Anything you'd like to bring up on my questions from last time? Questions you have about what we're doing? Yes? In this introduction program, we get a large description of people that are there listening to the servant among them on God. What are these? What? The gods that are there, what are they like? Well, what does it say? They said God. Mm-hmm. I don't think they're not with you. Um, page 41. Okay. Um, there are, um, there's three Three rounds, right?

[01:03]

In that. Advides the mundane experience in the three rounds. Doctor. Doctor. Doctor. Next one is . Yeah. That's it. Okay? Mm-hmm. And a common doctor who culminates a... ... with enchanted or sex. Okay? And this is the realm of five, where all five sense organs and sense objects exist, namely... this world which we exist in here without forcibly meditating our way out of it.

[02:09]

This world, okay? In this world, there's six Deva, Aloka, six God realms. Okay? And those six, our first one is the the realm of the four great heavenly kings, okay? And they live on Mount Samarro, halfway up Mount Samarro, which is at the center of the four continents, which you really live on. And they all have They all have 90 sons.

[03:13]

91 sons. Those four kings do? Yeah. And four kings look something like this, but actually this is not one of four kings. This is one of the generals who works for four kings. This general works for the king of the south. And he's particularly noted for protecting monasteries. So that's why we have him in the entryway of Zen monasteries. His name is... Weito in Chinese or in Japanese. And so the Heavenly Kings are dressed something like this, but they have a little bit fancier outfits. And they protect the world of humans, take care of the world of humans. Next level is a god called the gods of the 33. There's 33 rounds. And so on, there's six kind of gods in mystery. this room, and we can, without going in a trench, you actually see these gods. And these gods, you'd have to have the eyes open to see them.

[04:19]

Then in the next room, the Rupadatu, there's 17. And in the, our room is four. However, these four, since it's our Rupadatu, There's no form. So you don't see them if you're going to feel them. They're just a force of consciousness. And the only definition is perceptual. Do we have contact with that? Well, if you're in a rukadhatu, in other words, if you're meditating on, for example, the infinity of space, that is their realm. All beings who live in that realm, if you, for example, meditate on the infinity of space. Strongly enough, you'll be reborn as a result of your interest in such a topic. You will be reborn in such a destiny. You will then become one of these.

[05:20]

Similarly, by meditations, we'll talk about this today. Meditations on certain aspects will lead you to be born in the 26th or 17th. But so... It means that at the time that this is happening, some people, some beings, some human beings, some divas, are currently in those realms and attending on this event. Another question. According to the same introduction I tried, is that also? What? One of the gods, one of the levels of gods is the Tushita gods. One of the realms, one of these six heavens, you know, called Tushita. No, I understand that Maitreya lives.

[06:23]

Oh, because he lives up in there. He lives in one of these six. And that's so you can actually, you can see Tushita heaven, you have to also see Maitreya Buddha. So Maitreya would be sitting in the Tishita Heaven. So before Shakyamuni Buddha was born into this Saha world as Buddha, he lived in the Tishita Heaven, which is one of the sense realm, desire realm, heavens. These creatures don't have bodies. They do have bodies. They do have bodies? Yeah. But some of them look like this. Well, first of all, you have to be able to see Monsimero. So you have to look up at the sky and see Monsimero. To see Monsimero, and then you can see the fort having the king sitting 40,000 yards on this, 40,000 leagues. They're at the first.

[07:24]

Monsimero goes like this, then goes out like that. They're at the... Yeah, they're at the halfway point. It's halfway up. These four heavenly kings sit around, mount sitting around with a square in shape like this. So they're right there, and you can see them. But you have to look for them. You have to look at the sky to see them. And in these days, those people did that. They were somewhat concerned with such things. But it's difficult to see them. these days because we, in the cities, because we sort of overlay, we sort of encase our electro, we have so much electromagnetic environment that the sort of indigenous vibes are well obscured.

[08:27]

Electrolytic is basically the telescope. Yeah, I heard that. So out in the country, out in the mountains or something, you can see these kind of things are much easier to see. And they'll vary according to the climate, depending on where you are in the human realm. You'll see, you know, you can be in the south side, east side, north side, west side, and they're quite different on what side you're on. And so the indigenous spirits in the realm of the senses varies according to where you are on the planet. The way things look vary. The size of the gods vary. In fact, people do experience this. Maybe you know this, but it feels different in the Sierras than it does in Mexico than it does in Minnesota and so on. But if you're out in the country, you can tune into the stuff that you want to. You know, it's not particularly important to do so.

[09:29]

The way you turn in, by the way, did you know how you turn in? Remind me, we'll be there in a minute. Okay, okay. Because this is sort of chapter school with that kind of stuff. All right, anything else? Yes? What? What are Buddha fields? Buddha fields are where there's a Buddha. It's the world that Buddha lives in. So wherever there's an enlightened being, in the range of their cognition, to what they take care of, that's a Buddha field. So whatever you know, it can be a Buddha field if you are taking responsibility for purifying it, for saving beings in a particular field. There's quite a nice description of Buddha fields in the back of the Vimalakirti Sutra.

[10:30]

Translation by Lamont, we have it in the library. in the back, in the appendix. Do we have Lamath in the library still? Lamath? Okay, so in the back of Lamath in the appendix, one of the sections is called Prudhakashatras. And it's quite a nice, quite a nice summary of, you know, just a few pages, you can get a good idea. Vimalakirtisutra, the main teaching of Vimalakirtisutras is about Buddha Kshetras, or Buddha Fields. But as a kind of overall doctrinal summary, you can get that in the appendix. It's the first appendix. Okay? Anything else? Darlene? Darlene?

[11:34]

where you are. Definitely, yeah. Of course, there's communications, like the Persians communicate with the Central Asians, with the Chinese, with the Japanese, and so on. So there's cultural diffusion, too. But still, aside from all that, I think you feel sort of certain places, you feel certain things. Like in San Francisco, I personally feel less American Indian kind of stuff. I feel more Chinese and Tibetan, things like that, Japanese vibrations, because they're stronger in San Francisco. Because we're cut off from the American... I feel like in San Francisco, you're cut off from America. And so what predominates is the indigenous human population. which in the traditional cultures will be strongest. Americans don't have agreed upon mudras, generally speaking.

[12:39]

But the Chinese populations, Japanese populations, Tibetan populations, Korean, Filipino, and so on, they have some kind of agreed visions, which I think they have an effect on the city, the way the city feels, and so on. And if you just sit, The kind of imagery that comes to you in San Francisco is very different from the imagery that comes to you in Minneapolis or New York or Cleveland or something. But the imagery, if you just go a few miles from San Francisco, you know, 120 miles that way, it's very different from the Sierras. Electricity doesn't interfere and there's no people out there. So you just get the shape of the mountain, you know, the tree gods and the river gods and sky gods. et cetera, et cetera, they then start becoming quite influential. And you start to understand what American Indians are talking about. And you feel different ones in different parts of the places in America where there aren't much white men around it, where there's not a lot of power lines or, you know.

[13:44]

Electricity is particularly disturbing. Things like that powerful, modern man, stuff like that interferes with this stuff quite significantly. Yeah. So in New York City, you can't feel anything. Nothing. All you feel is electricity. And that's why everybody in New York talks to themselves when they walk down the street. You know, they're trying to create some kind of shelter, some kind of environment that's human. They talk to themselves or drugs. They're either talking to themselves or they're stoned, basically. Or they're extremely depressed. The street ride is terrible. Just normally, you know, see New York City, just, you know, in any other city, you'd think, well, this is a nice together person. A nice suit on, healthy, they're carrying flowers or whatever on the street, but they're talking to themselves, you know, actively yakking to those guys with the organized group. Or they're obviously stoned, or they're obviously depressed and crushed by the day.

[14:47]

But there's no ground in New York City, there's no earth, the lawyer, you know, it's all pipes and heating pipes, sewers, electric pipes, subways and stuff. You're not standing on earth. And above you, there's no air above you because the skyscrapers are a total electric field above your head, so you're just inside this whole thing, getting bombarded by, in addition to your own life, all this other stuff. You just got to do something. So you can, I don't know, people can last very amounts of time in that situation without some kind of something like that. It's very hard. So all you feel is that in the New York City. San Francisco is quite a bit more. You know, we do have earth here. Our ground isn't completely wiped out, and we don't have so many skyscrapers, but downtown, it feels very different down there than it does out in Sunset District. Anybody knows that? This is nothing, you know, this is just physical. This is just five senses stuff I'm talking about.

[15:51]

Reborn in the realm of God. You don't get reborn in the realm of God. Yeah, you get reborn in the realm of God. Well, when we get this word here, dwelt, okay? When we get that word, dwelt, the Lord dwelt. Okay? Page... 37. When you get the word 12, I'll talk about the turning forwards, all right? And how you get in there. Okay? I'll present the whole picture. Anything else? Okay, so at this point, I'd like to start with you. Just look at the first few words of the sutra. page or so in some detail. First we have the standard beginning of the sutra, thus I have heard at one time.

[17:04]

Do you notice that group? Everybody knows what? Elam? [...] Elam Elam? Elam [...] This is the

[18:28]

beginning of almost all citrus, both the old citrus and the new citrus. So, in Chinese, like this, That's why it's very long to do it. I think it's actually a little bit better. So, we will share one one each

[19:45]

Like this, I heard one time. So the first word, Avon. And Avon, by the way, is also I wrote that are two parts, P and V. Did you copy this time yet? Where is it? A. A is the triangle. It won't be that kind of thing.

[20:52]

And even to refer forward to what's going to happen and also back to what already happened. And we say that. So it's multi-dimensional. So here it's saying, thus, I have heard, but also it's thus for what you will hear. In a way, this is the most important word of the group. And in the beginning of the Vimalakirki Sutra, I'll start this way, and Kumar Giva says, no, no, Sam Yung Jawa says in his commentary that it's, when a man goes along with words, when a man is in accordance with words, that he hears, was a fatal.

[21:55]

This is interesting because the Chinese word for fate is like this. This part, man, and this part, worry. But Fung Jao, Kumar Jeeva's disciple, had this understanding of fatal. going along with harmonizing with the words that you hear, which is etymologically then related to person with word, but these two together is faith. That is Abram. That's his definition of Abram, man in accordance with word. And the character for faith is a man with word. So then after he says that, he says, so Avon is fake. Avon people's fake. So Sang-ja says that therefore faith agrees in reason, in principle, with what is spoken.

[23:39]

By reasonably agreeing, you attain the way of the Master. Sintra has no abundance nor lack. No faith, no transmission. Therefore, establish the words thus. This is what something else says about evam. So, Kumar Jiva says, Nagarjuna says, evam, evam signifies the fact that the Buddha's teaching is an ocean. That Buddha Dharma is an ocean. And by means of faith, you can enter it. Like this feature of the notion. By means of faith, you can enter it. Particularly without any commentaries, like obviously my long car and so on.

[24:44]

Once you get in there, you sort of have to be saying yes. You have to be continually saying yes or right on. Otherwise, you'll probably get, your mind may have may start wondering what you're doing reading this stuff. Because actually, before you'll get something nice out of the sutra, you're more likely to notice that something's going on. The sutra actually is somewhat dangerous to certain things. So to continually say thus and to respond and go with the words, it's very helpful for you to stay in it. But eva means gave him his immediate response. What would the danger be? The danger would be that you might lose, uh, lose track of the arising of darkness, or you might lose track of yourself, or you might lose track of, uh, you know, why you do things. By lose track, I don't mean lose track, but rather you might start to, uh, see through things become

[25:52]

loosened it quite a bit by reading such a secret. What? It's dangerous to the self. It's dangerous to the self which construes the five skandas as a unitary field collected under one heading. such a self should be in danger. So Avram is immediate response. Avram is compared to the person who has faith is compared to one who has hands. If you go into a diamond mind, into a jewel mind,

[26:56]

If you have hands, you can take things back with you. If you don't have faith, you have no hands. Even though you see the diamond, you can't take them with you. So another variation on that is that Avon means, Avon allows the person, Avon, ability to say thus, yes. That immediate response called faith allows one to be able to hear. You can hear. The Dharma is being said all the time, but one who has faith can actually hear it. Another meaning of Adam is that the person with faith, their response is not contentious or argumentative. They do not say when they hear something, this teaching is not right.

[28:01]

No matter what the teaching is, they don't say that. In other words, the first thing is not critical. The first thing that happens is not critical. So as you see... Dr. Cronza has died now, and the person we're so indebted to has died. And now he's dead, although when he was alive, we sometimes had a little difficulty getting along with him. I think he is a wonderful person, and actually very lovable. But his way, he described his way as, first, when somebody says something, I crush them. Then I think about whether they might be saying something worthwhile. So if you said something at first, he would destroy it and hopefully you.

[29:13]

Then later he would say, there is some merit to what he said and talk about how good it was when you said it for a while. He could hear it later, you know, if his mind was sharp, if you were saying something good, you could hear it. But his first response was, you know, opposite of what we're talking about. He translated all these sutures, but his first response was against. It wasn't often true that if there was anything, even what the person said, that was pressionable against that curse. And that was his description of himself. So this is Avam and this shows what we mean by faith in Buddhism.

[30:15]

It's not believing in something other than yourself. Rather it's an to active creation called, I go with this, yes, thus, this is right. And this has to be the beginning of the sutra. This is the first word. This isn't the whole story though. Because fate just gets you out of the ocean. It doesn't get you across the ocean. However, fate can keep you in the ocean. Until you get so sick of it, that you go across. You need knowledge to go across. You need knowledge to master the whole field, the whole ocean. But faith can keep you out there until finally you do your work. Faith does not do the work. I mean, well, prajna... First show you what it is, and then knowledge knows it.

[31:17]

Knowledge is sort of... Prajna is... is like digging, you know, insight, seeing. It's a kind of seeing. Knowledge is something that exists after they're seeing. Well, prajna is like seeing and knowledge is jnana. So they both have jnana in it. They both have a cognitive element. But one succeeds the other. technically speaking there is such a thing as a knowledge which prajna happens prajna is a dharma that happens momentarily that insight in the moment but knowledge is something that goes beyond that moment it comes up momentarily but knowledge strictly speaking is not a dharma you must have knowledge to master the field if faith is what gets you into the field keeps you there

[32:18]

Keep re-entering by means of thus. All right? Yes? How is it different? He thinks it's different. Actually, there's no other way than anything. Even if you think it's different, I can take them too. So, even if it says, do it like it is, and say it like it is, that's all. And that's how you get into the Dharma. It's like, you know how to get into non-analog? You know how to get in there and read that? Very easy once you find the right spot.

[33:22]

Same thing with the Dharma. It's very difficult to get into the Dharma. No matter how smart you are, no matter how much credentials you show the Dharma Ocean, it just sits there and you just sit on the shore until you just say, okay. All of a sudden, you're in. OK, next one is my, a, me. And so this is pretty important to say me. Why is it important to say me, do you think?

[34:24]

Do you see any kind of use of saying me or I? First of all, in Buddhism, you know, one of the first teachings in Buddhism is called not-self, right, or non-self. So here in the In the beginning of the sutra it says thus and then it says self or I. So someone might wonder why. Why don't you say thus bird at one time? Why say I? What do you think? It makes me less hearsay. It makes me less hearsay? Okay. Is there a tradition that a teaching should be passed by a person?

[35:35]

That's important, too. For us, it's important that there's a person here. But again, we say, well, what about this person? In the abutama, we don't have... There's no eyes in the abutama. No need, there's self in the abutama. So why did they bring it in even though we need it? Still, we don't really need it. Actually, when downward transmission happens, there's not a self there. There's not an eye there. Breathe, breathe, breathe, breathe. That's right. So it's convention. It's just convention. What? There's one more thing. It's convention, but... You just go into the ocean.

[36:39]

There's no self. And it's just trying to bring it back to something. Bye. Bye here. Okay. And then what about bringing it back to this body, this eye? What about that? Well, having entered the ocean, there is a thorough understanding that there is no, I mean, if all garments are in, there's no annihilating them, you're creating them. If you understand that, then it's OK to use i. And the other way to put it is, can you use i and remember that? So it's OK to use i if that's the case.

[37:49]

But now if you say I, can you remember it? You see, if you actually, before you say I, it's easy to talk about how there is no substantial self and how this is okay. But when you actually say it, do you remember it the time you say it? So you must say it. That's very important. You must put the I out there and see when you put it out there, when you conjure it up, when you say it, do you remember it? about why you can say it. Or when you actually say it, you forget the teaching and get tricked by your own words. So we're talking about actually putting that, creating that self out there in that field. And as you create it, remember this teaching. Before you say it, you should know that when you say it, this is a test or this is an enactment of the realization. But you have to say I to do that. So this is very important that you say I. It's a much better teaching to say thus I than to say thus have heard or thus heard.

[39:00]

Both because, as Ed said, it makes it more immediate. But also because it transcends as you say it. Because the question arises and the transcendence occurs. So it's much better to say I than that. more complete, has more of the whole story of what the sutra is talking about. Basically, what this whole sutra is is just putting up eyes again and again and letting go of them, putting them up and letting go, putting up and letting go. And the eyes that are put up are Buddhist practice. Ideas, concepts are Buddhist practice. Put them up and see how they pull you. You may say, oh, I can put an eye up there, but can you really put an eye up there? Can you put samadhi up there? Can you put giving up there? Can you put... various kinds of things that sound so good that they must be all right. Can you put emptiness? Emptiness is I, too, you know. Emptiness is just conventional speech, too.

[40:01]

It really is. So it's easier to put up I and remember that than to put up emptiness and remember that. When you put up emptiness, you're very likely to think that that's okay. But that I symbolizes that no matter what word we put up, no matter what idea, we don't take it as a substantial thing. But we must say it. We must say I. We must say thou. We must say emptiness and dharma and perception and involvement. So that's what this book's about, is to exercise in saying stuff and remembering. The stuff you're saying is talking about letting go of stuff. And even as you say, let go of stuff and you let go of that. The self-destructing instructions self-destruct. Next one is Shrutam.

[41:06]

How about this? What's the good of saying this? What is add to what we've already learned? So far you could just stop hearing it too and you could say, thus, okay, so it is. And then there's this thing called I. Thus, there's a thing, there's something. Thus, just this way, and here's something which is not really a thing in itself anyway. But why do you just say any more? And make it into what sounds like, you know, a sentence that a human being might say. Why bring in hearing now? It was a good call.

[42:14]

Everybody called her. She let her out with me. What said all that? And if you put that hurt, then kind of finished doing something. Okay. Okay, so extend it a little further. Extend this creation a little further. That's part of it. Fulfill this creation. What? Sense that you're bringing senses in now. Which is another way to say what he said, and then you're filling it out now. You're bringing in senses, which are the origin of consciousness. What else? There's no I. I'll be hearing him.

[43:19]

Right. So now, if you have that understanding of I, now you should have the same understanding of hearing. So what is hearing? Organ, object, and consciousness, right. Not organ, not object, not consciousness, not mind. None of them do their job. All of them together, totality of their configuration is what hearing is. And hearing is not a thing, which is one of those. Hearing is not the ear. Hearing is not the sound. Hearing is not the mind. Hearing is all these things together. That's what hearing is. The nun is not an actor, not an agent, but not an acted upon the eye that he's talking about.

[44:36]

So, Kumar Jeeva, So when commenting on this hearing in the Vimalakirthya Sutra says, if I say hear, then I don't have it, the Dharma. I don't have it. Not only do I hear it from somebody else, but I don't own it. I just hear it. So it's not something I possess. If I don't possess the Dharma, then there's nothing which I have to grasp. If you just hear it, you just hear it. So when you go to a lecture, you know, You can just sort of sit there, you know. Go in there and just sit over in the corner and just listen. You don't have to get anything. Just go in there and listen. Just, you know, curl up in a ball in the corner and just be a little cockroach or whatever. Just listen to the sound. You don't have to get anything because it's not yours. And if you don't have it, then you don't grasp it. And then you're in good shape.

[45:37]

Because if you don't gain, you don't lose, you're okay. To gain and lose is gossip. Okay? That's what he said. Right and wrong is not attributed to what you hear. I, since I have nothing to grasp, he also has no quarrel. You just hear it. You don't have to quarrel about it. When there is no grasping, there is no quarreling, how can arguments arise? So the sutra says, thus I hear, thus I heard. Okay, so in another sense, the first sense is just conventional way of speaking. Just conventional way of speaking. And there's three aspects of conventional way of speaking. One is pride. There's three sort of dimensions in unusual conventional speech or conventional language.

[46:42]

One is pride, the other is false view, and the other is pure convention. So when most people use conventional speech, when an ordinary person who hasn't entered the Buddhist path uses conventional speech, there's pride involved, there's false view involved. And there is conventional speech involved. Can you see how there's pride and false view when most people talk? Can you see that? There's contentiousness. There's misunderstanding of the nature of language. And then, of course, there's just the plain use of the language as it functions, as it is, as a thing, the way it works. All three. Of course, if you've got the first two, you don't know how to use the third one very well, do you? But you still get by. Now, there's a distinction made here in that when you enter the Buddha's path, you give up the false view aspect of it.

[47:50]

In other words, when you enter the earlier stages of insight, you give up the false view side. Then you just have pride. in the conventions. And these earlier stages of insight can be attained by non-Buddists. In other words, they can be attained by Mr. Chomsky, you know, and Mr. Warp, or Mr. Sapir or whatever, you know, or I.E. Richards or something. In other words, linguists who have insight into language could drop the false view side just because they They carefully observe and study the nature of language, and they can speak without false view. And also, Buddhist meditators, when they first have insight into the Buddhist path, they also can drop the false view side. They still have a pride and a convention.

[48:56]

When you attain the arhat stage, then you drop the pride, too. The pride can only be dropped by the path of meditation. You must traverse the path of meditation in order to eliminate pride, because pride is a very subtle, the last thing to go. What truth is pride? Pride is nana. No, praise, madha. Madha. Yes. I'm not sure what there is, but I told you, maybe, but I told you, Spass view means fast view in the case of language. Not just the language, Albert Einstein or somebody else. I'm saying that people who don't necessarily do a systematic meditation, they can break through and have insight. In particular, if we're talking about speaking, then they could have insight in that very area of language.

[50:03]

And many people have very sparse notions about what language is like, how it works, what it's doing. Their understanding of what meaning is, it's quite, you know, it is what they learned from my uncle. Yeah. There's a lot of people around, a lot of people called Pratyeka Buddhists. Maybe I should back up on that Pajayka Buddha a little bit. But nearly Pajayka Buddha's. Maybe I should back up on the lot too. But the Arahad just has the, just conventional speech. They just use the conventions. There's no pride.

[51:06]

When you enter the greatest path, when you first have insight, the first thing that goes is false fear. But emotional tendencies last much longer, like pride. Pride is a lack of emotional. Pride is a little bit of wiggling. A little bit of arrogance wiggling around there. And then you look at the dharmas and you're saying, well, they're not taken. They're not really like that. I can play with them a little bit. I know them pretty well. I know that they really wobble. I mean, they're not really wobbling, but this way is really the way they are. You know what I mean? Yes. And misapprehension, period.

[52:06]

Misapprehension, period. But in particular, we're talking about misapprehension in an area called language. But if you have insight into, if you go about language, if you have insight through Buddhist practice, if you have insight, when you see nirvana, okay, you give up Paul's views and you'll stop talking with Paul's views too. But I'm saying that even someone who wasn't practicing Buddhism specifically and didn't call himself a Buddhist through the study of language could drop it in the area of language. Because, in fact, you can have insight a Dharma at a time, an area at a time. The path of insight is something that you have in certain places, and then you do it there, and then you do it someplace else, [...] and then you do it someplace else. It doesn't happen all at once, but all phenomena in all realms. You have to spread it around. That's why I made that thing shaped like an hourglass.

[53:09]

When you first go through, you go to one point. And that one point could be some kind of thing like dukkha in relationship to concept. Language concept. Around that neighborhood, you've got a very specialized topic, and it could be language. But... You know, this is too technical right now. The Buri Sattva would be... Certainly speaking, the Buri Sattva would always have one... You never would... The Buri Sattva never collect this to be not hot. Yeah, I'm very close, but just, [...] very close.

[54:16]

No, he does the same thing. If the Burbitat was going through that course, he does basically the same thing, but he doesn't quite succeed at getting rid of all arrogance. So there's still a little bit of lie in the afternoon. Did he find it? At the same office meeting. We're back to about term gain loss. Kumar Jeeva in a commentary on Vimakritu Sutra. Yeah. It's in our library, but it's in Chinese. Shit.

[55:19]

But you've got it, basically. It's these three associated with regular person entering into the path. Nah. OK, next is one, which means one, or one by one, alone, singly. And this word, once again, the first excuse for having this in here is just, again, convention.

[56:20]

And then the same will apply for time, just by convention. When you go to the hourglass, you're not a Peter or a writer in the hourglass. Oh, yeah. Come back. Anyway, the hourglass is just the Arhat track, right? The hourglass that I drew, do you see hourglass? Yeah.

[57:27]

Well, I do this hourglass, and the hourglass is my way of depicting how the Bodhisattva goes through, probably down a path, and how this sutra is particularly talking about that hourglass. but there's all kinds of other paths outside our glass, like painters, writers, pimps, presidents, and so on. Yes, all the variety of possibilities. Okay, so... In each one, you see all the others. So can you explain that? What? You said tonight, if I could only do your own life, conversing with . Right. So my question is to some of you who might, like, you might recognize the duties that I'm practicing duties, and if I say any of these, maybe I'll have to.

[58:30]

And with the more you've gone through, maybe you're going to pass up in a day. Practicing each particular, maybe they'll come back. They don't practice music. If they're arhats, right, the arhats, no. If they've done the arhat thing, then they're not, what I'm telling you now is exoteric teaching, okay? Exoteric. First, let's get the exoteric straight, and then, so the exoteric, we go through this, the Arbidharma path, the arhat path, To obtain arhat chips, you have to take the arhat fruit. You have to grab it. And an arhat, you have to actually grasp it. Otherwise, you don't grasp it if you practice it very diligently, but don't quite grasp it. You do everything, you go all the practices, you go all the steps, but you never quite grasp any of them.

[59:34]

And you don't really grasp the arhat fruit, so then you really don't get rid of that. those last shreds of passions. So you go through that. You know all about the Arhat path. You know all about the Buddhist path. I'll be down in a description of it. But you come out the other side without ever having grasped it, without ever having accepted it as real. And maybe later you might become some other kind of Buddhist side. But you still have some, huh? If you grasp it, don't come back. If you grasp it, what you grasp is not coming back. You say, I grasp not coming back. Bye-bye. This folks won't see me no more. And I really believe it. And I mean it. This is it. Believe it. I don't. I'm not kidding. Not coming back. Do they not come back?

[60:35]

It's exoteric convention what I'm saying right now. Okay. It's Buddhist law. This is Buddhist law, but it's exoteric. Gotta get this straight, you know. There's no way to get around this. This is the rules. This is the exoteric rules of Aga Dharma. Even the exoteric rule of the Bodhisattva path. Do you understand? You have to get that straight. This isn't exoteric. This is a party line. You have to put it up. This is the one. There's no equivalent with this. If you grasp your heart fruit, you're not a Bodhisattva. But Bodhisattvas do go through that same path. They're right there with them. Step by step by step. And you don't go up those steps unless you do these practices. But you never grasp them. So as a result, you do not extinguish all passions.

[61:37]

That's the point. So Bodhisattva isn't what he's gone through and maybe grasped it, but decided not to come out. In other words, Bodhisattva said what he decided to return to say, well, thank you. So somewhere along the way, did they choose not to grasp it? They constantly choose not to grasp it. So I mean, it's not like they didn't grasp it, they decided not to grasp it. It's not like they didn't. They decided not to. Same thing. Well, one would mean that they saw it and chose not to grab it. Yeah, right. They're right there. They can see the Arhat fruit. They could grab it, but their vow is not to grasp anything. And they do not grasp the Arhat fruit until everybody else grasps the Arhat fruit. It's a vow. If everybody else would grasp the hour hot fruit, that'd be fine with them, and they could do it too.

[62:38]

As I said the other day, my feeling about the way it happens is that you don't take one person and get one person to grasp the hour hot fruit, and you get another person to grasp the hour hot fruit, and get all these people one by one to grasp the hour hot fruit, and you're just waiting there, pushing them all into sort of nirvana one at a time. Rather, you push one person a little ways towards your heart through it. You push another one a little ways towards your heart through it. You get everybody to come along equally. And everybody grasps at the same time and then you can have it too. So nobody gets far ahead. And that way you train other people to be bodhisattvas too. Because you wouldn't want them to get tricked into making the same mistake that you're not going to make. They jump before anybody else. Such a tremendous job as you can imagine. Hard enough just to be in AHA or getting it close. But then to get there and then to go by and then come back and take everybody else up there one by one and not let anybody get significantly far ahead of anybody else. This is a much bigger project.

[63:43]

And that's why you want to try other paths than the AHA path too. Because there's no hurry either. You can stay in the AHA path a long, long time. You can also do the other one. Just keep track of what you're doing. Keep organized. Stand back. Stand back. What you do with the archive is you tell them to say, hey, can you You don't want me. You don't want my big brother. He's coming over the bridge in just a minute. He's much bigger and tastier than me. Right? Right? You do the Billy-go-gruff thing on the house. You know Billy-go-gruff? You do that on a... You tell him, yeah, you're pretty good, but boy, this... You know what happened? You can be a boot.

[64:47]

And then there's... Me. Well... I had no idea. And you say, yeah, well, just, you know, don't worry about this small-time stuff here. You have to know what you're talking about, though. You've got to know something about the Arhat Path to tell them that, you know. You have to be able to appreciate how good they are to say that. But then you have to sort of say, wow, can you imagine? Yes? No, it doesn't have any more reality. But doing the dishes without grasping the dishes has more reality than doing the four trances while thinking you're doing the four trances.

[65:48]

But doing the four trances without grasping them has more reality. than doing the dishes and thinking that, boy, nah, I'm really doing it. It's the attitude. The difference is, yes, you said, do you actually decide? The difference is that Bodhisattva actually gives rise to the thought of enlightenment. It's an active thing you do. You actually give rise to this vow. You keep doing it with each thing you do. You keep reiterating this vow to be Buddha rather than to get this or that. And to be Buddha, you understand. Buddha is not something, you know, concrete thing either. It's to understand everything and to save all sentient beings. So you keep making this vow. It's an active thing. It's more than a decision. You know, it's not like, go right or left. You know, I decide. But you actually do it. You actually vow. You actually say, I'm going to be nice to everybody. Keep doing that while you're washing the dishes. And then you can't really grasp washing the dishes. Because what's being nice washing the dishes?

[66:50]

Well, is it going fast or slow or wouldn't it? It's just all open now. So it's not really a decision exactly. But if you see there's no decisions, then it's a decision. If you don't get into decisions that are alternative situations, but rather decisions are determinations or intentions, then it's a decision. So like that. You do it. It's the thing you do. And it doesn't matter what you're doing. That's why we do the picture of you now. Expand it out and pretty soon it's anything. It could be anything. But it's not that, you know, the attitude is what's important. And that's what the sutra is about, is to try to help us develop and clarify our thought of enlightenment, which you'll see. We'll go into this in detail. So maybe that's enough. These last two words, one and time, they're very complex.

[67:51]

what their function is. The things that they add, you know, most of what's already happened in this statement, thus I have heard, that's like, you know, 99% of it. The last 1% is, in some ways, is very subtle, and there's a great deal of commentary written on it, and I, someday maybe I'll try to bring it up in the class some way, but it's, at this point, I think it's a little bit too much. It's beyond me to sort of fit it in at this point. So I'll just tell you that these last two points are very significant and complicated, and we're postponing partly about them, these last two words. The next word is the word Lord. Yes? What? Is there a commentary that we pass with what? Can I take a copy? A commentary I would suggest?

[68:55]

Yes, there is in English, and it's going to be on reserve in the library. Huh? Throw the beat? Ask Jill, she'll give it to you. Yeah, but I mean, in English you want, right? That part will be in English. What? The commentary on that... It would be in English in the library if you want to read it. But as I say, it's rather difficult, so I don't recommend you read it right now, but if you want to read it, that I can, that is in English. The next word is Bhagavat, Laird Bhagavat. Bhagavat is translated as Lord, usually.

[69:59]

And it's... So when they say, the Lord said in the sutra, this is the Sanskrit word that they're usually using. And it's usually the first word in the list of words, or epithets for the Buddha, that appear both in the old text, the Nikais and the Agama, the Theravada texts, the Shravataryana texts, and Bodhisattvaryana texts. The next word that usually appears is patagatha. And patagatha, I think you know this word. This is an interesting word, I think, because Takta, you know, taksha means just plain takta.

[71:01]

It means thus or such. I know that the Sanskrit word, the Chinese word, which is the same word, first word in the compound, in this compound. And we're sure what it means, which is used to translate . And this part here is a character which is usually used to translate . It means like, or such, or as. Like it is, as such, thus. And then the rest of this word is . That guh is like the guh. It also means, you know, it's also the word guhthi.

[72:14]

Six guhthis, you know, the six rounds, the six births, the six destinies in Buddhism. But guhthi means not guh. It means guhthi. the destiny where you go, but also means where you arrive, where you wind up. So this word's interesting because the destiny where you go and also where you arrive, you put an ah in front, make things a little complicated because it can mean gone. Or it could mean come because if you combine this aga theme with You can't tell anyone whether it was . In other words, you can't tell if it means thus gone or thus come. And usually they translate it thus gone. In other words, you went to nirvana.

[73:18]

But the interesting thing about this word is it could be thus gone or thus come, and that's the way the Buddha is. can't tell when the Buddha went or came back. So Thagata has both of these in it. The Chinese, however, when I translate it, they translate it into Ru Lai, which means thus come. So the Chinese, when they translate Thagata, they take the Mahayana side of it, meaning that the Buddha comes. comes back from the enlightenment to save. Sanskrit carries both, the one who goes and the one who comes back. So thus gone, thus gone one, and thus come one. It's both, really. Or rather, we don't know which it is. That's the next name of the Buddha. The next name of the Buddha is Artha. And arhat is interesting, too.

[74:29]

Arhat is a couple of ways to look at it. One way is that it's composed of ara, which is related also, similar to ad, which means enemy. OK? which is also, like, means kill. So means kill the enemy. Or the enemy is killed. I mean, maybe guess what the enemy is. What's the enemy? The voter shot. That's right.

[75:40]

That's right. The Bodhisattva is saying, come on. Yeah, it's one more thing. Come on, give me this. That's the end of it. So you see the R's get bad because they're telling me nice voice out there. How does the lunatic get away with it? Yeah. Yeah. Well, I guess he does it because he does it when he comes back. He's already gone. He's doing this Arhat thing in the process of coming back. Right.

[76:44]

To those who want to see him. Right. So that he can tell them, he can be like an Arhat, and he can tell the Arhats, you know, you could be a Buddha. And they don't say, Well, you just say that because you can't be an Arhat. What are you doing? They're talking about that. But actually, he's the boss of Arhat. He's also called, what do you call it, the Maha Arhat. He's sort of a super. He's a super Arhat. So they can't say, well, you know. You do. Yeah. God, if you think the word of this would be better. So he's the, on the return trip, being an Arhat's no worse than being an Arhat. Maybe it's a little bit worse, but it's not much worse than being an ordinary person. It's not that much trickier. He can handle it anyway. He's not sucked in by it. So anyway, the enemies are the clashes. But I think that what we found out is that actually the clashes are really bodhisattvas.

[77:47]

The clashes are really bodhisattvas out here to help us. But the arhat kills him. He killed all this wonderful helper. He says, and thereby attains the fruit. Another etymology of arhat is ah. Instead of ara in hot, it's ah. What it means is that it's a negation, negative, and right. Oh, it means to be born, to take a birth. So the other meaning of our hobby is not taking a birth. So two meanings. One is you kill the enemy, kill the clashes.

[78:52]

The other is you do not take another birth. which those two are very closely related, you see. Bodhisattva is saying, go on, have a drink. In other words, why don't you hang around a little bit more with it? A couple more lifetimes, a couple more minutes. Pull on a little bit more. Say a few more sentient, and you break down. How do you say more? Decide yourself. So those are two ethymologies, four of which are quite helpful. And the distinctive characteristic of an artifact. Are they destined to become Buddhists? Yes, they can be. In the Lotus Sutra, for example, Buddha says, you, Mr. Ananda, will be a Buddha. And so all your other Arhats. They're happy to hear that. There are already Arhats. Are you becoming Buddhists?

[79:56]

Yeah. It is their last birth and those are no rebirth very free yet. Well, it's just, in fact, if it were really true, then it would be all right. It's not true. It's not their last birth. They just think so. And they think so in a very convincing way. Isn't it, isn't it that they think so so well that by ordinary standards, they aren't reborn. But eventually they are reborn. The arhat nirvana is temporary. Eventually, eventually the idea, the concept, the belief that this is something which does not go to... In fact, if you are arhat and you believe that you're in arhat, you believe it's your last burden, if you take that seriously, the karmic effect of that will eventually bubble up at the end and call it the burden. And if you don't take it seriously, well then, in fact, it's not serious.

[81:00]

And in fact, it's not real. If you take it as real, it has a chronic effect. If you don't take it as real, then it's not real. So either way, it doesn't really happen. Buddhas know that. But there's this tremendous effect of their bone-crushing practice. It's really impressive. And there's one little, tiny, conceptual attachment It's really insignificant by ordinary standards so that they're not reborn for an extremely long time. You get a really long break. Usually they do pretty well. But sometimes they don't. It depends on what they do. They're often quite shocked by this rebirth, you know. Depends, you know. Sometimes they don't do so well. They do pretty well. Because really, in the range of mistakes, they've made a small one.

[82:06]

It's a small one. It's a very, very subtle one. It's the subtlest of all. It's all Mahayana Buddhism. It's dedicated to this one subtlety. The issue of the art. Saving himself and thinking that's possible. Saving everybody. It's the most subtle issue. So they do pretty well. Yeah. It is possible, but only by the Bodhisattva pattern. In other words, the only way you can do it is if everybody else goes before you.

[83:09]

Okay. If everybody else goes before you, you do not take it seriously. When the whole universe, all sentient beings are saved before you, and then that's real. That's a real extinction. All beings are simultaneous to say, that's real environment. We have that idea. But how do we take that idea? We don't lean on it very heavily. But still, there was some kind of trans and some kind of assumptions that you can get cautioned about, oh, don't go there, don't take that seriously because you might turn up the lights. But you're saying... You might think you're turning up the lights, but that's not even true. The archives don't get pulled by that one. That's right. In his other class on Saturday morning, look at those transits and see how it is that when you get in there, how you're supposed to look at them in such a way that you don't misconstrue them as nirvana.

[84:18]

Because what you think nirvana will be like, it's just like that. But even that idea of what looks like nirvana is just something that's composed of five scoundrels and so on. So it's a compounded thing, therefore it's not nirvana. It's a creative thing. It looks exactly like nirvana, but not nirvana. It doesn't look like itself because it's not creative. Nirvana just happens to be itself. It's not a creative thing. But these things are, these states are very important because, once again, they're extremely good tests of your understanding. Can you meet paper nirvana and not fall for it? Well, if you can't, you will attain nirvana. But the nirvana you attain is via Mahayana. In other words, if you can see this trance without getting pulled by it, you will enter the Mahayana.

[85:24]

You will attain the Mahayana. In other words, you will be able to practice the vehicle which will all be contained in your body. And that will be . Sorry. Another question about this ,, since it seems that a lot of Buddhism, a lot of Buddhist teaching before this ,, So, like, when reading that, it didn't go now, people can say to, like, not kind of, like, not take it so serious or is to regard it as a lesser teaching. It's not a lesser teaching at a time, it's just a time, and they have understood it correctly.

[86:25]

They may have understood that Acha didn't mean some substantial thing. Those people might have understood that this was just something, you know, just something that you work with but you don't grasp it. They might have understood that. But if you look at the way later on, they act like they thought of the real thing. When the Mahayanas came along and said, you know, trash these arhats. It feels like, what were they saying trash these arhats for if nobody, if nobody was worried about it, could be trashed? It feels like somebody was holding on to the arhat. Otherwise, I don't see why they're going, oh, this trouble of, you're so rough with it. If nobody was taking it seriously, everybody would just start laughing at all. Why would they go to China, you know, These excessive jokes about it.

[87:27]

I don't see it. It feels like, and it looks like, and they even said, they said, these people are going to come up at this stage. They think this is a real thing. They rise to this level and they take it seriously. That's what they said. Maybe nobody ever did it. Maybe it's just a constant thing of people. Maybe nobody ever did have that problem. Maybe nobody got that high ever really did do that. Maybe it's, even though they didn't, maybe the reason why they didn't is because of all the teaching to protect them from it. They were teaching the cultural umbrella of leaders and also protected them from the national stake. But anyway, it is an inherent possibility in the human consciousness to make that error. And I know a lot of people, I think, if they were in Aarhad shoes, they would grab it. Even close to Aarhad shoes, they'd grab it. But the Mahayana is to protect them from their own grasping. But it may be that before the Mahayana, a long time deployed, but they had teaching various kind of oral traditions by which they could spot if somebody was being hung up on this.

[88:35]

And they would protect them from it. But they didn't write anything about it, maybe, because maybe it was all understood that this is just a thing you're talking about. The epithet is . So Samyatsan Buddha means perfect, complete Buddha. Next one is Sugrapta. Means a conqueror. Well done. Well done. Well done. Sugata is well gone. And... What? Sugata? Sugata is well gone.

[89:39]

They say well gone down the Buddhist path. Tradition. What do you mean well gone in what sense? Sugata is well gone. Well, I didn't have much to say about that anymore. Loka means supreme in knowledge of the world, sovereign in knowledge of the world. Loka is a world and good, sovereign. It's actually, the idea is that it could be sovereign. And then I think it's meant to say, look at the V table. And another one with .

[90:49]

David, what is the understanding of making the distinction between each of God and the other, the being from the other realm? Which also seems like a Buddha or their capacity could be. What do you think? I've heard it said that the being, the god, may actually seek out teaching. But it also seems like I've heard that the Buddha is accessible to all beings in all the world. We can relate to this too. But this is the that you can teach here. The Buddha, there's a Buddha, according to my teaching, there's a Buddha in all six realms.

[92:04]

In the sequence of chart, there's a Buddha in all six realms. Especially, is he teaching in other realms? Is he a teacher in other realms? Or does he just teach in order to get the Dharma in the human realm and the deva realm? And the deva realm is actually But devas, devas, of course, the devas that you teach are devas that are people that are in the process of doing various meditations. You fly off sometimes, and you intentionally go off and explore the devas realm as part of your meditation. So gods and devas can be understood in that way. Teaching is given to men. You can practice anywhere. Bodhisattva can practice anywhere. Practicing all six rounds, OK? What we saw was practicing all six rounds.

[93:05]

Practice anywhere. But where is the teaching given? Are you distinguishing teaching from guidance or action toward these other approaches that would help them get in a position so they could actually receive that? To people, for example, people are suffering a lot. In some situations when they're suffering a lot, they just, I'm sorry to say, they just can't hear it. And very much because they can't say thus to their suffering. If they could say thus to their suffering, they wouldn't be suffering so much. But anyway, their suffering is so extreme that they can't say thus, but for whatever other reason, that's the main reason, therefore they can't receive the teaching.

[94:07]

However, in people in those circumstances of great suffering, still there's no need for them to sort of get unduly upset about it. So a Buddhist or a Buddha, whatever the case may be, may go in among this kind of suffering and as much as possible make things comfortable. But this is not the teaching of Buddhism. This is just, you know, when we're in these states of sickness and old age and death, there's no need to sort of get more agitated than just what the states are themselves. But how to get through them with this sort of some composure and so on is not the teaching. The teaching is about how to cut the business. How to put an end to this stuff. And not just for me. after anybody. It doesn't exclude making people puncture. But in fact, if someone doesn't want to hear the teaching, all they want to be comfortable, well, then make them comfortable.

[95:11]

That's pretty clear. That's what a Buddha would do. So we say, we give children yellow paper, crying children receive yellow paper. We do that. That's a Buddha's practice. to gold. You don't give me gold. They don't notice the difference between gold and the Olympic or anything. So this thing in the Olympic, we do that. And Buddhas are in those realms, and they do that. Now, in the section on the word dwelt, which we haven't gotten to, which is very close to the next word, There was a discussion about why Buddha taught where he taught. Why did he teach him Rajagriha and Saravasti? Why did Suzuki Rashi leave Sokoji and come over here? Why?

[96:13]

Why? So I'll let y'all leave that as a question, it's all right, until we get to the next word. And so the next word is Purusha, Danya, Sara, which means, I believe, something like he's a tamer of people who need to be tamed, or the trainer of people who need to be trained. That's very interesting. In other words, he doesn't train people that don't need to be trained. If they don't need to be trained, he doesn't train them. But if they need to be trained, he's going to train them.

[97:14]

If they're kind of wild and woolly, Buddha doesn't mind saying, well, do that practice. Now, this level of teaching he's willing to do. This is part of his teaching. Part of his teaching is the taming section of it. But people in certain situations, it's not a matter of taming. They just won't do anything. They're willing to be taming. They're willing to be taming. They need to be trained, and they're willing to be trained, and he'll train them. In the beginning of the Abhidharma posh, it says, Buddha gave the kichi, which by which the world has arisen or come out of the mire of ignorance. Buddha had supernatural powers, but he did not use the supernatural powers to enlighten people. He easily blow people's, kind of, even the way of the slightest, you know, clap of his robes.

[98:23]

But he knows that he's going to have another problem later. He rather just keeps giving the teaching, and whoever comes to drink it, that's who drinks it. So part of what he's willing to do is train those who need to be trained. And he's also... I don't know exactly. I should look more carefully at that word. I didn't have time to look it up. I need to study it carefully. We do that sometimes, but it's just one translation. And another of that is, of course, Buddha. Usually in the sutras, they don't usually call them Buddha in the sutras. They usually call them Bhagava. One of the Buddha's epithets is Buddha, which is a past participative. Buddha means to wake. It's the awakening.

[99:26]

And there's many other epithets, too, that he has. Yeah. It's the one that most often appears in the citrus, Blessed One and Lord. So it looks like Taya has to go to the hospital to have an ear infection, I guess. So I guess we should end class now. Next time, we'll start on the word dwelt. And then we can talk about these various realms that As you can see, if you read this book, the Bodhisattva Doctrine in Buddhist Sanskrit Literature, that will be a useful reading for you to do. Otherwise, you can just sort of, you know, you don't have to read it, but it's a good book to read.

[100:34]

@Transcribed_UNK
@Text_v005
@Score_69.98