Стэнли Чен — Книга 2: Красноречивые слова о сути океана высшего знания (Гьялцаб Чже о «Своде высшего знания» — Абхидхарма-самуччае), занятие 9

[Говорящий 1]
And if you want to sign up for that, he's teaching the long room that Michael has been sharing for 15 years. He started over from the beginning, and he's sharing it in a way that is. You know, both emphasizing going deep and even learning the language.

Or, you know, also making it practical for modern lives. So, if you want to join that, you know, reach out to Tim. I'm sure.

Yeah, we are going to share a QR code.

[Говорящий 2]
We have the QR code. And just in a few moments.

[Говорящий 1]
Okay, yeah, great. There's a link in the chat. Thank you, Lindsay.

[Говорящий 2]
Okay, perfect. It's a link in the chat. And next time we could also show you the QR code.

And maybe, who knows, have Tim Lowenhaupt himself speaking about it. We'll see. We'll see if we're lucky enough.

Yeah, if I'm lucky, he says. Okay, thank you so much, Nick.

[Говорящий 1]
Thank you. Yeah, so anyway, I want to again thank the Gold Club. This session is dedicated to you guys.

And now we are going to dive into Stanley's class. As I mentioned, this was pre-recorded a couple days ago. It's a really great class.

I encourage you to hang out and listen and learn. And he already leads the discussion at the end. We can listen to that if you want to stick around for that.

And so thank you very much for being here. Marina, whenever you're ready, let it rip. Take it away.

Okay, you guys ready? So today we have guests from University of Arizona. We'd like to welcome Dr. Wu and his three students. Stanley told me Dr. Wu is coming. He's a very famous scholar of Buddhism. So I said, let's try to impress him.

And his graduate student, his PhD student. So we decided to schedule a special Shenzong Tao class. So we have these translation classes three times a week.

And we thought we would have one while you're here to try to impress you. And then we're going to pre-record this class. This is Monday night's class.

And we're going to pre-record this class. So I'll turn it over to Stanley. Stanley is going to, it's a normal Shenzong Tao class.

Stanley will do his homework first. And you guys will show how smart you are. And then we'll go to his text.

You, this, oh, yeah. Well, I guess about eight, nine years ago, I've always had a dream to have a translation team. And I couldn't find people who could do it.

And then slowly, one by one, I collected people. And now we have 12 translators. And the goal of this program is to translate the classics of ancient Buddhism.

So we've identified, I think I would say about eight different dialects of Buddhism, or eight different languages of Buddhism, like Abhidharma, Vinaya, Middle Way, Mind Only, like that, logic, pramana. And we identified, basically identified 12 linguistically different schools of Buddhism that covers all of classical Buddhism for the two and a half thousand years. So we are trying to teach each translator a different dialect of ancient Buddhist literature.

And the idea is that by the end of the process, we will have 12 people. And they will each know one of the great schools of ancient Buddhism. Sugeng just finished, he was working on an old, it's a crossover of Prajnaparamita text, for example, from Asanga's tradition in Lower Middle Way.

And so we are, that's the goal. They are different languages. You can read Abhidharma, and then you cannot read Madhyamika.

Or you can read Mind Only, but you won't be able to read Vinaya. Or you can read pramana, but you can't read sutra. So we're trying to cover all the different dialects of ancient Buddhism.

And we're doing well. It's been about eight years now, or eight or nine years. We've produced, I think, 11 translations.

You want to stand up? These are some, I knew they would do that. So these are some of the books that have been produced in the last few years.

This one's Lower Middle Way, emptiness teachings from the Lower Middle Way, mostly Prajnaparamita. This one is the Mind Only School. It's a very, very good commentary on Mind Only School.

I've written about 600 years ago. This is a very difficult subject. And this is, the whole book is dedicated to that.

That was, we finished that one. This is 60 verses of Nagarjuna. So this is an original text by Nagarjuna.

And a commentary from the 15th century. And this is not a very, 60 verses is not the most popular Nagarjuna book. He wrote five or six great books.

And so it's an unusual commentary. This is two books actually. Somebody borrowed one.

This is a 16th century commentary to the Bhavana Chakra, to the Wheel of Life, teaching and dependent origination. And it's an amazing text presented in debate style. And Sugeng translated that.

These are the only two Medicine Buddha sutras. There are two Medicine Buddha sutras. One was found in a stupa in Afghanistan, written in Gandharva style.

And we translated both sutras with the Sanskrit and the Chinese, I think, in this one. This is a very beautiful commentary to the Heart Sutra, written about 1600. And it's an excellent commentary to the Heart Sutra and the original.

This is the Diamond Cutter Sutra. And I think the best commentary ever written. Also from about the 1600s.

A very fine commentary on the Diamond Cutter Sutra. And some of the books have walked to the retreat cabins and didn't come back yet. Anyway, I thought maybe you guys can poke through them.

35 years ago, we started a project to record to digitalize the ancient Buddhist books. And so we have finished 12 million pages. And it's on free online.

And this is just one of those books. Okay, you ready? Yep.

Okay, go. Okay, homework time. This book that we are working on today is a special version of the Abhidhamma genre.

So as we all understand, Abhidhamma usually is the lowest school of Buddhism, right? Abhidhamma, the detail is school is not close enough. Okay, got it.

And so that famous Abhidhamma book was the first book we worked on together by Master Vasubandhu. And then I think last year, Geshe-la and I, we started to talk about preserving the Dunhuang cave books. Explain what's Dunhuang.

China, Dunhuang, it's a place, it's a desert place in China. And just like here, exactly like here. We'll show you some pictures later.

And a thousand years ago, people started to build retreat center there, just like here, 20 years ago. Gobi Desert, the edge of the Gobi Desert. Yeah, and then later those caves become like a storehouse for scriptures.

So there are about 50,000 books there, discovered and borrowed by many Westerners also. The Diamond Cutter Sutra was found there. The oldest printed book in the world with a date inside was found in those caves.

So for us Chinese, Dunhuang cave is a symbol, an iconic place for this Eastern wisdom. It's a non-broken tradition there. So when we started to work on this project, we've discovered this special version of Abhidharma.

It's a mind-only version. And it was not written by Master Vasubandhu, but by his older brother, his teacher. Arya Asanga.

So we are exploring this Abhidharma kind of as a bridge of Hinayana and Mahayana. Can I say that? Yeah.

So it's a special version, like with the same, like five heaps is a big concept in Abhidharma. So in Vasubandhu's Abhidharma and Arya Asanga's Abhidharma, they have different flavors of definition of the same concept, same idea. And in this book, we got to taste, like similar with Suga and Vasubandhu, now he learned his mind-only school from his brother.

So his brother wrote this Abhidharma thing that actually his younger brother was famous for. So it's an interesting communication going on here. And then we're gonna go through some easy homework from last class.

Let me do a small survey. How many of you listened to the last class? Okay.

By the way, these are a different group of students.

[Говорящий 2]
Yeah, yeah.

[Говорящий 1]
These are the spiritual students. Yes, okay. Okay, let's start.

Francisco, can you help me with the first question? Not the answer, okay. So Arya Asanga is following.

We discussed with Geshe-la, maybe it's the commentator. Geshe-la is quoting Master Vasubandhu with five steps of writing any classic commentary. Like right now, if you want to write a classic commentary on Wheel of Life that we just studied, you can follow through these five steps.

Anyone remember these five? Purpose, yeah. First of all, tell people what's this book for.

Second. Yeah, summary, yes. Yeah, summary.

A short summary. Yeah. And then our goal, we already finished.

The first one is the goal. And then a short summary. And then in English.

Yes, thank you. Meaning of the words. So you start to go a little deeper into the meaning of each word in one sentence, basically.

And we actually in the last class talked about two typical situations. One is one word can have multiple meanings. Or the second situation is multiple words can mean the same thing.

Yeah, so we talked about it. Number four. This is tricky.

No, we finished the goal part in the first step. Yeah, relationships. Basically, in this step, we'll go into an analytical process of understanding the relationship between different concepts or different parts of the book.

Yeah, like what's the relationship between link number three, consciousness, with link number two, raw karma. So this relationship. Number five, last one.

Dedication. Dedication, no. Good guess though.

No, goal we mentioned in the first part. Conclusion, great, but not. We go even a little deeper in this.

What's more deeper than... No, Q&A. Yeah, argument and response, basically.

Like once you read something, you might have some question as a reader in your mind. Then a great writer will anticipate your arguments or your questions in mind and then tell you what's the response. It's a great strategy.

Okay, that's the answer. Yeah. Hmm.

And then second question. It's related to step number four. You can call it relations or can I translate it into joining?

Yeah, that's okay. Yeah, that's okay. Okay, or composition we talked about last time.

Both same. Okay. So when we talked about how to explain the relationship between different ideas, there are different ways of joining different concepts.

Arya Asanga has one explanation and his brother Vasubandhu has another one. Do you remember anything? Lindsay, yeah.

Yeah, physical things, basically. Yeah, joining physical things. Do you remember the example?

Without looking at notes? I'm kidding. The typical example is there are two forms of, two kinds of physical things.

One that you can touch to confirm. The other one is, yeah, the aura after you take a bow. Yeah, yeah, yeah.

Non-communicating form. So you can talk about this too. And what does Master Vasubandhu say about joining?

Yeah, over time. Yeah, over time. So you can join things from the past, person, and future.

All three times together. Perfect, okay. Yeah, that's the question number two.

Francisco, we can skip to question number three. This is related to the fifth step. People keep saying it's the goal, it's the goal.

It's the fifth step, but it's the, it's argument and response. So I already reviewed the answer. Basically in this step, the writer, a great commentator of the classics will anticipate the reader's question and then give them a good response to clear their doubt.

Then what does Geshe-la say about being a great writer related to this subject? Do you remember? I think it's a good practical tip for teachers or writers.

When you write a book or when you teach something, yeah, anticipating questions, even before they know they have the question. Yeah, Geshe-la says that. Yeah, yeah.

So I think it's really cool. I think what makes a great teacher, one of them, one of the reason is they can somehow see the questions in the mind of the students and then help them with that. Yeah.

Okay. Three words. Bumbo.

Body and mind are five heaps. What's the other meaning? Because we mentioned about one word can have multiple different meanings.

A pile? A pile or a mountain? Yeah.

Something about army, remember? Yeah. Yeah, military group.

Yeah, yeah. Troops. Yeah.

Interesting. Something about body too. These are all skanda.

The Sanskrit skanda has all these different meanings. It doesn't mean just heaps. It could also mean your face.

Yeah, shoulder. Shoulder, yeah. Okay, cool.

Second word. Samjawa. Samjawa.

So composed? In a retreat center, what's zam? Yeah, somebody say border.

So this word literally means it's joining the borders of things. Samjawa. So it could mean composition.

Yeah, composition. And joining boundaries of things. Is it correct?

Yep. Oh, okay. The last one.

In retreat, the border past which you should not go is called zam. And then in writing, samjawa means to put things together, to join the borders and compose. Compose.

Cool. Gaolin? Q&A, yeah, argument.

In response to objections. Yeah, yeah. Yeah, that's it.

That's the homework. All right, thank you. Let me find your book.

Professor Wu, now we start a translation class with the new content, yeah. Okay, let's see. Okay.

Okay, good. No, that's Sugeng's Rasabandhu. Okay.

Yeah, okay, good. Okay. I think we skipped.

[Говорящий 2]
Are you okay?

[Говорящий 1]
Did I skip one? Start with Ngapa, Gaolin. You think so?

This is where we stopped last time. Is that okay? Let me research.

Okay. Oh, Francisco. We can do it from here.

If we cover it already, we don't have to. Okay. Oh, I should share my screen, Francisco?

Yes. Yeah? Okay.

Is that good? All right, good. Let's start here.

Please read Stanley. Yeah, so we are about to start a huge project. This is a 40-year project.

We're finishing a 12-year project here this week with this book. And you guys can maybe take it. So we just finished this book.

It took 12 years. And this is a Lam Rim by my teacher's teacher. And this project of Stanley, I think it will take about 40 years.

It's a huge book. It's a very difficult book. And usually we stop every five years and print one book.

So I think it will be about six or seven books total for this text. It's very, very long. There are three huge texts here.

One is Abhidharma Samuccaya by Asanga. And then one is the commentary by Gyaltsabje, Tsongkapa's student. And then you've got the...

This is the original Sanskrit. We just got the original Sanskrit. Most of it is missing, but we have large pieces of it.

So we'll be working with three different books here. SNGAGS PA RGYALS LEN means the person writing this commentary, which is huge, it will be, I don't know, 6,000 to 7,000 pages in English. He says we should follow, to treat the older brother, we should follow the outline of the younger brother.

So the younger brother said, you could treat this book in five different sections. And we've been describing, we haven't reached the book yet. We're just spending time on the organization of the book.

And the fifth section suggested by Vasubandhu for studying, in this case, for studying Asanga, is Gyaltsabje. And Gyaltsabje again means, in this case, it means questions that people might come up with. So Vasubandhu says, I think that's the final of five different sections that we should have is Gyaltsabje.

And we clarified some confusion here. The name of the book is Abhidharma Samuchaya. So there's Abhidharma Kosha, which is the treasure house of higher knowledge.

And that's by Vasubandhu. And that's lowest school, by Bhashaka school, Detaila school, Abhidharma school. And then his brother created a higher Abhidharma.

And he joined mind-only school with Abhidharma. He made a marriage of two very different systems. And so this book, Abhidharma Samuchaya, is very, very famous for studying mind-only school.

And the book's name is Samuchaya. But the confusing thing is, there's five Samuchayas inside the Samuchaya. And if you don't know that, it's very, very confusing.

So there are five different sections, each one called Samuchaya. So the Samuchaya has five Samuchayas. And that's the first confusing thing.

And we went through that. We talked about the five Samuchayas. And now we're going to talk about, we can go here if you want.

Okay, so Stanley, please read. Nice, okay. DAM BYA BA, say DAM BYA BA.

Say DAM BYA. So DAM BYA means a position that you take in a debate. And still, after 20 years in the monastery, when you take the Geshe exam, it's called DAM BYA.

Oh, he's doing his DAM BYA today, after 20 years. And it's a big, big deal in a person's life to do your DAM BYA. So here he says, maybe there's some debate, actual debate going on.

MU GSUM means actually some debate going on. DAM BYA, some kind of debate going on. Maybe there is no actual debate going on.

But KYANG, even if there's no active debate going on between the person writing the book and the potential students of the book, even if there's no current debate, maybe MTHONG NA in the student. MTHONG NA means on the inside. Maybe on the inside, GNAS PA'I DGOS PA, maybe they have some questions.

It's the teacher's responsibility to anticipate what questions might come up in the student's mind. So he says here, RGYAL LEN, the fifth section of this particular part, either we can treat debates that have already come up, or we can anticipate questions that as they arise inside the student's heart. KHONG NA GNAS PA'I DGOS PA SKYE BA'I RGYUD TSE DGOS PA'I NA Therefore, NYANG PA PO What's NYANG?

Make it stream, stream bigger. That's about as far as I can go.

[Говорящий 2]
Remedy?

[Говорящий 1]
We okay? Okay. NYANG PA PO means listener.

The listener. LEN JI LTAR BDEBS What kind of answer are you going to give for the question that's either been explicitly stated or the question which is coming up in the student's mind because the teacher knows the student? NYAM DU LHAG PAR YANG DUN YER DUN YER means a good writer wants to answer questions.

They're not avoiding questions. They're anticipating questions. They're so interested in answering students' questions that they anticipate the question before the student even hears it in their own mind.

The teacher looks into the student's heart and guesses what kind of question they might have next. And then they talk about it before the student even has the question clear. That's the point here.

Next, Stanley. Why don't you do one more to show off to Dr. Wu and then we'll have other people read. Okay.

DRA'I KHYUNG What? How do you? DRA'I KHYUNG DRA'I KHYUNG DANG PA SIG LA RGYAL BA THANG RUNG THANG RGYAL BA The second one is RGYAL BA.

RGYAL BA Good. RGYAL BA THANG RIG PA THANG RGYAL BA THANG RANG SIG RGYAL BA RGYAL BA SIG PA THAB BU RUNG LA RGYAL BA Yeah, no RGYAL. RGYAL BA THAB BU'I SIG PA THAG SPYAD PA KER NAS LEN DEBS PA'O Good.

So we're still talking about the fifth category of things that the author of a great commentary should address. In ancient times. And he says, DRA'I KHYUNG DBANG BA KHYUNG means problems, right?

How do you say no problem in Tibetan? Yeah, you go like, no, you got to do it with your shoulders, Khyung. KHYUNG ME DUS No problem.

How do you know there's a problem? Somebody says, no problem. And then you're like, oh God, we have to fix the car.

Okay, DRA'I KHYUNG DBANG BA By the way, it's useful to know some colloquial, right? So KHYUNG ME DUS is very, very popular. No problem.

No problem. Say KHYUNG ME DUS KHYUNG ME DUS KHYUNG ME DUS Okay, good. MEO YON TIS GYI SHES MEO YON TIS MEO YON TIS DRA'I KHYUNG DBANG BA If you want to avoid problems with the wording of a text, KHYUNG DRA means wording.

A hundred dollar bet, nobody can tell me what's the ancient, except word, I'm not interested in your answer. One student always wins the bet. What's the ancient meaning of DRA?

That's true, but it has a deeper meaning. Shabda, by the way, in Sanskrit. Shabda.

Rawling? Roaring. Sound?

You're hurting me. You're really hurting me. Shabda is the ancient Sanskrit word for Sanskrit.

Shabda, or sound, is the ancient Sanskrit word for Sanskrit. Shabda, or sound, is the ancient Sanskrit word for Sanskrit. So DRA, Shabda means the sound, and it means the sound of Sanskrit, the primordial sound.

So DRA'I KHYUNG DBANG BA means overcome problems with the wording. SIG LA RGYAL BA Now, say RGYAL. RGYAL.

RGYAL. RGYAL. RGYAL.

RGYAL. RGYAL. RGYAL.

RGYAL. That's okay. So RGYAL here, B-R-G, means to discuss hotly, to fight a little bit about the meaning of a word, SIG LA RGYAL BA, okay?

And LUNG DANG, now say RGYAL. RGYAL. When you prenasal, RGYAL, it changes the meaning completely, okay?

And if no one ever teaches you to pronounce correctly, you will, in your mind, you will always confuse these two words. They'll always sound the same. It's like those Germans who say cheap and cheap.

Right? Cheap, cheap. Do you want to buy a cheap, cheap?

Okay. Americans can't hear ka, ka, ha. Americans can't hear it.

But every language has their problems, okay? So here, LUNG DANG RGYAL BA means contradict the scripture. RGYAL BA, MNGAL BA means to contradict, okay?

Good? Okay, MNGAL BA DANG. There's two ways to have a contradiction in a scripture.

One is you can contradict LUNG, which means the holy word. And then you can contradict RIGS PA, logic. And this famous dichotomy between scripture and logic is so famous that there are monks who got their name LUNG RIGS.

My cook in New Jersey, he's LUNG RIGS. His name is scripture and logic. Because these are the two ways to prove something in a debate.

Either you quote a good book or you prove something by logic. And these are the two ways to prove anything in Buddhism. Okay, LUNG DU RIGS PA RGYAL BA DANG RANG SRID RGYAL BA You contradict RANG SRID RGYAL BA Yeah, what you said before.

And that's a special kind of contradiction. What you said yesterday and what you say today is not the same. And if you want to cause problems in a marriage also, right Shinten?

If it doesn't match what you said yesterday, then you say, wait, that's not what you said yesterday. Okay, RGYAL BA RGYAL BA means fighting. $50.

What's the other meaning of RGYAL BA? He was fighting over... Debate.

RIGS PA. I forgot to say not words. There's one student who always has the right answer.

He makes all the money. Okay, $50 for word. RIGS PA is the Tibetan word for debate.

Okay, so argument in a family, on the debate ground, it's a good thing. To argue the meaning of scripture is called debate. Okay, RIGS PA.

Say RIGS PA RIGS PA. RIGS PA RIGS PA. To debate a debate.

Okay, RIGS PA RIGS PA. But if it's RIGS PA at home, there's problems. Okay, seriously.

So here in RIGS PA, RIGS PA is a debate about you contradicted yourself, which is a special kind of contradiction. RGYAL BA RGYAL BA RGYAL BA RGYAL BA RGYAL BA RGYAL BA And you can also debate about the meaning of a word. Okay, RIGS PA.

RGYAL BA means to resolve a question. To resolve a question. Okay, that RGYAL is related to RGYAL BYED DGOS.

RGYAL BYED DGOS To cut. Yeah, yeah. Okay, RGYAL BYED DGOS So, RGYAL BYED DGOS means giving answers to possible questions in the student's mind.

Hopefully before they even know, just before they hear the question in their own mind, a great teacher should be anticipating it. And they should be answering it as it comes in their mind. It's a beautiful exercise.

Xiaoping is working on two important Vinaya texts. She just finished a long, long text on the vows. It has a great presentation of the full nun's vows.

Seven years she worked on it. We finished. And she's working on a second, more detailed Vinaya book, which will take about 15 years.

And she's, her subject right now, if you remember from her class earlier this week, which was a long time ago, her class was about GSOG CHOSHE. Say good. GSOG CHOSHE.

A hundred bucks. Not word. GSOG CHOSHE.

[Говорящий 2]
Four parts of a Buddhist book.

[Говорящий 1]
Wait, wait, wait, wait. You got to raise your hand, Nick. And I can't see you, so.

Fair enough. Talk loud.

[Говорящий 2]
Purpose.

[Говорящий 1]
You're already wrong. The topic. Subject.

Okay, yeah. Subject matters. Yeah.

Short-term goal. Short-term goal. Long-term goal.

Long-term goal. And the connection. Yeah, and the connection between if you study this book, you will get your short-term goals and that will lead you to your long-term goals.

In Vinaya, just to make sure you earn the hundred dollars, what's the subject matter of Vinaya? Valid morality. Valid morality.

What's the short-term goal of the Vinaya Sutra?

[Говорящий 2]
You have a good life now.

[Говорящий 1]
Yeah, understand the subject matter of Vinaya. What's the long-term goal in that school?

[Говорящий 2]
Nirvana.

[Говорящий 1]
Yeah, just nirvana. And then the connection is, they're all interconnected. Now, our author here brings it up here.

Okay, we moved to a separate subject. We're in a separate school. We're in a separate millennia.

But they're still talking about these four. It's still important. Okay, so here we go.

Stanley, who's going to read? Oh, Professor Sugan. Just to impress our friends.

His pronunciation is the best. He's probably still going to make a mistake. Nice.

Okay, cool. Yay. So he's going through the four things.

Any Buddhist book should have these four characteristics. If it doesn't have them, we're not supposed to waste our time on it. So first one is jojo.

Subject matter. There should be some subject matter. In the Vinaya, it's about morality.

Morality with a vowed commitment is Vinaya. But what's the jojo here in Abhidharma? Abhidharma.

It's really Abhidharma. Yeah, we'll get there. But it's basically the divisions of reality.

And if you use that, DE LA BSTAN NAS LTOG DGOS PA you'll have to use the subject matter to actually know the divisions of reality. LTOG DGOS PA And then if you know the divisions of reality, which is the classical subject of Abhidharma, the eight chapters of Abhidharma Kosha, if you use that, you will reach THAR THUG. Yeah, in the four steps, THAR THUG means rejoicing.

But the word THAR THUG means the final end. Yeah, so you will reach the final end. In Abhidharma, what would be the final end?

Nirvana. LHAG ME NYAM DE Yeah, nirvana where you have nothing left over. Okay, but in higher Abhidharma, it's going to be different.

Okay. THAR THUG GIS BSTAN THOB PA NYID DGOS PA Then this is an interesting way to say the fourth one. What was the fourth one?

The connection. But he says it in a very interesting way. He says, SNGA MA MED NA PHYI MA MIN SBYUNG Yeah, if you don't have the earlier part, then you won't get the later part.

It's a fancy way of saying they are interconnected. Yeah, if you don't have the earlier step, you won't get to the later step. That's his way of being cute.

He says, that's called DGEL PA. And then somebody miscarved it as DGEL PA with a G. The pronunciation is exactly the same.

DGEL PA with a G means what? Mentoring? It means a commentary.

DGEL PA with a B means connection. So Grandpa corrected it for you. So as we go through, we are connecting.

We are correcting the carving. DGEL PA SOGS SHES NI SNGA' BAR BSHAD PA DE DAG GIS STONG NOGS POR SRID From everything we said up to now in Stanley's new book, you can understand that we have these four necessary qualities of a great Buddhist book are complete. Therefore, you can spend the next 20 years, 30 years.

Therefore, it's worth it to spend your time. And so this author is 600 years ago. And he's saying, look, this book is worth your time.

It's got the four qualities. There's a point to studying this book. So, okay.

Which means we have finished the whole preliminary to the book. And now we are... Next section.

Stanley, you want to read? GNYIS PA LUS NAM BZHAG GIS SIGS BSTUN BYAS RAG TU BSHAD PA NI NGES BRAL PA LAS Nice. Okay.

LUS NAM BZHAG LUS here means, what's LUS mean usually? Body. Body.

But here it refers to the body of a book. The main body of the book. So if I'm going to give you the main body of the book, let's start our PHRAD DAG TU BSHAD PA It's a pun, Stanley.

PHRAD DAG The meaning, the word? Meaning of PHRAD DAG? I'm going to explain this book.

PHRAD DAG Detail. BYE BAS Oh. By Pashina?

Yeah. By Pashina? He's making a pun.

Oh. Got it? The Abhidharma classically was written in the school of the...

BYE BAS BYE BAS Yeah, which means PHRAD DAG TU BSHAD means in detail. Those who speak in detail. So he's making a pun here.

He says, I'm going to tell you in detail. Get it? Okay.

I'm going to teach you Abhidharma in detail. Get it? Yeah.

Okay. Okay. Then he quotes the commentary.

By the way, he says the commentary, and there's many, many, many commentaries. And he's... Because we have everything in the database, we input this...

We input... I don't know. We input, how many?

37, 40... We input 4,600 books. It took 30 years.

It's done. It's in the database. So when he says the commentary, and there's 20 commentaries, we can go to the database and we can search for it.

Let's try. For fun. Now you have to pick a unique wording.

You can't pick AND. Okay. Okay.

I'm going to say, this piece is pretty unique. I wrote this for the following books. Then we go to the database.

Okay. Oh, I should share my whole screen, right? But then they can see all my emails.

Okay, we'll be careful. Stop share. Screen share.

I hope, I hope it's not... That's okay. Okay.

I know. That's okay. Now we're going to...

Well, now I can just do this. Okay. So anyway...

Oh, I can't do that. Let me see. I'll do this.

So we get the search settings. Take the piece you want. WEI CIER TZAM Okay.

Sorry. WEI CIER TZAM Okay. Now I'm going to search...

I'm going to search 4,600 books. I'm going to search a million pages. And we'll see which commentary he's quoting, because there's many commentaries.

Okay. Ready? See how long it takes.

It's a proprietary software. Invented 35 years ago. Okay.

Finished. Yeah. Okay.

It was done before you guys blinked. Okay. And it found it.

Okay. And it happens to be the commentary of Jina Putra. Okay.

So that's how long it takes with the database. Okay. It takes about a second.

Okay. And it's 35 years of hard, hard work. John Brady's team.

Okay. CHI CHIP DENGED... Oh, who's going to read this?

Oh. Xiaoping, maybe. It's a start.

It's a start. That's a way to have argument in the family. Just debate.

Just debate. Okay. Keep going.

Okay, cool. Nice job. Okay.

You guys know CI PHYIR from debate. CI PHYIR. Why?

Yeah, why? If you want to irritate your teacher, you say CI PHYIR. Why?

Because I told you to watch the dishes. That's why. Okay, CI PHYIR.

DENGED DE TZAM means... DENGED means shastra. Shastra.

Classical commentary. TZAM means compose. Why did you compose this commentary?

Good question, right? Why did... Who composed this commentary?

Asanga.

[Говорящий 2]
Asanga.

[Говорящий 1]
Older brother. Okay. Why did you compose this commentary?

Or how did you... The word for compose also means to start out from a certain point. Oh, I see.

TZAM, the same word? Yeah, why did you compose? Or why did you start out that way?

And he says, I started from the PHUNG PO. Yeah, the hips. Yeah, SKANDHA.

I started from the hips. Okay. The five hips.

Then there's a very confusing word. He says DU, which means how many, and CI PHYIR means why. How many and why.

Okay. And then he just leaves it. He leaves you there.

How many and why. You should learn it. How many and why.

Okay. And then you pull your hair out. That's what happened.

Okay. And this is a beautiful thing. So we're looking for the Sanskrit for this text.

We've been looking for, I don't know, six years now. We found a lot of pieces of it. We don't have the whole thing yet.

But we found, Aisha found maybe 60% of it exists in other books. The original is gone. So we're piecing it back together, the Sanskrit.

So here's the Sanskrit of the opening. Okay, let me see. Here.

Let me get another one. Yeah, here's the, say DONG. DONG means a summary of a whole book.

DONG means a summary of a whole book. Okay. And the Abhidharma Samuccaya root text starts out with a DONG.

He says, I'll give you a summary of the whole thing. I'll give you a summary of the whole book. And it starts with nine different topics.

The summary starts with nine different topics. And the first one is called DU. How many?

And the second one is called CHI CHI. Why? Okay, so Jinaputra was referring to the summary at the beginning of the book, and he didn't tell us.

Okay, he just starts out. He says, how? Why?

And he keeps going, and he doesn't slow down. And you have to know that he's referring to the first paragraph of the Abhidharma Samuccaya. And it's not fair.

Okay, all right. So DU means how many. CHI CHI means why.

And they're both abbreviated, so it's impossible to understand. And we found the Sanskrit yesterday. Here's the Sanskrit for that.

DONG means Pindodana, which means summary of the whole book. Okay. So DONG means a ...

What's the other meaning of DONG PA? Vow. It can mean a vow.

But here it means a summary, Pindodana. So here's the nine classic subjects of the Samuccaya from the original DONG, which means the summary at the opening of the book. He summarizes it.

And that's what Jinaputra is referring to. And this nine covers all five Samuccayas. And it's very, very difficult.

Now we're going to go back to the actual book. Oops, sorry. Okay.

Yeah, so we're in the middle of Jinaputra, okay? We're still in the middle of a commentary, probably written about 1,500 years ago. BUG PA LA SOGS PA LAS TZAM STE This book starts from a presentation of the heaps, the five heaps.

And he mentions DO and CI. How many? Why?

Quote. And that means he's referring to the summary of the book at the beginning of the book without telling us, okay? Got it?

SOGS PA SANGS PA'I GNAS RNAMS LA These, what's SANGS PA? Not Sambha. What's SANGS PA?

Barley flower. What's SANGS PA? Thinking.

Thought, you thought. Thinking, okay? SANGS PA'I GNAS RNAMS LA SKYES PA What's SKYES PA?

You had KEDRUG LDAN PA'I BDAG RGYUD Wise man. Wise sage. Wise person.

SKYES PA This book was written for the purpose that you should become a TEPA. About what? About SANGS PA'I GNAS.

The objects of contemplation. You should become a master. That's why he wrote the book.

You should become a master of the topics of contemplation. It doesn't mean meditation here, right? Just deep thinking, basically.

Those nine topics. It's the object of contemplation. And he only mentioned the first two.

Right, right. Okay. Stanley read.

Okay. RGYUD LA SKYES PA RGYUD LA Oh, Sugeng, correct. Grandpa can have juice.

SKYES PA NI PHANG YUNG RNAMS PA NI MTHOG STE RGYUD LA BYAS PA'I PHANG YUNG THANG DNGAL BYANG DAG PAS DANG BRTEN BRTEN LA MPHAS PHANG YUNG Nice. Okay, good. TEPA means ...

I mean it was a long time ago, but what did we say?

[Говорящий 2]
Yeah.

[Говорящий 1]
How do you become a master, I think. What's the Sanskrit? Acharya.

How do you become an acharya? PHAN PA NI. If you become a master, there's two penyans, two benefits.

Whoa, nice! Came from God of Heart. PHAN PA NI RNAB PA'I GNYIS THOB STE You'll get two benefits if you master this book.

GNYIS LA BYAS PA Your mind would change? Yeah, GNYIS LA BYAS PA means to pay attention, or it'll improve your mental faculties, okay? And then, now here's the interesting thing.

BEL BA'I DTAM RTEN LA BEPA Now there's a lot of problems here, okay? First of all, the word DTAM is missing. It was missing from the manuscript of the Sanskrit, okay?

In the Tibetan, you have carving, okay? And the carving is extremely careful, extremely good. When a book is carved, it costs a lot of money.

I paid for one carving. It took four years. Two people, full time.

It was extremely expensive. And you don't let people mess around. Because it's permanent.

You can't change it. So the carvings are very careful. The Sanskrit manuscripts were copied by him, or scratched on palm leaves with needles, okay?

And no scholar would sit there all day and scratch letters on palm leaves. You hire somebody, and they can't read. They just scratched, okay?

So all the Sanskrit manuscripts are different. They just got more and more corrupt every generation. So when we talk about Sanskrit, you have to get 12 manuscripts, and you have to compare them.

It's incredibly difficult. Tibetan is much, much better. There's two or three standard carvings.

They're about 99.9% accurate. So it's a nice language to work with. But here, there's a bunch of problems, okay?

The word DTAM is missing. And the TENG-GYUR itself, the carving from the 1400s, the original carving from the 1400s, has a different word. It's a different word.

It says YANG DAG PA'I DANG. So we can search with the database, and we can, here's the quotation. This is the whole quotation from the database.

And it's different. It doesn't say BEL BA'I DTAM. It says YANG DAG PA'I DANG.

Completely different. So what you can do if you have the database, you can go back about a thousand years and correct things or check things. So anyway, it's talking about BEL BA'I DTAM here.

Okay. I'm going to just read it for you, okay? If you can become a master of this Abhidharma Samuccaya, it will help your thinking processes, and it will help you with any questions that might come up in your own mind.

You'll be able to answer them. I'm going to keep going. What's BEL BA'I DTAM in English?

Here it is right here. BEL BA'I DTAM is Sankatya, which means discussion. Proper discussion.

And it's often corrupted to BEL BA'I DTAM. Same Sanskrit, Sankatya. So it means discussion.

Good discussion. Both. Open discussion and mental discussion.

DE LA YI BYAS PA'I PHAN YON NI If you are able to conceptualize this book properly, you will reach SHI NAS. Yeah, shamatha. You will reach perfect meditation.

Shamatha. SHI NAS. And PHRAG MTHONG.

Vipashyana. Vipashyana. You will reach both.

If you can master the Abhidharma Samuccaya, it will give you shamatha, and it will give you vipashyana. And then in the Burma, they confused vipashyana with shamatha. Sorry people studying Vipassana.

They got confused. I know because I studied with that teacher. I was one of his first students.

So it's Abhidharma Samuccaya will help you master shamatha and vipashyana. We still have a little space. Stanley is going to read one more for good luck.

SHI NAS KYIS JE SUM THUN PA NI NENG BI DAG LA SKAD PAR BYED PA'I DE SONG MED PAR GCIG TAR RANG KYIS MIG PA LA ZAD GCIG PA'I SU GYIS DE BAR SEM NYAM BAR JOG PA'I PHYIR SHI NAS KYIS JE SUM THUN NO Yeah, JE SUM THUN PA means conducive to shamatha. This book, if you study it, it'll help you with your shamatha. You'll get better at shamatha.

What does that mean? NENG BI DAG LA SKAD PAR BYED If you become a SKAD PAR, if you become a master in these nine topics of the Abhidharma Samuccaya, then without any TSAD TSONG, without any doubts, you will be able to direct your mind... Okay, $100.

$100. Say TSIG PA. EKAGRA.

EKAGRA. EKA RASA. I hate you.

Okay, it goes to your daughter's scholarship fund, okay? You and your wife can't go to dinner tonight. Yeah, what's EKAGRA?

Single point. Yeah, EKA, say EKA. EKA.

AGRA. Single point. Single-pointed.

Together you say EKAGRA, LANG NAS, EKAGRA, okay? Say TSIG PA. If you study Abhidharma Samuccaya, you will develop single-pointedness in your thinking process.

Your mind will become single-pointed. And that means you can get shamatha. Okay, cool?

Nice. And then you will be DE BA. Happy.

You'll feel happy. And your mind will NYANG BAR SBYOR PA. NYANG BAR SBYOR PA means samudpada.

Like equal. Yeah. Now, last thing, $100.

It says here your mind will become balanced between, yeah, which means samudpada in Sanskrit. You're trying to guess what I'm going to ask. Okay.

No translators and no ACI teachers. This kind of meditation, he calls it here mental balance, balanced meditation. What are you balancing between for $100?

And don't say it until somebody calls on you. Stanley. Stanley.

Stanley. Put your hands up, please. Okay, a new friend.

Phil, are you? Mike. Mike, sorry.

From Philadelphia. Balance between mental dullness and agitation. Nice.

Sanktipa. Who taught it? Who taught that?

Who was the main teacher for that? Kamalashila. Kamalashila.

And we translated it. It's in Utpala's book. It's in her book.

The whole presentation on how to do that is an appendix in her book. What's the best selling mixed nuts book of all time? Her book.

60 Verses. It's sold through. What?

No. Yours didn't come out yet. By the way, the best selling book in our business is like 10 copies.

That's why it's so exciting to have real Buddhist scholars come here. Because there's like six people in the world who are interested. Four of them are here.

Thank you for coming. And thank you for your program. He has a great Buddhist scholar PhD program two hours from here.

It's a miracle. Thank you very much. Okay.

Do we do after? Do you want to? I'm sorry, we have a 15 minute discussion.

Grandpa is going to go sit down and have a drink. A non-alcoholic. You guys are going to discuss for 15 minutes how could you use this in your real life?

What is there here you can use in your real life? Thank you so much, Geshe-la. Thank you, Stanley.

And everybody for joining. Looking forward. Take it away, Stanley.

[Говорящий 2]
That's awesome.

[Говорящий 1]
We have another 10 minutes. Good way to review the class and see what we can take home to help us to have a better life. Better work.

Traditionally, Abhidhamma is not a good place to do these things. It's a list. So we have a list So let's see if any one of you have some idea you want to share.

Some questions or some inspiration. Our representative from Austria. Peter.

Thank you, Stanley, for doing this. Louder? Eat the microphone, they say.

Eat it like this? Yeah. I find it there's a lot of time and everyone goes into explaining the structure of the book which must have a deeper meaning and I've been trying to figure it out.

And I think in a way, as usually with these ancient scriptures, they show us by the way they are teaching us how a human mind functions, I think. And then from a practical point of view, I think any program that we do or even any explanation that we give should probably follow those five points, right? And I just find that interesting in a practical way.

Cool. Tracy, right? Yeah, Tracy, please.

[Говорящий 2]
Thank you, Stanley and Geshe-la.

[Говорящий 1]
Eat the microphone.

[Говорящий 2]
Eat it?

[Говорящий 1]
Okay.

[Говорящий 2]
For me, I'm going to walk away with chitchit, wine.

[Говорящий 1]
Okay.

[Говорящий 2]
First sounds most children learn as ma and da and why? Why? Why?

And the more I ask chitchit, why? Hopefully I'm planting seeds to understand as long as the book has the four important topics, I'm going to continue to study and say why and go out into the world and say why and read and say why and chitchit. Thank you.

[Говорящий 1]
Yeah. I think many of us like this tradition because as students, we are encouraged to ask questions here. That's really inspiring to do.

By the way, in Chinese, why is weishenme. It's a good word to learn. Weishenme.

I keep thinking about the struggle kind of what I was talking about earlier about if you just struggle to meditate during a hard day, but especially these classes. When these first started, I was sitting outside that window and I was like, I'm not coming to this class. It was unbelievable.

I just sat with my ear through that and I was like, I have to. I just got to come to all these classes. Becoming a master can seem maybe overwhelming, but just coming and not knowing what's going on.

It made me think that your mind would become clear. I think you're a great example of that, how I see your mind over time becoming much more clear. Your clear thinking I think from my perspective seems to be sort of remarkable.

I think it's such a great example. Thank you. I have a short story to share.

There's a Chinese student who's been in our executive training program, CSP, for many years, Mr. Xiong actually. He started like 7 or 8 years ago and Geshe-la liked to confuse them with these kind of classes. We call it cultural mining, where business people are supposed to learn this and develop business tools into their work.

After many years, that person came to me and said, Stanley, I figured it out. I said, whoa, what did you do? I totally got it.

I said, oh, now you understand all the classics. No, now I feel comfortable with not understanding it now. Yes, yes, yes.

Well, really, he's one of the best students. He just sits there and listens and tries hard to understand every time a little bit more. It's a great example for us.

When he started, he was almost 60. He's a true inspiration. Anyone else?

[Говорящий 2]
Thank you. I would like to share about something in this retreat. For 12 years, I tried to understand this phrase, what I heard from one preacher.

He told that it's impossible to hurt a spiritual person. I thought, it's no way. Everyone can be hurt.

You can't hurt a person because we have feelings. I always thought about this for years. I was pregnant with my twins when I heard this.

They're now 13. May 4th. Yes, May 4th will be 13.

For 13 years, I tried to get it. A few days ago, it just hit me like, I got it. It was something happened.

I did some not good joke, like dirty jokes with some man. Then on this evening, some man did very dirty joke with me. I went to the bathroom and I cried for hours.

I can't stop. I'm like, it hurts so much. I was just humiliated.

He humiliated me, put me down. I'm like, it's so hurt. Then I asked myself, why it hurts you?

Why? Who did this? I'm like, oh my goodness, I did it.

It's not him. I did it. It double hurts and I start crying.

I went to Chloe and told her, it double hurts because I did it. I thought I'm a wonderful woman, so kind, but I'm such a B.I.C.H. All my life, I had this theory, all the men are jerk. I always did this dirty jokes with men.

Finally, it hits me. I thought, yes, if person is spiritual, you cannot hurt person because person know that he's come from me. You know what?

Jesus, it reminds me actually, we did this four steps. I don't remember. I'm sorry.

I lost the paper. Four steps, she told me. When I write down, she actually told me how to do this.

It hit me that Jesus told actually in Bible when he preached to his disciples, he told God's kingdom, it's not far from you. It's inside you. God's kingdom, it's inside you.

Don't look around. Go to yourself. Look inside you.

Jesus told this to his disciples. Finally, three days ago, when somebody hurt me, I was crying. I didn't sleep till 2 a.m. Next morning, I woke up so happy because I thought, he's not a jerk. I'm a jerk. He just sacrificed. He did this joke with me.

He sacrificed himself to show me me. I'm so happy because now I realize I have to stop doing this. I have to stop being sarcastic and make these jokes.

Thank you very much.

[Говорящий 1]
It reminds me of a great saying from a saint, Kepa. He said, if it's other people's mistakes, not good. If I make the mistake, it's okay.

It means if we understand we created the person, we can let it go and change. We don't have to be upset. We have two more minutes.

Anyone have some deep insight from your retreat? Anything? No.

Okay. Probably the last one.

[Говорящий 2]
I'm first. Thank you so much. I want to share one day what I experienced in this retreat.

It was incredible for me because I also maybe have the same experience like Lena had. Before this day, I was crying cowards and couldn't stop. Then I stopped.

Why are you crying? What's going on? Why are you laying on the bed when you need to be with your team?

They're strong, you're strong. What's the problem? The next day, I came to the student center and I'm like...

I started noticing that time started to calm down. And it's creating this time and I can help everyone and my job. Someone take my job and I even have time more for sit and rest.

And I'm like... Yeah, it really works like that. If you start instantly thinking to help others only if you have your shift on this time and you help others, then you see that you have plenty of time.

Yes, thank you.

[Говорящий 1]
Okay, I think that's it for this class. Thank you. Thank you, Geshe-la.

All right. Thank you so much, everybody. I'm really grateful for all of you who joined Xuanzang's Tower and the Mixed Nuts.

And let's move on because we're quite a bit over time. Thank you. And if you would like to stay for Professor Word's class, it's going to be starting now.

So take it away, Professor Word. Thank you, Nick. Thank you, Stanley.

Thank you, Geshe-la. All right. Golden Key time.

Thank you, everybody for being here.