The Ultimate Transcends Difference and Unity

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Samdhinirmochana Mahayana Sutra Chapter 3, part 2

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the buddha says
zoo the saudi marty
in in this way i have completely and perfectly realize the ultimate which is subtle
supremely subtle supremely profound
difficult to realize supremely difficult to realize and this ultimate has a character with a completely transcends difference and non difference
having completely and perfectly realized this i have proclaimed it and made it clear
opened it up systematized it and taught it comprehensively
then the bhagavan spoke these verses
the character of the compounded realm and of the ultimate is a character devoid of sameness and difference
those who impute sameness indifference are improperly oriented

we may
noticed our minds
we may notice
the arising of the imputation of sameness and difference
it sounds like when we notice this we are noticing that we are improperly oriented
it's not to say we should stop that cause a thoroughly but just notice that were improperly oriented
perhaps this means that when i look at you and i think i'm the same as you there's an improper orientation when i think i'm different from you there's an in-app proper orientation

if i think that our practice is the ultimate is the same as the ultimate truth
there's an improper orientation and if i think our practices really different from ultimate truth there's a improper orientation
and also i understand that there's something's being taught which transcends sameness and dot
difference in non difference
and this thing up we are
we have an opportunity to study the ultimate truth
cultivating sharma time partner
that is tranquility and wisdom insight
beings will be liberated from the bonds of errant tendencies and the bonds of science

or another way to put it is the buddha says i am truly aware of the characteristic of ultimate truth
which is very subtle extremely subtle very deep extremely deep
difficult excuse me transcending sameness and difference of things
having realized this furthermore i explain it reveal it analyze it define it and clarify it for others
the realm of actions
an ultimate truth or beyond sameness and difference
those who discriminate sameness and difference are not acting right way
people are bound by formed and gross materiality
they should practice tranquility and insight and attain release

at this point
i invite your feedback
on this that
this teaching

brecon bob and oscar yes brick


can't separate the pepper from the heat or the pepper is difficult to
and it's also difficult to say that it's so again it's it's not it says difficult to say that the heat of the pepper and pepper are different and it's difficult to say that the same
and that makes sense to you

i say oh
it's not to say that oh yeah so it's not to say actually that you are not the same
and it's not to say that you are not different
is to say that that when you're discriminating sameness indifference
your your orientation his off
this is this is a new statement k before it was saying
the couple things one is saying that that the ultimate transcends sameness and difference
and then it and then give some examples of things that are not ultimate things ordinary things like peppers and heat of purpose so just it's mentioning that when you look at a pepperidge it's actually hard to say that the heat of the pepper when the peppers hot it's it's actually kind of hard this is
to say that the that the heat and the pepper are the same it's also difficult to say that the heat of the pepper and a pepper are different is saying that
now if this new statement kind of new as saying when if you look at the pepper and you see sameness indifference
same or difference there's something off in your orientation
to look at pepper that way
so the taking an example you think is
is not so difficult right
namely the example that it's hard to say that the hotness of the pepper and pepper of the same and it's hard to say that they're different gay
now another step is when you do impute sameness to pepper and pepper heat when you impute sameness there when you discriminate sameness something's off in your orientation and if you if you impute difference something's off and your orientation
so it's it's making an additional statement it's first call all things hard namely in other words it's hard for me the buddha talking to you it's hard for me to do this
now if you are able to do this your orientation even if your orientations off so you can say it's hard for me to do that without being disoriented
maybe the buddha could say well i could do it but then i'd be disoriented buddha
and i have a hard time being disoriented buddha because i got this job being a buddha oriented buddha so it's hard for me to do this i know people can do it by it's hard and people could do hard things but now we're just happy and mentioned it to end of the chapter if you're able to discriminate this
way even though it's hard in some cases your orientation is off and when you do it an easier cases
like you say these two peppers are different
it's the same your imputing difference get to peppers here pepper one pepper to for like you know that's a pepper sitting there and then we put difference on them they're sitting there had been peppers little little peppers and we say all those are the same north peppers they're both alpine
and they come from mexico where there's a city name allah
where they have a jalapeno of festival
tel gezer now we have like we are jelena and we have seen via you know they they are and i can go up to him say you guys do the same but they're not dirty like going to sit in to bring not they're not the same they've got a life but i and
none and that's not good enough for me i gotta like say you guys are the same
i put that on them that isn't on and they don't walk around you know i'm the same as geraldine
the maybe she says that but and she's doing it
when you know that sameness between us is invitation i'd say okay they're different that an implication upon this but it's not to say that they're not different
there will be another discrimination that they're not different
and if you say
can you get the picture now
so you can watch your mind do that
to perfectly decent people who have hit for you live in together with and you'd only malone you go the same but see different the safe
you can do that it's hard but you can do it because you're powerful however you're disoriented when you're doing them
okay amanda

we are you say a lot of please
not oriented
ah was knocked up to one side of the story
because even if you didn't even if you didn't even if you did both cake for you guys are the same and you guys are different and i did both sides both tied to double invitation
two sided and you know got the to invitation computation is going here and if in anymore let me know i can impute on situations pretty much indefinitely but their imputations they're not leaving things as they are
they are as they transcend all the imputations we can put on them for example imputations of sameness and difference as other invitations we can do to which we had in previous you can impute to impute on them controversy in the previous example and argue about them but people are not actually controversial you're not walking or
round same as me you're not walking around different from me so no matter we can balance and but they're all invitations
the way we really are transcends anything we can impute the things
how company passionate
how do you cultivate insight
it's interesting because this translation says cultivating sharma time be passionate cultivating tranquility and inside beings will be liberated from the bonds of errant tendencies and the bounds of signs
so part of the where you study the person as you study science
there are a type of imputation computing or this image on things the putting an image of things and happened to have a poem right here which just happened to follow the book which goes like this
i am moved by fancies
that are curled around these images and cling
the notion of some infinitely general infinitely suffering thing
ts eliot
so the percentage is to study the process of of signing with the way or my projects signs on things
which we gotta do we gotta do it we've gotta do it we gotta do it we've gotta do it in order to perceive things we gotta like package and seinem and and we can perceive him
so restrain the sutra we spent quite a long time but a year in the priests seminar starting to sutra studying sociology
in we studied how various theories of how the mind put signs on things
and how that creates bondage
more like i was saying last weekend human beings make tools like for example images
and then if we use these images then if we that we shaped than using the image does the images shapes us and then us who have shaped by the images than we make new images and if we use them they shape us so the pass is to study this process of sign making and sign use
sing and being transformed by the use of science language making language using and being transformed by language because you have to impute something
in order to have a basis for making that you know verbal designations you have to have to impute on the situation in order to be able to talk about it
and so we do but now we have some things and we're doing it but
we can be aware hold of something off my orientation when i see when i see two people is different
hey say see you and i see you
so far so good
but to see you is different
i'm disoriented from being with you see you the same i'm impunity something the situation which is not there but it gives me an opportunity to do various things based on your difference so you do this you in haunts my going to give your cousins
who are not
who enter the home raised

i've heard this teaching and
logic statements demonstrating that things are like to say
i find them somewhat
fun the analogies
so forth
enlightening illuminating
but i'm not fully
in place that is
pointing to
and i'm not sure how best to
continue to relate to this teaching
to let it work on
oh well
you see you're not sure how to
the practice in the in such a way as to let us teaching work on you
that's so the way you do it is right in his books this deceit teachers
it's going to after more after considerably more preparations going to teach tranquillity and insight
this sutra chapter eight the biggest chapter is about how to practice with this all this information you're getting sure going to get all these teachings
during the first seven chapters get all these teachings and then yatra all his teachings you can say what now how do i practice to let these teachings in and then chapter eight says
this is how you do it but it's gonna give you an instruction about tranquillity insight
so part of part of the way you had left his teaching in would be to practice tranquillity to practice com
johnny but i hear is that
after the lines comparing and contrasting
lower complexity is not necessarily president civil observer
yeah especially when you would then not only how do we compare things but then
designate them you know i've done them to know
render them as the same so this compounded process disorder the hey disoriented towards you're looking at
so to see the to see to be able to look at one thing and then look at another you can do that without saying that the same or different he can do it for a while but then of to i got older the same or know or someone could even impute on you please tell me whether these two things are the same and you could look at them but not be able to do it for a while maybe
at that point you in some ways not disarray and idiot
you're not looking you haven't been a landing pad for your mud imputation you'd like to you are invited to do it but you can't do it
in some ways when you can't do that you can like not your kind of oriented correctly and almost even though you're trying to get disoriented you have been able to yet
you can't like a buddha is this person the same as you are different when
to really like not know yet is pretty good
it's like very close to enlightenment when you really look at somebody you don't know
that they're the same or different it's very close to a buddhist see things but it doesn't actually see people as separate from her mean as different
she actually sees them and also should boot it doesn't see him as saying neither would sees them as buddha nuts not same no different but simply as who a is without making that same or different
but that's hard for us to learn that so that's what the procedure for to learn this amazing orientation
yes and yes for yes and yes yes yes yes

is it hard or


well for example is hard for a buddha to be unkind to people
three hard
i mean he knows he would he'd just like goes against the way they are it's like they don't have the ability so your it's very difficult for people to do things that the on it or are unable to do it's kind of difficult you can try to be things that you're unable to do have you noticed
mckenna tried to fly but you know from i was saved from standing on the ground tried to fly sorry
and you can work out and more than a know but it's hard so it's hard for buddha to tell the to impute difference in the same as to fix the buddhist speaking from self it's hard for me i know you guys can do it it's hard for me
can you hear that it's hard for me the new kind of maybe start having a hard time doing it do
like my grandson because if i said it's my grandson says i can tell the difference between the hardness of the pepper and pepper jack cheese he he would say
stupid granddaddy
but the buddha has a hard time doing what you can't do
a similar to impossible
but this is mission impossible and we've succeeded
we see we've succeeded where buddhists have failed

but i just hope
can see that i'm not that
if buddha as a hard time to be absolutely still on our border has easy time being hope absolutely still
in that mood is that buddhist thing they still i am
buddha's like still and silent he looks at you and and his silent with you he looks at homer he hears about khomeini silent with her
and it doesn't impute anything honor
no he gets some other people to do it for him

okay yes
stay separate ticket how we gonna do it together
well we we will be around her later today
but they may be some people will study chapter eight and we might we might be related to those people we might be those people's ancestors
well you know you're working on a book that's gonna be working on
that chapter
but what
are you want to soon
well he asked let's find that you want to soon we're here welcome you i totally welcome to want to soon
great i'm glad you too
so let's keep our eyes peeled for when that happens a stamp this out in that
you're on

said for condition
they didn't didn't say invitations is said conventional designations
what is it the imputation of sameness upon to people is a basis for the tip for the conventional designation they are the same for they are different conventional designation is the words they're the same are there different you impute this image
of sameness of pawn them and based on that
so it's possible that the is possible hot but it's also possible
then that i in order to make the conventional designations in order to help people they do make the imputation
they might do that
because you need imputation sometimes to make conventional designations
but yeah so they get wrong the oriented in order to tell people about how to
to disconnect from the conventional designations and the implications
and and the improper orientations
one way
the say
what this is ours
i don't think it's you don't look at science
get look at size but you look at to see where age
you know that the you will get the signs to advocate a favorite player
the word understanding
now vs
several months ago
this understanding
i think what you just alluded to is an example of what's called studying signs
that example you just gave if you would look at that and learn about that that would be part of studying size which is part of insight work in the sinister scripture
smith talk about what happens after his science have you study signs you become it says here you become ah are liberated from the bonds of the signs
he also become the medic property rate yeah and then you also can also become liberated from the bonds of errand tendencies from improper orientations and then after that you would
and this book at this point it doesn't tell you haven't the sutra hasn't told you yet
that an order to make conventional designations in order to have language you have to do you have to impute something on to things and hold to the imputation long enough to speak
so the such as teaching us how we have to imprudent or to speak and has also teaching us how to dismantle the process of signing and imputation
and those who have understood and gone through it go back and use the whole process again and already teach others how to study it
but before in previous chap to all we heard was that
the aryans and the buddha's have realized freedom from or detachment from words therefore they teach others in words so that they can become
detached from words and realize the truth they've realized a truth because they become detached from words somebody who got to from words taught them how to study in order to detach from words can realize the truth it now we learn not more and will learn more particularly in chapter six she learned that an awe
ordered that the disorienting imputations that we do on things are necessary in order to make commercial designations and were so we've accomplished that we can we had this orientation and is useful because we can talk we can have language but the price of it is that were disoriented
we're in bondage to the signs and also we're in a cycle to to perpetuate this or because we're in a cycle it's a it's a bondage to this process this useful process
the suitors about how to get in there can reverse the process
and that gap
cairn wants to soon learn more about this
so again for your information
the a manuscript may come into this community which is a edited version of talks on these various chapters and at that point there might be an opportunity for some people look at the sutra in relationships with the commentary but also some other people
in mean for example will be looking at the hit at the commentary to see if it's helpful
we i think the suitors helpful but as a commenter help
he would he would be something if it would be something of an adjustment to find out that the commentary was not helpful
the that the edited version of the commentary was not helpful than one would be sort of challenge to figure out what to do about this manuscript that's not helpful is a some way to work on as so that it becomes helpful for is issues project one on health project
but i'm i'm how i'm open to this possibility that it will be one unhelpful process
which was piled on top of this potentially helpful cetera
it's it's a suitor which is definitely intended to help
that's son that's not necessarily completely clear yet

ah when i say kind of that's a that's a question which i understand i've found this is enthusiastic about responding to that question in detail as a karen is a by studying chapter eight but it's kind of up
complicated answer is appropriate and a simple one like yes or no isn't really appropriate to that your question so i'm not saying he hasn't i'm not saying no but i'm saying i love to give a detailed response to that but it's five thirty
and yeah so maybe if you ask it again earlier in the day i will be happy to say some things about
who's where'd this come from
also where did the original sanskrit come from how did that compare in the world and we don't have it anymore
we only have to button in chinese

i want to thank you very much for your almost completely a wholehearted presence today
i mean if you are a complete all hard and thinking i'm i'm grateful for that if you're almost wholehearted that's great too
and want to draw your attention to the lovely hearings on the alternate
which gloria and jeans and steph or reconstruction out of a box of trash
and thank god thank god a break for home
repairing the
electrical system which was just about ready to bring the building down
and ask
and thanks to the muslim and hunks thanks to punks for moving that million pound piece of medals
and thanks very pronounced for cleaning the place up
and painting enough
thank you very much