September 30th, 2000, Serial No. 00920

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limitless last the the last two weeks we we finished the first fourteen chapters in the question there are thirty two and today i were going to go through the sort of the core chapters some of the longer chapters and the middle of this or the sutra and
there are there is a number of people have expressed an interest in hannah
having a couple additional classes and the following two saturdays and just there's enough people for that i'd be happy to to to do that then this week if we get up to say eighteen or nineteen and the following two weeks we could we can finish the whole sutra and willingly that all to to you and i'll be happy to to to go
it all with you it's it's a very dense sutra as he as you we've been discovering so far as of shortage has been hitting the the highlights of of watching harry harrigan
imagine what some of the commentaries i've come across how about this sutra there is a
cause he def different monks lecture have different favorite shoe trees there was a there was one monk
once who lectured every day for six years on the title of the lotus sutra
tom and that was the subject every day just the title well he would like a couple may be six months for one of the words and then another six months for the next word and so some of these commentaries can be sort of like they they almost use the sutra as a platform or as a springboard
into the buddha land on so that the this sutra is very good for that is you can almost pick any chapter or any part of a chapter and have spent a lot lot of time on it so today we'll go over these core chapters that sort of summarize a lot of what we've been
been talking about
i'll just get into it and will love but then we'll try to rule maybe i'll remember what we did last week or what i said last week this is chapter fifteen
anime
sibelius as just had this emotional experience where he's finally understood or thinks he's understood as teaching or at least he's felt the impact the emotional impact of this this teaching and the buddha is sort of
summarized some of the the teaching for him
and he says furthermore some booty if a man or woman renounce their self existence course he's talking about the he's been talking about this body of merit again towards at the end of chapter fourteen he ended the chapter talking about the the infinite body of merit that the people who practice this teaching a coin
fire and of course again this this concept of the body of merit is probably the single most important concept it to understand this sutra it's it's sort of the bodhisattvas version of the buddha's reward body
view debt from the point of view of a bodhisattva it's the body of merrick judah futurama a buddhist point of view as the reward body it's the same thing
anyway furthermore stability if a man or woman renounce their self existence during the morning as many times just of our grains of sand and the ganges and likewise renounce their self existence during midday as many times just there are grains of sand and the ganges of course this is a traditional hindu practice as well
a renouncing one's self exist and so it's it doesn't mean necessarily a
having to die but it sort of the the hindus also recapitulate in their renunciation their recapitulated this renunciation of parasha
proof of courses as mythic figure who created the world out of his body and also the human race by dismembering himself and so people in ancient india would reap repeat or imitate this renunciation
and if you could do this this many times has to our grains of sand in the ganges in the morning and the and midday and as many times and we their self existence during the afternoon as many times as dark grains of sand of the ganges and renounced their self existence in this manner for many hundreds and thousands and millions and trillions
of calpers
and someone heard this dharma teaching and did not rejected or scalpers
a concept that has become
very well known in in the west and the buddhists have different ways of looking at it but generally it's
the first there are they talk about minor culpas and infinite calpers and great carpets and if you if you took a city the way the buddhist describe it as this will if the if you took a city well first of all they say human beings
our our lives lengthen as as a world gets be gets older and then they begin shortening charters this this cycle of of our lifespan and and with our lives begin at ten when of course when we can we we can become fertile and then we can recreate ourselves and know we every every hug
nerd years we add a year to our life cycle
until we get to be eighty four thousand years old as our average lifespan and then once that happens then you go back down well if every
a hundred years you took up there there's this is there's this analogy where you have a city one hundred sq mile square and if you took out a a grain of sand grain of sand out of the that city of every hundred years well that would be the length of a what's called a minor kalpa
where these were people go from zero or from ten to eighty four thousand and then back again and you do this forty times for forty of these minor kalpoes becomes a great kalpa and then for of these or whoever becomes an infinite kalpa and then for these infinite calpers becomes a great care
alpa and of course we're living at the end of the fourth kalpa of the fourth infant kalpa the buddha was met to pokhara at the end of the second infinite kalpa awesome are cures the word means incalculably long and he was enlightened at the beginning of the third
kalpa
anyway were into the fourth kalpa right now and if you renounce your existence for trillions of calpers and you heard someone heard something and someone heard this term attention and did not reject it to simply did not rejected that necessarily practice it or anything that you simply did not reject it the body of
merit produced as a result would be immeasurably infinitely greater so
this teaching has creates a body of marriage far greater than than that from the from self renunciation no matter how great your self renunciation
how much more so if they wrote it down this is an interesting word here because it's the only time in the sutra of the buddha mentions writing it down
course one doesn't know whether this crept into the text rather late the writing actually did exist or in the buddhist day but it was generally restricted to to merchants and and governments that his government records and and and merchant accounts and all any spiritual teaching was considered to be
profane if it was written down
i'll teach you had to be orla or they weren't they weren't they weren't proper
how much more so yes they wrote it down understood it memorized and recited it mastered and explained it in detail to others and shit it's in short the buddha says instead of offering your own self existence how much greater body of meribel you acquire if you offer this teaching
furthermore some booty inconceivable and incomparable is this dharma teachings that is is offering and that's why you you gain this incredible body of merit
this dharma teaching spoken by the tathagata stability for the benefit of those beings who set forth on the foremost of pads and of course this harkens back to the gained the suture where somebody asked about
some teachings for people who are setting forth on the bodhisattva path so these are for the benefit of those beings who set forth on the foremost of pass for the benefit of those beings who set forth on the best of pads for if someone understands memorizes recite and masters of this teaching this dharma teaching and explains it in detail to others
the tata gotta will know them said booty by means of this buddha knowledge and here's he said this several times already and he's keep saying it again every time he starts talking about this incredible body of merit one acquires he says i will know that person that bodhisattva and the title gotta will see them
stability by means of is buddha vision the to it will be aware of them for all such beans produce a body of merit that has no limits
a body of merit that is inconceivable incomparable immeasurable and boundless and of course why is it why why is he able to see them as nice as finally tells us here in the next homes for all such beans as these somebody will likewise where enlightenment upon their shoulders this is probably the clearest statement we have them the sutra that the
the body of merit is the buddhist sam boga kaja the buddhist reward body because enlightenment experienced the realization of enlightenment is another name for the reward body of the buddha and that's why the buddha is able to know them and see them and be aware of them
because they all share the same body the same body of enlightenment and how so so booty this dharma teaching cannot be heard by beans of lesser aspiration not by those who mistakenly perceive a self nor by those who mistakenly perceive a being who mistakenly pets perceive a life or who
mistakenly perceive a soul
for beings who lack the bodhisattva vow cannot hear understand memorize recite or master this dharma teaching
live with by saying this the buddha makes it really clear that he could he could sell anything
i used car that probably didn't work he's just says here that if you lack
beings who lack the body such as about can't hear this teaching
but we do here this teaching therefore we've already made the bodhisattva vow so in this statement right here at the boot is basically saying and he says at the beginning of this is the dharma teacher disturbed teach you cannot be heard by people who mistakenly perceived the self and so forth so just by hearing this tea
ching the buddha says that only proves that you already understand it than that you are already a bodhisattva that you have already made the vow to liberate all beans and that you have no conception of a self that you're attached to and been life and soul and so forth in short this is a great statement of you might say encouragement the buddha's
making a to somebody the fact that you just hear this teaching is proof that you have practice in a way that you are ready to put this teaching and in into into practice now now that you're ready
to to master this teaching it and then explain it to others so he says moreover some booty wherever this sutra is explained that play shall be honored weather in the realm of davis humans are as sewers that place will be honored with prostrations and circumambulate ones that place she'll be like a stupid
the reason he says this is because a stupa contains the relics of the buddha's body and in fact the stupid represents the buddhist body the stupa is a symbol for the dharma kaja and this teaching is the dharma chi the body of the buddha and
whereas the an enlightenment this robe of enlightenment that the bot that you were by practicing this teaching is the reward body
the stupa here at the end of the of this chapter represents this this arm
the the dharma guy in the and the lotus sutra this entire paragraph the last two paragraphs are quoted almost word for word in the lotus sutra in chapter ten
in chapter ten of the lotus sutra the buddha says
not only will the relics of the buddha the inside the stupa the tata got his entire body is inside this stupa so as he makes it very clear much clear in the lotus sutra that when he's what he's talking about here by stupid is that stoop as a metaphor for the the dharma kaja the complete
body of the buddha
i'm
okay that chapter fifteen
am
chapter i'm just going to and get like the previous occasions i'll just keep reading but any time something occurs to you that that needs further clarification or if just some idea comes just raise your hand we talk about anything nevertheless said booty is he begins chapter sixteen the good son or daughter who understand
sounds memorizes recite to masters such as sutras this and contemplate it thoroughly and explains in detail to others
will will suffer their contempt
so even that even though you've made this vote bodhisattva vow you should not expect it therefore life will be easy
because in explaining this sutra to others you are bound to suffer the contempt of others their utter contempt because who who is possibly going to understand such a teaching is this
and how could this be submitted the bad karma created by these beans in their past lives should result in an unfortunate rebirth but now by suffering such contempt they put an end to the bad karma of their past lives and attained enlightenment of buddhist this must have been perceived as a an incredibly radical teaching at the time
im widely disseminated the idea that you could get rid of karma is a radical teaching that only occurs in the later teaching of the mahayana you in the hinayana path of course in chapter nine we went over them the pinnacle of the are hitting on a path or these last four stages where you become
i'm at a schroeder upon a a sacred aga men and anagen and are on where you get rid of your karma gradually but even those people have to go to like the person who finds the river that the schroeder upon a still have seven more lifetimes of karma that he has to work out so the hinayana pay
path does not admit the possibility of getting rid of karma you have to suffer all your karma one life at a time but the buddhist or says if you suffer on behalf of this teaching the bad karma you've created well that should result in an unfortunate rebirth will now be a brought to
an end
yes this you're saying that if person explaining the sutra suffering the content of his being suits who had bad karma in the past lives that's suffering eliminates the camera of those beans were arrogant contempt for know if you get rid of your own
karma oh it gets rid of your own gear your own karma you know so wait a minute
yeah you these beings for suffers era content features get it here separate this teacher stuff really content right out for that gets rid of content right by suffering this contempt so by suffers the content that com
i'm ever that the bed from it created by these beans and their past lives should result in an unfortunate reversed them for them yes exactly for them now but now by suffering on behalf of this teaching by suffering on behalf of the teaching you're only going to suffer on behalf of the teaching if you really understand a teaching or otherwise you're not you're not going to do it
well who's the within the last since they who is that refer to the people who are are are teaching this the beans who are the body says the good son or daughter now the other question i have his house the square of previous paragraph which says you know if you're
the what about these themes that are generated else contempt that are actually hearings sutra so they must be bodhisattvas no no they don't reserve it a hickory they will they because if they understood it they wouldn't have made that the buddhist says they would have made the body such as vow they don't really hear it they are what doesn't need to
here it all that to that's that's a good question but it means to understand it obviously tunes yeah means to means to well again
i was talking to ross earlier today and and and one of the things that we tend to forget as the importance of oral teaching in the past when we'd take everything is written and if we snuck in writing than it doesn't it doesn't have any legal validity and therefore it's not a real teaching but it was just the opposite in the past oh
only oral teachings were real teachings and thus to hear a teaching and to keep it in your head to be able to hear a teacher meant to tune to be able to hold onto it so hearing in a way is more than just stay here yes but going away you understand the words and yeah
i hear what you're saying we say that in our in our own idiom we say i hear what you're saying but i'm not going to do that
that means i i understand what you're saying when i feel contempt for by exactly how crying that yeah so so there is that is a good question but i think that we can assume that that the hearing here does does reflect a deeper awareness of the of the teaching and these other people here and and they reject it they they reject the teaching upon
hearing it just doesn't go in ah it occurred to me that he well he loves all these things to get it here understand memorize it's kind of like all together this all these it's a ball
a things together they can't go to and but it occurred to me in an oral tradition you don't hear a teaching a huge presence of the teacher so much trill and
and that has an effect although you can't exactly say what that might be encouraging
you know you teach something can't be taught and the blue says well i had never taught any
oh
oh still something is day something that's not the written that the
so that whenever his to pay
st cloud
a person
teaching
every person has received list
ah right right right
with the right understanding which may not always verbal
yes has true ah well anyway just in the hearing it is seems to me hearing implies
real hearing
the real presence of teach
it seems to me so that's you know it's not like are written concept
homie
yeah
well the sutra began with the buddha going to town and sort of providing the example of his daily life as still ultimate teaching and the so of whole sutra stems from that just that example of obscene the teaching and action so to speak and till you're hearing is just one way of of of transfer
eddie knowledge you can you can transmit adjust to the on example but the the key is a buddhist racist explaining this to others though is as because
does this is the were a bodhisattva differs from the are on is this this idea of of of ah
saving all been celebrating all beans which means are obviously but beans in the future so bodhisattvas can't enter nirvana i can har han can enter nirvana a bodhisattva cannot because there's something besides just sitting with someone for example is absolutely meditation and the importance of
of explaining something as well
yeah yeah the buddhist believe in war is and manifestation of of of a bodies bigger than our physical body and that's what this body of marriage is all about to to it's a projection sort of speak over space and time
normally we think of r r r r well that's what good karma is but the body of merit the buddhist talking about his projection beyond space and time because it's not limited by space where time whereas are good karma is so that's why he's always talking about these two bodies of merit one which is basically just
good karma which is generated by material charity and then there's the one generated by spiritual charity which is giving this teaching to others explaining this teaching to others transmitting this teaching to others because this teaching us the dharma body and that's why the the it is because over and over there
sutra that this this theme and the buddha feels it necessary to repeat it over and over but here we suffered on behalf of the teaching of course you suffer the we have the teaching because you
you
you by suffering on behalf of the teaching you see suffering in light of the teaching and this is why you're able to suffer on behalf of the teaching because suffering now
you wouldn't suffer if you didn't understand the teacher to some extent would you have to disbelieve it was worth suffering for and by having that sort of attitude towards that you understand you apply the teaching to the actual suffering and therefore you see the emptiness of that suffering and it is in this way that the bad
karma of your past lives is wiped out because carmen is nothing but delusion whether it's good or bad and it's suffering on behalf of this teaching sort of speeds up the process whereby you view karma ah has been by nature empty
and so forth so that's why it away this is a radical teaching in and way it's not a radical teaching at all
but it appears to be
i'm so some booty i recall so after saying that you you're going to get rid of all this bad karma the buddha says i recall the past during countless infinite these are these infinite calpers again
well i calculated it in my notes and i came up with a a great kalpa there's for for for infinite campus make a great kalpa and i came up with one point three four billion years for a great help but i just passed that note on
one point three four billion years give or take a little bit so i recall during these countless infinite calpers and the buddha again practice for to infinite calpers i was during the end of the second infinite kalpa
that he met different car tata gotta the are on the fully enlightened one and during that time i pleased
eighty four hundred thousand just been sort of i attended hundred eighty four hundred thousand million trillion other buddhist never wants to please them nevertheless the booty although i please those buddhas in bag of ons and never wanted to them in the future in the final epic in the final period and the final five hundred years of the doorman teenage the
stand memorizes recites and masters such as hooters this and explains a detailed the others booty will exceed my former body of merit not by a hundred fold or a thousand fold or one hundred thousand folder a million fold or a hundred million folder a thousand million fold or a hundred thousand million fold but by an amount that cannot be measured calc
collated illustrated characterized or even imagined some booty if i was to describe this good son or daughter's body of marriage the full extent of the body of merit this good center daughter would thereby produced obtain it would be willed or beans or disturb their minds
of course the reason they're really do it when the buddha was alive there are four things that that he said cannot be imagined he says you cannot fully comprehend or imagined the state of meditation
i'm that something like you have to taste yourself also you cannot fully know the effects of karma there so infinite also you cannot know the origin of the universe and the for thing is you cannot know fully know the nature of the body of merit
or the reward body of the buddha those are the for things that you cannot know if you have to experience yourself and and so therefore what he's talking about this body of merit again he just is talking about the reward body of the buddha
yes
i just want to mention that nobody's mentioned that you are following the procedure for generating all this merrick for yourself well i think when we finally get done with this than we we should have a little of the merit dedication ceremony protected forever that well or otherwise wouldn't be destroy america by getting angry and stuff
firstly with my car breaks down a you transfer the seal it cannot be destroyed yes it's true yeah so i think when we finally finish this we should dedicate the marital all other beings and to their to their liberation and that's generates more that should if it works the way its fullest to
yes i need to get maximum points for completion and contempt upon us how we really help him out i got rid of bye by by bad karma last week actually
now actually do every week with my kids they make sure that i'm in
free of bad karma
but the thank you for the thought
but anyway of last last line i hear of this furthermore somebody inconceivable and incomparable is this dharma teachings spoken by the tata gotta an inconceivable is the result you should expect so the buddha says this is sort of like if you plant a melon you get a melon if you plan and in conceive
bubble teaching you get an inconceivable fruit and that's why this body of merit is so he inconceivable and that every time he talks about it it if if if it's the body of birth and result that arises from this teaching rather than material a charity it is always inconceivable because it's this body that is as
actually the body of enlightenment and then
i just had that on there
oh go into seventeen now seventeen is the longest chapter and the up
in the sutra
again the venerable sir booty asked of and many commentators like yes ah i started africa
a general question about all these reputation and decorated repeating an amorous iron higher number and
at repetitious language and manager type of illustrated
one
what it's all about why not say it
when i think to really big number they say one
well i guess they could say that once but i guess repetition just
a big again because it's an oral teaching repetition is is one of the hallmarks of an oral teaching that you repeat it over and over because people are only going to get the teaching orally it's not written down so i think that's why it's it's it's he goes over these things over and over but at all
so i just think he he he wants to break through any cognitive barriers that sibu or his audience has he wants to tell them whatever you've been thinking whatever you think is a big number big size or a big act of charity well let's let's expand that beyond the limit
it's of your imagination where at least to the limits to your imagination and then and then let's think of what's beyond that yes or we go on question about all he just brought the word a charity again that the role of forbearance and teaching because this is all this point where one or a
air and not speak up and way contempt and and then to to go ahead and speak up and and share teaching i'm curious you have anything to say that role of for their the same their their the flip sides of each other every act of charity requires an active forbearance your
giving up something you have to be able to bear doing without that whether it's money or your life
and also the same with forbearance
when you for you don't forbear anything unless you're giving something
like the when he talks about this king cutting up his body weight and buried that pain or that and he he's actually giving away his body by parasha did so that so forbearance also requires an act of charity to make it forbearance otherwise you're not forbearing anything so that when he will
going to suffer the contempt is in a way yeah yes exactly yeah and you wouldn't encounter that unless you were giving something that people were rejecting and are not accepting the buddhist sort of just toss us that in that's the only time in the suture that he actually mentions the well what would happen if people didn't
n't except the teaching he says well that's just going to speed your your own understanding of the teacher by clearing away all the obstructions of bad karma
because otherwise you couldn't possibly suffer they can to that contempt you have to give up give up
okay well i think maybe yeah if you have to you have to go back to this over and over and over whether is the that sometimes i think these things are very clear and i read the next day and i'm not at all clear either now but what if we can anybody i have any other question home but
anyway i think in summary a i think the buddhist just trying to blow some booties mind with all these big numbers and all this repetition he's sometimes repetition is like that to it becomes a drone and a drone in and it had just it credit it gets you to a point where your where your awareness becomes like a shell and
then the slightest thing breaks through it
such as recently like chen or a song well that's a good another good point of all these approach to part of me to texts were supposedly and verse form first and the diamond sutra has another title it's called the perfection of wisdom and three hundred lines supposedly it was in a three hundred line of verse form
roots a orally transmitted know if as were pros it's more like
a to
the bionic wants to help you remember the sure you can pick it's over and over again to re and even if it's not a a mantra it it has has a poetic force poetry has this hidden force we don't normally think about it you know in the in the quality of rhyme and so
fourth work and it can just by hearing this repetition new era of rhyme and and these the the rhythm of language so it can it sometimes you can understand the truth more by from poetry than you can from pros since it's to a champion archer you know we don't just read the whole you like richard gere and
the ah
our children the time for driver
brother sister in the way
it's possible
that yo and it would have to be if it had this old title that nobody has ever found the verse version or or and nobody knows anything about an accepted has this title that sort of stuck with it over the years and so if it apparently was chanted at some point and again a chanting it has its own
hidden secret power
and again these words these repetitions had probably work were meant partly and and with that in mind so the buddha said oh again the venerable somebody asked the buddha oh before i started this i was going to say many commentators say this marks the beginning of the second half of the sutra the first half ends with chapter six
dean and that this was the first part is about the practice of prajna
and the second half as sutra is about papaya
a skillful means
and so
this and and i would agree with those commentators having worked on the sutra this is really the beginning of a new a new phase in the sutra of the second half of the sutra and we can see a good sign of this again the venerable somebody booty asks the buddha bhagavan if someone sets forth on the bodhisattva path how should they dwell how should
that they should the exact same questions so booty asked and chapter chapter two so again in the first half of the chat the sutra the buddha address the subject of prajna of wisdom the perfection of wisdom and now sub booty realizes that and but still why
wants to go beyond the perfection of wisdom because wisdom without skillful means is sort of sterile so now he asks these questions again so that the buddha can talk about how to practice these inconceivable teachings and the buddha said some booty someone who sets forth on the bodhisattva path should give
rise to the thought which is of course what he said in the second a third chapter in the realm of complete nirvana shall liberate all beans and while a this liberate beans not a single been as liberated and this is so far the same and why is this
cbd a bodhisattva who forms the idea of a being cannot be called a bodhisattva
neither can someone who forms the idea of a life or even the idea of a soul be called a bodhisattva and why not see booty there is no such dharma is setting forth on the bodhisattva path will this last line is is where the sutra or does not repeat what goes before the boot and never has never said this before the stability booty there is no such
the thing no such doormat is setting forth on the bodhisattva path again there's no practice so this is how the buddha teaches upaya or skillful means he addresses he knows what somebody is thinking and you know some booties interested in skillful means and so he says there's no such thing as skillful means
there's no such dharma as the path there is no such dharma has the practice and so having said this he now wants to sort of test to booty on this but what do you think so booty when the title got it was with different car tata gotta did he realize and
he said dharma as unexcelled perfect enlightenment and again it was with when the budo were in a previous life as sumida was made to cora that he realized
the forbearance of birth listening it's called the eight stage of the bodhisattva path
which the buddha here here equates with enlightenment to realize the hate stage of the bodhisattva path to realize that no dharma arises is as far as the boot is concerned here he's treating that as a equivalent to the tenth stage of this of the path or enlightenment so when i when i
i met different cora i did i receive die realize any dharma such as enlightenment and to this the venerable some booty answered bhagavan as i understand the meaning of what to talk to god is taught when the tata gotta was with different karaj tata gotta the are on the fully enlightened when he did not realize any such dharma as unexcelled pervert
enlightenment course he saying that there's no
since there's no setting forth on the bodhisattva path there's no seed
thus there's can also not be any fruit so there cannot be any realization of perfect enlightenment know setting forth on the path know realization of enlightenment know seed no fruit and to this the buddha replied so it is to booty so finally for the first time somebody says something that the
buddha approves of
and to this the buddha replied so it is to booty so it is one the tata gotta was with different car tathagata the are hundred fully and like one he did not realize any such dharma as unexcelled perfect enlightenment some booty of the tie gotta had realized any dharma different car tattoo gotta would not have prophesied young man in the future
chur you shall become the tidy got to the are on the fully enlightened one named shakyamuni
booty was because the title gotta the are on the flame language did not realize any such dharma as unexcelled perfect enlightenment that dip car at tata gotta prophesied young man in the future you shall become the topic i the are on the fully in like one named shockey shakyamuni and of course the reason he didn't realize anything
because it was at this stage at the eighth stage when he went to a car that he realized the birth listening of all dharmas so this eight stage sort of necessary for enlightenment you have to what the buddhists same
between the lines here he is saying that it's because i realize that there are no dharmas that come into existence that i was properly prepared to realize enlightenment to realize the dharma of enlightenment because no dharmas can come into existence including of course enlightenment that's just another
dharma and so he say that's why i didn't realize any dharma such as any dharma has enlightenment because i was finally freed of enlightenment fried of all dharmas that's why he talks in this next little section he says and why why was that tathagata said booty
the tata gotta is another name for what is truly real tati goddess booties another name for the dharma with no beginning tathagata some booties another name for the end of diamonds tathagata some booties another name for what never begins so this is again the realization of know beginning that know da
armas come into existence is what sumida realized when he was was with dip i'm cara
for the buddha in a previous lifetime when he was with dip car he realized that no dharmas are ever begin and this is the essence he realized the dharma body as well the tathagata the true nature of such this and that's why the buddha pauses to say to talk about a tray to
try to define got gotta here because this is actually what the buddha realized he realized tathagata and of course you can't realize how to gotta because the title god as a name for that which has no beginning so has no beginning you can never realize it
and why a
no beginning and booty is the highest truth so booty if anyone should claim the topic to the are high to fully enlightened one realized on excel perfect enlightenment their claim would be untrue said booty they would be making a false statement about me and why some booty the tata gotta did not realize any such dharmas unexcelled perfect enlightenment to
there is a done with debate that the idea that they're in in pursuing skillful means when has to keep in mind that there's no path to enlightenment and there's no enlightenment has such know dharmas come into existence yes
i've been thinking about this actually i guess i was served been thinking about this
this of breathlessness of all garments for parents and the britain of all dharmas an eye on
kept thinking that from us or logical perspective that this is kind of against surf you know to an extension of this concept of of emptiness in the want to get to the place are wearing understand
thanks are empty because of their air conditioned car production and man you know they don't every self existence then says that when you there the next step is where week the not coming into existence anyway right and so there's no birth right and there's no coming or going and
and sense it puts aside that problem because you can make that leap you know he didn't dare you are
you know nothing's being realized worn right you know i will always ross was asked me earlier today about by own entrance into the buddhist path and it was i told him it was through the study of statistics and finite mathematics and logic that's what i was studying at when i was a gradual
student and and it was upon realizing because in in the study of of of of science all the one wants to do is to write a formula accounting for the movement of variables the relationship between variables and in it's simplest form you deal with say that variables x and y
and when you write a perfect formula than you are you credo what's called a perfect correlation a correlation of one between x and y that is for any movement along the x axis your formula accounts for a movement along the y axis and it was my realization of that after year of studied statistics
that if you actually do right that perfect formula and actually can write a formula that has a correlation of one all you've done is prove to yourself that you are mistaken to identify x and y a separate that there is no difference and that's just you began with to delusions and you're just proving to yourself
the nature of truth of nature of of emptiness and so it was that this that that led me to study buddhism and realize that there's much more poetic way of of a approaching the same thing and of course a way of playing to your life to as well as just to science and but yeah it's true that the study of birth list or the were in
this of birth looseness means that the these things we thought were empty weren't there in the first place to become empty they didn't need to be empty but we were stuck with our delusions and have to work our way through and less where we suffer contempt of course if we suffer enough contempt then then we could have we get that sort of a shortcut to this
let me go through the the rest of this chapter and then and then we can always take up we can take a pause here too
where are we oh yes furthermore some booty
the dharma realized are taught by the to gotta is need oh did i do that know is is neither true nor false
because of this reason it can't be true because it never began it can be false because again it there's nothing there to be false that's the topic it says all dharmas are buddha dharma is and again this is why the second half of the whole suitors about buddha dharma is about dharmas that we know don't exist that would have never come into existence but we put the
to use their used in the liberation of all beings and how so all dharmas said booty are set by the tata got to be no dharmas thus are all dharmas called buddha dharmas
okay now he's got that sort of taking care of he comes back to this this renunciation of the body again of of the self some booty it's like this cosmic being again to the cosmic been in the sanskrit word here is peru shits like parasha this has been who began the universe by dismembering as by
body it's like this cosmic being with a great and perfect body venerable somebody said bhagavan this cosmic being whom the tathagata that's the buddhist saying this the tathagata sort of think of this big parasha and what do you think about that he saying so somebody says this this big parasha term the
the title gotta says has this great perfect body bugg of on the topic gotta says as nobody does is it called a great perfect body so subdued he understands that the self does not exist and therefore it can't be you can't renounce it the buddha said so it is a booty if a body surfaces i shall liberate other beans he is not called the bodhisattva
so you can't renounce yourself you can't liberate anybody because there are no i shall
why not somebody if the is there any such dharma as a body sought for you can liberate anybody because there's nobody to to do the liberation the venerable stability replied no indeed bhagavan there's no such darman as a bodhisattva and also the beans as well the buddha said have been some booty beans are said by the tata gotta to be no beans that are they called been
enes and and thus that's that's how to gotta say all dharmas have no self all dharmas have no life no individuality and knows or no soul some booty if a bodhisattva should thus claim i shall bring about the transformation of a world this is also what a bodhisattva does you you renounce yourself safe beans and you transform the world out
this self that you've sacrificed the out of which you created a new universe
that which you've transformed and if a bodhisattva
she does claim i shall bring about the transformation of a world is claim would be untrue and how so the transformation of the world's ability the transformation of the world is said by the tathagata to be no transformation doesn't it called the transformation of a world so the budaj keeps supplying the same old dialectic and repeats a lot of the things he did in the first part but now he's focusing on skillful means
again so booty when a bodhisattva realizes dharmas have no self as a dharma that has no self the ta to got to the are on the fully and one pronounces that person a fearless bodhisattva so the end the end of the path is no beginning
and no beginning as the end darwin dharmas have no self when you can perceive the dharmas have no self and see that that dharma has no self then you're a bodhisattva then you're ready to put this teaching a to use this is what he means by buddha dharmas
i'm
shall we take a pause right here we like to have any questions about this right now i shall we take a break
okay for it yeah question is that
the dharma the end of dartmouth no name or if
is no need for the end of dartmouth ah and so i was thinking or what about this raised garment and de age
could it be rousing that has been age when the teaching his last year's i will maybe it's not use the age when everybody understands there are no dharmas the whole world well that's possible and thirteen
well
oh there's lots to actually try to deal with the same thing the same question and his solution was that it's not the dharma that disappears it's that people's ability to to understand it is what ways and a regular interpretation is probably it's probably is but i've been
the it's but why not why not shame because if you're going to liberate all beings there must be some point in which all beans must be liberated and therefore perhaps is the doorman teenagers they age in which people stop and their attachment to diamonds
i suppose but
well yeah i just i never released children i never i haven't really thought i actually i never thought about that's why i reacted way of yeah i haven't ever thought about that perspective before bed retention the attachment and in age and does this one the one you're talking to day and age should be the attachment any age
well the because the dominate aged stage which there's nothing left to be attached to an issue too
the
okay well let's let's take a break up in that time out here for her and enemy
with yes yeah yeah yeah exactly i only mentioned this noble acting up again for the next to class comes back and never twenty dollars reset your area so it was a fatty dollars we yeah for center we no i didn't much like the amount of money i'm sorry thanks for reminding me to so of those
who will be coming
fifteen dollars for the remaining two sessions that you can write a check or cash
next week or here now you know that will take care of the financial person
thank you
yes i'm wondering if you can do something about your understanding about how the were therefore and therefore and thus
that are used
oh
because
something needs not therefore it is
something is failure because or something like for instance

i am this logic i don't think there's any for like your stuff with for over the all garments a curtain vinegar earth all the computer
well that's not true
why don't actually in sanskrit there's no difference between the theory and therefore and the thus a managed just to the the contradiction between the terms in sort of is very involved
and just separated by these buses and therefore is
and it's not like really went another way to phrase it would be with that in mind we call them dharmas now he really is area or it's not like like i would take but what if it just says
there you know they are not darwin airport he called them back even they're not dharmas and with that in mind we call them our right
when it's really more like therefore well you can do both i i don't know that what's the difference is there because therefore him because we can do not recall them they are oh i see but therefore imply some kind of logical
cause i of background a household things which which were not inclined here is that really made have i but is it they say between last year to say this whole thing again isn't a heavy books i am it's okay whether the target that says our world systems addicted to forget it says are no systems thus they are called
world fifties
there's no because they're just therefore and and again the the sanskrit
it is just can be translated either thus were therefore i would say with that in mind they are called world systems and yeah if that works yeah i don't know i honestly don't see the difference
it's not a bus thus it is like comply as a logical connection between the jeffrey things because a because a was a it was a big and be it will see thus a will see that's a good use for the reverse it
lewisburg or is unacceptable especially but they're than mine
yeah you said it seems that of a bearing in mind that world systems are no systems bearing in mind they're called world system because you because it's efficacious to be able to call names things ah you keep in mind that they are really those concepts are really empty and those things really empty better than mind you can use darwin's in a way that smoke machine
yeah but see lose that it's true what you say though about the the word thus having this logical connection but it thus also means like this
thus also means like this and that would be the same thing that that you're saying so i think that has no isn't the first thing that predominant those damn use them is that of a logical connection and causal connection and huge i get for every trip up homes that's why we put oh what would i guess what yes they air
kind of the framework of these people here
this together who composed it sort of the framework is that they are working within some kind of
the semi i that would consider lot of the day it's a convention some sort who needs to be a convention behind as in terms of this kind of dialogue which which purports to be logical it isn't but the logical portion of it doesn't seem to follow that would be
easeus for us to say our dharmas in our business dharmas don't exist no dorm exists but yet we talk about because i know where you know we're not would not have enlightened state as we talk with can't we have to talk about pumpkin visible space
are you suggesting that the versus the first the thus have i heard it's thus have i heard is also the the thus come one day so that's an emphatic that was rather busy
yeah so if i get your meaning yeah that's what does does that they they are called it with a didn't get out at my yeah yeah that's why i say they don't say i see both both miniature possible but i i i hadn't really thought about it much townhall and less it's simple framework and all the whole framework of this dialogue is it
is growth according to this
lodging in which are which are which doesn't hold who will brought a you know
philosophy course in an elementary logic yeah because we can't we can't get anything out of a negative i mean the that the negation of something if we have a and and not a we can't give thus a how can we do that
and how can how can we do that we we we we we can't it's true the way we normally understand things that mentions a framework that this well i think that you know it's true there's is that logic doesn't exist in a vacuum and this is certainly the buddha was talking to an audience who could who understood
how he was using terms and if we could just understand that that a a given dharma is not in itself real and he does therefore were liberated from it and now now that we've liberated ourselves from a we can talk about it and because he has also graphics to coronary it is
situation where be as of has to hit their mean it is it is a point where suddenly it can't go wrong his previous
that's true
but somebody's become used it's a this method
it's been it's to push him
and yet that does seem to come back and still maintain something i'm missing
yeah but i really don't know much i haven't really thought about it much about in terms of this well whether it's so whether to describe in terms of of logic because i could because it trade does transcend what we normally think of it
because of this this to takes the negation and it affirms the usefulness of the negation were levels but yet yes
make science fun to put in my two cents i'm not really bothered by the logical that just because sir
i mean i'm looking at maybe a different line that as
on this conflict between the to advertise says has a great and perfect body are reminded that after that just as but nobody does that is called and great perfect body so great ended its
the a body that has nobody men can be great and perfect know it's like that's the i see it therefore relationship dynamics and accepts think you're and go boldly and i think it works both ways and i don't i don't think they have to be exclusive i think it it helps to to
established a logical connection but it and it also helps to transcended by just because of course the word thus is used all the time and in indian in buddhism just to stood as a gesture of of the truth
and so does it seem to lose no excuse me saying the same a employees nothing must can you will see their dedicated to this you like this are in this way this manner and therefore their that it's it's i what
there's a little m difference in emphasis whether you say in this manner or therefore but it even in this manner means in this logical manner and then proceed in this fashion yes
so would you be saying that to
could it be translated like
if we as long as we bear in mind that a
is not a the is empty or whatever
and we can code yes that's exactly what the buddha says here and and to booty to yeah
bye bye now sibelius understands this dialectic but the exact exactly what he means he says because the sutras about transcending emptiness and it begins with some booty saying well you can't see the buddhist body and sure he's is a is not a as in chapter five and the buddha corrects him and says oh but you can see my body if you see that
that that that not a is that's a that's when you see me as when you see all l attributes is not attributes then that's when you see me so this whole sutures has been a process of teaching some booty to let go of emptiness let go of not a and to play around with a play around with not a as a lead a not a be a
are you going
so i picked up as long as you nose just a matter of speaking yes yeah and the result
but then soho worthy field of discussion since some of this logic it it runs throughout the whole sutra just like on the one hand you have this body of merit thing the other hand you have this this logical negation of for affirmation than going on
yes this oversimplifies ways to say warren is not alone sort of like to this is an pie
that'll teach them how can get requested
well as them were with what i never heard that the idea that is not a or a
oh homes
oh i don't think it's yummy artifice i think
yeah i think it's i don't think it is linguistic i think it is is talking about concepts of dharmas
yes to have a question we want
pewdiepie
zero
the gusty winds
what do not quit the me
he imposed on my own what a you want on
grey
there's a distinction
which one of the sense
well then we we we look back at a with new eyes when once we've seen a is not a we look at a and say how after all it has no basis has no foundation
in timers or a can't possibly exist as a other than as a word located just israel so do everything in the zone
yes that's that's that's true and not a defines a but because it defines a it also defines it as as not existing and therefore wasn't there in the first place because it depended on all these other things to be defined as a separate entity and was it real in itself or is this distinction said the same
and they are injured and you can't find one yes right and but the buddha do you underline this whole sutures idea that that that even though emptiness is an important concept
the practice of prajna requires as putting something to use we have to put emptiness to work
and that's why there's this thus thing that thus we talk about such and such
oh well let's like out we know you have two more classes we hope to die for our well no actually well maybe we don't need to our classes because we've just tell with actually the crucial part things are the sutra is what we've just talked about pets transition seems to be really commit to get hear it chapter
t yes
i guess our puzzle has been that he couldn't really quite see
how how this transition was coming about through this well we got new eyes now
now we have eyes we have eyes and that's why yeah will how we'll go over eighteen then
yet another there's five eyes and that the buddhist talk about and
so i'll go over them and we'll talk about them as a as we go through so the buddha said hoodie because he he wants to see what somebody he know he knows what somebody sees but he doesn't think so booty doesn't know what he says
so the buddha said supporting what do you think does the data gotta that as someone who has realized enlightenment possess for this enlightenment that's not an enlightenment does he possess a physical i so the way the buddhists and then he goes to the divine i and know somebody says yes you've got of divine i that a prajna ah yes you gotta project
i a dharma i yes you've got a dharma i buddha i yeah you gotta boot i well these eyes are are meant to expand so booties appreciation for what the buddha is seen here when he's doing that which is real the word tathagata
a physical i o the will the commentators describe these five eyes the physical i is blocked by something as thin as a piece of paper i put up a piece of paper i can't see you and so that's how it physical i as to find something that can be obstructed a sensory organ that can be obstructed is our physical
hi the divine i cannot be obstructed the divine i is seasoned of in the realms realm of form and formlessness
the divine ice is possessed by the the gods of course deva the david's which we get our word divine from deva hell did the divine eyes to i have of gods and it can see the outside and the inside of things and is not obstructed by form it huh
has complete freedom whereas our physical i cannot is the as the eye of the realm of desire and cannot see through forms the divine eye sees through forms penetrates forms but yet still perceives the outside and inside both and that's the divine i and then you get to the prajna hi
hi the prajna i seized the formless round the formless a realm of emptiness prajna is the project i is the i that's a booty has that's his eye he sees the emptiness of thing so it not always see sees the the
the cheese through forms and sees the inherent emptiness in all things
and again this is the i that our hands that that people in the show voce path acquire the prajna i they do not acquire the last two eyes that's why the buddha introduces this this concept of have a vision that can be expanded beyond what you think vision
works in so he says the dharma i the dharma i is what we've been talking about it's that i that perceives the emptiness of things but also sees their usefulness of those and those things and put them to use the dharma is essential for for upaya
for skillful means that the dharma eye perceives
dharmas it's the buddhist things the buddhists call buddha dharmas and so
the bodhisattva is acquired the dharma hi
hinayana the our hands acquire the prajna i and then there's the buddha i which encompasses all these eyes
and sees sees all five of them and penetrates without obstruction
in in is also perceives the middle path between emptiness and dharmas between prajna and dharma
and so having just reminded are acquainted disability with the idea of the the realm the we're talking about now is not your we're not in kansas anymore
we're now talking about these the dharma high and the and the buddha i and not the but not the prajna high so to the buddha said some booty what do you think as many grains of sand as there are in the great river of the ganges does the tata gotta not speak of them as
grains of sand somebody replied so he does bug of and so he does who got to the topic as speaks of them as grains of sand so this is to see the grains of sand in the ganges use your physical i
and the buddha said so what do you think some booty if there were as many rivers is all the grains of sand and the great river of the ganges and as many worlds as there are grains of sand in all these rivers would there be many worlds subdued he replied so there would bhagavan so there was you gotta there would be many worlds and course this is the use
the divine i because our physical i cannot possibly penetrate that sort of the sort of dimension where we can see worlds and grains of sand and then all the grains of sand and the rivers in those worlds again this is only capable only the divine i is capable of this so the buddhist sort of
leading them along
the buddha says okay now as many beans as there might be in those worlds some booty i would know their myriad streams of thought this is the prajna i
which which can perceive
ah
perceived thoughts and how so streams of thought
so booty what the tata gotta speaks of his streams of thought are not streams thus are they called streams of thought and how so somebody a pastime cannot be found a future thought cannot be found nor can a present thought be found
so the buddha now sees the emptiness of these thoughts but also puts these thoughts into perspective in a way that can be used to be liberated from these thoughts this is very similar to when the second patriarch of xin was was telling the bodhi dharma that
at that he had this mind that was that was needed pacifying calming and bodhidharma said will show me this mind show me this mind and all pacify it and the second patriarchs is why can't find it and bodhi dharma said well there i pacified it for you
it doesn't really good
oh right that's true that that's another example of this you can't you can't get out a thought the
the present thought the past thought or the future thought
because there's a there's a little linguistic joke and chinese were
a cake and chinese a snack is called a doubt which which point of a thought pointer is the dnc and to point at a thought is
the chinese ancient expression for a cake and so once this diamond sutra mastered by name of dish die was trying to buy some cakes from this woman and she said we're all so the sell you one of these cakes if you tell me which thought the buddha had in mind when he said there's no thought no pay
hasn't thought no future dyno present the past thought and does shine couldn't doing and he was carried with him at the time this huge commentary he had written to the diamond sutra and then you just threw it away he because he couldn't respond to her to her question
so the buddha is the buddhist sees some booties thoughts and he wants some booty to break free of this these these streams of thought
this to get beyond the idea that that thought that enlightenment is a thought or that even that emptiness is a thought and

so this is sort of like also an answer remember a just and seventeen he really somebody asked those quot same questions again that he asked in chapter two were yes how to dwell on how to practice and how to control our thoughts and so this is how we control
our thoughts we we try to find our thoughts and of course can't find our thoughts
so get this is a the buddhists that we talking to get about the selfless breathless nature of all dharmas the these thoughts are like any other dharmas we cannot find them
how is in the the buddha also the city the buddhists
these recourse buddhists with a lot of time on their hands they they they actually would divide one thought could be divided into into a into ninety moments ninety shiners you could divide a thigh into ninety a little bits and each of these shine as are moments could be device
guided into nine hundred cycles so there been a lot of buddhists who had a lot of time on their hands and don't see why does the buddhist come up with all these things even though the buddha just wants people to realize streams of thought streams of thought there's suddenly buddhists through are taking measuring cups and measuring this
dreams
it's really odd how buddhism develops but anyway streams of thought a future thought cannot be found nor can a present thought they found
so i was pacing how to start of something and that the stigma as
present but not be found and collected by the present spot unless you're going to say also that you can't find the present moment and way in that sense i can see yeah you kept by the present bot because you can't find the present moment but i can also generate thought right now and you experiencing but you wouldn't know you wouldn't know if
it's present or not he wouldn't know it's perfect present because where does the present thought and the past thought separate what in the same with a future thought that mean there's no it's true you might have a time when i don't know whether i am as present i eminent present well that's the investment future well that's why the booty calls these stream
mes of thought somebody about finding got when you start to look at present blog
that's true to it is but even if you don't divide them it was present who it was it was
well but even were eleven and harder it
what ago for the world
we will which thought to do just let go but it is a buddhism as is basically a religion of psychology or this the first science subset of psychology that's all it really deals with his his thoughts
and so that the buddha wanted to booty to to realize that all thoughts are like a stream and you can't get ahold of them
belinda and perceive things with this dharma i though that even though they're empty we can put those thoughts to use because even though you can't find these thoughts he wants you to give rise to a thought that's that's the difference between prajna the prajna i and the dharma high that even though you see the
as the all the industry these thoughts you can hold of the dharma hide but he's telling you you've gotta give rise to a thought to the radar beans
so that's a contradiction but yet it's the contradiction that the bodhisattva deals with and and practices despite not being able to find any thoughts the booty the bodies have it gives rise to a thought
so the buddha the buddha then immediately precedes into nineteen and says so what do you think if some good son or daughter filled the billion world to this universe with the seven jewels and gave them all as a gift to the tidy gutters the our hands to fully enlightened ones with the body of merit produced as a result by that good son or daughter be great said booty replied it would be good
eight bhagavan it would be great to got her the buddha said so it would sue booty so a would the body of merit produced it is now of course he's easy treating things that with the dharma my not the project i before somebody would say no no no no no no it wouldn't be great cause of course it's not a body but the buddhist sort of as as gotten the point where he
can somebody does see things as dharmas but then the buddha says so would the body of mirror produced as a result by that good set of daughter would be immeasurably infinitely great and how so a body of merits of boots a booty the tathagata has said that a body of merit is no body thus is a called a body of merit which is
what he's been seen before and then he says is odd thing at the end sub booty if there were a body of merit the tata gotta would not have spoken of a body of merit as a body of merit so this is exactly what we were talking about earlier and the buddhists be a little more frank about it for the actually this is prob
is frank as he's been about this whole sutra if anything actually exists that i'm talking about that i would talk about it only reason why i'm talking about anything is because it doesn't exist
and that that's why of why he talks about things because they're dharmas if they if they existed then he wouldn't talk about him
one
i realize that procedure and though it's not in but well deliberating well there'd be no need for liberation if anything existed if anything existed than it would it it will be the tata gotta it would be equivalent to the tathagata because if if anything existed it couldn't be delimited
in space or time therefore be just like saying such this tata got her
so but but because nothing exists therefore we talk about it it's the only victories exactly it's only thing we can talk about there's nothing else we can talk about if something actually existed would be speechless
do we think that there's some exist if the it's over against something that doesn't exist yes therefore the development to write about it but now that we've introduced the idea of existence now we can start talking
that now we have something to talk
sometimes if i'm glad i wasn't alive during the buddhist day
is very bearish to sort of sit in front of his fellow
this is it's nice to have this separation
but anyway that's that's that's a fascinating thing that he just said and a very important thing to to keep in mind regarding this dialectic that he's using and how he means the dialectic
and so you might want to come back and circle this the souls that a little sense to come back to him whenever the dialectic has given you some problems has come back take a look at that sentence again
the last sentence if there were a body of merit how are the tathagata would not have spoken of a body of merit as a body of merit
and therefore we talk about bodies of merit that are nobodies of merit it's about poster
the first worse
the other way that can become away is not there's not the immortal way right if we can guess if there was any way them why we can be would ever need to talk about
hmm
right
well let's do one more i think we we have time prove what time is it quarter of okay let's do one more verse
where i reverse they call them averse
so so there it's working i guess so booty what do you think can the topic gotta be seen and now having gone over these eyes with and introduced the concept of the the dharma i which was the key the crew crucial i he wanted to remind stability of the buddha i
i too but the dharma eyes to i that that booty softwares can acquire some booty what do you think that try to gotta be seen by means of the combination of a physical body i'm not sure i like combination but i i stuck it in there you could also say the perfection of a physical body and i might i might do that but the reason i would
didn't put for perfection because we have i've used it for the perfection of wisdom perfection of of all you know was para meta but it certainly the perfection of the physical body and it sounds like he's talking about his physical body here but he's not
because of the adjective combination of perfection will perfection of physical body means this the reward body
because the reward body of the buddha is both is is still it's physical and not physical it's exists in the formless realm but yet it it it's is considered to be the perfection of all physical of a trick characteristics
so he's again asking about this perfect body that the buddha week acquires a bodhisattva acquires and thus a buddha possesses to so can the target would be seen by means of this perfect perfection or combination that the end of of all physical bodies said booty replied no indeed bhagavan that's how to got it cannot
be seen by means of the the the and your combination of all physical bodies and why not the combination of a physical body bugg irvine the combination of the physical bodies spoken of by the topic is no combination does is called a combination of physical body and the buddha said what do you think candidate gotta be seen by means of the possession of attributes so he's taking the body as a whole
and then he's now taking the body as made up of attributes just as he did this earlier he talks about the universe and then and then specks of dust the universe does not exist if it's made up of specks of dust specks of dust don't exist if they constitute the universe because each car
each depends upon the other for its definition of reality so somebody replied no indeed bug of on the topic i they cannot be seen by means of obsession of attributes and why not one for the tathagata speaks of as the possession of attributes to spoken out by the tathagata as no possession of attributes this is a call the possession of attributes and again we go back that that last sentence
if there were possession of attributes to talk to gotta would not have spoken of possession of attributes so you can apply that little sense at the end of the last chapter to to any of these please dialectic things
a little a thing i wrote at the and here i had throughout the suture the boot emphasizes the body of the merit acquired by a bodhisattva as a result of practicing this teaching but every time he mentions this immeasurable inconceivable body of marriage yes a booty if he can see the buddhists real body the body searches
body of merit is the same as the buddha's sam boga kaja or award body this was the body produced by sumida upon giving rise to the thought of enlightenment at his meeting different car and and fully realized by shockey mooney many lifetimes later under the bodhi tree and yet these bodies are not real
the body of merit are the result of practice and subject to destruction but the boot is concerned that those who practices teach you might become attached to such a body and see it as some kind of higher self thus to zen masters recommend when you meet the buddha kill the buddha to that's what this chapter is it is
about transcending the the bodies of the buddha
any any any questions on this yes you said if this is a big contrast to check five wherever they talk about the attributes of the good at the good as the body marriage as being know attributes but by way of these are illusory attributes you can't
steve the buddha right what it says in chapter five and now here again it's a later on saying that's just a booty saying you can't seem to that actually goes it's not it's not the buddha and same can't see
true
yeah looks like it looks like only stability say you can't see
by good as it could see up by way of the afternoon a hundred and that's that's true well maybe we could i think so but somebody has progressed because earlier in chapter five he just says you can't see the the attributes the possession of attributes because because they are
no possession of attributes and it stops right there he doesn't complete the dialectic if we call it that he doesn't fulfill that that last condition in the last term and and the into logic whereas here he does
does does thus we call them attributes right this is it called the possession of attributes where's he's isn't able to do that in chapter five and a further he's gotten further along yes exactly he's the stills still the whole sutra say with birthday which is good which is that you can't see the buddha by way of the
these attributes which are know that that's true it it's been when the i know it's it has been also might my perception to that said booty never really fully understand this teaching in this sutra although he definitely understands a lot of it but he's never able to enunciated in a way that fits in with what the boot
it says he picks up the logical technique and that's as far as he gets and he doesn't get beyond that he
he get in chapter seven he gets gets hung up in the uncreated and
i don't know of any point where he gets beyond the uncritical he lets the uncreated go now he just hangs on to this logical technique i think that it actually becomes his co on i think that's his cohen and he realizes that this is what he's gotta break through is this logical thing
and that's why he keeps repeating it and there's one chapter will see a chapter twenty six i believe it is where he actually repeats himself and he actually says it in a way where it becomes clear that he cannot be go beyond this this is as far as he can see in chapter twenty six a later on you you might notice that that's that's as good as he can do
well i guess we'll stop with chapter twenty today that leaves us at twelve more chapters so we should be able to do six or seven next week and and six or seven the following week
that's true we have ten minutes
hello
i'm doing fine you want to do another chapter
okay okay chapter twenty one
the buddha said some booty what do you think does it occur to the tata gotta i teach her dharma know indeed bhagavan it does not occur to the tata god i teach the dharma the buddha said some booty if someone should claim the topic gotta teaches a dharma their claim would be untrue such a view of me some booty
would be a misconception and how so and the teaching of a dharma said booty and the teaching of a dharma there is no such dharma to be found as the teaching of a dharma so again this is the the demonic mana kai of the buddha the dharma the body in which the buddha teaches the dharma upon hearing this the venerable somebody
ask the buddha bhagavan will there be any beans in the future in the final epic in the final period in the final five hundred years of the dharma and in age who hear a teaching such as this and believe it so even though i i don't teach any dharma there some booties asking will there be anybody who hears this dharma that isn't
taught and believe it the buddhist has neither been so booty nor know beans earlier he just said no beans in the editing was chapter of seventeen he was signed of the buddha said he told somebody there are no beans but here's this there's need to either beans
nor know beans and how so being said booty beans are all spoken of by the tidy gotta serve somebody is no beings thus are they call beams and so my little note here in the previous chapter the buddha examined his sam boga chi or reward body which is a buddhist version of the body
his body of merit and this chapter he considers his dharma kaja or real body the dharma chi is also car called the body of scripture because it is the dharma guy that teaches the dharma or that is the dharma and it teaches it in the form of the new monica
earlier the buddha said that a bodhisattva does not set forth on the bodhisattva path he now says that neither does a buddha teach the dharma this is because bodhisattvas and buddhists are not attached to such spatial entities as self and being are such temporal entities as life and rebirth nor are they attached to such conceptual entities as dharmas are no dharma
is hence buddhists do not teach dharmas much less know dharmas buddha's teaching order to liberate beans this is the meaning of bodhidharma is which are the dharmas talk by every buddha including shock email and money and which are neither dharmas nor know dharmas but
well i cut myself off their that's as far as it goes
i didn't think we would get this far
but this is again
the whole sutra is about bodies to boot it begins with his dharma with his body and action when he goes into town to beg for food
and the body throughout as sutra is perceived as
all bodies only exist as offerings everybody is a body as an offering
the buddha offers his body when he goes to town the people in town offer these balls of rights which are they're offering to the buddha
the buddha tells us to to offer up our thoughts there's give rise to thoughts of liberating all beans and then and then divest ourselves of these other offer up the idea of self being life so
and thus we get this huge body of merit which we also offer up
so this whole sutra is about bodies acquiring bodies and then the soon as you get a body you offer it it's just yep those are the economy is this the central teaching of skillful means and the sutra is to offer advice yes to our freedom that or nobody exists except as an offering if you
if you don't think so it you just haven't looked hard enough the that's why he uses this myth of parasha because this very world in which we live in is in fact and offering it was the offering of prussia but we just don't think of it and in those terms but it is it offering and so any entity that
we see as an entity
isn't offering and in fact we can we also can use it as an offering if we perceive it as a buddha dharma if we take it as a dharma and then put it to use it as an offering if we receive it and then proceed perceive it as an offering and then for a pass it on just passing on the offering
is sort of the teaching of the sutra passing on the offering
well then the that's why it talks throughout the sutra of entities the ball of rice the body of merit the the beans selves parasha self self renounce himself existence all these things these dharmas
everything is an entity in the sutra and as soon as the buddha talk brings up a one of these entities a thought it's offered up
to liberate all beings yes
really understand why why is the phrase body on their why why not just mirror what's what's the difference i guess to personalize it to do to give people a carrot
it's just really
are you there will usually when i'm the only person who does talk about the body of merit all other translators talk about the pile of merit
i'm not an adequate though the or the accumulation of merit or the aggregate of merit or the store of marriage or the stock of merit because it's the word that they translate is the word skanda the skanda of merit
and the reason it is because a merit is karmic merit is just a good deed and when we do a good deed we create karma and it's happens to be good karma because of merit means karma that is to some extent selfless has an
ours are ours are when our deeds are completely selfish than that they're completely bad that's bad karma and when their completely self less that's good karma that's the that's merit that creates merit but their merit always has some element of self in it now it's never completely selfless
and so when we perform these deeds we are actually projecting a body into the future our marriage is are good karma and are merit actually projects this body
of of of causal the of cause and effect beginning right now into the future so as soon as we do something and we gain merit were actually acquiring it essentially a body
it's it's it's more like the projection of cause then then what we normally think of in terms of a body but it's are projected body from all of our selfless deeds is projected in space and time and the buddha contrast that kind of body of marriage with one which is projected beyond space and time
which in fact is nobody of merit the other one is actually nobody of married to but the buddha wants us to to see that there's a body of merit than we can acquire which is the same as his body which is completely selfless because it's dedicated to the liberation of all beings but it's dead it it also involves to the world of karma it's not separate from the world of car
emma it still takes place in rome cause and effect and we do create this body and we we liberate people not in space we liberate them with a room we have to have a tool a means for them for liberation and that's why a body of married that's why i make a point of translating body of merit because the sutra is about body
ease and every time you'll notice whenever the buddhist talking about creating this body of merit usually immediately after in the next chapter you'll say so can you see my body so he's making the a identification between this body of merit and his own reward body and that's why it's not pile of merit
because it's not a pile of merit and then his body their those aren't the same thing at least poetically it doesn't work for me yes anybody is a really great or in english and we do have and use using aside from corporal notion of body literature that's exactly true we have a sensitive
we do project structure and up you know that that structure of having
it's very powerful that or a lot better than would
yeah i think so too also the word he did is used as skanda and skanda means the body up to the shoulders
means met a tree up to where it branches off and meant a body up to the shoulders and in chapter fifteen you'll notice the buddha said if you practice is teaching you aware of enlightenment upon your shoulders the same as i do
and so it's very clear that the booted idea of sky here is not a pile his his ideas it's a body up to the shoulders and at the reason that it's up to the shoulders is because that's the body to carry something that's the body that carries the weight of the dharma that because you then carry the weight of doing of helping others
years and it had this idea of forbearance to bearing the weight of this of the realization that that know dharmas exist
but if this is the i think putting by by i've tried to whenever i've done a encountered translation difficulties in the suitor i've always tried to come up with a solution that had some poetic merit clough is think of poetry has been superior to pros in terms of being closer to the truth that's why
i used by body of merit system it makes better sense better poetic sense to me do new haircut yeah you heard the term retribution body
yea maybe i have but that's another translation of reworking it probably it probably would be but it's certainly doesn't sound good chance terrible it's like a punishment body i thought that was the harmonica
well maybe it is maybe it is but the but certainly that yeah the buddhist it took them a long time before they came up with this concept of multiple bodies but it started right after the buddhist nirvana when the people had to extorted deal with wall the boot the true nature of the buddha while the here questioner
oh okay well let's let's android here for today and i'll see you all next