Стэнли Чен — Книга 2: Красноречивые слова о сути океана высшего знания (Гьялцаб Чже о «Своде высшего знания» — Абхидхарма-самуччае), занятие 29

[Speaker 2]
Okay, please stand up and push the chair closer to you. Okay, thank you.

[Speaker 1]
Thank you. I don't want to... Then we can connect your computer better.

I got mine. Let's see. Whenever you're ready.

Okay. I don't mind. Is this where you start?

Compare it to the one that you just finished. Okay. Welcome to the most exciting class.

I said, welcome to the most exciting class. I translate. I translate.

Oh, the teacher translates. Okay. In this class we will learn from Geshe-la on the book written by Master Arya Asanga, Abhidharmasamutraya.

So this class we will learn from Geshe-la on the book written by Master Arya Asanga, Abhidharmasamutraya. This is the Abhidharmasamutraya that we showed you this morning. That book is called Abhidharmasamutraya.

That book was written by Bodhisattva Shikin. And Bodhisattva Shikin is not only the younger brother of Bodhisattva Uju, but also a student of Bodhisattva Uju. So we are learning from the teacher of Bodhisattva Shikin, which is called Abhidharmasamutraya.

It is the Abhidharmasamutraya in Vaishnavism. In the car, we also discussed with Geshe-la that this book, compared to the Abhidharmasamutraya that we just finished, is older and more exquisite. So this is the light of the world that we are going to welcome today.

Wisdom. Should I translate? I think you are recording.

Oh, I am. There are some foreigners. Where are they?

In the back. Oh, yeah. So basically I was saying that this book, compared to the Abhidharmakosha book we presented in the morning, which is written by Master Vasubandhu, the younger brother and the student of Master Asanga, this version of Abhidharma is actually more sophisticated and deeper than the Kosha Abhidharma.

So we are very excited to bring in this light of the world into this room. So we are going to read. Let's read it together.

Can you point it out? The teacher's screen. Stanley is going to start.

Okay, Stanley is going to start reading. Here? Yeah, let me get it.

Okay, so we are talking about something called nirlen. nirlen means to take it. It kind of means take it close.

So this is a very important idea. For example, we can take a new body and mind after we die. But we can also take the glass of water in a mistaken way.

We think that it's coming this way, like the pen. So when we say we take it, we think the water is coming from the pen. The water is out there, and the picture is coming to me.

And that's the big mistake of every human being. That water is actually coming from my mind. From seeds in my mind.

Because I served something to drink to somebody else in the past. All things come from karma. Everything is coming this way.

But we make mistakes, we take it this way. And this word, taking, is very, very famous. We are discussing this one word for several months.

What does it mean to take it? If you believe it doesn't come from you, you are taking it. And that causes trouble.

Cool. So here, we're going to talk about what is the NGO. What does it mean to take?

And then MING DON means, when you say take, what does that word mean? What's the word mean? And the original author, Arya Sangha, 17 centuries ago, he designed this higher Abhidharma book as questions and answers.

So this says what, Stanley? DANG PO LA NI Yeah, the first part where we're talking about what does it mean to take? We're going to have a PHYI BA and a LEN.

PHYI BA means question. LEN means answer. Now, YI BA'I Everyone go.

Now this part is in the dark letters. You can say it's RT here. $100.

Tell me what's RT. Yeah, raise your hand if you want to know. Root text.

[Speaker 2]
Yay!

[Speaker 1]
What is the root text?

[Speaker 2]
Abhidharma Samuccaya.

[Speaker 1]
Yeah, Abhidharma Samuccaya. So the dark letters are a Sangha from 1700 years ago. And the rest is, the lighter letters are explanations by someone from Himalayas.

So let's read the root text by a Sangha. A Sangha is famous for writing books, and he's also famous for being a good secretary. This book he wrote himself.

What do I mean when I say he's secretary? What do I mean? Oh, Maitreya.

He went to Maitreya's paradise and he was writing dictation. Five very famous books. In the Geshe course, just one of them we studied for 12 years.

But this book he wrote himself later. He says, chi chir. He means to say, chi chir dumpa tang dun tsa ni nyewa lenpa shedja ser na.

So we said nyewa lenpa. Taking on. Then a Sangha asks a question.

Why does taking on refer to these two negative states of mind? What are the two? You can say wanting and attachment.

You can say wanting and attachment. Wanting and attachment are the problems here. Do I take this water?

Yes or no? You can say yes, Geshe-la, if you want it. And if you're attached to it.

If I want it, and if I'm attached to it, how am I looking at it? I think it's coming from the outside. If I know it's coming from my own seeds, I will share.

I will not take. When you say take, then that means that person doesn't understand. You only take things that look like they are coming this way.

If you know this water is coming from sharing water, then you don't take it, you give it. If you understand emptiness, if you understand indigo, you want to give because you like water. If you love it, give it away.

You'll get more. Don't take it, then you don't get more. It's a very beautiful way to think.

All right, so the taker is two negative emotions. Wanting and attachment. Now they must be different.

He keeps mentioning two different. Let's see if he explains. All right, then Gyaltsabje writing about 600 years ago, he quotes Asanga.

Then I inserted Asanga's words. So I went to John Brady's database and got Asanga's book. And I inserted it in here, which we can't do if we don't have that database.

So it's very, very valuable. Okay, who's going to read that one, Stanley? Maybe Uncle Ralph.

Yeah, sounds about right. tung wey or tung wang? Wey.

Wey. ma'ong pa ma'ong pa dupa dang datar datar lakpar chakpe chiro Okay, good. We said you want it and you how do you want to translate that?

You want it and you're attached to it. And we said, why do you use two different words? And Asanga gave an answer here.

We are talking about the difference between ma'ong pa and datar. The body and mind in the ma'ong pa and the body and mind, datar and the body and mind in datar. What's it mean?

You say ma'ong pa future and datar means now. He uses two different words because one refers to the present time and one refers to the future time. You attach to your body and mind now and you will be attached to your body and mind.

So we had two words. One was like desire and one was like attachment. Desire and attachment.

He says and I'll ask you a question. We have two verbs here. I desire and I'm attached.

It's one future time and it's one present time. I desire and I'm attached. And one is the future.

Yeah, desire is future. I want to get it tomorrow. Then I'm attached means now.

That's what Asanga said. Why we use two verbs for how you feel towards your body and mind? One, you want it in the future.

And secondly, you want it now. By the way, the one for the future is very famous. It helps you come back to suffering after you die.

It helps you to get a lousy body and a lousy mind after you die. You want it. You don't want to share.

Then that changes it. The water tastes different if you take it for yourself. Or if you give it to someone else.

Who's going to read the next one, Stanley? Tina. Suffering.

New suffering. You can not desire or you can not be attached. Nibbana.

[Speaker 2]
It's different. It's other. It's in the past.

It's in the past. And present.

[Speaker 1]
Satsoka.

[Speaker 2]
Satsoka. then, then, Shambhala. Tamche.

[Speaker 1]
Dini.

[Speaker 2]
Dhillon. Lendu. Jumbal.

Chawa. Mayinde.

[Speaker 1]
Okay, the second part was supposed to be the answer. Somebody said, why do you call wanting and attachment taking? And now he's going to answer.

There's a problem with the carving here. Okay, and it happens sometimes. The people carving the books couldn't read.

They were low-paid workers. It takes three or four years to carve one book. They sit for three or four years, and they will carve this book backwards.

Then you can print from it. So their whole mind is messed up, and they can't read. And when they make a mistake, they really make a mistake.

Then you need a Geshe to check the carver. Sometimes the Geshe's busy teaching a class. So that's what happens.

GZHAN DU means, also you can say, your body and mind are the THEG KYING. That's a difficult idea. Your body and mind is the THEG KYING.

And then you can say, wanting relates to the four of SA, etc. The four of SA, etc. Say SA.

SA CHU MED RUNG Okay, good. These are the elements. Earth, water, fire, wind.

And they exist in every physical thing. These old philosophers 2,000 years ago, they are not stupid. They don't think there's water inside the table.

When they say the four elements inside the table, they don't mean little piece of water, little piece of wind, like that. They don't mean that. Gravity, motion, attraction, like the laws of physics, they call them SA CHU MED RUNG.

They call the laws of physics, gravitation, math, like that. They give them simple names. Earth, water, fire, and wind.

But they don't think water is hiding in the table or something like that. So these are interesting. SA, earth, it means hardness.

All physical things have some hardness. Some have less hardness, some have more hardness. Like the wind outside that moves the trees.

It has hardness. It can move a flag. But it doesn't have much hardness.

You can push it with your hand. CHU, water. Fluidity.

All physical objects have motion. They flow, like water. No physical object is without any water.

Even a rock has a little bit of water in it. MED, fire. That's easy, heat.

And we call absolute zero, no heat. Everything above absolute zero has a little bit of heat. Wind.

It doesn't mean that 2,000 years ago people are stupid. And they think there's a wind storm in your table. But there is motion going on inside the table.

Electrons, protons are moving around the neutron. Even inside of a table, things are moving. So sometimes we say those four energies inside of physical matter, not mental.

They are holding the table together. They are holding the table together. So this word holding, it's very famous when you die.

In the ten minutes that you die, you desperately hold on to your body and mind. Oh, I'm dying. I'm going to lose my mind.

I'm going to lose my body. People desperately hold on to it. And it's torn away.

You cannot keep it. But also, inside your body, these four elements are holding your body together. In one way, we hold on to our body and mind when we think we're going to die.

In one way, the four elements inside of us are holding our body together. So holding is a similar word. That's what he's saying.

All right, let me see which one. They are taking on, but they are not taken on. But that's a long story.

[Speaker 2]
Okay, let's go here.

[Speaker 1]
Who's going to read this one? Anybody? I was asking any volunteer.

Nobody's going to volunteer. It's a suicide mission. Okay.

Che. Yen tung. Ta.

Ka. Derma. Ongpa za.

Sap me. Oh, no. Sak.

Ongpa za. Maung bay. Ong pay za.

Sak. Che.

[Speaker 2]
Yi. Xi. Qi.

Pung.

[Speaker 1]
Pung. hola dum pa dung da ta pa la dong che dong cha gang in party me good dirt you're lacking hot chair very brave and you'll move okay what's doing else family doing else is in my suffering suffering cool don't you take in means simultaneous factor and the same moment the east is Tony Chicago the Jesus comes in the unit so we are talking about the immediate causes of suffering almost a John the Jewish who the G some in the late that's what we're doing back here to me that's what we are teaching you don't practice it's a little male changed it was a chicken come come dear heavy penasal and a wrong penis oh but it's an idiom come here come dear. Come dear is a phrase that refers to this situation.

maungpa, future. sak che means dirty. Body and mind.

Okay, that's what you have attraction for. What did we say? For the future you have wanting.

Yeah, wanting. You want your future body and mind, and you're attached to your present body and mind. And both of that wanting and that attachment are both called taking on.

Grasping. It's very famous in Abhidharma to talk about your body and your mind as something that you take, and you hold on to it, and you're afraid to lose it. When you're afraid to lose it, you die worse.

Alright, and everybody has to die. And it's good to talk about it. It's not sad.

It's something we should know how to die. It's something we should learn, and we shouldn't be afraid about it. If you have to go someplace, you better learn how to go there.

Just relax and die nicely. And it's possible, and it's much, much better. We'll talk more about it.

Alright, here we go, Stanley. You want to read this one? This pattern is repeated again and again.

In this book that was written 17 centuries ago. First comes a triwa, then comes a len. Question and answer.

By the way, in John Brady's database, there are some beautiful long books called tri-len. And the teacher a thousand years ago, in the class, we'll say, anybody have questions? And they'll say, about what topic?

And some of the greatest teachers said, anything you want to ask me, go ahead. And those books, some of them are hundreds of pages. And people ask crazy questions.

And they're beautiful. They have that flavor of a real class. So when we started the database, I took all of those tri-len books, and I spent many days cutting them up.

And I put each piece in the proper subject. Like, there's a lot of questions about diamond wave practice. A lot of questions about Vajrayogini.

And I cut them all out and put them together. Because the questions that those students had are very similar to the questions that we have. Someday somebody should translate it.

It's the same questions we would ask. And they're very beautiful. All right, so here we go, tri-len.

This section is supposed to be a question and answer about ming den, means the meaning of the name. But we don't know which name he's talking about. We're going to get a question, and we're going to get an answer about the meaning of a name.

But we don't know which name yet. Here's the answer. RT means root text.

Abhidharmasambhuchaya by Arya Sangha If you want to get hit by your teacher in the monastery, you can call him a sangha. He's Arya a sangha. Otherwise you get the rosary blessing.

Just like this. He's Arya a sangha. Then you have this.

All right, impolite to call him a sangha. In fact, you can tell the quality of the teacher if they call him a sangha. If the teacher calls him a sangha, they are a professor in a university and they don't know anything.

If you know what an Arya is, you'll say Arya. If you know what is Arya. All right, who's going to read this one?

Who's going to read this one? Is there anyone? Wow, very quiet.

Very peaceful in the garden. Oh, okay. Just try, just fun.

Just for fun. Class should be fun. Nice.

Nice. Yay. Nice.

Nice. Wow. Nam Zhe Ya Zhe Na Three famous subjects of Abhidharma.

BUM KHAMS SKYE BYAS SUM BUM PO HIPS YUN KHAMS CATEGORIES SKYE BYAS DOORS OF SENSES CHU YUN BYED CHU Abhidharma, two thousand years ago, divided the whole universe in three different ways. Number one, the five parts of your body and mind. Geshe-la, it doesn't include New York.

In this system, New York is part of the first part of your body and mind. The five parts to you include the whole world. Because when you go to New York and you see it, it's part of your body.

Then the twelve doors of sense, WU SOS YAN'ER YAN'ER BI ZHES GZHAN GNYIS YAN'ER BI ZHES GZHAN GNYIS YAN'ER YAN'ER Then you understand it. If you can break a molecule into atoms, into protons, electrons, and neutrons, if you can break the electrons into morons, like that, science believes if you break it smaller and smaller, you understand it. In Buddhism, the lowest school believes that.

The higher school says you understand something when you understand it's coming from me. Just making smaller pieces of something doesn't ... Making smaller pieces of things is not the way to find the reality of something.

The way to find the reality of something is to decide is it coming at you or coming from you. Then it's the same for big things and little things.

[Speaker 2]
It doesn't matter.

[Speaker 1]
In the higher schools, it doesn't help to split things smaller and smaller. If a scientist misunderstands where the atom is coming from, it did not help them to break the thing into atoms. This idea that if you break it into smaller and smaller pieces, you can understand it, is a mistake.

It's not correct. Because the big things and the little things, both are coming from you and you don't understand that. And those come from you according to how nice you have been to other people.

The universe is coming from your kindness. And if you don't understand that, you don't understand the universe. If you don't understand that, you don't understand the universe at all.

Okay? So he quotes the first line of the question. Hey, why do you call these things pungpo?

Why do you call them kam? Why do you call them kye che? Abhidharma splits all things into three different categories.

The five heaps. By the way, John, I mean Connie, this translation nowadays, I prefer body and mind. So body and mind, there's five parts.

Twelve or eighteen. Okay, that's all. That's one big subject of Abhidharma.

Okay, and here's ... so if somebody says, how do you explain doors of sense? How do you explain categories?

How do you explain the twelve? How do you explain the eighteen? He says, pungpo shin.

Same as that. Same as the five. Don't worry about it.

The twelve. The eighteen. The five.

Same stuff. Just more division. Okay?

Simple answer. All right, here we go. Who's going to read that one?

It got very quiet. Cowboy, cowboy. Here comes the cowboy.

The question that came was, why do you talk about taking the heaps, taking the doors, taking the categories? Why? Then he says, I'll give you the real answer.

And then I'll give you two reasons why we give that answer. Here we go. Who's going to read this one?

Rob is going to find a victim. If you give him a hundred dollars, he won't give you the money. He doesn't give him the money.

That's where he gets his money. Here we go. Miao.

Qi. Peng. Peng o.

Yun. Yun o. Pa.

Chu. Qi. Dong.

Du. Yue. Wei.

Fei. Qi. When we talk about wanting and attachment, which one is future?

Wanting. Yeah, yeah. So here, maungpa means future.

Future body and mind. Especially at the moment of death. I'm losing my body and mind.

I'm losing me. I want another one. Okay, maungpa la du nge means, dunpa means, you want it.

du nge means you're aspiring, you want that thing. And in this context, that's nge me, future. So in this context, this kind of wanting is called wanting.

So you want a pungpo, a body and mind, which is du nge, suffering in the future. When you're dying, and your body is already old and ugly, do you want it? Do you still want it?

It's better than nothing. I'll take it, I'll take it. It doesn't have any hair.

I'll take it. It's better than disappearing. So as you die, you have this terrible attachment to your body and mind.

Because you think you won't get a new one. But actually, you always do. You always get a new one.

And you are looking forward to that. The new body and mind. How to die properly?

How to use dying to see emptiness? That's a big subject in Diamond Way. So, if you think you're not so interested in Diamond Way, you should remember that.

You learn how to die properly. And how to change it into something wonderful. And how to change it into something extremely wonderful.

That's pretty cool. Who's next, Danny? Who's next, Rob?

Okay, Rob.

[Speaker 2]
Thank you.

[Speaker 1]
RANG RANG RANG RANG RANG RANG RANG RANG RANG RANG RANG RANG RANG RANG RANG RANG RANG RANG RANG This should be easy. Okay, good. This is difficult.

In the Wheel of Life, which Su Geng has translated a good book about it, there's two kinds of karmic seeds. Link number two and link number ten. nyi pa du che chupa sipa nyi pa means like fresh karma, new karmic seed.

Like if you are planting a watermelon seed in the spring, that's like fresh karma. You just yelled at your husband or something. That's fresh karma.

That's like springtime. If you think about it, if you're a gardener, they did some nice gardening at Dragon's Head. They put the seeds in the ground at Dragon's Head a couple weeks before.

Then it takes a while for that seed to wake up. Maybe it takes a week or two weeks. So in the Wheel of Life, when you first plant a karmic seed, it's very sleepy.

It didn't start to wake up yet. Then much later, everything's ready, it will split open. And I don't know, your kids will yell.

Three weeks later. So you have two kinds of karmic seeds in your mind. Some are new.

They are not going to open soon. And some are old and they are ready to open. What makes them open?

Five hundred dollars. Five hundred. Talk to Rob, don't talk to me.

Now let me repeat the question. Tina woke up. It's a five hundred dollar question.

There's two kinds of karmic seeds in your mind. One is fresh. It's not going to open soon.

The other one is going to open in the next few minutes. Now in nature, what wakes up a seed? It's water.

Fertilizer. Heat. They wake up the seed.

Then the sprout comes out. What is it that wakes up a karmic seed in your mind? Five hundred dollar question.

For the rest of your life, I'm going to call you Wu Bai. If you get it right. Hey Rob, if it's wrong, she'll pay you five hundred.

Just kidding.

[Speaker 2]
Thank you teacher.

[Speaker 1]
I think it's to do more coffee meditation, to rejoice on the good motivation when I plant the seeds, things like that. I was asking a question about negative seeds. But, but, but, but your answer is excellent, I'll give you five hundred dollars.

So your answer is correct for good seeds. Coffee meditation helps them to open. Now what about bad seeds?

Another five hundred? Another five hundred. Grace, in the back.

Misunderstanding, misunderstanding.

[Speaker 2]
Yeah, nice, five hundred.

[Speaker 1]
Now listen, now listen. A good seed will open if you celebrate it. If you're happy about the good seed, it heats it up, it gets ready to open.

Bad seed, if you don't even know it's there, you are giving it water, fertilizer, sunlight. If you want your bad seeds to open quickly, do not come to this translation class. Okay?

Because the more you understand, the more it stops your bad seeds. Understanding stops bad seeds from growing. What happens to a bad seed that does not grow?

Well, first let's ask a different question. How much space does a bad seed take up in your mind? Zero.

I'll tell you why. It's a maybe. Karmic seed is a maybe.

Maybe it will open, maybe not. Karmic seed is not physical. And a karmic seed is not even mental.

Karmic seed is a possibility. If you leave it alone, it will stay in your mind forever. Who cares?

It doesn't take any space. It just sits there. That's okay.

Okay, alright. If you understand it, it will never open. Okay, that's very interesting.

Okay, just stay there forever. Okay. Geshe-la, how many bad seeds you got in your mind?

Millions. Are they going to open? No.

Do you worry about it? No, they can sit there. I don't care.

They don't take any space. They are just a possibility. Okay, it's very beautiful.

Alright. We got a few minutes. Forty-two seconds.

Okay, I'm going to read this for Stanley. dun gyal gyi pungpo means your future suffering body and mind. As you die, you are afraid.

And you want another body and mind. Okay, and that's a quality of your dying body. Now there's a very, very important mistake here in the karmic.

Okay, and this mistake is pretty common, but it's an uncommon subject, so this mistake usually stays in the karmic. So this should be SRID PA'I SRED PA, and not SRED PA'I SRED PA. Yeah, and we had it about six years ago in Sugeng's book.

And I went and got it for you. Okay, this is the fifth book. Fear of losing your existence.

Okay? SRED PA'I SRED PA As you die, being afraid to die affects your bad seeds, and they open, and they make a new body and mind. Oh, Geshe-la, sounds good.

If I get old, my body dies, my mind dies. Just before my mind goes, I will have one last thought. I want another one.

Okay, I will pray. I want, I want, I want. Then will it create another body?

The answer is yes, it will. But it will create a suffering body and mind. Okay?

You will go through the nine months in the womb. They will squeeze your head through a small opening. Your skin will hit the cold air for the first time.

Very painful to be born. But better than nothing, right? So, your final emotions, SRED LTA, they wake up your bad seeds, and they create SRED PA, a new suffering body and mind.

And we want to avoid that. If you can die with understanding, you can take a different kind of body. A body and mind which will never die.

And which is like diamond. Extremely happy. You can do that.

That's why we're here. To try to change that last thoughts of your life. That's a big subject.

And we're out of time. So, Stanley will have to teach it next time. Okay?

We're going to talk about how to die properly. If you die calmly, and you die correctly, you actually enter a new beautiful kind of body. Then listen, okay?

Listen. Maybe I'm crazy. Maybe I don't know what I'm talking about.

Maybe it's not possible. So, if I'm wrong, what happens? You just die.

Body disappear, mind disappear. You disappear. If I'm wrong, you just disappear.

If I'm correct, you can have a beautiful body and a beautiful mind. Now, how long does it take to learn how to do that? Maybe a week or two weeks or something.

Is it worth it to study for two weeks to maybe get a perfect body and mind? I think it's worth it. You will find out when you die.

Oh, Geshe-la was right. I'm so glad I spent those two weeks. I'm so happy.

I always tell my friends, just learn it. Then if you die and disappear, you wasted two weeks. It's okay.

But maybe you get a beautiful body and beautiful mind forever. The possibility is worth two weeks. I think so.

Okay? If you're going to travel to Kyoto, I always take my favorite toothpaste. I don't know if I can get it here or not.

I don't know if I can get it in Kyoto or not. So just put it in your suitcase. If you need it, you can use it.

If you find it in the store in Kyoto, you can buy it. But don't be lazy. Put the toothpaste in your goddamn suitcase.

Maybe you need it. It doesn't hurt you. It doesn't hurt you to get ready.

I say it will help you a lot. If you know how to die, and the doctor says, you might die from this kidney operation. You're like, yeah.

Then she was there, and the doctor said, I just told you, maybe you'd die. Why are you smiling? Why are you happy?

Then she said a very funny thing. She said, Do you meditate? I said, sometimes.

You're so calm about death. Okay, all right, understand? If you get ready, you're like, hmm?

Yeah. Okay, all right, so learn. And that's a big topic in Diamond Way.

And it's based on these ancient books. Okay? All right, I'm going to have a nice dinner with Mr. Brady. All right, okay, see you guys. What's the date here? Thank you, Stanley, for translating.

Thank you, Geshe-la.