And this brings up the fact that although we say Buddha saves all sentient beings, and he really does, still, some of you say, well, why don't you make your headquarters in the Greyhound bus depot, or why don't you make your headquarters on third and market, why don't you, so on and so forth. So in one sense, Buddha saves all sentient beings, but in another sense, he doesn't go teach certain things to people who will punch him in the nose. I used to do begging on Fillmore Street, and he never got hurt. But the people down there used to sort of pat his head when he went by. You know, cute little guy. Which is, I mean, it's nice. I mean, I'm glad they didn't hurt him. They might have hit us with a beer bottle. We were walking behind them. But anyway... He soon found out that they weren't going to give him anything. He used to beg there. They didn't give him anything of any significance anyway.

[01:07]

And he didn't seem to take it very seriously. So he stopped going down there. And started hanging around more and more at Zen Center and doing Zaza in there. And then at a certain point, the white people had to move out of that temple down the street. And he went with the white people. He went with the people who practiced Zaza and didn't stay over there. So, in one sense, Buddhas help all people. And, you know, their light goes out in all directions and leaves everything equally. But at the same time, some people receive the light better than others and some people it sort of sprouts. It does, you know, seem to benefit them. Other people it doesn't have benefit. So, in fact, they go they go places where they have it. They have to live someplace, so they go to the best place. So he went to this place. He could stay up in these very lofty rounds all the time.

[02:10]

He could stay up in these lofty rounds, but he always stayed in this one. And then he came into the world, into Rajagriha. But still, it's a good place. And then he also liked Vulture Peak. Vridrakutra. Vridrakutra. Vridrakutra means water. Vridrakutra means peak. All right, then next we come to the assembly. He was gathered there with a large gathering, a mahasvanga, it says.

[03:14]

Large gathering of bhikshas. And then after he tells you that he's gathered there with a mahasvanga of bhikshas, Then he tells you the qualities of the bhikshu. And then he tells you that there's also bhikshunis, upasakas, and upasikas. Do you know those words? Bhikshu, bhikshuni, upasaka, and upasika. Monks, male monks, female monks. male laymen and female laymen. Monks, male monks, female monks, male laymen and female laymen.

[04:27]

And then after that he tells you about the Hundreds of thousands of Niyutis of Koti's of Bodhisattvas. Niyutas of Koti's of Bodhisattvas. Koti, by the way, is 100 million. No. Koti is 10 million. What did you say? The words for layman and laywoman. Layman is upasaka. U-P-A-S-A-K-A. Upasika. U-P-A-S-I-K-A. Yes? The seven counts with Yarmouths, in a line of our question is what we were saying. They thought that their work was done, but in fact, it was just a temporary recipe. Right. Still, it describes them in a way. Well, I-

[05:37]

It seems that the way it is still in the description of me I would say two things. One is that the quality of the arhat is that the arhat seems to be done. Arhat is ripe. They are ripe. As the what arhat is is a ripe thing now whether this ripe thing is really going to never be reborn again is another question but their practices the practices that they have been doing have now come to completion and this should be taken seriously this is the exoteric teaching okay that their practices are done but also esoterically

[07:05]

The practices which they understood that they were doing, they have finished. The question is, aside from that that they've finished, the practices that they set out to do is, are they really, have they really achieved the real nirvana or not? Is this really Buddha's nirvana? Is there really another nirvana besides being a Buddha? Mahayana Buddhism says, no, there is not really another nirvana. Even this nirvana which leaves nothing behind, they attain it. But that nirvana is not real nirvana if they attain it by themselves. That's the teaching of this book. Again and again, that's the whole teaching. It's for those people. But In fact, their job as they set out to do it is finished.

[08:07]

They have done the project that they set out to do. They've completed their work. And it's quite a work. So I think we should take it seriously if they have completed their project. But the project they've taken on is a narrow project. They've taken on a narrow project and they've completed it. There is some kind of effect that may have opened up all the way to do all their work quickly. I don't know if I would say it undoes it, but I would say that if they take seriously these dharmas, if they think that this thing that they have attained, this project that they have completed, if they apprehend that and think that that's a real thing, then that has some implications.

[09:24]

That still some self is there. They have not obtained Buddhahood, and Buddhahood is really the only freedom, the only ultimate, complete freedom. I don't think they operate on that grosser level. No, they're much loftier than thinking such things. But in the state that they're in, when they do their work, they seem, this arhat here we're talking about, who's juxtaposed with the bodhisattva, they think that this thing, this event is real. They think they're done. They've set out to do a project, a narrow project, they've done the project, and they think they did it. They don't think they did it like I have a self that did it. They're beyond that, too. There's some... They're going to be surprised...

[10:30]

What do you think of your shoes that you do? You cut off the parade, and you think did you move forward? Or it's sort of like, there's a piece that you can translate and read. It's someone who put you in. And some of the media, maybe there's a process that they're saying, oh, there's something more to do on it. It sounds like, again, if they finish off their life, we have to save more. It just seems like... You know, I feel like it's best to, you know, when we're talking about that, I feel it's best to come back to the present moment, okay, in everyday life. The everyday life of an arhat and the everyday life of a bodhisattva. If the last moment of their existence has this quality, then each moment of their practice has this quality. And what you have the sense of with an arhat, is that they're doing a practice which can be completed, which can be finished off, and which does the job completely and is perfect.

[11:44]

So there is in the present moment when you meet an arhat, no matter how advanced they get, and they can get very advanced, and they can be in themselves really wonderful, there is some touch of smugness And when you meet the arhat, you are not irresistibly attracted to them. And you can say, well, who cares if you're attracted to them? But the reason why you're not attracted to them is because you think something's, they make you feel like, it's not quite there somehow. And you can say, well, who cares if somebody else thinks it's not quite there? But anyway, that's the way it feels with an arhat. Something stinks. It's as, you know, we say in Zen, what do we say? You shouldn't taste the miso.

[12:44]

Whereas with the Buddha, you do not pick this up. You don't get this feeling like they're done. You don't pick up any arrogance that they've accomplished something. even now, or even that I'm doing this practice which will someday lead to a possibility of me accomplishing something. You don't feel that from them. But the Arhat, even if they're having arrived at that point, or the Aryan who's not yet an Arhat, or an Arhat who's not yet dead, you pick up this touch of arrogance. They think that they can get something. So that's what this book is about. It's a book about these guys these girls doing this practice and apprehending it, but how the bodhisattva doesn't apprehend it. That's the whole trick. Just don't grab it. Don't really get fooled by it. Don't think that you really can do this and yet do all these things. Do them all. Page after page, all these things.

[13:53]

Learn about this stuff. Don't avoid it and sort of go someplace where nothing's happening. Our hearts don't even do that. They engage in high energy practice. They're high energy, diligent, energetic people. But in fact, they extinguish their outflows. And then we say, also we say, cut the outflows. We say that. You must cut the outflows. But in fact, you can't. And you shouldn't practice in such a way that you feel like you're going to do it any minute. And that you're sure you're going to. That smugness is, in fact, is still an outflow. So esoterically, the arhats still have outflows. Esoterically, the bodhisattvas always have outflows.

[14:55]

But esoterically, they don't. That's why, in fact, Mahayana Buddhism, bodhisattva, we're talking about somebody who is like these arhats here. But the bodhisattvas who are in the second paragraph can jump up to the first paragraph and go through that thing too. There's no limit to the bodhisattvas function. And you see, if they do what's in the first practice, if they do all those practices in the first paragraph, but don't take them seriously, then in fact they don't do those practices. But the people who do these practices and finish these practices and think they really did them and think they're really done, they have some problems still. Something isn't quite right. That's all. And you don't have to wait until these last subtle moments of, you know, and then go off into Nirvana and these bubbles come up or whatever, you know, and 10,000 years later, some spaceship comes in and they're born in this form.

[16:06]

All that's true, and they have it all worked out, but still, you can see it right now, today. Sorry, I don't mean, and I'm not criticizing these people. They seem okay in themselves. They're not harmful. And they're not inspiring. They're inspiring, I should say. They're inspiring to people who want to also do that same thing only. who want to personally be free of their own suffering. Okay, so maybe now we could talk about some of these qualities. First one we talked about last time is arhat. All these big shooters are arhats. And we talked about arhat, ara is enemy and hat is kill. And A is negative.

[17:09]

And Rahat is to be born. So they kill the enemy. And so on. The next one is, I don't like Sanskrit if you're going to go with it. Number two is, Kisina asraba. Kisina means to dry up. And asraba is a flood or leap, a flood. OK, so that's the one.

[18:17]

Hope those are dried up. Next one is neocletia. And nears is another negative. Nears in this case. It means just simply neocletias. No defilement. They're exempt from passions. So they've gotten rid of what's called Klesia Avarana. The passion covenant. The next one is a little bit more unusual one. It's called Sue Vimugti, actually it's called .

[19:29]

And similarly, . So Vimugti means Vimugti In this case, Vimoksha means liberation, loosening, freedom. Vimoksha, also sometimes called Vimoksha. In Sumis, in this case, well. So well-liberated mind, well-liberated thought, and also well-liberated wisdom. Is this the original quite freed in their hearts? Yes, it's quite freed in their hearts, well freed and wise.

[20:33]

Literally, it's well freed in their hearts, well freed in their wisdom. Their wisdom is well freed and their consciousness is well freed. Well liberated consciousness, well liberated thought, and well liberated wisdom. I couldn't figure that one out, what he's talking about there. Maybe fully enclosed is a summary of the next two, because it goes directly from undefiled to the so I don't... No way up. Okay, now let's maybe talk a little about this. The heretics, heretics be yogis, non-Buddhist yogis, they renounce pleasure.

[21:47]

And they can acquire the first one, the first part they can require, namely the vimukti citta, not the suvimukti, but anyway, the vimukti citta. They can require, by this method, some liberation of their consciousness at a single point and a single path. But for the arhat, you know, there's there's five paths and in particular on the super mundane level there's two paths, right? Darshanamarga and Bhavanamarga. So one's relating to purifying your insight into truth and the other one has to do with obliteration of afflictions or passions. But these people are not, they're not free of all obstacles.

[22:52]

So that's why they're not called suvimukta. They're just vimukta citta. And not only that, but the arhats have acquired deliverance of thought and by a double path, by darsana marga and bhavana marga. That's another reason why they're called well-delivered. And the other point is that even for the people who are well-delivered in thought, until you transport yourself over the entirety of love and amarga, path of meditation after the path of insight, you still are hanging on to some fetters, whereas Ahad has gone over the whole darshan and amarga, the whole path of insight, the whole path of meditation.

[24:03]

So they're well freed from views and well freed from emotional tendencies. And the next one, number five, is I can't believe he's spanned by the people I have. And this means that, this is what he translates as thoroughbreds, and means the mind is subdued or docile. Next is there, the maha nagas, the great serpents.

[25:10]

And serpents, you know, by the king of the reptiles, right? Naga, the epithet for a liberated person. I don't know what to say about that. This one, the next one's more interesting. I don't know if I can think we need to say about it. So this is built up of this Very important, Sanskrit root. You find this in karma. You find this in samskara, and so on. It means to make, or to do. So this means, this is like their work and their work, or their work

[26:15]

is worked. Their work is done. And their work is worked. They are accomplished. They are Krita, the first one, because they obtained all the good dharmas. They are Kritya because they obtained all the good dharmas. And the reason why I say it twice is because this again talks about first, One, they've done all, they've obtained all the good diamonds, namely they've corrected their views. And two, they've done their work because they've become free of their passions. So they've done this work, and they've done their work. You do your work, you finish your work, and then you do it again. So can we, as I said, they have It's part of karma, but in this sense it means their work being

[27:45]

Babanamanda and Darshanamanda. But in a sense it is your word. But it's now a non-comic word. The next one is, this is quite interesting too, I think. The first one's called And it means, I'm not going into the etymology too much, which I don't know very well anyway. It means laid down the bird. B-H-A-B-A, B-H-A-R-A. B-H-A-R-A. A power looks to me like a burden.

[28:57]

So you've laid down the burden. What's the burden? Vice-countless. The next one, as you can see, is very closely related to it. See, I'll write it over here so you can see it more easily. I guess Hansa didn't translate this part. He just said, their work done, their task accomplished, their burden laid down. So what actually it says in the Sanskrit, from what I can tell in Chinese too, it says, burden laid down, and it says, burden able to carry. So first part is you lay down your burden, the other one is you're capable of carrying burdens. You lay down the one burden, which is called vyskandas. But then you pick up the burden of self-interest.

[30:10]

And the burden of self-interest is the destruction of impurities. You have self-interest in destroying your own impurities. You carry that burden. You do that. And also, this arhat can also carry the burden of interest in others. Which is interesting, I think. We don't just remember that about them, but they can do that too. In other words, you can teach arhats. This bhikshu, I shouldn't say arhat, that's another title here. But this bhikshu has already laid down their burdens, because they're arhats. But also they can carry the burdens. carry the burden of their own work to get rid of their own impurities. They can carry, if they're interested in other people, they can teach other people because they're interested in other people. And also, they can also carry the burden of the Buddha Dharma.

[31:16]

So Ahas can actually carry the burden of the Buddha Dharma as they understand. They can be teachers. Next, number eight. Number nine is another, it's a long word, which you can write down and have at the disposal of the future generation. And this is Your own wheel. Your own wheel. And this is people quiet. So you've... They've assured their own personal interest. That's number nine. And the next one is... 10 is...

[32:30]

So if you need to recognize these parts. So the fetters which bond their They've extinguished the fetters that bound them to the existence. See, Sambhojana is fetters. And Bhava is becoming for existence. And this is to extinguish. Remember this one from that first one? Kasina Klecha. And Pari is well. So he well extinguished fetters are tied to existence.

[33:33]

And existence comes from three varieties, Kama Baba, Rupa Baba, and Arupa Baba. Three varieties of Baba. Existence in the Kama Datu, becoming in the kamadatu, becoming in the ripadatu, and becoming in the i-rippadatu. I don't really know. I think it means perfect. So this tells you that the thing we're talking about Have, you know, these yajanas come in ten varieties. Maybe you've heard about them.

[34:36]

Ten fetters, ten bonds. And it shows you that what they've done is they've actually gone to these other realms and extinguished them. Or, that somehow by extinguishing them in one realm, you extinguish them in others. So these dixios can travel in these realms and be free by having gone there and extinguished these. or by having them pre-extinguished before they get there. They can travel in other realms freely. Which is a pretty good trick if you think about going to other places that you haven't even been, other experiences that you haven't even known, and not fall heir to them. In fact, what they do as part of that path is they go there. Just to make sure. And the last one is... The hearts are raw, free, and right understanding. And this is similar to what you've seen before.

[35:57]

Sugi Mukti is well-free, and samyoga, samyaga, samyaganya means well-free and correct understanding. So these are the characteristics of these issues in the audience, in the assembly. Can you please shake them? Shake it. Shake it. So. Didn't mention you've got control over their home lives? I couldn't find it. Sorry. Maybe I'll find it someday. I'll tell you about it if I do.

[36:59]

Excuse me, ma'am. The asterisk, I think, means that he's filled with the text. He tells you in the introduction. Now, we've noticed that the characteristic of these people that have just been noted is that they are... They're done. They're finished. And we know this is a counter distinction to the bodhisattvas who never finish. Well, they do finish, but virtually it's not, we don't worry about that too much. Any questions on these before we go on? Yes? What?

[38:00]

Yes? What are you repeated? Oh, ara means enemy. Ara is enemy. And which is also sometimes written ardi. And hat is to kill. It's also being written han. Okay? And the other alternative etymology is ah is negative. And Rahat is to be born. So one meaning is to kill the enemy. The other one is not to be born. Did I tell you a mafia story in relation to Rahats? Well, I think none of you have heard this story because it's in Godfather 2. He's visiting.

[39:04]

After he figures out, in the beginning of the movie, he almost gets killed, you know, a machine gunned down at somebody's birthday party or something. And then later in the movie, he finds out one of the guys probably was involved in it. And this guy happens to be living in a house that Michael Corleone grew up in, in New York City, I guess. So he goes to visit the guy, and he says, you know, I used to live in this house. I have very fond memories here, this place. Put his arm around the guy, and he said, I really appreciate you living here. It's really great because you're good friends with my father. My father told me, taught me something. He said, always keep your family close to you, but keep your enemies closer. And I thought it was pretty good. It's true. Yeah. And Heraclitus says, something about, what is it?

[40:08]

We know the least about that which is closest to us. That's what he says. So the Arhats have killed the enemy by keeping the enemy close to them. They're always meditating on these places. but they've done it in such a way that they've finished it off. Bodhisattvas never finish it off like the mafia. It's a never-ending feud. Enemies are inexhaustible. I've ought to cut their throats. So then next comes the lay people and the lay and the in the monk assesses. And there's five, they have 500 each of them.

[41:11]

500 nuns, 500 laymen, and 500 laywomen. All liberated in the present life. Now, somehow, they can do this. They're not liberated right now, but they will be liberated in this present life pretty soon. Next comes 100,000 neyutis of kotis of bodhisattvas 100,000 so anyway quite a few about somewhere in the neighborhood of 10 see it's 10 million times 100 million times 100,000 bodhisattvas yeah right you can say Cody is 10 to the 8th. So, what's 10 to the 8th?

[42:12]

10 to the 7th? Plus 10 to the 8th? 10 to the 15th? Aniuta is 10 to the... Oh, excuse me. Aniuta is 10 to the... Aniuta is 10 to the 14th. So it's 10 to the 14th times 10 to the 8th, which is 10 to the 22nd, plus 10 to the 3rd. And 10 to the 5th. Well, it says hundreds of thousands. I don't know if the first half has managed to get . It's not explained. It just says that they do it. But that's an important point, is that... Well, don't worry about that, Edward, because if you look at number five... Right.

[43:19]

They can hear a lot farther away than that. Divine ear. They have very... Very good ears. They can hear a lot farther. They don't have to be on the same planet to hear Buddha. But this is an important point because the assembly which we're constructing here, even though it doesn't have Kimnaras and Mohoragas and Nagas and Rakshas and Gandharvas and stuff, they left them out of this particular assembly. They don't mention them anyway. It does have lots of gods and a really large number of bodhisattvas and so on. And the setting in the Mahayana Sutra is very important. That's why I'm spending this time. When you read the Sutra, it's good to keep in mind the setting. This is supposed to be placed, and that's part of what's going on, is the setting.

[44:22]

Who's there and how they're set up. So last year when we studied the Vimalaya Kirti Sutra, we put a lot of energy in sort of visualizing the assembly, the big part of the teaching is how the assembly is described, the scene. The scene of the sutra is often a shorthand version of the whole teaching. The way it's described, if you just see the scene, you can remember the whole sutra. Visualizing the scene. And if you now look, after we finish this first page here, if you just remember those arhats and what they're like, and what these bodhisattvas are like, you know the whole sutra. The whole sutra then will tell you in more detail and give you exercises in knowing what these bodhisattvas are like and what these arhat are like. You get to see them talk to each other and stuff. Basically, you'll see that it's already here in the description of them. So now we're reading a description of what later we'll see in sort of live action in terms of actual speech.

[45:32]

discussions, dialogues. So it's a quarter to 10. So maybe next time we'll talk about the bodhisattvas and these qualities that they have. And next time will be two weeks from tonight, after Sashim. What I would do, what I'll try to do is give you the epithets in Sanskrit. You can just look up in dictionaries, indexes, they're all, you know, you can look them up in Abhidharma-Korsha, in Vasudev Maga. you have to change them a little bit because they're not in pali but so i'll be first as sheen i'll try to um write out these uh qualities in sent in sanskrit for you and you can look them up in in buddhist dictionaries and stuff if you want to in the indexes of books like uh hardal and stuff like that and you can find out about them so

[46:52]

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