«Дар освобождения», курс 23 «Защита от жизни и смерти», занятие 12

[Speaker 2]
We're going to do some meditation. I apologize for being late. I asked my friends should I take a shower, they said, no.

[Speaker 1]
So we're going to do meditation.

[Speaker 2]
Geshe Michael, turn off your cell phone. Mark Saluspo, where are you? Do you want to have a contest?

[Speaker 1]
Sounds like elephants in love with each other.

[Speaker 2]
Okay, you guys ready? Okay, sit up straight. Shoulders down.

Relax your eyes. Relax your hands. Pull on your stomach, just a little bit.

And keep it tight. Relax your forehead. And then please come to your breath.

Nice, slow breath. Long exhale. We'll stay here for a little bit.

And please invite your Lama to come sit with you. Knee to knee. You can feel the warmth of their body.

And try to think of some quality about them that you admire. Something you would like to be yourself. Then make them an offering.

Something very beautiful that you saw. And let them know about some mistake you made. Maybe you weren't nice to somebody.

Or you had negative thoughts about somebody. And let your Lama know. Then think about something nice you did yesterday.

And let your Lama know. Then ask your Lama to keep teaching. Not to leave you.

Stay with you. And keep helping you. We can't do it by ourselves.

And please imagine you're walking across the land inside of death. And you see a mirage in the distance. And you keep walking towards it.

And it's getting bigger and bigger. And then you pass through the mirage. And on the other side is smoke.

You're surrounded by smoke. Can't see anything else. You keep walking.

Then in the smoke there are sparks. And you're walking through the sparks and the smoke. Then in the far distance you see a light, like a candle flame, not moving.

You keep walking towards it. And you walk through the candle flame. Then it's dark.

Dark. But on the horizon you can see a white light. You keep walking towards it.

And in the distance you see a red light. And it starts to get bigger. And you're still walking towards it.

And you're passing to the red light, into darkness. And a deeper darkness. And an even deeper dark.

And suddenly your mind, very tiny, and it's like your mind is in the middle of a diamond. And everything appearing to you is emptiness. It means, it feels like you asked yourself the question how many things on this journey from the mirage up to the darkness, how many things were coming from their own side?

And how many things were coming from my seat? How many things were not coming from seats? Then you will feel some kind of emptiness.

And we'll stay in this emptiness for a while. Try to feel very small, quiet happiness about this emptiness. This is part of the Buddha.

I'm meeting the Buddha. Stay here for a while. Your mind will wonder and bring it back how many things not coming from me.

Then think that I would like to be this. I would like my body the inside of my body, the core of my body should be this emptiness. Because if I have that kind of body, I can help everybody.

Immediately feel wheels on your hands forming from the skin and the flesh. It feels nice. And silver olive between your eyebrows, up on your forehead, halfway sinking into your forehead.

And with this silver olive, you can hear all the conversations going on in every world. And you can see what everybody needs. You can read their thoughts from here.

So practice breathing from this place for a while. And imagine your body is as beautiful as a Buddha. Male or female as you like.

And slowly come back to your breath. Every time you breathe out give this good karma away. Long, slow breath.

Three. Give the karma away. Make people happy.

And then slowly open your eyes. You can take a stretch. Okay.

We're going to horse race through some Lam Rim. Okay. Where did we stop?

Oh yeah, we stopped in the kitchen. Do you remember?

[Speaker 1]
Late last night the husband said bad stuff. Mr. Phan Tong.

[Speaker 2]
Okay. And we took refuge by understanding he's like the pen. Okay.

[Speaker 1]
And then we became a Buddhist in the kitchen. Okay. It's a good place to become Buddhist.

Okay. All right. Lam Rim.

[Speaker 2]
I would look up... Let me see what's a good word here. There's no good word here.

NG CHOG NG CHOG There you go. Let me see if that's the right one. NG CHOG Do it again.

That's it. Go up one line. LAM BDEN ZHES PA Okay.

[Speaker 1]
So it's the third line there, in the middle. LAM BDEN ZHES PA We're going to start there. LAM BDEN ZHES PA SGOS PA DE THOB BYED KYI THOBS KYI RGYUR PA'I BPAG YUL KYI SMIN DO LA BYOG What does the truth of the path mean?

Which of the four arya truths is the truth of the path? Number four.

[Speaker 2]
By the way, there's two ways to teach the four truths. We'll talk about it later.

[Speaker 1]
The order can be different. LAM BDEN ZHES PA SGOS PA DE THOB BYED KYI THOBS The truth of the path is the way to stop your bad seeds, to radiate your bad seeds. The truth of the path is the method for radiating your bad seeds and killing them forever.

They stay in your mind, but they can't open. THOB PA LA BYOG BPAG YUL KYI SMIN DO The state of mind of an arya who sees emptiness directly is LAM BDEN. You want to go deeper or are you too sleepy?

You have to be careful about these four truths. In English, truth means, and in Sanskrit, truth means, for example, it's true that the Kamalashila retreat is going to start on Tuesday, not Wednesday. So that's truth.

It's truth. So usually truth is like a statement. Like, I don't know, fish live in the sea or something like that.

Fish live in water.

[Speaker 2]
Fish stay in water. That's a truth. That's a truth.

Well, not exactly. It's a statement.

[Speaker 1]
It's BLA is BLA. Kamalashila starts on Tuesday.

[Speaker 2]
It's a statement. BLA is BLA.

[Speaker 1]
In English. But when you talk about the four truths, you're talking about those things and not a fact. Then are you truth of suffering?

This is. Okay? It's not a fact in a book.

This is part of the truth of suffering. Why? It will break.

It will break. I wish it would break now. Okay?

And this is part of the truth of suffering. It will die. So this is the truth of suffering.

Okay? It's not a statement. It's the thing.

This is the truth of suffering. Got it? So the truth of the path, it's not a statement.

It's not somebody saw emptiness or something like that. It's not that. It's the mind which sees emptiness.

It's the truth. Got it? Maybe reality is a better translation.

Four realities. Four parts of reality. The thing which sees emptiness is the truth of the path.

Got it? The state of mind of an Arya who's seeing emptiness directly is the highest Buddhist path.

[Speaker 2]
Got it? And that's protection. Okay?

And it protected the lady in the kitchen. Why? Yeah.

[Speaker 1]
She looked at the husband. She looked at the pan. And she said, this guy coming from me.

This phantom coming from me. This rice bucket head guy. It means idiot, okay?

In Chinese. I only learned the good words. How do you say it in Spanish?

Idioso? Conso? Tonto?

Tonto. Like Lone Ranger's friend. Okay.

Tonto. Then this tonto says something bad to his wife. Then she takes refuge.

Oh, he's coming from me. He's saying something bad because I yelled at my kids last week. I understand.

Then what's the protection? Yeah, she doesn't yell back. Why?

She doesn't want to see him again next week be a tonto. Okay? Then she broke the cycle.

[Speaker 2]
See? Only the Wheel of Life, you break it where? Step number?

One. Blind man.

[Speaker 1]
You break it there. That's the only place you can break the Wheel of Life. Twelve links.

You can only break it at number one. She broke it in the kitchen. She smashed the Wheel of Life.

TZAM PAR BYA ZHING YUL BAR BYA SANGS RGYAS BSTAN LA RJOD PAR BYA CI DAG DE NI LANG CHEN GYI BYA CI DAG DE NI SHONG BAR BYA Smash the Lord of Death like a bad yurt at Diamond Mountain.

[Speaker 2]
Okay?

[Speaker 1]
DANG PO'I KHYIM NI LANG CHEN GYI DANG PO'I KHYIM means house made of just weeds. Sticks. House made of sticks.

[Speaker 2]
Then elephant steps on it. They smash it. Then in the kitchen she smashed the Lord of Death like a churro.

[Speaker 1]
Okay? She stepped on him. Got it?

Who said that verse? Where's that poem? It's written.

He wrote it on the Wheel of Life. He wrote those lines on the Wheel of Life. CI DAG DE NI SHONG BAR BYA DANG PO'I KHYIM NI LANG CHEN GYI CI DAG DE NI SHONG BAR BYA Like an elephant smashing a yoke jau.

Smash death like that. Got it? And in the kitchen she did it.

She broke the Wheel of Life. Got it? Okay.

That's the meaning of real life. You don't have to come to Indonesia. SNGON DANG LA SHUNG CHEN POR MA BYANG PAS BLO MAN NAM Now next sentence is very important for you guys.

Ready? SHUNG CHEN POR MA BYANG PAS BLO MAN If you're a person with a low Dharma IQ, okay? Like you can't understand.

You ask this person, you want to go deeper? They say, uh, I'm already lost. Don't go deeper Geshe-la.

Okay? That's called BLO MAN. BLO MAN means HINA CITTA.

Okay? Like Hinayana. Lower IQ.

Dharma IQ. Not science IQ or college IQ. College IQ is, I learned, I went to Princeton.

You just have to repeat what the professors say. You get an A. You don't have to think anything.

Okay? Not like that. Dharma IQ means, am I going to die?

How can I stop it? How can I really stop war, hunger, poverty in this world? Can I do something?

That's a Dharma IQ. Okay? Person with low Dharma IQ, SHUNG CHEN POR LA MA BYANG who never studied these great books, like by Tsongkapa or Chandrakirti or Nagarjuna, Asanga, Maitreya, they didn't study.

RAB PA RTZAMS PA'I RTZON LA SKYE BO GSUM GYI LANG GI RIM PA'I DE NI LANG NGO GSUM CHOG You cannot teach them the real meaning of Buddha jewel, Dharma jewel, Sangha jewel. They will get confused. Okay?

You start talking about emptiness, they're like, oh, I close my eyes, everything's black, right? Okay? When they go into the crystal, they think the crystal is a picture.

[Speaker 2]
Okay? What is the real crystal?

[Speaker 1]
Yeah. So we have a plan, me and Peter and Maria, we're going tomorrow to secret town you don't know about.

[Speaker 2]
It's close by. Two hours. So I'm going to buy them breakfast or something.

[Speaker 1]
Then I told you, you're going to, you have your credit card in your pocket, then you're going to, you want to make them happy, so I'll pay. Then you reach into your pocket and you're like, oh, I left the credit card at home. Which is true, by the way, Peter.

But I have another plan.

[Speaker 2]
But that feeling, you can see it nowadays a lot, ever since cell phone was invented.

[Speaker 1]
There's two things you can see. One, people walking on the street talking to themselves are not crazy. They are on the phone.

It was very uncomfortable for me. Everyone's like, he's talking by himself. Actually, they are on the phone.

That's the first thing. Then people who go like this, they left their telephone in the car. They don't have cell phone for ten minutes.

How can I reach that? Okay. That's gong shing.

That's emptiness. That's emptiness. It's not a picture of a diamond.

It's not a picture of a diamond. You cannot see that crystal. It's the feeling.

Something I thought was there is not there. What? Husband who come from Hindstown.

Not there.

[Speaker 2]
Gong. Got it? Comfortable?

But lower people, they can't understand.

[Speaker 1]
You cannot teach them. You try. Teach your mom or your brother.

They will just call the doctor. He needs a couple of days in that special hospital. Those people, he said here, Pabongka, SKYE BA GSUM GYI LANG GI RIN PA DE NYID DU NGOS GSUNGS CHOG Tell them, Oh, three jewels is like, lower motivation is I don't want to die and go someplace bad.

And I want to... I don't want to even suffer in human life. And eventually, later, I would like to be a Buddha.

You can tell them, that's the three jewels. Because they are not ready for the husband who's not there.

[Speaker 2]
Got it?

[Speaker 1]
That's why people... It's okay. People go to temple, burn incense, make prayer.

It's not bad. It's like getting ready to learn the real refuge. So it's okay.

Don't tell your mother to stop going to temple.

[Speaker 2]
But slowly you can teach her not to get mad at your dad. Okay. There is a very sexy subject.

So I'll tell you a story.

[Speaker 1]
For eight years, I went to a small Mongolian temple in New Jersey, near New York.

[Speaker 2]
1975.

[Speaker 1]
There's a lama there. The day I graduated from college, I got in a car. I wanted to stay with a lama.

I said, I want to stay here and become Buddha. So he said, okay. Then I said, can I be a monk?

Then he said, I have to watch you for a while. It was eight years. He watched me for a while.

And you have to be the cook of the monastery. Eight years. Every meal.

All the dishes for all the monks. Eight years. I'm cooking.

Then finally he said, okay, you can be a monk. Now you can be a monk. So he took me to the monastery, big monastery.

They had a ceremony to make me monk. I have a nice picture of it somewhere. Then he said, now you can start debate.

Now you can join debate ground. So I went to debate ground. I'm here.

Then they're like, how many years did you study? I said, eight years. Very hard with my lama.

They said, okay, you can join the eighth year class. So I sat in the eighth year class. They told me, this guy is your opponent.

One on one. He became the abbot of the Gyumay Tantric College. A little bit tough.

The person who's the abbot of Gyumay Tantric College become the holder of Tsongkhapa's throne. Biggest lama in our lineage. They put me with him before he finished his geshe.

Then he's like, boom, boom, boom, boom. I'm like, I said, I don't know anything you're talking about. He said, I'm talking about the twelve parts of Buddhist teaching.

You don't know the twelve parts of Buddhist teaching? I said, no, I don't know any of them. He said, not one?

I said, no, not one. Then he said, maybe we can't debate. Then I went to the office, you know, up on top of the temple.

I said, I want to join the kids class. I will start with 15 year old kids. First class.

They said, you're going to take eight years more to get your geshe. I said, okay. I'm not ready for this guy.

Put me in the kids class. So I was like this, and all the other monks are like this. I started over.

Because debate is so powerful. You cannot... you have to do it.

You cannot learn without debate. So I started over again. But I never learned the twelve parts of the Buddhist teaching.

But I never forgot it. What mistake you make in front of one thousand people, you remember. Someone told me this morning, Geshe-la, don't ask me to debate with Mr. Woo, he's there. Then I said, everyone, one hundred people, ask me the same question. You have to get up. Debate means get up and say, say something wrong, right?

That's why we start with something wrong. It's easy. There's only two jewels.

Or there's four jewels. Say something stupid. And keep being stupid.

And you will learn something. Because Pabongka Rinpoche mentioned here, the twelve parts of the Buddhist teaching are not the Dharma jewel. Got it?

The physical teachings, the twelve parts of the physical teachings, the whole Buddhist teachings are not the Dharma jewel. Got it? So I decided, I want to go learn those twelve.

It's thirty years later. No, twenty-five. Forty years later, I decide to learn those twelve.

[Speaker 2]
You ready?

[Speaker 1]
Then I found a really nice explanation of them by Chodzhe Ngawan Pelden. Who is that? Huh?

Yeah. He's a great Mongolian scholar. So in Mongolia, there are some great teachers.

About four hundred years ago? Three, four hundred years ago. They were very good teachers.

They became Buddhists eight hundred years ago. All right. And they became very good teachers.

So they teach in Tibetan language, even though it's not their language. So he wrote a great book on the structure of tantra. And if you finish the ACI courses, you can study that book.

I translated the whole thing, and you can study it. But here's his structure of the open teachings. It's going to take us a while.

[Speaker 2]
I'll try to finish it today. Okay? Twelve parts of Buddhist teaching.

First one is called the sutras. The sutras. Sutra has many meanings.

Okay? The word sutra has many, many meanings. Here it means talks by Buddha.

That's all. The first part of the twelve parts of the Buddhist teachings is just talks.

[Speaker 1]
Like what we're doing here. Just talks. And somebody wrote them down.

In Tibetan it's called siklok. Siklok means it's not poetry. It's not even prose.

It's just like talking. It's like a transcript. Like that.

[Speaker 2]
Like a tape recording. That's called sutra. And someday I'll teach you the ten parts of that.

But we don't have time today. And in this classification it refers to Hinayana sutra. Lower way.

Lower way. Okay. Second one.

How many are there? Twelve.

[Speaker 1]
It's very famous. You should know in case you're debating.

[Speaker 2]
Oh, you got me up there? Oh, you got my notes. How did you do that?

[Speaker 1]
Okay. Second one. It's called literary presentations.

Like a novel. It sounds like a novel or something like that. It sounds like a book.

Book. What's the difference between the first one and the second one? First one is just spontaneous talking, teaching in a class.

And in the second one they sat down and they wrote a book. Who made these divisions? Yeah, Lord Buddha, in some of the sutras he says, my teaching has twelve parts.

This comes from the Buddha.

[Speaker 2]
How can we use it in January? Oriti. It means Buddha used twelve methods as a teacher.

[Speaker 1]
This is his idea of how to teach. He says, here's twelve ways you can use to teach the Dharma.

[Speaker 2]
First, go give a talk somewhere. Second, write a book. So we can learn from this.

[Speaker 1]
These are the twelve ways an enlightened being decided to teach. Maybe they're okay. Maybe we can use them as a model.

So yeah, write some books.

[Speaker 2]
Number two. Number three. By the way, he gives the example of jing kang ching.

Diamond Cutter Sutra. Or parts of the Diamond Cutter Sutra. Sorry.

Diamond Cutter Sutra is number one, right?

[Speaker 1]
It was a talk. Inside Diamond Cutter Sutra there are some poetry. There are some written parts where Buddha quotes himself.

gang dang na la suk su tong means that he quotes himself. So inside a sutra you can have a piece of a book.

[Speaker 2]
Okay? You okay? Okay.

I tried to find you an example of each one.

[Speaker 1]
It wasn't easy.

[Speaker 2]
Okay. Okay.

[Speaker 1]
The whole verse from the Diamond Cutter Sutra is gang dang na la suk su tong gang dang na la drar shepa lopar pongwa shupa te kyewa te la nga mi tong sang gye nang gyi chu nyi ta denpa nang gyi chok gi ku chu nyi shepa jang minpay de ni nangpa shi mi nu See, he puts something from a book inside the Diamond Cutter Sutra. So that part of the Diamond Cutter Sutra is a book. Got it?

[Speaker 2]
Here's an example where inside of number one he puts some of number two. Got it? Okay.

By the way, those verses we're going to study with Kamalashila this time. Okay. They're about the form body and the dharma body.

Okay. Third one is predictions. Predictions.

[Speaker 1]
Like, for example, sutras where the Buddha says to somebody, you're going to die... Oh, he told it to Ananda, right? You're going to die in seven days and you will become like this preta.

Okay. That's called prediction. So Buddha is telling somebody what's going to happen to them.

[Speaker 2]
That's a special kind of teaching. I went and found you an example. So, Bhutan Rinpoche, right?

Who's that?

[Speaker 1]
No. He didn't write the Blue Letter. No.

He put together the Kanye and the Tengyur just before Tsongkapa.

[Speaker 2]
He died just before Tsongkapa was old enough to learn from him. So he designed all the Buddhist books. Okay.

[Speaker 1]
He was like ACIP, like John Brady. Okay. He was the John Brady of the 1300s.

And I went to him to find examples of each of these groups. He has a nice essay about each of these groups, and he tries to give an example. And he said, you can find one of these inside the Dam Chöpekar.

Dam Chöpe Makarpo. White Lotus Sutra. The Lotus Sutra.

Inside the Lotus Sutra is a part where Buddha gives prediction to some people. That part is group number three. That part of the White Lotus Sutra is part of group three.

Jigme is cataloging these sutras. She's doing all the titles. Do you remember what happened when we got to the White Lotus Sutra?

No. There's two of them. There's two of them.

And they're different. So you can say Lotus Sutra number one and Lotus Sutra number two. There's two of them.

Most of Japanese Buddhism is based on Lotus Sutra. NAM YONG HO REN GYIS BYA'O NAM ROL HO REN GYIS BYA'O NAM YONG HO REN GYIS BYA'O Okay.

[Speaker 2]
So guess what I did. I went and found it in the Lotus Sutra.

[Speaker 1]
You want to hear it? Maybe we can't finish on time. I don't care.

Here we go. SKAD PA SHES RAB CHE BA SHA LTA DGOS The people studying with the Buddha at that time were all very great students. KUN RGA'O KUN RGA'O AA NA NA He says AA NA NA.

He's talking to Ananda. RGYAL PO PHRO DANG, DGE'I LDAN NAR KHYIM PA GANG DAG PHYI BA'I DU BYED PA DE DAG PHYI BA'I DU MA BYED MA THAG TU PHAL PHYIR GANG LDAN GYI LHA'I RIGS SU SKYE BAR GYUR Most of the people sitting here in this palace at this moment who are listening to this teaching, after they die they will go to the heaven of bliss.

[Speaker 2]
Okay? So he made a prediction. That part of the White Lotus Sutra is third group kind of teaching.

[Speaker 1]
It's important enough that it's considered a separate part of the Buddha's teaching. Like if you say to somebody, if Jenny's teaching a reading group in Malaysia, which she does, and she says, look, if you guys don't learn this and you die, you're going to go through this white, red, black line, and then you might be a dog. So that's a separate kind of teaching.

Style of teaching. Telling people what's up for them if they keep doing what they're doing, good or bad. Got it?

How many we got so far? Okay. Number four.

This one's easy.

[Speaker 2]
Anything the Buddha taught in poetry, using poetry. Then a lot of sutras are written in poetry. RGYUD MA MI LA MAR MI DANG RGYUD MA MI LA MAR MI DANG The end of the Diamond Cutter Sutra.

There's a poetry.

[Speaker 1]
One verse. Ten examples of emptiness. Okay?

Got it?

[Speaker 2]
Those belong to the fourth kind of teaching. Fourth teaching style. Why is poetry so common in Buddhism?

You can memorize it.

[Speaker 1]
DGE BA DI'I DGE BO KUN SON NAM YIN SHES SO TSOR ZHING SON NAM YIN SHES DU BYUNG MI LTA BAR KUN YID LTA BAR BYUNG Then it's not DGE BA DI'I DGE BO KUN DGE BA It's the same beat. So it's easy to memorize. It's easy to memorize.

[Speaker 2]
Okay. I like this one.

[Speaker 1]
By the way, Dharma nerds, sometimes the third group is considered speaking literally, as opposed to figuratively. You can play with that some other day. Okay.

[Speaker 2]
Number five is celebrations. Celebrations. Celebrations.

Okay. What's the song for the slideshow today? Do you know?

It's not Wild Rock and Roll? Okay. Okay, good.

So I'm going to test you. One of this fifth type of Buddhist teaching style, is found in the Heart Sutra.

[Speaker 1]
Ah! Good. Siddha.

Siddha. In the Heart Sutra Buddha says, Wow! Wow!

Okay. He says it twice. DE NAS BYUNG DU DE du nyi nyi nyi ting nyi tsen de le shen gyi chak gyu sem pa sem pa chen po pa pa chen pa'i si wang chuk la lek so.

Lek so she ja wa chinte. Okay, got it? So that's part number five.

[Speaker 2]
Inside the Heart Sutra there's a celebration. Okay? All right.

The first five, if you're interested, and I know you are, are all... I'm sorry. Okay.

[Speaker 1]
First five are all found in the Hinayana Sutras, the lower sutras. So I said number one was Hinayana Sutra. That's a mistake.

[Speaker 2]
All the first five are considered by Buddha and Rinpoche to be part of the Hinayana Sutras.

[Speaker 1]
Yeah, now you can use a Hinayana style in a Mahayana Sutra and you can quote a Hinayana Sutra in a Mahayana Sutra. You okay with that? I'd check that out.

Okay, it's a good point. Okay, six, seven, eight, nine. The next four, six, seven, eight, and nine relate to Vinaya.

[Speaker 2]
They relate to the Vinaya. Rules of behavior for monks, nuns, and everybody.

[Speaker 1]
Okay, you can't define Vinaya as rules for monks and nuns. That's mistaken.

[Speaker 2]
Many of the rules there are for all of us. Okay, LENG SHI DE NI. LENG SHI, anybody know LENG SHI?

It's a very important word in Vinaya, when you're studying Vinaya. Who said that? Where did that synopsis close?

[Speaker 1]
Very good, very nice. It means, what was the incident? It means incident.

Who screwed up that Lord Buddha had to make a rule? Okay, for example, drinking alcohol was allowed for Buddhists for like five years. And then one monk got drunk and messed up.

And then Lord Buddha made a rule. You know this famous story. The beautiful woman comes to the monk.

I'm sorry, it's a dirty joke. The beautiful woman comes to the monk and he owes her a favor or something. And she says, okay, I'll give you a choice.

Either you make love to me or you drink this alcohol. And then he's thinking, well, first monk's vow cannot have sex. I'll take the alcohol.

He took the alcohol and then... So there's an incident. Something bad happened.

Somebody made a mistake. Then Buddha said, now we have to make a rule. Okay, so LENG SHI means incident.

You want to go deeper in LENG SHI? I know Jessie's already going to nod. I'm just talking to Jessie.

Okay, four parts of all LENG SHI. There's four parts to every LENG SHI.

[Speaker 2]
Number one, what rule was broken? Like drinking alcohol. Number two, where did they break it?

[Speaker 1]
What was the address? What city were they living in or what monastery? A typical LENG SHI will tell you where.

There's part of a LENG SHI at the beginning of the JIN GANG CING. He says they were sitting in Shravasti in the gardens of Jetavan, which were paid for by another Tathagata. Okay, good.

Number three, who broke it? Who was the person? That person's name is written in every book for two and a half thousand years.

I'm sorry. We still know who was the first guy who got drunk. We still know his name.

Okay, I'm sorry. Be careful. Okay.

Number four, what was his mistake in his motivation? What mistake did he make in his motivation? Those are the traditional four parts of a LENG SHI.

A LENG SHI is which part of the twelve? Sixth part of the twelve parts of Buddhist teaching. It's the first of the parts on vinaya.

Good, you're still with me.

[Speaker 2]
Hang in there. We got 20 more minutes and we're going to start wrapping up. Okay.

Number seven. Oh, by the way, Gyaltsabje gives an example.

[Speaker 1]
Okay, I had to go to Gyaltsabje and he told the story of somebody named Norchen, which means Dhanadhara. And he is famous for making a special mistake, which was stealing.

[Speaker 2]
Okay, so he gives that as an example of the sixth. Okay, number seven. Say, GZOG BYOD.

[Speaker 1]
GZOG BYOD in Sanskrit, Avadana. Avadana. These are stories of people who were living examples.

RGYUD DVO'I PHRIR NYER. I don't know where that came from. They are living example of a good example.

We can say, somebody say, what should I do? I say, act like me, or act like Andriana. Then I don't have to talk too much.

Go see how Andriana acts. Just act like that. That's a nice person.

So, people who are good examples. And you don't have to say much. You just say, go to Beijing, meet Jessica.

Whatever she's doing, do that.

[Speaker 2]
Bye. By the way, the whole story of the Wheel of Life is in an Avedana of King Udayana.

[Speaker 1]
So, the whole story of the Wheel of Life is in an Avedana. The main story of how the Wheel of Life was painted comes from that kind of literature. What number is next?

Okay, number eight. This is really cool. I think so.

I don't care if you think so. One specific style of teaching of the Buddha is to give correlations. If you do this, you're going to get this.

If you do this, you're going to get this.

[Speaker 2]
In Kamalashila teaching this week, we're going to talk about 112 signs on a Buddhist body. Which body? Paradise body.

[Speaker 1]
Yeah, I also thought that. Paradise body has 112 signs.

[Speaker 2]
Each one comes from a certain kind of behavior. I'm going to teach you the whole thing. Each sign on a Buddha comes from a certain kind of behavior.

For example, where does this one come from?

[Speaker 1]
Yeah, if your teacher needs to get somewhere and you drive them, you create the cause for this.

[Speaker 2]
Very cool. All right. I was my lama's driver for 25 years.

I taught him to drive on the third try to get his driver's license.

[Speaker 1]
By the way, he got 100 on the written test on the first try. Every question perfect. He memorized the driving book.

But this part was not so good. On the way home, he failed two times. Third time, the guy said, you're a monk, I like you, you pass.

Then he said, but do me a favor, don't drive. Then my lama said, okay, you drive for me. Every time Tibetan people come to our house, he's like, what?

You want to see my driver's license?

[Speaker 2]
Then he said, it's like the story of the woman named Gautami who was thin.

[Speaker 1]
Her name is Gautami who was thin. He said, that's a good example of correlations.

[Speaker 2]
Where Buddha gives, if you do this, you're going to get this. Guess what I did? I went and found the story.

It's very long. It takes many pages.

[Speaker 1]
We don't have time. We don't have time. We really don't have time.

We don't have time. I don't want to make it shorter. It's a very sexy story.

How about we do it in Thailand? Thailand? Okay, I'll try to do it fast.

It's very, very old. Some parts I can't understand very well. If I make mistakes, I'm sorry.

But nobody can do it better. Okay. SANGS RGYAS CHUNG DE DE NYIN DU YOD PA DE'I TSE RJES TE GSAL DGOS MED SREG GIS KUN DGOS RA BA NA ZHUGS PA NA Buddha was living near a city called Shravasti in a garden called Jetavan.

Sound familiar? Same garden where he taught Jinkanjing. DE'I TSE NA YUNG KHOR MO JIGS NA KHYIM BDAG RGYAL THA MA ZHUGS DUG PA In those days, there was a woman, a wife of a guy, and her name was RGYAL THAMS MI.

RGYAL THAMS MA is the name of Lord Buddha, right? RGYAL THAMS MI is her name. CHUNG NOR MANG BAR She was rich.

She had a lot of money. LONG CHU CHEN PO She owned a lot of property.

[Speaker 2]
DE RIG NYAMS PA LAS CHUNG MA ZHIG LANG NAS Sorry. RGYAL THAMS MA was her husband's name.

[Speaker 1]
There was a rich man named RGYAL THAMS MA, but it's not the Buddha. Same name. DE RIG NYAMS PA LAS CHUNG MA ZHIG LANG NAS He married a woman who was his same social caste.

DE DANG THAMS CAD DU BRTZE RGA YONGS SU SPYOD DO And they had a good time. Which in the scripture means, they were making kids. Just so you know.

DE DU ZHIG NA DRANG BSGYUR NAS YUL DO SBYOG DU SONG STE One day they decided to head off to Dojog.

[Speaker 2]
Do anybody know Dojog? In Sanskrit, it's Taksila. Very interesting.

[Speaker 1]
Taksila. Alexander the Great went there.

[Speaker 2]
Thomas, the disciple of Jesus, went there and built a palace for Gandhaforas, who the Romans called Gaspar, and he was one of the three kings who went to Bethlehem.

[Speaker 1]
It's a cool story. So Taksila is a hot place. There was a big Buddhist university there.

Who studied at Taksila?

[Speaker 2]
Asanga. Asanga studied there.

[Speaker 1]
He was from there. Anyway, they decided to go to Taksila. KHYIM BDAG GZHAN ZHIG GI KHYIM DU CHEN PO DANG DE DE DE BAR DBANG SANGS SHES BYA BA They reached somebody's house, and ZIG NYID PA BYIN NAS, and they got to know some neighbors there.

NGAL SRID DE GCIG LA GCIG BYAMS PA He said, you can rest in my house, and they became friends. KHYIM BDAG RGYAL THAR MA DE DANG LHAN CIG BYA BA RGYUR The rich man named RGYAL THAR MA became his friend. KHYIM BDAG RGYAL THAR MA SONG RNAMS SONG STE Then the rich guy was doing business in Taksila.

LAR SONG RNAMS KHYER NAS GRONG GYUR KHOR MO'I GCIG TU SONG NGO And then he came back to his own city. YUL DO SBYOGS KYI KHYIM BDAG KYANG CI ZHIG NA SONG KHYER NAS KHOR MO'I GCIG TU DBANG STE Then the guy who lived in Taksila came to visit Gyalthama, in his city. DE YANG KHYIM BDAG GAL THAMS PA KHYIM PA CHIN PA DANG DE KYANG LA RIM PO DANG RTZA BA'I TSUL KYIS DE BA'ONG SONG So Gyalthama gave the guy a place to stay in his house and made him comfortable.

Okay, return the favor. DE NAS GCIG LA GCIG RTZA BA RAB TU BSKYED PAR BSGYUR TO They became very friendly. YUL DO SBYOGS KYI RNAMS NAS PA'I KHYIM BDAG KYI KHYIM BDAG RGYAL THAR MA LA Then the guy from Taksila said to Gyalthama, RTOG PO BDAG CAG NYID DU LA BDE PA'I OG TU BU DANG RTZA BA DANG YANG KHA DANG TSUL TSAG DANG RTZA BA'I RGYUN PHRAG BYED MA PA DANG Sorry.

[Speaker 2]
Okay, sorry. He said... Oh, the guy from Taksila said to Gyalthama, Why don't...

sorry. We have a lot of free time. Why don't we make some kids, and grandkids, and great-grandkids?

[Speaker 1]
I think that would be a good way to keep our family going a long time, many years. Then Gautama said, that's a good idea. ,BDAG GIS KYANG DE NYON, I was thinking the same thing.

,DE NAS TSOS SHOGS BU MO CHUNG BA DANG NYON DU BYAS NAS, Then they got some ladies. ,DE DE BDAG LA BU BO ZHIG CHUNG BA GYUR LA BU MO ZHIG CHUNG NA, ,GYUR GYI BDAG GYI BU LA DRIN DRIN, Then one of them said, I'll try to have a boy and you try to have a girl. And then they could get married.

They're planning ahead. ,CHUNG NA GYUR GYI BDAG BU LA DRIN DRIN, ,ON DE GYUR LA BU BO ZHIG TE, And if you get a girl and I get a boy, they made a plan like that. ,CHUNG NA BDAG GIS KYI BDAG BU LA DRIN, Drop a leg.

Leg saw, leg saw. Good idea.

[Speaker 2]
I like it.

[Speaker 1]
,YOD DO SBYOGS RNAMS NAS PA'I KHYIM BDAG DANG, ,KHYIM BDAG GA'O BRTAG MA NYID LHAN CIG TU BU MA CHUNG MA NAS NYON DU, ,THAMS NAS DE SONG TSONGS DE LAR GYI SONG KHYER NAS, ,YOD DO SBYOGS DU SONG MO, I'm not clear. I think they didn't have kids yet. ,DE DE NA CHUNG MA DANG LHAN CIG TU TSE RGA YONGS SU SPYOD PA LAS, But Gautama kept trying to have fun with his wife.

,CI ZHIG NA CHUNG MA SEMS CAN DANG BRTAN PAR GYUR TE, This is an interesting wording.

[Speaker 2]
The wife came to be with SEMS CAN. Yeah, she got pregnant.

[Speaker 1]
,DE LTA BA RGYAS DANG DGOS BDE PA, Then after eight or was it nine months, a boy came out. She had a boy. ,DE BZHAG DON GSUM GNYIS SHES TSAR GCIG GI PAR GYUR TSE PA'I TSE STONG CHEN PO'I BSKYED PAR BYED PA, They had a three-week celebration.

I told you it's a long story. You asked me to do it. Okay.

,DE'ER RIGS DANG BSTUN PA'I MING ZHIG LTA GO, And after three weeks they gave the child the name of the family. ,KHO MO'I GCIG GIS LTA GYI YUL DO SBYONG GI KHYIM DAG LAS, ,BU PO ZHIG TSAD PA'I MTHONG NAS, ,DE LTA GYI GRO PO LA BU PO ZHIG TSAD PAS, ,GYIS DE NI LTA GYI MA RPAG GYUR YIN GZIG GIS, ,PHAS DGOS DANG RGYAS RNAMS DGOS RO, Sorry, the boy was born in Taksila, of the businessman from Taksila. So Gautama sent him a lot of gifts because he's making plans to marry his daughter, which he hasn't had yet, to that boy.

,DE DE LA GRO DANG RGYAS RNAMS GOR TE YUL DO SBYONG NAS, ,GNAS PA'I KHYIM DAG DE LA GRO PO, ,KHYIM LA PO ZHIG TSAD SO ZHES DANG NAS, ,GRO PO LA BU TSAD PAS, ,LTA LA BZHIN DU DGA'O SKYES PAS, ,KHYUS CHOS DGOS DANG, I'm sending you lots... He sent a letter that said, I'm sending you lots of gifts for the boy because I want him to grow up to be the husband of my daughter that I haven't had yet. ,DE SPYING NYID LAG TE LAR GYIS LEN SPYING BA DANG, He wrote a letter back.

,KHYIM DAG GAL THA MA DE LAG NAS BU MO ZHIG BYUNG DU MUN TE, After I read your letter, I did prayers that you will have a daughter. ,SPYING BA DANG LHAN CIG TU TSE DGA' YONGS SU CHOD DO, You should get going with your wife. ,TSE DGA' YONGS SU CHOD PAS, ,BYUNG MA SEMS CAN DANG LDAN PAR, ,SEMS CAN DANG LDAN PAR So his wife did get pregnant.

,LTA BA DGOS DE NAS BU MO ZHIG BYUNG, A girl.

[Speaker 2]
He had a girl.

[Speaker 1]
Okay, it's all working out. The plan's working out. ,GZUGS LANG BZHIN GTAR LAS SDOD PA SANG NGO, She was healthy and she was beautiful.

,BYUNG ZAD DU RIGS NYAMS BYUNG BA, She was a little bit skinny. ,DE BZHAG BSTOD NGES SU, They did a big party. They gave her their family name.

Everyone decided... They were trying to decide on a name for the girl.

[Speaker 2]
And his friend said, well, since she's thin, why don't you call her Gautam-mi, that's thin. Thin Gautam-mi.

[Speaker 1]
He is feminine. Miss Gautama. Miss Skinny Gautama.

,GZHAN MING DU DAG ZHIG, ,YID DU BYUNG NA NI BA'I KHYIM BDAG GIS, ,DE LTAR GOMS CIG GI KHYIM BDAG GAL THA MA LA BU MO ZHIG TSE SO ZHES BSTOD NAS, When the guy who lived in Taksila heard that the other guy had a daughter, ,DE LTAR GOMS CIG GI KHYIM BDAG GAL THA MA LA BU MO ZHIG TSE SO ZHES BSTOD NAS, ,DE LTAR GOMS CIG GI KHYIM BDAG GAL THA MA LA BU MO ZHIG TSE SO ZHES BSTOD NAS, definitely he can marry this daughter to my son. ,DE LTAR GOMS CIG GI KHYIM BDAG GAL THA MA LA BU MO ZHIG TSE SO ZHES BSTOD NAS, He sent clothes and jewels to Gautam-mi. ,KHYIM BDAG GAUTAM-MI LA DROG PO BDAG PO NYID KYIS BU MO ZHIG TSE SO ZHES BSTOD NAS, ,BDAG BZHIN PA'I RGYUR, He wrote a letter and said, I'm so happy you had a daughter, and I'm sending you some stuff for her.

,DE YID KYI LAG DE LAG DROG PO RTZA BA'O BYAS PA DE NYID, What is this supposed to be an example of? Yeah, examples. Correlations.

,DE YID KYI LAG DE LAG DROG PO RTZA BA'O BYAS PA DE NYID LAS TE DANG NYON TE, Everybody was happy and they're sending letters back and forth about all their plans. ,BU MO DE BU MED KYI BSLAB PA RNAMS BLOB TU CHUG PO, She started to study the arts of women in her time, which is probably how to cook and things like that. ,YID DU BYO NA NAS PA'I KHYIM BDAG GIS KYANG BU DE BSLAB PA BLOB TU CHUG TE, And the merchant who lived in Taksila started to teach his boy what boys need to know.

[Speaker 2]
So I guess the father of the daughter used to hang out with prostitutes.

[Speaker 1]
So he sent the daughter to one of the prostitutes and said, Teach her about what women need to know. ,ZHIG TU DE PO DE LAG PAR BRTZANG PO, ,DE BYAS SRID DU BSLAB PA DANG, ,BDAG NAS DE NYON NAS, ,BDAG GIS BSLAB PA RNAMS BLOB KYI, ,BDAG NAS DROG ZHIG MED PA DANG, ,BU MO DE BU MED KYI BSLAB PA BYAS PA DANG, ,BDAG DU MA GRONG ZHIG BYAS PA DANG, ,DE DE MAMA BDAG GIS BSLAB PA BLOB ZIN GYIS, It's not clear if the boy or the girl was studying this way. Anyway, they decided they were finished with studying.

And they said, we would like to leave. And the women said, no, you can't. ,GYUR RGYAL SKYES KYI THUN PO, ,ZHIG THOG DE BU DE, ,GYUR ZHUGS SHING DU GROR BDUN NA, ,BDAG GIS SGO DUNG NGO ZHIG MED PA DANG, ,DE MA MA DE LTAR BYIN DRIN BDAG, Oh, okay, it's the boy.

And he wanted to leave his home. And his mom said, don't go. If you go, I will hit myself on the head.

And he said, okay mom, I will stay. ,DE LTOS PA DANG, ,MOD MED PA, ,BSTAN PA GYUR NA RE, ,NGA'I BSLAB PA DANG, ,BLOB SOR ZHIG ZER NA, ,GYUR GYI DE TZAM YANG MA ZHIG SOGS, ,ZHING GIS BU'I PHYIR, ,BDAG GIS SGO DUNG, ,GYUR GYI ZHOD TSUN MI RNO, I don't understand this part. ,DE YANG JI ZHIG DU GCIG TU DRU NI, ,MA MA DRO BZHIN, He kept saying, I want to go to his mom.

,MOD DE GDUG BYED, Mom asked him to stay. ,DE LTAR LAS GDUG TU MA THUB PA DANG, ,MOD PO DE GYUR ZHUG BZHIN DU YANG, ,DOR NA If you try to leave, I will jump down a well. ,DE MA MA DE LTAR NA, ,BDAG GIS MIN DRO, Okay, I won't go.

,MOD MED PA DANG, ,BSTAN PA GYUR NA RE, ,NGA'I BSLAB PA DANG, ,BLOB ZHING DU ZHIG ZER NA, ,DI TZAM YANG GYUR GYI MI SHES DE, ,DE LTAR GZHAN GYI BU YOD CHOS BDAG, ,CHUN PA GCIG CHOS BYONG STE, ,GYUR GYUR DU MA THUB NA, ,BDAG GIS CHUN PA'I NANG DU, ,GUS SU YIN CHEN NA'I BDAG TU, ,GUR TU ZAS KYI, ,GYUR ZHUG BYED PA YIN PA DE, They were criticizing each other. ,DE YANG JI ZHIG DU GCIG TU DRU NI, ,MA MED PA BU DE DANG, ,GYUR GYI BSTAN PA GYUR NA, ,A THUG TSOD DE PHUNG NA SONG ZHIG, ,DE LTAR BA DANG, ,GYUR ZHUG BYED PA DE, ,A THUG TSOD DE DE NYID KYI BSTAN DU, ,YUN DU YIN MANG DANG, That's not clear. I think the mother offered food to her son and he threw it up for some reason.

Milk, porridge. ,GYUR NAS GYUR DE NYID DU LUG NAS, ,MU BU TSUL SHOG, ,DI MTHUNG ZHIG MED PA, ,DE MED PA MA MA NI GYUR PA YIN NA, ,JI LTAR STONG, Then she kept insisting that he drink it after he had thrown it up. And he said, Mom, I don't want to do that.

,MU RBAN CHUNG YIN GYUR, ,DANG PHYIR BU DANG, ,KHYIM TSE DE DAG GI MTHUN NAS, ,DE DAG THAMS CAD DU DE, ,KHYIS CI PHYIR ZHIG SDUG PA DANG, ,DE CI DAG GYUR PA THAMS CAD ZHIG TU MED NAS, ,DE DAG BU KHYIR GYI PHYIR THUB PA BYA NAS, ,CI PHYIR MI MTHUNG, Then she called the neighbors to complain that her son wasn't drinking the thing she made for him. And they criticized him. ,DE SKAD DE NI GYUR PA YIN NA GYUR PA THAMS CAD, Then he said, No, I tried and I threw it up.

,DE CI PHYIR DANG SDUG TE, ,MU ZHIG SDUG NAS, Then his mom got upset and beat her chest and said, Why don't you... Why do you throw up what I gave you to drink? ,DE GOR GYI GYUN ZHIG, ,DE DAG GYI MTHUN NAS, ,GYIS MTHUN NAS, So the neighbors got upset and they made the boy drink this stuff.

,MOD DE BSLAB PA NAS, ,GSUNGS DE SDONG DU, ,THAL MO'I GCIG RGYAB NAS, And the mother also hit him on the face. ,BSTAN PA SKYE NA RE, ,NGA'I BSLAB PA NA, ,BLO SOGS TSUL KHRIMS, ,CI THAR NA, ,GCIG GIS BSLAB PA NA, ,DUG PA'I GCIG RGYAB NA, ,DUG PA'I NA THUNG BAR ZHANG NA, ,GYUL GYI BSHIN LA BRTAN PA YIN RA, And the fact that you would drink vomit is not so cool, something like that. ,DE'I DUS CI ZHIG NA, ,TSONG PA SNGABS KYI YANG DANG, ,HAN GCIG TU SONG KHYAD DE, ,YUL GYI UD ZANG NGO, So they all decided to go as merchants to central India.

,DE TSONG PA DE DAG GIS BSTAN DU, ,CI'I PHYIR ZHING BOS MED LA SMOD DANG, ,DE DAG RNAMS SHING DU, ,KHO MO GCIG TU CHEN NA, They reached Gautama City. ,TSONG PA DE DAG SNGON GYIS, You really want the whole thing? Yeah?

Now you're not so sure. Once you start something, you have to finish. tsampa de dak ngen gyi me tsampa de dak len chik tu tse ga chok They also hung out with the prostitutes.

de dak kyang de rin tenpa kyang du me na mu te me tsampa kang gi khyim du yang mi dongwa na me tsampa de dak chik la chik du che te mun gyi yu dok chok kyi tsampa dak lak me de dak gyi yu bu chak dak len chik la yong su chupur ul na The guy came from Taksila. da ni tham chok kyang du chak ta drel wa gyur tu And he said, I'm not going to hang out with these people. shen gyi chen shed dak gi ni dak gi de pun de ni yenpe chok la khepur pun nye lo shing du me dak People started criticizing the ladies.

de la de ne de na kun dak chak dak len chik tu ma chu dok And he decided not to stay with them. de na kyi nang ne me tsampa kyang mo shik gi me pa khyepa yin nam un te ma yin Is this daughter of yours a boy? No, he said.

[Speaker 2]
da na kyi chen shed de ni khyepa te ni kye te wangpa dang te na de na kyi pun ma dey jung ne dey dey chik chik dunwa shung la I'm going to shorten it. I'll just tell you the story. I can't remember everything, but they were traveling.

Gautami was traveling with her husband.

[Speaker 1]
Okay, this is how I remember it. And they reached a river. And by that time they had two children.

Two babies.

[Speaker 2]
And they reached a river. And the husband was killed.

[Speaker 1]
And then she decided she has to cross the river. But she can't hold both of them. So she took the smaller one in her arms and she told the bigger one, like two years old, you stay on the shore, I'll come back for you.

And she started to swim across the river. And halfway across, she couldn't stay up anymore. And she lost one baby.

And then she heard the other baby screaming and that one was getting eaten by a wolf. And she ran back to take care of that one, but it was too late.

[Speaker 2]
So she lost both of her children. And then she went a little bit crazy.

[Speaker 1]
And then she met a nice man. She met some weavers and she stayed with them. And then they introduced her to a man.

And she got married with this man. And they had another baby. And I don't want to tell you this story because it's too bad.

It's really bad. But anyway, he forced her to kill her own child. And then she really went crazy.

It's a sad story. It's like The Tempest or something. It's like Shakespeare.

It's a very long story. And she goes completely crazy. And she just loses her mind.

Finally she wanders into the garden of Jetavana. And she's crazy. And the monks try to kick her out.

And Buddha says, No, no. She has a seed.

[Speaker 2]
So he teaches her. He starts to teach her. And she becomes an arhat.

Okay?

[Speaker 1]
So I think it'd be an interesting story to translate because there are very few stories in the scripture about a woman becoming an arhat. And the whole story of how she became an arhat is very beautiful. And he decided she was his best disciple.

So that's her story. Then they tell this karma. What's the correlation?

Why did she lose her children? And things like that. And that's a really long story.

But basically she hurt another woman's children in a past life. And that's why she lost her two children and then her third child. And the Buddha tells all the story of how she lost her.

Why was she born? Why did she go crazy? Why did she lose three kids?

He tells the karma. Yeah, correlations.

[Speaker 2]
It's very long. Let me tell you which sutra.

[Speaker 1]
Somebody should translate it. It's very inspiring for women, I think. Because she's an abused woman.

She's really abused by her husbands. And then she becomes an arhat. I think it's a nice...

The husbands are always hurting her. And then she becomes a... She studies and she becomes...

She becomes an arhat, then she becomes an arhat. It's called Vinaya Kshudrakavastu. It's one of the books in the Vinaya.

Vinaya Kshudrakavastu. It's one of the earliest books in the country. Okay, I'm going to skip that story.

Let's finish those. We have time. I'm sorry I didn't tell you the whole story.

[Speaker 2]
It's many pages. And it's hard. And I didn't have time to translate it.

It's like 20 pages long. But I think it would be very inspiring for people. For women.

Especially if you're abused by your husbands. By the way, at the same time she lost her kids, her parents were struck by lightning.

[Speaker 1]
And that story is another story. What karma did they do that they got struck by lightning?

[Speaker 2]
I'll tell you that story someday. Alright, what number are we on? Nine?

Nine. Nine? It's Jataka.

The story about Buddha's past life. The story about Buddha's past life. How is that different from Avadhāna?

Yeah, it's about the Buddha. Jataka is about the Buddha. Avadhāna is other people.

Usually the story is about some bad guy.

[Speaker 1]
And then at the end of the story, Buddha says, that was me. Usually he tells a story about somebody's mistakes. And then at the end he says, I was that person.

And I wasted 500 lifetimes. Like that. Now we've reached number 10.

I know you have to pee pee. I don't care. I have knowledge, but not love.

Okay. If you have to go, go. You're welcome to go.

If you need to go to the bathroom, just go.

[Speaker 2]
We have about another 10 minutes.

[Speaker 1]
10, 11, and 12 are Mahayana Sutras. 10, 11, and 12 are Mahayana Sutras.

[Speaker 2]
Although some people say number 10 includes both. These are called the long sutras. Number 10 is long presentations.

Great detail. Huge detail is number 10. Now you know why it was mean for that guy to give me my first debate on this stuff.

For example, YUN BUM PA YUN BUM Yeah, good.

[Speaker 1]
YAB YUN YUN means Mother Sutra. BUM means BUM. 100,000 verses.

[Speaker 2]
The perfection of wisdom in 100,000 verses. That's extensive sutra. Number 11 is called Incredible Stories.

Strange but true.

[Speaker 1]
Okay, like amazing stories.

[Speaker 2]
Amazing stories.

[Speaker 1]
Those are the Sanskrit names of each category, by the way, if you care.

[Speaker 2]
AD BU DA means miracle. AD BU DA Then they'll tell some amazing stories. Okay, how many we got to go?

One more, then you're free. I made a mistake.

[Speaker 1]
10 and 11 are Mahayana Sutras. 12 is not.

[Speaker 2]
10 and 11 are Mahayana Sutras. Number 12 is not. Number 12 is Abhidharma teachings.

Technically they're called upadesha, which means like outlines or something. Like an outline. But the original sutras of Abhidharma are considered part of that.

There's more about this, but I think it's enough. There's another story about this, but I'm not going to tell you.

[Speaker 1]
If you want to know more, you can read the Abhidharma book of a sangha, which is called Abhidharma Samujaya. The collection of Abhidharma. I went and I read that.

[Speaker 2]
If you want to read it, someday we can read it. If you're interested in where the Buddha himself talks about the twelve, you can go to a book called The Sutra of the Great Realizations. Or you can go to The Sutra Requested by Purna.

We're going to stop there. The next subject, which we'll do in Thailand,