Episode Transcript
Speaker 1 00:00:14 Welcome to my Bob Thurman podcast. I'm so grateful. Some good friends enabled me to present them to you. If you enjoy them and find them useful, please think of becoming a member of Tibet house us to help preserve Tibetan culture. Tibet house is the Almas cultural center in America. All best wishes. Have a great day.
Speaker 3 00:00:48 This is episode 292, the inconceivable liberation and the womb of compassion,
Speaker 4 00:01:13 Living ordinary life in a way where, when things, one is not doing anything about it is maybe possible, but
Speaker 4 00:01:23 It shouldn't be <laugh>. It shouldn't be possible in the sense that under this kind of concept idea, the normal flow of thought the normal flow of experience, the television commercial, the, the sign on the road is one drives by and so forth. All of these things are a kind of a process of meditation. Therefore, in some sense, it is impossible not to be either transforming in some direction or another once. There's no sort of anchor of sort of an absolute identity core that holds everything into an exact pattern. As a presumed within sold theories, what you'd call fixed or absolute sold theories once there is no such thing, then the being is totally fluctuating. Once uniqueness is a totally fluctuating process in that sense, if it's not getting better, it's getting worse. There's no staying the same there. You know, reading the newspaper is meditating.
Speaker 4 00:02:15 Talking with one's neighbors is meditating. Meditation becomes a completely constant activity. Dreaming is meditating. Deep sleep is meditating. That is not a question of, shall I choose to meditate or not? It is what shall I meditate on? Mm-hmm <affirmative> what shall I put in as the content of my me among meditations? Again, remember one pointed meditation, meditation of withdrawing from external stimuli and thoughts and so forth is only one kind. The other kind is ruminative meditation, thematic meditation, meditation. That is, that is cultivating inculcating, certain sensibility or state of mind or emotional orientation or whatever it may be, but it is what's called discursive or analytic meditation. That is a type of meditation. So in this con, again, this coming back to this issue of yoga of ordinary life, it is not a question of, of, uh, shall we practice the Dharma or shall we do this meditating simply a question of, shall I meditate on 20th century American culture by thinking I'm doing nothing special.
Speaker 4 00:03:20 So anyway, this is, this is something that we, and in this context, now we come to the inconceivable liberation issue, which is then which deals with this in the most direct way, given the background of anything being possible of emptiness. And here we come to what Aprils asking about the DMA poor shall puter has a thought in the inconceivable liberation chapter. He has a very good thought. They're in this, in this room, there's hundred thousand people in the room, which we never mind about that. It's just a typical Zen masters, 10 foot square room, but there's a hundred thousand people and gods and so forth in the room, somehow managing and only the is sitting down in this room. He's actually lying on a kind of like a she long type of thing. Is he still sick? Oh yeah. He's supposed to be sick. Yes.
Speaker 4 00:04:02 He's manifesting sickness. Yeah. Sick, sick, except for his big mouth. <laugh> only mouth is not sick and he's lying. He is old too. And uh, nobody else has a place to sit. So SHA PRA obviously realizes the unseemliness of this since they're obviously in there for the duration type of thing, this group, and among these people, there are very great PVAs and there are great gods and there are great elders of the city. And there are great saints of the order monks, you know, like, you know, bishops and things like this. And where are they going to sit? He thinks to himself, he's sort of looking for the folding chairs, you know, or the cushions or the pillows in India, sitting on the floor, as you know, is not really considered then the LA even without some kind of cushion, then VI, LATI read the thought of the venerable.
Speaker 4 00:04:51 Sorry. Butra and he said, Reverend Shari Putri, did you come here for the sake of the Dharma? Or did you come here for the sake of a chair? <laugh> well, I came for the Dharma. He says, not for chair and very M to continued Reverend Shari PRA. He was interested in the Dharma is not interested even in his own body, much less in a chair. He was interested in the Dharma has no interest in matter sensation, intellect, motivational consciousness, the five aggregates. He has no interest in these aggregates or in the elements or in the sense media interested in the DMA has no interest in the realm of desire, the realm of matter, or the immaterial realm, interested in the Dharma. He's not interested in attachment to the Budha attachment to the Dharma or attachment to the sunga. He who is interested in the Dharma is not interested in recognizing suffering, abandoning its origination, realizing its cessation or practicing the path.
Speaker 4 00:05:40 The four truths are just knocked out there. If you're interested in the Dharma, you're not interested in that. Why the Dharma is ultimately without formulation and without verbalization who verbalizes suffering should be recognized. Origination should be eliminated. Cessations should be realized the path should be practiced, which is what the Buddha said in his first Tron course. But who does verbalize that is not interested in the Dharma, but is interested in verbalization. Reverend Shariputra. The Dharma is calm and peaceful. Those who are engaged in production and destruction are not interested in the Dharma are not interested in solitude, but are interested in production and destruction. Furthermore sh Putri, the Dharma is without taint and free of defilement. He is attached to anything even to liberation is not interested in the Dharma, but is interested in the taint of desire. The Dharma is not an object. He pursues objects is not interested in the Dharma, but is interested in objects.
Speaker 4 00:06:36 The Dharma is without acceptance or rejection, he holds onto things or let's go of things is not interested in the Dharma, but is interested in holding and letting go. The DMA is not a secure refuge. He enjoys a secure refuge is not interested in the Dharma, but is interested in the secure refuge. These things, each thing he's saying are totally heretical things to say, by the way, I mean the Dharma refuge, the Dharma jewel is the refuge. Uh, it is the Supreme of all the refuges and so forth. Although actually it is Nirvana. That is the refuge in a way the Dharma is without sign. He was consciousness. Pursues signs is not interested in the Dharma, but interested in science, the Dharma is not a society. He seeks to associate with the Dharma's not interested in the Dharma, but interested in the association, the Dharma's not a sight, a sound, a category or an idea.
Speaker 4 00:07:23 He was involved in sight sounds, categories and ideas, et cetera, is interested in them. Not the DMA. He goes on free of compounded. Uncompounded there upon, he said, Reverend Shri put, if you are interested in the Dharma, you should take no interest in anything. <laugh> put, you know, how I wanted was the people to sit down. You know, when VE UR had spoken this discourse, 500 gods obtained the purity of the Dharma eye in viewing all things. Then of course, V ity then does what char putto wanted after having first, given him a hard time, he then says, munie, you have been in enumerable, hundreds of thousands of, but fields throughout the universes of the 10 directions in which Buda field did you see the best lion Thrones with the finest qualities? You know, there was not just chairs, but Buddha Thrones, lion Thrones, the lion Thrones are like Ashoka lying throne, the Buddhas lion throne, they're Royal Thrones.
Speaker 4 00:08:20 But in this case, they're Buddha Royal Thrones, which are more than Royal Thrones there. These incredible things like if you ever see a full description, like in the pure land Sutra of the lion throne of the Buddhas in a marvelous chair, really monies says that in a universe called Mija. And it's very interesting that universe Mija Mija means the banner of the axial mountain of the polar mountain. Now in the old cosmology, as you know, there was another round planet, but there was this giant polar mountain at the center of the universe, sort of like the axis Muny, you know, like the spinal column of the universe. And this was this giant, like 70 million miles tall mountain. So a universe that was called Miraja banner of the polar mountain is a universe of tremendous axial. I mean, by the name, the Buddha of that universe's name is Meja the king of the lamp of the axial mountain and the, the Buddha Thrones, the lion Thrones, there are 3,400 leagues tall of the bud Sans and the lion Thrones of that Buddha whose height is 80 400,000 leagues height.
Speaker 4 00:09:24 And then Buddha his chair, his throne is 60 800,000 leagues tall <laugh> and that's the best throne in the universe that RIE ever saw. Naturally it's 60 800,000 leagues, tall seven miles as a league. As you know, you can add it up. It's bigger than it's quite a big chair. So then V ity. So those are the finest and most superb Thrones as RIE. So then V electricity then focused himself in concentration, performed a miraculous feet, such that the Lord to target to me, pet Raja in the universe, middle Raja sent to this universe, 30 200,000 Thrones. You know, he like ordered up delivered in a truck, 30 200,000 of these giant Thrones. These Thrones were so tall, spacious and beautiful that the bar's great disciples, chakras Braas lo palaces and other gods had never seen the, like the Thrones descended from the sky and came to rest in the house of M 30 200,000 Thrones, which are 30 200,000 leagues tall.
Speaker 4 00:10:27 Each they arranged themselves without crowding. And the house seemed to enlarge itself accordingly. The great city of Al did not become obscured. Neither did the land of jumbo DEPA nor the world of the four continents. Everything appeared just as it was before, except there was hundreds of thousands of thousand mile tall, many thousand mile tall Thrones in the house. <laugh> now it's a trip. It's a real trip. Yeah, we obviously it was the beginning of a trip. He's setting up the setting of a trip. Obviously then Laja said to the young prince Mondu tree. Now monastery let the bud San was be seated on these Thrones, having transformed their bodies to a suitable size. Then those Bova who had attained the super knowledges transformed their bodies to the proper height of 40 200,000 leagues and sat upon the Thrones. But the beginner Bova were not able to do that.
Speaker 4 00:11:18 So then he taught those beginner. Bo was a teaching that enabled them to attain the five super knowledges and having one of which is the tele telekinetic knowledge of being able to transform its ownself dimensionally and having attained them. They transformed their bodies to that height and sat upon the Thrones, but still the great disciples were unable to sit upon the Thrones that is Sharin and kapa are now feeling like microns. And they're feeling like microscopic specs, these giant things in this place. And they're feeling completely lost, like tiny little like dust specs. And they can't sit on the Thrones. They can't learn the teaching that he's teaching. They're totally lost. So they say, of course they complain. They say then says the sh Reverend stra take your seat upon a throne. He, but then this notice this one, this is very interesting that then SHPO replies good, sir.
Speaker 4 00:12:06 The Thrones are too big and too high. I cannot sit upon them. The said Reverend sh PRA bow down to theta Meja and you will be able to take your seat. That is theta of that other universe who sent over the chairs, who is like 90 million miles tall. They're seeing him temporarily over there, like through this dimensional portal and who sent the chairs through this portal, you know, and he's there and they bow to that target to the disciples, and then you can sit and they did it and they can, and then everybody sitting down the chair, it's kind of interesting in the sense that in regard to this teaching, there's sort of three approaches. It's either one who is already at the point where they can automatically swing with the teaching, you know, advanced cetera. There is one who is really, just really needs to sort of think and hear about it and they understand it, not too difficult for them.
Speaker 4 00:12:57 And they attain early, you know, this telekinetic trans dimensional ability, imaginative kind of ability. And then there are those who cannot do it any other way, but temporarily only through through faith, we begin to get the, the dimension of BTY of faith through faith in that target, they can at least temporarily through the grace of thatta by being receptive to which they can are through faith. They can also enter into this dimension. Now, what is this dimension that they're entering? Why does see everyone on a throne? What does it mean to seek people on a throne? Not only on ordinary throne, but on a Buddha throne? Why, why before teaching this teaching of inconceivable liberation, should everybody sit on a Buddha throne?
Speaker 4 00:13:42 <laugh> everybody has to be in Budha, you know, of course. And what does it mean to be a Buddha? What does it mean? Buddhas have no self, either Budha does not have a vacuum plated, you know, platinum dog tag saying one Buddha, you know, so on either Budha is also a unique particular kind of nexus kind of thing, but it's here is that kind of unique nexus that is sort of the evolutionary goal of beings in that's the being who's totally self-satisfied and totally effective at satisfying others. So an ideal being in that sense, you know, incarnation of love. Now, why, why should people have to be Buddhas in a sense or anticipatory be Buddhas or explore the aesthetic of being a Buddha? What is the aesthetic of being a Buddha? If you were a Budha, how might it feel that means if you were someone who was completely self-satisfied in a good sense, you know, contented, totally ecstatic, maybe, you know, butas with a grin on your face, certain kind of grin that a Budha has <laugh> and yet not just sort of smugly smug because not disconnected from other beings, but also secure also in the knowledge of being, communicating that kind of happiness, sharing that happiness at optimal efficiency, optimal efficiency being sort of only limited and the happiness, not being in the sense already total for everyone because of the limited receptivity of being to that happiness themselves, not only allowing themselves so much to happiness, uh, at that time, although you Budha, maybe if you were Budha, you also see their future.
Speaker 4 00:15:17 You see that they, that they are once they are connected to a certain causality of a Budha process, there's only a, there's a certain process they're gonna struggle through and then they're going to be happy. And that future moment is in a way as realized the present moment that they presently are indulging in concretizing and reifying and being sure that that's where they are. And that they're really not happy is no more real than when they will be Budha. And they will be happy, which is why maybe Buddha can see the health, see the Buddhahood into people, even though they can't maybe right away. But if they sit on a Buda throne in this particular type of context, maybe they can feel something of that Budha feeling, which is a kind of mean if you had finally gotten to be Buda, would you, or would you not be a little proud of yourself, maybe?
Speaker 4 00:16:03 Oh, gee, I died a million trillion times. I gave away my eyes and ears and nose and tongue and body and life and children and country and kingdom and wealth and et cetera. And so billions of times I struggled through all that here. You know, they gobbled me down. The living beings did life after life or billions of years. Now I don't need, I can, the Dharma is automatically feeding them. My existence has become a great wheel, a great feel that automatically satisfies all of these people. They themselves reach their own fruition and so forth. It's all like a white Lotus flower type of thing. You might feel slightly self-confident maybe a little bit peaceful content happy. In fact, proud Buddha has a certain pride and dignity. This is not, it is not pride as a poison, as an affliction, which is an unjustified pride.
Speaker 4 00:16:53 It is actually a justified pride. It's only a relative pride in the sense it's an aesthetic sense, but it is what constitutes the dignity. Majesty glory, pride of a Budha is a certain kind of confidence. Let's call it pride sounds a little frightening. Although Budha pride is something that one meditates in the TRO system, the pride, the Budha pride, but it is a kind of confidence now is it is a fact, isn't it? That certain things that you think are inconceivable, like walking on a tight rope or like doing a certain Asana or doing some kind of something, you know, painting or poem or whatever. It may be. One of the major obstacles to being able to do it is have no confidence that you can do it. We all know that, you know, the child trying to ride the bicycle. They're sure they can't run it.
Speaker 4 00:17:36 They keep tumbling off. But yet when you into confident, you don't think twice that bicycle is solid as it could be. So confident is a very important thing. Now, when you're especially talking about the imagination, when you're talking about a type of insight that involves a mobilization of your creative power, that is not only a mobilization of your critical powers, your rational powers taking apart, the universe like INTA thing that we were doing yesterday and Dennis seeing through the false appearances of things. But now, in addition to that, which you kick in place, you don't throw that away. You add a creative aspect, you add a transformative aspect, a positive imaginative aspect as well. That might go better if you were self-confident wouldn't it. And maybe you can't even understand that kind of thing. You can't even deal with that issue of re-imagining the universe of building a world of Budha land, unless you have confidence.
Speaker 4 00:18:32 The essential thing to it is having a kind of confidence. Therefore it's essential to this teaching is the kind of ritual actually magical consecration or anointment ceremony that takes place at the beginning of this chapter, which is that everyone is Enron on the Budha plane. Everyone is Enron in a great imagine. If you felt yourself, look how this is suggested here. Suddenly everybody's 40 200,000 miles tall. Imagine if you were meditating way there and you suddenly we're 40 200,000 miles tall. Now sheriff Bre says, okay, it is astonishing that these thousand gee VI security. Wow, well, it's astonishing that these thousands of Thrones he's sitting up there now he's thousands of miles tall, SHA PRA it's kind of grooming on him. Gee, they're so big, so high that they should fit into such a small house. And that the great city of I char the villages, city cities, kingdoms, capitals of jumbo.
Speaker 4 00:19:23 VIPA the other three continents, the abodes of the gods and Naga the YHA, the, all these different mystical beings that all of these should appear without any obstacle just as they were before. He's sort of sitting up there on top of his giant, giant chase Manhattan chair with his chase, Manhattan body looking all over the universe. He's saying, wow, I, this is nice. You know, it's like, we know RIS <laugh>. So then he says, Reverend char P does for the Tata and the bud does. And the Budva, there is a liberation called inconceivable. The Budva who lives in inconceivable. Liberation can put the king of mountain Sumi. That is the polar mountain. So I think in modern times that sort of whole earth catalog picture of the planet, you know, the satellite picture of the planet is good to use in this meditation since we don't have the king of mountains doesn't mean anything to us, which is so high.
Speaker 4 00:20:13 So great. So noble and so vast, the whole planet, you know, into a mustard seed, he can perform this feet without enlarging the mustard seed and without shrinking Mount Sumo or the planet and the DESE of the assembly of the four maharajas and of the tri of the 33 heavens do not even know where they are. That is the various beings on the planet. Don't know that that planet has now fitted in inside a mustard scene. And even the day it is who are floating over the polar cap. Don't know only those beings who are destined to be disciplined by miracles, see and understand the putting of the king of mountains, Sumo into the mustard seed that Reverend sh PRA is an entrance into the domain of the inconceivable liberation of the Bakva. Now this is, again, this is a special kind of yoga of ordinary life.
Speaker 4 00:20:59 I'm seeing the mustard seed is ordinary reality. In some sense, the planet is kind of cosmic level of dealing with that reality, a level of where goodness and love is not just sort of one out of two things, good and evil and so forth, but it is all powerful. It is the power of the universe, the strong force of the atom. It can do anything. It's a kind of reality. It's an extraordinary reality, a reality where this is a pure land, where this is a perfect land of medicine. It is a perfect vessel of teaching. It is established by a being who can see the future as equally real to the present and can therefore design an environment that is completely efficient, optimally efficient in sort of cooking in maturing, in developing, in growing, you know, the agricultural metaphor and the notion of a Budha field that can ripen the crop of the living beings in that field towards their own evolutionary perfection, towards Buddhahood, towards their own simultaneous selflessness and ability to fulfill the needs of all others and therefore establish further fields and further universes in that way.
Speaker 4 00:22:12 By having been able to see the full program, inconceivably of course, ly all of the evolutionary patterns of the development of all of the beings to create a lamb that is optimal service of those beings in bringing them towards, you know, if they need a little more suffering, if they need someone to save, if they need a whole country to feed, if they need a something to win, if they need a, if they need a war to prevent, if they need a war to win, if they need a war to lose whatever it is that they need that at that time, you know, and then they'll be born and this way, and then they'll be reborn and that way, and seeing all the succession of lives of all of those beings. I mean, this is theoretically a but field, of course, what it is then that is the Sumo Mount Sumo.
Speaker 4 00:22:53 That is the planetary, seeing the planet as just a tiny thing. They can go into a mustard seed. So that is being able to see non, non obstruct extraordinary in the ordinary. Remember we talked earlier at the beginning, you have the Budha toe down, the extraordinary where the Budha changes the world into a pure land in the vision of the people temporarily to show them that their sense of it as a horrible place, which part, what had to do with their own imperfection of perception. And then he removed his toe and it looked like it did before. And then the question of this sort of two realities in a way, two relative realities, there's another set of two realities of an absolute reality and a relative reality where the absolute is emptiness. And it isn't any particular way of being of the world at all.
Speaker 4 00:23:34 It's just the sort of ground nature absoluteness of the world. It's it's openness and relativity, but then within relative, there are the two relative realities of the extraordinary one and the ordinary one in case we're such a being, uh, uh, that is how the world is now in the inconceivable liberation, but such far or the person, even by faith, who's dealing with the inconceivable liberation at whichever level ordinary life. In that sense then contains every mustard seed of ordinary life contains the planet, contains the whole, each little piece contains everything so that somehow all the future is contained in each instant. So that somehow once every moment of one's ordinary life in a sense becomes a Buddha land, building a Buddha land enjoyment, a bud land sharing. It becomes an ultimate act, every instant of one's life. In this sense, this then becomes the yoga of ordinary life because the, or, and it stays has to stay ordinary too.
Speaker 4 00:24:32 If you go around and go, oh, I have a cup of tea, you know, there's Allum mountains and everything, and there's bud land, then there's no. Then, then the mustard seed has been stretched. You know, they didn't really, there's nothing conceivable liberation cause the planet didn't go in the mustard seed without stretching the mustard seed. The mustard street has been stretched. Suddenly everything has become sanctimonious. Everything has become ponderous. You don't, want's a million miles tall. It's gonna hardly get up in the morning, have to rise up 40 200,000 miles. I'll never get up and so on. It's so hopeless. You see, when it's going into a sec, when it's transferred the old naive realism to some miraculous reality and made that into a naive reality. So Sunita has the ground of all of this. You see has to always emptiness openness that you know, this extraordinary, so big deal.
Speaker 4 00:25:18 So it's a Butland. So what, you know, what else is new kind of thing? And I mean, that's ordinary and extraordinary interview. You see a certain way. I'm not sure what it means. Although each time we make, we bring together two impossibility, see, this is another procedure. See the emptiness procedure is a procedure of seeing the appearance and drilling through it with critical insight analysis, tearing it put part actually in a way analysis taking apart, you know, and not, and finding its UN findability or rather tolerating its UN findability, which is a much better way of putting it. Furthermore, Reverend char PRA the Bo who, but look now let's. So each one of these metaphors then becomes important. The metaphor, the poem, the vision, the sort of creative tension of the imagination now becomes more important than this literal analytic kind of statement. The bud who lives in the inconceivable liberation can pour into a single pour of his skin, all the waters of the four great oceans without injuring the water animals, such as fish, tortoises, crocodiles, frogs, and other creatures.
Speaker 4 00:26:28 And without the dragons, demons, fairies, Titans, and so on, even being aware of where they are and the whole operation is visible without any injury or disturbance to any of those living beings, his such a blessed, ever can pick up with his right hand, this billion world gala galactic universe, the Milky way galaxy as if it were a Potter's wheel and spinning it around, throw it beyond universe as numerous as the sands of the Ganges without the living beings there in knowing their motion or its origin. And he can catch it and put it back in its place without the living being suspecting they're coming and going. And yet the whole operation is visible. Just like take the Milky way from within this planet and just spin it this direction. And it assumes around like a boomerang, you know, playing Frisbee with the Milky way. Right?
Speaker 4 00:27:15 Also furthermore shall put, there are beings who become disciplined after an immense period of evolution. And there are also those who are disciplined after a short period of evolution of evolution, the bud evolution, inconceivable liberation for the sake of discipling. Those beings who are disciplined through immeasurable periods of evolution can make the passing of a week, seem like the passing of an Aon and can make the passing of an Aon seem like the passing of a week for those who are disciplined through a short period of evolution, et cetera. In other words, time, distortion can also take complete, you know, AI means, you know, a whole cycle of world evolution, you know, like Carl Sagan's cosmic calendar in the movie, you know, like billions and billions of years can be only in like a week or a moment. Even he can manifest all the SPLs of all the virtues of all the Buta fields within a single Butta field.
Speaker 4 00:28:05 He can place all living beings, all living beans in the Palm with his right hand and can show them with a supernatural speed of thought all the Butta fields without ever leaving his own. But afield <laugh>, it's really heavy, know all the beings in your right hand and show them all the bud fields and all thelens without getting up from your seat, he can display in a single pour, all the offerings ever offered to all the Buddhas of the 10 directions and the orbs of all the suns, moons and stars of the 10 directions like Krishna. Remember the one we talked yesterday, but in one, any one poor, you can see the whole galaxy, all of the suns in all of the, all of the galaxies, not just another one, but all of the ones that there are there, he can inhale all the hurricanes of the cosmic wind atmospheres of the 10 directions into his mouth without harming his own body.
Speaker 4 00:28:50 And without letting the forests and the grasses of the Butta fields be flattened, he can take all the masses of fire of all the supernovas that ultimately consume all the universes of all the Butta fields into his stomach, without interfering with their functions and so on is his totally an inconceivable, each inconceivable kind of thing. You know, getting out into sort of cosmic dimension going into micro dimensions, or it's even worse. It gets worse, actually, conceptually <inaudible> who lives in a conceivable liberation can magically transform any kind of living being into a universal Monarch. You wanna be a universal Monarch control, the whole planet, be a king of planet. Turn them into that. A lo Pala, a God who protects the world bigger than the universal Monarch, a chakra. And that's an Indra, a Braa that's a creator God, a disciple, a solitary Sage, a bud, and even into a Buddha <laugh> you wanna be a Budha, be a Budha, but if there was a bud suffer like that, they could do the Budd ever can transform miraculously, all the cries noises, superior mediocre and inferior of all living beings of the 10 directions into the voice of the Buddha, with the words of the Buddha, the Dharma and the sunga having them proclaim in permanent miserable, empty, selfless, and he can cause them to recite the words and sounds of all the teachings taught by all the Buddhas of the 10 directions, Reverend S sh butcher.
Speaker 4 00:30:09 I have shown you only a small part of the entrance into the domain of the buds who lives in the inconceivable liberation, Reverend S butcher, to explain to you the teaching of the full entrance into domain of that, of the bud who lives in inconceivable liberation would require more than an Aon and even more than that. So it's impossible. Although by showing the way the, the true rare nature of reality Buddhas do not wash away sins with water. They do not heal by laying on of hands. They do not transmit their own understanding into the mind of another, this famous verse. They show the nature of ultimate reality that is emptiness and thereby introduce beings to their own liberations okay, that's that famous verse, right? Buddhas not supposed do that, but by doing that showing by teaching that ultimate introduce the beings to liberation, they, I beings become enlightened from the Buddhas perspective.
Speaker 4 00:30:53 Of course, remember that the future moment of the being's achievement of Buddhahood is just as real and just as imminent in a sense to, as the present moment. And that doesn't have to mean a fatalistic determinism because also each instance of that being struggle and the fact that that being can take different options and go and do it in different ways. And they have, there's a kind of all is up to them in a way in the process. The Buddha can see all of that and yet still see the causality still allowing for that, in a sense, you know, see the causality of where that being comes to Buddhahood and actually see the person's bud hood. In that sense, the Buddha in showing that liberation has in a sense, made them a Buddha from a certain perspective, by creating a Budha land, he is making the beings Buddhas in a way.
Speaker 4 00:31:37 So that's one way you could take it. And from the person, it is not being made a Buddha because they're struggling and they have to come to it themselves. It's like that paradox that you find in the Madama where it is said, that the only way to understand selflessness is to hear the teaching of selflessness from another who understands selflessness. Isn't that funny? And it is only that you can understand it, of course. And yet you have to hear from another who has understood it from another, who has understood it. And yet what each self is understanding is selflessness. Very funny. It's an inconceivability again, it collides in a lovely way, but yet you have to hear selflessness from one who understands selflessness for you then to understand yourself, your own selflessness. I think it's quite a lovely kind of thing. You know? So you can say what you can say either way.
Speaker 4 00:32:26 You can not say anything anyway, you could also take this as that in the turning of them into this, the Buddhi is only really doing to give them a kind of sense of being a Buddha. You could interpret it also. And these are Sutra. You could say this means he gives people the sensation of being a Buddha. He gives them the sort of vision of being a Buddha they're then gonna have to achieve being a Buddha themselves to stay permanent. It's like the Buddha puts his toe on the ground and makes this look like such and such a Buddha land. But before those beings can see it that way themselves, all the time, they have to become enlightened. They have to become Buddhas. Okay. Then the patriarch Maha kapa, having heard this teaching just the way we add one thing to this inconceivable, having heard this teaching of the inconceivable liberation of the Buddha was amazed.
Speaker 4 00:33:10 And he said to the venerable sh PRA Kacha palaces sh PRA you know, this is fat offabulous SP I don't wanna read it because it's time, you know, but he said, sharp, this is fabulous. It's a wonderful thing. We saints. We are hats who hear this. We should feel sorrowful. We should utter a whale of whoa. That would shake the universe because we are sort of burnt out in a certain way. Like our imaginations, our passions are sort of imaginative energy in a certain way, has already burned away. He thinks so on the conscious, he doesn't realize his instincts are still in good shape, CA but he thinks that he's all sort of burned out he's he has realized selflessness he's the Saint. So it won't help us really to hear this teaching, but we can admire it. But Ava hears this teaching. He should be like a young, joyful as a young crown prince when he takes the diadem and is anointed.
Speaker 4 00:33:55 And they should increase to the utmost, their devotion to this inconceivable liberation, kapa wants to applaud this fantastic teaching. He's had kind of a vision of it, you know, but he also realized that he's kind of too cooled out. You know, he's like so enlightened on some level, without having a certain ki other kind of energy that can lead him into the imaginative sphere of the Bo inconceivable liberation. He thinks. So then he says, indeed, what could the entire host of Mars ever do to one who is devoted to this inconceivable liberation? In other words, who could be evil? Where could evil come in? Where could Satan? I mean, Satan couldn't even bother, but inconceivable. Liberations everything. It's his way of saying it's truly great. Naturally female here. She has to, as my son would say, rag on him, 32. And of course, even though 32,000 gods conceived the spirit of UNL perfect enlightenment.
Speaker 4 00:34:46 When Mahaka said that 32,000 of the God said, Hey, the patriarch lights it, wow, let's be Buddha. And they had conceived the spirit of UNL, perfect enlightenment. But then Licha acuity said to the patriarch, Mahaka Reverend Mahaka the MAs who played the devil. And that's a literal Sanskrit expression. Play the who play the devil in enumerable. Universes of attend directions are all body dwelling in the inconceivable liberation. Wow. Who are playing the devil in order to develop living beings through their skill and Liber of technique. Reverend Mahaka all the miserable beggars who come to the bud of the innumerable universes of the 10 directions to ask them for a hand, a foot, an ear, a nose, some blood muscles, bones marrow, an eye, a torso ahead, a limb, a member, a throne, a kingdom, a country, a wife, a son, a daughter, a slave, a slave girl, a horse, an elephant, a chariot, a cart, gold, silver jewels, pearls, conscious crystal, Carl barrel, treasures, food drink, Alex and clothes. <laugh> these demanding beggars are usually bud was living in inconceivable liberation who through their skill and deliberative technique, wish to test and thus demonstrate the firmness of the high resolve of the other. Buddhi.
Speaker 4 00:36:18 If you ever read the J there all, there are these horrible, creepy characters who come and they say, oh, bud, I need a new head today. Could I have your head please? You know, type thing. Oh, great. Bud was, they're always doing that. But first Buddha gives a long speech about how happy he is to give his head. The worst one, one of the, the Vasant is considered the worst of those. Angelicas where he gives his children and wife. Very tragic is to sort of Buddhist Christmas, Carol. That one is where, because it ends happily, but it's, that's a sort of Scrooge character who comes and demands the children. Harbo guy named Juju. Awful man comes and drags them away by the hair. Put us two beautiful children, thera, two little princes and princess drags them away. They're going, daddy. Daddy is not really an old man that says demon is gonna have us for dinner and cook us is accountable.
Speaker 4 00:37:07 Don't give us to this man. Sorry. I, I swore I would give anything to everybody, right? Oh, it's so the endless controversies, it's the Buddhist Abraham and Isaac story. Mm-hmm <affirmative> he doesn't get them back. He gives them away. He swore he told them, he told his wife. So don't come with me. He's banished from his country. Cuz he gives away the next system. He gives away the aircraft carrier. He gives away the magic, which is a magic elephant that can reproduce itself, endlessly and win any bad. It just goes out on the battlefield and stamps its foot and trumpets once. And the whole enemy falls down. You know, it's a great elephant. And he gives that away to the national enemy, to the Russians. And so they banish him and then he, he tells his wife don't come, don't bring the children. I have to give everything away.
Speaker 4 00:37:49 If somebody asks me for you, I'll give, you I'll give anything. You know? And uh, so then she says, no, no I don't care. But then of course she does care when he does then tell everybody freaks out. But then they, it all works out later in the end, fine. They just was put to the test that way. The other horrible one is the one of Shebby the king of Shebby who gives away his eyes. First eye transplant, operation history. He has surgeons come and they remove his eyes and he insists on no anesthetic cuz he wants to make sure they don't pretend to botch the operation or say it's the most impossible we couldn't do it. Or the patient died, you know like killed the guy who asked the old Begar blind man who asked and for the transplant and you know, cause to save their king, he was the king of the country and they want, they don't want him to give away his eyes.
Speaker 4 00:38:28 He has exceptionally beautiful eyes. You know, they're the eyes that everybody in the country has. They have icons of his eyes all over this guy, king of she be his name and he stays awake. And as they're pulling out the eye, he's going, oh wonderful. Now I've really done something difficult. I'm giving something. I'm so pleased. And they pull out the other one. It's careful, he's saying careful don't he needs that. He's gonna use that eye. Then he gives the eyes to the other baker. Then they don't do the be any good, the transplant doesn't take. And so it's just a waste type of thing. And they say, now you're a modesty. Don't you see what an asinine saying? Now the king of the country has become a blind man, stupid beggar. Didn't help. How can you, you know, aren't you foolish now? Don't you agree that you were foolish all ministers and everybody who argue with him and he says, guys, there's a different kind of calculus somewhere.
Speaker 4 00:39:17 You know, I'm not foolish nor do I regret that. I made the gift. If I regret, if, if I truly do not regret that I ever made the gift, may my eyes be restored totally. As they were before and instantly they back. If I truly do not regret it, if I'm truly delighted by and will he has his eyes back. It's very far, she be stored. Anyway. Why did I say that? Oh yeah. He says that the Bo SU the people who come and ask those Bo sufferers for these horrible things are Bova. An inconceivable liberation. Lucifer is a BOAD conceivable liberation. That means Satan is a BOAD conceivable. Mara is the original Satan. You know, they had no Satan in the west Asia until they borrowed from India. I dunno if you know that, but the Dutch have proved it. <laugh> the Dutch folklorist and scholars.
Speaker 4 00:40:02 Huh? Well, they traced a theme through literature. There was no. When did they come west? They with, from, with Buddhism, when Buddhism came west in the early centuries, Atho sent Budds missionaries to Palestine, to Egypt, to Greece came west in those times. From those times on, there was a tremendous trade from India to Alexandria, this Western notion that everything just sprung up there in the, in the Mediterranean of course, chauvinistic nonsense. Anyway, Satan is a good guy, but what does that mean? That means that good and evil is the point Mahaka who has a dualistic worldview of this is some Zara I want to get to Nirvana. We have to keep away Samara. He's the one who tempts to monk away from his virtue. There's good. And there's evil. And there's a certain timeline of getting away from good and there sort of a battle and a struggle of life is like this.
Speaker 4 00:40:51 And so on. This is an illusion he's saying it's like the ordinary and extraordinary, good and evil are part of the ordinary. And the extraordinary there is only good. The power of good is uncontested. There is evil, but evil cannot do withstand. Good, good is over overwhelming. That means, let me see. It's a symbol of that. And his proof of it is that just as a glow worm cannot eclipse the light of the sun. So Reverend Makaha, but is not possible without special allowance that an ordinary person can thus attack and deprive about suffer just as a donkey, could not muster an attack on a wild elephant, even. So mark one who is himself, not himself, but suffer cannot harass bud. <laugh> only one who is himself or BofA can harass another BofA and only BofA can tolerate the harassment of another, but ma such as the introduction of, to the power of knowledge of Liber technique of the BofA who live in the inconceivable liberation.
Speaker 4 00:41:50 So this's the, this is the ordinary and extraordinary, which I like it. Now. Mandu asks the ity. We go down to the goddess chapter. How good sir? How should a bud San Fe regard all living beings, the ity replies, it's kind in a kind of funny. This is one of the humorous passages of this implies with a lot of replies, a lot of metaphors for things that do not exist, like the reflection of the moon in water or as the magicians regard, men created by magic, like a face in a mirror, the water of a Mirage, you know, unreal things like the erection of a Euch. And there's some funny ones like a tortoise hair for a coat tortoise for a tortoise hair for a coat. Oh, <laugh> many things like that. Like the reincarnation of one who has obtained ultimate liberation, all sorts of impossibilities.
Speaker 4 00:42:40 He says, that's how you should look at a living being as an impossibility. Then he says, that's precisely, that's mandatory. Does bud sub who precisely thus tree does a bud who realizes ultimate selflessness consider all beings. He's referring here now to the great compassion, which is the non perceiving great compassion, the great compassion, which does not see an object of its compassion. Mm-hmm <affirmative>, which sees living beings as if they were not there in this sense. See, as if they were unreal, therefore really sees those living beings. Bud hoods sees all the Buddhas in the atoms of those living beings, therefore is not taken in by those living beings, self ment that they are miserable suffering in Samara. And there's a good and evil and, and all things are awful and it's a terrible day and many things, but yet sees them that they see it that way themselves, but yet does not ultimately see it that way. This is the, this is why that compassion is then effective because the being who has it sees the other beings as all right, that's perfect.
Speaker 4 00:43:34 But then monist says, but wait, if a bonus considers all living beings in such a way as if they were so unreal, then how does he generate the great love toward them? Which is, well, the question one wonders youth wanna say, well, they must be real. I must have a passion and sense of their reality to really love them. Otherwise it's very horrible and cold and unfeeling and dreadful. We get this question all the time. He says, when a bud ever considers all living beings in this way, he thinks just as I have realized that DMAR so should I teach it two living beings, thereby he generates the love. That is truly a refuge for all living beings. The love that is peaceful because free of grasping the love that is not feverish because free of passions, the love that Accords with reality, because it is economous in all three times, the love that is without conflict because free of the violence of the passions, the love that is non-dual because it is involved neither with the external, nor with the internal.
Speaker 4 00:44:27 The love that is imperturbable because totally ultimate, thereby he generates the love that is firm its high resolve unbreakable like a diamond. The love that is pure purified in its intrinsic nature. The love that is even its aspirations being equal. The saints love that has eliminated its enemy. The Bud's love that continuously develops living beings, the, to target his love, that understands reality. The Buddhas love that causes living beings to awaken from their sleep. The love that is spontaneous because it is fully enlightened. Spontaneously. The love that is it is enlightenment because it is unity of experience. It is all things are equally unique, equally ecstatic and exquisite. It is a unity. What is called unity of experience means OI uni, unity of taste. Everything has, has the same taste. The love that is has no presumption because it has eliminated attachment and aversion. The love that is great is great compassion because it infuses the Mah with radiance.
Speaker 4 00:45:26 The love that is never exhausted because it acknowledges voidness and selflessness. The love that is giving because it bestows the gift of DMA free of the tight fist of a bad teacher. The love that is morality because it improves immoral living beings. The love that is tolerance because it protects both self and others. The love that is effort because it takes responsibility for all living beings. The love that is contemplation Deanna, because it refrains from indulgence in tastes. The love that is wisdom because it causes attainment at the proper time. The love that is Liber of technique because it shows the way everywhere. The love that is without formality, because it is pure and motivation. The love that is without deviation because it acts from decisive motivation. The love that is high resolved because, because it is without passions, the love that is without deceit, because it is not unofficial.
Speaker 4 00:46:15 The love that is happiness because it introduces living beings to the happiness of the Budha such Mondu is the great love of a bud. That's a really particularly good one. I think I liked it. What is the great compassion of a bud? It is the giving. Then they, they, they do a dialogue. What is the great compassion of a bud says, Mandu says it is the giving of all accumulated roots of virtue to all living beings. What is the great joy of the bud? It is to be joyful and without regret in giving, what is the equanimity of the Buda? It is what benefits, both self and others to what, then there's a wonderful series of dialogue here. Manisty says to what should one resort when terrified by fear of life, man, sh bud, who is terrified by fear of life should resort to the mag anonymity of the Budha.
Speaker 4 00:47:06 Where should he, who wishes to resort to the mag anonymity of the Budha? Take his stand again. That's a faith thing, right? Devotional, mag, anonymity of the Budha. It seems to be, at least take, where should he take his stand? He should stand in equanimity towards all living beings to stand in the ity of the Budha. You should stand in an equal mindedness towards all living beings that is loving all of them equally. That means not your friend and not your enemy and so on. I mean, not loving your friend and not, not loving your enemy. Where should he wishes to stand in equanimity toward all living beings, take his stand. He should live for the liberation of all living beings. Where should he, what should he, who wishes to liberate all living beings? Do he should liberate them from their passions? How should he, who wishes to eliminate passions apply himself.
Speaker 4 00:47:55 He should apply himself appropriately. <laugh> how should he apply himself to monetary? Doesn't stand for that. How should he apply himself to quote, apply himself appropriately. He should apply himself to production lessness and to destruction lessness that means those. They mean emptiness in a way, but yet emptiness in the sense that all things are unproduced that this is all uncreate. Unproduced in a certain way, what is not produced and what is not destroyed. And you think now you're gonna get a sort of absolute oil. Nothing is produced, nothing is destroyed, right? No evil is not produced and good is not destroyed. That's a great one. Why, what is evil? Evil is an illusion. Evil is selfishness. Basically the root of it is selfishness. Therefore it's allude. There is no self to which the ishness can attach well, can like try to push it into that presume that we've been taught by our cultures and things and habits and our instincts that into that vacuum.
Speaker 4 00:48:55 But there is no such thing. So it is futile. Therefore it is never produced because how you want to be selfish. You want to grab it. There's nothing, no place to put it. Cause there is no self. And because there is no self, there is nothing that is not selfless. Therefore good cannot be destroyed since good is pure. Is selflessness. Good is self emptying. Good is self expanding. Good is openness. It cannot be destroyed because there is no opposite of it in this sense. What is the root of good and evil? This is materiality is the root of good and evil. That's very interesting. One. Materiality is no, almost sounds agnostic. Doesn't it? Mm-hmm <affirmative> it means thank you. No materiality is the root of good and evil meaning Saia Saia means the seeing, but the materiality here means the seeing of things as if they were real in themselves.
Speaker 4 00:49:51 Materiality means the, the sense of there being a materiality of this book, that it has some intrinsic objectivity it's the same thing really has that concept of intrinsic objectivity. We were talking about, about the bricks yesterday, that things are not constructed by relationships, but the way which this thing appears as if it existed over there in its own, right? That I don't feel I have any, anything, or our conventions or our collectivity has anything in the constructing of this thing that we're responsible for at the feeling that it is self existent in its own, right? That is what materiality means. And of course that's the root of good and evil because that's where the self appears to be absolute. Others here appear to be absolute. The self wants to grasp others. The self wants to destroy others, which are all the desire, hatred, pride, envy, and so forth.
Speaker 4 00:50:34 These are the things, but then he said, okay, what is the root of materiality? What is the root of that materiality? And he's not, I don't want to emphasize, however, the negative habit pattern here though, this passage is not just dressing the negative side because he says, what is the root of materiality? He says, well, desire is the root of materiality. We want things to be like that, or what is the root of desire and attachment? And then why do we have desire and attachment? Unreal construction is the root of desire and attachment something unreal. A construction of an unreal is the root of desire and attachment. What is the root of unreal construction? The false concept is its root. The false concept of this real self that we wanna like grab all these things for. What is the root of the false concept? Facelessness is the root of the false concept.
Speaker 4 00:51:19 That is the, what is, where is the root of this thing? It has no rooted. It's baseless. It's baseless. Ness is the root of the false concept. There is no such self constituted, absolute relative thing. There is only relative things. Therefore the false concept is baseless. That is why it is false registry. Then presses to the limit here. It says, what is the root of baseless? And Viv then becomes impatience, says RIE, when something is baseless, how can it have any root? Therefore all things stand on the root, which is baseless. Therefore actually even ignorance stands on SHTA. That means an emptiness. Therefore, in a way, there is no ignorance. There is no evil, evil is not produced and good is not destroyed, right? Everything is full of interconnectedness.
Speaker 4 00:52:10 And that interconnectedness is shaped by love and compassion and joy and equanimity being truly selfless is based on facelessness itself. It's based on emptiness. True love since love is the wish for others to be happy, right? It is in, in that sense, a process of self emptying. Therefore it automatically issues from the, um, the realization that there is no self to sort of pull back into and therefore it, it may one, one realize when one becomes aware of selflessness, not just think I should be selfless, but actually aware that there is no self in which not to be selfless. Then that is the source of love. And in that sense, love emerges from the absolute. If we see the, if we see the absolute as selflessness, if we see the absolute as emptiness love emerges from that emptiness, in fact love is that emptiness, the famous expression of NAGO JRS is that emptiness is the womb of great compassion, very beautiful Sans phrase, which can be analyzed in ways.
Speaker 4 00:53:25 But the way I like is that emptiness is the womb of compassion. Although it's another way that's an impossibility, of course, or rather it serves as the womb of compassion by being empty of itself, emptiness in a sense, by not existing, in a sense, therefore, in another sense then no, of course then know, according to your question, in the sense that love is everything in that sense, in that vision. Why, in other words, why has the Buddha become Buddha? Why does the can Budha become Buddha? Why can Buddha become, why can the land become a Buddha land? Why has the Buddhas vision of relative reality, the extraordinary relative reality, more real, relatively speaking than the ordinary relative reality of Hells and Hells and suffering and so forth. Why, although only relatively more real, right, since only emptiness is ultimately real and in a way emptiness is empty and does not exist.
Speaker 4 00:54:18 But why is that extraordinary and more real because it is, uh, uh <laugh>. Why is it more real anyway? <laugh> why is it more real? Because it is true because it, everything is love because the Buddhas vision is based on truth. And the other one is based on error. That is why, and truth does prevail over error type of thing. But somehow <laugh>, I don't know why know why I lost the train there, but that is why, you know, for example, the dollar I explained, I think I was cuz I was coming my mind was a passage in a talk at Emmis where the DMA was saying that positive states of mind, such as wisdom based on truth, inevitably prevail over negative states of mind based on error because erroneous states of mind constantly are disconfirmed in experience because there are, there is an error there and it's like, it's another lie.
Speaker 4 00:55:20 And another lie to support it and lies make mean, mean a constant effort against the grain of what is there, whereas truth, everything reconfirms truth. And as soon as the effort of making the lie against it disappears, then the truth emerges. So that there's, everything tends to confirm true states of mind, such as the wisdom of selflessness. And that means that there is a, that love is the ground radiation of the universe because relationship is the ground and, and relationship that is aware of relatedness and is hence aware that no node in the nexus of relationship is more important than other nodes. That all are in a sense indivisible and interconnected, which is what love is in a certain sense it's spoken of in a physical sense. It's therefore more powerful than a tendency to, to separation it attempts to retreat from relationship since you can't, there is no retreating from relationship. There's no relative way to get out of relativity. In other words, luckily the luckily remains silent. So can always, when everyone loses one's wits, then one's thread one can resort to that.
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