Any questions from last week? I'm not the... there was any sense of, uh... another area of, you know, that... and then finally... I think that the best second is that should come back.

[01:18]

I'm wondering if there's a second. Any second Biden? in the first chapter? Yeah. We pick up ten directions, right? The hyper-mediary ones. And the zenith and the nadir, the ten directions, right? And this sutra, and also the lotus sutra, the beginning of the lotus sutra, start in a similar way. The name of the beam comes out, rebooted, and goes east. The leaning east. And the moving east, they're touching about the west.

[02:25]

Targeted over on this side, they're talking about the saw over the west. So in that Buddha, we'll take the same away. They took the sort of piece first. And they gave you some idea. Actually, this being that . He's saying the being went all directions, the one with the target in all directions, looked back at me from their respective direction, and out of the direction of . They went and saw where it was. This east, I don't think I'll do it with the sun, but east over here is a whole universe. This here, this, this, this, this is a whole universe here. It's in Lumen. Multiple universes, great, great thousandfold, three thousandfold worlds.

[03:33]

In the east. This one goes to the west and he only retall the other with spirit and pizza. Thunder? Yeah. In this case, I'm sorry, the sun of this is supposed to arrive in the front. The, uh, the, uh, where's it? I don't know. They turn off. And that is started there. The top. Yeah, there's all the heat went on top. There's medicine after starting. Right. Did you hear that? They start with yeast and so on. If you don't say and so on, you're imagining and so on. You wonder if it clearly includes it? Yeah. I think the Taisho is good.

[04:37]

Taisho is the name of the emperor, Iroh. You may have heard of Meiji. You heard of Meiji? Meiji? And now we're in Showa. We're in Japanese time zones. Okay? So we're Showa 54. But during the Taisho era, they composed what's called daizo kyo. Dai is big, and zo is treasure house or storehouse, and kyo is sutra. So the Taizo, daizo kyo, is the collection sponsored by the Japanese government, the big collection of all the Buddhist sutras during that era, during that emperor's era called Paisho.

[05:49]

And it includes almost all the important All the important sutures. Almost all the important Zen writings and Zen histories and Zen commentaries. All the important commentaries on the sutures by various schools. All the doctrinal teachings at various schools and teaching the master at various schools. And encyclopedias and dictionaries and art works. And it also includes all the major writings of Japanese Zen masters. Yep. Very Japanese Buddhist teachers, too. So here, it's a compendium Buddhist imperial. It has 5,418 texts. So it's much bigger than, for example, the old Trakitika in India.

[06:52]

But it does include all Buddhist works. For example, there's some Zen texts which aren't in the Taisho. But for overall coverage of the Buddhist literature, Taisho is pretty good. It's systematic. There's something from everywhere, right? But they don't have every single thing. It's written Chinese. It's written Chinese and Japanese. What if it's Chinese? Do we have somewhere else? We have all of it. Chinese or Japanese? Chinese and Japanese. The first 55 volumes is all Chinese. And in there, you can find, I mean, like I say, you don't have everything. But some, like you have all the Lotus Sutra, and all the Thomas Lutra Sutra, and all the Project Parmaid texts. But you don't, and you have all the arguments, you know, all the old Sanskrit text translated in China.

[07:56]

You have all the Audio Diamond, but you don't have all, you do not have all the Audio Diamond. But for example, the Chinese text, they have all the Abhidharma, and that's the only place in the world that you can find in Tibet. They're not in Tibet. They're not in Sanskrit. They're not in Polish. The Sanskrit ones, of course, aren't in Polish. So it's a tremendous storehouse, but there's not everything there. Not all Zen writings are good. There's another collection which has a more comprehensive collection of the Zen writings called . But still, it's just, it's got, you know. Only a specialist and only a very highly specialized Zen scholar like Tom period would need anything more than special for it period. And then it's got all, it's got the words of

[08:59]

And it has lots of tons and tons of catalogs. It has catalogs and catalogs. has catalogs of all the old Chinese catalogs. Which means that I would read that. You can read books about the catalogs. But as soon as they don't reproduce, it's like . Anyway, there's catalogs of catalogs. Books of index is a catalog. And there's encyclopedias of terms. There's an encyclopedia of terms for different schools.

[10:01]

There's an encyclopedia in there for just the Tentai terminology. So when you read Tentai works, you need a special dictionary to read them. You know, this dictionary read them in Taisho. There's a hundred volumes down there, but you know, Chinese pages are generally, these are small Chinese pages with three panels. And a small type, you know, type about a fourth of an inch by a fourth of an inch, like eight of an inch by an inch, somewhere in between. So one Chinese page is eight English pages. So the algorithmic course is only 165 pages. And as you read, the algorithmic course would be big English. So if you have 100 volumes down there, you can imagine where it is, it would be English with the 800 volumes. I'm trying to say what?

[11:02]

Well, we don't have a symptomatic one. But I mean, the very fact that we have them means that otherwise, why would we even have them? So that we're all going to change. No. Well, like, you know, right now, about $100,000. If it's equivalent, if the Tyshaw's equivalent, they have their volumes, their volumes. Let's say we have about eight, eight, ten, ten, ten, ten. You know, like, you know, we have a lot of city council. We have, so that's, we have the largest city council. One of the . We have parts of the . We have . We have .

[12:06]

We have . We have various . So I think I would say about 100 . I'd say She added up all of the canonical stuff there turned the big volume of the cell. Maybe a little bit more, but I'm not joking. The business correction was compiled between, before 1926, between 1886 and 1926. Teichel, that's it. Well, not 1886, 1868 is when it began, so I think it ended in 1912, 1912 and 1926, I think. I'd say in the 20s. But this just keeps getting revived. Instead of making it allumerable.

[13:13]

I think you'd call it the show of our guys, okay, when we just revising the entire show. What? In the Japanese? No, it's in terms of the French. We have it. How big is it? More than 2,000 pages. But it's got a lot of work on us, so it's not really... not read it that long, it's straight on. But, for example, it's been 70 pages talking about the first three words in the sutra. So it slows down later. It doesn't spend 70 words talking about the last three words. Once you understand, so the first time you're writing some of these terms, they get a lot of attention.

[14:20]

And later, since you know, you don't have to comment on it again. Is there anything else? I should find out what's inside. OK, given all the questions, I'd like to say a few things that have been brought up in your last week in class or in between classes. I thought about this. This is a book that was published in 1961. This is the first part of this large yellow book that we have, called Perfect Wisdom. It's called the Large Sutra on Perfect Wisdom. So it's the first part of what we have there. And I thought about this title here, the Large Sutra on Perfect Wisdom, and we've been calling this pancha. But strictly speaking, pancha's a nickname for this text. Pancha means five.

[15:22]

Pancha Vimshati means 25. So we've been calling, we've been saying that this is a Pancha Vimshati. But actually, it's not. What it is, is basically a selection from a number of texts, which I said last week, but I just want to make that clear. This big book we're reading is rightly called a large sutra. It is the large sutra on perfection and wisdom. The large sutra on perfect wisdom is a number of texts I call the large sutra on perfect wisdom. As I mentioned, one text is 18,000 lines. Another text is 25,000 lines. Another one is 100,000 lines. Another one is 125,000 lines. So these are all... all can fairly be called large citrus and perfect raisin. All five of those, all four of those, are very much, not only are they all within the primary literature, but they're all quite similar in feeling.

[16:31]

And the main difference is in terms of repetition. So, that Professor Kansa has done here, you've mostly used, most of what's in this big book that we're studying is from the Pancha. But big sections, for example, chapters 55 to 70, they're all from the 18,000 line sutra. And as you'll see, if you look in the footnotes, in the about big text, you'll find that in various places he puts the 100,000 lines here at them. So really what this book we have, which we're studying, is a combination of 25,000 lines, mostly, but also 100,000 lines and 18,000 lines.

[17:35]

Okay? So it really is a large sutra, but it's not just one text we have. of being one like this election. Yeah. I've got the question, maybe it's very interesting, not to collage in terms of specifically in other words. It's his attempt to produce an accurate recognition of what the concept would look like. Do you think that we're actually the same with them? I mean, I haven't included, like, chapter 35 to 82, and the $18 line, he's put it in, but if they were the same chapter, that one would have found, it's not like, it's not in the graph, it has a progression. I mean, it's trying to patch up into one.

[18:36]

Yeah, right. So, did you hear what he said? So that's one point. Another point is that a few more words on what Jeff Schneider brought by the time he said. He wanted to, I think, or he's wondering what we're going to do about technical terms that we run into here. And my feeling is that as you're reading the sutra and you see an English word and it feels like it smacks a lot of it. Let's find out what it is. If you can't figure it out yourself, bring it up in class. Try to find out what the word is. And if you don't bring it up or don't question it, we'll spend time looking at key words as we go through. All right? That's part of the study of the text.

[19:39]

Next point is a little bit more about the Abhisattva Nalankara. This is the main headings of the Abisamaya. Not the whole thing. Abisamaya means understanding or enlightenment. long term is ornamentation or adorning. So basically, what this, obviously, my long term is, it's a metrical text with the verse text. And the summary just gets the word all by itself, OK?

[20:44]

And here it is. This is it right here we have in the library. With the summary, outline of various topics, most of the main or important topics of cognitive cognitive thought. And so, anyway, here it is. You can look at it. In that plan, I can show you a little bit about it. So this thing exists by itself. You can just look at this without any structure around. You just read basic ideas, basic topics. There's an outline of them, some of them, okay? This summary, then, can be placed on top of any text.

[22:00]

But it was cheaply applied to, and mostly applied to, the pancha. As a matter of fact, one version of the pancha that exists, it actually exists like this with the ,, onto it. It's a plate right on top of it. So you have suturing, obviously my heart suture. This could be placed on any suture. However, if you try to place it on heart suture, you would have trouble going. You'd probably say, well, D, you might focus flipping up. Put the T under this heading and HD under the next heading. How would you break up with your short suture when you have more topics, more topics and characters in the suture. So, of course, that doesn't work with a small suture. But with a big suture, like the pancha, or a nuclear suture, you can fit this thing onto it.

[23:09]

Okay? That's what we've done. And Kahn didn't fit it on here. He used the text. There is a text that has it already fitted on to the pancha. We use that text to help them fit it out of this transaction. Yes? It means that all the parts, especially the big ones, have certain topics which they deal with. So you have to do them around to fit them in. So you'd understand, if you had a thing that went 1, 2, 3, 4, 5, you looked at the sutra, and the sutra went 1, 3, 5, 4, 2. And now, from the original text over here, the outline, they know it went 1, 3, 4, 5, and they take the sutra, and put this part of the sutra teaching 1, this part of the sutra teaching 2, and so on.

[24:19]

That's what's been done. But no, you won't be able to, there has to be a good judgment, some adjusting. Yes? Yes. Now, the Ashtar 8,000 lines, right? But Ashtar's not really, it's quite a different flavor from the big citrus. Although it's pretty big, 8,000 lines, it's really not like the big citrus. Developmentally speaking, it's quite different. Now, the oshta, which we have right now, is translated from 11th century text. So that text that we have, is a text of a work that has evolved from the early oshta.

[25:24]

Anyway, it's still a quite different flavor. I shouldn't mind. Do you mean Chinese? Well, wine and shloka, which is 32 syllables. So wine here, 32-centred syllables. It's part of the information. So wine here, 8,000 weeks is a big book. But I think it'd be down to 300, 600. 300 wine. We'll get more than 300 wine.

[26:34]

I took to 25, I think, 25. So, a few more words on the, uh, the, uh, the, the primary citrus, uh, in a sense, they are the fountainhead of the Majomica school. Okay. You can, you can have very close correspondence. between and the school. We call them Matyanka. Matyanka, in a sense, they got the good name for the school because it means middle way.

[27:34]

And more than Matyanka's school, they often mean the Shinavad, of Nardargin. And this school was a natural upflow in very close correspondence with the parameda sutra. However, there's another very important Mahana Buddhist school, which we call Yobacharo. It doesn't really mean that it turned to school in this way, the path of yoga. They also, they [...] also. And they have people like Sangha and Vasubandhu in their ranks.

[28:38]

In this Vijnana body table, it also derives inspiration from the Prajnapalmita texts. But it attracts, it also requires its fundamental or unique inspiration from other sutras, for example, the Son of the Amor Johnnison. So in one sense, the Jnanavada is inspired by the Prajna text, but in another sense, it's embarrassed by them. Because the style of the Prajna Prajna text is quite different from the style of the Jnanavada feature. So one way to understand what the Abhisamaya Longhart is doing is that it's trying to show how, from the point of view of the Yogacara,

[29:55]

The Prajna texts are teaching, they're a type of teaching too. So the Mahajamika, the Nagarjuna type of commentary on the pancha is very straightforward because it's very much in the same language as the citra. And the big, the Dajja de Lun, seems to be written by someone who was first educated in Abhidharma and then was converted to Mahajamaka. So what we have in the Dajjaluna is a kind of Mahayana Abhidharma based on the Prajnapamya text. But the Abhisamaya Lankara is teaching a teaching which is not so directly or simply or straightforwardly drawn on the Sutra. But this, again, is a more subtle way of looking at it.

[31:00]

And you will find, I think, if you study, if we use, if you use, if we use the practice of Maya Lanka, it requires sort of more skill in understanding how it is that the teaching is drawn from the sutra. That also takes the obvious Maya Lanka and applies it to Then you do another sutra, another part of the harmony of the sutra, and then makes a commentary on that. And that commentary then is a Madhyamaka commentary on the Yogachara commentary on the sutra. So you come back around again. So this is various epicycles. Okay. So this is just to kind of, once again, you know, we just sort of peel off one layer at a time the next layer into the

[32:25]

into the understanding of what this all of us. Yes? Was the Archa a very significant expert at the time, you know, studying a lot and very influential? Our general impression of the Mahayana Buddhism in India, particularly the program of Amitya, that they never really got influential in terms of, you know, adherence of political power, something like that. But in fact, those are the texts that really captured the imagination of the Vietnamese Chinese. Chinese never did really like Abu Dhabi that much, or generally they didn't like the old sutra that much. What really captured the imagination, with my honesty, The sutras of Amitabha Buddha, the golden Buddha, with the beautiful Western paradise.

[33:30]

And intellectually, the Papanita texts were really done. And then later, what they've ever done, Apatomsaka. And then their own thing called Zen, which they liked the ball. But in India, the straight part of the Papanita sutra were never, as far as they know, very popular or very influential. However, when the Prajda Paramedic plot, in conjunction with the Alba Tamsaka plot, comes to be made into Tantra. They're the basis of the Tantras, the philosophical background of the Tantras. Tantras, then, are very popular. They translated it into a philosophy that could adapt itself to Indian people. But just straight Prajda Paramedic texts are, in my impression, is our impression that They never were very popular or influential. Lotus Sutra had quite a problem, probably, within a certain district.

[34:32]

But these texts are for monks. And in particular, they're for monks who have Papajama background. That's what they're intended for. . Still, the establishment was what we call Hinayana, old school. It was always the establishment. This was just like to the radical left. But that was the aspect of Buddhism. It was most popular when they picked up it. And the other aspect of Buddhism, which Indian monks were interested in, they were translated. They're in the Taisho, but only scholars, only Buddhist scholarly monks know it. The vast majority of Buddhist monks, nuns, laymen, and supporters, with old citruses on to those abhigamitechs, things like that, it's a plastic word, Canadian man, the magamika and so on, those things and so on.

[35:51]

But in the history of the religious activity of the world, the texts are very involved. It just took a time to get. And now, they're more typical in the 20th century than the older students. All the older students, the older students are still necessary for us to get in these centuries. Still, the need to be led into by earlier teachings. Shenzong, he received regular Buddhist education. He learned the porno.

[37:02]

Before he In China, he developed a real interest in Yovachara Buddhism. He liked that. He thought that was really the key, most interesting teaching, most helpful teaching. So he wanted to go to India to get more texts on that area of Buddhism and also to actually study with masters of that area, of that type of Buddhism. So he went there and he got texts. He did study with them. He brought them back and he translated them. 75 sutras. So it's incredible what a scholar he was. Just be clear. It would take, you know, to impress upon us what he did. We forget about reading what he wrote, but just to talk about what he did would take a long time to convey

[38:04]

complexity of the work he performed. So he studied, when he went to India, he also studied Abhidharma more, too, in addition to studying Yogacara. So Kumarajiva was born in Central Asia, went to India to study Vibhashika Abhidharma. The gifted scholar learned it there, and then came back to Central Asia and learned, and there he would convert it to Magyamika. I mean, he's saying that the Yoga Chara School has a different orientation than, say, the relationship of the Yoga Chara. Do they, are they oriented toward the Yoga Chara, or do they have, like, an orientation of the Yoga Chara? They have an Abhidharma too.

[39:07]

They have, for example, you can find certain yoga chara texts. For example, one of them is called, what do you call it? Abhidharma Sangha Chaya, yoga chara word. They have 100 dharmas, they have a dharma listening. But the orientation of the Madhyamaka with respect to the Abhidharma teaching is to show systematically dharma by dharma, teaching by teachings. how they all fall apart. Because they're all definitive. You know, they're all definition-oriented. They're thing-oriented. They don't take into account relationships. When you start seeing how every definition depends on the relationship, all definitions fall apart, the whole albedomer is flops. That's the tendency of the Lajamaka. It's to apply emptiness to every, take every definition, you know, which is a spa lakshana. and you apply that to every one of these own marks of all the dharma in the albis block.

[40:21]

The characteristic of the overcharge don't go that way. They don't go through and apply emptiness to each dharma and see the albis dharma sort of blend in the emptiness. blend into its conditioned relationships. They'd rather come at a quite different point of view, which is called mind-only point of view. The way they would treat Darwinism is quite different. However, the project paramedia text, that's exactly what the project paramedia text does. They say you do this, you do that, you do that, but through non-acprehension, or these Darwinism are this way, and these Darwinism are that way, but they're all empty, or they're all pure, and so on and so forth. They're all isolated. empty. It keeps applying the emptiness hammered every time. So you can see what the Madhyamaka does, it's a systematic version, a condensed and systematic version of what the big sutra do, the primary sutras do. What the Yogacara does is quite a different type of thing. What they do has to accord with the primary sutra, because these are fundamental Mahayana sutra.

[41:27]

So how do they justify their teaching, which is Mahayana Buddha, to this teaching, which is Mahayana Buddha, That's what the Abysamayalangka tried to do. Tried to take this Yogachara net called the Abysamayalangka, and you show how it's another way to see the suture in accord with the suture. It's like they're emphasizing the emptiness, too, but they have a different... Their emptiness has arrived at... Yeah, they arrive at emptiness through what's called mind-only doctrine. See, if you see everything as mind only, and also the concept of mind only as not just a concept, finally everything is relationships and ideas, and that's emptiness too. So in the end, Yogacara should be just like Madhyamaka. And they blend into each other in various, in some people, you can see them blend into each other.

[42:27]

And there are the Yogacara branch, I mean, there's kind of a yoga jar branch that went down. And another thing I said last week, which I was talking about, was I said that the, obviously, my life chart presents the sort of Abhidharma map. So in some senses, Both the big commentaries that I've been talking about present the descent Abhidana system. But someone said, well, but does it be Abhisattva present the Bodhisattva's path? And yes, it does. So the way I would, I sort of think of it like this.

[43:29]

Draw a picture. This is an hourglass, okay? And this field here, this is the primates today. This field here is primates based on, okay? There's various possible paths to be split. Count dimension. And the sun path, they go like this.

[44:30]

Okay? And this thing here, this little hourglass, or this funnel, is the Abhidharma. Okay? The Abhidharma funnel. And these, all these paths, are the various paths that Bodhisattvas could take. However, this sutra, this sutra here, And there it talks about these paths in here. These paths that come in here and go into the other, down on the other side. That's mostly what the city talked about. That's what most of them are trying to talk about, is these paths here. And I drew the finalist way because when you start programming, you can start a whole bunch of practices.

[45:53]

You have a wide variety of possible starting practices. But as you proceed, finally, you come down to one practice. One practice. And then you cross the line and enter into the RA path. And after that, you practice starts out. And after you get out the other side, you can go anyplace. Or you can also try to just go straight down here and miss the outcome entirely. They don't have to go through the internet. Or if one single path they never come down, you can take another and go to this one. You can miss the same path too. So really, the way it is to go like this, When you come out again to the abidama, then you go back to this. You come back to the abidama again. When you come out another one, you come back, then you go up one that doesn't go through the abidama.

[46:57]

Then you come back, take another one that doesn't go through the abidama. Then you come back and take another one that goes through the abidama. Then you come back, take another one that doesn't go through the abidama. That's what is abidama. However, which search doesn't talk about all these? Doesn't talk about . Doesn't talk about . Doesn't talk about . Doesn't talk about the professor . Doesn't talk about . It just talks about . The reason being that . And it wants to quit. Claire's going to talk about it. But after you go through this thing, you don't take all the other paths.

[48:01]

And for some sort of detox, a lot of detox, can talk a lot about being out here. And that's the one you want to get out of there with that. But a lot of circuit is delayed. The priest bodhisattvas can also read it, because he comes to this particular secretary. However, since it's the bodhisattva path, since you know that this is what's going on, when you go through this whole thing, you don't take it so seriously. It's like you also don't take this one so seriously. If you're a hustler, you say, all right, I'm not. After going to the Robert Downer one several billion times, you don't take it so seriously.

[49:04]

But also, you shouldn't take this one seriously. The tendency to take this seriously and the tendency to take this seriously. Hustlers have their own Americans and other governments try to have their own Americans. And this surgery would definitely make me worried about Abhidani masters. So it's a bodhisattva path. But it's particularly a participatory part of the bodhisattva path. Particular, very important, definable subset of bodhisattva paths called the ones who go through the technical terms, who know Buddhist terminology and so on. These are the people who, in terms of texts, are the most vulnerable. You can write a text, and you want a vulnerable audience, and pick this little thing that's in here. Because these people are not so vulnerable. You can talk about them. You can say, well, it's your housewife, but there's so many other paths that you can't really get to people.

[50:09]

You can get to one of them, but to get all of them, you can't deal with text. If you want to hit a certain group hard and really move them, they're very text-bound. Their arrogance is hooked into certain terminology. They take the terminology and it really moves them. Other people are not so movable. There's such a wide variety of other philosophies and so on. You're uneconomical to try to get more. Most people need personal interaction. And so this is the sort of what he calls deleted and updated and based on this. Because the people who are learning a system and make themselves vulnerable to a system that blows up the system and they learn, because they're more vulnerable, they're also more teachable.

[51:14]

because they're more teachable, they learn better. So the people who learn this system and then go through it as bodhisattvas can learn a lot. When you come up the other hand, you are the people who will be teachable. And then you can go to other tasks with other people. And then you can spend close quarters with professors and businessmen. And you can make for them that, you know, a reasonable path. But they require personal attention, you know, of somebody who knows how to go through the whole thing about taking a therapy about things in a non-unattached way. Can't be a book for all the different varieties. So what do you need is actual Bodhisattva teachers. So one of the main ways to teach Bodhisattva is to say, okay, Bodhisattva is confine yourself, limit yourself, to a certain area, a certain subset.

[52:16]

It's a big book, but it's a very small book, it's a possible thing. Open yourself to this stuff, get attached to this teaching, and then in terms of that teaching, we'll work with you. But you specialize that way, and you make yourself vulnerable and interested to all these possibilities, and by that susceptibility and vulnerability, you can be taught. All the people who learn the system well can be taught by this tech. And then they have a feeling for it. If they go through this several times, at a very different point of view, they get a very good feeling for it, then they're teachers. So it's not necessary for everybody to study the academy, but to be teachers, it's very useful to do that, because you can learn faster that way. And you can always condition behind you that's bearing right down on this one spot here where it's very clear.

[53:24]

And you actually can break through. But the Abhidharma said, go through here, come out the other side and learn this whole other end here. And you're not having it done. Our Bodhisattva is not done here. He knows before he enters that he's not going to be done. But he goes through this and he's a good student. Like he's a spy. He's a good one. He's a counter alien. And he remembers that. But he still doesn't say, you know, he still doesn't defeat him. Maybe he could name him. In fact, If you get paid with the stuff that you're not taking seriously, you're more vulnerable. So you should work hard to understand this feeling while not apprehending it.

[54:25]

Let's learn that again. If you learn this, [...] this. But all this through non-imprehension. But you really learn this stuff. You never forget. You never grasp all the stuff and yet you learn it all. Come on to the other end. He said, nothing happened. And yet, you were a good student always. So that's why I say that the Father is not a long-term kid with this yoga jara map, and yet the Buddhist path. Any questions? Yes. The idea of the Buddhist path, the Buddhist path, I think, earlier, the Buddhist path is Very rightly, you know, he said, right after he's enlightened, he said, you know, well, first of all, he started to hear me. You know, bang, and things were happening.

[55:28]

Then, it forced me to talk, so he started, what's like this? You look at, see my finger? My finger continually enlightened. All these world systems in there. In all the world systems, you can see all these other things that are happening, too. People said, no, no, no, you shouldn't want to hear that. Well, what, man? They said, oh, okay. First life, five skandas for suffering. And there's a cause for the suffering. And the suffering can be extinguished. And the way to extinguish it is April, no path. Right away, as soon as it started becoming systematic, organized in his teaching, early, right on, he said April, no path. So the April Noble Path through Buddhism, it's changed to the five paths in the Abu Dhabi. And the five paths are in the Abu Dhabi.

[56:29]

And the five paths are in this, obviously, my long-term teaching. Again and again, they teach the five paths. And they also teach you the greatest elements in the five paths, and so on. The five paths, then again, . Yeah, it isn't terrible. It isn't terrible. It has a path of preparation. It doesn't care about it. So if you say it in any other school, Then Abhidharma, there really is no other school in Abhidharma. Abhidharma is Buddhist scholastic treatment that they're probably teaching people. When Mahayana then stands up on top of the Abhidharma, all schools of Abhidharma go back to Abhidharma. All schools of Mahayana go back to Abhidharma.

[57:29]

All schools of Mahayana go back to Abhidharma. All school. And Rota Sikha doesn't exactly go back to the Abhidharma, but it's like Abhidharma and Rota Sikha too. But not so clearly, it's not the priest, only, but the lady, and the lady don't know all the time. So part of this course, we should learn five Pabidharma paths are, because if you look at the, if you look at this chart, you know, like under number five, Roman number five, paragraph five, is the path of vision. And number six is the path of development. Okay? That darshanumarga and bovanumarga, the last two, the third and fourth path. You see that?

[58:31]

Okay? And you go on to Roman number four, I'm just jumping around. Roman nummer 4, full understanding of all mode. When you look at number 6 under Roman nummer 4, it says aids to emancipation. Somebody wrote in there, moksha bhagya. And the moksha bhagya are part of the first path, which is called sambara marka, the path of equipment or preparation. And then... Number seven is aging penetration, which are called the Nirveda Bagyas, and they're part of the path of concentrated effort, which is just prior to the path of insight. And if you go back to Roman number one, number nine, that's Tambara Maida, and so on.

[59:42]

So this thing and all just basically various ways of seeing the right paths and straight and teaching their own. Okay. Any other questions? Yes. Well, basically, a bit of a lot of people at that table. Basically, they did talk about reversible .

[60:43]

You know, what I'd like to do now is show your one day . You look at page 45 of your . So look at the chart. The chart we have to back up here is called the divisions of the Owls and Mylanta. It's the knowledge of all more. The variety is part of that in page 45. So that's on page 45 of your sutra. Do you find that? Mm-hmm.

[61:50]

So that's page 45 of the sutra. It would be... On this on my own, sorry, AA. I'm going to go on Arabic, right? It's an instruction. So you can hear it. Thank you. Light train. We're ready to turn down. Turn down. How do you bring up? Okay. [...]

[62:53]

Okay. Okay. Okay. heading, which you have in the other chart. And then it said, varieties of thought and enlightenment. So there's the obvious amount of our heading. And then it says, thought and enlightenment desire for supreme enlightenment in pursuit of welfare and others. Look down, in your opinion, that thought and enlightenment connect to the desire of enlightenment in general. Speed, go to the bottom. Turn to the third mile with a warning, no, no, no, no, no, no, no, no.

[63:54]

Okay, so then the next one in the text says, the part of enlightenment connected with desire to pull enlightenment in detail. See that one down there, Tyler? The part of enlightenment connected with desire to pull enlightenment in detail. See that one down there, Tyler? So you see these are like, that's how you pull them out of the box.

[64:59]

Put them out of the box. What do you know, okay? Yeah. we don't have here. What is the spirit of death? Yeah, that whole thing, a large attack up there. I mean, is that? Yeah. So then you have that next page, right? Right. In the next page, it had all these things. Under P21-22, it says it's associated with perfection of giving, like a great treasure.

[66:04]

Associated with perfection of morality, like a jewel. Okay? Okay. What is this? This is kind of a translation. I mean, like that. Okay, let's see. So, all we're trying to do is first pay, though, this is my line card, the inscription.

[67:14]

Okay, except for this thing, I think it's time to breathe in and detail on how to get it out there. And the act that it starts to be, now I was reading the page when I showed, but now I've been reading the other one. The future of the instructions were to determine number one, error two, So, under the structure, that was in my lawn car, it says here, and in the case of tech, it says, the instructions are tenfold and concern. The instructions about progress, okay? The poor truth, poor holy truth, then you turn it over to...

[68:18]

Okay, room number one, two, two. And then the next one is Three Jewels, Buddha, Dharma, and Sangha. Okay, not here. Oh, oh, oh, I know what I did. I forgot about this. This is the type of guy I don't want to do. According to what we just saw, we saw that the, obviously my own car just said in progress, right?

[69:28]

And then it said the truth. But again, in the sutra, you have a heading for each truth, right? You have instructions about the truth, and you have instructions about the truth of ill, truth of origination, and so on. Where here, Khanda just said for an old truth. In this text here, it just said barnum truce being suture. You have to expand it. So that's the case where you have more in the suture. It's detailed out in the suture, but it's not detailed in this text here. Yeah, but he doesn't detail it here. It's there there. See what I mean? You can expand it or not. So this would be an example of where you could detail if you've got material to detail on. You could track it if you didn't have material to track it on. See what I mean? If you have a smaller suture, you just keep it. small but here it's expanded so uh the next one is the three jewels and here again the jewels are spread out directly about the three treasures and see what it says here by the way if you look at in the sutra in the in obviously it says roman number one arabic three right that's the three jewels all right arabic three that's where it says that or excuse me

[70:48]

Roman number one, Arabic two, Arabic three, okay? That's the instruction, which is Roman number one, Arabic two, and the instructions on the three jewels is Arabic three. So, Roman number one, Arabic two, Arabic three. That's the instruction of the jewel. And then you see here in the text, it said, Roman number one, Arabic two, Arabic three, A. From this here, it doesn't have A, B, C. Not detailed period. But of course, if you said three duos, then you could have one, two, three. And so on. Three, three. Three, three. Three, three, A. Three, three, one. 3C2, 3C3, 3C4, and then 3CB, 3CC.

[71:54]

That's right. So if you search or not, you've taken it, it's subdivided into three groups. And then in one of the groups, the division beyond here, you divide it into four. Okay. But this is all well within. Bruda, Dharma, and Sangha, the Sangha always has these four groups. And within the four groups, there's four levels, R-HOT-SHIP, and so R-HOT-SHIP, so R-HOT-SHIP, and so implied in all these subdivisions, so it could be expanded up. So this is the, do you understand? Do you want to order that one again? Yeah. That way. I don't know what you mean.

[73:05]

Here's what I'm saying anyway. In this book here, okay, this is David Smadlock, all right? In this book here, it just has, for example, It goes down to the detail of instructions and then down to detail of Sangha. Okay? But in the sutra, the detail is more material there, so then they break it down. They expand Sangha into three. I mean, they expand Gama, Gama, Sangha into three. It's a division beyond what's listed here, but implied by it. And then they take Sangha and they break it up into A, B, and C. And then C... broken up into 1, 2, 3, 4. Right? Yeah. C and broken up into 1, 2, 3, 4. Which is also implied, potentially, in that heading. And it's what happens that it applied. So... We'll go back one page, right?

[74:12]

And it says... It says... Roman Nr. 1, Parabic 2, Parabic 3, C, and then a capital A. Then I have the P, the lowest bodhisattva. Okay? Equals Streamliner. All right? So you have Streamliner A, once returner P, never returner C, and where is D? Where is it? Where are you? Come on. Anyway, it should be coming, right? There it is. And then you have 3C and 20. So that's also another expansion of the Sangha. So do you see how it works?

[75:12]

How you can adapt it within the heading? breaking it down to the sutra, or to the small sutra, you would just sort of say, put it down in front of you. You'd probably look at some place to put that in the sutra, right? If it was too small for that, then you'd back up the mat, too. You'd back up to instruction. You couldn't make that work if you could back up. I don't know where. But if you've got a big sutra, then you'd keep breaking it down by the teaching of what the sound is, how it's built up. So in the sound, you have these four groups. Among monks, you have prior to entering into the path. And once you have entering into the path, they have poor variety. And once you have poor variety, they break down into the varieties too. So basically, what it looks like here is that the sutra has, in general, will have more detail than the obvious amount of mantra that has translated by Kondo. But in some cases, it might have less because there won't be anything in the sutra

[76:18]

fill this own category in. So then what you do is, it's not exactly that the Audison Ryanard is not in here, but it doesn't apply to you back up to the next digger category. So all the main categories, as you see on this one page here, that you have, all those main categories, obviously, are oftentimes that we just found right off the bat. The sutra has more detail than the Obvious of Mya Lankara basic structure. So the version of the Obvious of Mya Lankara that's in the sutra is actually a more detailed one than in here. So in one sense, the Obvious of Mya Lankara, it goes with this sutra, bigger than this one. But not everything that's in here is in the sutra. OK? The Gavisamaya Kalamkar is an adjustable commentary, given the particular sutra you have.

[77:21]

Well, they say mainly to the pancha. It's especially designed to the pancha. But another very important one is the Alvoppa, which was injected to the Ashtar. Very important, another version of it. And that one will add some stuff that will be adjusted and have some stuff that this one doesn't have. And this one has some stuff that that won't have. So sometimes when we get into studying the Obviously, I might want to repeat that so we can look at this analysis that we'll have done and show you which parts are the outlaw ground if you want. Okay, any questions about this?

[78:24]

Okay. ...to show how...to show the...to [...] show the... The deep meaning, the kind of the street meaning, the hidden meaning, in the project, the project on the effects of this commentary. Well, I have to know, maybe, I can understand that we will contribute better than these people in the world, but I can't salute those from how we benefit, that it matters, because of the law.

[79:33]

to the next point. Namely, that it's into the raw text. It's just a big ocean. And so one way we should study it is just to jump in the ocean, swim around, and see what happens to us. Okay? The Ashtar translation has chapter heading and stuff, but doesn't have much else. That's a wonderful experience, and we should do that. But in fact, you can have other experiences with, with this, with this, uh, obviously, without it, uh, unless you happen to be able to compose it by yourself, you would never be able to have those experiences. It's just like, you know, you can walk, you can walk in a field, have wonderful time, you learn a lot, but if you go with the yoga tire teacher, you'll learn something different. Not to say it's better than what you learn by yourself, but, It would be different if you have experiences that you couldn't have otherwise. So it's like, it's like, obviously, my long career is just like going through the suture with a yoga taramaster, which is both.

[80:47]

But, you know, I mean, my long career is basically can be a bit of a variety of that, you know. And that's it. Would you say that what is happening, though, is the other side of my own car is the shape of the tunnel? I mean, that's the kind of course of walking through this ocean of the big sutra. It's giving the structure of the funnel.

[81:49]

It's saying, so that you can kind of see the shape of the funnel as you're going through the ocean. It's giving a structure of the funnel, but still, it's different not to have a structure in the funnel. That'd be the raw sutra. To go into that funnel with a grid, some grid, You silhouetted onto it, mapped onto it. It's different than you grow it through it. I don't need to create it all. If you just go in the center, you go in the tunnel. But there's no structure implied. You just experience it. So obviously in my long-term sort of kid, he said, and you go in and says, oh, that over there, and then that over there, and then that over there, and then that over there. You say, okay. Somebody else would come in and say, well, it's this way, it's that way. That's another way to look at it. And, of course, they should correspond with the facts. But the structure, which, obviously, Maia Lankara points out, is not the superficial structure.

[82:52]

They're not saying, well, now, when you get to a section where you're talking about the 37 windows of enlightenment, the other time, the audience of Maia Lankara doesn't say, now we're in a section on 37 windows of enlightenment. Doesn't say that. Doesn't tell you what, except you already know. It tells you, now you're Now you're in the bodhisattva path of preparation. Why am I? Yeah, you're up. How do you know that? See, you wouldn't know that. Now at the same time, you would say, well, that's the bodhisattva. But still, they say so. What do you do better? Traditionally, my friend, we've had a lot of time calling a distortion. Well, you know, you can still say, though, there's a lot of humidity between Kushida Heaven and Jambut Biput. That's where the guy who wrote it down were Jambut Biput by Dre is up there in Kushida Heaven.

[83:55]

So a song is tuning in, you know. I mean, there's a distortion. But anyway, still, he wrote it down and they did something. Who cares? No more distortion in the literature itself. So maybe we could read, let's try to read the first chapter. Well, President Conley gives a, you know, he had an introduction to the sutra, right? He says some things like, It's an interesting thing. This is like him reading the sutra, and him commenting. Like any of you could read the sutra, and as we go along, you could say, hey, there's this and this, and that's that. And Professor Conner did great scholarly. He said these things . In the introduction, he said one thing, and then his comments is a little bit different again.

[85:01]

So here's the comment. We have two commentaries that Professor Conner on top of the two we just mentioned. We have three commentaries. We have four commentaries. We have five commentaries. We have the . We have the . Two most influential texts for 1,000, 1,500 years. We have Professor Kahn's introduction. We have Professor Kahn's outline. There's two more. We have your experience You have lots of maps or outlines now, three or four, and we practically have another experience. So I feel like it's just like an ocean. You just go on this beach, you go on that beach, you go on that beach, you go on a boat, you swim, you fly over there, you go up to an island and swim back.

[86:10]

Endless ways of experiencing. I talk about that. I'd like to just read chapter one tonight. And then, next week, we'll go through it again in detail. I learned it more. The Lord, though, I didn't leave it on an altar feed, to get into a large gathering of knowledge. We've done that through 15 of us, all of them in our hearts. Their output dried up, unbefiled, fully controlled, quite freed in their hearts, well freed in mind, thoroughbred, great circle. Their lived on, their family content, their burden laid down, their own real accomplice, with the fetters of boundless to be punished and distinguished. Their hearts well freed by right understanding, in perfect control of their whole mind. With 500 nuns, laymen, and laymen, all of them were graded in the present behind.

[87:12]

At the hundreds of thousands of the units of Prodeze or Bodhisattva, all of whom had acquired the Nouradi, wellered and impunished, their sphere in the assignment, who had not fashioned any desire for the future, who had acquired seenness and patience, who had acquired the Nouradi of non-attachment, who had imperishable supernova, nor of acceptable speech, not tricksters, not chatterers, with thoughts that had left behind all desire for reputation and gain. This interested demonstrative spiritual dharma, ready to accept the dharmas without reserve, who had obtained the grasp of self-confidence, had transcended moral deed, who were free from obstacles caused by their past deeds, and skillfully stopping the analysis of the investigation with the dharma, who had formed their vows in calculable reality, though, who address other disarmament countenance, without a crown on their face, pitiful in time, chant, and genitive.

[88:16]

We've talked briefly to the subject, under a flash of ideas and interrupted, went down with self-confident and engaged in overpowering Hitler's enemies, killed and going forth during Hitler's shoulder to be on, resolutely intent on darkness, which they held to be lightened on the lead. on the garage, a reflection of the moon and water, a dream, an echo, an apparition, an alien in the earth, a magical creation. Skillful in understanding the destiny of beings, their subtle thought, their contact and attention, with unobstructed thoughts, and godly extreme patience. Skillful in teaching others how to communicate the true character of reality, Adhiring to do their vows and then sending out the endless harmonies of all the new ones. Always face to face, we can not create a recollection of the leaders of the Catholic world. Guilful in diversity and honorable goodness.

[89:17]

Guilful in appeasing the very students to find big possessions and violence.

[89:22]

@Transcribed_UNK
@Text_v005
@Score_67.52