От земли до неба: 22 уровня бодхичитты по «Драгоценности осознаний» (Абхисамаяланкаре) (Пекин, 2016), занятие 1

[Speaker 1]
So there are three or four books we can use. One is... it's okay?

One is... the source is the Sangha, and my channel, from Abhisamma Alankara.

[Speaker 2]
Abhisamma Alankara?

[Speaker 1]
Yeah, Jewel of Ornamental Realization.

[Speaker 2]
Yes.

[Speaker 1]
And that verse gives the twenty-two. So we memorized this verse in the monastery. And I also got the Sanskrit, because it's fun to study.

So I'll just read it for good luck.

[Speaker 2]
I'll just read a little bit.

[Speaker 1]
It's easier. sem kye pang ni shen du chik yang da dzok pa'i chak chu du de dang de ni dok shin du du dang gyur pa'i gong nu gyur de yang sa se dak wang me, de dang ren chen jung lay tso dok chok ri min she nyen dang yin shin nop bu nyi ma lu gyalpo tsultrim lampa tse shingpo gu me chok dang ni dang ren chu wa drin rung kyi nampa nyi shuk tsa nyi so nampa nyi shuk tsa nyi so means there are twenty-two. Then it comes right after the definition of bodhichitta.

So it's very famous. We always use it. All my students know it.

sem kye pang ni shen du chik yang da dzok pa'i chak chu du means what is the definition of bodhichitta? I want to become Buddha, complete Buddha, to help other people, to help all other beings. Then the Sanskrit, they say, chitta pada parataya samyak sambodhikamata samasa vyasata sacchayata sutram sacchocchate This is the same verse, original.

Then they give the twenty-two examples in Sanskrit. bu hema chandra jvalaner nidhi rat vajra chalaus shaudi maitrish chintamanya arka nirpa ganja mahamarga yana prasara no dak khyay anantokti nadi negha dva dva vimshati means twenty-two dva vimshati means twenty-two sacchayati These are the original Sanskrit. Then there's a whole book about it from Ganden Monastery, and it was written five hundred years ago.

Maybe this is, what do you call it, Tang Chao, I think. Yeah, and then the first Panchen Lama explained it, and Je Tsongkapa explained it. And I like Je Tsongkapa the most, so I thought we can do that one.

And this book, his first big book that he wrote, he was only twenty-five years old. Okay. So, here are the twenty-two.

And just we try to finish the twenty-two. The root text by a sangha. It's de dang de ni do shin du.

These are taught in the sutras. du dang gyepay gong de jung means in short way and in a long way.

[Speaker 2]
In short, in...

[Speaker 1]
The twenty-two are short way and long way. The first two are short, and twenty are long. So, here we go.

And I think it'd be fun to make a thangka, a new thangka, to give the meaning. I like that thangka with the levels, but I think it would be fun to make a better one. Okay.

So, this was written down by a sangha, but taught by Maitreya. So, first one. So, the first one is the bodhichitta which is like the earth.

That's the first one of the twenty-two. And this is a strange thing. Let me see.

The old name for bodhichitta.

[Speaker 2]
Yeah, this one.

[Speaker 1]
Yeah. So, it must be this one is the earth, I think. Because the last one is the clouds.

[Speaker 2]
Maybe this is earth.

[Speaker 1]
The last one is the clouds, you know. I guess the lower one is the earth, yeah. I think so.

I think so. Yeah. Yeah, yeah, yeah.

But I think we can make a better one.

[Speaker 2]
Okay.

[Speaker 1]
Or a modern one. So, the old word for... There's two words for bodhichitta in Sanskrit.

One is bodhichitta. One is chittopada. And chitta means mind.

And upada means to grow. Sem kye, right? To get the wish from Buddhahood.

So, he explains the first one. Let me see.

[Speaker 2]
Earth.

[Speaker 1]
Yeah. Why it's earth? Maybe he studied it.

But if he didn't study it, I thought he would like it. It says... So, we say bodhichitta is not a mental function.

It's a main consciousness.

[Speaker 2]
Yeah, it's not a function of the mind.

[Speaker 1]
Yeah. Then there's a big argument about it. But this is the old, old idea.

That it's a bodhichitta. Chitta means main mind. And chitta means function of the mind.

[Speaker 2]
51 function of the mind.

[Speaker 1]
So, there's a very famous statement that bodhichitta is not a function of the mind. It's a main mind. And it has two wishes.

[Speaker 2]
One for Buddhahood, and the other to help people. But, so it's like the main mind that has two wishes.

[Speaker 1]
And that's why it's called bodhichitta. Chitta means main mind. And chaita means part, function of the mind.

51. But anyway, the chitta is like the ground. The whole mind is like the ground.

Because that desire to become Buddha for other people is the foundation of all the qualities of the Buddha. But the mind is the foundation, not the wishes.

[Speaker 2]
Okay.

[Speaker 1]
Okay, so that's the first one. And just before the twenty-two, a sangha says, I will teach you from sutra in a short way and in a long way. Twenty.

Twenty are long way, two are short way. First two are short way. So a sangha gives definition.

Then he gives a short way. Then he gives twenty. And that's a long way.

Second one. Gold, he knows. And he says that represents ...

So they are all the wish to become a Buddha to help other people. They are all the same thing, but different part of that wish. So the second one.

[Speaker 2]
So the first one is the whole mind, which is like the ground. And then all the good qualities of Buddha grow out of that, like trees grow out of that ground.

[Speaker 1]
Then the second one is the wish to help others, which goes on for a long, long time. And it doesn't matter that person dies or ...

[Speaker 2]
You see, many lifetimes that idea goes on to help other people by using the six perfections. And it never changes for many lifetimes.

[Speaker 1]
Therefore, it's like gold. In English, we call gold is noble metal. It means it doesn't rust.

[Speaker 2]
Noble means super pure.

[Speaker 1]
If you put steel there, or copper, then after, I don't know, ten years it will get dirty, but gold won't change for hundreds of years. So that wish to help people, life after life after life, it's like gold. It never gets old.

It never changes. So that's what the gold means. So those two are like the introduction, and the other twenty are details.

And Je Tsongkapa quotes a teacher named Haribhadra.

[Speaker 2]
Haribhadra.

[Speaker 1]
And he wrote an explanation of this book. And that explanation is two thousand pages. It's two books in the ten year.

Ten year is two hundred and ten books. And two whole books are this commentary. And we finished all those, input all of those books.

[Speaker 2]
It took twenty-five years.

[Speaker 1]
So it's all on the website free. Okay, third one. It's called Lhagsam Namdak.

[Speaker 2]
What's that Connie? I'll do it. I'll do it all by myself.

[Speaker 1]
Yeah, yeah. And that Lhagsam Namdak means, I will help all those people, even if nobody helps me. And I don't care.

[Speaker 2]
Even if people criticize me, then I will take responsibility.

[Speaker 1]
So that's a special Buddhist idea. It's called, it's actually come just before Bodhichitta.

[Speaker 2]
I will help people even if nobody helps me.

[Speaker 1]
And even if people try to stop me, I won't give up.

[Speaker 2]
And that's like the full moon.

[Speaker 1]
So that's the next one. Because if you have that strong intention, then it's called the thirty-seven qualities of a Buddha. They will grow more and more inside of you.

So on the first day of the moon, it's black. Then every day, a little more light. And then on the fifteenth, it's full.

So if we have that intention, personal responsibility, then those thirty-seven parts of a ... Buddha has thirty-seven parts. Those will start to grow and grow.

So it's called like the full moon.

[Speaker 2]
That's the third one.

[Speaker 1]
Is it in the painting? Is there a sun? Or moon, sorry.

Yeah, he has, yeah. So that should be a full moon. Yeah, yeah.

They call it dawa tsepa, means full moon. Fifteenth.

[Speaker 2]
Fifteenth, yeah.

[Speaker 1]
Then he, you know, some other day, these twenty-two are found by Buddha in the old sutra. Yeah, this was written eight hundred years after Buddha.

[Speaker 2]
A sangha is eight hundred years after Buddha.

[Speaker 1]
But if we have time, you can find all of them in the sutra. And I did it on the airplane. I went and found them.

There's a many sutra on Perfection of Boroboromido. There's eight thousand verses. There's three hundred verses.

Seven hundred verses. What's the seven hundred verses?

[Speaker 2]
And there's eight thousand.

[Speaker 1]
There's twenty-five thousand. There's eighteen thousand. But the twenty-five thousand is called twenty thousand.

It's a funny thing. It's a wrong name. It's really twenty-five, but everybody call it twenty.

It's an old Buddhist joke. And there's a hundred thousand verses. Then that takes, I don't know, twelve volumes.

It's twelve thousand pages. The twenty thousand ones, the twenty-two come from that. But to identify them is very difficult.

Okay, number four. This is cool. Saserdawa...

Deyang Saserdawada. Let's see. It's like a fire?

Yeah, fire. Then that's a really long story. So when you study Boroboromido, when you study Boroboromido, we call ...

khyenpa su means three kinds of knowledge. shi she lam shi num khyen shi she lam shi num khyen shi she means the direct perception of emptiness by a person who doesn't have bodhichitta. And the second one is called ...

that means foundation knowledge. Then there's lam she, which means path knowledge. Path knowledge.

[Speaker 2]
Knowledge about the path.

[Speaker 1]
And that one is direct perception of emptiness by a person who is Mahayan, bodhisattva, but not Buddha. And the third one is num khyen means knowledge of a Buddha. Knows all things.

And that's the main subject of Boroboromido.

[Speaker 2]
It's those three ...

[Speaker 1]
we call three kinds of knowledge. And it's actually three direct perceptions of emptiness. So, by a person who's ...

they're Arya, but they are not bodhisattva. Second one is bodhisattva and Arya, but not a Buddha. And the third one is a Buddha.

Okay. shibu kyi me sung Then we can discuss those sometime. It's ...

It's a big subject by Maitreya. Then the preparation to reach those three is like a fire because it burns the firewood of the obstacles to those three kinds of understandings of emptiness. So, the first two of the twenty-two are general.

Earth and gold. And then the other twenty, they are going higher and higher. So, number three is the lowest one, and then twenty-two is the highest one.

So, there's a progression.

[Speaker 2]
Yeah.

[Speaker 1]
So, this one, fire, means what is it burning. The wood which it's burning is a mental obstacle to understand emptiness. Yeah, so it's cool.

But it's ... Yeah, the preparation to reach those three. So, it's not so high.

You can say five paths, right? And this is during the first two paths, before you see emptiness directly. So, that fire is burning obstacles here.

Yeah, what's happening at the second one?

[Speaker 2]
It must be burning obstacles, but anything to do with bodhichitta?

[Speaker 1]
How do you know you reached the second path? First path, you have a personal tragedy. Like my mother died, my father died, and my brother died one year.

What's the second?

[Speaker 2]
Second is all the learning. You're hearing about emptiness.

[Speaker 1]
Yeah, someone teach you the pen. So, this fire is at that time. Yeah, not very high yet.

Okay. Number five. Yeah, we call gold mine.

Okay, like where you find gold underground. Okay, in Sanskrit ... I can give you the Sanskrit each time.

Sanskrit name is Nidhi. Nidhi. Yeah.

And that refers to the first of the six perfections, which is what?

[Speaker 2]
Giving.

[Speaker 1]
Yeah, giving. So, when you say gold mine, it means how the bodhisattva practices giving. Then he says, you make other people happy with dharma and with physical things.

Okay. And then you teach people who don't like to give things. Okay.

And it's higher than giving of people who don't have bodhichitta. The bodhisattva's giving is higher than giving by other people because their intention is this should make me a Buddha so I can help other people. Okay.

Number six is connect to the second perfection, which is what?

[Speaker 2]
Yeah, yeah.

[Speaker 1]
Morality. Yeah, keep the ten ... Right?

No killing, no stealing, no sexual misconduct, no lying, no splitting up other people, no harsh words, no gossip, no ... no unhappy when other people get something, no happy when other people lose something, and no wrong idea about emptiness. So, that's the ...

that's the ... ratna in Sanskrit.

[Speaker 2]
Ratna means a jewel.

[Speaker 1]
Like three ratna means ... in Sanskrit means the three jewels. Then akara means the place where you find the jewels.

So this one is ratnakara. And one of the five Dhyani Buddhas is called ratnakara, the yellow one, Southern Buddha. Yeah, yeah.

So this number six is ratnakara. It's not just jewel.

[Speaker 2]
It's where you find the jewels.

[Speaker 1]
And it's the perfection of ... perfection of morality. Then keeping those ten, anybody keep those ten, that's morality.

[Speaker 2]
But it's not the perfection of morality.

[Speaker 1]
If that person has bodhichitta, want to help the whole world by keeping morality, and their goal is, I should become Buddha, then it's ... then it's this one. Because all of these are mixed with bodhichitta.

All twenty-two. Okay, number seven. I like this one.

[Speaker 2]
It's the ocean.

[Speaker 1]
Then Tsongkapa said, this one relates to the next perfection. What is that? Yeah, don't get angry.

Don't get upset. Weather's bad. Traffic's bad.

Somebody hurts you. Then he says a very beautiful thing.

[Speaker 2]
Why they call it ocean.

[Speaker 1]
He says, if you have a fire, and you throw it in the ocean, or you have a gun, or a sword, and you throw it in the ocean, then the ocean is just, stay calm.

[Speaker 2]
Doesn't care.

[Speaker 1]
It doesn't like, oh, you hurt me. Just stay calm. It goes, the gun and the fire, then he's like, he doesn't care.

So this is number seven. It's the bodhichitta, which doesn't get upset. Even if something very bad happens suddenly.

mitrukpa means it doesn't get upset. Yeah, okay. Okay, number eight.

Yeah, good. It's like Vajra. And this relates to the next perfection.

What's that, Judy? Number four. Yeah, joyful effort or something.

Nowadays I'm thinking it should translate as fun. You know, English is fun. You know like, when you have teaching, or when you're doing this, and it's two o'clock in the morning, then you say, let's have fun, you know.

You know, and that's number four. Okay? So that's the Vajra.

Then it says, that person's happiness about practicing meditation, practicing Dharma, the demons cannot break it. So, in Buddhism, this diamond is named Vajra. But it means, michepa means unbreakable.

[Speaker 2]
Nothing can break it.

[Speaker 1]
So, even if we stay here till four o'clock, five o'clock, and the demon will try to break it, make you tired, make you unhappy, I should go to bed, then it broke.

[Speaker 2]
But, the bodhisattva's fourth perfection is unbreakable. So sometimes, in Buddhism, diamond means cannot be broken by demon.

[Speaker 1]
Then, in the tradition, in Tsongkhapa tradition, we don't believe demon is going to walk through the door. Demon is like looking at the cloud.

[Speaker 2]
Oh, it's too cloud.

[Speaker 1]
You know, I should go to bed. You know, and break the fun. So that's number eight.

It connects to that perfection. So all of these are bodhichitta. But this one, it has a lot of fun in it.

The diamond.

[Speaker 2]
Unbreakable fun.

[Speaker 1]
Guess which one is number nine, next one. Yeah, yeah. I can give him all the seven.

Sounds good if you want. Mountain is Achala. Yeah.

Yeah, and let me see. Oops. Which perfection is left?

Yeah, meditation. And he said it should be like a mountain. Then when you do this mandala, this is supposed to be the whole world.

And there are four continents. And this one is the Meru. The middle of the world.

Big mountain. Then that mountain will never move. So he says not just mountain, but the king of the mountains.

[Speaker 2]
And nothing can shake it.

[Speaker 1]
In the Yoga Sutra, they call it dhruva. It's the core of the world. And it represents the jungmai.

So anyway, when the bodhisattva reach number nine, that meditation cannot shake by distraction. Then he says, Tsongkapa says, what kind of distraction? And it's the same as in the King Kong Sutra.

Buddha said, Subuddhi says, how should we live? How should we practice? How should we think?

And how should we think means never be distracted. And in Buddhism we call by the signs of things.

[Speaker 2]
Like when I see round and I see white, these are signs that this is a cup.

[Speaker 1]
So in Buddhism that's called distracted by the signs. And it means, I believe the cup is coming this way. But actually it's coming this way.

So usually distraction means two, right? One is the mind got too too agitated. And I start to think about yo-tel or something.

Or the mind got sleepy. And on my meditation like this, usually those are the two. But for bodhisattva, look at the cup, see the signs of the cup, and the feeling is coming this way.

And then their meditation is shaking.

[Speaker 2]
But when they reach this place, it's like the snow mountain.

[Speaker 1]
And can never shake by this this distraction. It's cool. So very high bodhisattva.

Okay, that's number nine. This is going to go pretty fast. I think so.

But slow is better maybe. Okay, number ten is medicine. The old Sanskrit word for medicine is ashada.

Yeah. Ashada. And it means herb, like natural herb.

Not chemicals. Then the Sanskrit here is ashada. There's only like three Sanskrit words that start with O.

This is one of them.

[Speaker 2]
Yeah.

[Speaker 1]
And it cures the... Let me see. Yeah.

There are two kinds of obstacles in bodhisattva. They are called negative emotion obstacle. What's the second one?

Obstacle to omniscience. Yeah, obstacle to omniscience. So these are the two classical obstacles.

Like first one is things like anger, jealousy, desire. They are all negative emotion. And they keep us from nirvana.

And nirvana is different from enlightenment, right? Nirvana just all your negative thought finished.

[Speaker 2]
But your body don't become Buddha.

[Speaker 1]
Then second kind of obstacle, you cannot see all things in all times, in all places. That's an obstacle to Buddhahood. So these are very classical two obstacles that we have.

First is negative emotion. And second one stop us from Buddhahood. Especially from knowing all things.

Then medicine, number ten, it means it cures these two problems. These two obstacles. So that's how we explain number ten.

So it's not like normal medicine. And all of these are bodhichitta.

[Speaker 2]
All twenty-two.

[Speaker 1]
So this kind of bodhichitta can stop those two obstacles, cure them. Yeah, it's always combined with that, yeah. Okay, number eleven.

Yeah, it's interesting, the Sanskrit here is mitra, like Dharmamitra, one of our yoga teacher. And it really just means, sorry, it just means friend. But it's an old word for a spiritual teacher.

And that word is, the full Sanskrit word is what? Do you know? Mitra is the second half.

It's called Kalyana Mitra. Kalyana Mitra means good deed friend. What's the Tibetan?

Geshe. Okay, so when they made that degree, they chose this word. And not all Geshe is a good spiritual friend, but the meaning is that.

[Speaker 2]
It's a translation of Kalyana Mitra.

[Speaker 1]
And it was a name for a spiritual teacher long before the monasteries. Then this is called the perfection of prayer. So did we finish all the perfections?

Did we? Sorry, the last one, number eleven? We didn't finish that.

Yeah, number ten is not called the perfection of wisdom. Okay, it's called the wisdom which understands the two kinds of no self.

[Speaker 2]
Understanding of two kinds of no self. First one is the no self of Michael, the person.

[Speaker 1]
And the second is no self of things. So and that's a long debate. In that Geshe video, my lama is asking me a question.

He's asking me that question. Because they ask you, which one do you need first? Should I understand Michael first?

Or should I understand the cup first?

[Speaker 2]
What do you think?

[Speaker 1]
There's a very famous answer. I don't know. Good.

Yeah. When you see directly, he will see emptiness of Eric, she will see emptiness of Joanna. You always see your own emptiness first.

And then later you see emptiness of things, including your parts. But when you study it, first you study pen because it's difficult to understand Michael.

[Speaker 2]
Because we are so attached to Michael.

[Speaker 1]
Okay? Yeah. Okay.

That was number ten.

[Speaker 2]
That was from number ten.

[Speaker 1]
So it wasn't called the Perfection of Wisdom yet. Because there are twenty of these and there's only six perfections. So there are going to be some other things in here.

Okay, number eleven is called tab kyi par chen means in English we call skillful means upaya in Sanskrit. And how should we say?

[Speaker 2]
It means a small action, big result.

[Speaker 1]
My Lama used to say in Tibet they didn't have any machines. And to cut the crops, they use a sickle. On the Chinese flag there's a knife, that knife for ...

Yeah. That's not tab. That's not upaya.

It's very slow. And then he saw those machines and he said, oh, that's upaya. It means very powerful method.

So this is number eleven. geway shen yin tabu de nying Which one? Yeah.

It means ... Number eleven is called spiritual friend. So it's interesting because the other ones are like ocean or gold and ...

Number eleven is a person.

[Speaker 2]
Okay.

[Speaker 1]
nying je dang tab kye pay Because they have compassion and because they know skillful ways, efficient ways, they will help you.

[Speaker 2]
jor gu means in America when you get married, when you take this marriage commitment, you have to say, in good times and in bad times, I will stay with you.

[Speaker 1]
And that's the meaning here. Because the main quality of a spiritual teacher, in good times or in bad times, they will support that student. And they won't give it up.

And their thinking is effective like that machine because one minute of real bodhichitta is more powerful than any other action. And it takes the small good deeds and it makes them big. And when people talk about number eleven, they talk about when a bodhisattva does a small good, any good thing, it's like a drop of water drop in the ocean.

And it's very difficult to destroy that jontzu. Until the ocean dries out, that drop will be there someplace. So that also means very effective.

And then he adds that a real kalyana middra to help their student, they're happy to go to the hell and suffer. If there's a person there, they can help.

[Speaker 2]
If there's a person there, they can help.

[Speaker 1]
Number twelve. It's like a cintamani. Wishing jewel.

You have a list of them?

[Speaker 2]
Yeah, Chinese.

[Speaker 1]
In the twelve? Wow, cool.

[Speaker 2]
Twenty-two, but different version.

[Speaker 1]
Oh, twenty-two. Yeah, okay, good.

[Speaker 2]
But just for reference, I will take the whole set. Okay, so cintamani means wishing jewel.

[Speaker 1]
If you have one. There's a long story how you have to prepare it. You can't just make a wish to this jewel.

You have to do many things. It has to be a certain day of the month.

[Speaker 2]
You have to wash it special way.

[Speaker 1]
You have to make special prayer. Then it will... That's a long story.

But this one relates to... He calls perfection of praying, prayer. And here's what the prayer says.

This... This jewel is like a prayer. And here's how he describes the prayer.

So you are praying for a list of things.

[Speaker 2]
Like a...

[Speaker 1]
In America, the kids will give their parents a list of gifts for Christmas. I want a bike. I want a dog.

BYANG CHEN SANGS RGYAS KYI GOS GRUB PA May I achieve the body of a Buddha. ZHIN NAS SA LAS DA BA May I go up from the lower understandings to the higher understandings. SANGS RGYAS DANG BYANG CHEN RNAMS DANG MIN DA BA May I always hang out with Buddha and Bodhisattva.

YANG GCIG GI CHOG CHU GCIG TE GYI GANG GZUGS KHO BA DANG May I learn to sing the one song which helps the whole world. KUN BYUNG GSUM GYI RIG RGYUN MI PHYIR PA In this world, may the three jewels never be interrupted.

[Speaker 2]
RIG RGYUN MI PHYIR PA In this world, may the three jewels never be interrupted.

[Speaker 1]
RGYAS CA GANG GIS SANGS RGYAS RNAMS LA GUR TE CHA BAR THUGS PA'I RGYAS CA DE DAG YANG May I always respect the Buddhas. And those are the prayers here, in this case. Number twelve, which is like a jewel, because it makes those prayers come true.

So bodhichitta makes those prayers come true, like the Chintamani. Okay, what number now? Thirteen.

Yeah, thirteen. We're doing pretty good. He calls it RTOGS KYI BAR CHEN means bala paramita.

It means perfection of power. So he's got more than six perfections here, because there's twenty, right? The first two are just introductions, and they apply to everything.

Earth and gold apply to everything. Okay, number thirteen is like the sun. DU BYED RGYUD KYI RGYAS BA'I LO RTOGS YONGS SU MIR PO'I BYED PA'I GNYIS KYI STE Because when it shines on that person's students, the function of the sun in Buddhism is to make crops grow.

So this bodhichitta is like the sun that makes the crops grow. How? They like to support their students.

[Speaker 2]
So you know there's the ten perfections in Buddhism.

[Speaker 1]
Six are, you know, usual six. And there's four extra, and that's how to help your students. What are they?

You remember? What's the first one? SANGS RING Do you remember?

We talked about it, I think. Yeah, good. Yeah, give them food, give them money.

Second one?

[Speaker 2]
Yeah, encourage them.

[Speaker 1]
Yeah, yeah, you are so great.

[Speaker 2]
You're my best student.

[Speaker 1]
I have so many students, but you are the best one.

[Speaker 2]
Third one? Help them.

[Speaker 1]
Third one is, what she's saying, encourage them to do what you teach them. So I taught you all these things, please do something. That's the third one.

Fourth one, do you remember? That's the most famous. Most difficult.

[Speaker 2]
Same career or same thing together?

[Speaker 1]
No, it means that what you say they should do, you should be a good example. The most difficult. So you tell them to never get angry, then you should never get angry.

Okay, so this number thirteen is first emphasize the first one of those four, which is support them. Give them money, food, make them happy. And then finally, teach your students the six perfections.

And then finally, finally, teach all living beings the six perfections. Like that. That's number...

What number are we on? Thirteen. Thirteen.

Then Tsongkapa says, this mainly relate to... You know there are four kinds of giving, ratnakara, right? Yellow Buddha.

Yeah, we taught it in Kamalashila.

[Speaker 2]
Yellow Buddha. There are four tantric vows for ratnakara. First one is...

[Speaker 1]
Yeah. Saints. Sangsing ming jik, fearlessness.

But fearlessness means treat everybody equal. So give material things. Give equanimity.

Teach everybody to sing.

[Speaker 2]
What's the third one? Dharma.

[Speaker 1]
And the fourth one is give love. These are four tantric vows. How many tantric vows in the five Buddhas?

He said a hundred and twenty-two. No, just the five Buddhas.

[Speaker 2]
I think it's nineteen.

[Speaker 1]
I think it's nineteen. I'm not sure. I believe it's nineteen, but I don't remember.

Anyway, this only relates to giving dharma and giving things. This one.

[Speaker 2]
Number thirteen.

[Speaker 1]
Number thirteen.

[Speaker 2]
Give dharma and give things.

[Speaker 1]
Okay. Number fourteen. This one he calls the perfection of wisdom.

And it's called lu. Lu means song. Then he says the song of trisa.

Trisa means pishirtsa. When you go... Oh, pishirtsa.

You know, when you give those tormas? There's a special preta called trisa. And trisa means they can only eat bad smells.

Like poo-poo smell or pee-pee smell. They live on those for food. There's one kind of bad spirit.

The Sanskrit word is gandharva. Gandharva. Gandha means smell, right?

But there's another kind of gandharva, which is the musician in the Buddha paradise. So you have to be careful not to make a mistake here. It says the song of a gandharva.

So if you don't know what you're doing, you will translate it wrong. So anyway, they make a very beautiful music. And the fourteenth kind of bodhichitta has the beautiful song of wisdom.

The perfection of wisdom. Because that song is so beautiful that the student wants to understand kongshin. And after they sing the song, the student wants to learn jinepay chuh and jitaway chuh.

jinepay chuh and jitaway chuh. Jitaway chuh is easy. It means, how do all things exist?

It means kongshin. But jinepay chuh means all the stuff in the universe. Like, what is the color of that planet?

And what are people thinking on Jupiter? So it's called the total way of all things and the total quantity of all things. So the first one is kongshin, emptiness.

And the second one is actually see all things everywhere and understand them, like scientists. Yeah, okay, that's fourteen. That's the song.

[Speaker 2]
Fifteen Fifteen is king.

[Speaker 1]
And the Sanskrit is nirpa, nirpa. Nirpa. I like this word because the Sanskrit word for man is nir.

And in Rome, the emperor of the world at that time was Nero. And it means nir, the man. Big man.

So this root is the word for king here is the big man. And it refers to having clairvoyance. Clairvoyance means I can hear what they are saying in the reception right now.

What's Veronica doing in Arizona right now? Those are clairvoyance. Five types.

So that's this bodhichitta. It's clairvoyance. And it's like a king because it's very powerful.

Then it refers to ... Then he has a list, okay? A, B, C, D ...

I did it on the plane. Five, six, seven. One moment of bodhichitta has enough power for ...

He gives one, two, three, four, five, six different ... seven different things. It can do seven different things.

These are all part of number fifteen. So one moment of that real bodhichitta is enough to do seven different things.

[Speaker 2]
Number one.

[Speaker 1]
chok che jikten tam jir dawa can pass beyond all the planets.

[Speaker 2]
In the universe.

[Speaker 1]
Number one. Then this is cool. Number two.

He says you take one hair. Okay? You take one hair and you split it into one hundred pieces.

[Speaker 2]
One hair.

[Speaker 1]
And even if you even if you hold it up, then there are many creatures living on that.

[Speaker 2]
Thousands of small creatures are living on that.

[Speaker 1]
But your hand is so gentle that it doesn't hurt any of them.

[Speaker 2]
It's very interesting.

[Speaker 1]
Oh, by the way, it's not that easy. That bodhisattva can also use one hundredth of a hair. Can put it under an ocean and lift up the ocean.

On a million planets at the same time. Yeah. And the water won't be disturbed.

All the animals living in those oceans, they will be happy. He will lift up the ocean from those planets with one hair. And they are all happy.

Nothing happened to them. Like I caught one roach in ... We had a terrible hotel in Hong Kong.

This room is so nice. Thank you. We had a roach coming out of the bathtub.

I'm taking the toilet paper. That's why I need extra toilet paper. Yeah, you didn't give me.

I'm picking them up. Then one, I hurt him.

[Speaker 2]
His leg broke.

[Speaker 1]
So the bodhisattva can lift one million oceans. None of it doesn't hurt him. Then there are billions of small creatures inside that ocean, right?

He doesn't hurt them. Then at the end, in Abhidharma third chapter, at the end of this of this world, and scientists say the same thing. The sun, we call supernova.

In Abhidharma says 700% growth. Seven times normal. And in the beginning it will kill all the people.

Too hot. Then it will dry all the ... Sorry, kill all the plants.

And then all the oceans will dry out.

[Speaker 2]
And then the mountains will melt.

[Speaker 1]
And then finally that planet will light. But the bodhisattva at this level, fifteen, that fire, he can go and it will stop him. Okay, that's number, that's third one.

Then in the end of the world there's also a very strong wind that destroys all the buildings. Then that bodhisattva can go like this.

[Speaker 2]
And finish it.

[Speaker 1]
That's the fourth part. Are you still a bodhisattva at that level? Sounds like, yeah.

But you're getting higher and higher.

[Speaker 2]
So fifteen is pretty high.

[Speaker 1]
Then he said something I don't understand completely. He says, with one kyotung you can fill the sky on a million planets. Kyotung means when you cross your legs.

When you go like this. That's called kyotung. And I don't understand this part and I didn't have time to check.

[Speaker 2]
One kyotung can fill the sky on a million planets.

[Speaker 1]
So I have to study this one. I don't understand it. I'm not sure what he's talking about.

[Speaker 2]
Sometimes one kyotung means just to sit in meditation one time.

[Speaker 1]
Like sometimes we say, in one kyotung, I will become Buddha and you refuse to move until you're finished. But I don't know why it fills the sky.

[Speaker 2]
I'm not sure. I didn't have time to study it.

[Speaker 1]
Okay, now this one's funny. Number fifteen. A, B, C, D, E.

The sixth part of fifteen. Sixth part of fifteen. If you take one hair and you tie it on the snow mountains of a planet, you can pick up the planet and just throw it.

You take one hair and tie it on the planet, on a mountain, you'd speak a high mountain, and you tie it around the mountain and you go, throw a planet. But he says one million planets. Last part of fifteen.

That bodhisattva can look at the Buddhas on all the planets and listen to their teaching from here.

[Speaker 2]
Can stay here and can listen to what they're teaching and can also see what all the living beings are doing. Non-Buddhist.

[Speaker 1]
And at that same time can see what is their past life. Yeah, so that's all number fifteen. I think it was the king, right?

[Speaker 2]
Can the bodhisattva see all this during their meditation or even they come out of meditation they can still see?

[Speaker 1]
I don't think they have to be in meditation because clairvoyance doesn't have to be in meditation.

[Speaker 2]
Those five clairvoyance.

[Speaker 1]
Okay. He didn't say. And I'm not sure it relates to Lama.

But there's another writer who lived a hundred years later and he divide those twenty-two. Sorry. He divide the different kinds of bodhichitta according to which of the ten bodhisattva levels you are.

So somebody tried it. His name is Jimba Dargye and he wrote a separate book about the twenty-two. So I read that for a long time but then I saw Tsongkapa.

Tsongkapa is better. But someday if you want to learn that one we can do. It's not too long.

It's twenty-five pages long.

[Speaker 2]
It would be nice to translate.

[Speaker 1]
It's a nice essay. The whole book is about bodhichitta. It's an essay on bodhichitta.

And he talks about that. And it's here, but we won't have time. Sixteen.

What do we always say at the end of the class? So the second line means if you do something with understanding kong shing we don't call good karma or bad karma. We call preparing your buddha body and mind.

[Speaker 2]
Yeah.

[Speaker 1]
It's called collection of good and collection of wisdom. Its name is not karma. We cannot use the word.

What a Buddha does is not karma. We have a different word.

[Speaker 2]
It's called collection of good and collection of wisdom. Wisdom.

[Speaker 1]
Yeah, very famous in that prayer. Because the collection of good creates a buddha's body. And the collection of wisdom creates a buddha's mind.

So if you start collecting those two sets of causes it's like a treasure house.

[Speaker 2]
Yeah.

[Speaker 1]
So that's number sixteen. It's called a treasure house. And it also has to do with offering ...

sun-nyo means to offer food to the monks. Offering food to the monks. And offering flowers to the monks.

Which are all ways to respect sangha. And it's also the desire to give everybody the body and mind of a buddha. So in Kamalashila's commentary Buddha told Subhuti You should put everybody into nirvana.

[Speaker 2]
Bodhisattva should put everybody into nirvana.

[Speaker 1]
Where there is no body or mind. Then Kamalashila says we have to be careful with this word no body, no mind. The lower school say when you reach nirvana you have no body, you have no mind.

But the higher school and especially tantra say at that time your body turns into buddha and four parts of your mind turn into buddha, and these are the five buddhas.

[Speaker 2]
Four parts of mind become buddha.

[Speaker 1]
It's actually three and a half, but it's okay. So it's not that you lose your body and mind.

[Speaker 2]
You lose your dirty body and mind.

[Speaker 1]
Okay, that's all. That's sixteen.

[Speaker 2]
Sixteen.

[Speaker 1]
Seventeen. What is that, Joanna? Oh yeah, it says a highway.

In Sanskrit it's mahamarga or something like that. Let me check actually, let me check that. The Sanskrit is yeah, mahamarga.

Big road. We had marga this weekend in Hong Kong. Karma marga, path of karma.

So maham means big, right? Like Mahayana. So big path.

So it should be like a highway or something. Let me see. ...

... ... Then this is the highway.

They always call it in the Buddhist book, they always say the highway which was traveled by all the bodhisattvas and buddhas before. And will be traveled by all the buddhas and bodhisattvas in the future.

[Speaker 2]
...

[Speaker 1]
... ...

[Speaker 2]
... ...

[Speaker 1]
Yeah, this is a difficult one. The Sanskrit word is that the Sanskrit word here is yana.

[Speaker 2]
In the original. In the original verse.

[Speaker 1]
And I can give him all this stuff. I can give you the file. But this is the Sangha's verses.

And I put the numbers. So eighteen is yana. So the word here is yana.

[Speaker 2]
The original by Maitreya.

[Speaker 1]
So you know Mahayana.

[Speaker 2]
Means a big vehicle. Big vehicle.

[Speaker 1]
So usually it's like a horse or something. Okay? Or a cart.

Okay. And here he said it says a good vehicle. That doesn't fall into the two sides of the ...

You know when you have a road and you have two ditches on the side? Then we say it doesn't fall into the two extremes. One problem is to think, it's okay, I can live like I used to live.

And the other problem is if I reach nirvana, I will disappear. So then a good car doesn't fall into either idea. Like maybe it's okay to live like this.

You know? Don't use seats. Then the other problem is I will reach nirvana and I will disappear.

So what this meaning is to avoid ... we call it avoid the two cliffs. This is a cliff, right?

Yeah. Then that's the definition of middle way. Don't fall off this cliff.

Everything exists the way I see. It's coming this way. Then the other cliff is if it doesn't exist this way, then it's not real.

Okay? Cool.

[Speaker 2]
Middle way is coming from me, but it's real.

[Speaker 1]
I asked the Hong Kong people, if the pen is coming from my mind, is it real? Then they said, they look confused, you know, I don't know. Then I said, come here.

Then I gave a guy a mustache. Then I said, look, it's real. It's coming from your mind, but it's real.

In the monastery, I told you many times, if you say, even though it's coming from my mind, it's real.

[Speaker 2]
They will hit you.

[Speaker 1]
You have to say, because it's coming from my mind, it's real. Yeah, I like that. So number eighteen, is like a good vehicle, and it doesn't go off this way.

Here's the road, and it doesn't fall off the road. This one is, the cup is coming from the cup. And this one is, if the cup's coming from me, it's not real.

But a good car or a good horse stays in the middle. And that's the definition of middle way. You okay?

You have some ...

[Speaker 2]
Okay, it's your tea.

[Speaker 1]
Yeah, you got ... we almost finished. May we go some sleep today?

Veronica said I have to finish. She said, you always take from Mr. Woo, you never give him something. We almost finished.

Okay, nineteen. Okay, this one is cool. It's a ...

water from a spring. What do you call that? Water from the spring.

Spring comes up from under the ground?

[Speaker 2]
The water?

[Speaker 1]
Okay. And it means, the bodhichitta, which has the power to remember all the details of the Dharma.

[Speaker 2]
And not forget.

[Speaker 1]
And teach to others without any effort. Toppa meppa means with no block. What is it in Sanskrit?

To teach with no block. Like just can talk like that. It's asanga.

Yeah, yeah, so he's playing here. It's his name. Asanga means no block.

Can talk just like this. So number nineteen is the spring. And it means can remember all the Dharma.

And can teach it like a spring.

[Speaker 2]
Just keep going.

[Speaker 1]
Then he says, asanga goes deeper. He says, there are two kinds of springs. One is this one that goes you know, it goes from the bottom, it goes up in the air.

And the other kind of spring, we have at Diamond Mountain. The water, we call it in English, we say the water seeps out of the stones. And if you take the water, the next morning it will slowly come back.

It doesn't go like this. Then asanga says, this is the one that goes like this. And in the Sanskrit, it's a special kind of spring.

[Speaker 2]
It's not usual kind of spring.

[Speaker 1]
Let me check the Sanskrit. It is, we call prasravanodaka. prasravanodaka.

When you spread your feet in pose and you do a forward bend, it's called prasarana. And samsara comes from the same word, spread. So anyway, it means this kind of special And then he says, he says something cool.

He says that it includes the dharma which people heard before in the world. And it includes the dharma which the people haven't heard before. So the water that is still hidden means the dharma which nobody heard recently in the world.

And the water which is already visible is the dharma which people already heard in this world. And that bodhisattva inside is both. So they are pouring the water, but half is people never saw before.

And half is people saw before.

[Speaker 2]
Cool?

[Speaker 1]
I like it. And it never ends. I like that one.

He has a long explanation of the two kinds of springs.

[Speaker 2]
Took me a long time to study it.

[Speaker 1]
He quotes a very old book about the two kinds of springs. Okay, number twenty. Yeah, it's called dan yin.

It means sweet sound, but it also means guitar.

[Speaker 2]
Like sitar or guitar.

[Speaker 1]
Yeah. And there's a very famous called Buddhist poem. It's a four lines.

And it's called chir kyi dom shi. The four principles of the dharma. And it's actually the test of a Buddhist book.

If the Buddhist book talk about the four, it's a Buddhist book.

[Speaker 2]
If it doesn't talk about the four, it's not a Buddhist book.

[Speaker 1]
And we studied it in ACI a long time ago. I have to always look it up again. du je tam je ni mitakpa sak je tam je dung nyen la chu tam je ni dakme po nyang neng ne depa ne shiwa Very famous.

First one, anything which has a cause will die. Anything which is not pure will give you pain. Nothing is itself.

And only nirvana is peace. The only peace is nirvana. This is very ...

If the book doesn't talk about that, it's not a Buddhist book. Then when you tell that to somebody, if they really understand it, it sounds beautiful as the song of a guitar. And this bodhisattva can declare it on many planets at the same time.

Okay. Twenty-one. Major river.

Like Yangtze River or Mississippi River. So a river doesn't care who touches it. It's equal to all people.

Like everybody can drink water and everybody can wash in this river. Wash their body in this river. The river doesn't say I like you, I don't like you.

And that river of love from bodhisattva never stops. It always helps others. It combines many smaller rivers of ways to help people.

And it understands that the mind and the object of the mind are the same. Then some people didn't understand that. And they said, oh, this is my mind or something like that.

But it's not what Buddha meant here. It's that the mind that sees the cup and the cup which the mind sees both coming from the same seed. So here's the seed planted, I don't know, last week.

Then time, time, time, time, time, time.

[Speaker 2]
Then the seed opens into Michael and the cup.

[Speaker 1]
So if I understand that, it's like a powerful river to help people. So I like this one. Then he talks about how the river treats everybody equal.

He says people who are blind, people who are dead, people who are crazy, people who take off their clothes and run around, like really crazy. It happened in my lama's class one time. One guy got crazy.

[Speaker 2]
He took off his clothes and ran around.

[Speaker 1]
Then my lama said, I'm going upstairs now. You take care of it. Then he took all the lama's things and he carefully he made a big mountain in the middle of the church, in the middle of the temple.

Then we had to call the police. Anyway, that river doesn't care. Even if you are that crazy, the river still treats you equal.

[Speaker 2]
And those who are hungry, those who are thirsty, those who became animals, hungry ghosts, or hell, still teach all of them equally.

[Speaker 1]
Like the river doesn't say, I won't wash you.

[Speaker 2]
That's all.

[Speaker 1]
Twenty-two. Then we can go to bed maybe. Yeah, cloud.

And that's the highest one. Then in the sky, the clouds will... First there's no clouds.

Then the clouds will start to form and grow, right? And then they will dissipate. And then no more clouds.

So it means this is the highest kind of bodhisattva, has the highest bodhichitta, can stay in Amitabha's paradise, or we call Tushita.

[Speaker 2]
Danden.

[Speaker 1]
And then sometimes they form a cloud. It means emanate to the earth. And they pretend to do the twelve deeds of a Buddha.

It's always pretend. There are... This Buddha in our world, Gautama Chakramuni, he was Buddha before he came here.

But he pretend to be born as a prince. He pretend to see suffering. He pretend to run away.

He pretend to meditate. Pretend to become Buddha. Then pretend to die.

Twelve deeds. And we say just all he's pretending.

[Speaker 2]
Then like a cloud, so cloud come to the sky, born, grow up, become Buddha, and die.

[Speaker 1]
But it's all just his play, his play to show us what we have to do. Like a cloud. And that's all.

There's one funny part here. Last one here. All the sutra here says that person will pretend to do all the things that the Buddha does.

Including looking at things like an elephant looks at things. And that's the last sentence in the sutra from which the 22 came. The 20,000 verses.

25,000 verses. So the source of Asanga's 22 was an older sutra. And someday we can have fun and read it.

It's about 20 pages. But the last sentence is when you come to this world as a Buddha, you will find you will look at things the way the elephant looks at things. Then I was like, what's that?

And I can use our database. I can use search program. And I can say, what does that mean?

And in one minute I can search 15,000 books. And I found it. I'll read it to you.

It's fun. I cut it. You can use the search program, cut it out, put it in here.

What does it mean to look at things like an elephant? LANG PO SPYOD DAG TU YUL GSUM NUS SBYONG NAS GSUM PA LTAR So there's a sutra that talks about it. DEG NA SDUG PA LA SKYE DE MI LTA Don't look at things above.

OG LA SDUG PA GUR MI LTA Don't bend your neck and look down. YE YIN NA SDUG PA LA MI GSUR TU Don't look at things to the left and right like that.

[Speaker 2]
No, don't move your head like this.

[Speaker 1]
Don't do that. And don't twist your neck and look at the things behind you. And don't try to see what's far away.

And don't look too close at things.

[Speaker 2]
Just see.

[Speaker 1]
It means to see emptiness. It means don't try very hard like that.

[Speaker 2]
It's just like...

[Speaker 1]
and then see emptiness. That's how an elephant looks. That's how I like that one.

It means you try too hard to see emptiness.

[Speaker 2]
And you won't see it.

[Speaker 1]
But if you just relax, that's how an elephant looks.

[Speaker 2]
That's all.

[Speaker 1]
Good.