Шастра «Дверь к пониманию ста дхарм»: трактат Мастера Васубандху о высшей Абхидхарме (Китай, 2014), занятие 1

[Speaker 1]
Master Vasubandhu wrote Abhidharmakosha. And I studied it for twelve years with my teacher. And then, there are two levels of Abhidharma.

One is Hinayana, lower way. And one is called mind-only Abhidharma. So, this book belongs to that one.

[Speaker 2]
It's a higher Abhidharma.

[Speaker 1]
So, the lower Abhidharma was... The book was written by Vasubandhu.

[Speaker 2]
Abhidharmakosha.

[Speaker 1]
Then this higher Abhidharma was spread by his half-brother, Asanga. But as Mr. Wu said yesterday, Vasubandhu changed to higher way later. Then the Abhidharmakosha is the most famous book about the lower Abhidharma.

Kosha, yes. But it was written by Vasubandhu as a confession.

[Speaker 2]
Yeah.

[Speaker 1]
Because he made a bad talk about his brother's Abhidharma. Instead of cutting his tongue, his brother said, you write the book Abhidharmakosha about the lower school. Then it's a beautiful book, but inside it says, it always says, they say, they say.

It means he doesn't believe it. So then, Master Vasubandhu wrote this text, The Door to a Hundred Dharmas. But it's written from the higher Abhidharma system, which is found in the minor, only section of the jing.

Then, I think to Wu Lakshe and to me, the most interesting part is the last part. And there are six kinds of... we call it du ma che.

So, Abhidharmakosha starts. Opening lines. The opening part.

chun nam sak che sapa me nama tope du che nam sak che khan dzir de da la sa nam kun du gye pang gyur sa me nam gi dang ma dang du ma che nam du ma che nam sum yang te It means, three kinds of things don't have a cause. And so in the Abhidharmakosha, there are three kinds, which don't have cause.

[Speaker 2]
They exist, but they don't have a cause.

[Speaker 1]
And they do not change. So, if something has a cause, it is always changing. Like a banana tree.

So it has a seed. Then the seed will give the power to the banana tree. But each hour that the tree exists, that seed is getting older and older and losing its power.

Same with our body.

[Speaker 2]
Same with country.

[Speaker 1]
Same with company.

[Speaker 2]
It's always changing because the seed's power is losing its power.

[Speaker 1]
Then, in the world, there are very few things which exist, but they don't have cause.

[Speaker 2]
And in the Abhidharmakosha, in the lower Abhidharma, there are only three.

[Speaker 1]
They call, nang ka dang neng go pa nyi. nang ka dang neng go pa nyi means... So, let's cover those three.

Because they are inside the six. They are number two, three, and four. Of the six, inside the six.

[Speaker 2]
Two, three, and four. Those three come from Abhidharmakosha. Lower Abhidharma.

[Speaker 1]
The other three come from higher Abhidharma. So let's cover those three first. So, in the book, when it gives the six kinds of uncaused things, this is how it says, du ma che pay chu la dun na ngo dru kang she na If you take all the things which don't have a cause, if you take all the things which don't have a cause, there are six kinds.

In brief, he says in brief. Does it say that in the Chinese also? In the Chinese edition?

Does it say in brief?

[Speaker 2]
Yes.

[Speaker 1]
Okay, yeah. But in the Chinese it says in brief or something? Yeah.

Because actually there are eight. In the old times, there are eight. Then in this book by Vasubandhu, made shorter into six.

But I will teach you all eight also. Okay, so number one. I'm sorry, the second one and the third one.

[Speaker 2]
The second and the third.

[Speaker 1]
They are called so so dang gok and so so dang gok mayan. Mayan means not. So gok means, we have to talk about gok.

It means to stop. Do you see it in Chinese? To stop.

To stop with examination or something like that.

[Speaker 2]
The second one.

[Speaker 1]
How about, yeah. It's called stopping with examination or something like that.

[Speaker 2]
Yeah, it says stop with seduction or something.

[Speaker 1]
Yeah, okay, okay. So this is a very beautiful meaning. There are four noble truths, four Arya truths.

In Buddha, Buddha said there are four true things. First one is what, do you know? Suffering.

Everything is suffering, ku. Then it has a cause.

[Speaker 2]
It's number two. Everything is suffering. It has a cause.

[Speaker 1]
Number three, you can stop it. Number four, there's a path. So the stopping, there are two kinds.

Here's, in the second and the third, there are two kinds of gok, stopping. Right?

[Speaker 2]
In Chinese also?

[Speaker 1]
So the second and third of the six, of the six, they are both kinds of stopping suffering. Third truth, third truth. Then one is called, you said with selection or something like that.

That's a, it means with examining or without examining. Sanskrit means with examining or without examining. Number two is with examining, and number three is without examining.

Then this is a very beautiful meaning. There are five paths in Buddhism. I think they come in the Gathe, Gathe, Paragate, Parasangate, Bodhisattva.

There are five. Jeti, Jeti, Bolo, Jeti, Bolo, Sangye, Jeti, Bodhisattva. There are five paths.

They are in the mantra, in the joke.

[Speaker 2]
Shinjin. Jeti, Jeti, Bolo, Jeti, Bolo, Sangye, Jeti, Bodhisattva. Yeah.

[Speaker 1]
First one called, these are five paths. Every Buddhist in their career will go through the five paths and become Buddha. This number five is become Buddha.

Then what are the five paths? We call tsok, jor, tong, go, mi, lob. These are the Tibetan names.

Tsok means start to collect karma. Why? You have a disaster in your life.

[Speaker 2]
Tragedy, tragedy.

[Speaker 1]
All religious people have some problem. In my case, I went to a very famous university. And one day I got a telephone call.

Your mother died. Your brother killed himself. Then your father died.

In a short time. Then, if you have some big tragedy, it pushes you to become a spiritual person. This is path number one.

[Speaker 2]
Path number two.

[Speaker 1]
Yes. Between one and two, you are looking for some answers. In my case, I went to India.

I want to understand why my mother died. Then someone will explain to you the pen, about the pen.

[Speaker 2]
Those problems coming from you.

[Speaker 1]
That's the second path. Someone explain the kongshin in the words. That's the second path.

Some people never get there in their whole life. They never hear the pen in their whole life.

[Speaker 2]
Third path.

[Speaker 1]
You see emptiness directly during meditation. Very difficult. Takes many years of training.

It lasts twenty minutes. And if it happens to you, on that day your body starts to change. Then quickly you will become Buddha.

So, all of our Diamond Mountain University, all of the courses, all of the computer work, all try to push people to this place.

[Speaker 2]
My whole life, try to push people here.

[Speaker 1]
The purpose of all the money and buildings and teachings and everything, it's just twenty minutes. Then you come out of that meditation. Wow, everything coming from me.

You see directly.

[Speaker 2]
Not just talking. You see the seed opening your mind.

[Speaker 1]
Then you're like, wow, everything coming from me. Then in the fourth path, fourth path's name is getting used to it.

[Speaker 2]
What you saw for twenty minutes.

[Speaker 1]
This one takes five hundred years. This one takes twenty minutes. This one takes five hundred years.

Usually. Usually.

[Speaker 2]
Usually.

[Speaker 1]
If you practice Tantra, you can finish in twenty years. Then five is bodhisattva's Buddhahood, become Buddha. Why are we talking about this?

At step number two, which one is that? Yeah, someone teaching you the pen. You get enough good karma, if you die today, you don't have to go to hell or become animal.

[Speaker 2]
Never again.

[Speaker 1]
Just from hearing about the pen, enough karma. If you die, if you get hit here by car, die suddenly, you don't have to worry so much. You're going to be a human.

You heard the pen. You stop forever the bad karma to go down. That's the third one here.

Yeah, yeah, third one. You stop the karma to ever, ever, in the whole millions of lifetime, never again you have to go down. That's called stopping.

Stopping here. But you didn't use checking.

[Speaker 2]
Okay, checking has special meaning.

[Speaker 1]
At the third path, what happened at the third path?

[Speaker 2]
How long?

[Speaker 1]
Twenty minutes.

[Speaker 2]
Yeah, twenty minutes?

[Speaker 1]
See kongshing, right at the end. When you come out, many strange things happen to you. On that day, you can see Buddha.

[Speaker 2]
First time. We are Buddhists, but we don't know Buddha exists or not.

[Speaker 1]
On that day, you can see Buddha. And on that day, you can see your death. Your own death.

To come in the future. You can see many other worlds. You can see the face of every living person in all the planets within five minutes.

You can see the day you will become Buddha. You see all these things. Those experiences, it lasts about twelve hours.

All of those experiences divide into four parts. And those are the four Arya Truths. Those are the four truths.

Most famous teaching in Buddhism. Four truths.

[Speaker 2]
Yeah.

[Speaker 1]
So people say, where did four truths come from?

[Speaker 2]
Oh, this is first thing Buddha taught you.

[Speaker 1]
No. I don't know what's the name in Chinese, but they are called, in Sanskrit, they are called Four Arya Truths. Arya.

In English, they have wrong translation. Noble. Noble Truth.

[Speaker 2]
It's wrong.

[Speaker 1]
No. Arya means not noble. Arya means person who is saint.

[Speaker 2]
How many Aryas?

[Speaker 1]
Arya Nagarjuna. Arya Asanga. Those two guys who made the middle way and the minor way, they are Arya.

Then we believe Tsongkapa was Arya. Then there are very special people. Rare, rare, very rare.

[Speaker 2]
Arya means higher.

[Speaker 1]
So that translation got mistaken. They say noble or something. So when you see those twenty minutes sequencing, after that, about twelve hours, you see all those amazing things.

All those twelve hours experience have four parts.

[Speaker 2]
And those are the real Four Arya Truths.

[Speaker 1]
So here, truth doesn't mean Buddha said when he became enlightened, he said, first suffering, the cause, you can stop it, you have the path. It doesn't mean that.

[Speaker 2]
If you see kongxin, you have those four experiences afterwards, on the same day.

[Speaker 1]
Why are we talking about that? This word examine, or what you call select, it means to examine these four after you saw kongxin. After you saw kongxin, twelve hours.

To see kongxin, twenty minutes.

[Speaker 2]
After finished meditation, for twelve hours.

[Speaker 1]
You can read other people's minds. For twelve hours. Then, all those experience called Four Arya Truths.

And you examine them. That's this examine. That's the meaning of this examine.

And because of those experiences, some kinds of... You know klesha? Klesha means bad thoughts.

In this book there are six big ones.

[Speaker 2]
Twenty small ones.

[Speaker 1]
Even in this book, there are six negative thoughts, there are twenty smaller ones. Twenty negative thoughts. So generally there are eighty-four thousand negative thoughts.

They are six big ones and twenty small ones. After you see kongxin, you stop three of them forever.

[Speaker 2]
That's a big progress.

[Speaker 1]
Okay? Only three. Out of eighty-four thousand.

You stop on that day. That's the second uncausing here. That's the second.

Okay? The long story. Number two here.

The second of the six is the stopping that came because you saw kongxin and you examined those four truths.

[Speaker 2]
Can you repeat?

[Speaker 1]
The stopping? Which came because you saw kongxin for twenty minutes and you examined those four truths for twelve hours. That's the examine here.

[Speaker 2]
The examine. Can you repeat?

[Speaker 1]
Yeah, yeah. It's okay. Talk like this.

Stop here means stop your pain.

[Speaker 2]
Stop your suffering.

[Speaker 1]
Some kind of pain you can stop on this path.

[Speaker 2]
The second.

[Speaker 1]
Some kind of pain you can stop on the third path.

[Speaker 2]
Sorry. Second path you can stop some kinds of pain forever, forever.

[Speaker 1]
Third path you can stop some kinds of pain forever.

[Speaker 2]
Never come back.

[Speaker 1]
And the fourth path you can stop some kinds of pain. What do you stop on this path? The bad karma which makes you go down.

What do you stop on this path? Only three negative thoughts out of eighty-four thousand, but that's great.

[Speaker 2]
Only three negative thoughts out of eighty-four thousand, but that's great.

[Speaker 1]
How many you stop here? Eighty-three thousand nine hundred and ninety-seven negative thoughts stop here.

[Speaker 2]
Eighty-three thousand. Then become Buddha. Then become Buddha.

[Speaker 1]
So, here, did you stop any negative thought or not? No. Not yet.

Did you stop anything?

[Speaker 2]
Yeah, to go down.

[Speaker 1]
To stop that thing on the second path, did you have to see kong shing directly or not?

[Speaker 2]
No.

[Speaker 1]
Did you have to think about, examine the four truths? No. So that one is called the stopping which doesn't need examining.

[Speaker 2]
And that's the third one. Okay.

[Speaker 1]
Very complicated.

[Speaker 2]
But very beautiful.

[Speaker 1]
That's the third of the six. on this path, I saw kong shing directly. Did I stop anything?

Yes, three negative thoughts. For how long? Forever.

Stop means forever. Yeah. Did I examine the four truths here on the third?

[Speaker 2]
Yes.

[Speaker 1]
That's the second of the six. Clear? Now you understand the word.

The stopping which uses examining or the stopping does not use examining are number two and number three. Yeah. Okay?

[Speaker 2]
Yes.

[Speaker 1]
Okay. Alright. Why...

Now, big question. Can they change? Number two and number three, can they change?

No, cannot change. These are six things... Vasubandhu giving us six things which cannot change.

They cannot change. You want to know why? They don't have cause.

No, that's not correct. You have to... someone has to talk to you about the pen and that cause you...

You have to see twenty minutes of kong shing then cause... The seeing has a cause.

[Speaker 2]
The stopping doesn't have a cause.

[Speaker 1]
That's a difficult question. I'll give you another example. We can mix mind only.

We can mix the... You ready? I love Chinese people.

[Speaker 2]
I love it.

[Speaker 1]
In Beijing, you know, I say, you want more? They're like, yes! You know?

Then I'm in Arizona. I say, you want more? They're like, yeah, okay.

Husband yell at me. I come home. Husband...

I just came home from my job.

[Speaker 2]
Walking in the door.

[Speaker 1]
Husband say, you are stupid.

[Speaker 2]
I didn't do anything.

[Speaker 1]
Why he call me stupid? Didn't get angry. No, you are stupid.

Then... The husband yelling... who's yelling at me...

which I didn't create...

[Speaker 2]
doesn't exist.

[Speaker 1]
Okay, but I believe in that husband. He's yelling at me, I didn't do anything. It's not true you didn't do anything.

You yell at your two kids last week. Today he's yelling at you.

[Speaker 2]
You put the seed in them.

[Speaker 1]
But we strongly believe some husband...

[Speaker 2]
not my fault, not my fault.

[Speaker 1]
So in the kitchen there are two husbands. One coming from you. One is not coming from you.

Do they both exist? Does the husband coming from yelling at the kids, does he exist? Yeah, he exists.

He's yelling at me. Does the husband who doesn't come from your seeds exist? No, no, no.

No such husband. Which one are you angry at? I get angry at this one.

[Speaker 2]
Why is he yelling at me?

[Speaker 1]
I didn't do anything. I hold to the... This one is like a movie.

He's like fake. It doesn't exist. I cannot get angry at this one.

Oh, husband yelling at me because I yelled at the kids last week. Oh, I'm so stupid. Don't do that.

I will get angry at myself. Stay with me. Don't get tired.

This is very important. That second husband that I'm angry at him, does he exist? Not my fault.

[Speaker 2]
This one, not my fault.

[Speaker 1]
Does he exist?

[Speaker 2]
No, he doesn't exist.

[Speaker 1]
This one exists because I yelled at the kids.

[Speaker 2]
This one doesn't exist. Which one am I angry at? This one.

I cannot get angry at this one.

[Speaker 1]
I know he's my fault.

[Speaker 2]
I will get angry at myself because I yelled at the kids.

[Speaker 1]
When I feel angry at my husband, it's always the one which is not there.

[Speaker 2]
But, do I think he's there?

[Speaker 1]
In my mind, is there some imagination husband which is not my fault? Is there a picture in my mind of a husband who is not my fault? He doesn't exist, but is there a picture in my mind?

Yeah, there's a picture in my mind. He doesn't exist out there. He doesn't exist.

[Speaker 2]
Alright, close your eyes.

[Speaker 1]
Think about an elephant which is a purple color. Has two heads. Sitting behind Ellie.

You can imagine. You can imagine. But when you open your eyes, there's no real one.

[Speaker 2]
But the picture you can have in your mind.

[Speaker 1]
So, Mind-Only School. Biggest philosophy of the Mind-Only School. The rest of Tsongkapa's book.

[Speaker 2]
First half.

[Speaker 1]
First half. Mind-Only half. The first half of his book is Mind-Only.

[Speaker 2]
This book?

[Speaker 1]
Yeah. No. John Tsongkapa's book.

Mind-Only believes three things. There are three kinds of things in the world.

[Speaker 2]
Number one.

[Speaker 1]
Imaginary thing. Close your eyes. Think of a purple elephant.

Does it exist? No. Can you picture in your mind?

Yeah, can do. Can do. Okay.

Then, second. Those are called kundang.

[Speaker 2]
Then second kind of thing. The real husband.

[Speaker 1]
Which one? Which one? Come from me.

I yell at the kids. That husband really exists. But the husband which doesn't come from me, doesn't exist on this one.

[Speaker 2]
Doesn't exist?

[Speaker 1]
On the real one. On top of the real one. Doesn't exist.

The real husband doesn't have the fake husband.

[Speaker 2]
The real husband doesn't have?

[Speaker 1]
Does not have.

[Speaker 2]
Does not have the fake husband. You mean they are not together?

[Speaker 1]
The second one doesn't exist. In the kitchen, how many real husbands? Only one.

Which one? Came from me yelling at the kids. Do I imagine when I am angry there is a second husband?

[Speaker 2]
Who is not my fault.

[Speaker 1]
Yeah, I do imagine. Does he really exist in the kitchen? No, never did.

The fact that he is not in the kitchen is kong shing.

[Speaker 2]
Fake husband is not real husband is kong shing.

[Speaker 1]
And the mind only school says only three things exist in the world.

[Speaker 2]
Real things.

[Speaker 1]
Fake things which I thought were there and the fact that the fake one is not the real one and that is kong shing and those only three things in the world.

[Speaker 2]
You mean this is the third thing?

[Speaker 1]
All things, yeah, is kong shing. The third thing in the world is kong shing. How many things in the mind only school?

All, everything. Only three kinds of things.

[Speaker 2]
Number one. Stuff is there.

[Speaker 1]
Number two. Stuff which is not there but I thought it was there like the husband who is not my fault. Now be careful.

The fact that the fake husband is not in the kitchen is kong shing.

[Speaker 2]
That's the third thing, right? And that's the third thing.

[Speaker 1]
And in the mind the most important idea of mind only school all things in the world are one of those three. That's the whole mind only school.

[Speaker 2]
Why are we talking about that?

[Speaker 1]
The fact that the fake husband is not in the kitchen is the first of the six.

[Speaker 2]
That's kong shing.

[Speaker 1]
Very delicate. The absence of the husband who was never there is the first one. Okay, got it?

Now we have three. Of the six we have three. We say unconditioned.

Unconditioned means no cause.

[Speaker 2]
Unconditioned.

[Speaker 1]
Here it has the first one as unconditioned empty space. That's wrong. It doesn't say that.

Maybe the order is different. Yeah, it's wrong. Translation is wrong.

The first one is called in the Tibetan translation. In Chinese what does it say?

[Speaker 2]
It means empty space.

[Speaker 1]
Oh, that's a problem.

[Speaker 2]
No, that's okay.

[Speaker 1]
What's number four? Yeah, okay, so number one the meaning is emptiness. It's not space.

[Speaker 2]
Maybe the translation is wrong. I think the English translation may be wrong because the Chinese translation it has many meanings.

[Speaker 1]
Yeah, it's supposed to mean emptiness. The first one is supposed to be emptiness. Why?

Which emptiness? Why? Because number four is space.

Number four is space. It's just not moving or something like that. That means space.

It's a word for space. Empty space.

[Speaker 2]
Maybe there's something with the English translation.

[Speaker 1]
There's some problem in the English translation. So the number four is called not moving or something like that. This is a word for space.

It's not number one. This is an old word for space. Very difficult idea.

You want to go? You ready? Okay, number four.

Difficult idea.

[Speaker 2]
Okay, watch.

[Speaker 1]
This is a pen. Can I put it here?

[Speaker 2]
Let's try.

[Speaker 1]
Ah, it goes. Now, let's take it out. What is here?

Some space. It's not air. It's not air.

And it's not the place between that wall and that wall. It's not. Try to think deeper.

[Speaker 2]
The wall is sitting in space. Like a man in a chair.

[Speaker 1]
There is space there and the wall is sitting inside that space. If you break the wall, space will stay.

[Speaker 2]
If you break the whole planet, that space will still be there. That's number four.

[Speaker 1]
And we did it every morning. The third one.

[Speaker 2]
Yeah, yeah, yeah.

[Speaker 1]
Because I want you to get used to it. It's not the sky, blue sky.

[Speaker 2]
That's number one.

[Speaker 1]
It's not the black space where all the stars are sitting.

[Speaker 2]
It's not that.

[Speaker 1]
It's the place where the wall is sitting in.

[Speaker 2]
That's the fourth one here. Does it ever change?

[Speaker 1]
No. It's occupied or it's not occupied, but it doesn't change. It has no cause.

[Speaker 2]
You cannot destroy it.

[Speaker 1]
It will be forever there. Okay? That's number four.

Now we finished four. We will do it. I will repeat.

[Speaker 2]
Maybe tonight or something.

[Speaker 1]
You have to hear it three, four times. It's like yoga class. Okay, number five.

We have time? You have time? Let's do a little bit.

Then I want to show you the kitchen. I came here to China partly to catch you for more kitchen. You know that.

But I love this stuff. I love this. In my whole life I look for anybody who wants to hear about it.

So, how many parts in a person? We say five. We call five skanda.

Skanda means parts of Michael. Very famous in the Xinjing. Se.

[Speaker 2]
Se.

[Speaker 1]
Se. First one is my body. Second one is my feelings.

Third one is very difficult and many bad translations. When I look at the altar, I'm very funny. I love to eat.

So I don't look so much at Tsongkapa. I'm looking, oh, banana. And I love banana.

Then apple, okay, not my favorite thing. That green one I don't like at all. So my eyes are always going, I look at Joanna, but I look at banana.

Then in my mind, I'm dividing. Oh, I like banana. Not so much like apple.

That's the third part of a person.

[Speaker 2]
That habit to divide.

[Speaker 1]
This is big. This is small. This is Chinese person.

[Speaker 2]
This is American Chinese.

[Speaker 1]
This is banana.

[Speaker 2]
This is apple.

[Speaker 1]
To make those division is the third part of a person. In the Abhidharmakosha, korway gyu chir rim gyu chir phunpo nam le tsorwa dang dru shi lo shi phunpo shak In the book there are fifty-one kinds of mental function in this book.

[Speaker 2]
I think fifty-one.

[Speaker 1]
Where do they fit in the five parts of a person? Fit in the five parts of a person. They are not my body.

They are not my general consciousness, which is number five. They are in the fourth guan.

[Speaker 2]
That's fifty-one. Fifty-one mental functions are in the fourth heap.

[Speaker 1]
So, in English, very common, they say my body and my mind. But Buddhists, we don't say that. my mind, my thoughts, and my feelings, and my discrimination.

Discrimination. This is good, this is bad, this is...

[Speaker 2]
Okay?

[Speaker 1]
Now, big question came. Why did Buddha take these two out of these fifty-one? Why he separate these two?

Feeling and discrimination. Why he doesn't say body and mind? Because these two make all trouble.

They are two trouble. So, they must be separate.

[Speaker 2]
So, therefore, in shing jing, there are five.

[Speaker 1]
This feel good. This feel bad.

[Speaker 2]
This make me happy. This I don't like.

[Speaker 1]
That's number two.

[Speaker 2]
Feeling causes trouble.

[Speaker 1]
Then, oh, I like this kind of person.

[Speaker 2]
I don't like this kind of person.

[Speaker 1]
I like banana.

[Speaker 2]
I don't like banana.

[Speaker 1]
To separate is this one. Now, why are we talking about that? Space number five.

[Speaker 2]
Unchanging thing number five. He said, someday, you can stop it.

[Speaker 1]
Those two.

[Speaker 2]
He treat them together.

[Speaker 1]
Together, they are number five. So, be careful. They are not seven.

They are together. Feeling and discrimination. Is it the same word as in shing jing?

[Speaker 2]
Yeah.

[Speaker 1]
For two and three? Yeah.

[Speaker 2]
Same.

[Speaker 1]
So, when we reach a high meditation, become Buddha, you can stop, I like him. I don't like him. I want this.

I don't want this. When we reach Buddha, we can stop those two. That's number five.

Ready? You want number six? Yeah, very difficult.

And I don't want to make you indigestion, but it's very interesting. How many unchanging things were there in the beginning? In the beginning of Mind-Only School, how many unchanging things did they talk about?

[Speaker 2]
Three.

[Speaker 1]
There used to be eight. Now, Abhidharmakosha, three. But when they start Mind-Only Abhidharma, there are eight.

Then, in this book, only six. Because he took three and combined them into one. And that's the last one.

So, really, number six includes six, seven, and eight. You see?

[Speaker 2]
There used to be eight.

[Speaker 1]
There used to be eight. And you can see in old books by Asanga, that there are eight. But his brother wanted to make it easier.

And in his other book, he says you can have six or you can have eight. Then he grouped three together and made number six. So, there are three kinds of karma.

In the Yoga Sutra, they say fourth chapter, karma, shukla, akarshanam, yoginis, tri-vidham, itariksham. This is Sanskrit, tri-vidham, itariksham. Tri-vidham means three kinds of karma.

Good karma. Bad karma. And we call neutral, neutral karma.

You can tell them from their results.

[Speaker 2]
It's very interesting in Buddhism, morality, what is bad deed, what is good deed.

[Speaker 1]
In Christian, and I love Christian. I go sometimes.

[Speaker 2]
I like it.

[Speaker 1]
I like the wine. I love that ritual. It's very beautiful.

[Speaker 2]
I grew up with that. I like it.

[Speaker 1]
In Mexico, we had a talk by a Christian. But in the Christian, Jesus said, don't do this. Jesus said, do do this.

Moses said, do this. Moses said, do that.

[Speaker 2]
Then in Buddhism, it's different. Don't do this thing because it will hurt you. Don't do this thing to other people because it will hurt you.

Then do this thing to other people because it will help you.

[Speaker 1]
Give money. Why? Buddha said so.

No.

[Speaker 2]
You will get money.

[Speaker 1]
Then don't lie to people. Why? Buddha said so.

No. If you lie, many people will lie to you.

[Speaker 2]
Karma works. So the definition of morality in Buddhism, bad karma means anything which hurt you comes back to you.

[Speaker 1]
So there are three. Good karma means if you do this thing, nice thing will come to you. Bad karma will come to you.

If you do this thing, something bad will happen to you.

[Speaker 2]
More, more. Ten times.

[Speaker 1]
Then, what is neutral? Do you like the dots on this cushion? Do you like these lines here?

[Speaker 2]
Then you say, I don't care.

[Speaker 1]
It's okay. I don't feel good.

[Speaker 2]
I don't feel bad. That's neutral. That's the result of neutral karma.

Then, how to make neutral karma?

[Speaker 1]
Just looking at things. Oh, look, sky is gray today. And, you know, I'm going to eat dinner later.

[Speaker 2]
These are not good karma, not bad karma.

[Speaker 1]
That kind of thinking creates this line. These are neutral results.

[Speaker 2]
These are neutral results.

[Speaker 1]
So we believe there are three kinds of karma. And then, good karma means oh, it made the banana. For me, it made a banana.

Maybe if you are allergic to banana, your bad karma made a banana. Then for me, bad karma made this green thing. I don't like it.

And then neutral karma made all the little things.

[Speaker 2]
I don't even know the name.

[Speaker 1]
Why are we talking about that? Each one of those three karma has its own kong shing. And that's number six.

And that's number six. It says here something like the nature of things or something like that. Number six.

The nature of things. That's the meaning. The three kinds of karma.

The kong shing of the three kinds of karma is number six.

[Speaker 2]
The entities of three kinds of karma.

[Speaker 1]
It used to be three different ones, but Vasubandhu put them together. You can say the entities of the entities of karma is number six. We finished.

Difficult.

[Speaker 2]
You mean the three good karma, bad karma, neutral karma Yeah.

[Speaker 1]
The kong shing of those three used to be six, seven, and eight. Then Vasubandhu said, let's put them together. Why?

In the beginning he said, if you make brief.

[Speaker 2]
Say, tell me.

[Speaker 1]
It means it used to be eight.

[Speaker 2]
Yeah, yeah, let's make it eight.

[Speaker 1]
It's very beautiful.