And this class is a little bit . And the prerequisite for this class that we said were to have some background in . And so the part that I intended to be involved with you with a course that wouldn't be the most basic material, the most basic concept, but would use those concepts. I assume you have some facility with them already, and would use them to study . But still, at the introductory level point of view,

[01:04]

the up-down course as a whole. And one of the, of course, would be that people who take this course, after having somebody back on other that have been taking this course, you would be able to, if you wish, join further studies in up-down course itself in more detail that we've been doing for two years. For two years, we've been setting up our culture for two years, and maybe another year or two ago, finished it. People want to do that. So there is a certain pressure here. We study, and the class is getting smaller and smaller, so occasionally I like to do that. to stop people on the text.

[02:10]

And also to the class is good if it's not too small. And also to get people inspired the older people to start getting you. You'd be worried that the only thing that you can do with the carriers. You have issues like some kids. Someone comes along, a youth person comes along, and find it very interesting. So a lot of times it helps me. But it's not possible to jump right in. So last time we did it, we gave him an induction course. And after that, they jumped in with the onward class. So in that sense, I offer it. But also, I think I will offer it to you as something which would be, regardless of what you take right now.

[03:25]

So I know some of you have studied or some of you have studied politics. So many of you already know that there are two traditions. And these traditions are also geographically Sanskrit being primarily in the north of India, starting from the north of India, and the Polish tradition being south of India, and so on. It is the northern tradition from which the Abhidharma culture comes.

[04:29]

And it is the northern tradition which is Mahayana's response. And it's another tradition that's spread in Tibet. The Southern tradition stayed in Southern India and went to Salon and South Asia. To the extent, Southern tradition was still alive. The Northern tradition, there's almost no shirabhi dharmas anymore. in China, Korea, Japan, or the rest of the world. It's just dollars. However, all my honest students have traditionally studied the Sanskrit apodactical tradition. In particular, they've studied the apodactical culture. Actually, very seldom did they ever study

[05:35]

original polydharmonic texts in Sanskrit for the training with deaf translation. So how many people here are familiar with the composition of the Sanskrit and the physical composition of the text physical composition. Could you tell us something about it? Could you stand up, maybe, say it? Yeah, it's a good question.

[06:37]

It's a good question. [...] And these texts are systematically . So this answer is .

[08:01]

What's that? This one starts with Dr. Kata. This is the seven in the power, okay? And the Sanskrit, the main one is called Jnana. The name is called Jnana Pashtana.

[09:04]

And that has six legs, six subsidiary texts. So the two traditions both have seven texts, but they're not the same seven texts. They're quite different. But the material, the total material in this tradition, the total material in this tradition, to a great extent, are in agreement. But there's many, many, millions of differences. Their names are things like Prakaranapada and Datukaya. and and so on, that very thing.

[10:15]

One of the main important things is this jnana prasthana, which means compendium of knowledge. And what's the relationship between the jnana prasthana and the kosha? Do you know that? The main book of the .

[11:21]

OK. This book, or all these books, are proposed to all the Christian Europe. These two, the whole text. And in Sanskrit and Pali also, there's a collection of Suttas, and Pali is a collection of Suttas. Now we have three of these Suttas. And then Sanskrit is a collection of Vinaya, and Pali is a collection of Vinaya. And the Vinaya differ in Sanskrit from Pali and also in Sanskrit. There's a different Vinaya. And the actual way that you tell the difference between the schools early Buddhism is by the Vinny. They all have the same sutras, but the Vinny are very in store to store. So the Sivastavadins have a different Vinny from the Kutgala Vyadins.

[12:23]

The Kutgala Vyadins have a different Vinny from the Mahasanikas. The Mahasanikas have a different Vinny from the Vibhajim Vyadins. Vibhajim Vyadins have a different Vinny from the Theravadins and so on. So the lineas are all different, and that's the way . They have different rules. The stutters and the stutters are the same. And Abhidharma will be the same, pretty much. This is early, early, early school. By the time Vasavandhu comes around, he's coming around 700 years after Buddha, Abhidharma the Abhidana scholars have been working a long time. They have become somewhat rigid, although the majority of the monkish elites still study Abhidana, their main work, their main scholastic work, even 700 years after Buddha, or 800 years after Buddha.

[13:27]

Around the beginning of the Christian era, a commentary was written on the Jhana Prashtana. What's the name of that commentary? Mahavivasha. Mahavivasha. Mahavivasha. Sometimes also called Jhana Prashtana. biggest, by far the biggest book in the Sanskrit Apidharma. It's bigger than all the rest of the books. There are six books. It's a large book. The Mahavimbhasa includes, completely includes the Jnana Prasthana. And then after each line of word or whatever Jnana Prasthana

[14:35]

There's a long commentary, or a set of commentaries. So the Mahabhi Basha is maybe 20 or 30 lotus citrus or something. The whole big volume of the Taisho, a large volume of the Taisho, and Shoko Genzo is this much in Taisho, and big Chinese pages with little characters. If you lay it out in eight and a half by 11 English, it would be 3,000 to 6,000 pages. The Mahabagaj is an enormous encyclopedia of Amit Dhammas. So every topic you come to, like when you study the Dhamma Sakraman, you get some basic teaching. Or you study some other book that care about Navajama, or about meditation, or about the various worlds of existence, or about the defilements, or about the movement of defilements, and so on.

[15:51]

And it's teaching, OK? Well, in the Maya, the Basha, if you get these teachings, they'll be given. But then you get 10,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000. These people working on secure for 700 years, they had to make a living. So they said something. So by the time we come to Vasubandhu, we have this enormous encyclopedic knowledge of the Dhamma, the commentary on the Dhamma. There's all kinds of other commentaries written on Dhamma texts, all kinds of commentaries written on the Mahavipasha, parts of the Mahavipasha. No one ever tried to write a commentary on this. People would pick little topics here and create commentary. And there are commentaries on the sutra from the Alabama point of view, and so on. Now, this book, the people who compiled this in Wikipedia, physical power and social energy possessing, and they physically possessed it in a country called Kashmir.

[17:04]

to connect to in Northwest India. And they inscribed this on copper plates. You couldn't take this text out of the country. And the people who were of this, who possessed this Avidhāna tradition, were called the . You make vajvashika for vibhasha. In Sanskrit, if you want to make something of something, like if you want to say a Buddha, you want to say a follower of Buddha, you put an A after the U, so you take bauda. So bauda is a follower of Buddha. So you can put it before the youth.

[18:07]

Oh, after the youth. No, after. I mean, before, because you're wrong up there. Before the youth, bowel, the diet goes to diet, food goes to bowel, and the sutra, it will go to saudra. The follower of the sutra is a . The follower of Buddha is a . The follower of the is a , which shows the characteristic of their school. Mainly, they are now not followers of Buddha. They aren't followers of the sutra, or , but they're followers of commentary, encyclopedic commentary, exhausted. commentary on Abhidanta. So they're really Abhidanta's. They actually put the Abhidanta before the sutra.

[19:10]

So Vasubandhu comes down as seeing when the commentary has not become more popular in the original text. And the original texts are referred to, but only as backup for the real teaching, which is the Abhidanta. And Vasubandhu actually doesn't like this. So in that sense, he's a revolutionary. and also a reactionary in the sense that says, let's go back to Buddha. It's a revolutionary in the sense that he's challenging an old tradition. It's even more than that that you may see. So Vasubandhu, in this text, takes more of the self-trontic point of view. Let's go back to the sutras. It's not getting tangled in all this Abhidhamma stuff. However, at the point of departure of the Abhidhamma kosha, it is the tradition of the Abhidhamma.

[20:18]

So Bhatibandhu went to Kashmira when he was already well-trained. He was already an Abhidhamma master. He went to Kashmira to further study. And there he mastered the There, by Vashika Abhidham, it's Vibhasha. And then he came back to his homeland of Gandhara and taught with Abhidham. And the way he taught it was when the nephew said, give a lecture. At the end of the lecture, he wrote a little verse to epitomize his lecture. And after giving 600 of these lectures, 600 of these lectures, he had 600 verses. And these 600 verses then summarized this massive Abu Dhamma text, the Mohamed Basha. He took these 600 verses, which were the summers of his lectures on the Mohamed Basha, spread out over a few years. He sent them back to the Kashmere Inn by Basha and Abu Dhamma ministers.

[21:24]

They said, wonderful. Thank you. Someone that's finally succeeded in summoning, epitomizing the Mohamed Basha. They were impressed. However, then they said, please send us a commentary on this. So they give you a commentary on these verses. The verses themselves, the verse summaries of the teaching of the Mahabhasa is called the Adhidharma Kosha. Karika. Abhidharma kosha. Karika. And karika, as you know, means verse. Karika.

[22:25]

Abhidharma kosha karika. K-A-R-I-K-A. Then he wrote what's called bhasha. Bhasha is commentary. So then he wrote abhidharmakosha bhasha. Abhidharmakosha bhasha. Commentary on the abhidharmakosha. Commentary on the verses, which are the summary of the mahatbhasha. Yes? I'm just going to write that bhasha. Culture means either in the womb from which the Abhidharma comes, in the womb from which you draw the Abhidharma, or it's the womb that it comes. That's another way to say it.

[23:31]

Anyway, the womb is the treasure house, which is the Abhidharma. We don't have New York Tech for Abadamakusha. First, up-down question. So you have Abadamakusha Harika, which is 600 persons. If you wrote them out, they probably would be up there. 300 page book or something. 300 page book. And you have which includes those characters, but then has a commentary upgrade. All right. Any questions?

[24:34]

When did you write this? There's some controversy, but let's just say 350, 80, 800 years, so I have to put it. Yeah. So if the problem comes from the point, it comes from the other time. Is it the other time? Is it the other time? Is it the other time? Or is it the other time? The flavor of the Abhidharma kosha is also quite different from the original Abhidharma, and very different from the Paravadhanakta. The flavor is a good text to compare the Abhidharma kosha to is the Vasudhi Muth.

[25:37]

The Vasudhi Muth Muth is written about the same time in the southern part of India, in Salon, by Voodhi Kosha. text of a proxy from the same side. It's a long text. It's 800 pages or so. But the visiting money just puts it out there. This is how I do this. It's how I do that. This is how I do that. This is how I do that. This is how I do that. I can get the manual. Up down with crochets, it doesn't just put it out there. It puts it out there and then argues about it. It's political. Reposition. Siddhi Maga is a faithful rendering of the Abadhamic tradition. Abadhamic kosha is blowing up the Abadhamic tradition. It's challenging. It's questioning.

[26:39]

It's revising. So it's spirit. is very confident with the Mahayana. And that's one of the reasons, I think, why Mahayana would have generally said that about kosha rather than the original Mahayana. Another reason for this is that the social, cultural milieu of southern India is very different from that of northern India. In general in the world, as you may know, Oftentimes, the weather's too good. So although you can have one cultures in places like Hawaii, somehow the people just don't seem to fail. But if it gets a little colder, or if it's too hot, then somehow men have to discuss what's going on.

[27:46]

And then once they get discussed, some of them become professionals at it. And then you get some competition. But who's going to get paid? Who's going to be able to get paid for that? So in northern India, it's always been northern India. It's very hot. And all the culture center, I think, where all the very philosophers have usually lived, by and large. And this is where the Alhamdram Akosha is. The Alhamdram Akosha was attacked by other Buddhist schools, attacked other Buddhist schools, attacked non-Buddhist schools, and it was attacked by non-Buddhist schools. So generally, the Northern school, the Northern Habitat was characterized by defending Buddhists against non-Buddhist. And also, the third Buddhist . The Alhamdram Akosha is hyper-depreciated The basic language of the Abdanakosha

[29:14]

And I'll be down with studies in general. Like you know, I'm done. So I have these two download charts here. They're actually one download chart. One has boxes around the big category. So if you don't know they have one in the class, you can get one. I think that's part of the class. Other schools have different other domino lists. Domino lists have an evolution. If you want to study in detail the evolution of the domino list, to see the changes in the total number of dominoes recognized, and also the changes in the way dominoes are grouped. with different numbers of groups, and also being pushed from one group to another, you can see a study of the introduction to the abdominal crotia.

[30:22]

Introduction to the index of the abdominal crotia. The abdominal crotia is 75.5. in five groups. Some other schools have, each of our schools have 81 groups. Other schools have 16 groups, so those schools have 58 groups. So, it's a different way of grouping. But I like really to memorize these groups. Do that to you would find it very useful. Now we have a study, but also a study . Now, this class, if you only have eight years, and sometimes it's done in an approach of the extent.

[31:30]

Two quarters. So I think it's just too much . I have to get the out-of-the-art mentorship. So I study the text page by page or chapter by chapter. So my plan is to start about topics. And if you're reading assignments, you can follow the subject of the world. I'd rather just deal with different topics and not just be reading the text. It's just too slow. It won't fulfill the work. one topic. But I would like you to learn this chart. If you learn this chart, you can help you follow the discussion. One incident I'd like to relate to you is that I was reading a Chantai text.

[32:36]

Chantai is a cool Chinese book. And the main teacher, the main founder of it, . It's a Chinese character, . In the major Chinese school of books in Japanese, it's called . And its founder is . And in one of these texts that he wrote, it just jam-packed . And now that

[33:42]

But Dalajama can't act with it. He doesn't tell you anything about it. He just gives a turn and a turn and a turn. For different kinds of meditations, for different kinds of attains, for different kinds of literations. And to understand, you'd have to either look it up or know whether to look it up. All I understand, why don't you look it up? Or you know it. He doesn't tell you anything about it. In this meditation text, I found out was considered a prerequisite for entering a number of Zen monasteries, a number of important Zen Zen masters, expecting people who wanted to study Zen to have mastered this text. And to master that text, you have to have not mastered all of them, because you have to know lots of all of them. So people often wonder, how much did Chinese Zen students have to know all of them? Well, here's an example. And there is a person I'm speaking with a disciple of .. .. Generation before the four, two generations before ,,

[35:11]

was ,, as the disciples said, didn't have to master this text. So apparently, although not all teachers were necessarily required to take the text, here's an example where . You can see that they had to know. And the degree of what we got mastered, You would have to look it up. If you go through the text, if you didn't know it's his opodometry, you'd look them up. That's why you go through and look up all his opodometry so that he didn't know what he was talking about. And then after that, you could do the text. Then you would put certain things. So this makes it sound not awesome. What they did at that point was good. And maybe you really didn't make the sense of it, but that's what it said.

[36:16]

So chapter 103, practice. . Well, you know, when he first came to America, people asked him, and the usual response to what he would tell him, he said, I sit. But then after approximately, I think, I'm not sure about this, but my impression is after about five years or so, he finally was willing to recommend the book. The book he recommended was The Concept of Dharma. So that's the book. How many people have arbiterum culture that are really used for this?

[37:19]

Well, so maybe, sorry, that's not the reading list we need. Or we can use that for simple, of course. We need an arbiterum of reading list. I'll show you. So you'll be able to get it, and I'll be reading this. One of the books I've been reading is The Central Perception of the Buddhist Concept of Dharma by Stavatsky. It's a small book. And there it is. That's the book that's in the Jewish you recommended. It was well known around that, and that's only one we'd recommend. Shortly before I died, we started to allow people to actually recommend that we study other things. Like, yes, the Baker or she would remember all the students to go over to Berkeley and study that would come with .

[38:26]

So we did. And that was also . Obviously, they've memorized the heart citric. They know the diagnosis trip. They know the lotus citric. Some of them greatly want the entire citric. But when they run into these army dharma terms, these texts, if you ask them, they don't know what they are. So that's the weak point of that sentence. They would kind of also recommend that we study out of dharma. You can study a nice thing about bibliographies. You can study it by yourself. And if you don't understand a term, you know you don't understand it very clearly. You know how to look it up. But then texts are difficult to study by yourself.

[39:27]

You can read translations, but translations. Sorry, translations. Unless you're guided here, you may be misunderstanding. If you read in the original Chinese, it's extremely difficult. much more difficult. Our learners child's play read compared to the text. You can't look up any other words in the text. But you can study how you've done it. You can look up the words. You can memorize the text. You can understand. And if you don't understand it, you pray clearly you don't understand it. Because anyone who has a question, they don't They aren't satisfied with your question. It's pretty obvious why they aren't. It's pretty clear. It's pretty straightforward. So it's a basic teaching . Any other questions at this point?

[40:29]

So once again, what I'd like to do is then bring up topics, major topics that we've studied in last in the first three chapters of the Avdol Kosha, basically. Two years in time, three chapters. There are eight chapters of the Avdol Kosha. Sometimes, yeah. So the first chapter is called what? So his whole chapter is in the Avdol Kosha. There are eight chapters, or nine chapters. Nine chapters added on. And you'll also be able to get a copy of one page outline of the .

[41:41]

First chapter, we have them in quotes. It's called what? It's called what? That means that's it. That means that's it. That's it. That's it. And it's about It teaches about nirvana. It teaches the basic qualifications of dharmas into basically two sets of tools. It teaches about the skandas. It gives definitions of skandas. It teaches about the dhatus. and teaches about the ayatan.

[42:47]

Chapter 2 is called . It teaches about the envious And you have the faculties, 22 areas. What 22 areas? Five of the areas, what are called five cardinal faculties. Another five are the five cents support.

[43:34]

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