Вступление на срединный путь (текущий курс, Аризона), занятие 12

[Speaker 1]
So in this paragraph that's up on the screen, somebody says, OK, you've described how Ayyadagarjuna explained emptiness both through scriptural authority, which Anatole said the debate on, is compendium of the siddhas, and then those six books on logic, meaning the logic for proving emptiness. So lung rik, jump on lung rik, right? Now, who else commented on emptiness, and who are we going to follow?

Vinny went into a thing, which you remember, about Master Ayyadeva. And that's generally considered the first person after Ayyadagarjuna. Sometimes they're called Arya-katha-yavse.

Say katha?

[Speaker 2]
Katha. Yavse. Yavse.

[Speaker 1]
Arya, father, and son, meaning Ayyadagarjuna and Ayyadeva. I was, especially in the debate ground being built by Eric and Evan, which was really fun. And they're really good.

I remember when I got around the camera, when I was debating, I just fell apart. I couldn't do it. I could never debate him in my whole life.

And if he was watching from 800 yards away, I would still screw up. Anyway, there's this thing here. This verse here bugs me, this paragraph.

We said, Yogi's Way is Yogacara, which is a synonym for my lonely school. But I felt uncomfortable with this statement. By the way, in the Tibetan, it's exactly as it is in the English.

He composed a 400 verses of Yogi's Way. The one thing I found in the tenure, this is part of the title. So normally, we call it Shigyapa, the 400.

But the 400 verses of Yogi's Way is the complete title of his book. And I checked it in the tenure and analyzed it. Then I was curious, because I didn't think that I might only study that early.

And so I checked some places. I'll show you what I did. And you can learn to do it someday.

So it would be noun, verb, chitta, which is Yogacara, Yogi's Way. Let's find that near Shigyapa, which means the 400 verses. So this is a typical search you would do to see, did anybody talk about this question?

Is a book that's called the 400 Verses of the Yogi's Way a book of the Yogi's Way school or not? So we'll check in the native Tibetan ones. Those of you who are working on ACIP on Tuesdays and Thursdays from 1 to 4, or whenever you can come, even extremely unskilled people can come.

You don't have to be a computer nerd to come. But anyway, most people are already left without a version of how to do all this stuff. And then also, channing stuff, which is sent to India.

We have like 50 of the only Sanskrit Buddhist texts that are available are being scanned up there and sent to India for input, which is really cool. So anyway, here we go. Let's try and get a real big door.

I'm going to pull my laptop over from the chair. He doesn't say anything. Neither does this person.

I know which one said something, so I'm cheating. By the way, you see up here in the middle at the top right here? It says, Silbom, which is Tibetan commentaries, Chang'e, which is about interpreting the Lord Buddha.

And this is Geshe Upton's commentary, who is one of Lama Sipa's early Lamas, Buddhas. And he wrote an extraordinary commentary on Chang'e. Those are his comments.

You'll see in the parentheses. So he's clarifying it, which is very rare. And we're working with Lama Sipa to see if he wants to print this out, publish it as a book.

If it hasn't been done, I think somebody might have done it during Turing retreat. Right now, we're in the gyu, which means what? Gyu.

Same as what? Time term. Yeah.

This is not the one I remember. Every time this number changes, it's going to about a hundred pages of text. This is the one I want.

Yeah, I don't know why it's in kedo. What's kedo in Sanskrit? K means hey.

Do means doji. Hey, budger. Yeah, hey.

K and hey. K is the Tibetan for hey. Hey means hey.

And it's like, hey, diamonds. No, that's what hey budger means. So anyway, here it says, Myojo Chupa Shigyapa Shekyang.

Now, the book may be called The 400 Verses of the Yogis Way, but Shekyang Gyuri, even though that's the title, Myojo Chupa Kaliya Sankalpa Mingla, but the yogis right here ain't the one and only. Myojo Chupa Kaliya Sankalpa Mingla. Dear Shekyang Gyuri Sankalpa Mingla, that's just another name for Myojo.

There's not a book on the Myojo name. OK? So I was suspecting that, and then I searched it, and then I found it.

Several commentators say that. Don't make that Google. It's called The 400 Verses on the Yogis Way, but that yogis way.

And there are further discussions, that say yogi here just means bodhisattva, who's interested in emptiness. OK? So then if you call it The 400 Verses on the Yogis Way, it makes sense.

It's just 400 verses on emptiness, of interest to bodhisattvas. So anyway, yeah? Yeah.

What is the content? What is the school? Good question.

It's undifferentiated Mahayana. It's early Madhyamika. You know?

It's not yet developed into higher Madhyamika, lower Madhyamika, and then the lower into deeper Madhyamika, one of which is Mayan only meaning. OK? Like, that's why it was suspicious to me.

It doesn't have to be much further. Yeah? You notice the commentator here, how does he date it?

[Speaker 2]
After that.

[Speaker 1]
After that. He's covering a thousand years. After that.

I don't know. It's very late. The Rangipa is very late.

The big guy, Baladekar, I believe, is just before Kalmasura. So, 700 and 100? 700?

Maybe? Very late. Mayan only, if you take it to be Arya Sangha.

So, the lower Madhyamika school, and it was only at that time that it was clearly distinguished. You know, even in India, these things were happening in a thousand miles apart. And that was a lot of space in those days.

It's very, it's really uncharted territory. What you get here is, it's unusually clear. And it's not much detail.

So anyway, So, I'm going to change this to Purnima versus Aparami's way. And I think it's worth a footnote. So other people don't make the same mistake I made.

Let's not be dang. Let's give him directions. He doesn't like this time.

Could you make the window just slightly bigger? Yeah, I'm going to do that now. Okay.

I just want to get the page number. It's 40788. Now, the way the files are set up now, you've got to go look up who's 53559.

I will change that on the new releases. Why did we have such short filenames in the old days? Because it had to be only eight letters.

You couldn't say, Guy didn't go south his red light in the title, in the name of the file. Because we were restricted to eight letters in the old days. So, anyway.

This book is the commentary on Aparami. Oh, there's a couple. Okay.

That makes sense. Mind-only and Yogacarya are the same. They're synonyms.

Now, whether they differ slightly is probably debated. When you say, like, when you translate it as a yogi's way, I'm thinking, like, why they call it a yogi's mind-only, a yogi's way. I don't know.

Like, if you put it in the title, would that easier allow the reader to make that connection? I take all sounds. I translate.

I don't make it, I don't want the reader to have to know anything. And I differ from a lot of translators that way. So I, I feel like, just to stick about, what's the name of Stephen Hawking's book?

No. It used to be, it's translated, I don't remember. Stephen Hawking writes in the Introduction to a Brief History, right?

Which was published in, the number one bestseller of the New York Times was 402, I think it was. I don't remember. It was, like, somewhere, it's strange.

I don't know where they finished it. Sorry? No where they finished it.

Oh, no, no, it's a cool book. It's very short. But, in the intro, he says, my editor told me that for every equation I put in here, I'd lose 10,000 images.

So I didn't put any. Or it maybe has an equal or census grade, I don't know. But you either have zero or one equation in there.

And he said, he started out with, like, 130 million or something like that. And the editor just said, forget it. Explain it in normal English to people who don't know physics.

And then he had to, he was angry. And he held out for a while, which I understand, I do that sometimes in my editing. But, in the end, he just put it in normal English without any physics language.

And then, I think that's the way to go. I don't like a translation that says, the katanka, what, had a, had a chip in on it. and I, Dakini put it on her tumba.

And, you know, I mean, it might as well not translate it. You know what I mean? You're just appealing to the 500 Americans who know what it means, you know.

But once you know Sanskrit or Tibetan, you tend to think everybody knows Sanskrit. I try not to put roadblocks. I feel like every Sanskrit or Tibetan word you put in there is like those, you know when you're running those races where they have those, hurdles, hurdle things?

And then the reader's got to jump over it. And then you're tired after four or five minutes. And they set the book down half an hour earlier than they would have.

And then they don't get the benefit from it. I feel like that. Now it gets a little distracting when I call He Bhadra low diamond.

People tone me down. So sometimes I throw in He Bhadra as an N, a positive. How come you call it low diamond if He means hey?

How come it's not He diamond? Well it means, sometimes it means oh, you guys are low. But calling it O diamond is a little too much.

At least this sounds poetic. Hey is O, but it's an honorific O. It's not really a hey.

I just said that so you could hear the hey and the hang. But it's O, O thou comest to me. You know what I mean?

It's like that. Khagan kya ye? I'm too into that.

My gentle khagan. I guess I shouldn't say this often, right? That's what a hang means.

Yeah.

[Speaker 2]
Yeah.

[Speaker 1]
It's less of a confusion at the beginning than a confusion at the end. I said that oh, like right away someone's interpreting it wrongly. But really right away somebody's just not interpreting it.

And then later it becomes wrongly. When wrongly? When later?

Oh. Well, then this becomes okay. People look back.

The early Madhyamikans looked back at Iyengar's mother and Ayodeva as being their grandfathers. And that was okay. Oh, sorry.

All right. Okay? Thanks.

By the way, any fixing you can do at this stage saves you many hours later. Okay? It's really boring to go over this later.

And a lot of books never get published at that point because nobody wants to go through them at that point. Okay, let's not go in there. Anyway, people look back at those books.

Then came along, I think the next is Viddhipanita, right? Who interprets them correctly as being what? Consequences.

Consequences. And he starts the consequences. Consequences.

Why is it called consequences? Yeah, meaning absurd consequence. You know, I say all fruits are orange color.

You know, so then somebody, you know, the raw food guy will come up to me and say, well, I guess apples are orange, baby. And that's a possibility. That's a possibility.

It's just the absurd consequence of my statement. Okay? And they're called consequence because they believe that you can get an intellectual understanding Also, I guess gasoline runs quiet.

I guess everyone's favorite song is Cowgirl on the Sand. You see what I mean? That's all.

That's a possibility. Okay. Somebody came up to me in the church afterwards and said, well, actually my favorite song is Cowgirl on the Sand.

Then a massive body of people came along and said no, they were teaching lower middle. You know, they were teaching that functional things really do work from their own side. The fact that a pen writes has to be part of a pen because if it wasn't part of a pen, it wouldn't be a pen because that's not the definition of a pen.

And that's a tough thing. The fact that a pen writes is imputed to his body of work. Even the fact that fire is hot is coming from me.

Which is why you can have miracles. People can grab red hot iron things and not get burned. Jesus can walk on water.

You can change the elements of things. Then somebody else did the same thing. Lower middle school.

And then Shantarakshita. I added a footnote here because Shantarakshita and his spiritual son means compassion. And then he moved to Santa Ana and hired Bobby.

These six people have all interpreted Ayurveda as teaching. What did they say? They didn't care.

Ayurveda didn't clearly say either way. That's why all this trouble came up the next thousand years. Here, Yogiswara means mindfulness.

Some of those lower level yogis hang more with the minority school. Some of them hang more with the second school. So that you'll learn from.

Okay, now we're caught up. Here we go. I wanted to do some Tibetan.

I thought to just go to real texts. So we have learned prefix letters, we've learned head letters, we've learned suffix letters, we've learned vowels. All we got left is the suffix letters.

The letters that end a sound. That's the only thing we really haven't covered. After tonight, you should be able to pronounce anything correctly.

You should be able to read the whole Kanyu out loud correctly and not know what a single word means. It doesn't matter. But once you finish tonight, in theory, you can pronounce anything correctly.

And then we'll work on it together. It takes a while. But at least you've heard it.

So there are ten suffix letters. Ten suffix letters? Okay.

We'll just go through them and see what they do. I prefer to do that than to give you rules and like that. I like to learn stuff by doing stuff.

That's what the ACIP people are doing. They learn Tibetan by doing hypertexting. And they're struggling to finish a reading at 4 o'clock in the morning.

Stuff like that. They didn't sit there in class and get in a little flurry. I think it's healthier that way.

So we know that this isn't swab, right? We'll do jarlok. Jarlok means spelling out loud, like C-A-T-K.

They teach you that in the monastery. It's a sound. What's that made?

What's sound a lot? Without the sahih letter, it would be la. Lok.

And now the sahih letter is lo. It's a little more formal. It's not like lo.

It's not like that. When you say high tone, it means more force. Lok.

And you hear that the B ends in a P sound. Lok.

[Speaker 2]
Lok.

[Speaker 1]
OK. This da is silent. How do we indicate a silent prefix letter when you're spelling out loud?

You say it with an O after it. So if you spell this out loud, let's just practice. It's called jarlok again.

It's called sticking together reading, which is C-A-T-K. Here we go. Dao.

[Speaker 2]
Dao.

[Speaker 1]
Hear the O? That's alerting the person listening to you that this is a prefix letter. This is a silent prefix letter.

Say dao. Dao.

[Speaker 2]
Ba. Ba.

[Speaker 1]
Naro. Naro. Bo.

Bo. Na. Na.

Ben. Ben. So it's not bon.

Ben. So here's a rule. If you want to know it, you can have it.

When an O is followed by a suffix letter, it gets umlaute, like in German schön, like pretty, or like that. So O changes to a. Say O.

O.

[Speaker 2]
Ben.

[Speaker 1]
Ben. OK. So lopen.

Lopen. What is that in Sanskrit? You guys here?

[Speaker 2]
Acharya.

[Speaker 1]
Acharya. Lopen. Like a daupen, a dialopen, is your archery master.

And like that. Lopen. Shiwa.

Shiwa. Shiwa. Shiwa.

Shiwa means peace. In Sanskrit? Shanti.

[Speaker 2]
Shanti.

[Speaker 1]
This is shanti. And it's interesting that shiwa is in the beginning. I think that if you really worked hard, you could find a new European name for that.

But you'd have to be on acid or something. No, I mean that the connections are, like you have to be in meditation to see a new name. It's very interesting.

I think ultimately it all comes from Sanskrit. But very, very difficult to trace. But if you're really good at it, I think you could trace it.

Anyway, shiwa.

[Speaker 2]
Shiwa.

[Speaker 1]
Peace. Shiwa means rented peace in the sense of? Dive.

Dive. Big difference. You don't want to say shiwa song.

It's shiwa song. Shiwa. Shiwa.

[Speaker 2]
Shiwa.

[Speaker 1]
So no prefix letters there. No head letters. Nothing.

Spell this one with me. A-o.

[Speaker 2]
A-o.

[Speaker 1]
That's that ah. Ta. Ta.

What column is that? I didn't say ta. I didn't say ta.

[Speaker 2]
Right?

[Speaker 1]
I said ta. A-o. A-o.

[Speaker 2]
Ta. Sa. Naro.

Naro.

[Speaker 1]
And when you jorlok, you go accumulative. So you don't say c-a-t cat. You say c-a cat.

T cat. OK? It's accumulative as you go.

So you stop at each point and you say what you've got to say. So you go a-o. A-o.

[Speaker 2]
Ta. Sa.

[Speaker 1]
Naro.

[Speaker 2]
Naro. Ta. So.

Sa.

[Speaker 1]
Tse. Tse. OK?

So again it's umlat. There's what they call linguistic compensation. Which means what?

You don't say tsus anymore. The s dropped off. Like we don't say the k now anymore in English.

We don't say do you canal what I'm saying? You know what I mean? But in compensation, they lengthen it slightly.

So, shi wa tsu, shi wa tsu. If you learn all this, you'll get really good at it. And I'll tell you, and then after that, I won't tell you.

After that, I'll have somebody read the line. And they'll make three mistakes, and I'll correct them. And after a couple of weeks, they won't make mistakes anymore.

And that's just the way it goes. OK? So I don't care if you know it or it doesn't matter.

Now, you'll try to read it two times. You'll say tsu two times. Everybody will giggle at you.

And then you'll stop doing it. OK? So say tsu.

Tsu. OK. This one's nasty.

We should skip it. Say dao.

[Speaker 2]
Dao. Wa. Wa.

[Speaker 1]
Sha-pi. Sha-pi.

[Speaker 2]
Wu. Wu.

[Speaker 1]
But only in one case, after D, B changes to like a W. Like in the word empowerment. How do you say that?

Huang. Huang. That's B, B, A, and B.

So I don't want to hear the bang.

[Speaker 2]
But the B also connects to the W. Yeah.

[Speaker 1]
It's not a clear W. It's not a real W. It's a U.

It's not Wu. It's U. Uma.

You know Uma. Professor Thurman Mazur's daughter. Sometimes in interviews he'll say after the Hindi goddess, Uma.

But then there's also the central tower, Uma. And there's Madinika Uma. So I think he knew a student for all three.

[Speaker 2]
But anyway.

[Speaker 1]
It's cool. Uma. A little bit more.

Which means central. Now, it turns out I would enjoy that if you say Ra.

[Speaker 2]
Ra.

[Speaker 1]
Roll the R. Ra.

[Speaker 2]
Ra. Ra. Ra.

Ra. Ra.

[Speaker 1]
Did I say Ga? No. With the head matter, it changes to the real English G.

Say again. Ra.

[Speaker 2]
Ra.

[Speaker 1]
Ka ta. Ka ta. Makes Ga.

[Speaker 2]
Ga.

[Speaker 1]
Hear the difference? Ta means stuck on. I'll do it again.

Ra.

[Speaker 2]
Ra.

[Speaker 1]
With the Ga stuck on to it. Ka ta. Ka ta.

Makes Ga.

[Speaker 2]
Ga.

[Speaker 1]
Got it? Hear it? So when I say a Ga is stuck on to it, I call it Ga.

But then when I tell you what we got so far, I say Ga. Got it? You'll get it.

Okay. Ra.

[Speaker 2]
Ra. Ka ta. Ka ta.

Ga. Ga.

[Speaker 1]
Ya ta.

[Speaker 2]
Ya ta. Gya. Gya.

Na. Na. Gen.

Gen.

[Speaker 1]
Okay, so R changes to A, gets it louder. You'll figure it. You'll learn it.

It's not Gan. It's Gen. Do you know what Gen means?

Ornament. Ornament. In Sanskrit?

[Speaker 2]
Alankara. Alankara.

[Speaker 1]
So when you do those in Kirtan, when you do those scales with Krishna, like Sariga, Rigama, Gamata, Mukata, like that, that's called Alankara. Because they're sort of like little ornaments. And Alam means ready.

Kara means to make, like in Karma. So it means what you need to get ready to go out to the dance or something. It means the thing you've got to get ready before you go out.

Your jewelry is called Alankara. Okay? That's just one.

Okay. So that is Gen. We'll go one more.

Ra.

[Speaker 2]
Ra. Na. Na.

[Speaker 1]
Ram. Ram. Ram.

[Speaker 2]
Ram.

[Speaker 1]
Au. Au. Au.

Nga.

[Speaker 2]
Nga.

[Speaker 1]
Ratak. Ratak. Da.

Da. Demu.

[Speaker 2]
Demu.

[Speaker 1]
De.

[Speaker 2]
De. La. La.

Da. Da.

[Speaker 1]
I'll say these two together. You can hear the Parindesa. Rangda.

Rangda.

[Speaker 2]
Rangda. Rangda.

[Speaker 1]
Rangda. Rang means? Self.

Self. Del means delpa. Commentary.

So Rangda means audible. Rangda.

[Speaker 2]
Rangda.

[Speaker 1]
Rangda. Rangda. Rangda.

Ram. Ram. Ram.

Ram. Ram. Ram.

Ram. Ram. I don't know that.

I don't know. Intent.限 Intent.限. Of what? Of what?

Oh, the steps. Intent. No.

[Speaker 2]
Intent.

[Speaker 1]
Ah. Intent. Intent.

I'm I hope I'm Okay, that's a little tricky. It's a little tricky, because in Tibetan it just says, which means the middle and the two ends. The original manuscript here has misspelled This rim means contagious disease.

So I'm going to go ahead and correct the manuscript. Because it's not old enough to have been a different spelling. It's not like back 1,000 years ago or something.

This is only 500 years old. There's no other spelling here. It's just a card in Google.

As you get good at Tibetan, and you're working with manuscripts, and it's much worse with Sanskrit, because they were handwritten copies over 2,000 years, inscribed adding his own errors. At least the Tibetans carved it. There was a copy that was 500 years old.

It wasn't like 20 generations ago. You see what I mean? But anyway, you get good at just mentally fixing everything.

It's like the state of English printing is very high. Probably the highest in the world. There has been up to now.

If you have a book that has two or three spelling errors in it, it's a poorly edited book. But in Tibet or India, you'd be quite accustomed to having a book with 20 or more errors on each page. And your eye just reads it.

You just skip across it. But for people who are new at using a dictionary, you try to look up this thing, and it says disease. You're like, Kamalaseela gets sick when he's writing a book.

It's very frustrating. So part of ICIP's work is to standardize the manuscripts so you have something to look through. It's not corrupt before you even struggle with translating it.

Sorry? Is that the auto commentary? The Steps of Meditation?

From the previous book. It's in Rang Deo. Rang Deo?

And then translated. The Steps of Meditation? No, he just wrote the original text called Steps of Meditation.

And it's version A, version B, version C. And they're different. They're actually different books with the same theme.

So they say kongreng. Which kongreng are you reading? All three are in the same book.

I think it's in the 17th century. Yeah.

[Speaker 2]
Along with its commentary. Along with its commentary.

[Speaker 1]
That was by Master Shantarachita. Is that what you mean? Yeah.

Master Shantarachita wrote a book called Ornament on the Middle Way. Anne wrote a... Oh, I'm sorry.

It's autocommentary. I'm sorry, you're correct. That's correct.

It should be autocommentary. Yeah, he's right. Sorry.

Okay. My great teacher would say, Well spotted, Michael. Well spotted.

What's the next sentence? Is this one up? Oh, here we go.

Practicing. Now these two masters didn't base their work on the graduate school text. But they still clarified the meaning of the lower half of the text.

And as their root text to work from, they used the ornamental realizations. Abhisamaya orankara. Which was written by whom?

Yeah, Maitreya. And dictated to?

[Speaker 2]
Narasimha.

[Speaker 1]
Narasimha. Okay. And then they wrote this huge commentary.

And the whole 12 years that we spent in the monastery, the first 12 years of the Yudhisthira program, are devoted to this text. It's 50 pages long. We spend 12 years on it.

Four pages a year. And it's unbelievable. And it's about the perfection of wisdom.

So actually the lower Middle Way school is the first 12 years of the monastic education. And you had it in Asiatic Horseshoes. Which is refuted here.

And Nirvana is refuted. And these two are just called Arya and the Lion. And sometimes it's called Singhabhadra.

And the name of a famous city has come from that. Singapore. Singapore.

Singapore means town. But it comes from the Sanskrit word Bhurna, which means full of people. And the Rs often change with Ls, and the Ps often change with Fs.

And they come into English. So it's full. You see?

Anyway. Now we finally know. By the way, just to defend this weird thing where I keep saying, and it's further true, blah, blah, blah.

Again, he's writing in dialectic. He's saying, I propose that blah, blah, blah. And that's true because of this.

He's already speaking in debate format. He's already saying, So you have to reflect it somewhat in English, even though it sounds a little weird. And it's true!

Sorry.

[Speaker 2]
Okay.

[Speaker 1]
Oh, sorry. Other than that, some of these Sanskrit names are really distracting. I mean, they're generally accepted now.

Sometimes you see them called Bhaava. Bhaava means your presence. We were in India, and you walk into a temple and people will be, they'll come into the temple and go, Baba!

Baba! You know, and they're like, huh? And it means like, God, you know, you.

It means, it means thing. It means the being. What's the Greek word that comes from Baba?

Physics. The B-H changes to P-H. But it means being.

And you'll hear that, it's really cute. People are like, walking around and saying, Baba! Baba!

And, you know, people are walking around Varanasi all day saying, Baba! Baba! Baba!

And you're like, excuse me? And they're like, Baba! They just have, all day long they're just thinking about this, you know, miracle.

Anyway, yeah. Yeah. That's a good place to stop.

We have a very necessary interaction. Are you ready? Do you need to do any operations?

Very, very fast. So I'll do one more sentence, you do your operations. Okay.

Let me know. Okay. And then, he then interpreted the true intent of the last Mahayana Vajrayana idea as being that of the consequence school.

Exactly as such. So he, first he, he went to Master Bala Venkata and said, you're all wrong when you criticize Master Buddhapalita. And then he went ahead and showed why Master Buddhapalita was right.

So first he refuted all the problems that Master Bala Venkata brought up about Master Buddhapalita. And then he went ahead and described how Master Buddhapalita had done everything right. So two steps, really.

And that's pretty much the story of the whole practice movement. And again, it's not just some historical intellectual BS or fighting. It's that your own mind was swept into those mistakes.

And Master Thabit Kirti was working on your own mind. He's not, Master Bala Venkata is not some dumb guy from the 10th century or something. It's your own mind that doesn't really get it when Kristi says the gas thing doesn't make the car go.

You see what I mean? And that's why we go through this exercise of studying the Buddha. And this is true.

Okay. Singing Kirtan time. Don't repeat after me.

One, two, three. Happy birthday to you.

[Speaker 2]
Happy birthday to you. Happy birthday dear Ted. Happy birthday to you.

Thank you. Ted, Debbie Guy, and Jerome.

[Speaker 1]
And Ted's mom.

[Speaker 2]
And Ted's mom.

[Speaker 1]
Right? So she needs to get a piece of cake. Tell her she did a great job.

She edited a book for us. That's awesome.

[Speaker 2]
We should do the other two as well. Yay. Yay.

[Speaker 1]
So we're going to have that around. Just stuff it in your mouth. It helps with pronunciation.

[Speaker 2]
Can I get a vegan one, Jerome? Any vegans? Well, most people.

Three, four, five, six. It wasn't like that. I just realized what that was.

[Speaker 1]
It's never your fault.

[Speaker 2]
That wasn't like this. It should be that way.

[Speaker 1]
Did you say entering into the middleware or entering the middleware? What are we calling it?

[Speaker 2]
Entering the middleware.

[Speaker 1]
That sounds better. Yeah. Now I'm getting the same one we did.

Finally decided on that one. Do you want to do the other two? By the way, the birthday thing is mainly, I mean, we wouldn't be having this class if it wasn't for Trevor.

It looks easy, but the whole online thing took about a year of programming and work. And in the last month, you look like a rat. So I really worked hard to do it.

[Speaker 2]
It's on the calendar in the bathroom. Just check. It's on the calendar in the bathroom.

[Speaker 1]
It's in February, right? It's in February, right? July.

Oh, that's right.

[Speaker 2]
Oh, that's weird.

[Speaker 1]
Again, he's in this debate mode. He makes a statement and then he has to say it. And this is true because you made it.

Let's do it. Just to say their names. Follow the thing and see if you can figure out why it says it.

La.

[Speaker 2]
La. Ge. Ge.

Ye. Ye.

[Speaker 1]
Notice what linguistic composition for a da suffix there? Ge. Ge.

[Speaker 2]
Ye. Ye.

[Speaker 1]
It's a lot of language. If they had a stop there, it would have been ge. Ye.

Da drops off. You don't say badab or yada. But you cut it short in your tone.

Listen. Ge. Ge.

Ye. Ye. You see?

You chop it at the end. Saying ye. Ye.

[Speaker 2]
Ye.

[Speaker 1]
So like ye means exists. Ye means rabbit. Okay?

So you've got to be able to distinguish. They both sound like ye to a foreigner, right? To a Westerner.

But one is chopped off and one is not. I'll say it again. Ye.

Ye. Ye. Ye.

Ye is exists with a dot at the end. And yuh is the hair, year in the 60-year cycle, okay? Yuh-teh.

Yuh-teh. Kha-leh.

[Speaker 2]
Kha-leh. Jik-meh.

[Speaker 1]
Jik-meh. I like that. It means beyond all fear.

Grab it, beyond all fear. Deva. Deva.

[Speaker 2]
Sharma. Sharma.

[Speaker 1]
We met a Sharma. It's still a big name in India. Guna.

Guna. Shree. Shree.

Guna.

[Speaker 2]
Guna. Mati. Mati.

[Speaker 1]
Sthira.

[Speaker 2]
Sthira. Mati. Mati.

Sanye. Sanye. Kyan.

Kyan. Dawa. Dawa.

Thakwa. Thakwa.

[Speaker 1]
Lengdenje.

[Speaker 2]
Lengdenje.

[Speaker 1]
Ki. Ki. Why is it so long?

Yes. You have a saw dropped off and in compensation you make it longer. Zeh.

Zeh. Why do I say zeh and not zeh? Zeh means beautiful or leprosy?

Zeh. Zeh. Zeh.

Zeh. Zeh. Zeh.

[Speaker 2]
Zeh. Zeh. Zeh.

Zeh. Zeh. Zeh.

[Speaker 1]
Zeh. Zeh. Zeh.

Zeh. Zeh. Zeh.

Zeh. Zeh. Zeh.

Zeh. Zeh. Let's do it again.

Let's do it again. I'm not kidding and don't worry about it. Okay, so.

Xie Qi Cha Ni Ye Bei De Jie Yi Ban Ta Wan Wang Zui Jing Ning Bei Jun La Niu Jun Niu Jun Niu Jun Niu Jun Niu Jun Jun La I like to go like this at this point. Jun La Jun La I offer this food to Xie Qi Cha Ni You have one on the head, two arms Xie Qi Cha Ni, Ye Bei De Jie Yi And you hold in your right hand Ban Jia, Ye Bei De Jie Yi Chen De Ma La, Ta Wan Wang Zui Jing Which you use to smash into of smithereens, the enemies of the dharma. In your left hand, you hold this sacred vase, which grants everyone spiritual attainments of the wishful.

OK? I bow down to you, O great and wrathful spirit. I'm sorry, I offer this to you, O great and wrathful spirit.

And if you want to do a bow, you say, Chak Samadhi, instead of bowing to me. Do we have eight commentaries here? Yeah, if you can.

[Speaker 2]
Seven.

[Speaker 1]
Now there is. That's your commentary. Oh, hang on.

Should that be on or off? Oh, you can stay on.

[Speaker 2]
Two sounds like it's two.

[Speaker 1]
I'd like to say two, because there's already an on in the rhythm. Is the one you're left with? You can say commentary two.

That sounds as if those are part of the text of the language. Is that it?

[Speaker 2]
You mean by the end of it?

[Speaker 1]
Yeah. Yeah, I put two, because I didn't want to repeat on. I didn't want to say commentary is on, the root text on.

You see what I mean? Yeah. I mean, shouldn't it be the one beyond all fear?

Sorry? Is that one being's name?

[Speaker 2]
The one beyond all fear?

[Speaker 1]
Oh, we're going to talk about it. OK. See how many we got?

One, two, three, four. Eight. We got eight?

If one beyond all fear is the translation. It has to be. Yeah.

[Speaker 2]
Yeah, she begged us today. Ted, was there anything you noticed? I'm sorry?

What they were doing in the kitchen.

[Speaker 1]
They told me to hold it well over my eyes. What?

[Speaker 2]
I had no idea.

[Speaker 1]
You guys just get cake all the time.

[Speaker 2]
It's good. I thought it was wrong when you said kitchen. There's like three cakes being prepared.

Five pizzas. Five pizzas?

[Speaker 1]
He was doing technical stuff. There is no cakes. I should have found out.

[Speaker 2]
There are no cakes.

[Speaker 1]
There are no cakes. I noticed slight inconsistency in how each man said our own bodies take safety into mind when we use certain things. Yeah.

They should be consistent. Yep. You know, they call the 8,000 verses, they call it Deitoma, which means the 8,000.

And I once was curious to see if that was 8,000 verses or 8,000 lines. So I counted all the comments on my computer. And I think it was two lines.

It was 1,600. 1,600 is 16,000, right? So it meant that really it was verses.

But then two lines in Tibetan mean one line in Sanskrit. So it's probably lines. I think we'll stick with lines.

I think it's lines. But we can check. We can check right now.

You want to do that? It's kind of cute. I was thinking about that.

I don't think they're full verses. If we wanted to go get the 400 and see if it's lines or verses that are 400, where would we go? Would we go to Tangyur, Tengyur, or Tsengyur?

Tengyur. Yeah, Tengyur is the translated commentaries from ancient India, which is where Arya Deva's book should be. Oh, sorry.

We should have made Arya Nagarjuna's book. They don't apply to one or the other. Is it in Mainomi?

Is it in Perfection of Wisdom? Is it in Prajnaparamita? And it's right there, 400.

So we'll open it. But not with Microsoft Word, because I don't want to do it. Where's that open user?

Oh, that's a file.

[Speaker 2]
I sold all my stock. Oh.

[Speaker 1]
Oh. Oh. The Sanskrit word for stanza is karika, is that right?

Sometimes. Karika or shloka. I'll take shloka.

Which the Tibetans call sholoka. Because they don't have shloka. Yeah, yeah.

Those are naros, okay? When you want to do the au in Sanskrit, like gautama, you just double the naro. Two naros and something.

Like that. So you see how there's basically in poetry here, there's normally two commas between each line. So let's count the commas.

[Speaker 2]
Can you do that?

[Speaker 1]
Oh, yeah. You do a search and replace. Does it tell you how many it did?

[Speaker 2]
Yeah, it does.

[Speaker 1]
Search for this and replace it with that. Okay? Search for a comma and replace it with that.

Yeah, it does. This will take a half an hour. You can cancel the end.

[Speaker 2]
Yeah. That's weird.

[Speaker 1]
That means there are 250 lines in the thing. Oh, no. That's the 400.

I'll figure. I think it was different lines. Because they're definitely short in Sanskrit.

[Speaker 2]
One of the online people is wondering, what's the Sanskrit for one beyond all fear?

[Speaker 1]
Every work in the tenure has the Sanskrit title at the beginning of the work. Okay? So...

But I don't think it's in the tenure. I can give you a general answer. And then, really, you'd have to go to the tenure and look it up.

But I'll show you how to do a general answer. We've input that stuff. Kale-jigme.

Okay? I don't think it's just a vaya. But we'll see.

Oh, there it is. Oh, it's a kuto vaya. A means not.

Kuto is an abbreviation for kutas, which means from somebody. And vaya means to be afraid. So I'm not afraid of anybody.

Afraid of nobody is... Not afraid from anywhere is the literal meaning of it.

[Speaker 2]
How would I write that?

[Speaker 1]
It's right here. I'll put it up at the top of the screen. At the end.

In the middle of the screen, it says, akuto vaya. Got it. That's it.

Full name of that text is... akuto vaya. Which means a commentary upon the root text on wisdom called, I ain't afraid of nobody.

[Speaker 2]
Is that hash mark a long A? Or a long A? Yeah.

Okay. Okay.

[Speaker 1]
And that's the cool thing about ACIP, right? Anyway, you can just... Now, the idea that beyond off your commentary here is another commentary to...

I'm all getting wired from this. Now, is beyond all fear a guy's name? Because he said, written by, then he gave seven things which are clearly names, and then he said, beyond all fear.

You see? But that's another question. Now, somebody said that beyond all fear, that commentary, whether it's a guy's name or a book's name, or sometimes you put the guy's name on a book, like Buddhapalita, the book is called Buddhapalita?

Who said that that was a commentary on Nagarjuna? An auto-commentary, in which case it was written by... Nagarjuna.

Nagarjuna. Who would say a thing like that? Kali Jigme.

References, catalogs. I already looked, so... May I?

Here's the catalog to the Derbe, Tengyur, written in the 1700s, when the Tengyur was put together. And here's what this master cataloger says. The commentary to the root text on wisdom, called, I Ain't Afraid of Nobody, in Karikasa, OK?

Written by the great Mahatma, Acharya, Ludwig. OK? So that's who thought that.

The guy who put the Tengyur together. OK. But here our ceremony monastic author is saying, that's incorrect.

Oh boy. OK. This was written before that.

Yeah. Sorry. Yeah, you're right.

He's not responding to the Derbe guy. That happened later. Sorry, you're right.

But the Derbe guy's reporting that. No, I think I got that wrong. This isn't a cheetah nut.

No, I'm sorry. When was the... When was the catalog to the Derbe written?

When was the catalog to the Tengyur written? Oh, that's something else. 1730.

OK, and when was this book written? 1500. Yeah.

Yeah, OK. And this is true because... OK?

Am I cute? Am I right? Yeah, it neither has an end nor has no end.

Now why would that prove... If this is in a certain commentary to the root text enlisted by Arya Nagarjuna, why would that prove that Arya Nagarjuna didn't write it? It sounds like Arya Nagarjuna.

What's the relationship between Arya Nagarjuna and Arya Deva? Arya Deva was his father and son. Spiritually.

Allama don't quote that student in their books. Yeah, true. To prove a point.

I mean, that's like... Come on.

[Speaker 2]
You get it? You get it?

[Speaker 1]
He doesn't even say that. I mean, everybody knows. He's like, Nagarjuna's going to quote a student to make a point?

You know what I mean? Are you kidding? You see what I mean?

Like, from every Allama's side, there's students just in...

[Speaker 2]
No, I mean, that's their shtick, right?

[Speaker 1]
Like, after 20 years, we can't remember today. It's like, what do you know? You know what I mean?

That's just tradition. Those of you who are close, they know that's tradition, right? You just look at him, what do you know?

He's like, 30 years of... Okay, we're still trying to get to the... next one.

Some things it's good to learn and cook it. Let's turn it over to him. And he's bored with you because there are very many sections in the Uttarakhand Sutra which is counter-terrestrial.

Simply, there's this thing.

[Speaker 2]
Okay.

[Speaker 1]
Let's do some pronunciation. Say, you're done?

[Speaker 2]
Yeah?

[Speaker 1]
What does that mean?

[Speaker 2]
Done.

[Speaker 1]
That's done and not done. Done means end. Done means I'm mad.

Okay? You can be done, done. Siksa?

[Speaker 2]
Siksa.

[Speaker 1]
Niisi? Niisi. Lengden?

Lengden. Nje? Nje.

[Speaker 2]
Ki? Ki. Delpe?

Delpe. Dekcha? Dekcha.

Lamba? Lamba. Duma?

Duma.

[Speaker 1]
Yopa?

[Speaker 2]
Yopa.

[Speaker 1]
Le?

[Speaker 2]
Le.

[Speaker 1]
Kale?

[Speaker 2]
Kale. Jitme? Jitme.

[Speaker 1]
Jitme. Ki?

[Speaker 2]
Ki.

[Speaker 1]
Siksor? Siksor. Samyang?

Samyang. Changba? Changba.

Mebecha?

[Speaker 2]
Mebecha. Siksor?

[Speaker 1]
Siksor. Okay? All right.

And it's pretty interesting. Moreover, Clear Words, which was written by Master Tamekichi, okay, he even quotes Master Baba Remekha. Why is that a good deal?

He's reputing Baba Remekha. Yes, he's reputing Baba Remekha, but the fact that Baba Remekha gets it right, he copts it. Okay?

He says, oh, Master Baba Remekha said this and it was good. Moreover, the auto commentary also copts parts from Master Baba Remekha. Now, I didn't get into a frustrating thing of Tibetan literature.

They just said the auto commentary. There's probably 4,000 auto commentary. Which one is he talking about?

Logically. Okay? Is it the auto commentary to the root text on the book?

No, he's like trying to prove there is no auto commentary. Okay? It could have been, but what would be more amazing?

If Tamekichi never quoted in his auto commentary, right, to Entering the Middle Way. If he never even mentioned this commentary that supposedly Arya Nagarjuna wrote on his own, he, Arya, sorry, Master Tamekichi is writing the great book that explains Arya Nagarjuna's great book, right? And he doesn't quote Arya Nagarjuna's auto commentary at all?

But he quotes Master Baba Remekha, comes like 800 years later and makes all these mistakes? It doesn't make sense. Okay?

Got it? If Arya Nagarjuna had explained his own book and written an auto commentary, wouldn't Master Tamekichi have quoted it, maybe? Instead of quoting someone who came much later and made all these mistakes?

Okay? Got it? Alright.

Oh, so maybe we should help out the reader, right? Now, I started out this whole speech by saying, someone asked me, what book are you going to use to make your presentation? And it took me like three nights to get his answer.

Here's his answer. I'm going to use Chandrakirti's Entering the Middle Way along with its auto commentary. Why?

Here you get the word sama, used in reference to a person. We had this, yeah, we had it in Proof of Future Life. You can find it in Semme Kibu.

How are you going to translate that? We said a person who can't lie. It's a person of pramana.

How do you want to, is there, I don't know if you want to say a person who can't lie here in a literary production. Why can't you say a valid perception? A man of truth.

Well, all people have valid perception like 99% of the time.

[Speaker 2]
What about omniscience?

[Speaker 1]
Is there an omniscient? Infallible. Infallible.

[Speaker 2]
How about a man of truth? Oh. Yeah.

A being of truth. A man of truth. A being of truth.

One who speaks truth. Oh. One who speaks truth.

How about infallible?

[Speaker 1]
Well, most truth is infallible.

[Speaker 2]
It doesn't lie. There's the because truth. Yeah.

[Speaker 1]
That was meant to be an and. Yeah, the being of truth means He's going to report what he's done. Right?

Without ever misconstruing it or reporting it wrongly. And then he grasped it completely. Now, this is a little bit of a touchy statement, right?

I mean, Western scholars give Master Chandrakirti's date as maybe at least 200 or 300 years after our undergraduate. And Tibetans would say, and any Buddhist in India would have said, and there's, you know, there's Western scholars who have written a whole book saying there are two or three Nagarjunas. And we believe he lived for 900, I think 900 years.

Okay? So, there you go. We'll do this verse in English first.

This is a very famous quotation that often comes up in the debate. Whoa, okay. Wow.

Okay, I'll just say it in English. No, you may ask whether there was anyone who actually realized emptiness. This is by Atisha, right?

The answer is that there was a disciple in the Nagarjuna whose coming was foretold by those god of bliss. And who saw reality in the truth. And this was Chandrakirti.

Within the instructions passed down from him lies perfect enlightenment. And nowhere else will you find it. This is often quoted in the monastery.

And it's a very radical statement. So anyway, you're getting the instructions passed down to you, okay? Not to worry.

We'll stop there. In all these quotations, we should be finding the source, right? Just to put the footnote.

If you are of that lineage, okay, you're getting that stream. So, it's very cool. And as far as I can tell, this statement is accurate.

In this one. Okay.

[Speaker 2]
Satsang with Mooji I love, I get out of the room, I'm just going to sing.

[Speaker 1]
Thanks for coming. You know, if people come, then I'm getting time.