Медитации на пустоту: объяснение шагов к пониманию того, что ничто не является самим собой, занятие 55

[Speaker 1]
Today, I would like to give a lecture on how to make the most of your time in the world. Today, I would like to give a lecture on how to make the most of your time in the world. I would like to welcome, it sounds, can you turn the bass up and the trombone down?

Is that possible? The bass is always important. First of all, I would like to welcome Yao Li from Taiwan.

If you meet her coming out of the bathroom, she will fundraise for you. She's a crazy fundraiser. And she's paying for half of everything, so be sweet to her.

She's been fundraising for many years, and really, a big part of the translators' money comes from her work. We really, really thank you, and we pray for your long life more than ours, because we need you. So I begged her to come so we could put pressure on her to keep going.

By the way, I'd like to have dinner with you and Jenny, and is Vivian here? She's coming. Okay, later this week.

Jenny, Vivian, and Yao Li. And we'll talk about what we want to talk about in Bali. Sometime.

And you pay for dinner. No, just kidding. I'd like to welcome Professor John Campbell.

He's a Sanskrit expert with a lot of degrees and professorships, and I don't remember all of them. It's so nice to have someone in the room who's good at Sanskrit, because we have a big Sanskrit team, but they don't know Sanskrit. So it's kind of challenging sometimes.

And he offered, if we can't find a Sanskrit book like yesterday, he's going to rewrite it. Thanks, John. I'd like to thank Noor.

Noor just got back from Nepal last night or something. And she's found some rare private collections there with John and other members of the team. And thank you for that.

Okay, so the Sanskrit project is really blooming, finally. And it's a lot. It's a lot to work on.

We never had good quality control on the input. Now we have no excuse. And several of your texts are using the Sanskrit.

So it's important to have someone who understands it. I have a question for you today. So here we go.

Then I'm going to give a long thank you to Dr. Wu downstairs at 10 to 11.30. And please come. It's important for you guys to come. And something weird happened in the last two months, November and December.

We sold sponsored copies of the first book that our team has put out. And we sold $140,000 worth. So I predicted five copies, and I was wrong.

So I think this might turn out to be something. It's kind of shocking to me. But it's because Yali grabbed people one by one in Bali.

And she said, I don't care if you can't read it, you need it on your altar. And she sold 425 in Bali at $200 each. So that's $85,000.

And Brigitta sold a bunch in Germany. Well, there's fewer people in Germany. And Scott was kind enough to auction the book for us in Russia, Kazakhstan, and Kyiv for a total of about $15,000.

So it's pretty awesome. And we'll talk more about that downstairs. But please come downstairs and enjoy.

OK, let's get going. I did a progress report for each person. It's exciting because a bunch of people are going to finish their books.

Word is close to finishing his first book of two books. And I think Ben is close. Many people are close.

Adam's actually close to finishing his first book. And everybody's close. And it's going to be exciting.

They're going to be coming out now. We have a Heart Sutra commentary finished. We're kind of holding it back to milk the Diamond Cutter commentary.

But when it comes out. So we have done 3,000 pages. I'll show you a math summary.

Where is that? Here's a macro summary. Adam's text is out of the question.

But here's the total totals. Based on sunlight, we have 1,400,000 words to finish. Which is 20,000 pages of English.

And if we average 500 pages of volume, it will be 38 volumes. We'll come out of this room soon. And we're about 3,000 pages into that.

And we'll be presenting those to Dr. Wu downstairs. Okay. All right.

So we have about a million words to do. But we can do it. Yeah.

And it's slow. I mean it's. How many pages did I say?

Total. Words. Divide by 70.

It's 20,000 pages or something. 20,000 pages. Okay.

So here's Utpala's text. She's going to be done in about a term and a half. And Venerable Utpala and GMR, we have to start thinking about what's next.

So I need to know what you would kind of like to work on. Really? We could do a compilation of several schools.

That would be fun. Call it psychology today or something. Psychology yesterday.

[Speaker 2]
Just an idea. If you thought something sexy, I'll take it.

[Speaker 1]
Yeah, let me put some thought to it. I mean that's an interesting idea. You could call it Buddhist psychology.

And then you could translate three or four presentations of it and put them in one text. You could actually take some of them from these guys' books. Okay, there's something I wanted Utpala and Ben to work on.

Just at the end of the last term. He has this proof of Mushi Kingo to deny that things can start through four combinations, right? And when he actually gets to the proof, he doesn't— You can split it.

He says, shen du she means you go find it in another book. So I bet it's in one of the books we're working on by Choney Lama. So I'd like you and Ben to go find a presentation by Choney Lama.

What you can do is put all the Choney Lama text in the database into one folder. And search it for Mushi Kingo. Search it for this combination here, Mushi Kingo.

And he'll have the whole argument. And then let's put it as a proof. So let's all have a few breaths, okay?

Cool. Is that the coffee maker? Okay, so anyway, that's what a relational doc flat file database.

Well, if you guys can get it going, I'll kiss your feet and I'll print out a folder. And it would be so nice. And then you could say, this is how this word was treated in East Tibet in the 1840s.

And you could learn a lot. Those are very interesting to me. Okay, so anyway, there's our homework for you from the end of the last term.

And I think it would be cool to do it. Now we're getting to a point where you guys can do that kind of stuff for me. And the idea is to make you independent by the time I go to Nirvana.

All right, here we go. Or just sit on the porch. Sit on the porch and answer questions.

Oh, the master spoke today. Okay, let's go.

[Speaker 2]
Good. She has a very good long S.

[Speaker 1]
Okay, she stretches out the S sound. No, but she's like the only person in the room that does it right. So learn it.

Okay, this is key. Got it? Say key.

Yeah, and then this is key. Okay, so. Okay.

If you're Ladakhi, you'll say kiss. Kiss me. Okay, kiss me.

Chen Yang, Mo Yung, Chu Tam Jin. Everything. Ran Shin Ki.

[Speaker 2]
Madhub. Now, I'll give $50.

[Speaker 1]
That's a good start. To anyone who tells me the wrong way to translate this sentence.

[Speaker 2]
Everything doesn't exist naturally.

[Speaker 1]
Oh my God. No, but say it again.

[Speaker 2]
Everything doesn't exist naturally.

[Speaker 1]
Yeah, that's the wrong way to translate it, okay? You got it? Okay.

She's my banker. Yeah, we don't say in English, everything doesn't exist through its own nature. We don't say that.

We say nothing exists through its own nature. You cannot translate this. Any, all statement in Tibetan.

Please, I beg you. And everyone in this room does it. Except me.

Don't translate it as everything doesn't exist by its own nature, okay? Got it? What are you going to say?

Nothing exists by its own nature. By, through a nature of its own. Why the A?

[Speaker 2]
Because we want to emphasize the fact that it's an impossibility.

[Speaker 1]
You can't say, you shouldn't say through its own nature. Because that sounds like it could. But it's no such thing.

You have to say through. A means, you know, he's smart. You know, meaning he's dumb, right?

Okay, got it? So those two things, what? Don't say the nature or its own nature.

Don't say that because it sounds like it could exist. When you say some nature of its own or a nature of its own, it's much more accurate, okay? And the people will get the right, they'll get the right impression, the reader, okay?

And we're going to spend an hour downstairs today on the two husbands in the kitchen, which I've changed the name to the Two Husbands Sutra. And it's my first great book. And it is a sutra.

I figured out it is a sutra. It is a sutra. Unabashedly, it's a real sutra.

Because it's a short teaching that has everything in it, okay? So anyway, the husband who isn't coming from me, he doesn't have a nature of his own. He's not a husband on his own.

There's no such husband. Got it? That's nature here.

Got it? Okay. All right.

Now he gives a list. Shija?

[Speaker 2]
Yeah. Don't say permanent.

[Speaker 1]
Don't say permanent. Unchanging.

[Speaker 2]
Yeah, unchanging things.

[Speaker 1]
Functioning things. Working things.

[Speaker 2]
And coffee cups.

[Speaker 1]
And coffee cups. All these things which are? Generals.

Generals. Good. Generals.

So this is an interesting proof for emptiness. He's going to do this thing where he splits the world into all comprehensive pieces. Mutual, you know, either you're a chi or a chedra.

Before it was either you're a you or a you or a yupa or a mepa or a tapa or a mipapa. And now we got cheese and chedars, okay, which is very sexy. I've never seen really, I think, a proof like that.

All the cheese don't have a nature. Who said uh-huh?

[Speaker 2]
I just said good.

[Speaker 1]
None of the cheese has a nature And none of the, and all the chedaks don't have a nature also. Got it? Okay.

All right, got it? So, chi, chi yinpa, those things which are chi's, okay? And, oh sorry, they, rangchinki, they don't exist through some nature of their own.

Say some, okay? Or say any nature of their own, okay? The chi mayavarichas, Yeah, all, all objects which are not general categories or something.

Good. It's a positivistic, you know, which is to say all, all particulars also don't exist through some nature of their own. Okay, good.

Okay, got it? You okay? So we're gonna repeat that correction three times in one short paragraph.

Don't say all, don't say all, don't say all, okay? Say no. Now he's gonna prove the three.

Ready? Here we go. Please, please read.

Who's got the plane, Adam? Just criticize her, even if she doesn't make a mistake. It's good for character.

[Speaker 2]
Chit, chit, chit, chit, chit, chit, chit, chit, chit, chit, chit, chit, chit, chit, chit, chit, chit, chit, chit, chit, chit, chit, chit, chit, chit, chit, chit, chit, chit, chit, chit, chit, chit, chit, chit, chit, chit, chit, chit, chit, chit, chit, chit, chit, chit, chit, chit, chit, chit, chit, chit, chit, chit, chit, chit, chit, chit, chit, chit, chit, chit, chit, chit, chit, chit, chit, chit, chit, chit, chit, chit, chit, chit, chit

[Speaker 1]
Yeah, it's a tough sentence. It's a tough sentence. So, Dambodarita means it is true that all things don't have a nature of their own.

Okay, why? Because, sheja de, chetam je kyi teng ne, ming tsam kyi shak. Now he's taking cheese, and saying they are empty because they are dependent on their chedaks, in the way that a cup is dependent on its parts.

So if you think about it, the members of a set are the parts of the set, so the set is dependent on the parts of the set, okay? So sheja, all things, oh sorry, you know, everything in the universe, sheja, is dependent on the individual objects in the universe, okay? In the way that the pen is given, is established atop the two parts of a pen, okay?

Got it? But this is a rikji and not a chokji, right? What's that?

Good, well it's a set and a subset, a set and its members, rather than a chokji, a physical thing and its parts, okay? Got it? So sheja comma, I'm sorry, sheja day, that's sheja thing, he's trying to prove what he just said, here's sheja here, he's gonna go through these items one by one.

Shejas are established, shak, only through, merely through some key names, on top of, in Tibetan, every everything in the universe, okay? All the stuff in the universe is name put on all the things in the universe, okay? Got it like that?

[Speaker 2]
Okay, well I'm just trying to make it simple.

[Speaker 1]
Noble things, it doesn't pass the waiter test. Xiaoping, explain the waiter test. This is one of your main jobs.

Yeah, like you go to Tarot Tai here, and you say, I would like to order Noble things. And the guy says, huh? So it's just a weird, and then another test is, look up, quote, all the things in the universe on Google, and see how many hits.

Someone can do it right now. Then, look up Noble things in quotation marks, and compare the hits. I bet it's ten to, I bet it's a hundred to one.

Okay, okay, you see what I mean?

[Speaker 2]
But you have to put quotation marks. Or everything in the universe, okay?

[Speaker 1]
That's my bet. I bet it's one in a hundred, or more, okay? Tell me later.

Okay, Ming Tsam Kyi shak, established only in name. But he's gonna give the more complete phrase later in this paragraph. Okay, here we go.

Now, the second item I mentioned above, takpas, it is also shak, established, Ming Tsam Kyi, on top of, literally, but you know, based on, it's Chinox, okay? All right, by the way, you've got to pause after Takpe Rig, okay? The category of things called unchanging is based upon its own members, okay?

Which means empty space, emptiness, and all the other, according to Stanley's text, one takpa. chen nam sak chi sa pha men lang ma tob kyi du, chen nam sak chi kang gi dera la sang nam kun di kye pa gyur sa, men lang ni de yin du, dun ma chen nam sum yang te, dun ma chen nam sum yang te There's only three, according to Abhidharma. Takpas, okay?

deng ne, ming tsam kyi shak, ngur po dang, and bumbas, yeah, yeah, by the way, this, this clarification helps you read this one up here. The rig hangs with the takpa, the rig hangs with the ngur po, the rig hangs with the bumbas, okay? Those rigs, those times are established now, the full term, which I've been waiting for, okay?

ming de shakpa, okay? This is high, high, high, middle way, high, high, high, middle way, ming de shakpa, say ming de shakpa, which means just a creation of names and terms, okay? So, a hundred dollars, who can explain ming de?

A hundred dollars. It's her text. Good, da, da is a mental image.

This is the instrumental, by the way, right? Yeah, okay, so that's correct answer, but, oh, I'm sorry, you do the money, honey. I'm also broke.

Yeah, she should get a $3 penalty for the instrumental. No, you can give her a hundred. Yeah, so, things are established in names, but more importantly, things are established in da.

Da means an expression, okay? Da means an expression. The only common usage in Tibetan is like nyen da, which means an alarm, an expression of anger, of danger, okay?

Nyen da. So, somebody hit the nyen da, weep, weep, weep, that's called a da, okay? But it means an expression.

It's an ancient word for term. Like, they'll say, oh, this sounds great, da means this, you know? So, it means expression as opposed to a word, but it's not verbal, and it's not even conceptual.

It's the, what is it in the kitchen? Yeah, it's the minute she opens the door. Karmic seed opens, and a luminous picture comes out, and unifies the pieces of the husband.

Bright red, big brown, and extra decibels. Extra decibels. No, because the ear can only hear decibels, not words, and the eye can only see reds and rounds.

So, it's like red, round, decibels, anger. It's the, it's the da, which says anger, okay? And it, when was that seed planted?

[Speaker 2]
When she yelled at her kid.

[Speaker 1]
Okay, so, it's extremely important to know this da doesn't mean word or expression, and the ming is not so important in Buddhism. It's not, doesn't really matter. You can call it fish, you can call it angry, you can call it pizza.

The word doesn't matter. It's the da. It's the mental image that comes out of the and unifies the parts.

Question?

[Speaker 2]
Not to be what?

[Speaker 1]
Oh, you can, I don't mean to say that. I just mean, what I meant was, in the Abhidharma, names, it's a debate about names. Are they sounds, or are they concepts?

So, there's a huge debate in Abhidharma, okay? So, what I'm trying to say is, it's not names in the normal sense of names, any interpretation of names. Names are not the big thing in Buddhism.

What's a big thing is the mental picture exiting the karmic stream. That's, that's emptiness, that's Buddhism. Names are not so important, because it could have different names anyway.

It can call pan, it could call, you could call a pan a chitoy, and you could call a chitoy a pan, it doesn't really matter. It's not the point, okay? The point is, the dog really sees a real chitoy coming down to his karmic stream, okay?

Okay, cool. So, I, we have to spend a lot of time on Mingde Shaksam, okay? And he reversed it here, and he said, Samkhya, you see what I mean?

Which is okay, which is okay. Okay, okay, so there also, and Chida le den shen be chi yinpa chiyang me be chiyang. Anybody want to take a shot at that?

Chiyang me we know.

[Speaker 2]
No, don't exist at all.

[Speaker 1]
It's a name of which formless realm meditation? Yeah, third formless realm meditation. Nothing at all, okay?

There is nothing at all, which is a chi, which is den shen, then it's chidaks. Yeah, there's no sen, which is another thing than its members. Don't, don't exist anywhere else.

The chiyang is like, no, nowhere. You got to do like chiyang, okay? It couldn't, you know, forget it.

There's no such thing. It means no such thing in Tibetan. Try to find a category called cars with no Toyotas, no Fords, no, you know, it doesn't exist.

There's no such thing, okay? Got it? Therefore, cars is dependent on its chidaks.

The chi is dependent on its chidaks. If you took away all the Toyotas, all the Fords, all the Chevys, there wouldn't be cars as a category. Got it?

[Speaker 2]
Yes, is there something he's emphasizing, especially by saying chidak de, instead of chidak de?

[Speaker 1]
Yeah, he, exactly. Good question. The reason this de is there is he wants you to refer back to this list.

Of the chidak in my list, it's a good question. That chidak I was talking about back in the last paragraph, it's a good question, great question, okay? And you have to sensitively translate it.

It's got to refer the English reader back to the previous paragraph, okay? All right, let's go.

[Speaker 2]
I can't criticize anything.

[Speaker 1]
Yeah, in the same way, all other chi's in the universe, okay? You can apply this. And this is the, what, tenth?

Imperative. You should, okay? It's not the future participle, you know, thing to be known, okay?

So, you should apply these same principles I just laid out, mingde shaksam, to all other chi's in the universe, okay? Chi she, good, because chi she normally goes together and it could be confusing, okay? Chi she means, if you guys understand how to do this chi, if you guys get it, how to do this examination with chi's and chidaks, if you get the pattern here, he's saying, well then, chung lao.

Yeah, it's easy, it's kind of easy, kind of. Chung, that's his disclaimer. It's kind of easy to perceive, okay?

Don't translate this as definite, okay? It's kind of easy to come up with the fact that anything which is a chi doesn't have its own nature, right? Excuse me?

Yeah, it's kind of easy to figure it out. Nge here means figure it out, you know? If you know how to do the analysis, chu shena, then you can take anything in the world which is a chi, and it's easy, kind of, it's kind of easy to figure out that it doesn't have any nature of its own, okay?

Good? Got it? I'm so relaxed to be in Middle Way, you know, especially with your text.

I told Veronica, I need like five days to do Ben's text, I got two days. Then he's in Middle Way, and I finished it in like 20 minutes, you know? I'm like, it's like taking a bath.

[Speaker 2]
Okay, cool.

[Speaker 1]
By the way, there's two ways to read this, and one of them is wrong. Anybody can take a shot for zero dollars.

[Speaker 2]
Just this part, just this part.

[Speaker 1]
No, it's the other way. Chedocks which are not cheese, okay?

[Speaker 2]
Now, that's the wrong way to translate it.

[Speaker 1]
No, listen, if you don't translate it as in a positive, you get in trouble, because every chedock is a chi, okay? You can't say, let's talk about members which aren't also set. There's no such thing, okay?

Yeah, so don't translate it that way, okay? You have to say, you have to make it in a positive. Let's talk about chedocks, you know, not as cheese, all right?

That's okay. Yeah, yeah, okay, be careful, because you get into a heavy debate if you translate it as particulars which are not set, because every particular is a set, pretty much, okay? Except for big che, ten dollars.

Damn, ten bucks. Oh, I'm sorry, no, no, well, what I said above was, read this as in a positive. Chedocks, in the sense of not being cheese, okay, that's all.

But don't say chedocks which are not cheese, because there are chedocks, you know, you'd be hard put to find one. That's not what he wants to say. He wants to say chedocks, meaning things that aren't cheese, okay?

He doesn't want to say chedocks which are not cheese.

[Speaker 2]
Why isn't the modifier following chedocks?

[Speaker 1]
Because in Tibetan, adjectives go before, so, I don't know, it's actually in a positivistic phrase, yeah. Okay, kyang, they also don't exist, through any nature of their own, because that's true, whether you're talking about chedocks, which are du-ches, or chedocks, which are du-ma-ches, okay? Got it?

Okay, whether you're talking about members of a set, which are themselves produced things, or members of a set, which are themselves not, by the way, I have a new suggestion for du-ma-ches. What's it gonna be? Maches.

I have a new way of translating it. Don't say, by the way, I believe you have to translate it as things which exist and are not produced, okay? You can't translate it as unproduced things, because that applies to mepas, that applies to the horns of a rabbit, okay?

You make a mistake if you translate this as unproduced things, okay? Because you have to say things which exist and are unproduced, okay? Got it?

In English, you can't say unproduced things, because the rabbit horns are also unproduced things, okay? Got it? So, be sensitive when you hit du-ma-ches.

It's a little longer, but it's more correct, and your audience will thank you in their next life, okay? So, neither chedocks, which are produced things, which as we know, Sanskrita, right? du-dang kyen-kyi du-ne ched-pay-che.

Say du-dang kyen-kyi du-ne ched-pay-che, a thing which has been made through the convening sum, du, of its causes and conditions, okay? It doesn't mean, what do you call it? Compositional factors is such a parlor crap, okay?

It has no meaning, and it doesn't mean that at all, because space is a compositing, okay? Anyway, now hopefully he's gonna go through some chedocks which are produced things, and he's gonna go through some chedocks which are existing things, which are not produced, okay? Got it?

Here we go, please. Good, so as far as, if we're gonna take all those classes of duches, okay? Three classes of produced things.

First class, physical. Second class, mental. Third class, come, keep going, keep coming.

No, things which are produced, but are neither physical nor mental. Give me some classical examples. Seeds is a beautiful example when you're teaching this, you know, just those potentials in the mind.

That's why you can put a billion on the tip of a pin, because they're nuts, okay? And what's the other good example? Seiji, yeah, good.

The person. Those are the two classic examples. Abhidharma has a lot of other examples which are, just Abhidharma stuff.

I saw a quote this morning, what's his name? Sangha Bhadra? Vasubandhu's teacher who criticized his work.

He said, ah, that's just Vasubandhu. That's like, whoa, who could say that? That's the old Sangha Bhadra, okay, that's okay.

Ah, that's just Vasubandhu.

[Speaker 2]
Okay, so Seiji, then the Sumbha.

[Speaker 1]
These three, right? Not Sumpa, right? Kangyur, it's worth 50 bucks for a correct translation.

You split, they split, okay? 25-25, okay? It should not be translated as either, okay?

Unless it fits. Any one or more is fine, but make sure it fits. Sometimes it does mean any one, okay?

But I think here you'll have to say any one or more, okay? 25 each, okay? This is how I support my new kids.

My little mooncake. I decided to call her mom Big Mooncake. I decided the little one is Little Mooncake, and the dog is Medium Mooncake.

Because he's above that size. He's right between the two. He's Mooncake Maker.

The God of Mooncake. Okay, so there's the three kinds of changing things, basically. All right, good.

And none of these, with none of these as parts, can they have a nature of their own, okay? As components of a set, as members of a set, none of them has a nature of their own, and he's going to prove it, okay? Now he's going one more level down.

Okay, he's doing a logic tree. Please read. Let's go Adam, come on.

This is your chance to criticize somebody, you know, and not get in trouble for it. Yeah, good. I want to check something.

Yeah, by the way, before he used the word shop here, which means established, right? And now he's using the word buttocks, okay? Which means labeled.

Okay, so get it straight here. Okay, he could have said shock, but he's saying buttocks, okay? And I prefer this spelling, which is the past tense of nidok, and it cannot be confused with tense's meaning to perceive.

They're buttock, okay? But you see both, okay? But this is more correct in my mind.

Okay, so where's the label in the kitchen? Yeah, the picture's being glued onto him. That's buttocks, okay?

You can say projected, okay? By the way, when you talk about labels applied to parts, in Tibetan you have to say teng. But I don't want to see a pun in your translation, okay?

It just means on in English. We don't say on top of, you know? She labeled angry husband on top of his red face and loud noise.

We don't say that in English, okay? You have to say it in Tibetan, okay? Duna.

What's duna? You see it in front of you. Good, right in front of you, it's a?

Direct perception. No, the yupang lensum. It's just opposite.

[Speaker 2]
Yeah, it's right there, okay?

[Speaker 1]
Right there in front of you. Cheek, that's important. A.

Yeah, a coffee cup. A coffee cup is standing there right in front of you. Take that, let's take something like that.

It is labeled on its?

[Speaker 2]
Lips.

[Speaker 1]
Yeah, good. What do you call that?

[Speaker 2]
The mouth.

[Speaker 1]
In a picture, the spout. Okay, in Tibetan it's called the lips of the vase, okay? Which is true, okay?

And shub means the base of the, yeah, exactly. We did the shub of the statue downstairs today. That was the shub of the statue.

Okay, so et cetera. What other parts does it have? Toe.

Yeah, yeah. Toe ring, say toe dirwa. Say toe dirwa.

It means chubby little belly. But only with vases, okay? I mean, Nick, we gotta work on that, you and me.

My idea, by the way, is to do yoga every day with you guys, except today.

[Speaker 2]
This is how it starts. No, they're delivering a new fridge.

[Speaker 1]
I've been waiting for a month and a half. But anyway, my proposal, which you're going to accept, is we're going to rent, because Dr. Wu wants yoga classes every day, but he's worse than me. So we're going to rent his studio every day from 2 to 3.

Okay, so everybody in this room is invited to come and lose your toe dirwa from 2 to 3. And I really encourage you to come. And I told Jigme, for example, I don't care if you sit there and stretch.

You don't have to do, when John Campbell teaches a shtanga, which he's going to do, but he doesn't know it yet, you don't have to do that. You have total freedom to just sit down and stretch. But come.

Come and do something. You can even do a one-hour shavasana. I don't care.

But let's try 2 to 3, okay? So everyone's invited, 2 to 3, across the street. And my idea is to put a bowl out, and we throw money in there, because they'll make more money that way from the guilt factor than if they charged us, which is uncomfortable for them to do.

They don't want to charge us. So my idea is, you know, we put a bowl and we all throw $10, $20 in there. They're going to get rich, probably.

Anyway, that's my proposal for yoga. And I promised to do it, except today I got to greet my new refrigerator. They don't make white ones anymore.

And I'm from the 1960s, and the refrigerator's supposed to be white. And they're all aluminum color now. So I said, look, I'm from the 1960s, don't you make a white one?

Yes, sir, but you have to order it from the factory. So it's coming today, and I have to be there, or else V's going to have to carry it. I'm going to choose a summertime.

Okay, now, so he took a bumba. Now he's going to take a body. Whose?

Yeah, take your own body. Consider your own body. It is labeled on top of your limbs.

And don't forget there's five. Head, arms, legs. Yeah, head, arms, legs.

Sometimes they count the torso as six. Okay, and other parts that boys have. Uh, richic, baboni.

Yeah, okay.

[Speaker 2]
Uh, richic?

[Speaker 1]
A mountain. Richic. You have to say a single mountain.

He wants you to say a single mountain. Even Big J, huh? It's a, uh, baboni.

Where is Big J? Give it to commentary.

[Speaker 2]
Uh, I mean, it's Mount Meru, and my understanding is that, uh, you guys in a, was it the winter debates?

[Speaker 1]
Yeah, we killed Ganden.

[Speaker 2]
Yeah.

[Speaker 1]
We destroyed Ganden on Big J. Big J is an ancient word for Mount Meru.

[Speaker 2]
So you wanted to come up with a jeddak that was not a chi, and you leaned on that, hoping that no one would have heard of Big J.

[Speaker 1]
Yeah, and it took like 20 minutes for them. Big means to poke, so Mount Meru is called the poker. But, uh, so we were like, Big J, and they're like, Big J, and so, it doesn't matter if it's important, you just have to embarrass the other monastery.

Okay, richic baboni. Sado. Rocks and stuff?

Yeah, earth and stones, etc. Sopa, a collection of. Dengne.

Uh, is applied to, right? Is labeled. Okay, so be careful with the English here.

Don't give us some English that doesn't work in a restaurant, okay? Is a label applied to? We say in English.

We don't say on papa, or even on. Okay, hey, don't put that on me. I think we're out of time yet.

[Speaker 2]
No, we're just starting. So now we're, uh, establishing Big J as, uh, the Tsochis.

[Speaker 1]
Say again? Oh, yeah. DJs as being jeddaks because they're, like, uh.

Yeah, and we're not done with all the DJs yet. We're going to go to Shepa.

[Speaker 2]
Okay.

[Speaker 1]
He's got something super cute here. Just in case I die, I want to do it today. He said, Hey, you want to talk about mental states?

Yeah. Well, let's take the wisdom that just occurred in your mind from my talking. I like it.

He's like, see what I mean? It's tantra, right now. Khenpa tapa, the wisdom that you just got from my last sentence.

It's a very cool, uh, it's a very cool Chuchan. Let's take the understanding that you had from my last sentence back there. Okay.

[Speaker 2]
Matakpa.

[Speaker 1]
Matakpa, just before. Okay. What's the day today?

The 8th. The 28th. Okay.

During the break in the lounge, I have to talk to Gigi, Seiji, Stan, Yali, Nick, Allison, Jenny. That's all.

[Speaker 2]
Right now?

[Speaker 1]
Yeah, I mean if you want to meet Santa Claus.

[Speaker 2]
Thank you so much. You're welcome.

[Speaker 1]
I am having fun with this thing. There is a Santa Queen.

[Speaker 2]
Yes.

[Speaker 1]
But she loaded it all over the bus.