Вордсмит — Книга 2: Трудные места школы «Ум только», занятие 41

[Speaker 2]
Anyone there? I think we have another three minutes, Ward.

[Speaker 1]
Um, I'm sure we don't. I checked the schedule. I thought this was the 10-minute break, but I could be wrong.

Yep, I was wrong. Yeah. Okay, let's quiz.

Yeah, I'm just gonna get started because time runs out.

[Speaker 2]
Yeah, it does.

[Speaker 1]
Okay, whoever's here, I guess we'll talk and answer all the questions. Um, but I don't know, or is it being recorded yet?

[Speaker 3]
That's... Well, I'm recording it. I don't know.

Who's the host? Let me see if I can find the host. Um, yes, we're recording and streaming the class, and we're ready to go.

[Speaker 1]
Okay, perfect. Cool. All right.

So, questions. Class for quiz. Simply state the two types of nature we are discussing.

This is my question.

[Speaker 2]
Oh, there's the same type, two types you've been talking about before? Yeah. The one that's the Rangshin Dunlepa, which has been inside you from beginningless time.

[Speaker 1]
Well, what, what's the word we're using for nature?

[Speaker 2]
Are we using, uh, are we using nupal? No.

[Speaker 1]
It's not used for nature, but we've been... Rick.

[Speaker 2]
Yeah, that's right, Rick.

[Speaker 1]
Yeah, so, Rick is included, or nature, or something. So, try again if you'd like.

[Speaker 3]
Rangshin being...

[Speaker 2]
Gary.

[Speaker 1]
Gary Neri. That's, that's a bad one. What's that mean, Alex Rivas?

Um, developable nature and forever nature. Yeah, that, that which stays and that which is developed, developable. Um, yeah.

Okay, good. And then what was the Tibetan?

[Speaker 2]
There's a long ways, long form and a short form. For developable, developable is Gary.

[Speaker 1]
Gary? Yeah, Gary. Which one's that?

True question.

[Speaker 2]
Developable. No, it's both. Yeah.

It's a short way of saying both of them. But if you say, and then what's the long way? I just put them just for fun.

Rangshin Merik. Yeah, perfect. And what's the long form of the other one?

Don't worry about it. Uh, Keperik.

[Speaker 1]
This is less technical. Okay, here we go. Some arguing.

What is the contradiction raised by our opponent concerning the two types of nature presented?

[Speaker 3]
That we cannot have two natures if we are developing the natures.

[Speaker 1]
Why? Yeah, you're right. But why?

[Speaker 3]
Because if you can develop the emptiness body, which is unchanging, then you are contradicting yourself because you cannot. That's pretty close. But yeah, it says that once you develop your Buddha nature, then nature see that you lost it.

[Speaker 1]
Then it's not.

[Speaker 3]
Oh, now it's developable.

[Speaker 1]
Yeah, yeah, you're all, you all pretty much got it. That if natural seeds can be developed, aren't they not natural anymore? Yeah, good.

Okay. And then how does Jason Cobb resolve the problem that our system seems to have a gaping hole? Oh, just says that.

[Speaker 2]
It's okay. It doesn't start. It's just sort of that thing you just said.

It's developing or is that correct?

[Speaker 1]
Yeah, yeah, yeah, yeah. Yeah.

[Speaker 3]
Just furthering them.

[Speaker 1]
Yeah, perfect. Thank you. That was I was looking for one more.

Yeah, you're perfect. Okay. He says that you don't develop it.

You simply further it. Um, yeah, I guess using. That sounds like Abhidharma healthy food, etc.

Yeah. Um, just it just has the condition. It's just a ranch in a Ricky chop.

Chicken. Yeah. Thank you.

Yeah, okay. Save, save all that for now. Okay, here we go.

No, it's fine. I just saw one of the words. Beyond the world.

I got this angle. Yes. Real new term.

So I just use these ones. Okay, plan to chicken conditions. Yeah, contributing factor.

Conditions. Same, same. Okay, this is almost like a phrase.

That's cool. Yeah, like good. Young mom.

This doesn't cause a wound. And that's in our system in that system. Yeah.

Yeah, my in. It doesn't know. Okay.

Yeah. So I see. Some that is also not without its problems.

Oh, wait. Yeah, you're right. I said, I left out one of the negatives until I saw that my in there.

I was gonna say it. You were right to correct. Good.

Yeah, because this is the other guy. Right? It's not without its problems.

I translated these parts. Anger quotes. Yeah.

Yeah, okay. Yeah, let's go. We're gonna have to go.

We have to go piece by piece. Okay. Where the seed of the previous moment is of the same type, right?

This ring doesn't mean luncheonary. It just means same type. Yeah.

Oh, right. This ring dot, ring dot with a nice prenasal means same type. Okay.

So when seeds of the same type as the result, like the continuation of consciousness from moment to moment, for example, when the previous scene acts has is acting as a cause or a factor. Okay. You can check the two by that power.

Okay. By the power of its acting as a cause or condition. When the, I guess the luncheonary, right, is going to help when it increases in power.

Okay. Further, right? When seeds for enlightenment are, what do you call that, going to help?

Further, I guess, or increased, okay, by something acting. The key words here are gyu, ken. Once you get gyu and kens involved, we got funny stuff happening because it's a cause or a factor that's affecting something which is unchangeable.

[Speaker 2]
Okay.

[Speaker 1]
Which is your nature, your buddha nature. It's unchangeable, but you have to develop it. Okay.

At that moment, this is an interesting idea. I guess the luncheonary is residing in you simply by the very nature of reality, ch'i, ni, ki, ne, and what word? And it can be, at the same time, it can still be furthered by a condition.

Promoted by conditions, nika. Yeah, it's both. Okay.

In that case, luncheonary is both furthered and stays. Okay. All right.

You want to try the next one? Wow. When you say that something exists as a cause, but it doesn't exist as a result, all that we're saying is, we're just saying that relative to the fact, relative to the fact that it hasn't yet met the factor which will make it increase.

Hmm. Okay. So I guess it's saying, like, gyur jyutpa, that thing which is a cause but hasn't produced a result yet, there is such a thing as a...

In general, all things which are causes have to be results, right? And all things which are results have to be causes. That's wrong.

That's Buddhism. Here it says, you can exist as a cause and not yet exist as a result because you haven't met the conditions that caused the result to come out of you as a cause. Then you get into the debate about whether something would be a cause before it produces anything.

That's called the two spears question. Keshav wouldn't... But Stanley's text, which is Buddhism, doesn't it seem to contradict what you just said?

Wait, tell me what contradicts what? The fact that everything that's a cause has to be a result or everything that's a result has to be a cause, doesn't that seem to contradict what Abhidharma was just saying, that there are some things which are causes, or other kinds of causes, but are not results, or things that are results that are not causes, like your life. Oh, yeah, that's true.

But that was always in the context of... Karmic result and karmic cause. There is one famous cause in Abhidharma, though, which cannot be a result.

Sorry, one result which cannot be a cause. What?

[Speaker 3]
When you reach Nirvana, the last moment.

[Speaker 1]
Yeah, the last moment in samsara is a result, but not a cause. In the Atavidharma. Right.

Cool. Yeah, cool.

[Speaker 2]
What is the difference between a result and a karmic result?

[Speaker 1]
Oh, lots of... Like, we just gave one. If you ate a delicious dinner and you couldn't stop, the vitamins in that dinner cause your body to flourish, but in Abhidharma, those are not karmic causes.

Okay, your turn again. I always love to use any example I can to continue eating during class. All right, I'll just take one minute to announce one thing.

I think most of you guys were here and heard me, but Word's having a baby. I mean, Word's partner, Lydia, is having a baby. Word's going to be a dad.

Let's put it that way. I think something. Nick, you mean besides his mind only good?

[Speaker 2]
Yeah.

[Speaker 1]
And I've seen him eat like four pizzas. So, I mean, sometimes he looks like he's going to have a baby, but...

[Speaker 2]
They'll be called Words now.

[Speaker 1]
Oh. There's a baby registry. So, if you weren't here the other day, if you want to get them something, I think it's a really nice thing to do when a family's about to grow to help them out.

So, I just pasted a link in the chat to anybody who wants to send them a little something, something. And thank you to all the amazing people who already sent stuff. There's stuff arriving at the house.

Yay. We appreciate it. You're amazing.

Hopefully, this will be an action that will give a result.

[Speaker 2]
Can you rock and roll CDs for the baby?

[Speaker 1]
No, good. I want good gifts. We were just talking about CDs.

That's a good thing to bring that up. CDs. I thought you were too young for that, Stanley.

Anyway, we're all excited. Please keep us up to date on what's going on. Now you got two babies.

You got your book and you got your baby. Okay. All right, here we go.

Word. Last class, there was a rare moment of total confusion, I guess. And I said, I don't know what I did with this or why I did this.

And I'd like to go back to it because I did go over it again. So, just to refresh everybody's mind, de na lopa togme kyi shepa'i rikten yipa ni. So, what is the real nature, meaning like Buddha nature?

What does Arya Sangha himself accept as the real Buddha nature? Well, it is as we have taught it so far, but in the sense that emptiness is described in some of Arya Sangha's work as providing a foundation for becoming a Buddha. It makes space for you to become a Buddha.

But, chu nyi rik yun no she jung wa. When we say that the very nature of things is the nature that you have, he goes into a clarification with four different ideas. What are the four?

So, sometimes he just says, oh look, emptiness, the nature of things, provides the basis for your transformation into a Buddha. But then sometimes he goes into more detail. In other works, he goes into more detail.

And he says, look, when we talk about your Buddha nature, let's talk about it in terms of four different things. And they are called kam, chang chub, yun ten, and chin le. They are called category or nature, chang chub, enlightenment, yun ten, personal quality, good qualities, and chin le, meaning holy beings.

They provide a basis for the result of actualizing or turning into all three jewels. Okay, kwan chok sum, rik su dopa. So, they are called nature on that basis.

They provide a basis for you to achieve all three jewels. And therefore, we can dopa, and remember Venerable Upala's text, we can just call them rik. We can call them nature, okay?

chun yi de la ming ne lam la pepe. If you are focused on that emptiness, and then you make efforts in the path, which is rang chen ne rik and gye ri. What's gye ri for $50?

Furthering natures. Yeah, the nature which can be influenced. The nature which can be expanded, gye ri, okay?

Bepa, if you work on them, tepa sundi yin ten chung, you're going to get the good qualities of all three charts. Tsam la ten ne, rik ki thai ni dopa yin te. And based on that, we give this foundational emptiness the name buddhanature, nature.

Now, and then he goes on. Our author who is, who? Geshe Kapa.

Geshe Kapa. He doesn't cover those four. He doesn't help us.

And since we are mixed nut, we've got to help our reader. We've got to help our reader. That is the commitment of a mixed nut.

We never leave our reader out in the middle of the Pacific Ocean without a life raft, okay? We always have a footnote. So I was trying to find a footnote.

And I was trying to make a footnote. And I would like to take you to a comment on these four. First, I'm going to take you to a comment on these four by a guy named Losan Darpa.

Okay. In a book called Lekshe Serteng. As I told you many times, this string of golden beads was one of his first compositions.

He was still in his 20s. It's massive. It would be 10,000 pages of English.

And it also feels like a first book, okay? So it's a little, it's not used a lot. But it's thorough and it's overwritten, okay?

It's too much detail. But it means it's like an encyclopedia. It's a good place to go when you got four things that you never heard of.

Just look in there, okay? So here we are, Word. And I'm going to ask you to read the larger type here.

And who would you like to check you? Oh, I don't know. Who's here?

Nobody. No, just kidding. On my view, I can't see.

Ola, what are you doing? Are you translating? She's translating.

She made sure she was translating. So she didn't have to read. Hasso loves to criticize me.

Come on, Hasso.

[Speaker 2]
I don't criticize you very often.

[Speaker 1]
And if I do, then I regret. Okay, here we go. Wait, wait, wait.

Where are you starting from?

[Speaker 3]
Tela, okay.

[Speaker 1]
The big print. Stop there, okay? I should have cut it here.

Okay, here we go. Okay, now he's quoting a book, and I want you to tell me which book, Word. It's here, but it's hard to see.

He's quoting, you're like, the higher line? Yeah, Yulama, Uttaratantra, which is not a... Tantra.

It's a Plano Shastra. It's one of the five great books of... Lord Maitreya and Master Sangha.

Which were recovered by Master Sangha, and brought to this world, and he ran around with a dog when he's back. Okay, you know the story. Okay, so in the Uttaratantra of Master Sangha and Maitreya, we have this one...

Let me make sure it's a part of the quotation. No. Oh, okay.

Yeah, the Chir Rigla is not part of the Gilama, okay? In general, from the Uttaratantra, we get a description of this nature, Rig. Okay, and he says, in the Uttaratantra, koinjo sumbo di rig, tam je sikpa nam gi yuk, de yang nam shik.

Okay, half a line. Yeah. Translate, please.

Koinjo sumbo di rig. This nature is of all three jewels. Yeah, so instead of saying you have a Buddha nature, he says, you have a three jewel nature.

You have a sambal. You have a three jewel nature. Let's call it a three jewel nature, okay?

And that nature is the jewel of tam je sikpa. That nature is the object of omniscience. Yeah, omniscience likes to hang out on this object, which is the emptiness of your body and mind, okay?

Your Buddha nature, okay? And that Buddha nature can be divided into... Four.

Four types. Okay, who said that? Um, where's Maitreya?

Yeah, Maitreya. And what are the names of the four? Here they are.

Please read from... Please read this part. Hey, Hasso, stay awake here.

Yeah, good. Uh, so he says, uh, please, please translate, okay? Um, those, we ended with those four are, um, the categories, uh, enlightenment, qualities, holy deeds.

Um, them's all four of them. Yeah, that's very important. And what a word said is very correct.

All four are rikshu-shepa. All four described as having this nature, having that nature. As being that nature.

Yeah. That nature, Buddha nature, is explained in four different ways, according to Maitreya. Okay.

If you want to go into detail, if you want to talk more specifically, um, um, the, the treasure and the result, um, and, and what they are like and how they exist. Give me shing as a noun. It's got an adjective in front of it.

Oh, okay. Uh, wood. Um, so yeah, fruit.

Fruit tree. Okay, yeah. Yeah, the Tibetan word for wood and the Tibetan word for tree are the same.

Yeah, so more, more specifically, we can say that rik is nam-ni. Um, it has two aspects. Good.

One is that it's like a ter. Yeah, a treasure trove, a treasure. Yeah, a treasure, like a hidden treasure inside of you.

And then there's an aspect which is more like a... A fruit tree that you... Okay, yeah.

Uh, okay, so rik, the buddha nature inside of you has two aspects. One is similar to a hidden treasure. And one is similar to a fruit tree.

Okay, and this is... Now we can join these two and you can read from here.

[Speaker 2]
Okay.

[Speaker 1]
Good. Uh, so the treasure chest aspect is something that that is... This is not toks-me.

Yeah, I know. I was just saying. I was hoping you'd make a mistake.

I'm sorry. It would make me happy. I don't know, it's weird, right?

For the teacher to be happy when someone makes a mistake. It is weird. I never said I wasn't weird.

Okay, let's go. It's, uh, is this, this nature that stays is unstoppable or... No, that's not what I'm saying.

It's not s. It's tok-me. Oh, oh, it's as beginningless.

Yeah, good. You're good. But Penla, you know, this...

That tok in tok-me is a damkha. It can be with an s or without an s. Yeah, go take your damkhas and put them up in...

Okay. Fine. Um, okay, that nature's beginningless.

Yeah, one of the two natures is staying in you. Tok-me-me-panem. Come on.

Yeah, it's staying in you from time with no beginning. And the other one is yandak-or-ba. Is perfectly developable.

Yeah, good, good, good. It's, it's perfectly developable. And therefore, uh, uh, chok-ni-do.

Yeah, what? Or it is supreme or it, it, it's amazing. It's the one bestest thing in the universe.

Okay, uh, why? Because it stays within you for time with no beginning, but it's also developable. Okay, okay.

Ni-do. Uh, now, end of, end of quotation from... My chair?

My chair. We're going back to Je Tsongkhapa's commentary in his early work. Sertai?

Sertai? Yeah, Sertai. Rik-yi-tsu-tsu.

Uh, these, uh, so what we're saying about these two types of natures. Yeah, uh, so, uh, yeah, Lord Buddha, or sorry, Maitreya talked about two kinds of natures, okay? And then he used the pe of a pear.

He used the metaphor of a treasure or mine or something. Uh, to illustrate rang shen ner. To show the nature which stays within you.

Yeah, and, uh, by the way, uh, after that, uh, Je Tsongkhapa goes into why it's called a treasure. And if, if word wanted something fun to do before his next class. I wouldn't do this.

You can dig, you can dig around in there. I don't promise the answer is there.

[Speaker 2]
But that would be fun, doesn't it?

[Speaker 1]
Okay. Uh, now Grandpa went and got you the original Uttara Tantra. Here it is.

Oh, wow. Okay, uh, ko-en jok sum, bod de yu, yin tan duk sum, tan duk mi yu, de nang shi, de yang nam shi. That's four different types.

ko rim shin gyu shi yin sam mi kyap. You want to read this? This is the original quotation.

Sure, uh, ko-en jok sum, bod de yu, yin tan duk sum, tan duk mi yu, de yang nam shi. ko rim shin gyu shi yin sam mi kyap. Yeah, nice.

Very nice. Uh, let's talk about the rick of the ko-en jok sum bo. Let's talk about the nature of all three jewels.

Yeah, so now it's not just buddha nature. It's three jewel nature. You got three jewel nature.

Okay, uh, this, this nature is the yu of tan duk simpa. This nature is the object of the all-seeing mind. Why is it plural?

Because it's ko-en jok sum bo. No, that's the object of the simpa. Why is the simpa...

[Speaker 2]
All objects?

[Speaker 1]
I mean... Why is the, why is the simpa plural? Because there's all the buddhas?

Yeah, all the omniscient ones. Good. Yeah, all the omniscient ones are checking it out.

Okay, what? Your rick, your buddha nature. Okay, that's interesting to them.

Okay, uh, and it has nam shi, nam pa shi. Has the four, has four aspects to it. Has the four aspects of this nature.

Uh, ko-rim shin. Irrespectively speaking, or in an order? Yeah, in order, uh, they relate to four gyus.

Or causes that are in... Unfathomable? Yeah, inconceivable.

Okay, all right, good. Uh, yeah. Yeah, uh...

This is the mind-only rabbit hole, man. Yeah, uh, I thought you might like to see a more, a more detailed presentation on these four. We didn't get an answer on the four yet.

Yeah, I was about to say, we still didn't get why the four. Yeah, yeah. Don't worry, I'm not cheating you.

I, I always pay my debts. Okay, that's true. Now we got a commentary to what?

We have a commentary to Mahayana Uttaratantra, that... To this book, by who? By Master Asanga.

But what better place to look for the four? We got Asanga writing a commentary on this weird text that he wrote down from Maitreya. Maybe he, maybe he knows what's going on.

I have a random question. Yeah, what's new? Did all those bhoomi books that Master Asanga come out with, did he come out with them before or after he saw Maitreya in his paradise?

I, I believe after, because in his biography, uh, in, uh, in, uh, who's... In Uddpala's book, in his biography, which is deep down in Uddpala's book, uh, it describes that after the incident with the dog, he spent many years teaching and writing. Okay, so I think that's the, that's my guess.

Okay, all right. So here's Asanga's explanation of the Uttaratantra about those four weird qualities of your buddha nature, which nobody explained. Everyone's been avoiding it.

Let's hope he does something. Okay, checking you. Uh, we just said this three times.

I'll say it again. konchok sumpo di ri tam che shikwa It's a little different. Um, nam ki yu uh, te yang nam shi go rim shin yu shi yi ni sam mi jap Yeah, okay, uh, let's not go over there first.

Uh, it says, uh, that the nature inside of you, of the three jewels, uh, it's something which all the buddhas in the universe perceive. Okay, and it has four aspects, uh, which are, uh, what do you call it? One goes after another.

Sequential. Go in a sequence. And they relate to four inconceivable causes.

Okay, that's all the clues we have. Here's, here's, uh, Master Sangha's, Arya Sangha's explanation of the four. It's, it's still pretty deep stuff, but let's take a shot.

And there's nobody better, okay? Sorry. All right.

Uh, te la chri ma thang che Wait, wait, who's talking here? I didn't see a checker. Also, man, he's, he's still waiting for something to happen.

Waiting and waiting. Wait, I think you say, you say me in a high tone.

[Speaker 3]
I might have to be low tone.

[Speaker 1]
Thank you. That's why I couldn't understand this one. Uh, now, uh, the, now, don't forget, there seems to be a sequence here.

And it seems to be now four stages in the development of your rik, of your buddha nature. Okay. So, uh, the first, the first word used for the development of, of out of four was kam.

Uh, which often means, uh, original nature or something like that. Okay. So that kam is your own generic chri ma thang che pa.

That has no, uh, Oh, oh, chri ma thang che pa. So both immaculate and immaculate. Yeah.

It's no, it's still, yeah, it's still messed up by some impurities. Okay. In the early years of your buddha nature, it's still in the swamp water.

Okay. It's to put it in Nabi Dharma terms. Oh, okay.

And that de shin ni in your heart. That, that, that very beingness. Yeah.

That, that, uh, uh, emptiness, which is in your heart is still, bu means, uh, a dark hole. Okay. Boop.

Uh, my team makes boops also, but that's, that's something else. Okay. Okay.

By the way, he's being a proper child now in the class. Doesn't boop also mean to crack open an eggshell or something? No, good.

No, it means the inside of an eggshell. Oh yeah. Okay.

So that, uh, dark space inside of an egg. Okay. That, that's a boop.

Little prism cutter. Okay. So when, when your rang shin ne rik, when your buddha nature has not yet doa.

It's not freed. From that little boop. That dark place you go to.

Somehow it's still smothered in, uh, mental afflictions. Okay. And your buddha nature at that point is called ka.

Like, uh, potential. It's called potential. Uh, de shin shepa'i nimbo.

She gupa yinbo. And we can still call it, uh, de shin shepa'i nimbo. The, the essence of the photographer.

Essence of the buddhas. The essence of the buddhas, right? Okay.

Uh, it means deep down in the middle somewhere you are pure and you are enlightened. And it's all covered by crap. Okay.

That's stage one. Stage one. Yay.

I'm glad we went to this, right? I mean, it's interesting. Uh, that's what makes nuts do.

All right. Here's stage two. Please read.

Haso still, I mean, just still checking. Uh, trima mepe de shin ni, ni, te ni, san ge gi sar ne. yi yong su kyur pe, te ni, de shin shepa'i chuk gi ku shge chupa kang yinpao.

Yeah. And I'm going to read it this way. When you take de ni, when you take that very same, de shin ni.

The very same emptiness. That very same suchness, which is immaculate. Okay.

When you take the immaculate version of the suchness that was wrapped in gu-gu-gu-gu-gu before. Well, that, at the san ge gi sar. At the level of buddhaness.

We call it yong su kyur pe. It has transformed. Okay.

That covered buddha nature has now transformed. And now we call it de shin shepa'i chuk gi ku. The body of suchness, of the buddhas.

But Genla, you can't say yong su kyur pe means transform. Yong su kyur pe means it is. Yeah, when it has transformed, grandpa said.

Oh, which, okay. All right. When it has already transformed.

Let's make it more obvious. I'll take it. Then, when it displays that characteristic, sen yi.

When it displays the characteristic of having arrived at where it's going. Okay. Then we call it chuk gi ku.

The body of the buddha. Buddha body. The dharmakaya.

Dharmakaya. It's interesting. The same buddha nature, the same object, we now call it your dharmakaya.

That's really sexy. Okay. Cool.

I mean, where's it go after that? There's supposed to be four stars. I'm curious, you know.

Where are we going to go after that? Okay. Shejepa Kanyebo.

Okay, keep going. And he calls it sangye and not jangchu, but I guess it's okay. Yeah, that's correct.

That's absolutely correct. And that gave me a little trouble. It's a translation thing.

Yeah, I mean, if it's from the Sanskrit, then it could be easier. The second one was supposed to be called jangchu. And it's not there.

And it's part of the reason why I got confused last week. But there's an alternate name for it, so it's kind of tricky. Yeah, that's a great point word.

Thank you for noticing. Okay, number three. Yeah, now we're talking about yinten.

Good qualities. Okay, guna. Good qualities.

All right. Now we're talking about the good qualities. The immaculate qualities of a Buddha.

ne gyurpe tsini. ne gyurpa means... ne gyurpa is an idiom that means the transformation is complete.

It means condition changed. ne gyur. Okay, so rangshin ne re.

The thing that was lying there has now ne gyur, has now transformed, okay? And the last, number two was still a kind of emptiness. But now it's kind of transforming into the yintens of a Buddha.

The good qualities of a Buddha. And there's like, oh my god, there's like, I don't know, 37? 37 qualities of enlightenment?

Yeah, and this is the transformation from a fulfilled emptiness seed which was furthered into the qualities of a Buddha. The 37 qualities of a Buddha. Interesting.

Which are listed, if you care, in the great book by Dr. Crick. Okay, endlessly listed. de shi shepa'i chuky ku de nyi la yurpa.

So these are the defining characteristics of the Dharmakaya. And they are typified by the jikten le depe top chu. The ten powers of a Buddha, but now the transcendent version, not the worldly version anymore.

So you have some ten powers earlier, but now you have the Buddha-ish ten powers. They are now gone beyond the world. Gone beyond the normal world.

They are now transcendent. And they represent the sangge kyi chö, the qualities of a Buddha. For example, the way they speak, the way they teach, the way they think, things like that.

So we kind of flip from two to three. We flip from an unchanging entity to... Now we've got changing entities.

And they all cover Buddha nature. Okay, this is the deep, deep thing about Maitreya. How does he know?

He's just been through it himself. Or he's going to go through it very soon. All right.

Geshe-la, did I hear you correctly that this was the 37 qualities of the Dharmakaya? No, I mean just of a Buddha. How's that?

Okay, thank you. Okay, and they're listed. They're a long, long story.

[Speaker 3]
Yeah, yeah, yeah. I just heard the Dharmakaya and I thought, what?

[Speaker 1]
Okay, yay, we got up to number four. Yay. What was number four in the list?

Uh, chun le. Yeah, chun le. Good.

And here it is. Yeah, uh, so now we've reached the Gyalwa Zepa. The D, the activities of the victors.

Yeah, and those qualities of enlightenment, for example, of ten powers, uh, which is now a new kind of Buddha nature, okay? The, the personal qualities of that Buddha, which is a kind of a furthered Buddha nature, okay? Uh, now goes further and turns into the chun le.

The act, the act, the holy activities of said Buddhas. The activities of a Buddha on countless planets at the same time, for countless beings. Okay, unbelievable.

And by the way, uh, these are described in microseconds in the Abhisamonka. These are microseconds happening one after the other. Okay, like the four microseconds after, including the last moment of samsara, the first moment of enlightenment, and then the first moment of, the first microsecond of acting on countless planets.

There's a timeline of a microsecond. Uh, between, between getting dharmakaya and the activities, and chun le, okay? So this really is a kuryum.

He promised a kuryum, right? What's that mean, right? Uh, sequential order.

He promised a sequence, okay? Uh, ka shig me pa ma gyur shing. Uh, and the, the nature of this chun le is, uh, me pa ma gyur.

It's, it, it exists, but cannot change? It doesn't exist and does not change? Uh, it never ends, uh, unending.

It's chepa me, like door to chepa. Un, uncuttable. Yeah, never dis, what do you call it?

Never, no, it means never do comes to a stop. Never interrupted. Yeah, uninterrupted.

Well, that's the next one. Gyur ma chepa, misspelled. Oh, um, yeah.

Um, un, un, unstoppable flow. Yeah, uh, and this is, uh, and this is the chanchu sembab dum tepe tam gyur. Uh, me, I might say chepa here.

Yeah, unexplained, right? Yeah, this, um, this is the bodhisattva, uh, this is the flow of the story of the bodhisattva which was predicted. And it's never, it, it's never interrupted.

And, and that may refer to the fact that, um, there's a debate about what about Maitreya? Is he a Buddha or is he a bodhisattva? Is he a Buddha or a bodhisattva?

So it could be saying that's what the story about the bodhisattva thing is. Okay, okay. Uh, uh, here's a wrap-up by who?

Master Asanga, perhaps? Oh, he's not right, yes? Oh, Jason Koppel.

Yeah, no, I'm sorry, you're right, it is Master, I'm sorry. Uh, yeah, it is, yes, I'm, okay, I'm sorry. Okay, please, I mean, is, is Hasso still checking?

Sure, if he's not asleep yet. Never sit in such a dark room during a Mixed Nuts class. You're gonna be, like, mind-free.

I'll sleep. You're, like, mind-free, by the way. I'm sorry to interrupt your class, but this is important.

My class is me-pa me-che-pa. That's the effect that grandpa's class has on his grandkids. Knocked out completely.

Very similar to many of the students. All right, okay, please read, Murin. Ni-ki-chi-r-tam-she-kem-he-yes-shi-ki-yu.

[Speaker 3]
What? Wow, well, do you have your, you say it's yes-shi?

[Speaker 1]
Yes-shi. Good point, Hasso, good point. Kim, isn't there, like, a little giku on the she, to make it she?

What, what? I don't even know, oh, yes-she, you mean. Exactly, well, I thought he was talking about the gyushi.

Yeah, you're right, as usual, Murin. Hasso's going $300 in salami. Maybe later, Hasso.

Yes-shi-ki. We are out of time, just so you guys know. Let me put this on the baby register.

Okay, yes-shi-ki-yun-yin-no-she-ju-to. Okay, now, Nick, the boss is saying we got to hurry up. Yes-shi-pa-mi is for conditions.

He's still trying to get away with calling them states without causes. Because it's uncomfortable for him, right? And, Konam-ji Tabo-shin, in order, in consecutive order, they also act as four kinds of causes in an inconceivable way, to further the buddha nature to the next of the four stages.

Okay, therefore, since they're so weird, they can only be the yul of the yes-shi of a tam-je kimpa. An object of the wisdom of a omniscient being. Hey, and you're free from this long footnote, which might even be an appendix.

That's what happens in the mixed notes. All right, we covered it. Thanks for a great term, Gen.

It's my last class. Is that your last class? Now, off to fatherhood.

Look how much progress we made in this class. I think it's a record. I think we've seen this.

We've gone backwards in Nick's class before. Okay, congratulations, Word. And by the way, if you guys didn't buy Word's first mind-only book, you are, what's that?

Be there or be, you're an idiot.

[Speaker 2]
You should put that on the baby's register.

[Speaker 1]
Geshe-la, today's the 25th. You put the 24th in the, um... Oh, did I?

Okay. Oh, you're right. Okay, thank you.

[Speaker 2]
All right, see you guys.

[Speaker 1]
See you in there soon, Word. Bye. Eight minutes.

Have a good break. Keep us up to date. The worst thing is when we don't get any news, okay?

No news is good news. Not necessarily, so... All right, I'll keep you up.

Thank you, Geshe-la. Okay, see you guys soon. Okay, bye.