Бетси Грир — Книга 2: Интерлюдия о пустоте, занятие 68

[Speaker 1]
I didn't get to talk with anybody in the tech team yet to find out what I'm supposed to do. Oh, I guess I got kicked out. Ram, we could just use mine.

So I sign into the I guess I'm not. I thought I was. I was during Tim's class.

Or I can. I think she's in. Do I join with audio or not?

Should she join the audio? No. Why don't we wait?

Why doesn't everyone stand up? And stretch. I thought I'm in.

And I can hear myself. I think we're okay. Maybe I'm not a panelist.

Oh, there I am. Here we go. It's showing me exclamation points.

It's showing me exclamation points and not. And we've got an audio echo going. This is what I see.

No, I can share. Yes. I don't have your homework.

Maybe Zoom changed recently.

[Speaker 3]
People can sit down. You can sit down.

[Speaker 1]
We're ready to start. Ready to start. So Zoom changed, so I have to do something.

[Speaker 3]
Thank you.

[Speaker 1]
Thank you for your patience. Welcome to our last quiz of the year. And I'm going to be struggling a little bit because I'm hearing my voice come back to me.

Four seconds after I speak, which is a very interesting experience. We're good. We're good.

We're good. Thank you. So if you've been coming to the Mixed Nuts classes, you know that this text is written by who was a student of Jason Capa, one of his main students.

And it's his treatise on emptiness, which is used by so many different scholars and authors who followed him. The main idea that we've been discussing is that we know that we need to see the nature of reality directly in order to escape from the circle of suffering. That's the key to getting out of what they say in Sanskrit is samsara.

The thing is, the Buddha taught different explanations of what this nature of reality is. Which at a high level is seen, can be seen as contradictory. So what is it that we as people who wish to get out of suffering, who wish to serve other people and have a world full of peace and love and no pain and no war, what is it we do?

And there comes the idea that sometimes the Buddha was speaking figuratively and sometimes he was speaking literally. So then when was he speaking figuratively and when was he speaking literally? And there are two basic divisions of thought about that.

And we've been spending a few years going through Arya Sangha and Master Vasubandhu, who are the founders of the mind only philosophical school of Buddhism. And what their idea is of what that means, what's figurative, what's literal. And we have just in October advanced onto Arya Nagarjuna's system, which is the middle way school of Buddhist philosophy.

And how does he approach this idea of what is literal and what is figurative? So that's where we are. So let's start with an easy, hopefully easy question for some people.

What are the three vehicles? When we talk about vehicles to an enlightened state, what are those three vehicles? I guess I have to offer money in this class.

[Speaker 3]
They are the listener's track. Are you talking about those? Yeah.

Okay. The listener's track, the Self-made Buddha's track and the Bodhisattva's track.

[Speaker 1]
Beautiful. Thank you. So three vehicles.

What did the Buddha say about whether in the end there's only one vehicle or there are three? And then what is the implication? Do all paths lead to the same goal?

Do all paths lead to the same goal? Or are we talking about three different goals? There's a problem in my question.

Lindsay. In the different turnings of the wheel, he says different things. Right.

He did. So in the sutra called What I Really Meant, the Buddha explains that there are three vehicles. There are three goals.

But in the essence of those who have gone that way, sutra as well as many others, he says there is but one. All paths lead to the same goal. So what's the implication of this?

Well, it's kind of what I said at the beginning. We need to know when was he speaking figuratively and when was he speaking literally. Right?

Sometimes Buddha meant what he said and sometimes Buddha didn't mean what he said. And sometimes it seems like he contradicted himself. So why?

What's going on? Here he said, in the end, there's only one path. All paths lead to the same goal.

All religions lead to the same goal. Then later he said, no, no, no. That means what?

I mean, either he's crazy or what? He was speaking figuratively. Or literally.

Or maybe he was speaking to different audiences. Maybe the audience need to hear different things. OK?

That's the question. And thinking about who is in the audience, some people say that's why he spoke differently. It's because there were different people in the audience.

Some people don't agree with that as being the main reason why something is figurative or literal. How do you know when Buddha meant what he said? And how do you know he didn't mean what he said?

And that applies to every teacher. So we started talking about this sutra, this whole section that Khedrup J is starting on, is talking about Arya Nagarjuna and how he addresses this issue. And the sutra that he uses is this sutra called Teaching, given by Akshaya Mati, Never-Ending Wisdom.

And we talked about this last time. What did the Buddha say about when he was speaking literally and when he was speaking figuratively in this sutra? What did he say?

Does anyone remember? I also remember. Where's Juan?

Where's Juan?

[Speaker 3]
So this sutra particularly says that when the purpose is to establish what is deceptive, then it's talking figuratively. And when the purpose is to establish what's ultimate, then it's talking literally.

[Speaker 1]
It's like you read the answer key. Yeah, well, I thought you had it beforehand. It means when Buddha talked about emptiness, he was talking about what he really wanted to talk about.

And when he talked about anything else, he was just trying to prepare you to talk to you about emptiness. Very interesting. So then Khedrup J talks about the way in which the terms figurative and literal are being used.

[Speaker 3]
Is it the way? I don't know.

[Speaker 1]
Is it something to do with figurative? It's when it's talking about conventional things in this world and literal is when it's talking about... No, that's a very, very good beginning.

Very good beginning. But there's something that he just said just a little bit beyond that.

[Speaker 3]
It's about the two sets of words.

[Speaker 1]
So if you're talking about deceptive reality, then you have to do something. Whereas if you're talking about ultimate reality, you don't have to do something. Maybe Lindsay.

Ah, Lindsay. It's whether or not you have to extract emptiness from it. Right.

So when he was teaching about things that are deceptive reality, in order to get to the ultimate state, you have to pull it from those teachings. It's not direct. When he taught about ultimate reality, that's direct.

That's clear. You don't have to do any pulling. When he talked about emptiness, he was talking about what he really wants to talk about.

Really. And then when he talked about anything else, he was hoping you will understand, you have to pull emptiness out of his other talk. He's always talking about emptiness, sometimes directly.

Sometimes he's just talking in a circle, but you have to understand he's talking about emptiness. He's always talking about emptiness. When he's talking about emptiness directly, you can take those words directly.

When he's talking about something else, like meditation, you have to understand he's talking about emptiness. It means emptiness is the only topic. And everything else is just leading there.

Can anyone give me the English equivalent to nelu? Dodo. The ultimate state of things.

Dodo said true nature. Thank you. And can anyone give me the Tibetan phrase for what Lindsay talked about?

Extract from or lift out from. Ten. Tenpa.

We had it a little different. It's kondudrong ne. Kondudrong ne, okay.

But their Tibetan is interesting. The different words have similar meanings. So English equivalent for gyutsen ngama, lenropa.

That'd be hard. Yeah, it's hard. It's the difference from the previous reason.

Good. Or opposite. The opposite of the previous reason, yeah.

Yay. Yay, gyutsen. All right.

Now we're going to look at Venerable Utpala's translation, I think. My attempt. Wow.

Is that visible? Pretty good. Who wants to stretch their Tibetan pronunciation chops?

Lindsay? Me. Dode don shen du rong go drong gopa gupa di la sul ni te.

Nye luk sempa na dode ngo su ten su de ni ne luk su zung du mi rung war de le kong dud rong ne drong ne ne luk su gopa gupa du. Okay, let's check the translation. There are two ways we must interpret.

Yeah. So this whole book right now is talking about when can you believe the sutra itself, or when do you have to interpret the sutra? Okay.

When was the Buddha talking directly, and when was the Buddha trying to imply something else? Okay. So interpret the meaning.

When thinking about the ultimate state of things, Nye luk sempa na in so much as there will be a prattitanta, viridhana, sum tibdu, jaldi, ni, tsudi, ten su, de ni, ni, nung, zhu, zung du, mi rung war. Okay. Such as teaching toward in my search for the ultimate state from the tibetan.

Okay, cool. So the famous example in this sentence, okay, And I'd like you to repeat it, jimbe longchu. Hundred dollars, tell me where it came from.

jim gyi de, jimbe longchu, jim gyi de. No, Arya Nagarjuna's famous, famous, famous verse, which we have learned many times about karma and karmic results, right? jimbe longchu, jim gyi de, sepe dang den.

Like that. We had it in a program, many programs. Anyway, it's a famous verse about karma.

jimbe longchu means you want to get rich, then give thanks. jimbe longchu, jim gyi de, if you want to be happy in your life, tim, not tim, follow morality. Don't hurt people, don't hurt them.

sepe dang den, if you would like to be beautiful, then never get angry. Okay, sepe dang den. And then tsultrim kyi, tsultrim kyi, kyi, if you want to be joyful, come to Kyoto.

enjoy hard work for other people. samten kyi shi, if you want to get to peace, then meditate. And then shidam, if you want freedom, study wisdom.

And then, for a thousand dollars, what does he say? Well, Raksen, and love conquers all. Yeah, a thousand dollars.

Well, I'll have to get the money together, okay? But I'll ask Rob, okay? So he goes through the six perfections, and he gives the results of each one.

And then he says, or you could just love everybody. And that's the most powerful word. It's very, very famous, okay?

Now, really? I had that much in there? Must be empty now.

But the first statement was crazy. The first statement was crazy. The very first one was crazy.

You want to get rich? You want to be financially successful? You want to throw a thousand dollars at people?

Then you have to what? Give away what you have, okay? If you really want financial independence, if you really want to be wealthy, if you want to make the largest diamond jewelry company in the world, and have Warren Buffett buy it, then what?

What's the cost? What's the real cost? Be generous with small things.

Keep giving small things to people all day, okay? Now, is that something you need to interpret or not? Will most people accept this advice?

No, they'll say... I had many people say, Keshla, they look at me like I'm stupid. Keshla, I want to make money, not give away money.

Got it? So, you know, when Buddha says, you want to get rich? Yeah.

Then give away what you have. You want a new car? Yeah.

Then give other people rides in your old car, as much as you can. It's crazy. It sounds crazy.

It has to be interpreted. You see what I mean? So there's two kinds of interpreted stuff.

One is when Buddha says crazy stuff. Like what? You want to make money?

Give it away. It sounds crazy, right? It's completely strange.

Nobody in the world will believe it. It sounds stupid. It sounds foolish.

It really does sound foolish. You want Warren Buffett to buy your company? Quarter billion dollars?

Then give away as much as you can. It sounds crazy. So you have to interpret it, okay?

Now that's the first category. Things that sound crazy, but we have to upgrade. Okay, now second one.

Here we go. KUN SROB SEM PA NA KUN SROB SEM PA NA Yeah, even when thinking about the deceptive state of things, sutras directly teach what is not suitable to be taken as truth, such as kill your father and kill your mother, and we must interpret it in another way. There's another category of statements that are dangerous if you take them literally.

The Buddha did say, you should kill your father and you should kill your mother. That is the two worst things you can do in the world. That's the two worst things you can do in the world.

So obviously he didn't mean that. What did he mean? He said, sometimes you're going to have to go to Kyoto and tell your parents I'll be back next week.

Okay, got it? Like it's the right thing to serve your parents, but sometimes you have to go to Kyoto and learn higher things, and then go back to serve your parents better than before. Okay?

And that's called killing your father and killing your mother for a week. Okay? Like, you know, it's going to be trouble for them.

Okay? There's a beautiful thing in Christianity. Jesus was with his students in a small house, and it was very crowded.

And his mother came to the door and said, I'd like to come in. And they said, it's full. And she said, I'm his mother.

I'm his family. And Jesus yells out, my family's in here already. Understand?

So you have to upgrade the idea. Okay? All right.

Next paragraph. Nice translation so far. A little bit stretched out.

Okay. Nice. Good.

So we had two kinds of statements by Buddha that you have to interpret. You have to understand them in a deeper way. The first one was the crazy statement that you can get rich by giving away what you have.

You can get more by giving away what you have. Okay? That's the first kind of crazy talk.

What was the second kind of crazy talk? Yeah, kill your mother, kill your father. And obviously, those are not meant the way they sound.

Well, the first one is. So there's two kinds of crazy statements. One is, he did mean what he said.

If you want to get rich, give away what you have. He did mean it. The second one, but you need to understand it in a deeper way.

And then the second one is completely wrong on face value. What he said is crazy. Kill your father, kill your mother.

Okay? Now, what's the opposite of those two? When was Buddha talking about what he really wanted to talk about?

When can you take the statement of the Buddha exactly as he said it? There's only one kind. Why?

Anything he said about emptiness, he was talking about what he really wanted to talk about. I know the feeling. Okay?

People ask me to talk about business. I'm like, can't I just talk about the pen now? Talk about business.

I want to talk about the pen. Talk about business. Okay.

So, how do you know when Buddha's really talking about what he really wants to talk about is when he's talking about emptiness? That's what this sentence says. What did he say that he didn't mean exactly was you can get rich by giving away everything you have?

It sounds crazy. Or kill your mother, kill your father. Those are not.

But how do you know when he's talking about what he really wants to talk about? NGES PA'I DOD KYANG Then he quotes Light on the Middle Way. There's a famous book called Light on the Middle Way.

The author is R. Kamalashila. Kamalashila.

Kamalashila is especially important because he taught in West China, he taught in China, China, Central China, and he taught in India. He was unusual because he taught in three different great parts of the world. He traveled in a one thousand one thousand two long time ago.

He traveled to three huge parts of the world, three different parts of the world. So he was unusual. And what did he teach?

He taught meditation. He is a meditation teacher. And he wrote a book called The Steps of Meditation.

And there's three versions of that book. Okay, why? Because he taught them in three different places.

So he taught the same book, three famous teaching trips. And so there's three copies. There's three slightly different copies, okay?

Now, is it possible to find the Sanskrit? Yes, it exists. Is it possible to find the translation into West Chinese language?

Yes, it exists. Where can you read it in English? Go to diamondcutterwest.com Wait, I want to see the book. Where's the book? You got the book? Oh.

Okay, so there's this translator called Utpala. And she worked for five years on translating this book. And it was just published as a fancy, fancy edition.

And this is it. Okay? And it happens to be out of all the out of all the Mixed Nuts books published so far, this is the number one book.

And it was translated by her. Why? Why am I talking about that?

Kamala Sheila's book is in here. The whole book is in here. The whole Sanskrit is in here.

The whole Tibetan is in here. And there's a great commentary on it. So half of this book is the original instructions how to meditate that was ever taught in Asia, okay?

By anybody, okay? Any real meditation school or any real place where meditation is taught for the last thousand years, it's following this one. Okay?

And here we have him again. Okay, so you're kind of crazy if you don't get this one, okay? We cannot ship it to every country.

It's not allowed. But it is allowed to buy it here. Okay, I'm not...

And by the way, we don't make any money, okay? We don't make any money. Why?

We're not trying to make money, okay? We're trying to get rid of it. We're trying to get rid of it.

And the reason Lindsay works so hard is that the translators keep having babies. Okay? Like words up to three babies now.

Okay? So I have to feed these guys and their kids. So if you can help us...

Otherwise they're going to go work at McDonald's or Kandiji, okay? So, all right. What did Kamala Sheila say about...

Now, Kamala Sheila says, I'm not going to teach you how to interpret what the Buddha said when the Buddha didn't say what he really meant. Kamala Sheila says, I'm going to tell you when the Buddha did mean what he said. The opposite, okay?

Got it? We had two kinds of examples of crazy talk by Buddha. Number one, if you want to get money, give it away.

Number two, kill your mom, kill your dad. Okay? Crazy talk, all right?

But how do you know when Buddha said what he wanted to say? Here's Master Kamala Sheila's opinion. Ready?

If you ask just what is sub-literal meaning, it is any explanation based on an accurate perception and related to ultimate truth, because it's not possible to interpret it any other way. Let me see. Yeah, good.

Okay. Yeah. Yeah.

Okay, good. Okay, good. Yeah.

It's confirmable, and it's talking about ultimate reality. That's what Buddha really wanted to talk about. Get him in a room.

Somebody says, this is Buddha. I'll introduce you. This is Buddha.

And what does Buddha really want to talk about? He just wants to talk about emptiness. But he'll say, how's your parents?

How's the weather? Are you enjoying your work? Do you want to know about emptiness?

He always goes there. That's the definition of what the Buddha really meant. That's the definition of what the Buddha really meant.

There's a famous ancient Indian book called What the Buddha Really Meant. Okay? It's a commentary on what the Buddha really meant.

Who wrote it? The Buddha. It's a joke.

It's a Buddhist joke. Okay? Is there any commentary on the sutra?

Yes. What's the name? What the Buddha Really Meant.

Who wrote it? The Buddha. Okay?

He wrote his commentary to his own sutra. Okay? And he said in there, where are we going to get there?

Okay. Next sentence. Who's going to read that one?

Venerable Chunsam, would you like to read? Venerable Chunsam. Come on, Kwaki.

I'm just finding how interesting that this ties in with Tim's book. Very strange. How they all tie together.

It's almost as if somebody meant it that way.

[Speaker 3]
Okay.

[Speaker 1]
Okay. Stay. We'll give you more work for free.

You all right? What's happening? Okay.

Explanations such as this on the ways to transform your mind, without complaining. Yeah, okay. Good.

Good. He says, if you explain the question of what did the Buddha really mean, and what the Buddha didn't mean, if you follow Kamalashila, you can understand. The highest school of Buddhism accepts that that's how you figure out what the Buddha really meant.

If it's talking about emptiness, he really meant it. If it's talking about any other subject, he was just getting you ready to talk about emptiness. Got it?

And he says, I like this. This explanation is following the highest school of Buddhism, the middle way, the higher middle way. This explanation follows the higher middle way.

That has an extra pun here. There's an extra thing going on here. Kamalashila was not the highest middle way.

He was middle way, but he wasn't highest middle way. He was lower middle way. What's the difference?

Sit here for a couple of years, you'll find out. Okay? So, yeah.

So anyway, he says, what he's saying here is like, look, this is not the highest middle way guy. This is Kamalashila. By the way, Kamalashila's meditation system is highest.

It's the best, okay? But his idea about emptiness, is not exactly the highest system. But, his idea about when was Buddha talking directly, and when was the Buddha have to be interpreted, that part, he's 100% highest.

Okay? When Buddha talks about emptiness, he's talking about what he really wants to talk about. When he talks about anything else, he's talking about something else.

Okay? Got it? So Kamalashila is correct, according to the highest, the highest school.

It's kind of an unusual statement. You see what I mean? This is a slightly controversial statement.

Yeah. As far as his idea about Chang'e, he's right on. As far as his meditation teachings, he's right on.

As far as his emptiness teachings, well, he's got a little way to go. Okay? All right?

Okay. But maybe he was being figurative. Yeah.

Maybe Kamalashila was teaching in three different countries to really inexperienced Buddhists, and maybe he dumbed it down. Maybe he made it easier for those people. Okay?

Like, can you say he's wrong? If somebody makes emptiness simple, like teaches with a pen for their whole life, is it wrong? Or are they trying to make it simple for people?

Understand? Okay. All right.

Good. We don't know what did he really think. Okay.

All right. Next pair. Chinzop's going to read.

By the way, we have ten more minutes, so be patient with us. Tomorrow you can relax. It's easy class.

Okay. Okay. Okay, good.

The highest school of Buddhism is the Middle Way. The person who introduced the Middle Way in this world directly was Nagarjuna, just about 2,000 years ago, just after the time of Christ, for example. So here's the second section, Explain the Books of Arya Nagarjuna and the Progression of Commentaries.

Yeah, good. Here's true intent that came from those. We begin with explaining how the Arya's books were written, and then the way individual versions were written.

Yeah, okay, good. In other words, we're going to cover Arya Nagarjuna's own writing, and then we're going to talk about the commentaries to Arya Nagarjuna, and they give the highest version of emptiness. They are the highest version of emptiness.

Okay? By the way, why don't we study the Sutras, the Bolo Boro Mita? Why don't we study Prajnaparamita?

Why do we have to read Nagarjuna? He came 700 years later. Why?

Why do you read Nagarjuna? Why not just read the Sutras? They are impossible.

Okay? You can read them for a thousand years, and you won't understand them. Nagarjuna gave us the easy thing.

Okay? He made it easy, relatively. Okay?

All right. Okay. And what's next?

Oh, you made a barricade. Okay. I like it.

I wish somebody else would do it. Okay, this. So, the Mixed Nuts are learning how to do research, technical research.

They're learning, for example, how to correctly identify the books where they find the data. We have, I like to say, in Harvard Loeb Library, there are 530 books of classical Western knowledge. All classical Western knowledge, Greek and Roman, comes from basically 530 books.

They are the earliest copies. Some of the earliest copies are in the Harvard Library. 530 books.

In Asia, there are 300,000 classical books survived. And John Brady has identified all of them, and he has input about 10%. So about 30,000 books have been finished.

We have another seven generations to go. But we have them. We scan them.

We have them. It just takes a long time to input. So, it's important in our business to identify a book correctly.

And we have to have standards about how you do that. So I'm trying to teach them the standards. So far, I don't let them do this step.

Okay? Only one person is allowed to do it. Okay?

But let's see how she did. Dharma... Yeah, this is a very famous book called Tailored Teachings.

Tailored means they were designed for you. Lord Buddha read your mind 1,000 years ago, 2,000 years ago, and designed a book for you to read in 2024. Okay?

If you don't think so, then you don't understand why we're here. Okay? The Diamond Cutter Sutra was written for you.

Okay? 2,000 years, 2,500 years ago. Okay, Tibetan translation.

What do you mean one of two? Oh, two in the Kangyur? Or Tengur?

Kangyur. Right? I don't know.

No, this one. Oh. One of...

It is one of two. Yeah. Okay.

Okay. Kamalashila. That looks pretty good.

Yeah. Yeah, good. Nice.

Perfect. I guess. All right.

We still have ten, five minutes, something. Seven minutes. I always say don't waste the time.

Okay, here we go. I'm going to show my copy. Okay?

Ready? All right, here we go. I don't have it up.

Hang on. Okay, go back here. All right.

Got it? Yeah. Really?

[Speaker 3]
Really?

[Speaker 1]
Oh. Yeah, let's not do that now. Okay, good.

All right. Who's going to read? You want to read for fun?

Come on up. Who's come on up? That's a strange name.

All right. Come on. Yay.

Okay, good.

[Speaker 3]
All right. Nice.

[Speaker 1]
Yay. Stay relaxed if you want to. Okay.

We're going to read this a little bit fast so we can finish it. Okay. Parpa D.

This Arya. This particular Arya. By the way, sometimes Arya Nagarjuna is simply called Arya.

The Arya. Because he's the most famous Arya. In general.

Parpa D. Sometimes he's just called Parpa. The Arya.

There are many other Aryas. Okay. The Gyelwa Lungtenpa Tar.

He was Lungtenpa. He was predicted by the Gyelwas. Yeah, and there are many sutras you can read that predict him.

The Buddha said somebody named Naga is coming to explain emptiness. So don't worry. Okay.

Then he wrote commentaries on Do and Nga. Sutra and Tantra. And he clarified the very essence of those sutras and tantras.

Ngakdungpa Thuchymba. So sometimes all Buddhist books are divided into two parts. Ngak and Parchin.

Tantra and the perfection of wisdom. So in this case, perfection of wisdom does not refer to a book about emptiness. It just means an open teaching.

Okay. So sometimes we divide all Buddhism into secret teaching and open Buddhism. Okay.

And that's called mantra or perfection of wisdom in this case. Okay. In other words, Nagarjuna was cool because he's not only the greatest emptiness teacher.

He's probably the greatest tantric teacher in Buddhism. He wrote both. He was a master of both.

And his books are unbelievable. His secret books are unbelievable. Shung Ngakdungpa Thuchymba Nikola Mangudze.

He wrote mangdu. A lot of... yeah.

Okay. And then, not only that, he wrote these other books. Okay.

And I was sitting in a coffee shop in Lima, Peru with Xiaoping and Stanley. And they said, what are you doing just for four or five hours sitting there? And I said, I was curious, how many books did Nagarjuna write?

You know, because we know six famous books. Uma Rigsopo, there are six famous books. But I said, I think he wrote more than that.

And sitting there in Lima in the coffee shop, we found 144. John Brady has found 144 books by Nagarjuna. Like, unbelievable.

We should give him a hand. Where are we? Thank you.

And then I decided to study all of them. Because I was curious, what else did he write about? And then our author here says, by the way, he wrote some weird books.

You should listen to these. Jorwa Gyapa means the Hundred Formulas, which is a book on how to make incense. The best ways to make incense.

He wrote a book. That would be interesting to study. And I think it would be interesting to make the Hundred Kinds of Incense and sell it with the book.

Okay. That's my kind of thinking. Also Soche, misspelled here, which means medicine.

He wrote great books on medicine. He was also a doctor. Shung Dang.

Shilab Gyapa, which means the Hundred Kinds of Wisdom. I automatically put that into his philosophy works. Her author says, it's not.

It's not what it sounds like. The Hundred Kinds of Wisdom is not what it sounds like. Okay.

And then he says, et cetera, many, many, many, many. Okay. If you're interested, which we don't have time.

But here's the 144. Okay. And where they are, where you can get them, how many pages.

He's famous for short and sweet. He's famous for poetry. He loves to write in poetry.

There's an amazing commentary on how to take your bodhisattva vows. We use it whenever we give bodhisattva vows. We are giving bodhisattva vows in Kyoto in March.

At the very place where the first bodhisattva vows were given to Japanese by the Chinese master, Tianzhen. That's what I said. There was a master who came from China and tried to get here three times.

Shipwrecked several times. Six times. Finally got to Kyoto.

Gave bodhisattva vows near a very famous garden, which is about an hour from here. And we're going to give the bodhisattva vows there in March, in Sakura time. And if the flowers don't come out, we're going to sue the Japanese government.

Okay. Anyway, I think it's really good luck to be there. You can take your vows over and over again, it doesn't matter.

But it's really good luck to do it standing in the same stones where the first Japanese took their bodhisattva vows from the Chinese masters. He wrote a lot of books about Sanskrit, mantras, secret teachings. Here's the secret teachings by Tantric type.

Mahakala. Vajradhara. A lot.

Kurya Samaja, a lot. These are different diamond way. Vajradhara, a lot.

Panchakrama is famous five stages of the secret teachings. Krotadeva means angry angels. Vajrapani, very famous.

His explanations of all of these are the most famous. Mahamudra, great seal. And then bodhisattvas.

Most of his teachings for bodhisattvas were how to prepare you for secret teachings. And by the way, some of those books we found in another Tenggyur. We found another handwritten Tenggyur.

John found a handwritten Tenggyur. And some of these books were missing and we found them there. He loved to write songs about Buddhism.

Beautiful Buddhist songs. They are very beautiful. We're going to teach some of them in YSI two years from now.

Be there or be square. Secret vows. He wrote many commentaries.

Perfection of wisdom, sometimes it means a god, a deity in the secret teachings. And he taught about Manjushri, Avalokiteshvara, Guanyin. And Dzogrim.

He's the master teaching about yoga. Ultimate yoga. He's the greatest master of physical yoga, hatha yoga.

He's the greatest. How to do your rituals. How to do ayahayagriva.

How to do partner practice. Like that. Anyway, there's 140 that we identified.

He writes very, very, very beautiful. And he writes very, very short. And he always writes poetry.

He doesn't like too many words. I believe that's a typical great master of emptiness. He writes in poetry, and he doesn't write long books.

And then you have to sit with each verse for a couple of years to really understand it. And that's Nagarjuna. So we are about to study Nagarjuna in Utpala's book.

It took us five years to get here. And it started today. You can say you were there.

All right? I hope you can say you were there when we finished. Yay!

Okay. I have to give her homework. So there's the rest.

By the way, this is from, we put this list in Nick's book. Nick's translation, called Sixty Verses. In English it's called Things Are Not What They Seem.

Okay? So if you're interested about Nagarjuna's life, I wrote a long commentary there. It's like 200 pages or something.

You have to translate 427. Okay? And you're going to explain the difficult points about 427, which I gave you below there.

But you're going to explain them to the audience in your next class. Okay? And there's a famous, it's very famous that Nagarjuna wrote six books, six great books.

And there's a very bitter argument about which six. And she's going to explain to you next time. Okay?

So does that mean you'd like a footnote? Or something to explain? No doubt.

No doubt. Yeah. And the information I put there.

You just have to write a footnote. Okay. Thank you.

See you tomorrow. Yay. What time, Timothy?

I don't remember.

[Speaker 2]
So thank you Geshe-la for that beautiful class. So just real quickly, tomorrow we will start yoga at 6 AM. So early.

It's good for you. And Juan Hasso is going to be offering a class wearing his brand new t-shirt. And if you would like to purchase one of those t-shirts, which will help support the ongoing activities of the Peachtree World News.

Where's Juan? They're out there. Okay.

Last thing. If you all remember, you had a little bit of a homework assignment. And we have a QR code to put up.

Tomorrow, but they need to do it in the morning because we have class in the morning. So we will post it in the telegram chat. What.

The link is for you to upload your videos and. Maria. Is going to give us a little presentation of what they discovered today.

So have a wonderful evening. Get some good food. And we'll see you back here at 6 AM.

To do some down dogs. Thank you all very much and have a good night. We'll see you tomorrow.

Thank you.