make space for it. Then you go to the database.

You block out the part that you want. Okay, right there. Oops, sorry, let's do it again.

Okay, then you hit Control X. You go to your book, and it's there. The footnote's done.

Okay, the footnote is done, all right? From the original. Super sexy.

It even, well, it also adds the bibliography. Here, look, it adds the bibliography material for you. The database gives you the book name, the volume, everything, okay?

Cool? Yeah. Okay, and that was designed in-house.

The search engine was designed in-house, and I have never found a faster one in the last 35 years. Okay, it's 35 years old. In programming, that's 1,000 years, and it's still faster than anything on the web, okay?

We designed it. All right, here we go. Go.

Khachik. Khachik, nam khen gi nuk gi dak khen jey pa lak, ten ne jungway kye chu chi dang den pe, gak nam dak sang gye kyi kay sen ni ser nam. Nice, just super sexy, okay?

That's why I didn't do biographies this time. Khachik is what? Someone comes along and...

Yeah, every debate starts with, some fool comes along and says, I'm not really a fool, okay? Just somebody makes the following argument, okay? Here's the argument.

By the way, it's always wrong. We just have to figure out why. Okay, nam khen?

Omniscience. Omniscience, the state of mind of a Buddha, okay? Which is the most important topic of Tim's 70-year book, is the treatment of nam khen, the omniscience.

The whole study of a Buddha's state of mind is the final chapter of his book, and it's massive. It's massive, okay? How does a Buddha think?

Nam khen gi nuk gi dak khen jey pa lak, ten ne. Dak khen means a trigger, okay? A trigger, okay?

Something has been triggered by the state of mind of a Buddha, okay? Something's being triggered. State of mind of a Buddha is producing something, okay?

What? Dak khen means that trigger is included in a living being. Let's say there's lots of triggers in the world.

You know, I don't know. Salt triggers high blood pressure or something, but they're not included into a living being. I mean, it could be that you took the salt, but something like that, okay?

It's not an external thing, it's an internal thing. Dak khen means internal factor, okay? An internal, a factor inside of a living being, okay?

We're talking about a cause, which is part of a living being. What living being? A Buddha, okay?

And we're talking about nu, nu means direct cause. Not the cause of the cause, okay? Not the cause of the cause of the thing.

I want the direct cause. I don't want to talk about the cause of the cause. I'm talking direct cause.

I'm looking for something that is triggered directly by a Buddha's state of mind, okay? What? What are you looking for?

I want nu. Speech. Speech triggered from an emotion or a knowledge of a Buddha, okay?

I want words which were triggered by a Buddha's state of mind. In other words, let's restrict ourselves to stuff that a Buddha has said. Let's restrict ourselves to something that a Buddha has said, okay?

Speech of a Buddha, okay? Nam dak means super pure, ultimate speech. The ultimate speech.

The other word for ultimate speech is dharma. Dharma. That's what dharma really means, okay?

Ultimate speech. Sunra, the ultimate speech, okay? What is he defining?

Let's go there first, okay? He's defining the speech of a Buddha. Yeah.

Can you define what is the speech of a Buddha? What is the word of a Buddha? How do you define the word of a Buddha?

Okay, that's his first topic of 70 years, okay? How do you define the speech of a Buddha? Well, first of all, it must be triggered by a Buddha's state of mind.

The person who opens their mouth and says something should be a person who at the same time sees every existing thing in the universe, okay? So what they say is going to be pretty cool, okay? By the way, past, present, and future, also, okay?

A being who sees all things in all times and they open their mouth, that's the definition of Buddha's speech. And that's what we're interested in. Everything the Buddha says was spoken for the people at Diamond Mountain on this day, two and a half thousand years ago, trust me, okay?

He designed it two and a half thousand years ago, okay? Anything you read here was spoken two and a half thousand years ago for you personally. Because he saw you sitting here and he decided, hmm, what would fit them?

Seriously, whenever you read scripture, you got to understand it was designed for you personally. Because he knew you were going to read it. If it's not true, you shouldn't read it, okay?

If what I just said is not true, don't waste your time, go read a newspaper, you know, okay? You'll get more news, okay? Whenever you read any mixed nuts translation, it's a personal message from Lord Buddha, or else he's not the Buddha, okay?

And I say he is, okay. All right, dak yin chepa lat den ne. I'm looking for a speech which is triggered by that state of mind, okay?

Like he's like, hmm, what should I say? Okay, here's what I got to say. Like the three thought before the words was an omniscient being.

I'm looking for that kind of speech. Now I get du nge kye che shi dang denpa. And furthermore, that speech should have four kye ches.

Four columns, right? Yeah, must have four columns, okay? Then you can say it's the speech of a Buddha.

And if this definition doesn't fit it, it's not the speech of a Buddha, okay? I mean, in Buddhism, we define what's the word of the Buddha. And you don't waste your time on other stuff, okay?

I'll say it again. We define what's the word of the Buddha, and then it's worth your time, okay? So what's the word of the Buddha so far?

Tim, da-da. By the way, sorry. It's a senna.

Well, it's what he's claiming. Yeah, the other guy is claiming. This is the definition, which means it's wrong.

And your job as a baby Geshe candidate, by the way, they are at this point about 15 years old. When they read this book, they are 15 years old. Your job is to guess, why is he mistaken?

And in thinking about it, you learn, okay? They don't just say, here's what's the definition of Buddha's speech. That's not our system of pedagogy.

That's not the monastic education system. We ask you to think, okay? What's the definition of a Buddha's speech?

Well, I'll give you the definition that's slightly wrong. Can you figure it out? Okay, and then the student thinks.

You see, it's a wonderful educational system. Okay, I'll say it again. There's something wrong with this definition, but it's subtle.

Okay, here we go. But just a quick question. So we say nak nam dak as a synonym for ka, like a pure speech.

Yeah, well, it's not a synonym, but it's a description. Description of, because... So here's the definition of speech of the Buddha.

It's excellent speech, pure speech. Go backwards. Pure speech, which possesses the four different qualities, and which has been produced by the gifts of a being who is omniscient.

And there's omniscience lying right behind the block. Just before they said, bah, there was an omniscience there, okay? There was an omniscience inside the brain of the person who uttered this the next second.

It was triggered by an omniscience before he opened his mouth. Just before he opened his mouth, he was a Mr. Know-it-all, literally. Got it?

And that guy proposes that as the definition of the word of the Buddha. And by the way, we're only supposed to... I mean, if you have a choice, stick to the word of the Buddha.

Stick to a message that was sent to you personally two and a half thousand years ago. You can't go wrong. It's a doctor who prescribes the medicine because he can see you the day after you're cured.

That's a good doctor. If I give him this, they'll get cured in six weeks and three days and two hours. I'll give him this.

Okay, got it? That's what Buddha's speech is. He's a doctor.

He's prescribing something for you personally, and he already saw that it's going to work. Okay, isn't that beautiful? Okay, ready?

Okay, what's wrong with that definition? Here we go. And the, what's wrong with that definition is one of the most beautiful sentences I ever saw.

And that's a big thing for me, because I do, as my wife knows, I spend almost a whole day staring at this instead of somebody else. Okay, here we go. Here's Tim.

Junshin. Junshin lungi kupet lay. Junshin chokyi dom shi tunpay sangye kyi thug denpay go ne jin gyi lab pay sangye kyi ka chod chen.

Sanyi dertao. Is that good? Sanyi dertao.

Upper. Dertao. Dertao.

Dertao, sarcastic. Dertao. Are you telling me dertao?

Down. Sancar de chir. Yeah, now, sancar de chir means I'm going to give you an example of something that fits what you're trying to define.

What's he trying to define? Speech of the Buddha. The speech of the Buddha.

Okay, and isn't that where a book should start? That's a good place to start a Buddhist book, right? What's the definition of speech of the Buddha, okay?

And us, our side, we say, I'm going to give you an example of the Buddha's speech. And I want you to tell me if your definition fits it. Because it doesn't.

Okay, got it? So it's all sarcastic. It's, you don't say to the guy, you're wrong.

You say, oh, that's a nice definition. I suppose it fits this. And then the guy will say, oops, it doesn't fit that.

So we're, the next line in Tim's book for the next 70 years will be a counterexample. Okay? And it may be the only one out of a thousand, but it's still a counterexample.

And it means that definition is not enough. Or there's something wrong with the definition. If I can find one dang thing in the whole universe that doesn't fit your definition, your definition's wrong, okay?

And here it is, okay? What was his definition? Well, I'm talking about pure speech.

It's got to be triggered by, in the mind of a person who's enlightened by his desire to say something. And it should have those four qualities, okay? It should have those four qualities.

We're going to talk about the four qualities, don't worry. Okay? And then we say, oh, really?

That's the most fun moment in the debate ground. Oh, really? Then you know you're in trouble.

Oh, really? Okay? Zhensheng means a fruit tree.

Okay? Zhensheng means a fruit tree. And it's a very famous image in Buddhism because it's the same thing as a chintamani.

It's the same thing as a wishing tree, which is the title of the fifth, great fifth sadhana, by the way. Okay? It's an Aladdin's lamp.

You get anything you wish. So when a debater uses a zhensheng, there's a lot of emotional stuff comes up for a Buddhist. Oh, wow, fruit tree.

Okay, let's take a fruit tree. It is gyepa by the lung. It's being blown by the wind.

Yeah, a fruit tree is being blown by the wind. It's being moved by the wind. What would you call a Buddha who was not movable?

Akshobhya, and that's the word, okay? Akshobhya. Akshobhya means not movable, okay?

Steadfast, unsteadfast, unshakable. Here's the shakable. The tree just got shakabled, okay?

The tree is moving from the wind, okay? Lung, you know, what's the Sanskrit? Prana.

Prana. Okay, prana. And this means the outer prana, the outer wind.

The outer wind moves the tree, okay? And from that, le chung, comes chukyidom shi.

[Speaker 2]
The four seeds.

[Speaker 1]
You're sitting out at Diamond Mountain. You're doing good meditation. Nobody else is around.

You go outside and the wind moves the tree and suddenly you understand the Buddha's teachings. Somehow the sound of the tree is at the right time at the right moment. And there's something about the tree that reminds you of the four deepest teachings of Buddhism, okay?

Is it possible? Does it ever happen? That's his counter.

I suck at it. Okay, got it? It happens.

People have a magical moment and the tree makes a sound and suddenly all these classes they went to, it's like, I got him. Okay, by the way, you have to go to the classes first before they happen. All right, le chung shi, chukyidom shi.

We have to cover those four points, right? The four most important basic pieces of information in Buddhism. Okay?

Chukyidom shi. SANGS RGYAS KYI THUGS BSTAN PA'I DGONG NAS What's THUGS mean? The heart of the Buddha.

The mind of the Buddha. DGEN PAS Truth of the Buddha's mind.

[Speaker 2]
CHEN LA Gives you a blessing.

[Speaker 1]
Yeah, and here it is, okay? It's called an act of truth, right? It's called an act of truth.

And the most famous act of truth example is, if you've ever been to the Ganges River, I think it's probably the largest river in the world, except for the Mekong that goes through Vietnam. But if you can, you say, if it's true that today I saw the most beautiful woman in the world, may the Ganges flow backwards. Okay?

And it will go backwards, okay? All right? That's called act of truth, okay?

Now, who's the act of truth? Who did the act of truth? Buddha was sitting there, like the monas and buddhas, and said out loud, if it's true that I'm a Buddha, then may trees that are blown in the wind give inspiration to my disciples 2,500 years from now at Diamond Mountain.

If it's true that I'm a Buddha. That's called an act of truth, okay? The Ganges can flow backwards, and a tree at Diamond Mountain 2,500 years later will whisper to a disciple, will whisper the truth to a student, okay?

Okay, so if it happens to you, don't doubt it. He went through all that trouble to get enlightened, and then he made a promise that trees are going to do that sometimes. Keep your ears open.

And then you hear it, and suddenly you understand impermanence, for example, and you say, ah, it's just a tree. I mean, you can mess up Lord Buddha, right? So trust it.

And everyone is like Geshe-la, can you teach me Diamond Way? That is Diamond Way. That's the essence of Diamond Way, okay?

Don't doubt the messages. Don't doubt the messages. If you get a message to hit your husband, Shinten, you can doubt that one, okay?

That's not a real message. There's good messages and there's bad messages, okay? I mean, you got to use your discrimination, right?

Okay, so this is beautiful, beautiful thing, okay? What's wrong with his definition so far? Let God think about it, okay?

Anyway, jinggi la means blessing. The tree has been blessed, re-blessed 2,500 years ago by an act of truth, right? And the tree teaches you the four, somehow from the tree, you learn impermanence.

Okay, sanggye gyi ka chok chen. Does that fit your definition? Yeah, it did not come from the lips of the Buddha.

He made the mistake of saying it had to come from the lips of the Buddha to be the Buddha's word. And our counterexample is, it doesn't have to come from the Buddha's lips. There's plenty of trees around that are teaching you deep Buddhism.

You're just not ready for it. But it is the speech of the Buddha that blessed the tree, which then... No, he refers to it as ka.

But he doesn't say ngak. It is the word of the Buddha. It is not the speech of the Buddha.

It is the teaching of Lord Buddha, but it is not the speech of the Buddha. He made a mistake. He used the word speech.

[Speaker 2]
So we're saying that it's like, this is words that you hear.

[Speaker 1]
Yeah, ngak, yeah, spoken word. Spoken word. What's his mistake?

He said spoken word. The rest was okay. The rest was pretty good.

He said the spoken word of the Buddha. We said, ha ha, that's not the definition of the word of the Buddha. Why?

He communicates a lot with trees. I personally like ocean, the sound of the ocean at night. I've tried it.

Are you trying to tell me something? He's like, yeah, you still don't get it? I'm like, I don't know.

It just still sounds a little watery. Sengen kikachi, Tim. Yeah.

Sengen kikachi. Are you telling me that's a definition? Which means, are you telling me it's speech?

And he has to say, no. Well, then your definition is wrong. He's speaking of people, not the kak.

Yeah, yeah, yeah. Think of it as the word of the Buddha, but not necessarily the speech of the Buddha. And that word can be the sound of the wind going through the trees.

It's a beautiful, beautiful, it's a beautiful way to start a section. Now, we still have 10 minutes, which is perfect timing, because we want to know what are those four things. I mean, you should be all with your hands up saying, Tim, Tim, are you going to cover the four things before you go on?

And of course he is. The mixed nuts after seven years of hard work, 6,000 pages, finished. Every single page was many hours of hard work.

As you can see, we haven't finished a page tonight. We haven't finished half a page. Multiply that times 6,000.

And here we go. We're getting to the point in our hard work where one translator's book will other translator's book. I can go to Ben Kramer's book and take out a piece which is already finished and use it for Tim's book.

And the more years we can go on, the more easy it's going to become. And we have it all on sort of an AI system. So I can tell, I can ask the, we have a separate database, AI system.

I can say, go find those four in another mixed nuts book that's already been translated and the AI will go get it for me. Here it is. Okay, cool.

It's called Overview of the Four Seals. You can read it in English, it's not bad. Sure.

Can you correct my pronunciation, Sugeng, of English? All Americans have this deep-seated inferiority complex because we don't speak British English like Singaporeans.

[Speaker 2]
I wish I could do a British accent right now.

[Speaker 1]
You just have to pronounce everything like that. I'm going to speak in Pittsburgh. These four seals must be present in order to mark a philosophical view as a Buddhist.

First, the first seal is all cause things are impermanent. The second one is all impure things are suffering. Thirdly, all things are empty and lack any self-nature.

And fourth, nirvana is peace. If any statement or word or wind is worth your time, it has to tell you one of these four things. Don't waste your time on advice.

Don't read stuff that doesn't tell you more about one of these four things. Anything that's born has to die. All impure things are pain.

All things are... There's nothing in the universe not created by seeds. You are seeds.

And if you could get to nirvana, you would truly be happy. So that's part of the definition of the speech of the Buddha. If there's information that doesn't tell you something directly or indirectly about these four facts, don't waste your time.

Because you don't have time, because you're going to die. You're going to die. Don't waste your time on lesser things.

Listen, take care of your death first, then do the other stuff. Got it? When you got your list of errands and things you've got to take care of.

I'm just saying, you got a long list of stuff you want to do, right? Take the death one and put it on top. Take care of that first, then you can relax.

Don't say, I'll take care of the death third, because you're going to die before you get to the third. Okay, got it. Take care of that one first.

Really, seriously, don't do other stuff. Take care of your death first, and then you can relax and take care of your car. Okay.

Vacuum your carpet and... Seriously, seriously, okay? I mean, in the back of your mind, there should always be this calculation.

You don't know when you're going to die. It's more logical to take care of your death first. Okay?

All right. I don't know what to do with that. DAD LTA'O CHOS CAN DE YIN PAS BYAS PA We got to look at the last thing he said.

Yeah. I say the sound of the wind in the tree, which teaches you Buddhism, is the word of Lord Buddha. So the opponent comes back after that and says, I don't agree with you.

Yeah. He says, come on, wind in the trees? What do you mean word of the Buddha?

And we say, DAD LTA'O? It is to the word of the Buddha. Why?

CHOS CAN DE YIN PAS BYAS PA That's a very weak and almost illegal statement. Because it's what I said it was. I mean, that sounds like arguments between husbands and wives.

I'm right. Why? Because I said I was.

It's not a very elegant view, but he makes up for it. And that's why I didn't cut the sentence. Okay.

DAD LTA'O? DAD YOD PA'I PHYIR He says, I don't believe that's the word of the Buddha. And we say, it sure is.

Because it's what I said it was. And he says, I don't believe that. And we say, yeah, because yeah.

What's yod? It is. There is such a thing.

Okay. What's such a thing? Yeah, the wind in the trees can teach you high truth.

The wind in the trees can teach you high truth. The Argyle saying, there is such a thing. You can't deny it.

Some people, it happened to people, especially Daimyo, it happened to people. He says that it's real. There is such stuff.

Then he says, I don't believe you. He said, I don't think so. I don't think there's such a thing.

Then we say, well, of course there's such a thing. They're tough. THUGS DE GZHAN PA'I DGON NAS GZHIN GYI LAG PA'I GAL YOD PA'I PHYIR Yeah, there is such a thing, because there is such a thing as miraculous communications from the Buddha because of the act of truth he did.

There is such a thing. Okay, got it? He's like, I don't know about the wind thing.

We're like, well, did he do acts of truth? Who else did acts of truth? There are eight medicine Buddhas.

I mean, that's the whole deal. They said, if someone says my name seven times two and a half thousand years from now, because of my act of truth, it'll help cure their relatives or things like that. Okay, all right, cool.

The whole medicine Buddha practice is based on the same principle. They swore, if you just said their name seven times, just in case, say it 700,000 times. That's why we do long retreats.

Just in case they're getting out of hearing aid. That's how? That's time, Geshe-la.

I don't think there's a miscommunication. There's no such thing as a miraculous communication because of an act of truth. Good.

And we say, yeah, there is, because there is word of the Buddha which occurs because of the Buddha's blessing. And then he says, then he says, we came back with an, and then we'll end the class, okay? We came back with a sarcasm.

We came back with a sarcasm. Are you telling me when a person at Diamond Mountain hears a spiritual message from a tree, that's not the word of the Buddha? And he says, right.

Now he changed his mind. He said, duh, it's not. Duh means it's not.

When we were being sarcastic up here, we were right here. Does your definition fit the blue wind in the tree? Yes.

No, sorry, he starts out, no, it doesn't fit. Then he changes his story. Okay, it does.

Yeah, my definition does fit your wind in the tree thing. My definition's still good, okay? And then we say, duh me nu, me nu.

You can't say that. You can't say that. Did you forget what the example you gave?

What? Nga. It's the speech.

Speech, did you, excuse me. At the end he says, you know what? I think your definition's okay.

I like the wind in the tree thing. And then we say, oh, then I guess the wind in the tree is coming out of the Buddha's mouth. Got it?

It's all sarcasm. Got it? Oh, you know, I like the wind in the tree thing.

It is the speech of the, sorry, it is the word of the Buddha. And then we say, oh, so I guess it's coming out of his mouth, right? And that's the end of the debate.

All right, yay. Okay. Any announcements?

What's that? Who's the person? No, who's the announcer?

Who's the emcee? You are. I'm the announcer.

Who's the online announcer? That would be me.

[Speaker 2]
It's me. I have nothing else except to say that I believe Dr. Wordsmith is teaching next. Is that true, Dr. Word?

[Speaker 1]
Got it. Okay, now I understand. They're just pointing it out.

Okay, so after this, if you'd like to stay online, Word will be teaching a Tibetan class. So just stay on this link and we will do that. And is there anything else?

Okay, cool. Ben, do you have anything you'd like to add as the emcee?

[Speaker 2]
That's all I had to say. Yeah, Word is standing by. Thank you everybody for participating.

Thank you, Kesha, Michael. Thank you, Tim. Thank you, Xiaoping.

Thank you, Peachtree World News and especially all the live interpreters, translators. And we will see you on this program's Saturday at, what is it? 8 a.m. Arizona Standard Time. And we'll still be here at Dinah Mountain as well, Ben.

[Speaker 1]
Great. Looking forward to it. Thanks, Ben.

Thank you. Bye-bye.