«Дар освобождения», курс 44 «Искра радости», занятие 1

[Говорящий 1]
OK, so first of all, welcome to Lam Rim. And Lam Rim means Steps of the Path. And this is, to me, you know, I was having lunch.

I don't have anybody. OK, I was having lunch with my wife's mother, who passed away since then. But we were, and she had a boyfriend that she kicked out later, which is what you should do with boyfriends.

And we had lunch, and we said, what's the greatest book in the world? What's the greatest book in the whole world? And I love books.

And so it was difficult for me to choose. But I think this book we are studying today is the greatest book in this planet. It's the greatest book in this world.

I think so. And my teacher taught it to me three times. It took 30 years.

And every time he finished it, he started again. And he taught it in two different places. So he had one group in Washington, DC, and he had another group near New York.

So but I was his driver. So I get to go to both of them. So I heard him teach it for 30 years.

And man, it's wonderful to learn it. And it's a wonderful friend for your whole life, OK? So keep this book close to you.

And I know there's a great, I think there's a good Chinese translation, and there's a good English translation. I hope to do the English translation. So keep it close to you.

Use it, OK? And I started teaching it 14 years ago. And I promise I will finish it.

And if I survive a few more days, Dodo, I will finish it. I keep my promise. So we will finish this book this week after 14 years of hard work.

So I'd like to give us a hand.

[Говорящий 2]
Yay. Yay.

[Говорящий 1]
The tradition of this lineage is if you sit in the audience, you have to teach it next. OK? Seriously, I'm not kidding, OK?

And I know probably you didn't come to every single class in 14 years. I don't know if anybody did except me. But if you want to just throw it in case I start to cry.

So I ask you, we are going to finish this week. And please, please, please teach it to other people, OK? So my job is finished this week, OK, for this book.

And then it's your responsibility, OK? And you should teach it. And even you weren't here the whole time, it's OK.

You can listen to the audio or the video or you can read it. It's not that difficult. It's better if you come to the class.

But if you didn't, I still expect you to teach the whole thing, OK? And just do your best. All the teachers of the Lam Rim, we just do our best.

Nobody's perfect. Nobody's Buddha, maybe. And we just have to try, OK?

So please try. And please teach it to your students and your friends. I taught it to my wife's mother.

If the son-in-law can teach to the mother-in-law, then anyone can teach to anybody. Yeah, so OK. We will finish this week, if Inshallah, if all goes well.

And the whole book is about 400 folios, which is 800 pages, which is about 6,000 English pages, OK? The whole book is about 6,000 English pages. And we are very, very close to finishing.

When I started teaching it 14 years ago, the last, last part of the book is about meditation, how to do meditation. And I thought it would be a good strategy to teach the end of the book first, 14 years ago, about shamatha and vipasyana, about meditation, deep meditation. So I taught it first because you're supposed to meditate on each step of the path.

The book is called Step of the Path. And each time your teacher teaches you one step, then you're supposed to meditate on that step. So it seems to me, logically, you should teach the meditation to your student first, which is at the end of the book, and then go through the book with them, and they can meditate on each section.

So it's a tradition to do this, OK? So we got very, very far. We went through three great sections, kibu chung, kibu ding, kibu chenpo.

These are different motivations of people why they studied this book. Some people just want to stay out of the, they don't, what do you call it? They don't want to be a dog next time.

They want to stay out of the lower place. By the way, minimum motivation to be in this room is to, I don't want to go down after I die, OK? So it's very unusual in this world that to get into the course, you have to be thinking about after your death, OK?

To get in, to start the course, you have to think about dying. And that's very unusual in this world. I went to Princeton University.

They don't have any course in how to die. But everybody has to die, and it's the most important thing you have to do. It's very strange.

There should be a PhD in dying, right? So anyway, this book begins on the day that you die, OK? And then it goes deeper and deeper, OK?

So minimum motivation after I die, I don't want to go down. I just like to stay as, at least stay as a human. I would like to do that.

Everybody thinks they're going to be a human in the next life. First of all, in my part of the world, in the Western part of the world, we don't believe that you live after you die. We don't believe it.

We don't even believe this much. Those people who believe it, they say, I hope I have as much hair as Stanley when I come back, and not as much hair as Gisela or John Brady. So all the people thinking like that, but to come back as a human is very, very rare, one out of a billion.

If eight people in this world come back as human, it's pretty good. It's very rare. So the purpose of this book, first of all, come back as a human.

Then at least you can keep coming to Tim's program. Maybe you can find your old kimono. That's the minimum motivation.

And then second level motivation, I don't want to come back to a place where I have to die. I don't want to come back to a place where I have to lose my family again, and lose my mother again. I don't want to come back to a place like that.

I want to go to a place where we don't have these problems. That's second motivation. Then third motivation is I would like to become Buddha, because a Buddha can really help countless people at the same time.

No limit, no number. And it's fun. I don't feel like it's a very serious thing to become Buddha.

I think it's a very fun thing to become a Buddha. I enjoy to help people. I don't know.

Today, I went to a coffee shop. I clean up the coffee cups for the staff. And I enjoy it.

But think if you can help billions and billions of people at the same time. If you can babysit for a whole planet, that's my dream. I imagine I'm sitting with my wife somewhere just past the sky.

And we babysit my granddaughter sometimes. She's two years old. She's coming here, I hope, in Sakura.

If the Sakura doesn't open, I'm going to stay until it opens. OK, Sophie Cho? This time, I'm on strike.

And then it's hard to babysit one two-year-old. She's so cute. We bought her a school bus, this big.

And in America, all the school buses for children is a yellow color, bright yellow color. And we bought her a school bus. You can take off the top of the roof of the bus.

And then there's many little kids. And the two-year-old puts the kids in the bus. And maybe the one kid is driving, or like this.

And she put all the kids in. And then she tried to get in the bus. It's so cute.

She's like, her name is Cece. Cece, passenger. Cece, passenger.

And she's trying to get into the bus with all the other kids. It means she thinks she's this big, right? And her foot couldn't get in the bus.

And she kept trying to push her foot in the bus. I mean, even to take care of one two-year-old, it's a hard job for grandpa. When all the ladies leave, and they say, grandpa watched a child, I'm like, argh, argh, argh.

But imagine 8 billion people. Imagine you are a babysitter for 8 billion people. I like it.

I think I'm up for it. I'm looking forward to it. I worked really hard to become babysitter for 8 billion people.

You go to the Buddha headquarters, and they give you a planet. OK, what's my planet? This one.

OK, I'm on it. I'll take care. Then you actually watch the whole planet.

You take care of everybody. And I think it's cool. That's the ultimate lam rim, steps of the path motivation.

That's final motivation. I want to babysit a planet. I want to take care of all the planet people.

I want to make sure they don't get old and die. If anybody dies on my planet, I'm not a very good Buddha. I would like to.

So Jasmine's like, her group is almost the whole planet. But now she's thinking, now I have to go bigger. I have to take the whole planet.

So we're on that part. We're at the end of the book. We're teaching how to do planet babysitting.

And there's six famous perfections, six famous activities that a bodhisattva means you decided I want to babysit the planet. So you made a decision. You not just think about your family, or not just think about your country.

You want to babysit the whole world. And it's really, it sounds difficult, but it's not. I think one two-year-old is more difficult.

The whole planet is easier. And what I want to say is it's fun. It's nice to help someone not to die.

But it's also, I personally enjoy having fun every day. And what I do, I like to have fun. And I can tell you, to be a bodhisattva is the most fun thing.

It's not very serious. You're all too serious. Oh, death, save our planet from death.

I don't know. Zhenlang, E-R-San, Zhenlang San, wolf warrior number three. It feels like some hero.

Don't think like that. It's just fun. It's like a big party.

It's the best party you ever went to, to take care of 8 billion people. And you don't feel stressed out. You feel like, wow, give me another planet.

This is one planet, not enough. So we're learning how to do that. And we started, and we're going to continue through there.

There are six activities bodhisattva has to learn. And we're going to go through the sixth. We already went through giving.

First one is called giving. Say, dana, paramita. So the perfection of giving.

And we finished that one. Now we're on the second one. Sheila, say Sheila, paramita.

Morality or ethics. OK. And here we go.

And by the way, I'm very proud everyone came back after yesterday. I thought some people will go to Tokyo or something. Yesterday was a very difficult class.

And I'm very proud that you came back. And I'm happy that you came back. Actually, yesterday is the test.

If the people quit yesterday, they don't come to the Lam Rim class. So we make the first class very difficult. Then the, I don't know, the people who are not serious will quit.

And then the second class, we do the real class. OK. So that's what we're doing today.

All right. I'm going to show the Himalayan language on the screen. OK.

And I'm just putting seeds in your mind. So don't learn it. Don't think about it.

OK. I'm planning for your next life. OK.

And you think you won't learn it, but you will. And I agree, maybe you don't learn it in this life. But I'm planning for next life.

OK. So I'm putting seeds in your mind. OK.

Only Dodo can learn in one week how to read it. Other normal people, it's not possible. So don't worry too much.

Don't take it seriously. It's a very unusual language. By the way, as a linguist who studied languages, this language, there's an old tradition that this language dropped out of the sky.

And I believe it. Linguistically, it's not connected to any language in the world. It's a very strange language.

Very unusual language. And it's very good for Buddhism. It's very good for teaching Buddhism.

OK. All right. So here we go.

I'll pronounce it. You don't have to worry. Don't get all upset.

It's not like your school days are coming back or something like that. OK. It's just I'm planting seeds for next time.

It will be easier to babysit you next time if I put some seeds this time. But don't take it, don't go serious. OK.

Don't take it very seriously. OK. NYID PA TSUL KHRIGS KYI PAR GCIG GI NYAM LEN NI.

OK. How do we practice the perfection of morality or ethical life? OK.

Perfection is a tricky word. The Sanskrit is paramita, separamita. Yeah.

And the Himalayan language is parottuchimba, parottuchimba. Separottuchimba. Parottuchimba.

Yeah. Good. And it's a strange word because it's perfection, but it's not.

OK. Perfection means, in this case, your morality is perfect. You never got angry at anybody.

You never stole $5 from your mother. I did, only once. But something when you're a kid, right?

So this kind of idea, you are perfect, it doesn't mean that. It means if you try, it will take you to Buddhahood. This is a perfection, perfectionizer.

This is a make you perfect. It's not perfection. Nobody here, I don't know, is perfect about their morality.

OK. But we want to be. So if you want to be, we can say perfection.

Boroboromido. Boromido is perfection. And paramita means bottom.

In Sanskrit, param means far side of the ocean. If you are surfing like Rob in Los Angeles, and there's a big storm, and you float out into the ocean, and your surfboard reaches Japan, that's called bottom. OK.

That's called bottom. You reach the other side of the ocean. Itta means gone.

You reached it. There's a word in English, exit. It means to the place where you go out.

X means out. It means gone. So the English comes from the Sanskrit.

Paramitta. Paramitta means to go to the other side. Exit means to go out.

All right. So that's the second perfection. When I teach lamrim, steps of the path, I like to use pictures.

OK. And I call them idea images. And the short name is idim.

And I like to show a picture. Then I like to teach you what the meaning of the picture. And then later, when you are teaching your own students, starting next week, the picture helps you remember.

OK. We call it mnemonic. It helps you remember.

OK. Pictures are very helpful. One picture is worth 1,000 words in English, we say.

OK. So here's a picture. I got it here.

I call it the decision to throw out the garbage. OK. To practice ethical life, you have to decide to throw out the garbage.

Let's see what that means. OK. Then he quotes Seiji's book, which is called Bodhisattva Charya Avatara, which means how to live like a bodhisattva, how to become a planet babysitter.

OK. How to become a instruction book, how to become a babysitter of a whole planet. OK.

That's called Bodhisattva Charya Avatara. Seiji is translating it nowadays. OK.

It was written 1,300 years ago. And I'll read it to you. BON WA'I SEMS NI THOB PA LA'I TSUL KHRIMS PA ROL PHYIN PA ZHES So this is a very important word called BON WA'I SEMS. Say BON WA'I. SEMS. BON WA'I SEMS. SEMS means mind. OK. SEMS means mind.

And then BON means decision to give up something. BON means decision to give up something. For example, you can BON WA'I meat, eating meat.

OK. You can make a decision. I don't want to be involved with the murder of little animals.

I don't want to participate. I don't want to be one of those people. It's not who I want to be.

So you can BON WA'I eating meat. OK. You can give up eating meat.

My teacher, he's Tibetan. They eat meat a lot. They say, we cannot grow vegetables.

We are too high. The mountains are too high. We cannot grow vegetables.

Therefore, we eat meat. So anyway, when I was living in the monastery, I gave up eating meat. At that time, all the other people eat meat.

And it was a little bit difficult. And when my teacher introduced me to another teacher, he said, this is Mike. He gave up meat, but he didn't give up his negative thoughts.

He makes fun of me every time. I'm like, OK. Then I'll tell you something interesting.

So he ate meat his whole life. And then when he was older, maybe when he was 75 something, actually, that's not old. He had a, what do you call?

He had to have an operation. And then he came home from the hospital. And he said, I'm going to give up meat.

I was his cook. So I have to cook meat every day. I don't eat it.

I cook for him. Then he said, don't cook me meat. I said, why?

You don't feel good? He said, no. I had the surgery.

Now I know what it feels like. He said, and he never ate meat again. So he made fun of me for 30 years.

Then at the end, he said, you know what? I think I'll give up meat. I'm like, what?

That's called bongwa. Say bongwa. Bongwa means you decide to give up hurting other people.

You decide to give it up. Bongwa means I made a decision. What?

I just don't want to hurt people. I'm not going to hurt people anymore. I'm going to do my best that I don't hurt people anymore.

OK? And sometimes, if you have some terrible pain yourself, like if you go to the hospital and the doctor rearranges your stomach, if they cut you, then you get more compassion for animals and things like that. You see?

So oftentimes, bongwa comes from you feel sad. You feel suffering. When you have bad suffering, then finally you wake up.

I don't want to cause suffering to other beings. I want to try to help them. I don't want to kill them or cut them like that.

OK? That's called bongwa. Give up.

The decision to give up hurting other people is the second perfection. It is the second perfection. Sheela.

Morality. Ethics. OK?

I'm tired. Then there's a beautiful, beautiful... We'll get there.

GZHAN LA GNOD PA ZHI DANG BYAS PA Say GZHAN LA GNOD PA ZHI DANG BYAS PA That's able to read by a real roach. OK, good. All right.

They gave me a screen that is like this big. GZHAN LA GNOD PA ZHI DANG BYAS PA Very... Say GZHAN LA GNOD PA ZHI DANG BYAS PA Very, very, very, very famous.

Je Tsongkapa, 600 years ago, wrote the most famous summary of morality. OK? Very, very, very famous.

In fact, one of our translators translated it for five years. Xiaoping? Yeah, she finished it.

It took the commentary. Very, yeah. Very difficult commentary.

Very difficult. And she finished it. So anyway, in his famous poem, Je Tsongkapa says, the definition of ethics, the definition of morality, the definition of the second perfection is here.

GZHAN LA GNOD PA ZHI DANG BYAS Say GZHAN LA GNOD PA ZHI DANG BYAS PA Means, when you decide to give up hurting other beings, that's morality. That's ethics. Then Tsongkapa says something very interesting.

ZHI DANG BYAS PA Say ZHI DANG BYAS PA So traditionally, in the ancient, ancient schools of Buddhism, Abhidharma, morality is physical and verbal. Morality is physical and verbal. I will not kill.

I will not steal. I will not have sex with another person's partner. Those are physical.

Then verbal, I will not lie. I will not slander. I will not use harsh words.

I will not gossip. Those seven, three with your body and four with your mouth. By the way, which is more difficult to control?

I think mouth, much more difficult to control. So giving up these seven is the ancient, ancient form of morality. But there's missing something.

What's that? Yeah, what do you do in your mind? In the ancient forms of Buddhist morality, they focus on what you do and what you say.

And then when Tsongkhapa taught it, he said ZHI DANG BYAS. Say ZHI DANG BYAS. Along with the foundation.

Along with the mother cause of talking and doing things. What's the mother cause of talking and doing things? It's what you're thinking.

And Tsongkhapa's like, you cannot leave that out of the perfection of morality. Okay, you can say morality is what you do and morality is what you say. But in Buddhism, the most important part of morality is what you think.

Okay, and you can break your morality and nobody around you knows you are doing it, right? Inside your own mind, you can think terrible things. Sometimes we're surprised, you know.

Wow, I didn't know I could think such a terrible thing. You know, sometimes thoughts come in your mind. You know, I would like to run this person over with a big car.

You know, and then you're like, yeah, you know. So sometimes your mind makes terrible things. Your mind decides to do.

You never do it. You never say it, but your mind thinks it, right? It's secret.

Nobody else knows, right? That's also morality in Buddhism, okay? So, you know, ZHI DANG BYAS PA is very famous.

Very, very famous addition by Tsongkhapa. Hurting people with your body. Hurting people with your words.

And the thinking behind those two. He's very clear. DE LA YI LAS RLUNG NA SPANG BA'I SEMS NA CHE To decide to give up those things is morality.

DE LA KHON PA KHON DU YONGS SU RDZOGS PA'I TSUL KHRIMS KYI PHA ROL TU CHEN PO'I RGYUR BA YIN KHON PA, say KHON PA. G-O-M-S, okay? Say KHON PA.

Now, if there's a G or a B on that word, it means meditate, okay? GOM, GOM PA means meditate. If you take off the B and you take off the S, it means get used to something.

To get used to something. The Tibetan word for meditation is from the ancient word to get used to something. To get used to doing something, okay?

So we can say that meditation, the deeper meaning of meditation is to get used to doing something a certain way, okay? That's called meditation in the ancient. And it's also in the Sanskrit.

Say bhavana. But you have to do it. Bhavana, bhavana, okay?

Bhavana means, bhava means to be. Ana means to do. Bhavana means it makes you into something new.

And that's the word for meditation in Sanskrit, okay? Bhavana, the word for meditation in Sanskrit means to make you into somebody new. It's a very beautiful word, okay?

And the Tibetan is similar, KHON PA, okay? So here he says the perfection of wisdom, perfection of morality, is when you get really good at it, okay? You get really good at being careful not to hurt other people, okay?

Super careful not to hurt other people. That's morality. That's ethics, okay?

All right. He gave you a definition. All right.

Now he's going to give... After you give a definition, normally you give the different kinds. What's the different kinds of ethics?

In Buddhism, there's three different kinds of ethics, okay? In Buddhism in general, there's three different kinds of ethics, okay? By the way, I have a lot of old DCI friends here.

You know, different projects we have. It's so fun to be able to talk about Buddhism. It feels really good.

Just in this room, okay? Yeah, okay. It's like getting out of prison or something, okay?

So, there are three kinds of sutra, okay? There are three kinds of shila morality, okay? By the way, the Sanskrit word for morality, shila, comes from an ancient root shil, which means to feel refreshingly cool.

Today, when I was walking in the city, it's a shila day. It's not too hot. It's not too cold.

It's just kind of pleasant. We call it crisp in English, like crisp vegetable. It feels like a crisp apple.

It's that kind of nice feeling. Shila means that. The real meaning means shila, to calm down your mind, to put your bad thoughts in the refrigerator.

It's called shila morality, okay? All right, so here he says shila has three kinds. NYES CHOS SDONG PA'I TSUL KHRIMS NI The first kind, the most basic kind of Buddhist morality, is don't hurt other people, okay?

There's three levels of Buddhist morality. NYES CHOS means bad behavior. And the first level of Buddhist morality is, look, even you can't be a bodhisattva, you know, even you cannot give someone your arm, at least don't hurt people, okay?

At least don't hurt people. That's called NYES CHOS SDONG PA'I TSUL KHRIMS First kind of morality, don't hurt other people, okay? SDONG PA GSUM LTA BU STE And then he's going to give, he says, now I have a financial problem.

I gave away all my money yesterday, right? We got anything else in there?

[Говорящий 2]
Just, he's like a magician. And nevermind. You got?

[Говорящий 1]
Let's find some money, okay? We have 100? Let's do 100.

Okay. I'll have to get more investors, okay? LAM BRDZUN LAS No, no, I'm not asking for money.

I'm really not asking for, I just need to go to the bank. Okay. LAM BRDZUN LAS SDONG PA GSUM LTA BU STE Yeah.

He says, the morality of not hurting other people comes in three different flavors, like chocolate, vanilla, and strawberry, okay? The morality of not hurting other people comes in three different flavors. All three classical types of vows reflect the morality of not hurting other people, basically, okay, basically.

Now, for $100. And don't yell out the answer. I don't pay for yelling.

I pay for hands, okay? What are the three traditional types of vows? Okay.

Hey, I'm not choosing. The microphone guy chooses. Then you have to give him half the money.

No, I'm kidding.

[Говорящий 2]
Wait. Yeah.

[Говорящий 1]
Wait, wait, wait, wait. Where's those tech guys? Can you turn on this microphone?

There we go. Talk loud. Kiss the microphone.

[Говорящий 2]
I believe it's the praktimoksha vow.

[Говорящий 1]
Good.

[Говорящий 2]
The bodhisattva vow.

[Говорящий 1]
66.

[Говорящий 2]
And the diamond way vow.

[Говорящий 1]
Good, $100. Yay. Yay.

Buddhist vows come in three flavors, like chocolate, vanilla, ice cream, strawberry. First one is called praktimoksha vows. Basically, don't hurt other people.

Second level of vows is bodhisattva vows. These are interesting vows. The bodhisattva vows, they are promises, 64 promises you make for the rest of your life to help other people, to be nice to other people.

The first level vows are just don't hurt other people. Control yourself. And then the second level of vows is plant the seeds in your own mind to become a planet babysitter.

Bodhisattva vows. And I mentioned it yesterday, I guess. We're going to do a bodhisattva vow ceremony here.

Some of my friends asked me to give them bodhisattva vows. I don't usually do it. I usually subcontract this kind of work.

But there's a place an hour from here called Nana, isn't it? And this is where the great first, one of the first Chinese masters who came to Japan whose name is, say again. That guy.

Six times he tried to get to Japan. Six times his boat, five times his boat broke. Very beautiful story.

Then when he got here, the first thing, one of the first things he did, he went to the emperor and his friends and he gave them bodhisattva vows. That temple is still here in Kyoto. I went there.

It's very beautiful with my friends. And so I thought, me and Stanley also, we thought it would be fun to give bodhisattva vows at that exact place where he was standing. So it's in March.

Yeah, when the sakura flowers open, the bodhisattva vows will open. Well, we're still working on the date and we need special permission from the government to have a ceremony there. And if they don't give permission, we'll just rent a hotel next to it, okay?

Don't worry about it. Or we'll go on the beach. Okay.

All right. Anyway, that's the second kind of vow. Third vow is secret vows, okay?

Secret vows. Secret vows are bodhisattva vows. What do you call it?

Supercharged bodhisattva vows. Super bodhisattva vows, okay? And you want to know how my teacher introduced those vows?

He said, the third kind of vow is the secret vows. And that's secret. But I will be teaching them next year.

Okay, somehow. All right. Now here he says, I will give you a quotation from Atisha, okay?

And this is a famous book that was written exactly 1,000 years ago. Which means the light on the path to Buddhahood. Okay.

And he says, SO SO THAR PA RIGS DUN GYI LTA DU SDONG BZHIN BSTAN PA LA BYANG CHUB ZAN PA'I SDONG PA YID KYANG BA'I YOD KYI GZHAN DU MIN Very famous definition of different kinds of first level morality. Different kinds of vows. SO SO THAR PA RIGS DUN GYI So there's the first set of vows you take is called SO SO THAR PA.

In Sanskrit, it's Pratyamoksha, okay? Pratyamoksha. And it means individual freedom.

Pratyam means one by one. Moksha means freedom, okay? And $100.

Why is it called one by one freedom?

[Говорящий 2]
We got this much money, honey? I like it. Oh, okay.

Wait, start over again. Can remove your mental afflictions. There's a path to nirvana.

[Говорящий 1]
What's this one by one? Pratyamoksha. You gave me the moksha part.

I need the Pratyamoksha part. That's $50. Why one by one?

Why? Pratyamoksha.

[Говорящий 2]
Gibson? Those individuals who keep this vow will get freedom.

[Говорящий 1]
And? You gave me $25 answer. She gave me $50.

[Говорящий 2]
Oh, and those do not keep the vow.

[Говорящий 1]
Yeah, now we're up to $100. But I'm not giving it to anybody. I'm not like wildly generous.

I'm making a deal. Yeah, Pratyamoksha means, if you protect the vows, if you keep those vows, you will reach nirvana. And if you do not keep the vows, you will not reach nirvana.

Therefore, they are called individual freedom vows. Individual means those individuals who keep them get freedom. Those individuals who don't keep them, they don't get freedom.

Okay, cool. Now, Atisha said there's seven types of Pratyamoksha vows. And that's a little bit controversial.

It's not seven. And we have to explain it. We have to talk about it.

And so I made some notes for you. Here's the seven that Atisha is talking about. Atisha did not include the one-day vow.

He said, look, one-day vow, come on, it's one day. Why should we count that? So normally we say there's eight kinds of Pratyamoksha vows.

Normally we say one-day vow is the first one. But Atisha said, yeah, one day, who cares? All right, so he doesn't include it in his poetry here.

He says seven types. Here's the seven. Number one, the person who agrees for their whole life to keep like 10 vows or eight vows.

Then that's lifetime male is number one. In the modern world, I think we should say lifetime female vow is number one. Okay, these vows, those are so ancient vows.

They come from the times in India when the females did not have equal rights and the men have more rights. So I like to switch it. Okay, and then secondly, the male who keeps a lifetime vows, layman's vows.

Okay, those are the two, first two of the seven. Okay, third one is genyin ma. And that's like, oh sorry, that's the second one.

Getsu ma, which means novice nun. Getsu ma, and then a novice monk. Okay, they keep like, I don't know, 10, 15 vows.

Okay, like that. Okay, and then full. I'm sorry, then there's another category, number five, right?

That's called intermediate nun. So for nuns, it was more difficult to become a full nun. They had to show more serious and keep their vows longer.

So first they got basic vows, then they got medium vows, and then they got full vows. Okay, and then six and seven is full monk and full nun. Okay, full nun, all right.

,GNYIS RGA SNGA PHYIR RTZA GSUM RNAMS, ,PO NGON BYAS PA RGYEN RO NGOL, 253 vows for full monk. ,GSUM RGYAL DU SPYOD TSAR SHES RNAMS, ,PO NGON BYAS PA RGYEN RO NGOL, 364 for nuns. Why nuns have more?

They are more intelligent, and they can keep track of more vows. There. The nuns told me how to teach it that way, okay.

All right, okay. We had some discussions. Oh, let's do the rest of his verse.

Let me see here. ,BDAG TU SDONG GZHAN BSTAN PA LA, ,BYANG CHUB GSUM PA'I SDONG PA YI, ,GAL BA'I YUL GYI GZHAN DU MIN, Now he says an interesting thing. Atisha says, if you keep one of these seven sets of vows, like if you promise to keep vows for the rest of your life, like the 10 vows, even the 10 vows, he says that person is ready for Bodhisattva vows, okay.

Do you understand what just happened in this room? All of you who are dreaming to take Bodhisattva vows where the emperor took them from the great Chinese master, now you have to do some. I trick you to do the other vows also.

You understand? You cannot take Bodhisattva vows unless you agree to keep the basic morality vows, okay. So that's easy, right?

Okay, understand? Yeah, I'm trying to read the contract here. Okay, if you agree to take 64 Bodhisattva vows, which are fun, ,BDAG TU BSHIN PA'I PHYUN ROL MI ZHIG, ,GZHAG RGYEN MI NI, ,THEG CHEN PO BA NA, ,KHO NYID DU GONG DRAG CHUG PO MI, You know, they're fun vows, super fun vows.

But you still have to agree to the basic 10 vows, okay. Don't kill, don't steal, don't mess around with other people's wife or husband, like that, okay. Easy.

Understand? All right. Okay, you don't get Bodhisattva vows without basic morality vows.

All right. ,CHANG CHUB SEMS PAS SDOM PA YIN, ,KYEL BA YOD KYI GZHAN DU MIN, Say KYEL BA. KYEL BA means, it's a difficult word and it means, do you have the karma to come back here in Sakhura and take your Bodhisattva vows?

Do you have enough good karma? Or will the airplane be late? Or your boss will tell you you have a project or your bank account will go like my bank account below zero.

You see what I mean? Like that. KYEL BA means good luck or something like that.

Do you have the good luck to come back here and get those vows? And that's, I cannot say, that's something inside your own mind, okay. What's the karma inside your mind?

You know, it's billions of years old. I have no idea, you know. Will you die before March?

Will I die before? We don't know. Okay.

So KYEL BA means, do you have enough good karma to be here? Do you have enough good karma to get here? And it's, we don't know, okay.

We hope so, right? I mean, if you make a prayer to be here, it helps you to get the karma. You see what I mean?

If you say, Buddha, I'd really like to do that. That helps you get the karma to come. You see what I mean?

So just to get here, it's just to get here. Look, he crashed his boat five times. He's a great master, you know.

It's a word, lao su. Gosh, a lao su. I'm not supposed to say, what's that word?

Dawang. Okay, anyway, you understand. If a great master crashes boat five times to get here for the bodhisattva vows, maybe you will have flight delay.

Okay. I say you should leave the day before. Okay.

Don't make a tight flight, okay. Something will try to stop you and make plans, make strange plans. Like, come here one week before and try to visit every French restaurant in Kyoto.

That's my plan. How are we doing on time, Timothy? When do I have to start?

Huh? 4, 4, 5? 5 p.m.? Seriously? Okay, good. Okay, just shut me up. If I don't shut myself up, you shut me up.

Okay. It's saying, it seems to be, it's saying that in order to get bodhisattva vows, you should have basic morality vows. Okay, one of those seven times.

Okay. Usually in Tsongkhapa's poem, it's eight times. Why?

He includes one day vow. This is interesting. When you practice the secret teachings, which we'll call diamond way teachings, Vajrayana, say Vajrayana.

Yeah. When you practice the secret teachings, they say, if you are ordained, if you're a monk or nun, you get a head start. That's the, you get like extra credit.

Okay. It's easier. It's not necessary to be a monk or a nun to get the secret vows.

It's not necessary. Anybody in this room can get them, if you have bodhisattva vows. But if you get bodhisattva, you got it, yes.

Anyone can take them. But the best chance of success is if you're a monk or nun. Okay, traditionally they say that.

But everyone can take them. Why? Now you tell me why.

According to this theory, the whole theory we've been talking about today. Yeah, the more morality you're trying to keep, the better you will keep your secret vows. Okay.

Like if you have 253 vows or 364 vows, like, I don't know. We had trouble translating those. Nun's vows are complicated.

Don't tie up your spice bags with threads.

[Говорящий 2]
It took us like a month to figure out that one.

[Говорящий 1]
I'm not going to tell you. You have to get the book. Okay.

Hmm. Anyway, a monk or a nun is supposed to be, they have so many vows, they are more careful. They are used to being careful about small things.

Am I tying my spice bags with a thread wrongly? Okay, so supposedly they can succeed in the diamond way. But everyone in this room can study diamond way, can take diamond way vows.

By the way, you cannot study diamond way if you don't take the diamond way vows. Understand? It's like a prerequisite.

Okay. DEM PA'I DGE SLUNG CHUG TU SHES PA BZHIN BYANG SEMS KYI LHA BAR LOB PA'I RTEN CHOG LA BSGOM PA LA'I RNAM PA THAMS CAD LAS NI MA YIN TE But, in general, there are people, BYANG SEMS KYI LHA BAR LOB PA'I RTEN PA'I RGYUR PA'I THA LA LUS YANG YOD They have in history, there have been Nagas, which are basically dragons. But smart dragons.

And there are Devas. There are worldly gods who did take the bodhisattva vows. They were able to practice the bodhisattva teachings.

So it's not necessary. You have to be a human to get those vows. All right.

O NA GANG DRAG ZHIG DGOS ZHES NA Well, what's best? SO LTAR GYI SDOM LDAN BYANG SEMS KYI LHA BAR LOB PA'I ZHIG YIN NA SO LTAR GYI SDOM LDAN DANG THUB MO'I DBONG SDOM DE SKABS DI SDOM PA'I TSUL KHRIMS DANG NGOS ZIN CING Generally, any kind of morality which prepares you for your bodhisattva morality is kind of special Pratyekabodhisattva. So in general, you don't have to take bodhisattva vows to be a nun or a monk, for example.

But those monks and nuns who took the bodhisattva vows, their monk's vow and their nun's vow is even more powerful. They got upgraded to business class. What's first class?

Diamond way.

[Говорящий 2]
Diamond way.

[Говорящий 1]
Okay, good. All right. SO LTAR GYI SDOM LDAN MI NA MI DGE PHYI PO NGES DBONG SDOM LA SDOM PA'I TSUL KHRIMS SU BYOGS Some people say, look, Geshe-la, what's the lowest kind of Pratyekabodhisattva vow?

What is the lowest kind of Pratyekabodhisattva vow? Yeah, you could say one day vow. Okay.

Or generally, it's like agreeing to five lifetime layman's vow. Basically five promises. I will not kill a human being.

I will not steal anything valuable. I will not specifically have sex with another person's husband or wife. I will not lie about seeing emptiness.

Those are the four basic, basic ones, okay?

[Говорящий 2]
And then number five?

[Говорящий 1]
Yeah, say it again. I agree not to use alcohol or drugs, chemical drugs. And by the way, the ancient Vinaya book says alcohol or chemical drugs, or marijuana, etc.

Okay. I agree never to use them in my whole life again. Okay.

And you know, I was not born a Buddhist. I was born a Christian, and I was a happy Christian. And I had a good experience in the church.

But many of my friends, I say, when I got to study with my lama for 30 years, he said the first rule, you cannot drink. You know, you cannot drink again in your lifetime. And I almost bowed down to him at that time.

I'm like 20 years old or something. And I'm like, God bless you. Oh, I mean, Buddha bless you.

He's like, why? And I say, alcohol ruined my family. You know, alcohol ruined my mother.

Alcohol ruined my father. I spent 20 years watching alcohol ruin my parents. And ruin the happiness of our family.

And God bless. This is, I love Buddhism. This is great.

You know, this is a good start. You know, if you guys say the lowest morality includes never drinking any alcohol again, I'm with you guys. This is a good system.

Because I saw as a child, I saw what the alcohol did to two good people. They were good people. They were nice people.

But alcohol make them worse and worse and worse. Like that, okay? So don't come to Geshe-la and say, what about if I want to have a glass of wine with my grandmother?

There's a trick. You take the wine. If you go to your grandmother's house and she wants to drink wine, you offer her wine.

You pour a wine for yourself. And then accidentally you spill it, okay? I'm teaching you how to do it.

I did it many times. The floor is all purple. Okay, DGOS MA TSUL KHRIMS SU SBYONG BYANG SEMS KYI RGYUD KYI MI RGYAS CHU PHUNG GI TSUL KHRIMS DANG Yeah.

RGYUD KYI MI RGYAS CHU PHUNG GI TSUL KHRIMS So therefore, there's a famous exception in Buddhism. If you don't feel like taking a vow, you don't have to. Just agree to keep the 10 basic types of morality that all Buddhists have to keep, okay?

You don't even have to take a vow. Just in your mind say, I will keep the 10 good deeds. I will try to do the 10 good deeds.

By the way, I prefer to make that list positive than to make that list negative. I don't like to say no killing. No stealing.

I like to say protect life. Protect other people's things. Respect other people's marriage.

Tell the truth. Always encourage people. Always say sweet things to people.

Don't waste your talk with a blah blah. Keep your mouth shut. Then don't be unhappy when other people get stuck.

Don't be happy when other people lose stuff. And finally, basically understand karma, okay? Follow karma.

Those are the positive 10. You don't have to take a vow, okay? If you keep those 10, you can still be a bodhisattva, okay?

It's like the cheap way to be a bodhisattva, okay? You don't have to take vows, okay? Got it?

As a basis. All right, that's NGES BYIN PO'I TSUL KHRIMS NGES BYIN PO'I TSUL KHRIMS means I agree not to hurt people, okay? Now, what do you think is the second level of morality?

The first level is, please, at least don't hurt other people. What's the second level? Easy.

Help people. Yeah, just help people. We went to give a talk at ESAN, which is the main business university in Peru.

The national business university. We gave a talk there. We had breakfast with the president of the university.

You were there. And he said, can I ask you a question? You know, I said, what?

What's the different kinds of ethics in Buddhism? And I'm glad you asked. NGES BYIN PO'I TSUL KHRIMS Okay, at least don't hurt other people.

Then DGE BA'I PHYIR DU GYI TSUL KHRIMS Help other people. And then what? We'll get there.

Okay, DGE BA'I PHYIR DU GYI TSUL KHRIMS means all the different kinds of morality to help other people, okay? And here's the list, okay? I still got 10 minutes, right, Tim?

BYANG SEM GYI BSLAB PA DANG LDAN PA'I SHING KHYAD PA CHEN LA CHAGS DANG BCOS PA It can include a person who took their bodhisattva vows and just goes into a temple. We call chun je, meet the Dharma. You know, when I first walked into my teacher's temple, I'm like, wow, that's nice.

I like that painting. He's like, you don't know how to meet a temple? I'm like, what?

He says, you don't know how to meet a temple? I say, how do you meet a temple? He says, first of all, you got to go like this, you know?

He like hit me. That was the first day. I don't know if his hand wore out or my head wore out, but he's like, you don't even know how to walk into a temple.

You're so stupid, you know? You go like this, okay? It's called meeting the Dharma.

We don't say, visit a temple. We say, meet the Dharma, okay? And you got to have your fingers, your thumbs inside.

You get in trouble with this. This, you're born as an animal with paws, okay? And you walk around the temple.

Nice to meet you, Tara. Nice to meet you, Manjushree. You look cool.

I'm a little kitty. Okay, all right. BYANG SEM GYI LAS PA DANG LDAN PA'I ZHING GYI PAR CHEN LA CHAG DANG PHYIR PA Just doing that is the second kind of morality, okay?

Just holding your hands properly in a temple is the second kind of morality. KHUR DI RIM DO Show respect for your teacher and show respect to the other students in the class, okay? That's basic morality.

Second level morality. KHUR DI RIM DO PHYIR SEM GOM DROB Sitting in the class is the second kind of morality, because you are making good karma. Just sitting here, you're making good karma.

Even if you fall asleep in the class, you're making good karma. Okay? JAG LAG, good karma.

Class is over. Okay, continue on there. PHYIR SEM GOM SEM Okay, then just studying, just doing your meditation, and thinking.

I say thinking on the plane, you know, on the way home. Think about what you heard, you know, and that's a kind of morality, you see? That's a kind of Buddhist morality.

PHYIR SEM GOM DROB CHOS CHE NYIN CHEN PA And then later, CHOS CHE Say CHOS CHE You have to teach. You have to teach. There's an agreement in a Buddhist teaching.

There's a basic contract between the teacher and the student. Since two and a half thousand years ago, if you sit in the class, by sitting in the class, you agree to teach later. You're not allowed to sit in the class if you don't agree to teach later.

You don't... Listen, a hundred dollars. Where did Geshe-la give his first Buddhist teaching?

[Говорящий 2]
Both wrong.

[Говорящий 1]
He said in the back of the car, he said, Forget it. Cancel it. Cancel a hundred dollar bet.

It was a bug. Bochito. If you are Mexican, you know what I'm talking about.

The little Volkswagen. You say Volkswagen does not make a hundred dollars. Yes, it was a Volkswagen.

There's many Volkswagens. There's big Volkswagens. I'm talking Bochito.

Bochito is a beetle. Yeah, it fits one person comfortably. Yeah, my first class was the postman.

The mail deliverer banged on the door. He said, Can I ask you a question? I said, I gave you a tip last month.

He's like, I'm not asking for more money. By the way, in America, you're not supposed to give a tip to the postman. But if you don't, sometimes the mail gets lost.

Do you understand? I'm just telling you about Rimrocks. So anyway, I'm like, I gave you a tip last month.

He said, No, no. What are you guys doing here? I said, This is a Buddhist temple.

We study Buddhism. He says, Can I study Buddhism? Then I said, Are you serious?

He said, Yeah, I really want to learn. And he was my first student. And I asked my teacher, Can I teach him in the kitchen?

And my teacher said, No, I don't want the postman in here. Then you go out in the Bochito. He sits in the back.

You sit in the front. You teach him. Then it's very hard on the neck.

Okay. So when I say you have to teach Buddhism because you learn, you have to teach Lamrim because you learn Lamrim. I mean, also in a coffee shop, and also at your family's dinner table on New Year's or something, okay?

Like that. And you don't have to say, Do you know there's three kinds of morality? There's 484 vows and there's 278.

But there's a difference, you see. Not like that. Just encourage other people to be nice people.

Then you're teaching Buddhism, okay? That's how you start. You just have dinner.

Make a hot pot for your family. If you're in America, make Thanksgiving dinner. Fill them up with good food.

Then say, By the way, do you think it's okay to kill things or not? You know, just gently teach something. Then you made the...

That's here, okay? Che chen nyen means teach Buddhism. Even as a friend in a car.

It doesn't mean you have to get up in front of... It took me 50 years to find you guys. Okay?

You're not going to find 200, 300 people in two weeks. Okay? Don't think like that, okay?

Teach one person on an airplane. They can't get away. You know?

Do you have your seatbelt on? Yeah. Let me tell you about morality.

Yeah, all those are called second level ethics, okay? DOR NA RANG BZHIN GYI RGYU MIM PAR BYED PA CHEN GRUB KYI CHOS PA KUN DE YIN All attempts to practice the six perfections, whether you are trying to help yourself or help other people, are morality. All attempts to practice the six bodhisattva activities is morality.

Okay? Normally in English, morality means don't kill people don't drive your new Tesla 100 miles an hour down the road. I have a Chinese friend who did that.

He bought a new car. He didn't know how fast it could go. Never mind.

I won't embarrass him. Maybe I already did. Okay, we got one more sentence.

RGYAL TSE KYI CHOS PA THAMS CAD TSOD PA'I RNAM PAR GSUM DU DUS ZHING All the activities of a bodhisattva are one of the three kinds of morality. PHYIR NA LAM RIM PA'I THAMS CAD TSOD PA'I RNAM PAR GSUM DU NYID RJES PA'I LTOS DANG YIN Just coming to Lam Rim class, Steps of the Path class, just learning about the steps of the path is morality itself. Learning the steps of the path in this class for 14 years every day that you sat there, you were practicing morality.

It's morality to try to be a good person. That's morality. Okay, cool.

Let's see. I still got two minutes, Tim. SEMS CAN GYI DON CHE PA'I TSUL KHRIMS NYID DU ZHING CHOS PA LA SOGS PA STE The third level of morality.

So the first one is just avoid hurting other people. The second one is try to help other people. And the third one is try to help everybody in the world.

Try to help everybody. And there's a special practice for that. It's called DUE NGO PO ZHI.

Say DUE NGO PO ZHI. And these are the four ways to treat your students. These are the famous four ways to treat your students.

And they are very beautiful. And if you sit in this class, and if you learn the steps of the path, you have a moral responsibility to share it with other people. And in Buddhism, we say, if they want it.

Okay, if they want it. We're not allowed to bother other people with our religion. Oh, you're Jewish.

You want to know about Buddhism? I'm the one to tell you. And they're like, actually, no, I don't want to know.

Then, as a Buddhist, we're not supposed to bother. We're not allowed to bother people who don't want to hear about it. You have to ask sweetly.

You're on the plane, right? You want to hear what I just heard in Kyoto? And the person says, no, I'm texting my mother.

Okay. You know, but if they say I want to learn, then we have a responsibility to share. Okay, so that's a big difference.

I think in where I live, we have different religion people come to my door. And they, you know, my wife can't say no. I can say no very easy.

And she learned, she had some good friends now that she made this way. You know, she said, come in, come in. She gives them cake.

She gives them coffee. She talks about religion with them, and they enjoy. But we're not allowed to do that.

That's why, traditionally, we offer mandala before the class. If the student offers a mandala, it means I want to learn. Okay, please teach me.

And if they don't offer the mandala, we're actually not supposed to teach. Okay, it means nobody asked me to teach. Now, if you fly to Kyoto, and you come and sit here for one hour, I'm guessing you want to learn.

So I feel comfortable to teach you, okay, even without mandala. But traditionally, we should do a mandala. Okay, all right.

So we're going to take a break. When we come back, we have to talk about the four ways of sharing dharma with other people. Okay, and how long is the break, Tim?

30-minute break, because there'll be a traffic jam at the bathroom. Okay, have a nice break.