Тим Ловенхопт — Книга 1: Совершенство мудрости, занятие 43

[Speaker 1]
You have a homework for us. All right. He is here, whether he has a homework.

He's coming up with it real quick. Hi, Geshe Michael. How are you?

Oh, hi. I'm fine. Good.

Good. Good. Good.

I have a day off tomorrow, I think. I'm not sure. Congratulations.

Okay. How do we switch to you? I'm gonna just...

We're gonna switch to Tim's screen, I think. Sounds good. Tim's gonna screen.

No. Okay. Screen.

Congrats on finishing another academic session of the Sedona College, Geshe Michael. I'm not finished yet. After this class, after another hour.

All right. All right. Here we go.

Yay. Okay. So in the last class, we got into the section of the debate, where after months of having all the wrong positions, we finally get a presentation of the correct positions.

Well, the positions that we accept, which I guess are usually correct. Could be correct. So in the beginning of this Rom Luke section, we get the definition of what is considered the speech of the Buddha.

What is that definition? And what are the three divisions of that definition? The class members are jumping up and down.

Is it this like... It is any word of the Buddha that has been said for the benefit or self-improvement of the student? That's half of the definition.

Uh-oh. You said any word of the Buddha. Yeah, you said any word of the Buddha that is specific.

Words? Oh, yeah.

[Speaker 2]
Yeah.

[Speaker 1]
I remember that. Pagpa Sangye, as Utpala just mentioned. Right.

So it's spoken by a realized Buddha, like an Arya Buddha, not an Arya Bodhisattva. Yeah. I'm still an Arya Bodhisattva.

And you're still an Arya Bodhisattva. Yeah. But the other half is not that it has to be said for the benefit of the student.

Right. Well, it removes the negative tendencies of students, removes or helps them become better people. And what were the three divisions, Dinara?

So when you say spoken by the Buddha, what does that mean? Can you be more specific? As opposed to holy ventriloquism.

Yeah. It was spoken directly, permitted or influenced by the Buddha. Right.

Well, I want you guys to... I'm focusing on the first one now. In the first one, you said spoken by the Buddha directly.

Can we be more specific with that? Either by his body, by his speech or by his mind? No, you're too far along.

You're correct, sort of, but not quite. When they're speaking, where does the speech come from? Or what?

Yes, the mouth. Yes. His holy mouth.

I want to try. No, but seriously, that's what it says. From the holy...

All right. You know what they speak? Yeah.

So you're right. They're spoken from their own lips. Okay.

It's permitted by the Buddha to be added to the sutra by a non-Buddha. And speech which occurs through the blessing of a Buddha. All right.

Cool. Number two. When we describe speech which is permitted by the Buddha to be added to the sutra by a non-Buddha, what is the main example that is used to exemplify this type of speech?

Once I heard said. Right. And how is that?

Can you give a little bit more detail of why that is? Right. And then the rest of what follows is...

The Buddha's own mouth. And not from his nose or his mind. The reason we're making the distinction is because in the third one, the ones that are blessing, there's three types of ways that the Buddha can bless.

And what are those three types? Oh. A beautiful...

A reminder, Tim, that we cannot hear what people are saying in the room. They can't hear what you're saying.

[Speaker 2]
Okay.

[Speaker 1]
Yes. So they can bless through their body. They can bless physically.

They can bless through their speech. And they can bless through their mind. Okay.

Not sure why you guys can't hear in the room, but we will turn that up. Okay. Cool.

But that's not the third question. Okay. And then at the end of this section, we see the definition of a classical commentary.

What is that definition? What are the two primary types of classical commentaries? Those are the two types.

Stanley said Buddhist and non-Buddhist are the two types. And the definition is a commentary spoken by a suffering being or human being, a non-Buddha, which is commenting on any of the Buddhist schools. Close.

You're very close, Juan, but not quite. But no cigar? It was half a cigar.

So it's composed by a Semchen, right? A suffering living being. And then what was the second part, Juan?

You said it puts forth what? Oh, yeah, it puts forth. It's commenting on the word of the Buddha, but it also says that it's commenting on any of the many different Buddhist schools.

Well, it doesn't necessarily have to be Buddhism. It's just basically the definition is someone who's composed as someone who's still in the suffering world and who expresses a school of thought is what we mean by classical commentary. And then there's two types, the non-Buddhist type.

I would say so, yes. It would be a non-Buddhist commentary. So we're having a problem with the microphone here.

Oh, we never hear it. It's not a problem with a microphone. It's never heard Oh, it's never heard?

[Speaker 2]
No, because it's not plugged into that.

[Speaker 1]
It says here. Okay. Yeah.

All right.

[Speaker 2]
That's a specialized microphone.

[Speaker 1]
It's set up for the room, too. Something with Zoom's doing. All right, we'll fix that later.

All right, Semchen.

[Speaker 2]
So repeat the answer or the question.

[Speaker 1]
What was the question again?

[Speaker 2]
Tao Te Ching.

[Speaker 1]
Stanley asked if Tao Te Ching is a... And the answer was yes. It's a non-Buddhist.

Non-Buddhist class. Okay. Okay, Semchen.

Yes, we got that one. And I couldn't find a hard one. So maybe I need this one.

So what are the honorifics of Lu, Nak, and Semchen? Gu-Ka-Tok-Ten. Or Gu-Ka-Tok-Ten.

Yeah, it's okay. We'll just change it. Gu-Ka-Tok-Ten.

Gu-Ka-Tok-Ten. And then Shanay. Stanley, for 50 bucks.

Oh, wow. Real money. Naming.

Oh, man, you lost it. No one else can get this one for $50. What?

Yeah.

[Speaker 2]
The Holy Lips.

[Speaker 1]
Holy Lips. All right, cool, guys. Thank you.

All right, here we go. Let's do some practice translations. All right, so before we go here, we probably need to review where we were.

Let's just look at these two. These are two sentences from last time. Yeah.

It can either be a commentary on what the Buddha meant in a general sense. Yeah, or the general teachings of the Buddha. Or this so-so here means a specific teaching of the Buddha.

One that he gave in a certain location, certain place, certain time. Okay, and then an example of the second would be... An example of the first one is in the general.

Yeah, right. It would be the Semen Dedun. Yeah, I think it's a classical commentary.

It would be the Seven Books on Pramana with the Sutra. With the Sutra? Yeah, which means Humana Samuccaya of Dharmakirti.

Sorry, of Dignana. This Sutra means Humana Sutra, which is not a Sutra. It's a...

I don't know why he put it here. It's causing trouble. The original book by Dignana that he wrote on the side of the cave is called the Sutra on Pramana, but it was not spoken by him.

But we're talking about a commentary anyway. Yeah. Okay.

Yeah. But he says here the seven commentaries along with the original Sutra. And it doesn't mean the original Sutra.

It means the Pramana Sutra, which is not a Sutra. It's like the Vinaya Sutra. So it's saying that the Seven Books of Dharmakirti and Dignana's Sutra.

Yeah. Which they are supposedly a commentary to. Okay.

Yeah, it's not a Sutra. It's like the Vinaya Sutra and the Kama Sutra. All right.

Cool. All right. So Lindsay, my degree.

Yay, Lindsay. Okay. Okay.

Okay, Nibbāla, the second type of Kāskodāra, when you give the detail, now the one to a particular teaching, right? Right. It has three divisions.

Kāskodāra on the first training, and then... Yeah, okay. If it's me, I would try to catch the word kā, you know, the word of the Buddha himself during the first training.

You see what I mean? Mm-hmm. Something like that.

Okay. Everything else is fine. Yeah, we had this fascinating definition of the three turnings of the wheel just today, an hour ago.

We're finding the student. Right, we found the āyopā. Yeah, we're finding the student with acid and rough cloth.

Brillo pads.

[Speaker 2]
Yeah.

[Speaker 1]
No. Okay. I thought that was pretty cool how we had that just the last class.

Yeah. Came up here. It's almost as if it were on purpose.

Next one. Mm-hmm. Yeah, okay.

So, the great commentaries upon each of the three turnings of the wheel can separately be divided into the types which mainly treat tāwā. The viewpoint of that wheel?

[Speaker 2]
No.

[Speaker 1]
This tāwā means the view of emptiness, in general. Okay? Oh, okay.

And it often refers to the last two of the six perfections. Okay. So, in this case, it would be a classical commentary, the view of emptiness and the turning of the wheel.

Yeah, and meditation. Meditation, okay. And then, yeah, exactly.

And then, the chūpa here is as opposed to tāwā, which means basically the first three and a half, what? Perfections. Perfections, yeah.

Well, that wasn't obvious. That's why we need someone who's happy. That's all.

Okay. So, basically, these great commentaries can talk about emptiness, and they can talk about good behavior, not getting angry, and stuff like that. So, in this case, practice wasn't a bad translation.

It just doesn't include what it actually means. Yeah, that's all. Okay.

Cool. Yeah. Third one, let's see.

Who's going to read? Sorry. Okay.

Okay, thank you. Yes. Nice.

Okay. Final position is that the speech of the Buddha and the classical commentary on the speech of the Buddha are actually gyalwa. Are mutually exclusive.

Yeah, mutually exclusive. Nothing can be both. Okay.

Speech of the Buddha. Yeah, yeah, yeah. Yeah, yeah, yeah.

The speech of the Buddha is composed by someone's microphone. Maybe yours. Okay.

Okay. Okay. Okay.

Okay. Okay. Okay.

Okay. Hello. Hello.

Is that the right mic? We got it now. We got it.

Okay. Okay. So, no one thing can be both the word of the Buddha and the commentary, classical commentary, because they are contradictory.

Why? Because the authors are contradictory. The composer of one has to be an Arya who is also enlightened.

Okay. And the composer of the second one has to be written by a sentient, a suffering being, who is holding that back. He just said de, which means caught.

He's holding the speech. Yeah. Which is basically running a commentary on that speech.

Okay. And those two people are contradictory. No one being can be both.

Okay. Either you're enlightened or you ain't enlightened. That's the only two choices.

Okay. Okay. Okay.

Therefore, word of the Buddha and the classical commentary are contradictory because no, nothing can be both because. Yeah, the suffering and enlightenment. No, the authors are different.

Cannot be both. No author can be both. So, which means the Buddha cannot write a single book on what I really live.

Well, not a commentary. Yeah. I need it.

Can you get me some tissue paper? I lost my. Oh, here it is.

Oh, right there. Okay. Go ahead.

Okay, here we go. Now, I'm ready to delve into. Okay.

Who's going to read, Tim? Chloe. Got to come up here.

How do I turn this? Okay. There she is.

Okay. What's that? It's the third part.

Daddy, what are you doing? And defend his positions. Actually, he doesn't defend his position.

He criticizes our position. Okay. And here we go.

Well, I love this system where the other guy gets to come back and argue against that, OK? Let's go. This is an area.

Sorry. Yeah. Maybe I am allergic to this line.

We better take it. Yeah, maybe. OK.

Catchy. Lung-ku-gyu-na. What's a lung-ku?

Similar to the body. Yeah, the body that a Buddha has in their own Buddha paradise. OK, one of the three or four bodies.

I'm sorry. You say yes.

[Speaker 2]
Yes.

[Speaker 1]
There's classically two or three or four presentations, OK? So I think that there must be in the mind of a Buddha in paradise, the four classical original works of Vinaya, OK? They're called Dua Lung-de-shi, OK?

The body of four classical Vinaya scriptures, the original scriptures of Vinaya, OK? Are they in the Teng-gyu or in the Teng-gyu? Teng-gyu.

Well, here's the definition of the four, like Lung-nam-je, Lung-shi, Lung-shu. What we can do, if you really want to know, we could go to the database and see, OK? So here's the Dua.

Dua. Here are the classical works of the Dua, OK? Vinaya Vastu, OK?

Vinaya Vastu volumes two, Vinaya Vastu volume three, volume four, and then other Vinaya work, OK? Vatimoksha Sutra, Vinaya Bhagavata, OK? For some reason, it's not sharing.

We don't see that, Geshe-la. OK, anyway, let's say he, I think he's referring to the Teng-gyu, OK? Let's go see.

I'm going to check. Geshe-la. Yeah.

FYI, we covered this in Xiaoping's book like three years ago. You might have a footnote on it somewhere. OK.

I'm just wondering if it's in the Teng-gyu or the Teng-gyu. I feel like it's Teng-gyu. It's the four great works of Vinaya, let's say, OK?

We have to stop sharing and share. We could call it, let's say, Teng-gyu. OK, so he says the four great books on teachings on Vinaya must be in the mind.

Do they exist in the mind of a Buddha in paradise, OK? These are the Kachik's. Yeah, he says they must.

Those four great Vinaya texts must exist in the mind of a Buddha in paradise because Sangye Pape Gyula, in the mind of Arya of his enlightenment, there exists a shastra, Abhisamaya Omkara, OK? Is that true? Yes.

That's the Abhisamaya Omkara, which is in the Teng-gyu, which is in the collection of Teng-gyus, shastras. Does it exist in the mind of a Buddha, of an Arya who is enlightened? Yeah.

There's a debate about it, OK? Where did it come from? My tree.

Me. Yeah, no, I mean, Sangye went to, the dog took him to heaven, right? So it must be there, right?

If he got it from there and he brought it back, right? OK. He says, things that the Buddha taught on this planet must exist in the Buddha's mind, in his own paradise, in his headquarters body, not his emanation body.

Why? Well, didn't a Sangye go to heaven to get the book from Maitreya? OK, all right, got it.

OK. Then we say, OK, that sounds reasonable. The original teachings on Vinaya do exist in the mind of a Buddha in paradise.

Yes, we agree. Because the Abhisamankara, for example, existed in Maitreya's mind in his paradise. Otherwise, he could not have given it to a Sangye to bring back to us.

OK, got it? Who's going to read next? Uncle Tim?

Anastasia, please. By the way, there's a problem with saying that it's in the mind of a Buddha in their paradise. OK.

That's awesome. Well, there's another problem. But we'll get to it.

OK, who's going to read? OK. Wangyi Duwing Beichir.

Good, nice. Very good readings. OK.

Vena, if you agree that those four Vinaya books are in the mind of a Buddha in paradise, if you agree. And now this is us reaching back to them. OK.

Hang on. This is everything Khatig says. No, he's still being sarcastic.

OK, it's still the Khatig. If you agree, he's setting us up. Oh, you agree that these ancient four books of Vinaya are in the mind of a Buddha in paradise.

Oh, you agree. OK. Well, if you do agree, then let's consider those four great books of Vinaya in the mind of that Buddha in paradise.

Let's consider those books. Are there the Thich Nhat Hanh students, disciples? Are there disciples of the lower way?

Yeah, whose personality type is lower right. OK. Are there disciples who have a lower way personality type who are the dual just for those specific four books?

Yes or no? No. Yes.

Yeah, I mean, why else would he teach it? There must be someone for whom it's good. Yeah.

OK, that's kind of what the Buddha does. OK, so do you agree that there exists lower students for those books? Yeah, has to be.

OK. Because are they not sutras or teachings by Lord Buddha that belong to the Hinayana? And we say, yeah, they are.

Vinaya is Hinayana. They are. OK, got it?

OK. So you have just agreed that in the mind of a Buddha in paradise, there are teachings that are made or designed for lower students. There are Hinayana teachings in their heart, which they are storing for students whom they fit.

OK, got it? He's setting you up. Somehow that's not a good thing to say.

Somehow you're going to get in trouble. It's like when your mother talks. OK.

My mom, the last thing she said to me, I think, she opened her eyes and she said, she looked at me and my brother and she said, you boys are up to something. OK, who's going to read? I'm going to say this.

I had a better idea. All right, here? Yeah.

Duna, longku de chunay, chunay pa, tekpa chenpoi, chenpoi chua. Mba mba. Chunba.

Mba mba mba. How do you say that? It's just like Alvin Lee in Going Home.

Mba mba mba, mba mba mba. Shik sunpa de mi, hey, part. Oh, I don't know what you actually have to say.

Oh. De dulwa, dulja, tekmen gi, rikchen la, dulwa. Good, ngul dulwa.

Lung de chi, sunpa yinpaye chua. Nice, yinpaye chua. So if you agree that that Buddha in Paradise has Hinayana teachings in their heart, ready to teach the Hinayana students, because there's going to be Hinayana students who need it, then that lungku, which is short for lung chu de ku, sambhogakaya, the body, the holy body of enjoyment.

Chu ngepa is one of the five ngepas. So when you define the sambhogakaya, the definition of the body of the Buddha that hangs out in Paradise among the four bodies, the definition is the body that has the five definite characteristics. There are five fixed characteristics of the sambhogakaya.

And that's pretty much the definition of sambhogakaya. There are five things that cannot change. There are five qualities they must have.

And he says, oh, the one of the five qualities of what they teach is definite. They only teach one thing. Hekpa, chilbutsu, and the Mahayana.

Yeah, they never teach anything else. Wow, that's interesting. It's a characteristic of the sambhogakaya, the body and the Buddha world, that they never teach Hinayana.

They only teach Mahayana. Bashi means one and only. Bashi.

What's bashipa in Sanskrit that relates to the Yoga Sutra? Kavalya dham. Kavalya.

Yeah, kavalya, the name of the fourth chapter, one and only. Here you see it in Tibetan, bashipa. They teach Mahayana dharma and only Mahayana dharma in their paradigm.

Bashi, that's one of their five qualities. Yeah, but the lower one is shared with the higher one. Yeah, I'm not going there.

So the statement that the dharma teaching is fixed, ngepa, must be wrong. Who said that? Bashi.

Yeah, the other guy said, oh, I guess they don't have all the five fixed characteristics. They only have four, I guess. Why?

Because they don't have the characteristic of teaching Mahayana all the time. Only Mahayana. Why do you say that?

Because that guy, that Buddha, teaches the Duwa Lungde Shi, Miss Duwa. They teach those great four classics of Vinaya only to, mainly to, the students of the Dharma. OK, got it?

What's our answer going to be? Can you guess? They hear it.

How are we going to defend ourselves? Oh, you're saying the Buddha and the Buddhapadis has in their heart a teaching that they can only not deliver. They will deliver it outside of the Buddha.

Nice. I think that's one thing. They will deliver it when they send it in the nation body.

They'll pack it up in the emanation body suitcase and send it to Earth. So it's not in their mind until it becomes. I have no idea.

OK, let's go. Who's going to read next? How about, how about, he's invisible right now.

How about Duwa Duwa, Duwa Duwa. Duwa Duwa. Duwa Duwa, yes.

Duwa Duwa, yes. I know, but two two, right? Duwa Duwa.

So from, oh. I'm right here. They're tell, OK.

Take your key, Duwa. Long day, she, she, she, she, she, to child, child, child, do, do, take monkey, LIG GZHAN YUL PA, CHES RTZA'I BLA MA RTYAB Yes, and we say, he does, he does teach it to enight people because in his heart, OK, connected with him basically, Anyway, there are Thich Nhat Hanh disciples in his mind or in his experience, in his immediate experience, there are disciples who are Thich Nhat Hanh, who are Hinayana, okay?

He does have Hinayana disciples. Therefore, he must be teaching them something, okay? And this is us coming back now?

No, still Hinayana. Yeah, because Thich Nhat Hanh? No, Thich Nhat Hanh, right.

And then Nsenma? Nsenma is the other guy. The other guy's been going on for a long time.

And then Nsenma, okay. He says he must have Hinayana teaching in his heart because he does have students to whom he will have to deliver those Hinayana teachings.

[Speaker 2]
And that body does not, though?

[Speaker 1]
He must have, yeah, exactly. He must have Hinayana teachings in the heart of that particular body because he does have Hinayana students. And we say.

Ma kya. Ma kya. Which means we don't deny your reason.

We deny your conclusion. Does he have disciples who are Hinayana? Yes.

Yes, does that mean his paradise body, he's thinking about how to teach Hinayana scriptures? No, not necessarily, okay? Got it, got it.

And if you say he is teaching Hinayana in paradise, gil min nu, who's going to read? Pehling. Let me read this out.

Okay. Go, Pehling. dok min nu ste degay pal ga dang yi tsuk ku nga dang yi tsuk ku ta tok yin pe yin Can you say cheer?

Cheer. Okay, cheer. You cannot agree that he's teaching Hinayana there, okay?

Because he possesses a tsuk ku. A paradise. Well, a physical body.

By the way, when you split the bodies in before, there's two physical, two mental, or two non-physical aspects, okay? And he says, no, the definition of his physical body in paradise is that ultimate physical body which possesses the five qualities, the five definite qualities, invariable, must always be the same, okay? I think it's a good time to have a footnote.

What are those five qualities, you know? And you know, if you were brought up on these books by a lama somewhere, it gets very frustrating. Here, he's using a definition that he won't reach for years, you know?

And you're supposed to know, you know, before you know. It's very frustrating. You know, this is like a 10-year trip, 12-year trip to this book, and it's very frustrating when they refer to stuff that comes later as if you're supposed to know it already.

Okay, that's why you have a teacher, okay. So I went to Sutter Jetson's book, Just to Be Democratic, because he's the great writer of textbooks from Sutter J Monastery, and he was the teacher of the textbook writer from Sutter J Monastery, although the Sutter J Monastery, this is one of those unique cases where the student outdid the teacher. Okay, every student hopes because of this guy.

Okay. Okay. So we can, here are the five fixed qualities that define the Buddhist body and paradise.

And, you know, you should be interested. You're a Buddhist. That's supposed to be your lifetime goal, is to get these five qualities, you know?

So you should know them. You should know what you're trying to do, you know? It's not just some philosophical thing, okay?

All right. DGOS DGOS GUNG NGE PA GZAN PA'I SEL DGOS DGOS GYIS DRAG CHE PA DANG DRAG Stop, let's do five, stay for five. Okay, these are the five fixed qualities.

They never waver. They never change. They're always the same five.

They always have these five. If they don't have one of these five, they're not a Buddhist in paradise. So, first of all, their ku is in their body.

Their body? Yeah, their body is fixed. They only have a certain kind of body.

Kepa here means embellished by, or jeweled by? Bejeweled. Bejeweled by.

It's used, for example, for the jewels on the Buddhist throne. The throne is kept on a jewel. Inset, or bejeweled, okay?

It's a very specific, rare verb. They are bejeweled, bespeckled, with sen and pe. The marks and signs?

Yeah, the marks and signs. The signs and marks? Yes, 32 signs, and 82.

80. 80. 80?

No, it's just. 32 and 80s. 32 classical signs and 80 minor marks, supposedly.

They seem to be the same when you read them, okay? And they are sawa, and they are dzogpa. They are complete and shining?

This sawa means distinct. Distinct, okay. And the classical example is the Dharma wheel on the palm.

So, supposedly, world emperors have one. But they are not clear. The imprint is not clear, and there's little pieces missing.

Only a Buddha has the karma to have the Dharma wheel on their palm clearly and completely, okay? So, sawa, dzogpa is two words here. Clear and complete.

The marks and signs on their, the signs and marks on their body are clear and complete. And that's the first of the five definers, okay? They definitely have that body.

Back to the world.

[Speaker 2]
Ne, ne, ba, o, min, ko, nar, shuk, ba, ta.

[Speaker 1]
Shuk, ba, ta. Shuk, ba, ta. Yeah, their ne is nearby.

Their place, their place. Their location must be shuk, ba, ta. The shuk is in Oakland.

They only stay in the paradise below no other. It means the highest of paradises, okay? Kona means only.

Shuk, ba means they stay, okay? Meaning what? They're Sambhogakirti.

They're in Germany, their paradise. Okay, number three, back to Dinalo.

[Speaker 2]
Kor, ne, ne, pa, jang, pak, shak, tak, vi, kor, wa, tam. Kor, tam.

[Speaker 1]
Okay. Their kor is fixed. Kor.

They're teaching. They're circle of disciples.

[Speaker 2]
The cool kids hanging out with them.

[Speaker 1]
Okay, so in this case, it means they're circle of disciples. Kor, wa means what? Sansan.

Sansan, the circle of life. This one means circle of disciples. It's very similar to the two.

Just kidding. Okay, their entire circle of disciples. By the way, shak, tak is a rare word for only.

Exclusively, shak, tak, okay? Almost colloquial, okay? Shak, tak.

They're only surrounded by Aryabodhisattvas. Yeah, Aryabodhisattvas. Why did he say shak, tak here instead of kona?

He just used kona. He just used kona in the last sentence. He doesn't want to repeat it.

That's considered ineligible, okay? In Buddhist confirmation to repeat it. So he had to think for an hour.

By the way, if you're like really upset in the monastery, then they shak, tak. He's always doing that. Okay, shak, tak can be very useful.

It's a good complaining, whining words. I like whining words. Okay, all right, here's number four.

Minoru.

[Speaker 2]
Chone, chone, patek, chengi, cho, wa, shik. Nda, cho, wa, shik, sum, pa, tam.

[Speaker 1]
Here's the troublemaker. What does it say? King Nda.

It says he only teaches, good, only teaches the dharma of the Mahayana. Yeah, his dharma is fixed. His dharma is fixed.

Yeah, his dharma is fixed. His or her dharma is fixed, okay? They only teach Mahayana.

He's doing that, no way of...

[Speaker 2]
Yeah.

[Speaker 1]
That's Mahayana.

[Speaker 2]
That's Mahayana.

[Speaker 1]
That's Mahayana, but okay, but... Yeah, of course. The Mahayana is part of the Mahayana.

It's not... I'm not going there. You debate with him.

All right, Minoru, number five. You're doing really well.

[Speaker 2]
Yunge, pa, kor, wa, ma, tong, ki, wa, du. Pa, pa, du.

[Speaker 1]
Pa, pa, du, shuk, re, su, ku, yin, pe, chil. Yeah, the two of that body is fixed. The time.

Yeah, the time. In here, it means duration. Okay.

That body will shoot. That body will stay in paradise until to... Until, pa, du, kor, wa, es, tong.

Of course, I saw that. Yeah, emptied out. So here, instead of emptiness, it means emptied out.

It's a verb made from the word emptiness. Until they empty out. Then there's fun debates in the monastery.

You know, why he retires, he disappears, he loses the body, you know. But I guess it's meant in a positive way. You don't have to worry that before you get out of samsara, that he's going to leave.

That's the main thing. He will stay around or she will stay around until the last person's off the plateau. Then they will jump.

He's not letting go. Okay, so it's kind of comforting. All right.

Then he says, a physical body. Why does he say that? In the definition, a physical body.

A physical Buddha body. We're not talking about that. He has many.

Plus there's another physical Buddha body, which is the illumination body. Okay, so in the definition, he says, a physical body, meaning one of the two physical bodies. Those are the five motions.

Basically, the definition of sambhogakaya is a Buddha body which has the five characteristics, the five definite characteristics.

[Speaker 2]
So I just won't have an emanation anymore?

[Speaker 1]
It's like, there will be an enjoyment body? Somebody asked my teacher this question and he was offended. He said, you think they're going to retire or what?

And he wouldn't say anything else. Okay, who's gonna be next, Timothy?

[Speaker 2]
Next. Tim, there's also a scavengeable footnote in great ideas from Sarah Jetson in a slightly different order, but that goes through these five.

[Speaker 1]
Cool. You can steal footnotes and save a lot of time, Tracy. And I really encourage it.

I do it every day. How about Tracy?

[Speaker 2]
Thank you. Shenyang Sangye Pakpe Gyupla Tenche Nyon Tokkien Yupartel Tenche Nyon Tokkien Gyula Denpe Changsam Tsupa Sangye Pe Lungku Deyi Gyula Tenche Nyon Tokkien Yupetir Okay, good.

[Speaker 1]
Moreover, the other guy, we're not done wiping out the other guy, okay? Moreover, in the mind of a Sangye Pakpe, who is enlightened, who is also enlightened, it is true that Tenche Nyon Tokkien exists. The shastra named...

The jewel of realization. Yeah, the jewel of realization does exist in the mind of a person who is a guru, okay? Yulatel.

It does exist. Yulatel? Yulatel?

Yulatel. It does exist because there is a Changsam Tsupa. There's a Bodhisattva, a 10th level Bodhisattva.

Good. And in their lungku. In their paradise body.

Yeah, in their paradise body, enlightened paradise body, they do have that famous shastra, okay? There's a 10th level Bodhisattva who has it in their Buddha body, okay? And he's talking about...

It's a reference to Maitreya, who there's a famous debate about whether he's a Buddha or just a 10th level Bodhisattva. And is a 10th level Bodhisattva always enlightened or is there in effect an 11th level Bodhisattva? And that's a long debate.

In fact, that was my previous debate. That was the topic I was given, okay? It's a big debate, all right?

He's 10th level Bodhisattva. Is he a Buddha? Hmm, kind of.

Or in his or her paradise body, there does exist that book, which was passed on through our ancestors. This seems to be that you have a paradise body, you have to be enlightened. So a 10th level Bodhisattva would be enlightened.

Seems to say that, but he refers to him as a Bodhisattva on the 10th level. Yeah, could be. Yeah, but they also think it's a sangha.

Yeah, that he has a monk. He or she. Okay.

Who's gonna be that? How about, you know, even you've... Himalayan.

Can you turn that off, please? It's bright. Very nice.

[Speaker 2]
Hello. Dirtel? Oh, is it dirtel?

[Speaker 1]
Go up, dirtel.

[Speaker 2]
Dirtel? Tentra ve lonku den nun loppa lanki nekap sumi jepe suntoppa teyin gompa trapki tarcin.

[Speaker 1]
By the way, I forgot to say, here it's very important to pronounce the G as low tone, as kompa. Yeah, there's no word like, there's no sound like that in the English language. It's kwa, kwa, kompa.

If you say gompa, you change the meaning. Yeah, gompa. kompa, trapki tarcin ta yinpe chir kan chirolpe tenchu gyula denpe nampa sangye pa yangyo pe chir.

Okay. That kind of tentra ve lonpa does have a shastra in your heart. Okay?

Because that kind of lonku, you heard that kind of word. Mm-hmm. Lonpa, during their lopinam, during the path of, when they were still uneducated, when they were, which means, we say studying, while they were still studying, which in Buddhism means while they were still not enlightened yet, while they were still students, okay?

During that period, nekap, they had achieved, say, mi jepe sumi. I love this one. I've always loved this one for 50 years.

I love this one. Isn't it when they don't forget? Yeah, mi jepe means they can't forget.

They have vendanity. They have a massive vendanity of never forgetting, okay? Which means when you reach a certain point in your meditational career, you will have a breakthrough when you can remember everything you ever learned in all your lifetime.

And it's really sexy, okay? And it's efficient also. All the stuff you forgot, you remember.

It's all there, okay? When you achieve this dharani, which doesn't mean necessarily a mantra. It doesn't mean something inside.

Here, dharani means like a blessing or a deep spiritual achievement. Dharani in this case does not refer to a mantra or something. Like a siddhi?

It's a siddhi, yeah. Where you stay. And then just weird things happen.

Like you're just sitting somewhere and suddenly you remember some teacher you had 20 years ago and it's exactly the right one you need. That starts to happen if you meditate a lot, okay? Mi jepe sumi topa.

He achieved that stage. He achieved that, and then he kompa, not gompa. He went to the end of the kompa.

Habituation? Yeah, he internalized it. This kompa doesn't mean meditate.

Without the S head letter, it means to accustom yourself to something or to internalize it. He internalized the dharani. He or she became a master of remembering past teaching.

All right, kompa. Kar chin. He went to the final end of that person.

Kar chinpa. First of all. And then secondly, by the way, okay, it's kind of a separate reasoning here.

There are sanghes. There are buddhas. I'm sorry, sanghepas.

There are sanghe. Buddhists. Okay, when you have patha buddha, it becomes buddhist.

There are buddhists, okay? Sanghe means buddhas. Sanghepam is buddhists.

There are buddhists who have in their mind, in their mind stream, chirope tenchu. Commentaries on buddha. Non-buddhist.

[Speaker 2]
There are non-buddhist commentaries on buddha.

[Speaker 1]
Non-buddhist classics, like the Yoga Sutra or something, or the Bible, or Dalai Jima. Stuff like that. What's the other one?

Dalai Jima and... Oh, you know, you're used to buddhists? Yeah.

That's what I learned. Yeah, yeah, okay. There are not, there are buddhists who have those non-buddhist classics in their mind, in their mind stream.

Okay? All right. Who's going to read next?

How about Venerable Gyeltsen? You want to come up? I'll give you a clue.

You're going up. You're the first one. You're so...

[Speaker 2]
Chima Tse Tsao?

[Speaker 1]
Good. Nei Chu Kyi Yom Tzu. Nga Chu.

Nga Chu. Nga. Nga.

Nga. Nga. Nga.

Nga. Nga. Nga.

[Speaker 2]
Chu. Yom Tsen Che Pei Yap Su Mang Chu Su Tsen.

[Speaker 1]
Tsen Nyi Suth Che Wai. Ya Gyal Dung Kyur Pei. Mang Tung Tula Tsu Rok Pei Ten Chu.

Mang Doo Tok Pei La Shik Pa' Ang Yuk Pei. Chima Dattel means yes, it is the case that Buddhists might have non-Buddhist scriptures in their mind memorized. This means the latter of the two.

[Speaker 2]
Yeah.

[Speaker 1]
The latter of my two years. What was the former? I don't want to know.

Yeah. The paradise body of the Buddha must remember everything they ever heard. Therefore, they must have the lay in their mind.

Something like that. Okay. But he's going to prove that a Buddhist, a Buddhist, a high Buddhist practitioner can have a non-Buddhist scripture in their mind.

Chima Dattel. Natrug means a set of five. Trug generally means a child, like Trug or Trug means child.

Okay. Trug is the written, Trug is the book. And Natrug means a set of five.

And Xiaoping had a very obscure set of five sets of five, I think, in your Vinaya text, which we only found in Bodhidharma's song. And it's a set of five qualities of a Khenpo. A master.

No. To give you vows, a person must have, I think it's five sets of five, strange qualities, you know, unusual qualities. The first set is pretty usual, the first set of five.

And in that first set of five, Yintang means five good qualities. Xiaoping means, when they explain the five, the first five qualities that a vow master should have, it includes Mangtut Sudden, say Mangtut.

[Speaker 2]
Mangtut.

[Speaker 1]
Sunden. Sunden. And these are two abbreviations.

Mangtut means much learning. Shruti. They must have much learning.

And then Sunden means they must have morality. Or else they cannot grant you vows. They're not powerful enough to grant you vows.

You can sit there, you can go through the whole ceremony, you won't get vows. So they must be learned in the scriptures, and they must be moral in their personal behavior, or else the vows won't stick on you. Okay.

Those are one of the many qualities of a vow master. When you split those two qualities into two, nisuchela means when you split it into vast learning and moral behavior, which means you get two, right? Vast learning, moral behavior.

Yagyel means one of a pair. It's a word you should learn. This skill doesn't have anything to do with king or becoming a master or something like that.

That's RGY. This is no R. If there's no R, Yagyel means one of a set.

One of a set. Which of the two of the set are we interested in here? Are we interested in morality, or are we interested in many books in my head?

Okay. He says, remember the important five for a vow master. Remember the two very important ones, and remember the first of the two, which is they should have a lot of books in their head.

Okay. Yagyel jikyurpe. Mangtya la.

That vast learning that's required of a Buddhist abbot, a Buddhist vow giver, includes Chudrop indenture. They should have mastered many other religion's classics. They should be very familiar with other religion's classics.

The Bible, the Koran. Okay. How would you argue this against one of the Bodhisattva vows?

I'm not going around time. Yeah. I mean, I think it's great advice.

It means one of the explanations. It's also said that much learning includes a familiarity with the classics of other religions on your planet. I guess we're talking about Vinaya here, so we do not have the Bodhisattva vows in this argument.

I'm not going there. Okay, got it. Therefore, it doesn't make sense, unless you want to say a Buddha in paradise can't give you vows, because they don't have these books in their mind.

You see what I mean? That's where this argument comes from. Got it?

You know what I mean? They must have Vinaya in their mind. They have Yoga Sutra, Bible.

They have some familiarity. Okay, cool. I think we're done.

Yeah, so you're going to translate the rest of this country. Thank you for this book. I'm glad you got up to speed and you're presenting so well, but I was forced to add another translator to my relaxed schedule.

No, but I'm happy we did. I love this book. It doesn't mean I don't love the other books.

What's your date today? 5-20. 5-20?

Yeah. Okay, Jim. All right.

We'll see you guys on Saturday. Who's up on Saturday? Saturday is shopping.

Okay. Is everybody invited?

[Speaker 2]
Yes. I'm not sure.

[Speaker 1]
They are required by the accreditation bureau of the United States to have some classes in the United States. So they will be renting the Poco Diablo, which means Little Devil Shopping, a hotel nearby the building here next Saturday morning? Yes.

This Saturday morning. And they're inviting, if people are in Sedona already, they're inviting everyone to come to listen to the class there. Two classes, right?

And you're welcome to come, and they're offering brunch. But you have to let them know ahead of time, because it's in a hotel. If you don't let them know ahead of time, we will kick you out.

Okay? Agree? Agree.

And thank you very much, seniors. Thank you. Antonio, do you have anything else?

No, you guys gave all the big announcements. Just a coincidence that you're going to be in town on that day. I'm going to be there just in time for brunch.

So I'll be there for my class live Monday. Oh, okay. Super excited.

All right. Well, everybody log in and see Geshe Michael's Q&A session coming up in 24 minutes. Okay.

And Nicholas, see you in the ladies. I will. They're in the bath.

Link in the chat for that class. All right. See you guys later.

See you. Ciao. Thank you, Geshe-la.

Ciao. Bye-bye.

[Speaker 2]
Ciao. Ciao. Ciao.

Ciao. Ciao. Bye-bye.