Стэнли Чен — Книга 2: Красноречивые слова о сути океана высшего знания (Гьялцаб Чже о «Своде высшего знания» — Абхидхарма-самуччае), занятие 19

[Speaker 1]
Wow, that direction, the direction of Liu Yang. Okay.

[Speaker 2]
Okay. Okay.

[Speaker 1]
Okay. Okay. Hello, hello.

Okay. Who's translating? Nobody.

They are here. Okay. Okay.

Okay, I would like to give a small introduction. I'd like to give a small introduction. So, 50 years ago, I made a plan to translate the important books of Buddhism, two and a half thousand years.

And every 300 years, there will be a different school. One school will become popular. It's like rock and roll music.

And one school will become unpopular. So, like music changes, in the same way that music changes, the great books also change. And the language.

Can you guys hear okay? Translation okay? Okay.

Better? No?

[Speaker 2]
Okay. It's okay? Okay.

[Speaker 1]
50 years ago ... 50 ... no?

Still no? Hello, how are you? What's new?

Hello, hello. Now it's good, now it's good. Okay.

Okay, 50 years ago, I made a plan to translate the great books of Buddhism. It's two and a half thousand years. 2,500 years.

100 generations. Every three, four generations, people will find a new way to teach the ancient wisdom. And so, there are about 12 different schools of Buddhism in the last 25 centuries.

And each one uses a different language. And so, it's very, very difficult. The translator who learned to translate from the time of Shensang, they cannot translate from the time of Vasubandhu, for example.

So, I decided to teach 12 different people. In the Geshe course, we learn all the 12 languages. So, I chose 12 different translators to translate with me.

Then, in the future, they can translate all the great books without me. Each person can learn one of the 12 languages. So, so far we did about seven or eight years, and it's going very well.

Those guys are doing good work. We finished about 15 books. That's very, very difficult.

Extremely difficult. And they did a good job. And I don't understand all those books.

Sometimes I will, like Stanley's book, we don't study in the Geshe course. So, I like to, and today we'll have a book by Gibson, right? That book also we don't study in the Geshe course all the time.

So, I like to choose the book which I don't understand, and I didn't read it before. And I like to fight with those books, you know. So, Stanley's book is a good example.

And I encourage you, you are the same, okay? You will hear many things you don't understand. And I tell my students, there's no reason to go to class if you understand everything.

Then you don't need to go to class. Then the best class is the class where you don't understand anything. Then you are learning 100%, okay?

So, be patient, and try to catch what you can. Even if you catch 1%, it will change your mind, okay? People ask me how you build no business experience at all.

How you build the biggest jewelry company in the world and sell to Warren Buffett. It's these seeds from listening to these books. And I don't understand anything at the beginning.

I don't understand anything. My teacher told me to memorize the book before I speak the language. It's so I don't know one word, you know.

You know, Like that, I have no idea what it means. I just learn it, you know. My teacher forced me to learn it.

Then 20 years later, 30 years later, I get some good ideas, okay? It's like that. We are planting seeds today.

So, just relax. Don't relax too much you fall asleep. But don't worry, oh, I don't understand what they're talking, okay?

It will help you. It will help you. Okay?

Big, big help. Big, big help. All your dreams can come true.

Okay, Stanley's going to give us some homework. Okay. Yeah.

I, no, no good yet? Have a seat. Three minutes?

Okay, three minutes. Anything more you want to say for three minutes? Okay, I'll say something.

Okay. So, the first book I studied, my teacher was very famous. And he doesn't have time to teach me personally.

Then there was a famous professor from a university in Washington, D.C. And he asked my teacher, will you teach me Abhidharma? And we will translate the book together, and you will be famous. We will both be famous.

Then I asked my teacher, can I sit in the back of the room? He said, okay, but don't say anything. So, I sit there for about six months.

Then the famous professor quit. He got tired. Then my teacher's like, ah, I waste my time.

Then I said, teacher, don't forget, I can translate it. And he's like, you can't translate it. Then I said, really?

Try me. Let me try. So, he said, okay, I will teach it to you.

And he taught me Abhidharma for 12 years, privately. Three, four hours every day, he taught me. Very difficult, extremely difficult.

It's 2,000 years old. And then I found out that there's two levels of Abhidharma. The one which I learned is lower level.

Then there's a higher Abhidharma, almost secret Abhidharma. It's come from a Sangha who studied with Maitreya, the next Buddha. So, I'm hungry to do the higher Abhidharma.

And when Stanley said, Geshe-la, I want to translate a book which is in Dunhuang, which they found in Dunhuang. I want to translate that book. Then we found out the higher Abhidharma, secret Abhidharma, they found in Dunhuang.

So, that's why we are studying it. And it's difficult. Okay, Stanley.

Thank you, Geshe-la. It's really fun to try to understand anything from this book. So, I welcome you to join this journey.

This is the picture where this book was found, basically. One hundred years ago, roughly. On my wife's birthday.

Yeah, actually. Same date. July 25th.

June 25th. Oh, June, sorry. June 25th.

June 25th, yes. And then, this is the book from Dunhuang. It's called the Mahayana.

Well, the Sanskrit is called Abhidharma Samuccaya. And the Chinese name is called the Mahayana Abhidharma Collection. Something like that.

And that's why we switched to this book, I think, roughly a year ago. A year ago. And that's what good teachers do to you, by the way.

Just when you think you understand something, they switch the topic. And then I feel like I have to start all over again. First question from last class.

Are you in the—any one of you are in the last class of Abhidharma? Okay, we have like five people. Great.

Nancy's the only one. Yeah. In the last class, the book said that if you want to get freedom from all your negativity, all your negative emotions, meaning if you want to reach nirvana— Don't talk too fast.

Yes. Right. So what do you have to master if you want to achieve that nirvana, basically?

In this context, you can actually guess. In the Abhidharma book, if they ask you, what do you need to learn to achieve? Abhidharma.

Correct. But there's some specific topic in Abhidharma, very typical. Five hips.

Yeah, five hips and? Twelve.

[Speaker 2]
Twelve, yeah.

[Speaker 1]
And eighteen. And eighteen, yeah. These three are very special numbers in Abhidharma.

Yeah. So basically, all the thirty-five dharmas are five hips, eighteen categories, and twelve doors of sense. Actually, the CSP just learned about it this morning, yeah.

Okay. Why is that? Why do you want to master these three sets to reach freedom?

Please connect it to emptiness. I'll take a guess. Yeah?

I'll just guess, okay? So the Abhidharma divides all things three different ways. And I guess if you keep dividing things, try to understand things, then sooner or later, you will notice a problem, you know, about the pen, for example.

So I think the more kinds of divisions you can make, the more chance you have to understand emptiness. Cool. I'm guessing.

You're always right. The book says something different. Can you tell my wife that?

Oh, okay. Let me see what the book says. In Asanga's version, it says all these three sets, the five, the twelve, the eighteen, are taught to free us from some kind of misunderstanding about me, basically.

And if you clean that, that's another way to say you understand emptiness. And emptiness is the door to freedom. That's why we are doing all these XT classes, by the way.

Okay, next one. Everybody seems so excited. Let's go to the next one.

In that way, it's a little bit, this is for old friends. We were talking about, in Tim's program, Geshe-la was teaching about, when do we need to, oh, actually in Sugen's class, during your program, Geshe-la was talking about when we need to interpret things or not. So if Buddha was teaching emptiness when he was teaching five hips, my question to you guys is, does it mean we don't have to interpret the first turning of will because it is teaching about emptiness?

Technically, according to Master Asanga, he says when Buddha is teaching five hips, he's teaching emptiness. And whenever Buddha is teaching emptiness, it's literal. So the first turning is literal.

Not really. He says a person consists of five hips, so there's no person that is just one thing, for example. That's a part of, it's a teaching on emptiness.

That's when Buddha is not teaching emptiness. He was?

[Speaker 2]
He was teaching emptiness.

[Speaker 1]
Everything? He's teaching emptiness directly? Correct.

Alright. So the five hips are emptiness. No, the five hips are negative.

Negative, yeah, true. He helped. Anyway, something we can think about, but yeah.

That's it. That's from the class, actually. Okay, thank you.

Do you want to do this? You want to show yours, right? Okay.

Thank you for your participation in the homework. Okay. Yeah, okay.

Almost. Yeah. Allow.

Yeah. It's okay. We might have to make it even bigger for the people in the back.

That's as big as it will go. Yeah, okay. Okay.

I don't know if they can see it. Yeah, it's okay.

[Speaker 2]
It's okay.

[Speaker 1]
Just listen. Okay. Stanley's going to read the first paragraph.

Here we go. Okay. Okay.

Okay, good. Should I? I don't know if it helps, but yes.

Yeah. Okay. So look, this is the difficult part starts now.

And don't be upset. Just relax. You can learn more.

Okay. Say khepa. Khepa.

Khepa means smart person, wise person. Okay, khepa. Khepa chawa shi.

Shi means what? Four? No, no.

With a G. Shi. Foundation.

Foundation. Ah, foundation.

[Speaker 2]
Yeah.

[Speaker 1]
So if you want to become a person who understands the world, there's something you have to understand. There's a foundation you have to understand. Okay, khepa chawa shi.

DE DAG LA RNAM PAR BZHIN GYI DGONG NAS KHYAP PAR BYED PA'I TSUL Then there's different ways you have to understand the same material. Maybe you have to divide it into different ways. Do you understand?

If I teach you, if I divide all things into five, can you understand? No Geshe-la. Okay, I'll give you more detail.

I will divide all things into twelve. I still don't understand. Okay, I will do eighteen.

And this is the famous beginning of the Abhidharma. Both Abhidharma. By the way, this Abhidharma is called Bodhisattva Abhidharma.

And the other Abhidharma, lower Abhidharma, is not Bodhisattva Abhidharma. Lower Abhidharma motivation is, I want to reach nirvana myself. Higher Abhidharma motivation, I want to save and protect every living being in the universe.

Okay? So, we are studying higher Abhidharma. So, you need to become wise in these subjects.

SNAM PA BZHIN GYI DGONG NAS KHYAP PAR BYED PA'I TSUL CHUD DENG PA We'll give a general explanation. And SNAM PA BZHIN GYI DGONG NAS means in a different way. Okay?

Through a different means. Through a different door, literally. And I think it means other than the three great divisions.

So, of course there's the three great divisions of Abhidharma. That's taught in the lower Abhidharma. It's the first chapter of eight chapters of the lower Abhidharma.

And he says here, I'm going to teach you slightly differently. Okay? And I want you to learn, I want you to become master.

And I will teach you a different way to become a master. And, I'll give you a general explanation of a different way to become a master. And then I'll start to give you the details of how to become a master.

Okay? That's this plan. In these books, usually they tell you the plan ahead of time.

I'm going to ... the whole book, which will take us 20 years. First I'll give general explanation.

Then I'll give you the details. That's his promise. Okay.

Stanley, one more. BSTAN PA NA NI CHANG THANG ZAL BA'I DBYE BA'O Nice. So, the general explanation.

Not the more specific one. CHIR BSTAN PA means the general explanation. It has two parts itself.

First one is CHANG. CHANG means Sankhya. Numbers?

Numbers. Yeah, numbers. And then ZAL BA.

ZAL BA is a difficult word. ZAL BA means clear. For example, when you study Diamond Way, you will study USO.

Clear light. The clear light. ZAL means clear.

Like clear water is ZAL. But, in logic, ZAL BA means the members of a set. And it's extremely difficult word here.

So, you can say CHI, CHE DAG, or you say CHI and ZAL BA. Okay? And it means the members which clarify the heading.

See what I mean? Okay, so then he says ZAL BA'I DBYE BA, which means the members of the group. So, I'm going to give you, I'm going to throw some numbers at you.

And he does. Many numbers. It's confusing.

Then he says, then I'll explain each member of the group. Okay? Alright, Stanley.

Now let's choose someone to read. Is there a microphone in the audience? Okay, you ready, Yutong?

Let's go to the back. Limsy. She needs my microphone.

Can you see it okay? Or you want to come up? No, I have to.

You want to come up? Okay, sorry for this. She could just be here.

Maybe, yeah, okay, okay, okay.

[Speaker 2]
Okay.

[Speaker 1]
Nice. Okay, yay. So he starts, in the beginning of this book, which was written 2,000 years ago, in the beginning of this book, he has a summary.

He has a poem. And the poem gives the summary. Then he's going to explain the parts of the summary.

Then he'll explain the whole book. Okay? First we have a summary.

DUBBA LA SOGPA NAMPA SHI First, when I talk about the numbers, right? He promised the numbers. Right?

The numbers. He said, I'm going to give you four topics. One of them is called the summary.

Okay? I'm going to teach you four topics. One of them is called the summary.

These four, and today's class is very confusing. Okay? You are allowed to be confused.

Okay? He says, I'm going to teach you four. And then, in my opinion, they come from the last four of the five, of the five great subjects of this book.

Okay? Alright? And I took the five from Master Vasubandhu.

Master Vasubandhu has these four topics, right? And here they are. Okay.

So, you could summarize the five points in four. Something like that. NAMP SHI RIG PA That's a book that was written by Vasubandhu.

And it's called the explanation, the logic of the explanation or something. Okay? GUR PA means?

Purpose? Yeah, purpose. Why are you studying this book?

Okay. Okay. Number two.

GUR PA'I DURN CHE How do you summarize this book? Okay. And that's why I think he's starting with the last four.

Okay? Because his first one is the second one. Oh, I see.

SIG DURN means? Meaning of the words? Yeah, I will tell you what the words mean.

Maybe you don't know the word pleja. Maybe you don't know the word pratyeka. Maybe you don't know the word ...

Like different words. Gina. Right?

Gina? Okay. GUR PA'I DURN CHE SIG DURN CHE Then, SAM BYAR CHE SAM BYAR means ...

SAM means what? At Diamond Mountain. Yeah, SAM means border.

And SAM is the ancient word for retreat. Because the first thing you do when you do a retreat, you go out and you draw a line. And you say, I will not cross that line.

I will stay in retreat. Okay? Therefore, the word for retreat is line.

Okay? So, this one means ... SAM means line.

Okay? Then, SAM BYAR means to ... SAM BYAR means to bridge to the next topic.

No. Okay, cross that SAM. Oh, like ...

[Speaker 2]
I see, I see.

[Speaker 1]
To join the SAMs. Join the lines.

[Speaker 2]
Okay.

[Speaker 1]
It means to ... What's the bridge to that? Segway.

Okay. It means segway to the next topic. And then we're going to have GELIN.

Okay? Say GELIN. GELIN.

GELIN. GELIN. Everybody say GELIN.

GELIN.

[Speaker 2]
Oh. Okay.

[Speaker 1]
GEL means argument. Okay? Like you argue with your husband or you argue with your wife.

That's called GELMAR. LEN means ... Answer?

Yeah, answer to the argument. How are you going to answer the argument? So, here we are arguing ideas.

Beautiful ideas about nirvana and things like that. Emptiness. There's a section called arguing.

Arguing. Okay? GELIN.

So, that's what I count as the four. Okay? Two, three, four, five.

Not including the first one.

[Speaker 2]
Not including the first one. I see.

[Speaker 1]
Okay. GELIN ZEN. SIG CHE GNAS PA BYA.

MED PA LA DGOS PA YIN TE. Hang on. Okay.

MED PA LA DGOS PA YIN TE. There's a reason why we talk about these. And then the next sentence is very, very famous.

So, Stanley's going to translate it without Grandpa. MED PA LA DGOS PA YIN TE. Okay.

Which sentence? Start here. ZHIN NAS THANG PHRAG THUNG.

Oh. To cease. It's a good start.

Without Grandpa, can I get some help from them? Come on. ZHIN NAS is easy.

ZHIN NAS. Empty. SHAMATHA.

SHAMATHA. Say SHAMATHA. SHAMATHA.

SHAMATHA means perfect meditation.

[Speaker 2]
ZHIN NAS.

[Speaker 1]
SHAMATHA means perfect meditation. And it comes from the word peaceful. SHAM means peaceful.

In the ancient, ancient, if you want to know the ancient, ancient root, is KSHAM. KSHAM. KSHAM means peaceful meditation.

KSHAM means very patient. KSHAMA means to be patient. And K-S-H sound.

KSHA. KSHA. Comes into English as Q-U-I.

Q-U-I. Quiet. Quiet comes from SHAMATHA.

The word comes from SHAMATHA. It's very interesting. Quiet comes from KSHAM.

And in SHAMATHA the K drop out. In quiet the K-S-H become Q-U-I. Very interesting.

Calm comes from the same root. KSHAM. Okay.

QUAM. Okay. So, ZHIN NAS.

Now we know what the next one is. Vipassana, right? Yeah.

Now, if you're from New York, you say, Vipassana. Right? Rebecca's like, no we don't.

Yeah, Vipassana. This is what people make mistake, they call Vipassana or something like that. It's a mistake.

It's Vipashyana. Say, Vipashyana. Say, Vipashyana.

Vipashyana. V means very, very good. That's why I call my wife.

No. And Pashyana means to see. Okay.

So, Vipashyana means HAKTONG. Special see. Special see.

This means ultimate meditation plus ultimate understanding of emptiness. Together. Very powerful.

Okay. Shamatha and Vipashyana. Okay, good.

ZHIN NAS NO HAKTONG. SKYE PA. Master.

Trigger. Give birth to. Okay?

Oh, okay.

[Speaker 2]
This SKYE PA. SKYE PA.

[Speaker 1]
Yeah, master. If you become a master, CHAD. If you make yourself a master.

Okay? If you make yourself a master of Shamatha and Vipashyana. Ultimate meditation and ultimate emptiness.

Understanding. Together. Okay?

If you become a master at both, JIB NI THA DAG PANG. You will PANG all the DRIPPA. Get rid of all the obstacles.

Yeah. And THA DAG means every division of them. All of them.

THA DAG. PANG. PANG.

You can get rid of them. CHAD. That's why we study those four summaries.

Okay? That's why we study. We study higher Abhidharma because we want to reach Shamatha and Vipashyana.

We want to reach deep meditation and the topic is emptiness. Okay? The combination.

Okay? We want to reach that. That's why we study Abhidharma.

Stanley's Abhidharma. Okay? Cool.

Okay, who's going to read next? Mr. Tim. Mr. Tim. He was the director of a big, big program in Kyoto last week. And it was very successful and he lost his voice because he's yelling at his staff. I'm just kidding.

GNYIS PA NI DU DANG ZHES DUG PA RNAM PAR CHU GCIG MA PA LA DGOS PA YOD TE Okay. GNYIS PA NI. GNYIS PA NI means ZAL BA'I DBYE BA That was the second category.

The divisions. The members of the group.

[Speaker 2]
Okay?

[Speaker 1]
The members of the group. And that's reflected in the DONG, in the summary. In the word DU DANG, again, because we are actually summarizing CHU GCIG.

We are summarizing 11 different topics. So, in the beginning of this book, it will take Stanley 20, 25 years to finish, okay? In the very beginning, we just give a simple summary, okay?

How many topics? CHU GCIG. 11.

[Speaker 2]
Yeah.

[Speaker 1]
And there's a reason why we chose those 11 topics, okay? If you're going to study Abhidharma, by the way, in DCI, what do we call the Abhidharma group? Accountants.

Accountants. They're like numbers. What is five heaps?

There's 12 ayatollahs, and there's 18 categories, and then there's here, and there's 11 different members, and they come into four groups, okay? They love numbers, okay? When you reach minority school, when you reach middle school, they're like, forget the numbers, man.

It's too much, okay? All right? Okay.

Okay, here we go. This is difficult. I'm going to cut it.

Right here. Who's going to read, Tim? Tim was not satisfied.

Oh, Tim wants to do more. Tim wants to do more. I want to do more.

,'GAR BYED BA'I PHYIR RNAMS GCIG GI, ,'CHIG GIS RNAM DU GCIG DU, ,PA LA SEMS TSIS GCIG DU RNAM PAR, ,SHAB PA'I ZHING NAS KHAS LA BA'I PHYIR, LA BA'I PHYIR. Nice. Good.

Nice. Now listen to ... I'll read it, okay?

Listen. ,'GAR BYED BA'I PHYIR RNAMS GCIG GI, Nandu, chik. Drupala Sensei, chik.

He repeats, chik, chik, chik. Chik means one. So, he's trying to make a joke.

He's trying to be funny. You have to study all these things, chik, one by one, because it's chik. Because if you understand one of them, chik, you will get to the highest, like that, okay?

He's making like a joke, okay? All right, there's chik, chik, chik. Gya che we chu.

Gya che we chu. Generally, what does widespread, that's in the long run, it's, yeah, bodhisattvas activity. So, generally, when you see this word, it means very big, very widespread to the whole country.

You are talking about bodhisattvas, how they act, okay? Gya che we chu nom. But, you could summarize all of their teachings into chik.

One. And if you could hold your mind on that one, one single point, okay, number shakti, then you would get to shi ne. Oh, single-pointed meditation?

Shamantara, yeah. If you can understand all the topics as a one, then you can sit down on one pigu, and put your mind, one mind on one topic, then you can get shamantara, okay? He's like that, he's making joke.

I see. All the subject become one, you sit on your one chair, then you focus on everything, one thing, you can reach shi ne. What's the $100 question?

Damn, Tim woke up. People, when I say $100, all the cell phones fall down. No, but it's a good guess.

Is it one object, or one, one in ... Wait, wait, wait. $100, give me a short definition of shamantara.

Single-pointed. Yeah, single-pointed. Yeah.

Sam said chik. Okay. Okay, he got $100.

You got that? Oh, I owed you $100, so I don't have to give it back to you. Did you say $2000?

No, $100. Yeah, we're even, we're even now. Okay, so sam means mind, say means the point, the point of the mind, and sam say chik means single-pointed mind, single-pointed mind, you know?

Like word, Smith, he's single-point mind on $100. Every time I ask to offer $100, he's like ... Okay, that's sam say chik, single-pointed mind, is a synonym for shamantara.

And what's it mean, single-pointed? It doesn't refer to the mind. It refers to the object.

Stay on one object. Then they call single-point. It doesn't mean your concentration is like this.

It doesn't mean that. It means you choose one object, and you forget everything else. That's called single-point.

That's almost the definition of shamantara. He's making a joke here. Okay, very cool joke, of course.

Should be a sangha's joke is cool. Alright, who's going to read the next one, Stan? We can put another chair up here and have somebody come up.

[Speaker 2]
Yeah, okay.

[Speaker 1]
Okay, let's put another chair up here. Here's one. Here's one.

You too. Rob, you want to try this? You can come.

It's fine. It's okay. Can you stand here?

Okay, let me move this over here. You're standing here. Stanley's helping you.

I'm not. Tsung den nampa drup. Tsung par.

Start here? Kigone. Kigone.

Tembala. Gupe. Gupa.

Gupa. Yute. Sinela.

Tsamla.

[Speaker 2]
Tsorwa.

[Speaker 1]
Denne. Dakme. Pe.

Tsem. Tsamla. Tsorwa.

Sok. Tapar. Tokne.

Dakme. Tokpe. Lakton.

Kepe. Che. Okay.

Tsung den, Stanley, remember? Do you remember Tsung den? I don't.

I don't know. Tsung den, so you have your general mind, your whole mind, and then you have different kinds of functions in the mind, for anger, focus, memory, like that. Okay, you have many, yeah, so what's it mean here?

Like your main mind and your mental function share something in similar, the same aspects? Yeah, your mind and your mental functions are linked together. In five different ways.

Where the anger goes, the whole mind will go. Where the wisdom goes, the whole mind will go. Because they are linked.

If you want to do the five, do it someplace else. Number two, here it says six kinds. And he doesn't give them to you, but they come much later, like ten years from now.

So remember. There's a reason why we use these six kinds of correlations. Because if you depend on shinnei, shinnei is a shambhata, if you depend on it, if you rely on it, you will talk, I'm going to go to the end of the sentence, okay?

You will talk, you will understand, that it's tepa, it's okay, it's correct, you will talk, that it's tepa, that you can have sorwa, okay, feelings, inside the mind alone, even if that mind is seeing emptiness. Or even if that mind has no self-nature, how's that? Even if that mind has no self-nature, even in that, it's correct to say you could have feelings.

Even though the mind has no self, even though the mind is not there, still you can have feelings. Okay? Of course the mind is there.

When you say the mind is not there, you mean the pen is not there. Okay? The pen is not there.

What's it mean the pen is not there? Not from itself. Yeah, there's no pen from its own side, okay?

The pen is not there. Even though the mind is not there, still you can feel good, you can feel happy, you can feel sad. In fact, if the mind was there, you couldn't feel happy, sad.

Okay? Got it? You okay?

Okay. She's nodding for everybody. Now, he has a joke here, Stanley.

Where's his joke? Hmm. I don't know.

Well, I'll give you a clue. Sam means matra. Matra.

Sem means chitta. Chitta matra? Yeah.

He's hiding the name from Mind Only School in this sentence. He's being cute. Okay?

Cute. He's like, get it? Even just the mind, because it doesn't come from itself, you can have feelings.

Even just the mind, because it doesn't come from itself, therefore you can have feelings. But he's making a joke. Just the mind.

Just the mind is the name of the school of Buddhism that he and his brother invented. Okay? So he's Mind Only School.

Mind Only School. Very famous, right? So he's making a joke.

Even just the mind, or even the mind only, can have feelings if the mind doesn't come from itself. If the mind comes from your seeds, it can have feelings. Okay?

Got it? If the pen come from your seeds, it can write. If the pen don't come from your seeds, it can't do anything.

Okay? If the mind come from your seeds, you can have feelings. If the mind alone come from your seeds, you can have feelings.

He's making a joke. Remember? I'm the Mind Only guy.

I start the Mind Only School. Okay? Shingde Soje.

He's the inventor of the wooden horse for the Mind Only School. Shingde Soje. Therefore, if you understand the real nature of the mind is similar to the nature of the pen, if you understand the mind works the same way as the pen, then dharmeto.

You can see no self nature. And then you can reach hlak tong. Vipashyana.

Vipashyana. Vipashyana. Okay?

Emptiness understanding. Emptiness understanding. If you understand that the mind alone doesn't come from itself, but it comes from seeds, then you can see emptiness.

Got it? It's very beautiful. If you can see the pen does not come from itself, then you can reach vipashyana.

Vipashyana means super seeing, super good seeing. Ve means good, super. Pashyana means to see.

So, vipassana. Alright? It doesn't mean anything to do with meditation.

That's shamatha. Okay. Okay.

That's what we're trying to get. Okay. Who's the next reader?

Do you want to finish this? Yeah. Okay.

There. There. 14 minutes.

14 minutes. Rangyud. Gyudu.

Tokpe. Gyewala. Sokpe.

Chonam. Peldrip. Nekab.

Denpadang. Shemute. Shant.

Okay. Ranggyu means in your own mind stream. Santana.

Only Tim understands. Rebecca understands. Santana.

Never mind. Ranggyu means in your mind. Tokpe means included.

Included into your mind. Gyewala means your good seeds. Your good shubha, good seeds.

Sokpe. Chonam ki. Okay.

They have pel, nekab, and they have drip, nekab. Pel means sometimes they increase. And drip means sometimes they decrease.

The good seeds in your mind have a quality of increasing or decreasing. I have a friend, Michael Wick in New York. So in our neighborhood, I lived there for 19 years something.

I was in New York for 19 years. In the business district, it's impossible to get a parking spot. I'm kidding.

And it's very funny. If you drive to New York, Manhattan, and you look for a parking spot and you drive around, you look for a parking spot, you will run out of gas. Then you park automatic.

Then it happened to me. Then I'm with my friend, Michael. Then I see parking space.

I say, let's park there. It's free space. He said, don't do it.

Then I'm like, what? He said, don't park there. I said, is it illegal, something illegal?

There's many, many laws in New York, you know. He said, no, no, that's a good parking space, legal parking space. Then let's take it.

No, no, Geshe-la, save it for somebody else. Don't take this beautiful parking space. Think about how much karma you will lose if you take it.

Then I'm like, yeah, but I have to go to work, you know. Okay, so paludrim means every time you take something that you like, you actually reduce your good seeds. Now, if you take something you like and you share it with somebody, then you increase your good seeds.

Got it? We talked about it yesterday in class, okay? It's fine to make more money.

Wake up your economy. Get out of the bed, but share the money or else you will lose the future parking space. Okay?

Alright. By the way, that's a quotation from Lama Chukun and Lama Shepa. It's a commentary on the Abhidharma Samuccaya.

Okay? And you can read about it there if you ever have time. One more paragraph.

Okay. Do you want time to make a discussion? Today probably not.

But when they re-broadcast this class they will have it. One more? Can you do the cursive?

Yeah. Paludrim ki ne khyab kyi denpa mupala gupa yodde dakme tokpe hlakthong gi nun du du che mi takpar tokpe hlakthong kye pa che yinpe che yinpe che Very good. He practiced for 30 years, okay?

So don't worry. Okay. Now we just finished talk about the karma seed in your mind.

Sometimes palwa can increase. Sometimes dripa decrease. Like you give the parking space to other person.

Palwa increase. You take it for yourself. Dripa decrease.

By the way, you should take money for yourself and share it, and then palpal. Your second booster. Okay.

Paldrim ki ne dakme denpa mupala Then our commentator which is Gyeltsabje, he says, why did they talk about increasing your karma and decreasing your karma? Why did they talk about that? And he says dakme tokpe hlakthong What's it mean?

Dakme tokpe hlakthong Just this part. Dakme tokpe hlakthong The vipasyana that sees no self? Yeah, the vipasyana which sees the emptiness of the self.

The vipasyana which sees the emptiness of Michael. Is Michael in this room? Yes.

Yeah, I'm making you suffer. Okay, Michael is in this room. Okay, but is Michael in this room from his seat or from your seat?

For you, I come from your seat. This class come from your seat. If this class too difficult, whose fault?

Your fault. But, if the class is very good, it's my fault. When this seeds go up and down, why do you talk about seeds go up and down?

Because ngundu means like ngundro Before. Before, okay. Before hlakthong Seen emptiness?

Yeah, before you can see the emptiness of the person, you must see mitak. Impermanence. Yeah, that's very interesting.

And he calls the second one hlakthong. The second one hlakthong? Really?

Seeing impermanence? He says, why did we talk about your seeds decrease and increase and decrease? Why did we talk about that?

We're trying to get you to see the emptiness. We're trying to get you to understand emptiness. But before that, you have to understand that things can change.

You have to understand that things can change. Okay? Very interesting.

You have to understand that nothing will last in your life. Your friends, your family, your body, your company, your country, nothing will last. That's impermanence, okay?

He says, he's proposing there's two kinds of vipasyana. There's two kinds of deep meditation. First one, see the emptiness of change.

See that, sorry. First one, see that things change. All things change, all the time.

See that all things change, all the time. And then you'll be able to get the second vipasyana, which sees that nothing is there. Therefore, we should start with the way in which the seeds go up and down because that is change.

That is impermanence. We study how the seeds increase and decrease because we want to get you used to impermanence. Once you understand impermanence, you can understand no self.

Cool? Why does the pen get old? Why does the pen run out of ink?

There's no pen? Listen, pen never run out of ink, never. What happened?

Your seed got old. You seed got old, okay? The more you use the pen, you are not using up ink.

You are using up seeds. And then the pen run out of ink. Understand?

The pen didn't run out of ink, the pen ran out of seeds. If you understand that, that's a kind of vipasyana. And then you can understand the deeper vipasyana, which is emptiness.

This is his proposal. This is Asanga's proposal. That's cool.

And that answers the question at the beginning of the class about the turning of the wheel, the first turning of the wheel. Yeah, the first turning of the wheel, he emphasized change, impermanence. Abhidharma, lower school, you're going to die, you're going to die, okay?

That's the mantra. Okay? And then he says there's a reason why Buddha taught impermanence of you first.

Because if you understand it, it's easy to understand emptiness. It's very cool. He even said a very crazy thing.

There's two kinds of vipasyana. First one towards change, and the second one towards emptiness, and the first one helps create the second. That's cool.

Super cool. That's super cool. Okay, how are we doing on time?

Three minutes. Yeah, let's keep going. Who's next?

The president. The president. My revenge time.

[Speaker 2]
I have my class on Saturday. Oh, no.

[Speaker 1]
She will have revenge on that. Okay.

[Speaker 2]
Okay.

[Speaker 1]
I like it. This one is easier to wake them up. There are four number ngepas.

Samuchaya. This is the Tibetan word for samuchaya. The book is called Samuchaya.

There are four summaries. There's a reason why— There's a reason why we say four kinds of samuchaya. Samuchaya means understand something clearly.

Ascertain. Number ngepa. Okay.

Okay. Okay. Get up off of that thing.

We— Many students heard the song Get up off of that thing. We play it before the class. Then some DSEU student went to New York, and one guy is playing music on the street, and he played that song.

It's so unbelievable. Then everyone's singing with the song. He's like, how do Chinese people know this song?

Number ngepa shi me te. Chus sumpo. The three things.

So, he's— Yeah, he's talking about 5, 12, and 18. Okay. Deni.

Deni. That one thing. Itself.

Deni. Okay. That division into three things.

Yeah, that division into three things. You can also understand it in other ways. Okay.

You can also ascertain it in other ways. Ngepa. Okay.

Alright. So, he's kind of explaining the word. There are four famous samuccayas.

The chapters are called samuccaya. So, this book is called Abhidharma samuccaya. Okay.

Ascertainment of Abhidharma. The lower Abhidharma is called Abhidharma kosha. Treasure house.

Okay. Kosha. Okay.

Forty seconds. Now, Stanley's homework. Okay.

I'd like you to translate the next two paragraphs. Okay. Nambar ngepa deni.

Okay. Yeah. Yeah.

And then I'd like you to explain the five kuntus in your class. Okay. There's five samuccayas in the mother samuccaya.

Cool? Yeah. Just review them, because it comes up here.

Okay. Cool? Alright.

Cool. Alright. How's the break?

How can this many people pee-pee in 15 minutes? Single point. Alright.

Alright. Fifteen minute break. Okay.

And don't go crazy. If it takes longer, we're okay. We're okay.

Okay. Fifteen minutes. Go outside, get some relax.

The garden and the sunset is very, very beautiful. Okay. Thank you.

Yeah.