Ник Лашо — Книга 2: Ратнамала, занятие 32

[Speaker 1]
That's what I look like without facial hair once every five years. Help us to stay forever. Bear with me everybody, I just arrived back in California after 20 hours or so of flying and no sleep, or like two hours of sleep.

So I'm all hopped up on earl grey tea and ready to go. Chinese is coming into the English channel. All right.

Hey, hey, hey, welcome to Xuanzang's tower. Thank you very much, all of our live translators. Thank you very much, all the Mixed Nuts.

Thank you very much, Worldview Productions. And especially thank you to all of you who come every time, twice a week, to our classes and make this a really amazing and fun and exciting learning, exploration, and just deep dive type of experience. Really, really grateful for you all.

Thanks to everybody who subscribes to the Goodnight Club. This is helping us immensely to flourish as an organization, maintaining these ancient books and translating them and making these ideas available to the world at large. It's our mission to find all of the cool information in these books as much as we can in a process that's ongoing for hundreds of years and turn that information into something that we can all use to change our worlds from, you know, the normal pain of life into something amazing and beautiful.

Marina, do you have a twin sister? I see two. Well, anyhow, here we go.

Xuanzang's tower. It's my class today. We filmed this class back in January, I think, because Geshe Michael knew that he would be traveling.

I believe he's in Kyoto at the moment. And so this class is part of my text that came before the last class that we together in my text. Doesn't matter that much.

The ideas are equally clear and interesting and exciting. So I recommend everybody to pay attention. And at the end, we'll have a 15 minutes discussion about what we listened to.

So I will, I don't think I need to say much more about it. Marina, do we have the video queued up? OK.

Oh, somebody says I can't start the video. Was Paling supposed to run it? Oh, OK.

OK. Something else. OK, good.

Good. You got it. I understand your sign language.

Very good. So I did do a homework in the video so we can follow along with that one. And I will do my discussion at the end.

So thank you so much for listening. And I'll see you guys. We'll discuss together soon.

Try to think of things, OK? Try to think of ideas to talk about, because I am jet lagged and I'm on like no sleep for a long time. So if you guys help me, if you want to help me think of things to talk about, I'll do my best as well.

Vamos. Uh-oh. Let's see what we got here.

Can you guys see my screen? If you could make it a little bigger, it'd be nice. Yes, sir.

There you go. OK, so these two are, let's see, starting with the first question. What, according to Ariana Gargina, does the wisdom of the true nature of things pacify or put to rest?

Those two views. Those two what? The views?

Which views? Which views? The view that makes you think because things exist, they exist self-existently, and because things don't exist self-existently, they don't exist at all.

Much more elaborate than I was looking for, and very true. And you get more dollars than, you get twice as much money as I was going to give you for that. I've seen a sense of non-existence.

Tibetan? Cool. Was that Tim who said ye tang me?

But I'm assuming Tim doesn't have it in front of him because he's in the room with you. No, not at all. OK.

To whom does Ariana Gargina explain ultimate freedom? So this is potentially the way, again, maybe this is the way I thought he was phrasing it, and maybe it's not about to whom he's explaining it, but he explains ultimate freedom. So let me try to rephrase the question, and I'll give you a hint.

This is coming from that same verse. What does our understanding of ultimate freedom help us do? Sorry, what does our understanding of existence and non-existence help us do?

Get to freedom. What kind of freedom? Freedom from pain.

Yes, a freedom which... Menzi says lower rebirth and higher rebirth. Yeah, freedom from lower rebirths and higher rebirths, and specifically something else also.

Close. Yeah, kind of. I'll just, because my question is confusing.

To those people, because I thought he was talking to people, they transcend bad deeds and merit. Uh, that's what he was saying. I'm trying to remember how it actually was phrased.

When you understand, when you pacify your belief in existence and non-existence, at that point you transcend bad deeds and merit and reach a freedom which is beyond lower rebirths and higher rebirths. Tibetan for bad deeds and merit. Yeah, I'm giving you a hint.

Yeah, who said that?

[Speaker 2]
Uh, Darren did. I think, yeah.

[Speaker 1]
Oh, he said Dikpa, yeah.

[Speaker 3]
Utpala said Dhan Sanam.

[Speaker 1]
Good, yeah. Oops, I must have... Oh, Dikpa Dhan Sanam.

I didn't write it, but yes, Dikpa Dhan Sanam. Uh, Nagarjuna explains that by understanding that a certain group of things doesn't truly exist, we will come to understand that nothing truly exists. What is this group of things, English and Tibetan?

It's really, really easy, and we've just been talking about it non-stop.

[Speaker 2]
I can't hear anything from that room, and I couldn't, and I couldn't understand.

[Speaker 1]
Somebody said functional things. I don't know if that's correct. Oh, that's cool.

No. Oh, yeah, that's cool, but no, no. Somebody said all existing things.

Now, it's a, if we can understand that just, if we could just understand that this is it. What if we say it that way? Somebody said, uh, cause and effect.

Yes, thank you. He says causes, he says things as causes. So then my, my answer is even a little wrong here, but he says causes.

Right. Things as causes. There we go.

You. Good. Okay.

Sorry about that. It was, uh, based on my wrong understanding of that verse, or my partial understanding of that verse. Very good.

I hope it still puts us in a place where we're more focused on what we're doing. All right. You ready to get to work, Nicholas?

Let's get to work. All right. Oh, important question.

What if you already support Mixed Nuts monthly? Oh, so those are from a while ago. You're already in the club.

I think Lindsay's.

[Speaker 2]
Yeah. Yeah. You're in the club that you subscribe to, but if you want to be in a different level, you can resubscribe or contact us.

[Speaker 1]
Yeah. If you're already in the Mixed Nuts group, uh, you can stay at that level, but of course you want to upgrade and talk to Lindsay or your local regional director. Upgrading is the cause.

The result is a book in your mailbox. Yeah. You get regular books sent to you.

I think it's exciting. Somebody has to finish them. Where are we, Nick?

I know. Hold on one sec. Let me get my.

Oh, we're here. Okay. Uh, we could have someone just read the verse, Nick, and then we'll go to the commentary.

How's that? Okay. Are our, um, RE house friends still with us?

We got lots of, nobody ran away. I saw a group of people, including Rebecca and Oskar. Oh, oh yeah.

Yeah. That'd be fun to have one of them. I know.

Are they still there? I don't know. They might've gone to bed.

Yeah, probably. Okay. Fair enough.

It's midnight there, I think. Yeah. No, it's like 10 or something.

Okay. Okay. Uh, let's see.

Isabel, you want to try? Yay. The verse.

[Speaker 3]
Okay. Okay. Okay.

Oh. Yo. John.

Do.

[Speaker 1]
To move. Sorry. Correct.

[Speaker 3]
Ching. Ching. Ching.

Thank you. Like D. J.

D. J.

[Speaker 1]
K.

[Speaker 3]
Yeah. Her. My.

[Speaker 1]
Here.

[Speaker 3]
Here. Okay. My.

June. Way. No.

No. No. Ching.

[Speaker 1]
Huh. No.

[Speaker 3]
Oh. Oh, she. No.

She. No. Thank you.

[Speaker 1]
Nice. Thanks. Okay.

Nicholas, who's going to read the commentary? Let's see. Where do you want to pick somebody?

Yeah. Sure. One sec.

Okay. Or, that's a very nice colored juice, Kashi Michael. Yeah, I got all colors.

Olicia?

[Speaker 2]
Yes, I'm here.

[Speaker 1]
Okay, would you like to read?

[Speaker 2]
Yes, of course, thank you.

[Speaker 3]
You? Yes, this one?

[Speaker 1]
You. Yup.

[Speaker 3]
Okay, nice, nice.

[Speaker 1]
Nick, what's gyin de? Cause and effect. Yeah, cause and effect.

RANG BZHIN GYI GRUB PA Which is established from its own side. Yeah, you can say a pen which comes from its own side. GAG Denial.

Yeah, listen, if you... Somebody's asking a question to Nagarjuna. If you deny that a pen could come from its own side, and if you deny that cause and effect can happen from its own side, then you must gyelwa.

You must contradict. You're contradicting what the whole jeetendrakpa. What everyone knows to be true.

Yeah, you contradict everything. You contradict everything anyone ever says in the whole world. Because people say, get deep in some.

No, this is just that. This just comes from that. Yeah, this came from that.

I mean, something happened and then this happened. I don't know, like, somebody borrowed my car and then there's a scratch on it. So it's okay.

Something happened. So what, Nagarjuna? Do you want us to stop saying something happened?

Because you say cause and effect can't come from its own side. So I guess the whole world's wrong when they say something happened. Okay.

Gar, you cock it, okay. Shana? Someone might say.

Says, yeah, you contradict what the whole world says. Then Nagarjuna says, who's going to read the next one, Nick? Who was in the room there?

How about Tim? We got all kinds of victims here. Tim.

Timoteo. Okay, all right.

[Speaker 3]
Some kind of weird yelda going on over here.

[Speaker 1]
All right. Slow and loud. Mingyel te.

Mingyel te. Yeah, good. Mingyel te means what?

There is no contradiction. Yeah, we don't contradict what the normal world says. Hey, this happened because of this.

We don't contradict that. So cause and effect are dependent upon what the world says is cause and what the world says is effect, I'm guessing. Like they're mutually dependent on each other.

Yeah, and by the way, Nick, this whole next section is going to get into the question of things defining each other. So effects are defined by causes. Causes are defined by effects.

Long is defined by short, and short is defined by long. So he's going to go into a long section called pentantipa, which means they are defined by comparison. Things are defined by comparison.

So he says gyun de is defined by comparison. Tanye du, at least... Conventionally speaking.

Conventionally, yeah. And that's how we number shakpa gyun de. That's how we label it.

That's how we decide what cause and effect is, because we compare the effect to the cause, and we compare the cause to the effect. Okay, yin kyi. But we never said that cause and effect was rang kyi ngu dupa.

We never said that it existed through its own essence. Yeah, meaning independent of comparison. Okay, we never said cause and effect existed in and of itself.

What we say is cause and effect is real. Cause and effect works the way the world says it does, but only by comparison. Okay, dupa.

But from its own side, chung se kyang... Oh, here's a mistake. Not even a little mistake.

Thank you, Geshe-la. Yeah, okay. Yeah, chung se kyang me te.

There's nothing that exists, okay? All right. And there's a deeper level going on here about the comparison thing, but I'm not going to do it yet.

So Nick, do you want Uncle Tim to read this next part? Uncle, please continue. I think it's time to thank Uncle Tim for running the hotel so expertly in his spare time for very little salary.

Thank you, Uncle Tim. It's time to thank Uncle Tim. So that all the kids in the mixed nuts keep having kids.

I don't know what's going on. Either you should be translating or having kids, but I don't see how you could be doing both. Marikpa.

Marikpa Diyopila Duchen. Hi, Geshe Michael. Hi, Avalon.

I love you. What did he say? I have no idea where I am.

Parinamrinkulya Yodpey Tung Nushin Shedunpey Jatam. Nice, okay. You have a sore throat, I think.

I lost my voice yesterday. He lost his voice yesterday, Nick. That's a good trick when you don't want to read.

Karaoke and VOC. Yeah, he was yelling at somebody at the hotel. Marikpa Diyopila.

What's that mean? Marikpa Diyopila. Well, misunderstanding does, if misunderstanding exists.

If misunderstanding exists, then Duchen will exist. It's the fresh karma. Fresh karma, yeah.

He's making an understood reference to the 12 links of the Wheel of Life. He's using the first two links as being the classic cause and effect relationship. If you don't understand the pen, you will make karma about the pen.

You will fight with somebody about how to get it. You will do some kind of wrong karma if you don't understand where pens are coming from. Marikpa Diyopila.

If you have a misunderstanding about the pen, Duchen, you will collect fresh karma. Dijunte. They come like that or something.

For example, when there is length, you can have Tulu. Must be shortness. When you have long, you can have short.

By the way, this is a very common misspelling that you Mixed Nuts should be able to correct on your own word carvings forever and ever. Tummu is the word short. It's very often miscarved as tumdu.

Tummu. Now, very difficult part, Nick, and very deep. Dumbedang.

Dumbedang. Classical Sanskrit, Classical Tibetan has eight cases, eight cases ending, noun endings. Like you say, to the horse, or on the horse, or at the horse, or from the horse.

There are eight classical cases, like locative, ablative, instrumental, genitive. These classical grammar cases. In Tibetan, you better know what the word is.

Dumbedang means sound number seven, which means the locative case. Meaning at Stanley and Allison's house, at. In Sanskrit, by the way, normally for a noun ending in A, the locative is an E.

Like Raja's king, Raja means at the king. At the king's house or something. So you change the A to an E.

He says, that's why the seventh grammar case was used here. Seventh grammar case. Which happens to be locative, which is E.

And by the way, in the root text name, in the Sanskrit, it's dirge. Say dirge.

[Speaker 2]
Dirge.

[Speaker 1]
Dirga means long. Dirga means long. Dirge means in the presence of longness.

You can have krasva, which means shortness. In the presence of dirga, you can have krasva. You can have long.

In the presence of long. When long is there, you can have a short. And when a gyu is there, you can have a double.

Cause and effect is created by mutual comparison. In the presence of cause, you can have effect. In the presence of effect, you can define cause.

He says, they have to use the seventh grammar case here. Locative. Tibetan uses a postposition.

Which is like law. Rimrock law. I live in Rimrock.

So Tibetan uses a separate particle. So there's a variety of particles that you can put after the word. In English, you put the particle before.

At the Peachtree Cafe. In Tibetan, you have to say Peachtree Cafe La. In Sanskrit, you have to say Peachtree Cafe.

Okay. You add it to the word. All right.

That's going to be. My confusion, though, about the root text is. Isn't it strange that our Tibetan translator didn't use the seventh case?

Yeah, he did not. Yeah, he did not. He used the instrumental.

But anyway, he's showing his awareness of the Sanskrit. Which is good. All right.

That's going to be important. Because Nick, we're going to use another grammar case later. Which means location.

At Rimrock. In Rimrock. In cause, you can have effect.

In effect, you can have cause. In longness, you can have short. In short, you can have long.

By comparison, things exist relatively. Okay. All right.

Here we go. I think you should make Tim read one more just because his voice is gone. And it's kind of fun.

Absolutely. All right. Nice.

Okay. Okay. Now he's going to give another part of the root text.

marikpa de kye pay na, if marikpa kye If ignorance begins or if misunderstanding begins. If you don't understand that the pen is coming from you, then du kye de kye Fresh karma also begins. Yeah, only people who don't understand where pens come from will do a bad deed, will commit bad karma about a pen.

If you understand the pen is coming from you, you will never steal a pen, or refuse someone else to share your pen, or something like that. If you understand where the pen is coming from, you will be freed from samsara. But if you don't, you will protect your pen, you'll keep it, you'll make sure other people can't get to it.

Okay. If you don't understand the pen, you will collect fresh karma about the pen. For example, mar me jungway e, Nick?

Light from a butter lamp. The light which comes from a butter lamp. Yeah, light which...

This jung means comes out from. The light which is emitted by a butter lamp. shi no, it's like that.

And then he says, now we have... By the way, the word for grammar case is nam ye. Nam ye means division.

But it means, in Tibetan grammar, it means the case. And here it's case number five, which is genitive. What's that?

In English, apostrophe s. This is Cole's book. This is Vimala's cushion, or something like that.

In Tibetan, they call it the fifth grammar case. In English, we call it possessive, or apostrophe s. In classical Sanskrit, we call it genitive.

But it just means possession. Of that thing. So nam ye jung means, this is the light of the lamp.

This is the light of the lamp. And again, the two are defining each other. So whether you use the locative, in the presence of longness, you have shortness.

Or whether you use the genitive, this is the light of the lamp, which came from the lamp, of the lamp. Whichever grammar case you use for comparison, the things are defining each other. And that's the point of dependent origination.

That's the point of cause and effect in Buddhism. Causes define results. Results define causes.

Okay? Cool? Isn't the fifth case the ablative?

I'm sorry, ablative. Yeah, I put ablative. Ablative doesn't mean...

Ablative means from. In English, we say from. I'm sorry, fifth grammar case is not possessive.

It's ablative. And I have it here. Ablative means from.

In grammar, ablative means from. In English, we use from. In Sanskrit, you might use a long a-t.

Like, I don't know, Raja, from the king. So, he says here you can use the light. This is the light that came from the lamp.

Okay? So the light is defined by the lamp, and the lamp is defined by the light that comes from it. It's either a from relationship, or an at relationship.

And those two, by comparison, they define each other. And that's Nagarjuna's version of dependent origination in this section. Okay?

They define each other. It's interesting. Therefore, tendrel ne takpa.

Things are takpa by tendrel. Things are imputed or designated by being dependent upon each other. Yeah, you can call this light, if it has come from a lamp.

You can call this shortness in the presence of longness. Okay? Cool?

So therefore, we can impute things as being long, or we can impute things as being the light of the lamp by comparison from its source and by comparison to where it happened. Okay? Cool?

That's the guts of dependent origination. It's very interesting. Two different grammar particles.

Two different grammar cases. So you can either do it by tendrel ne takpa, named by dependence, or you can say tendrel ne kyepa, created by dependence. Nyiki.

But in either case, whether you say named through, from the dependence, or created through the dependence, in either case, it's not rang gi ngo druppa. It's not coming from its own side. Yeah, meaning if there was no long, you wouldn't have short.

If there was no lamp, there would be no light. You couldn't call it light if the lamp weren't somehow involved. And you couldn't call it short if there was no long.

Okay? Therefore, things are dependent origination. That's Nagarjuna's thing here.

That's a very dangerous line of thought, I warn you. And I don't personally like it. But he's going there.

Okay? There's ways you have to use it. Okay.

Especially Michael. Yeah. He was specific, though, that he is discussing it from the tan ye point of view, right?

You can say that. I'll state my objection here. If you have the karma for the wait outside the dentist's office to be long, it will feel long, whether there's anything short to compare it to or not.

Okay? Impressions from your karmic seeds are absolute. They are not by comparison.

Okay? You can spend five minutes in the dentist and swear you were there for three hours. You know, it's just from your karma.

It's not by comparison. Okay? So to explain dependent origination, as I have seen Western scholars do, that it means by comparison.

It's a false statement. Time will feel long to you if you have the karma for it to feel long, even if it's five minutes. Okay?

And it will feel short if you have the karma for it to feel short, independent of other longs and shorts. Okay? It's very interesting.

So I say approach this argument with care. He's not saying that dependent origination is the result of comparison. He's just saying that it's a sign of comparison.

Comparison is a sign of dependent origination. Second question. The comparison doesn't have any nature of itself.

Right. The comparison doesn't have any nature of itself. Yeah.

Long is not short by itself. Long is not long compared to short by itself. Then is this grammar case description footnote worthy?

Oh, it definitely is. Yeah. And that's why I left this footnote in here for you.

Oh yeah, of course. Right, right, right. Yeah.

Okay. And by the way, we've been splitting these verses with separate headers. Each verse has so far got its own header.

And we're filling in the headers later when we do the final translation. But in this case, Gyaltsabje purposely doesn't put a header. He doesn't say going back to number two or number five or something.

He slides right into the next verse. He doesn't want us to put a header in there. Okay?

So just be aware of that when you do your final translation 100 years from now. He threw in the next verse without any introduction. He didn't say, here's point number three in the outline or something.

He wants the reader's mind to flow directly into the next verse without any interruption. Okay, cool? Totally.

Here's the next verse. Who's going to read the next verse? Yeah, let's see.

Well, how about Rob? Hmm. It's interesting to see people get in and out of my desk here.

Oh, I don't know the setup. Comparison to Tim's legs. Is it annoying?

Should I call on people online? Nah, it's more fun. Okay, here's Rob.

Here he goes. You do yours. RING PO YON NAS DUNG NGU NYID RANG GI NUS PO LAS MA YIN MAR MED CUNG BA MED PA'I PHYIR ÖG KHYANG NJUNG BA MED PA BZHIN By the way, I point out that the Jungwa in the fourth line is present or future tense, jung, and the jung in the third line is past tense, or it was, okay?

So, and I think the commentator missed that personally, but anyway, here we go. Let's have Rob read the next sentence, okay? For sure.

Yeah. Ran-gi no-wo-le-yop-pa-min-te, ring-po-yo-na-tung-ng-nu-ng-jung-la, tung-ng-tung-nu-yona-ring-po-ni-jung-jung-way, pen-sun-tuh-tuh? Yeah.

Nice. So let's translate. What's he saying here?

Yeah. Long doesn't exist, sorry, short doesn't exist. Yeah, there is no, there is no essence of its own.

Yeah. Long or short don't exist independently in and of themselves. Rather, rather, RING PO YUN NA.

If you have a RING PO laying around, if you've got some LONG there, then you can have DULU. And SHORT. So LONG doesn't exist in and of itself.

SHORT doesn't exist in and out of itself. If you've got a LONG laying around, then you can have a SHORT laying around. In June, future grants, it will happen.

Okay. SHORT will come when you've got LONG. LONG will come when you've got SHORT.

Neither one comes in and of itself. Okay? Okay.

So if you have LONG, you're going to get SHORTS. If you have DULU, SHORTS, you can get RINGS. LONGs.

Therefore, they DOD PA on each other, PEN GZUN. They're mutually dependent. Yeah, they depend on each other both ways.

Both ways. LONG depends on SHORT, SHORT depends on LONG. Cool?

Okay. PEN GZUN, DOD PA. PEN GZUN, DOD PA is a synonym for dependent origination.

Okay? Depend on each other. And that's an interesting idea that the twelve links of the Wheel of Life, that dependence is not one way.

It's not that the result always depends on the cause. The cause depends on the result, to be called a cause. Okay?

Until you have an orange coming out of a tree, you can't call it an orange tree. Okay? But you can't have an orange until there's a tree.

So it's a cause and effect both ways. All right. MAR MED BYUNG BA MED PA'I PHYIR If the MAR MED never happened...

What's MAR MED? Like DIPANG GAR NA. Atisha.

DIPA. DIPA. Okay?

And he should not have changed the optative here. He should not have made it present tense. Oh, right.

Yeah, and the DIPANG GAR NA did not have a present tense. DIPANG GAR NA properly used, if it were, and we use the past tense in English also, if it were the case that there was no short, there would be no long. If it were the case that there was no lamp, there would be no light.

He should not have changed the tense of the verb. We use the past tense in English, what we call optative, if. If it were the case.

And in good English, you use past tense. You don't say, if it was the case. You say, if it were the case.

If it was. Okay? All right.

My main... Yeah, if the lamp had never happened, okay, then the light would not. May not.

I'll check the scan. Maybe it's a typist just accidentally. It could be, but, it could be, but I feel like Delta J wasn't there when they carved it.

I sense these things. I know these things. I was the editor at the monastery for like 10 years, and I can smell it when the author wasn't there.

Okay. It should be. The first time they carve your book, you better goddamn well be sitting there.

Because the carvers cannot read. That's why they're carvers, instead of Geshes. Okay, here we go.

MED PA'I PHYIR RANG MED NA, DE DGOS KYANG BYUNG BA MED The light cannot occur if the lamp did not occur. And the lamp cannot occur if the light did not occur. MED PA'I PHYIR RANG MED NA, RGYUN DE, THAG PA YANG YUL BYUNG RO Therefore, cause and effect do not become THAG PA.

In this case, I guess, changing? Is it more like... Yeah, therefore, cause and effect are not unchanging.

That's not a very logical flow. To say that one depends on the other and the other depends on the other doesn't prove why they're not unchanging. Okay?

And I'm suspicious of this talk. We already had a retalks when we were supposed to have a batar. And I think there may...

I smell something going on here, but I'm not sure. And I think we should compare a few additions. The Tashi Tsunmo addition of the carving of the three great lamas Tsongkhapa, Gyaltsabje, and Khedrubje is usually the correct one.

The printing that I sponsored with my teacher is the worst one. Okay? And the problem is we often...

that's the only one we can get. That mean the Gurudeva? Yep.

Yeah, 1980, something like that. Before his mom was thinking about it.

[Speaker 2]
All right. Any chance of dak meaning everlasting here? Say again?

Any chance of dak meaning everlasting here?

[Speaker 1]
It could be. Yeah, it could be. It could be.

That's why I want to check the carving. It could be. It's possible.

It wouldn't flow very well, but it's possible. Okay. Okay, Nick, here's Sumba.

Who's going to read? I still have a lot of victims here. Can you grab somebody?

I don't know who's there. Let's ask Rob to choose the next victim.

[Speaker 2]
Lindsay.

[Speaker 1]
She was who I thought it was. Okay, you're going to start up here.

[Speaker 2]
Supanim.

[Speaker 1]
Yeah, good. And Sumba was the third part of his outline. I went and got his outline for you.

The third part was, Nyi-me-ki-den-tok-pe-chu-wa. You will be true one, Nick. You will be freed by realizing.

Yeah, if you, tokpa spelled with an S. Realize. If you realize what nyi-me means.

The meaning of non-duality. Non-duality, yeah. If you really understand what non-duality means, you will reach nirvana and Buddhahood.

Okay, that's the new section that we're moving into now. And Lindsay's going to read the verse slowly and perfectly. Okay.

Nice, keep going because that's just the root text.

[Speaker 3]
Do. Nice, okay.

[Speaker 1]
Nick, what's kochok? Yeah, and you got to, it's supposed to be a little bit friendly. It's like us guys, okay?

Us dudes. Okay, kochok. Oftentimes a high lama will use it in their teaching to make the audience feel comfortable.

You and me, we're all the same. Kochok, okay, kochok. Okay, us guys, we, ke mi len, Nick, ke mi len.

We don't accept that there is no cause and effect. At all. Yeah.

Okay, listen, you guys, us middleweight dudes, he's trying to be friendly. Us middleweight dudes, listen, we never said there was no cause and effect. Don't accuse us of being nihilists, okay?

Don't say that, oh, you say everything's empty, so you say everything doesn't exist. We say, no, we never said that. We never said cause and effect didn't exist.

Okay, we never said that. And therefore, we are not nihilists. Yeah, we are not nihilists.

We don't run around saying nothing exists, don't run out in front of a car. You know, we don't say that. But then we're not there.

We say, you and I, day by day. Saying that results do come from causes. Yeah, and you can see that with tan yin pe tse ma, you don't even need dun dum pe tse ma.

You can see it with conventional correct perception. Yeah, you don't have to be in the direct perception, the emptiness, to see that, you know, pizza comes from the oven, and other things. Anybody can see that.

And we can see that nukus come from seeds. It's like sprouts come from seeds. Yeah, you know, we never said that wasn't true.

By the way, what's this section again? We are saying you will be freed if you understand what we middle way guys meant when we said no duality. Okay, so don't misunderstand what we mean when we say no duality.

It does not refer to no cause and effect. That duality does exist. Things do come from other things, and there's two.

Okay, so we never said that. Well, what kind of non-duality are you talking about? Well, here you go.

Here's Lindsay to tell you all about it.

[Speaker 2]
Chittendina. Chittendina. Nice reading.

[Speaker 1]
Very, very good. Look, chittendina. Chittendina.

It's like that. That's how it is in this world. Yeah, I mean, we follow what the world says.

Stuff comes from stuff. That's okay. But in the study of cause and effect, there's a lot of trippa going on.

Elaborations. Yeah, meaning conceptualization. Cause and effect doesn't come from its own side.

Cause and effect requires, is in effect, a figment of the imagination. Okay? The fact that one thing causes another thing, it's real, but it's a figment of the imagination.

The lighting has come out of the pen, but they're both created by your mind. Okay? Cool?

It's a figment, but it's real. And if you don't think so, then go stand out in front of a car, which is a figment. And your figment leg will go to Broek, and your figment hospital will send you a figment bill.

Okay, so, YIN TE RTOG PA'I PHYIR PA LAS BYUNG BA Cause and effect does come from a process of imagination. Imagining. Imaging of the mind.

Okay? In that sense. And especially in the sense of relativeness that we just talked about.

Cause and effect is established by imaging through the mind, by comparison in a locative sense, or by sourceness from an ablative sense. Which are two grammar cases, right? RTOG PA'I PHYIR PA LAS BYUNG BA We agree it's a creation of your mind, but we say that's real.

And Khe Langbe. Therefore, we do say that things are RTOG PA'I PHYIR PA LAS Merely labeled by our mind. Yeah, things are a creation of your mind.

From the seeds in your mind. Okay? It's not that you are imagining the world.

You are imaging the world. Okay? It's different.

Okay? So we say everything is a product of your imaging, not your imagining. Okay?

And we say that things are established through TAN YE. Convention. Yeah, convention like short and long.

Okay? Things are established by comparison, for example. That's okay.

SHAG PA TZAM That's all we ever said. TZAM And therefore, we do accept RGYUN DE. We do accept cause and effect.

We do accept cause and effect. KHO BA CHAG He goes back to the friendly what? We also.

Like us. Us dudes. Us dudes.

Like us dudes. We accept cause and effect. Don't call us weird.

Don't say we're some kind of weirdos. We accept it. Trees create fruit.

Fruit comes from trees. We're okay. We're cool.

We're cool, man. Khe Langbe. We accept that.

KHO BA CHAG Us dudes are fine with that. But it's just by comparison. All right, Nicholas.

I think at this point we cut the recording and you supply a discussion on March whatever it is. If you need to get going, that's cool. We do have 10 more minutes of.

I do have 10 more minutes of class. Oh, I didn't know. I thought we were supposed to cut there.

Oh, no, no. We add the 15 minutes additional. Okay, great.

All right. So let's pick on another person. Do you want to pick somebody online?

Oh, sure. These guys here in Myanmar, they're just starving. And they can't think too clear.

Oh, fair enough. How about Pei Ling?

[Speaker 2]
Okay.

[Speaker 1]
Good. Good. Yor.

[Speaker 3]
Yor. Tena i mi tenpa.

[Speaker 1]
Troll. Nice. Yay, nice.

Okay, Nick, who's going to read the next section? Marina looks excited. Ooh, Marina.

Sometimes she gets nervous and can't find the mute button. There we go. I know.

Yor pa, yor pa.

[Speaker 2]
Yor pa. Yor pa. Yor pa.

Yor pa. chen mi du yang, mi gyur te, gyur tre ton ten par, drupa korpa, yin ki dokpe, drupa mi ma, chen wa yang tak, par gyur pa, ji shin mi du gyur pa, gyur pa, kye le na yor ta chan yi, du gyur na yin, te tar chen nyed le tre chik.

[Speaker 1]
Yeah. Okay. We just got through saying, look, we are not the kind...

Us guys, us dudes, are not the kind of people who run around saying nothing exists. We are not that kind of people. We also don't run around saying stuff exists.

Things do exist. Okay, got it? Hey, look, we don't run around saying nothing exists.

Oh, so you'd probably say everything does exist. Oh, no, no, no, we're not that kind of people either. gyur pa tarwa chen mi gyur.

We are not that kind of people. Why? Because we gokpa that gyur tre could exist ton danpa.

We deny that cause and effect could exist ultimately. Yeah, good. So therefore, we don't fall into either extreme.

We don't fall into the extreme that nothing's there, and we don't fall into the extreme that everything's there the way you thought it was. gokpa yin gyi, tokpay chokpa le ma chungwa yangdabar gyurpa chikshin yidu gyurpa kylen la yu ta chen yidu gyur na yang, tokpay chokpa le ma chungwa. We don't, but we don't accept an existence which doesn't chungwa from tokpay chokpa.

We don't accept one that doesn't come from our mental imagining, imaging. Yeah, imaging, good, yeah. We don't say, we do say things exist, but we don't say things exist without mental seeds.

We don't say that, okay. chungwa yangdabar gyurpa chikshin yidu. Therefore, we don't say that things exist yangdabar.

Ultimately. Yeah, the way they seem to. We don't say that, okay.

If we were to accept that, what? That things exist the way they look like. If we were to accept that things existed the way they look like, then you could accuse us of being yu ta chen.

Eternalists in this case.

[Speaker 2]
Yeah, yeah.

[Speaker 1]
But you're using the ta again, which is convenient. Yeah, he's flipping, he's flipping. Therefore, don't call us existers.

And don't call us non-existers. Because we're neither one. yu ta chen nyi du gyur la yang We would be existers if we said that things could exist from their own side without your seeds.

But we don't say that. Because, why? We don't accept it like that.

Yeah, we do say things exist, but we are not existers. Why not? Because existers say that things exist without your participation.

And we're not that kind of people. We say things exist around you because of your particular seeds. Therefore, we are not classical existers.

Neither are we non-existers. Okay, got it? Therefore, Nick, you want to read this, Nick?

ta nyi la mi tenpa tan drel kong du chupa ncho warung gyur ro We are free of dena ta nyi We don't believe in these two extremes, or we don't rely on these two extremes. We grasp that things are free of those extremes. We become free by grasping that things are free of those extremes.

Yeah, and Nick, I mean, I'll ask you to flirt with both meanings. Meaning, this sentence could be saying, we are free because we don't say things exist. We don't say things don't exist.

Therefore, we are free. But on a deeper level, Nick, it's possible, if you read it carefully, he's saying that to understand that things don't exist and to understand that things don't not exist is freedom. Okay?

So either it causes freedom or it is freedom. And you can read it. It's a beautiful thing either way.

We are already free because we understand the pen. In a sense, we are already free. Because we are not in either extreme.

Because that could be the future. Yeah, yeah. Not just that someday we will be free because we don't believe that.

Not just that. I believe Nagarjuna is saying it's a kind of freedom to understand that already you are free. All right, Nick, who's going to read next?

You stop me when we have to stop because I'll just keep going. Super cool. Yeah, thank you.

How about Gibson? Yeah, Gibson.

[Speaker 3]
Good.

[Speaker 1]
Gibson can translate, I think.

[Speaker 3]
Here is the third part of the...

[Speaker 1]
Here's the fourth part. The fourth part is going to have three. What is the fourth part?

We are waiting for a metaphor that will help us explain. He's going to bring up a metaphor. If I look ahead...

Oh, he's going to talk... Nick, he's going to talk about... What do you call that in the desert when you see water?

Mirage. Mirage. He's going to talk about mirages.

He's going to give the example of a mirage. Shivalasam. We're going to give you a mirage metaphor.

The presentation of that metaphor has three parts. Number one, Gibson. We're going to give you a pe for topa and matopa te konanyi.

[Speaker 3]
We are going to give you a metaphor for the realization and not understand for the suchness.

[Speaker 1]
Yeah, we're going to give you a common everyday example to help you understand what it means to understand suchness and don't understand suchness. By the way, the metaphor, because we won't have time to get to it, is going to be a mirage seen close up in the car and a mirage seen from a distance. When you're close up, when the car gets closer, you don't see the mirage.

When the car is still pretty far away, it still looks like water. He says, I'm going to give you an example for someone who does. I'm going to give you a common everyday object which will represent understanding or not understanding the way things really are.

Which means the distance of the mirage. Then secondly, Gibson, phoborang shing gi drubpa gakpa We did not, the body and mind have any nature of its own. Good.

Your body and mind, thank you for translating it that way, don't have any nature of their own. They're not coming from their own side. Then thirdly, yin me di tawa ma pang na korwa le min drul You will not drulwa from korwa, Gibson.

[Speaker 3]
You won't get liberation from the cycle of suffering if you don't give up the view of existence or not existence.

[Speaker 1]
Yeah, good. If you say the mirage does exist, or you say the mirage doesn't exist, you will never get out of samsara. I'll say it again.

If you say the mirage does exist, or you believe the mirage doesn't exist, either way, you will not get out of samsara. In other words, you can't deny the mirage either. You have to understand the illusion is going on.

You can't say there's no illusion. There is an illusion. You have to understand it, you have to describe it, then you'll get free of it.

Got it? Cool. Thank you so much, Keshava.

We've hit the end of this marathon of Nagarjuna. Yeah, so we get to go to the cafe and celebrate. Chow down, guys.

Yeah. Sounds fun. Well, thank you so much for class.

That was amazing. I'm really, really, really grateful. And I know how lucky I am, and I know how lucky we are to get to have this time with you.

And just thank you so much. Please keep doing this for us. Yeah, we're lucky.

Okay. Thank you. All right.

Hi, everybody. Awesome class, right? For those of you who weren't there when we did the recording, which I think most people were not, that was so cool, and I'm so grateful for that class.

And I personally have always found this concept pretty interesting about relativity and how that relates to the concept of emptiness. I think it's an interesting thing to discuss. Relativity meaning long and short.

Does long only exist in relation to short? And if so, is that its emptiness? So that might be something fun to discuss.

Or add some other things. But let's see if you guys have any other ideas of what you want to talk about relating to what we just listened to. Does anybody want to share any thoughts?

It can be about how this relates, especially if it's about how this stuff relates to putting these ideas into practice in our lives now. I know there's 200 people, 205 people here. So don't be shy.

Open your mic if you have something that you would like to say. Or you can chat. But I like if you open your mic.

I like to hear you. If you can speak English especially, it helps me understand you. All right.

Well, in that case. Oh, yeah, please, please. Yeah.

I think about good people and bad people. It's also like long and short. Yeah.

That's the way how we define people is good or bad. It's also just the projection of our sit. And it's just a comparison.

It's also just relatively. So it doesn't mean that the good people and bad people not exist. But it also doesn't mean that good people, bad people exist.

Yeah. It just cannot exist without the sit. So when we bring it into our life, and then when we meet some situation, and then when we see something is good or bad, and then we could remember that it's just a projection.

It cannot exist without the mentorship. So that's what appeared in my mind. Thank you, Professor.

Yeah, that's cool, Tin. Thank you for sharing that, those thoughts. Because stay here with me for a minute.

First of all, I think that's interesting because it relates to one of the six flavors of emptiness, right? Like nothing has any good or bad nature from its own side. Like that's something like the Neil Young song flavor of emptiness.

For those of you who don't know, the classes on the six flavors of emptiness, by the way, very cool teachings to listen to. And I know what you mean. It's like, this is so cool because it's like, there is no good or bad people, for example, because people are the sum of their actions and words and thoughts.

And some of those actions are good and some are bad. And we may be judged as good or bad. But what you were saying reminded me of something really interesting.

How specific these texts are when they define good and bad seeds. And that's really, this is very interesting. Like, is a seed good or is a seed bad?

And that depends on a label coming from our mind. Like, what's a good seed? But the scripture is so interesting because the scripture says, the definition of a good seed planted is something that brings you pleasure.

And the definition, you know this, but the definition of a bad seed planted is something that brings you pain. So it's not that there is some, that these, you know, books are claiming some objective good or bad. It's saying that what we're saying is good is if it makes you happy, you know.

That to me is one of the most profound things about these old books that makes me, that attracts me because I think it's not judgmental. You know, it's very scientific in a way. It's very scientific and I think that's really cool.

And it reminded me of something else too. Hold on. But Irvivor, you have your hand up.

Do you want to add to that? Thank you, Tim. Great thing to talk about.

Hi. Another comment. Yes, please.

I think this class is amazing because they are talking about the two types of emptiness of the things. Like with the normal way, emptiness and their dependent origination. And in the dependent origination, I have another question I'm going to do at the final.

But Nagarjuna, I think is, yes, he's just explained the six flavors of emptiness. It doesn't mean nothing exists because everything exists conventionally. Conventionally in appearance or like the words Geshe-la used, like by our imagination, like the connection between things.

Because we know everything is a projection. Another imagine. 65 power.

So it's very beautiful because she is telling this other guy, yes, the tree is coming from the seed. But conventionally. It's deeper levels of dependence.

And so I like the example of long and short because like, yes, it's true that in order for something to be long, it depends on short. And that's enough to prove the emptiness. That's enough to prove the emptiness of long.

Like there's no such thing as long that exists from its own side. Right. And so it's an easier way for us.

It's like that is good for me because I'm like, OK, I can understand emptiness like that. You know, it's logical. It's true.

You can see it with your own logic. And then he says, but even the concept length. The concept of length could not exist without a seed in your mind to project the concept of length, which is deeper, like you're saying.

Right. Yeah. My question is like we can prove emptiness with dependent origination too.

Like it's shorter. Shorter way. And it's easier to understand for everybody.

But. You can say it in Spanish. I can explain it in English if you want.

OK. When I say that the tree comes from a seed conventionally, how can I say this like more clearly, but in a way where I won't contradict myself? Yeah.

The seed is a projection and the trees are another projection. Yeah. Yeah.

Yeah. Because this is my answer is you explain it in steps. You know, if you're trying to share this with other people.

And you have to when you want to get really deep with it and try to help people understand how things are coming from mental images. This is like Nagarjuna's specialty. You can't.

It's hard to prove it directly. You have to disprove that the world exists the way we thought it did. You know what I mean?

You have to disprove that cause and effect exist the way we think they do. And that's where we go into Nagarjuna's famous explanation of the seed and the sprout. And you say how.

What is a cause? A cause produces a result. What is a result?

A result is something that comes from a cause. And we go through this very. I'm not going to do it right now because we're out of time.

But I've done it many times lately. And I'll do it again when we have more time. But you go through this explanation how a cause is only a cause after the result has come.

Otherwise, you cannot really call it a cause. But while the seed still exists, there is no result. So there is no time where a seed is a cause, truly.

Because while the seed exists, it has not caused anything. But conventionally, we say that the seed is a cause, of course. But really, when you try to find the moment where the seed exists and is a cause, you cannot find it.

So you see how it's depending on the story from your mind. And you can see how it's depending on the label from your mind. If you think about it like that.

I hope that makes sense. So, like, dependent origination is a way to prove emptiness, but with the first bad type flavors of emptiness? Yeah, yeah, like that.

Yeah. Yeah, exactly. But then when you get to the sixth flavor, you have to go deeper because you're only talking about seeds, basically.

Then you're still talking about dependent origination, but you're talking about anything being dependent upon the label to be what it is. You're not talking anymore about long being dependent on short. You're talking more abstract.

The concept of length can only exist because you have a mental imprint to talk about it. We're about out of time. Thank you.

Thanks for the questions and the thoughts. Well, I'll share one more thought that I just wanted to mention from this class. I think it's interesting to talk about good and bad and cause and effect and it not having any nature of its own.

But at the same time, we always ground these ideas in the idea that if you don't accept cause and effect, it's very, very dangerous. Nagarjuna disproves that cause and effect could exist through its own nature. But he also makes sure to clarify again and again that accepting cause and effect, if you don't believe in it, that's the most dangerous thing.

I think it's interesting because these books, these teachings, they're not claiming some objective, true goodness. And they're not saying, you know, you're either a moral person or an immoral person, whether you live this way or not. But he's saying, if you don't accept cause and effect, you're not living in harmony with the way the world exists.

And you're just going to hurt yourself and hurt the people around you. And I think it's a really interesting thing to think about. And it's a long time to contemplate, to kind of integrate this into our lives.

Anyway, it's time to go to the Peachtree World News. I don't want to steal their time. So thank you all so much for your participation.

And I believe is Juan here standing by? Very good.

[Speaker 2]
Thank you all.

[Speaker 1]
Good, good. Thank you, Juan. Thank you, everybody, for joining Schwenzang's Tower.

And I'll see you next time. And take it away, Peachtree World News. Thank you very much.

So as you may know, we are broadcasting from Kyoto still. So it's basically like 1 a.m. Almost excited to go to bed. But first, it's important to catch you up with what's happening.

I just want to say that the experience here in Kyoto has surpassed by far what I imagine is wonderful. Very, very beautiful. I really recommend you, if you can come sometime, try to come.

Next event, it's going to happen in June. We have a QR code. If you can really try to come, it has been wonderful.

Team Talk, Steps on the Path, Course 1. And just today, Geshe Michael mentioned that the plan is to somehow teach the 36 courses on Steps on the Path in Kyoto. So in a way, Tim already has started with that.

But I think Geshe Michael is setting up the scene for many, many courses. I think he he's planning to make of this place like how to say wonderful place, like an epicenter of Dharma and teachings in this world. If you can, I think you're going to be amazed if you can make it sometime to Kyoto.

Now that I came, now that I like it so much, I'm going to keep encouraging people. If you can come as well.

[Speaker 2]
I'm coming! OK, I didn't know what was that.

[Speaker 1]
One of the things that just happened today is like I had the chance to meet Joanne Lee Wang. And she's one of the organizers, along with Jasmine from Raw Diamonds. They are organizing a very cool trip to Bodobudur this year.

And we want to share with you a little bit of that. So could you help us sharing the video, please, of Bodobudur? Jasmine has been leading special tours with her company around the world.

Last year, they went to Nepal. They visited some great, great projects to save the ancient books of Asia. And they had a great time.

It's like a kind of a health retreat to improve your health. Yoga, good eating, lots of fun programs. And this year, in 2024, they're going to be doing a yoga journey going to Bodobudur, which is, I've been there.

It's a beautiful, beautiful ancient pyramid in Indonesia. And it's a great trip. They're going to have a great many, many activities and a lot of fun.

So we're going to show you that poster. And there's a QR code. And you're very welcome to come.

So this event is going to be happening from July 10th to July 17th. And soon, next Monday, we're going to have an interview with Joanne Ling Wang. I just met her today.

Very, very cool everything that she and Jasmine are doing. They're organizing this event to Bodobudur. And the idea is like John Brady, Connie, Errol, they're going to be teaching about the six perfections over there.

So it's like a kind of combination, A-L-L-Y-S-I, similar to what they did last year going to Nepal. This time, they're going to Bodobudur. And we're going to be talking to her on Monday.

And today, special interview. Yes, there are the QR codes. You can start getting information about it.

But Monday, we'll talk about it more. And today, we have a very special interview with our very dear friend, Lydia. As you may know, she has been working very closely for YSI.

She's one of the main organizers and executive operators of the whole project. But she has very exciting news about a new project she's starting. So if Lydia is around, could you help me giving her a spotlight, please?

Hello, Lydia. How are you?

[Speaker 2]
I'm good. How are you today?

[Speaker 1]
Good. I mean, it's 1 a.m., but good.

[Speaker 2]
That's what I hear. So did you go to bed and wake up, or you're just still up from the day before?

[Speaker 1]
Yeah, I'm just still up. Yeah, I'm going to go to bed soon, but it's okay. I'm happy to be here.

And excited also to hear what are you up to. I mean, I, in a way, I don't know if it's connected. Like, I know Word has been doing a special Asian medicine course.

And now you're adding even more content to this. I don't know, to me, it's like a series of Asian wisdom ripening. So tell us a little bit about what you're planning, and what's the context?

Why did you come up with this great idea?

[Speaker 2]
Definitely. It is adding to this beautiful flowering of Asian wisdom that is presenting itself. As we know, it's very ancient.

It's come from thousands of years ago. So it's nothing new.

[Speaker 1]
It's nothing, you know, revolutionary in that sense.

[Speaker 2]
The idea actually came from Geshe Michael in the Hatha Yoga Pradipika course number two. He talked about, maybe it was three, now I'm getting confused. He talked about a way that Ayurveda works as an outer method to access our inner layers.

And it was a beautiful presentation. He talked about some of the foundational elements of Ayurveda, like the doshas and the gunas.

[Speaker 1]
And then he started to connect them to our three main channels and our states of mind. And he did a beautiful presentation.

[Speaker 2]
And then he followed by saying, somebody at YSI should teach this. And it was one of those moments where you just know, that was a message for me. Like that was directly, thank you very much.

I have studied Ayurveda in the past. But honestly, I had never heard the connection, the way that he put the layers together. So the idea came directly from him.

And I'm really excited to share some basic things about Ayurveda, connected to the ancient wisdom that this audience is very familiar with. And another aspect that I think is really special is we're right now coming into spring.

[Speaker 1]
Which is a time of year where there's lots of natural energies that are creating new opportunities. You see around you, the sun comes up earlier, the flowers start to bloom. The snow, if you're in a snowy climate, starts to melt.

So things are moving naturally. And it's a great time for us to kind of like jump on that wave. And take us into more consistent practices.

[Speaker 2]
And use this outer method of Ayurveda to get to the inner methods.

[Speaker 1]
That's wonderful. That's very interesting. And can you describe or tell us more a little bit of the background?

Like why did you get interested in Ayurveda in the first place? And how long ago have you been studying it? And also one more thing, what are we going to be, if we sign up for this course, what are we going to be studying?

What's the content?

[Speaker 2]
Yeah. Ayurveda is the sister science of yoga. So I started studying yoga over 10 years ago.

And Ayurveda is like the medical part, the food, medicine that goes hand in hand with yoga. So it was very interesting for me to seek out Ayurvedic knowledge. I was able to study with a wonderful person who teaches feminine form Ayurveda.

And this is very special to me. I mean, I'm a woman. I have three daughters.

[Speaker 1]
I see one.

[Speaker 2]
Yeah. And she has her bell. So sorry for the bell chimes over here.

Yeah.

[Speaker 1]
Go knock on the door. So for me, in the feminine form Ayurveda, it's all about tuning into that natural knowing, that inner knowing that we all have. Like when I say, spring is a time of renewal.

Everyone goes, oh, yeah, I know that. Like tapping into that inside that says, I should be doing this. I want to be doing this.

This is my realization, etc.

[Speaker 2]
So for me, it was really a beautiful entry to Ayurveda. And I would like to share that. If you sign up for the course, you're going to be able to learn some fundamentals of Ayurveda.

Like I said, we'll learn about our doshas, our gunas. These are characteristics and ways that we can kind of identify our body types, things that naturally occur within us. And I think the special part of this course is we're going to tie it to our three states of mind.

That, you know, am I bothered because I want something? Am I bothered because I don't want something? Or am I able to find that like internal balance?

When you leave the course, you're going to be able to have your practice in a way where you're going to be able to show up consistently.

[Speaker 1]
I see a lot of faces out here, and I know that you know so much.

[Speaker 2]
You have many meditation practices, yoga practices, a whole cartload of things that you should be doing every day.

[Speaker 1]
But sometimes it's difficult to put those practices into our daily life or find a balance. How much time should I meditate? How much time should I do yoga?

I would like to serve people in my community. How do I find that balance? So in this course, we're going to really tie those together for you using the natural energies that already exist.

[Speaker 2]
So when you kind of go out into the world, you're able to consistently show up and find that next level for yourself and your goals.

[Speaker 1]
Wonderful. And when is the course going to start? And we're going to share with the audience the QR code in case they're going to go and find out for more information.

I actually researched your website and I liked it very much.

[Speaker 2]
I saw your code. It took me to a website. Very nice.

[Speaker 1]
Very well designed.

[Speaker 2]
Thank you very much, Juan. It starts Thursday, April 4th. It's going to be four weeks every Thursday in the month of April.

[Speaker 1]
OK, so it's basically four classes all along April. And then I guess from there, maybe later, there's going to be like in-depth courses or something. Maybe.

[Speaker 2]
Hopefully. There's so many layers that we can learn. This is just the start.

So I encourage you to come to the course, get started. Like I said, it's really just teaching again Geshe Michael's ideas that he laid out very clearly. And it's a pleasure and an honor to share what he kind of said.

Hey, someone needs to teach this.

[Speaker 1]
OK, thank you very much, Lidia. And we wish you the best success. It actually does sounds very interesting.

So, yeah, looking forward for your great success. We invite you later to let us know how it went. And we're going to keep reminding people.

[Speaker 2]
Can I just say one comment? Someone in the chat says the QR code isn't working. For some reason on cell phones, sometimes it's blocked.

But if you use it on your laptop or your computer, it does work. I don't know why, but the Thinkific is not totally up to speed. So I'm sorry if it's not working on your phone.

It will work on your computer. I'll put the link in the chat.

[Speaker 1]
Yeah, we can write the link in the chat for people who just want to go directly there. And on Monday in our next segment, we can keep sharing this QR code. Also, I want to invite people to check our social media, especially Instagram.

We can upload this kind of advertisement too. And these days I'm going to be sharing more Kyoto content in the Instagram. If you want to check how things are going, some great scenes of the city, a little bit of cool happenings around.

Oh yeah, is it there? Oh yeah, perfect. Oh wait, that's the website, right?

Cool. You can find it in the chat and we'll keep you posted in the Instagram as well if you happen to have one. So thank you very much, Lidia.

Wishing you best wishes.

[Speaker 2]
Thanks everybody.

[Speaker 1]
Have a great day. We'll talk to you again soon. We go back to, I guess, Word.

Yeah, but Word's class coming up now for everybody who wants to study. Thank you very much, Hasso. You're looking sharp.

Thank you. I appreciate it. Thank you, everybody.

Stay tuned for Word's class and see you all soon.

[Speaker 3]
See you Monday.