Сяопин Джоу / Элисон — Книга 2: Самоцвет истинного намерения (Панчен Лодро Лексанг о «Виная-сутре»), занятие 7

[ШАПКА ДЛЯ ЦИТИРОВАНИЯ]
Курс: Xiaoping Zhou / Alison — Book 2: The Gemstone of True Intent (Panchen Lodru Leksang on the Vinaya Sutra) — Diamond Cutter Classics
Урок: Занятие 7 (дорожка c007 плейлиста)
Ведёт: Геше Майкл Роуч, Элисон Сяопин Джоу (перевод и ведение класса)
Дата и место: 06.05.2024, не указаны (по названию ролика в плейлисте)
Источник: YouTube, канал Diamond Cutter Classics, плейлист PL1KVm5jgTljRBpdDsc-GnPM-ab-9EEPLy; расшифровка TurboScribe
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[Говорящий 1]
It's a tower that's online where we translate old books and happy to see all of you every time that we get together at this tower and I'm really looking forward to some fun classes this evening. First up, we have the lovely and powerful Miss Zhou Xiaoping and if you're ready with your homework, all you have to do is unmute. Hey, Ganeshala.

Hola. How are you? I'm okay.

Mucho trabajo. Poco dinero. What can you say?

What's up, working man?

[Говорящий 2]
Can you see my screen?

[Говорящий 1]
Yeah, nice zooming. It's extraordinary.

[Говорящий 2]
So today's three questions are very helpful. First, in our last Vinaya test class, what are the two kinds of relationship we mentioned?

[Говорящий 3]
Mm-hmm. I did. Wow.

And relationship between like the subject matter?

[Говорящий 1]
No, of course. Identity and cause and effect?

[Говорящий 2]
Yes.

[Говорящий 1]
Yeah. So they get $50 each instead of a year.

[Говорящий 2]
What's this? Should I say yes or no?

[Говорящий 1]
Just say yes, everything. Say yes, okay? Okay.

Yes. Both of them. Make you like it.

[Говорящий 2]
Okay.

[Говорящий 1]
Let me show you something.

[Говорящий 2]
Okay. Thank you. Okay.

This story in our discussion last time, we may all know the answer, but I think it's very important we review about it. So what makes something moral or not? What's the definition of morality?

[Говорящий 1]
By the way, I think Nick's mic is on or something. I'm not sure. But we're hearing all the details.

[Говорящий 3]
I think if it makes someone happy or not.

[Говорящий 1]
Okay.

[Говорящий 2]
Yes. Yes. If it makes someone happy, if it brings happiness, then it is moral.

If it brings unhappiness, then it's immoral.

[Говорящий 3]
Okay.

[Говорящий 2]
This one, we mentioned several times in my test, and in last class, they show up again in the test. So what are the four qualities that makes a book a Buddhist book? Meaning what?

[Говорящий 1]
She's ready.

[Говорящий 2]
Yeah. That was worth your time. Okay.

Lindsey? Important subject matter is a short-term goal, a long-term goal, and the fourth is that it all relates. Yeah.

Great. And the connection. Yay.

Okay. Yeah. Second one.

Yes. Third one.

[Говорящий 1]
Relationship of cause and effect. Yay.

[Говорящий 2]
Okay.

[Говорящий 1]
So please read, Shelby.

[Говорящий 2]
Okay, good.

[Говорящий 1]
So they're actually quoting the Vinaya Sutra, okay? And they don't tell you they're quoting the Vinaya Sutra. So the Vinaya Sutra section here says here, I got it here somewhere.

[Говорящий 3]
Yeah.

[Говорящий 1]
Where did I put that? Hang on. Yeah.

The Vinaya Sutra begins with Okay. No, that's not it. Hang on.

Yeah. Hang on. That's the first line of the Vinaya Sutra, okay?

So he's commenting on the first line of the Vinaya Sutra, okay? But he doesn't tell you so here's the first word of the Vinaya Sutra, NGES PAR BYUNG BA, which is what?

[Говорящий 2]
Renunciation.

[Говорящий 1]
Renunciation. So it's not when we say, it's when the text says. Yeah.

When the Vinaya Sutra opens with NGES, the first words of the Vinaya Sutra are NGES PAR BYUNG BA. The first text, NGES PAR BYUNG BA SHES, is directly stating the ultimate. Okay, good.

But what's it mean? What's the other meaning of NGES PAR BYUNG BA? What's NGES PAR BYUNG BA?

To get out.

[Говорящий 2]
Get out?

[Говорящий 1]
To get out. Yeah. It's the Tibetan word for renunciation, but it means to get out.

And in the opening, if you're saying it's the Nyingra, which one should it be? Ultimate goal. Is the ultimate goal renunciation?

[Говорящий 2]
No, no, no.

[Говорящий 1]
No, it's to get out, okay? Yeah, so it's a pun. Okay, getting out.

Definitely getting out. NGES PAR BYUNG BA. Okay, it's the Tibetan word for renunciation, but it's also the word for getting out of samsara.

Why don't they say enlightenment?

[Говорящий 2]
It's not.

[Говорящий 1]
Yeah, it's lower school. We're in Hinayana. They just want to stop the body and mind.

Okay, NGES PAR BYUNG BA SHES NGOS SU BSTAN. Of the four parts of a good Buddhist book, it has an ultimate goal, which is what? To get out of suffering.

To get out of suffering. Definite exit. Okay, NGES PAR BYUNG BA.

Then it says SU BSTAN. When it says morality... Yeah, that's the subject matter.

That's what the book is going to teach you, morality. Okay, in the back of your mind, there should be... is there a connection between...

[Говорящий 2]
Morality and getting out.

[Говорящий 1]
Morality and getting out, yeah. Okay. So it says two in the third line, right?

It says the two, right? And it means... Number one is GNAS SKABS KYI DGOS PA, and number two is DGOS SOGS CHOS SHING RNAMS CAN GYI BRAL PA.

Okay, that's how it should be split up. Short term. When it says the two, the number one is GNAS SKABS KYI DGOS PA, and then number two is DGOS SOGS CHOS SHING RNAMS CAN GYI BRAL PA.

Okay, so what's number one? GNAS SKABS KYI DGOS PA.

[Говорящий 2]
Meaning?

[Говорящий 1]
Yeah, short-term purpose is the first one. And the second one is... Connection between the four qualities.

Well, no, you got to read it like this. From among the classical four qualities of a goal, etc., from among the classical four qualities of a goal, etc., the DGOS PA.

[Говорящий 3]
Connection.

[Говорящий 1]
The connection. Yeah, so this whole long third line is just referring to the connection. And then everything before DGOS PA is modifying DGOS PA.

What connection? The connection which is part of the four. Okay, cool.

The interconnection of the parts of the four. Okay, got it? So those are the two.

GNYIS NI ZHUGS LA BSTAN PA Yeah, ZHUGS LA means what? ZHUGS. ZHUGS means power, vega in Sanskrit.

The car was named... People know these roots and they use them for advertising and stuff. It implies power.

The customer doesn't know it, but the seller knows that it's a subconscious English thing. ZHUGS? Yeah, ZHUGS means power.

So ZHUGS LA means implied. Two of the four are stated directly in the opening lines of the Vinaya Sutra. Two are only implied.

So if someone comes up to you and says, does the Vinaya Sutra have the four qualities of a Buddhist book? You have to say, kind of. Two of them it has directly.

And those two imply the other two. Got it? Okay, so ZHUGS LA BSTAN.

So two of the four qualities are stated directly. Which is what? Getting out and morality.

And then the connection and...

[Говорящий 2]
Atima goal.

[Говорящий 1]
Yeah, short-term goal. Which is to learn the book, actually. Those are only implied.

Are they implied? Is learning the book implied when you say, you're going to get out by studying Vinaya? Yeah, yeah.

Then a connection is also implied. Right, okay. Then he's going to quote the Gyatso Jalpa.

Yeah, the more extensive commentary. The great commentary, which is by Dharmamitra, I think. Let me see.

Yeah, Dharmamitra. The other Dharmamitra. Okay, let's go to your second paragraph.

Would you like to have someone else read?

[Говорящий 2]
Let me see.

[Говорящий 1]
Kind of long, so pick somebody you don't like.

[Говорящий 2]
Okay, how about I read myself? Anybody here want to read?

[Говорящий 1]
Yeah, they're begging to read. Lindsey likes to read.

[Говорящий 2]
Okay, Lindsey.

[Говорящий 1]
Here, let's scoot over.

[Говорящий 3]
Okay.

[Говорящий 1]
You're correct.

[Говорящий 2]
Yay, thank you.

[Говорящий 1]
Okay, cool. So the great commentary, here's what the great commentary says on the same topic. de daway nam means therefore.

Okay, yeah. jirpa jawa, the subject matter. jirpa jawa.

And gupe... gupe yang gupa means the purpose of the purpose. So what's that?

[Говорящий 2]
Atima purpose?

[Говорящий 1]
Yeah, ultimate purpose. It's a synonym for ultimate purpose. They say the purpose of the thought.

The purpose beyond the purpose. Okay, gupe yang gupa. It's an idiom.

The double purpose. Purpose, purpose. The ultimate purpose.

What are the two? Sutrim.

[Говорящий 2]
Morality.

[Говорящий 1]
Morality is which one of those two? The first one, the subject matter. And then ngepar jungwa is the gupe yang gupa.

It's the ultimate goal. It's the goal of the goal. Ja here means term or expression.

So the subject matter and the ultimate goal are expressed in the words, in the phrases, morality and definitely getting out, right? kor nam shindu means what? Respectively.

Yeah. Morality is the jaja. And ngepar jungwa is the gupe gupe.

kor nam shindu. nguen sum du. Why does he say nguen sum?

By the way, I'll give you a clue. They're actually stated. Yeah, as opposed to shukla.

Implied. Yeah, so nguen sum means directly stated. He directly states four of the qualities of a good Buddhist book, which implies he...

[Говорящий 3]
Implies. Yeah.

[Говорящий 1]
Then the drapa, which sometimes can be spelled with a P, and the gupanyi, shulki, are only taught, are only indicated by implication. They don't state them directly. Because that, the root text is very, very short here.

It's only one line. That's a half a line. That's a quarter line of Sanskrit.

Okay, denpay. tsultrim denpay chir du. In order to teach about morality.

dol tsam. Dol tsam always means only briefly. Dol means briefly.

Okay, sutra means briefly. Dol tsam means just briefly. But the spelling here is different.

If it's T-Z-A-M, it means just briefly. But here the spelling is B-R-T-Z-A-M. Same pronunciation, completely different meaning.

Past tense of composed. Composed. So it'd be easy to make a mistake here.

There's people who are doing input projects. One person inputs it, and then they sit down with two people and somebody reads it out loud to check it, which is incredibly dumb. We don't do it that way.

But there's people who are doing input projects like that, and they're all full of mistakes. Because this is pronounced the same as the other spelling. We don't do it that way.

We read, two people type it, completely. One person checks the first two typings, a fourth person checks the two typings again, and then somebody checks the checkers. We do it five times.

We go through it five times. Dol tsam, dol tsam means... So this tsam means to be composed.

She sum be che. Why do they say so said? Why does it say so spoken?

Well, didn't he just say that... Let's see what the greater commentary said. Yeah, he's quote...

That's the end of the quotation. So spoken in the great commentary of Dalai Lama Master Dalai Lama. By the way, our author is going to be using that commentary a lot.

He likes it. Okay, all right, cool. That's all?

You have more? No, thank you. Okay.

I know it's a good job. That was a good job. You must have had an expert help.

Nick. Yeah, I can assume that. All right, here we go.

We're going to share the screen. I hope so. Geshe-la.

Yes, ma'am. Those two... So two people check it.

Two people type it in. Two people type it in separately without consulting each other. And then one person checks both of those.

And then the computer compares the two and highlights differences. And one person checks the differences and decides who's correct. And then another person does the same thing a second time, which is the fourth person touching the text.

And then someone goes through the two correctors' corrections and compares those and makes a decision. So it's five steps. And it was a brilliant idea, I have to say.

Because the database is highly accurate. It's more accurate than any Buddhist text that's been in history. And it takes a lot of time.

And it takes a lot of money. Because it's five times longer than typing it. But it's worth it.

Okay, there's the commentary by Dharmavidya. It's good to go look it up in John Brady's database and make sure everything's spelled correctly. And it is.

By the way, after a while, you get a feeling for whether the person is going to quote it correctly or not. I'm working on Tsongkhapa's Dombaropso. It will be a 1400-page translation.

We're 638 pages into it. And there's a lot of differences with the Tenggyur. Why?

[Говорящий 3]
Because they hadn't decided on a version of the Tenggyur.

[Говорящий 1]
Yeah, the Tenggyur translation to use had not been made yet. And Tsongkhapa does not prefer some of the translations that were chosen. If he had his way, he would have used other translations.

And because they didn't get carved, they disappeared. You see what I mean? We only have his selections from those translations.

We don't have the full text. They're gone. Because they were only written on paper.

They weren't carved. It's very interesting to see. He's making his choice very, very wisely.

And to see why he chooses one over another is very fascinating. And it always has a deep meaning. So it's very interesting to study, to compare what made it into the carving and what he preferred to use.

He preferred, for example, a translator named Naksal, who was one of the first Tibetans to go to India and study Sanskrit, when they were looking for Atisha.

[Говорящий 2]
So who made a choice? Which one?

[Говорящий 1]
Bhutan Rinpoche, just before Tsongkhapa. Bhutan Rinpoche finished his work and died, and Tsongkhapa was three years old or something. Then Tsongkhapa went to his monastery and read the whole thing, and remembered it for the rest of his life, and quoted it for the rest of his life.

Extensively, hundreds and hundreds of times, thousands of times. It's unbelievable. He memorized 17 pages a day.

34 pages, 17 folios a day. He finished it. Then he wrote his commentary.

So, he had a better computer.

[Говорящий 2]
Based on his memory?

[Говорящий 1]
Yes, mostly. I mean, he probably had access to some too. Okay, here we go.

Nibbala, Ria? Who's going to read? You want to invite Gyelse?

It looks like she's...

[Говорящий 2]
Venerable Gyelse?

[Говорящий 1]
He's saying... Chewing at the bit? Is that what he's saying?

Chomping at the bit. It means a horse is going on that metal thing? Chomping, technically.

Oh, chomping at the bit.

[Говорящий 2]
Chomping at the bit. Yeah, good.

[Говорящий 1]
Staying because it's so short. He says nyipa. He says point number two in my presentation.

We don't know what it is. He doesn't repeat it. So, Geshe-la goes back and takes it for you.

Let's read what's number two. Dje Dja Tsultrim.

[Говорящий 2]
Dje Dja Tsultrim Ki Nam Shack Chedrak Tu Shepa.

[Говорящий 1]
Yeah, Chedrak Tu Shepa means we're going to have a detailed presentation. That's the same detailed as we see in Vaibhashika. We're going to have a detailed presentation of the subject matter, which is morality.

So, here comes the main book. Here comes Alauddin Rlexang's book. It will take 30 years to finish?

Something like that. Maybe 40. But here starts the real book.

He's done with telling you why it has the full qualities of a good book. Nyipa-la. So, nga means the actual presentation.

That's going to be the real book. And then he says, shar-la. What's shar-la?

[Говорящий 2]
Implied?

[Говорящий 1]
Yeah, or by... Incidentally, right? And the example in colloquial Tibetan is always, if you're going to go to the grocery store, shar-la, could you drop by the bank and pick up something like that?

So, it's very common in colloquial, shar-la. And here it means, I'm going to teach you the subject of morality, of vow morality, and then by the way, let's cover nye-ne, which is the one-day vow. So, what he's implying is that's not real vinaya.

That's kind of a semi-vinaya, the one-day vow, which is sometimes called the eight-component vow. When there's a story of Maitri in the Karma Vibhanga, they just say the sailors took the eight vows, and you have to know that those are the eight vows. It's the one-day vow of a...

And some lay people in history have taken it every day for the rest of their life. So, they have to get up every morning and take it over again. Okay, and there's a famous upasaka.

Who did that? Which is Drom Tönche. Upstart Buddhism into that.

He was a big-time semi-vinaya. Okay. Bhattakeshara, that's the name for the peak in the journey to the West.

Oh, really? Yeah, the eight vows. Oh, good.

By the way, I think his nickname is the wrong... Well, that's another story. Okay.

So, basically, we're going to get the main ones. And these are very... Here's the subject matter for the next 100 pages, and Gilse is going to read it.

[Говорящий 2]
Don't hold up.

[Говорящий 1]
Yeah, basically the next 10 chapters. So, keep an eye on my text. Here, I'll show you something.

I marked them. Okay. So...

Oops. I guess I... How did I mark those?

With a dog? I always choose something else. Oh, anyway, I'm going to...

What was the first one?

[Говорящий 2]
Ceni.

[Говорящий 1]
Ceni? Yeah, anyway, I marked them in your text. It's about 100 pages in.

Okay. Yeah, okay. So, ceni is the first one.

What's ceni?

[Говорящий 2]
Definition. Definition, right?

[Говорящий 1]
Probably... It's the definition of Vinaya.

[Говорящий 2]
Okay.

[Говорящий 1]
So, the first section that we're going to reach today is the definition of Vinaya. Yeah, what? The categories or the divisions.

Dua means the grouping. How do you group them?

[Говорящий 2]
What's the difference between a grouping and a category?

[Говорящий 1]
Well, for example, you might group together the novice vows for male and female and you come out with less than eight types of Vinaya because you group the male and female versions together. For example, jache. Literal meanings.

So, jache means... You know, why do they call it upasaka? Why do they call it bhikshu?

Bhikshu is what, for example? Yeah, but what's the jache of the sense? Someone who begs or asks for stuff?

Someone who's begging. Beggar. The name for full monk in Sanskrit is beggar.

And the Tibetans thought it wasn't polite, so they changed it to virtue seeker. So, he's going to do the literal explanations. And then gyu.

Cause. Yeah, what's the cause? What's the cause?

What's the result? What's the conditions? Conditions.

Secondary. What's the debu of Vinaya? Result.

Result. Yeah. What's the ngol of Vinaya?

[Говорящий 2]
Essence.

[Говорящий 1]
What's the netsil? Means what's the general condition? We don't know yet what he's talking about.

And then tenthly, what's the function? What does it do for you? Okay, so those are the...

But let me check something. If we say chenday, for example. Yeah, so I basically did the headers for you.

That's what I call them. So, your first division is going to be at page 40. The divisions start at 40.

The groupings start at 47. The literal explanation of the name starts at 49. Sorry.

Then that doesn't start till 55. Like that. So it's going to take about 100 pages to get through these 10.

Okay. Let's see. Okay.

I think Yeltsin can do some more. Okay. Okay.

Okay.

[Говорящий 2]
Okay.

[Говорящий 3]
Okay.

[Говорящий 1]
Again, I think it's suspicious to have a nun reading the definition of the naya. And you know, it's very, very valuable. Appreciate these early parts of this text, because when he gets into the details, you're going to die.

You know, while you can still understand something, appreciate it. Because when he gets to... When he goes into the...

He's the most detailed Vinaya writer I ever heard of, by far. And when he gets into the details, you're going to be wishing you were back here. So enjoy it while you're here.

Here's the very definition of Vinaya, which is extremely valuable, I think. Okay. So here's how we define Vinaya itself.

First of all, it has a rang gi. It has a mi tun chok, what works against it. So part of the definition of Vinaya...

The definition of Vinaya begins with stating what it is that works against Vinaya. Okay. And what works against Vinaya is chelwe tsultrim, chel tsu.

Chel tsu means misbehavior. Okay. Chelwa means bad behavior.

Non-morality. Immorality. Chel tsu means immorality.

So he says, it is the nyenpo for chel tsu. You guys know the four nyenpo. Friend, relative, friend.

It is the... It is the... It is the antidote to the poison.

What's the first quality of Vinaya? It stops immorality. It's the cure for immorality.

That's the first part of the definition of Vinaya, is that it's the cure for immorality. Rik su topa means... Rik su nyenpo means mostly.

I mean, it's a technical word. Rik su nyenpo, rik su topa means it's of that type, which always implies exceptions. Which means that there's types of morality that don't act as an active antidote for immorality.

And what those exceptions might be, he doesn't say yet. But when you say rik su tok, which means of that general type, it's meant to say there's exceptions. Technically, there are exceptions.

There are forms of Vinaya which are not active antidotes for immorality. What they are, he hasn't said yet. Okay.

Here's another quality that all Vinaya should share. Döpe se du. Taken in by the döpe sa.

The same level as... The level you're on? Yeah, it's always in the form...

In the desire realm. It's always included into the desire realm. Vinaya is?

Yeah, and it's a surprising qualifier. You know, all Vinaya is included into the desire realm. Okay, which implies there's no Vinaya in the...

[Говорящий 2]
Form realm.

[Говорящий 1]
Form and formlessness.

[Говорящий 2]
Okay. But why?

[Говорящий 1]
I have an idea and it's coming up. What's dipa mean? Well, dipa, Nick, is a difficult word.

Di is an easy word. Di means this. Dipa means this one's.

Because it's people from the realm? People who are desire realm beings? No.

He's chö. What's chö? Dharma.

But dharma can mean religion. So what's chö dipa?

[Говорящий 2]
It's religion. What's religion?

[Говорящий 1]
That's right.

[Говорящий 2]
Buddhism.

[Говорящий 1]
This one's. This, our religion, okay? Dipa, this guy's religion.

Okay, and that's an interesting thing. Something can be morality and not be Vinaya if it's not Buddhist.

[Говорящий 2]
Oh, okay.

[Говорящий 1]
Okay, it's not Vinaya. If you're avoiding killing because you want to obey the Ten Commandments, that's not Vinaya. According to the definition of Vinaya.

[Говорящий 2]
Oh.

[Говорящий 1]
You're doing the same action, but it's not Vinaya. Because it's not chö dipa. It's not in this religion.

Sorry, you've got to say this.

[Говорящий 2]
In this religion.

[Говорящий 1]
This religion, our religion. Okay, it's a little bit difficult. And it should be motivated by ngenjung.

[Говорящий 2]
Wanting to get out.

[Говорящий 1]
Yeah, but here ngenjung renunciation. Which, I made a note here, maybe that's who I was.

[Говорящий 2]
Maybe that's why it's chö dipa. Yeah.

[Говорящий 1]
Yeah, they're having fun in the formless realms. Okay.

[Говорящий 2]
So you don't want to get out?

[Говорящий 1]
They're not trying to avoid killing because it makes them suffer. Because they don't know what suffering is. Because they don't have any in their realm.

Nobody's suffering in those realms. Nobody's undergoing explicit suffering. They have the suffering in aging.

But they don't have pain in the higher two realms. So they can't say, from now on I'm going to be a good person because I don't want to go through this again. They don't have that.

See what I mean? It's interesting. The whole definition is very, very interesting.

If I was like a college president, I'd probably use this for something.

[Говорящий 2]
Simba.

[Говорящий 1]
Simba. We had simba word in the Semkeki Simba. Very famous.

This use of the past tense of hold. Oh, was this being imbued? Imbued, yeah.

Their mind is flooded by renunciation. This use of the word simba is very important. For a hundred dollars, even word.

I should have a rule. If word gets it wrong, he pays me a hundred dollars. What's the classical use of simba in philosophy, Buddhist philosophy?

Bodhichitta during a direct perception of emptiness? Yeah, correct. A hundred dollars.

You cannot have a relative perception during the direct perception of emptiness, but you cannot say that a bodhisattva becomes not a bodhisattva while they're seeing emptiness directly, which implies that bodhichitta has to be in their mind somehow. And we say simba. Their mind is soaked in bodhichitta, but it's not, what do you call it?

[Говорящий 3]
Manifest?

[Говорящий 1]
Manifest, yeah. Cannot be manifest. So here, anyone who's being ethical in Buddhism, in the background are thoughts of, I want to get out of here.

I'm being a good person because I don't want to be here. That has to be the motivation. It's not that, oh, I have a red robe on, everybody will think I'm a bad person.

It's not that. I'm being good for one reason. I want to get out of here.

Okay, that's Vinaya school motivation. Simba. Never leave your mind.

Always there in the background. Pongwa sukchen. This is a very deep qualification.

Pongwa sukchen. Eliminate the body. Yeah, this, it means physical.

It's a physical action. It's verbal or physical. You see?

It's not what? Mental.

[Говорящий 2]
Mental.

[Говорящий 1]
Classical Vinaya does not include the last three of the ten bad things. Classical Vinaya is the seven. We call it sukchen dun.

Things, expressions of body and mind. And it, sorry, body and speech. It does not cover mental.

Tsongkhapa says, sukchen yin she dukpa dang. Pongwa sabba gyen cha pa, sabba dun che yin no she. Pongwa sabba gyen cha pa.

A sustained desire to get out. Sabba, sukchen yin. It must be physical.

It's physically expressed. With your body or your speech. It doesn't.

And then Tsongkhapa gets out of it. He says, sukchen yin she dukpa dang. Pongwa sabba gyen cha pa.

Sabba dun che. Along with the seed? Along with the seeds?

Yes, with the seeds. Tsongkhapa says, Vinaya is all physical. And the seed.

Which means your motivation. Okay? Which covers the last three of the ten.

You see what I mean? It's very deep. Tsongkhapa sidesteps.

He's like a good basketball player. He sidesteps the problem. So, yeah, it's all physical.

And you know, and the motivation. He just kind of says it on the side. Okay?

But classical Vinaya is physical and verbal. It's very interesting. It's all Hinayana.

Sukchen yinpar kanshe. And, shipa. When you die.

When you die and move on. When you die and move on, don't stop. Okay?

The definition of Vinaya is when you die, you lose it. You lose those vows. Okay.

ji si tsoy par du. Say it. ji si tsoy ji si ji si tsoy tsoy par du Very, very, very famous in Vinaya.

[Говорящий 2]
Until the day I die.

[Говорящий 1]
Yeah, until the day I die. All Vinaya vows have that phrase. First of all, for as long as I breathe.

And then you lose the vow. ji si tsoy par du. Say tsoy, riksu.

Riksu nepa is a very delicate word. Anybody? Riksu nepa.

[Говорящий 3]
Stay in that category?

[Говорящий 1]
No, in definitions, it's used to imply exceptions. Riksu nepa means, you know, that kind of thing. That kind of thing.

In definitions, riksu nepa means, maybe there's one or two exceptions. Okay. Of that general type.

When you say general type, it means there's probably some exceptions. Very delicate word in a debate. If the other debater says riksu nepa, you're in trouble.

Because then he can say, oh, of course there's exceptions. I was thinking of that when I said riksu nepa. Of that general type.

Of that general type. Okay, all right.

[Говорящий 3]
That's referring specifically to losing the balance.

[Говорящий 1]
Well, we don't know what are his exceptions yet.

[Говорящий 2]
Is it referring specifically just to that line or exceptions?

[Говорящий 1]
The whole thing. Everything that came before. Anything he wanted to cover.

Sontar Dombetsen is the definition of?

[Говорящий 2]
The freedom. Yeah.

[Говорящий 1]
Pratimoksha vow. So actually, he's not defining Vinaya. He's defining pratimoksha vow.

That's a pratimoksha vow. Which is Vinaya. Technically, he's defining pratimoksha vow.

So-so tar means prati. So-so means prati. Tar means moksha.

Okay, pratimoksha. Okay, done? Now, they also read the next five syllables and stop and sit down.

Oh, Brady wants to read it. No, I'm just kidding.

[Говорящий 2]
Number choo-soo-mee.

[Говорящий 1]
Uh, yeah. For $20, you know what I'm saying. Chippa.

You know it from the title of the film.

[Говорящий 2]
Cutter.

[Говорящий 1]
Yeah, Cutter. Okay. So what's this next phrase mean?

Number choo-soo. Choo-soo. Choo-soo.

[Говорящий 2]
To break your balance?

[Говорящий 1]
Or to get rid of it all? No, it's a very, very, very beautiful thing. And that's why this author, him and Choney Lama, I would put them in the same category.

They're the two amazing authors. I wish he had written other books. And we have to investigate further, Mr. Brady. Number choo-soo means let me tell you why each part of the definition is necessary. Because it eliminates another possibility.

[Говорящий 2]
Mm-hmm.

[Говорящий 1]
Let me tell you why each word in this long definition, which goes on for five lines, the definition of Pratimoksha Vow, he says each element I've stated is meant to eliminate or disqualify something from being a Pratimoksha Vow. And you learn more by negating what's not a thing, right? There's some kind of DCI level like that, okay?

This is called exclusion. What does each word of the definition of Pratimoksha disqualify as Pratimoksha? And then you really know what is Pratimoksha.

Okay, got it? So here he's going to number choo-soo. I'll tell you why each phrase, each tiny clause in the definition was necessary to disallow something.

That could have been Vinaya otherwise. Got it? It's very beautiful.

The approach is really nice, and you'll appreciate it when he gets through it, okay? Who's going to read? Shelby?

[Говорящий 2]
Stanley, you want to finish?

[Говорящий 1]
Stanley? It's good to get some work out of your partner. Sometimes you don't get much.

[Говорящий 2]
Yeah.

[Говорящий 1]
Just kidding. Good. That last part is the part we should start with.

We want to choo that something could have been Sotarki Domba. Come back. We want to choo that something could have been Sotarki Domba.

Possible for Pratimoksha vow, okay? So what are you going to eliminate as a possible candidate? That's why surdu means as a component of the definition, as one of the pieces of the definition.

Surdu means corner. Sur can mean ex or former. Kensur, Rinpoche, means former abbot, okay?

So surdu means when we add ranggi-mi chun chok to the definition, it works against its opposite. It works against its opposite. There's a reason why we say that, okay?

It works against it. Pratimoksha works against its opposite, okay? He said cheltsu, right?

He said immorality. So why mention immorality in a definition of morality? He says it's to eliminate certain signs of behavior.

Well, what are they? I'll give you two examples. He says, I'll give you two examples.

Dom-min, say dom-min.

[Говорящий 2]
Dom-min.

[Говорящий 1]
Anti-vowel. Going in the army? There's two classical vowels in Abhidharma.

Going in the army? Yeah, one is when you swear when you join the army, you say, you know, I will definitely kill the enemy. I swear.

That's called a dom-min, anti-vowel. Okay, is that vowed morality?

[Говорящий 2]
No.

[Говорящий 1]
He says no, because it has to be the opposite of immorality. Okay, so is it morality? It's a kind of morality.

You know, it's the code of conduct for the armed services, but it's immorality. You see what I mean? Is it a code of conduct?

Yes. Is it vinaya? No.

Why? It doesn't work against immorality. It works for immorality.

The other classical example is in India in those days, you grew up in a trade that your parents did. If your parents were a butcher, you swore, you went to an apprenticeship, and then you swore to join the guild. You swore to join the meat killers, and you actually took a formal vow, and it was a big ceremony, a big celebration.

So that's called an anti-vow. But here's another one that he threw in here, which I've never seen before, and it took me some time to figure it out.

[Говорящий 2]
Mi gewe parma, non-virtue of the vowel.

[Говорящий 1]
This parma means in between, in between non-virtue. Okay, and I never saw it before, and I went and studied it, because we have John Brady's database, and it's rare, and it's weird, and that's pretty much the definition of vinaya. Okay, so here it is from John Brady's database, and you need, how about Stanley read it, or you want somebody else to read it?

It's shocking. Oh, okay. Someone handsome, and I could do that.

[Говорящий 2]
Oh, please.

[Говорящий 1]
I'm kidding. I'm kidding. I'm just kidding.

No, Stanley, if you want.

[Говорящий 2]
Stanley, read it, please.

[Говорящий 1]
Donation. Parmele, la yang gewe parma thang, mi gewe parma ni. Don't say ba, say parma, parma ni.

Good. Good. Now he says parmele means in between karma, like bardo, yeah, in between.

So then he's defining in between karma. Who is this author? It's Khenrup Tenpa Dagde, Sugeng and Tim's author, the textbook writer for Seramay, the greatest monastery.

Parmele, you can divide in between karma into two types, Stanley, gewe and mi gewe parma. Oh, virtuous. Yeah, halfway virtuous and halfway non-virtuous, okay?

Okay, and by the way, well, we'll get to that. Shenpa is a butcher. Shinje Shen is the killer of the Lord of Death, for example.

So shenpa means a butcher. gyud means his mental stream, right? Here, tantra, his mental stream.

He decides, he has a semba, he has a thought running to his mind. Sempa, he has a thought running to his mind or an intention. I would like to bong sok je.

Stop killing. Stop killing. Yeah, I would like to stop killing.

Okay, he's a butcher. He goes to work every day. He kills animals.

He comes home. He's halfway asleep and he says, you know, someday I'd like to give this up. Okay, and then we have the opposite.

Gyenlong gi gyu, in the mind of a monk. I'd like to sok je that guy. You'd kill them.

Yeah, I'd like to kill that other guy. And then that's called in-between karma. Why is it non-binaya, technically?

[Говорящий 2]
It's mental.

[Говорящий 1]
It's mental. So let's go back to what he said. Do min, which means anti-vowels, or in-between goodnesses.

In-between goodnesses. Which one of the two examples? The butcher who went home and said, someday I'm going to give this up.

Okay, then he says, gyu those two. Yeah, they are they are commitments, in a way, mental commitments, but they are not binaya. Because they are not mi chen chok.

They don't work against immorality. Got it? Are all commitments binaya commitments?

No. What's the two exceptions? Anti-commitments.

I will kill for the rest of my life as my guilt or my past requires. Or someday I'd like to give it up. It's not strong enough to be binaya.

The someday intention is not enough to be binaya. It cannot be classified as pratimoksha. Okay, it's just the one day I hope.

Okay, got it? And he calls it in-between. In-between non-virtue.

By the way, I'm sorry, he said non-virtue. So that would be the monk saying, someday I'd like to kill this guy. He said the non-virtue version.

The non-virtue version of an in-between. He didn't say the virtue version of an in-between, which would be the butcher thinking he'd like to give it up someday. He didn't cover that.

Okay, got it? So we have the wording of the definition of pratimoksha vow says works against its opposite. And that's why.

Because there are pleasant states of mind that don't work against immorality. They're not strong enough yet to stop immorality. They're just kind of wishes.

Or they even support immorality. There are vows, dompa, that support immorality, like a butcher vow. So he says not all vows are pratimoksha vows.

Not all vows are morality vows. There are immorality vows. Or there are fuzzy vows.

[Говорящий 2]
That's what we do.

[Говорящий 1]
Yeah, yeah, okay. Cool. Now he's going to say why he added the next element to the definition of pratimoksha.

Who's going to read, Shantanu?

[Говорящий 2]
Thank you. Rob, would you like to read?

[Говорящий 1]
You got four minutes. Read fast. Right here?

nun yen gyi shepa geway barma ni dompa yinpa de chuh Yeah, he says it has to be an active antidote to immorality, mun yen. It has to be a direct antidote for immorality to be a pratimoksha vow. And he says that wording disallows the two good versions of a halfway vow, okay?

The two good versions. And I went and got them for you. Did I?

Yeah, the geway barma was... I'm sorry. Yeah, all he guessed was the butcher who thought one day I should give this up.

Okay, he says two. I'll have to figure that out, okay? Anyway, he says the two good in-betweens.

Yeah. And he says the two in-between bad ones. But I found them somewhere.

By the way, nobody else in the history of Vinaya covers these. Okay, I'll get it for you next time. Thank you.

Okay, let's do one more. Yay, yay, yay. Um, what else?

dupa se du. Yeah. dupa se du shepa tsam ten gyi dompa dang sak me don't buy me, they ain't buy you.

Yeah. Thank you. Dönpay se du, it has to be included in the desire realm.

We were sort of curious, like, don't people in the form realm have vows? Can't they practice pratyamoksha? And he says, people in the form realm do restrain themselves from immorality, but only because of deep meditation.

[Говорящий 2]
Ah.

[Говорящий 1]
Okay. They have what we call samtengitoma. They have a refraining from immorality because they're in deep meditation.

And if you got upset or wanted to hurt somebody, it would throw you out of deep meditation. The intent to harm someone would throw you out of deep meditation.

[Говорящий 2]
Okay?

[Говорящий 1]
It's interesting. So why it has to be included into the desire realm is that in the form realm, although people might avoid bad deeds, it's only because they cannot frame a non-virtuous thought there. They can't have a thought like that, or they couldn't stay there, because you stay there by being in deep meditation.

That's called refraining from bad deeds because you're in deep meditation and you can't be upset or angry or something like that. It's kind of default state. And then he says sakmengitoma.

That's like in the lower, in the hindayana, it's someone who has seen emptiness or something like that, and they have a natural immaculate vows. It's called immaculate vow. They can't hurt anybody.

Just when they saw emptiness after that, they couldn't hurt people like that. It's called sakmengitoma. Immaculate vow.

Immaculate restraint. Those two. Therefore, we have to say desire realm.

It has to be in the definition of Pratyumoksha vow. One more short one. Xiaoping, for good luck.

[Говорящий 2]
Thank you.

[Говорящий 1]
Yeah, de yinpa che means it has to disqualify something. When you say chen dipa, what's chen dipa?

[Говорящий 3]
Disbelief.

[Говорящий 1]
Sutram in the mind stream of a chiropa is disallowed in the definition. That's not Pratyumoksha. It could be the same act, but it's not Pratyumoksha.

And it's not undertaken for the same kind of renunciation. Would it bring a different result? I don't know.

That's an interesting question. I think so because in some sense your motivation will determine the flavoring of the reddening of the sea. The intended purpose of being moral.

Would it affect the reddening of the sea? Can people in the higher realms have renunciation in theory? By tradition, it's said that they have it in the final days of their life.

They start to see where they're going and their body starts to smell. Things happen that never happened in their whole life. It's almost the same in the human realm.

People get to... Brady and me... Tomorrow I have three doctor appointments.

No matter how much yoga you do, pieces fall apart. Then you tend to get more renunciation. Before that, in the higher realm, they don't get it.

Before that, no, they never get it. Even though they have conflict. Supposedly, the desire realm...

Well, there are desire realm devas who do the fighting. Form realm devas don't do the fighting. Cool?

Thank you so much. All right. So, Xiaoping is going to translate ngen chen gyi.

And I'd like you to translate... There's two kinds of morality coming up. There's two kinds of morality coming up.

They are disallowed by the definition. One is called laikmung gi tsultrim. Say laikmung gi.

laikmung gi. Tsultrim. Tsultrim.

Morality which you follow because you're hoping for something nice to happen. But a specific kind of something nice. And then jik gyop gi tsultrim.

Say jik gyop gi tsultrim.

[Говорящий 2]
Jik gyop gi tsultrim.

[Говорящий 1]
Morality that you follow under threat. Of punishment, for example. And he defines it.

I went to Lama Quicksilver. He had nice definitions of it. So you're going to translate the bowl.

In both cases, there's two of them. The first one defines morality undertaken to get goodies. And the second one defines morality undertaken to avoid trouble.

And neither one qualifies as pratimoksha. Worldly trouble and worldly goodies. Okay?

Got it?

[Говорящий 2]
Thank you.

[Говорящий 1]
All right. You do your conversation. Grandpa will relax.

I'll just focus on you.

[Говорящий 2]
Okay.

[Говорящий 1]
Yeah. Okay. I'm okay.

Okay. I'll sit here and you can do that.

[Говорящий 2]
Okay. So.

[Говорящий 1]
Let me sit down. I think people want this.

[Говорящий 2]
Okay. So. Anybody would like to share how you are going to bring this Vinaya teaching home?

One or two points you think can be used? Okay. That was the quote.

[Говорящий 1]
I love these Vinaya classes because. I think we were talking in the beginning just by kind of making a commitment to Vinaya automatically has this implication that your life is already going towards being happy. And I don't know.

I always get excited when we do these classes because there's like this idea like, you know, there's promises you make in your life. Like, hey, do you promise to take out the garbage or whatever it is? But here it's like this commitment that makes you feel like this idea we were talking about immaculate that you had this like, I think, feeling, I think.

And it's so nice to just sort of like just thinking about taking the vow and committing to the vow just feels so incredible. And I think it puts you on this sort of like upward spiral towards it kind of gives you this power. Even if you keep messing up and screwing up, you still have this sort of imbued foundation, I think, inside you, which kind of like drives you forward.

And I think Stanley and I are in a club. It's called there's the Good Night Book Club. And then Stanley and I have the Good Night Lose Weight Club.

We're karmic partners. We're starting tomorrow is our theme. That's our theme.

Our slogan is I'm starting tomorrow. But it made me think during this class, like how even more amazing it is to just like make a commitment daily, you know, like doing those one day vows, you know, the beginning of the class, like if I, you know, people take these one day vows every day. And in my mind, I was like, well, I'm just take it for your whole life.

It just makes more sense. So I don't know. It just it kind of it gives me this sort of like hope, I think, or sort of like motivation to come here that is like, yes, I love this, you know, so applicable to every part of our lives.

So I super enjoy your class.

[Говорящий 2]
Thank you. Thank you. So everybody don't miss the Vinaya class.

Anybody want to share?

[Говорящий 1]
So my answer is actually kind of the opposite of Rob's. You know, for years, I actually no offense, but I disliked your class.

[Говорящий 2]
You told me before.

[Говорящий 1]
Not because of you, but something about the content. Just I don't know. It like it felt like sandpaper to me.

Like I would listen and I was just like. And I don't know, but something happened today. I don't know what it was.

It felt like and then it was kind of like what Rob was saying is. There seems to be a it seems to it feels more like a gentle cloth to me now versus I don't know why it was sandpapering me before, but. Like hearing the definitions and all the things that it's not.

I think it's because of the years of study that actually Vinaya makes much more sense to me as a practice. Now, before, I think it just felt like. Don't do this, don't do this, don't do this.

But now I'm kind of feeling like. It helps me understand the consequences of everything that I'm doing and to really think about if I have this. Thought that turns into these actions.

I'm already I'm already too. It's too late. Like if I've already done something, the thought that motivated it.

You know, it's that thought has already started a whole process. So it's like, how do I get. How do I change myself so that the thought doesn't arise, so I can't have that speech or that or that bodily action that plants bad seeds.

So I do like your class now. Thank you.

[Говорящий 2]
Thank you.

[Говорящий 1]
By the way, the author is. It's not a different. This author.

This author is. Somewhere.

[Говорящий 2]
It's just just in case. So nice. Friends don't hear.

Guess you're saying that this author was on a different level. Okay. Anyone else?

These are our wings that will fly us to happiness. Rather than what? These are our wings.

That will fly us to happiness. Rather than don't do that and don't do this. It's really, truly our wing.

Our wings. Yeah. Yeah.

Thank you. A group of new students here at Diamond Mountain, and they're really understanding what you're saying. Shopping.

Thank you so much for teaching us. Thank you. Thank you.

Anyone else? Oh, my. Local friends.

Can I say something? Yes. Hi.

Hi, everybody. I wanted to say that your book is my favorite one.

[Говорящий 1]
The reason is because it makes you really think why the vows are such as they are, especially the first book.

[Говорящий 3]
Some of the vows were quite strange unless you understand the reason behind them.

[Говорящий 1]
I mean, they sound strange. I think my biggest insight was that actually there is a trick in this system to make you think why you need to keep this vows.

[Говорящий 2]
Because unless you understand emptiness, it does not make much sense.

[Говорящий 1]
So the Lord Buddha, he from the very beginning, he has foreseen this trick. Right.

[Говорящий 3]
And you start with Vinaya and just because people, they think, oh, I will be acting in a good way. I will be behaving to other people and then it will pay off. Right.

And they're thinking in conventional perspective. But then actually there is a trick because it will make you to go to higher teachings.

[Говорящий 1]
So this is what I wanted to share.

[Говорящий 2]
Thank you, Ina. Thank you. And while I was listening to Ina sharing, it reminds me of something that I think I heard, particularly a story seven years ago.

In my last book, then we encountered many vows and there were so many incidents and Geshe-la was taking us to find out the story behind to share why the Lord Buddha make these vows or why Lord Buddha make their rules. And something struck me deeply is that I remember Geshe-la said that in the text in my last books, I said Vinaya, not only there are two main reasons why Lord Buddha make these rules. First is to help this monk or nun or the person who tell the vows to help them with their own practice, to help them to reach their ultimate goal.

Second, many reasons why Lord Buddha makes certain vows is because to protect the Sangha, to protect the community, the group, to protect the reputation of the community so that could pass down, preserve the teaching and pass it down. So I always keep this in mind for years since I first started this book. And it made me feel the Vinaya or the vowed morality are so beautiful because it not only can help us as individuals, as Dharma practitioners to reach our goal, but also can protect the community and organization like Geshe-la have so many organizations, worldly organizations in the world.

So it can really protect the community, the groups and pass it down. So right now, actually, now when I'm working on university, I'm building university, actually, I will always think of Vinaya. Particularly think of how we can protect the reputation of the university and help every member of the university, the student, the faculty, help them grow.

And at the same time, that our university will have very good reputation and good teaching because we want to pass it down for generations. So personally, I benefit a lot from Vinaya. Thank you.

Okay. I think time's up. So now time for Pitchy World News.

Thank you.

[Говорящий 1]
By the way, I could use about four or five people who aren't well. Thank you so much, Allison. Thank you, everybody.

Thank you. Is Hasso over there with you guys? Is he on his way?

So for those of you who are going to stick around, after the Pitchy World News, we will have another class. It is a prerecorded class. If you weren't there, it was an awesome class on my book.

So definitely check it out after the Pitchy World News. Don't miss it.

[Говорящий 3]
You ready, Kwan?

[Говорящий 1]
Yes. Very quickly, we have to acknowledge the very special occasion of a birthday that just happened yesterday for one of the team members of this wonderful project, which is Utpala. We want to wish you happy, happy birthday.

She just had her birthday yesterday. And we have a special picture. Thank you so much for everything you do.

She did a three-year retreat. She's one of the Diamond Cutter Classics editors. She's one of the main translators and a very dear friend.

So we want to wish you a very, very happy birthday and many, many more.

[Говорящий 3]
And today, yes, we wish you a happy birthday.

[Говорящий 1]
And maybe next Saturday, we can have something in the Pitcher Cafe. Maybe, we'll see. Yeah, so happy birthday and thank you for everything you're doing for this and many other projects that help and serve the world so much.

In other news, I prepared because of, how do you say, I had a great chance of attending to the many events that happened one month ago in Japan. And I've been preparing some materials. There are more to come.

But today, I want to share with you one very special video about some very nice place that Geshe-la recommended us to go. Excuse my English. And it's called the Philosopher's Path.

It's a special video. And then to you about events that are going to happen in Japan. I hope this video kind of helps to trigger in some of you this wish to go because it's a super, super beautiful place and magic happens there.

So could we show the video? And in the meantime, I'm going to change computers because this is Geshe-la's computer and they need it downstairs. So while you watch the video, I'm going to switch computers and see you in five more minutes, six more minutes, to talk with something good.

After about a 10-minute drive, the taxi stopped here. This is the south entrance to the Philosopher's Path, which is a wonderful place to appreciate the sakura trees and the arriving of the spring. So as you can imagine, we were very excited to see some spring because in the past few days, we were not able to see it yet.

So according to the taxi driver, the whole path walking from south to north, let's say, takes about 30 minutes at a steady pace. There you go. Finally, we can appreciate some sakura flowering, blossoming.

Check that out. A lot of people come to this part of town to have a wonderful time walking nearby the river, appreciating the trees, pictures, coffee shops. Let me show you a little more.

The Philosopher's Path is a very nice walk alongside the river or a creek. And then you can see very wonderful traditional architecture around. And then both sides of the creek are many, many, many sakura trees.

Also some coffee shops and many people, you know, finding a very great place to spend some time in Kyoto. Here you can see a map of the whole path from south to north. At the north part, there is an amazing temple.

And at the south, the entrance is like a very, very beautiful nature path that you're going to be able to see in a few more moments. Here we are reaching the north part of the path, which leads to the temple. And as you can see at the final segment, it starts getting very, very busy and a lot of stores both sides along the street.

Ice cream, souvenirs, clothing, many amenities in the path from the sakura trees to the north temple. This time due to a tight schedule, I actually didn't go to visit and check out the temple. I just went there to the very entrance.

Looks amazing, looks very interesting. Maybe next time. Then I walked back the Philosopher's Path back to the south entrance.

And when I reached the point where I start the walk, I realized the path actually keeps going a little longer. So there is another souther entrance to the place that I started. And it's so beautiful.

It's very, very peaceful, surrounded by nature. You can appreciate the river very nicely. Very wide path to walk, many, many trees.

It's wonderful. So the Philosopher's Path or Tetsugaku no Michi in Japanese is a wonderful place to visit, very conducive for contemplation. Having some peace, a nice walk or talking with friends.

This path was first opened in 1890 and it extended again in 1912. This path got its name because in the 20th century Japanese philosophers and Kyoto University professors Nishida Kitaro and Hajime Tanabe are thought to have used it for daily exercise. The path goes along a number of temples and shrines.

It takes about 30 minutes to complete the walk. But you know, many people spend time visiting all the sites along. So there you go.

Hope you enjoyed this a little bit of what you can see at the Philosopher's Path. During Japan trip, Geshe Michael was recommending us to go and visit this place. It's really, really wonderful.

And when the sakura time comes, it's so beautiful. So why I was showing you this in part is because in a few more weeks, beginnings of June, there is going to be a lot of things happening in Japan. So it's a great opportunity for you to visit.

One of them, as you may know, is Tim Lowenhaupt and teachers are Jen Chuang and Kelly Tang are going to be teaching Steps on the Path Course 2, Protecting Your Seeds from June 8th to the, sorry, June 4th to the 8th. And then great teacher John Brady is going to be teaching a course on the Heart Sutra. That's going to be June 9th to June 10th, sorry, 8th to the 10th.

And also at the same time, YSI is organizing a yoga retreat. Very close to Kyoto from June 9th to June 13th. And for this particular event, we have a very special guest with us today, which is Errol and is going to talk with us a little bit about what's going to be happening during this YSI retreat in Japan, June 9th to June 13th.

Can we share screen with Errol? Oh, thanks, Hasso.

[Говорящий 3]
Hey, very welcome. How are you? I, yeah, I lost you.

I can't see you, but OK, now I can or not.

[Говорящий 1]
I'm still seeing the poster. It's you. Yeah, now I see you.

Wonderful. Poster is good, too. That video was great.

Really reminded me of Kyoto. It was a beautiful video.

[Говорящий 3]
Thank you.

[Говорящий 1]
Yeah, YSI is combining a retreat with Tim and ACI. We'll go back to back one retreat following the next. And I was thinking about retreat today, like what's so cool about it?

Why go to retreat? And I was thinking, how many emails have we looked at today? Or how many messages have I looked at today?

How many WeChat messages? How many WhatsApp messages? How many Telegram messages?

How many videos? And how that got in the way of other things that I didn't do today. And, you know, life is busy.

And how much screen time, like how much time did I spend in front of my computer today? It's insane. And I was reflecting back to what Geshe Michael said at Diamond Mountain, this last retreat.

And he said, I don't think you can, I don't think you can reach, I don't think we can reach our highest potential as a person if we don't do retreat. Like if we never step back and take some time to do retreat, we'll never reach our highest potential. And I was reflecting how fortunate I feel I've been in my life to have done dozens and dozens and dozens of retreat.

And the opportunity to step back out of regular life, to step behind, to go get behind what's, to go behind all that busyness. And to let go of the emails, to let go of the WeChat messages, to let go of the meetings and the obligations. No cooking and no cleaning.

And to just imagine stepping away from all that for a moment. And to imagine the space that's created to, you know, focus on practice for a little bit. And to do that in Japan, which in Kyoto itself, it's just like that.

It's so calm and serene and peaceful and beautiful. And so we'll do a, we'll do a retreat there. We'll focus on, it'll be a very simple, profound retreat.

It'll be practice. We'll get a lot of time to do some contemplation and then talk about it and then contemplation and then talk about it. We'll do, Benji will come and teach, a fellow teacher with YSI will teach the practices from the Hatha Yoga Pradipika.

So not just yoga in the sense of the asanas, but yoga in the sense of all the yoga practices. And we'll study one of my favorite teachings Geshe-la ever taught, which is the Eight Verse Lojong. So, which is just this beautiful, beautiful, simple text that really, Lo is the mind or the heart.

And Jong is to train, like, you know, when one goes to the gym, he Jongs his muscle. You know, we go to the gym to Jong the muscle, but we go to Lojong text to train the mind. And this text is beautiful.

So that's the, that's the quick elevator pitch. Wonderful, wonderful. So what we can expect out of this retreat is we're going to be having asana classes, philosophy classes, Lojong classes.

Of course, I hear about great breakfast and lunch time and a wonderful setting. I hear it's like a very, very beautiful traditional place. Like, what I mean is like architect, architectonically, very beautiful traditional place.

Yeah, we'll be going to one of the temples and we'll be getting to practice in the temples also. So I'm really looking forward to that. Awesome.

That's awesome. And it's going to be how many days, four days, five days?

[Говорящий 3]
Oh yeah, we have, we're sharing the poster again.

[Говорящий 1]
And this is with some great friends organization called Prema with Mei Chen and Lisa Lee and fantastic event producers. And yeah, I really appreciate all the, all the work that they're doing and coordinating with Tim so that people can go and do both the ACI aspect, that aspect, and then followed by the YSI aspect. Awesome.

So could we share the QR code and the poster one more time? Thank you so much. So there you go.

If you're interested, you can follow the QR code or feel free to contact us as Peachtree World News. Or I'm guessing, I'm taking the freedom to say contact Errol also. We can guide you if you cannot find out the way to sign up or whatever it is, we will help you in the process.

And just saying, if you go to Japan, there is going to be a lot of things to do in June. And lastly, we're going to keep advertising this, by the way. But lastly, we also want to remind you, if you cannot make it in June, December, Geshe Michael is going to be there teaching.

Just before that, yes. Steps on the path. December the 2nd to the 7th.

In case you cannot make it in June, you can plan ahead for December. And thank you so much, Errol, for having the time to share with us today. I think with this, we will say goodbye for now.

We're going to go to our next class. Unless you want to add anything, Errol? I think it's good then.

Lastly, we want to invite you next Tuesday. We have a Peachtree World News event. We are celebrating the Teacher's Day.

And how grateful and lucky we are because having teachers and teachings in our lives. For that, we have a QR code that we're going to keep showing to you next Saturday and Monday. And without other news for now, we go to next class.

Who's introducing it? I'm right here. Thank you so much.

Thank you as well. All right. Good to see you, man.

Thank you very much.