dcc yt adam destroying the darkness c054

[Speaker 3]
Almost time. Hi, everybody.

[Speaker 1]
I'm feeling warmed up. It's going to be a little dose of logic. I hope you can handle it.

Actually, Michael told me a few times that it's good to come to class, the classes where you can't understand everything. You can't understand nothing, I said. Where you can understand nothing.

That's right. Extra helpful if we can understand absolutely nothing. Your camera's foggy, Nikki.

[Speaker 3]
Beach humidity.

[Speaker 1]
They call it beach humidity. No, you're okay. You look better when it's foggy.

It's protecting you all from the... I'm here, sir. There he is reporting live from the base of a mountain.

Cool. Wow. You know, I've got a homework, but it's the homework that we did last time during our team session.

So, it should be pretty... I think that's legal. Let's see.

Let me pull it up here. What is it? And there it is.

Yeah, that's it. Okay. So, last time we were discussing, we spent some time discussing this homework.

So, it should be pretty easy for us all. It didn't take that much time. If the consciousness of the eye perceives everything that it's a chick with a coffee cup, does it also perceive its touchability, its tangible nature?

Good question. These guys look confused even before you ask the question. That's the intended.

It was all my intention. And they're so silent. Usually, they talk too much.

I answered it last time. I was trying to give someone else...

[Speaker 2]
Okay.

[Speaker 1]
All right. Well, let's hear it. We'll just...

I would ask which school... Oh, here you go, Dan. Yeah.

I would say... I mean, from the perspective of the second school. I don't...

Yeah. Yeah. So, the color and shape which trigger the visual perception of a coffee cup and the touchability of a coffee cup are the direct objects of two different senses.

So, that would mean that the eye consciousness doesn't perceive its tangibility, because the consciousness of the eye can only sense colors and shapes, while the consciousness of the body can only experience touchable things. And so, I went to the dura and looked up the divisions of touchable things. Therefore, we can deduce from this that although the consciousness of the eye perceives everything that is a chick with a coffee cup, it's limited to perceiving only that which is conducive to its kieche.

And, for example, if the consciousness of the eye can see fire, but it cannot experience that which is hot and burning, then it would also follow that the consciousness of the eye can see a coffee cup, but it cannot experience its touchability. And then, I added this from the last homework. So, if anybody wants to go...

is feeling like they want to go deeper on their own time, I found in section 500 of the Se Dura, this. So, it's called if two things belong to a single unit, are they necessarily a unit, especially if one wants to be the other substantially? So, you can go and find...

What's the English name of the Se Dura? It's a book that Rosa van Grieken published. Door to Emptiness, right.

Just for anyone who wants to buy it. Yeah, it's a subliminal message I put in my homework. Okay, okay.

I just made it liminal. Yeah. All right.

So, from the perspective of the Seltranticas, why do we say that there must be a self-perception? Wrong way. We're going to cover that today, I think.

Anybody?

[Speaker 3]
I guess it's something like in order to say that a pot exists, you have to say that an accurate perception of the pot exists. But in order to say there's an accurate perception, then you have to have an accurate perception of the accurate perception.

[Speaker 1]
Yeah. That sounds cool. Yeah.

So, essentially, there can be no object without a corresponding subject. You can't have an object without a subject. And more specifically, yeah, that's kind of when the whole sema comes in, the definition of a sema.

Regression, right, of Ron Rick.

[Speaker 3]
Yeah, it would be an infinite regression.

[Speaker 1]
Yeah. And it does come up in the student translation, the last line of what we're going to cover this next. Okay, cool.

So, why does the mind-only school say that the color blue and the eye consciousness, which holds the color blue, are such that to be one is to substantially be the other? Because they're both made of kunchi. Yeah.

We're looking for a kind of a reasoning that would support that. All right. I'm putting in here what I think would be helpful, so I hope it's not too confusing.

No, it's nice. It's fine. Contradictory states.

Okay. If, as the mind-only school purports, subject and object arise from the same seed, then they're forced to assert that they are also co-occurring and arise simultaneously, which means that they are zeitgeist. Okay.

What about zinnam? That's tough, actually. State of mind.

Holding. And I don't have much yet.

[Speaker 3]
Yeah, this is like the image of the object that is being held by the mind.

[Speaker 1]
Yeah. That's a good guess, but I think it's wrong. Oh, I mean, I want to be aware of that.

Yeah, that's good. Yeah, I mean, it could be the subjective aspect, and then I was thinking that the objective aspect would be the wrong thing, the thing itself. Okay.

That's okay. All right, so here we are. Can you read this first one, Adam?

Yes, sir. ,GZHAN DU DE YI BRAM PA'I, ,ZHES KYANG, ,DRA'I PHYIR KUN NGES DNGOS PAS, ,DRA'I MI THAG PA SOGS THOG PAS, ,TSE MA NAM DANG MED PAR NGES ROL, Good. I'm going to read your translation, okay?

If sound is conceived by way of a positive engagement. Okay, good. ,GZHAN DU DE YI BRAM PA'I.mouth closed, mi no'oun yin je chay kyi, ,DRA'I PHYIR KUN RTOG, Good, Guruji. you know, secondo suarya on Vedas. Let me again. but you know, elicited and non-self.

Okay. Acetate and all aspects of your perceptions which realize things like the chunmi. Yeah.

Dai chu kun nge gupe, dai mitabha santo. Okay, good. Okay.

So when you see a coffee cup, do you see all the parts of the coffee cup? Yes. Yes.

How do you know it's a coffee cup? By any means. Fills in the back?

Mm-hmm. And when you say all parts, I mean, we're saying, yes, it sees all parts, but it doesn't ascertain them. Well, yeah.

It ascertains them, but it doesn't see them?

[Speaker 3]
Can't see the back of the coffee cup, right?

[Speaker 1]
No, I'm not saying that we can see the back of the coffee cup. Okay. When you perceive a coffee cup, do you perceive the whole thing?

Yes. Then you must perceive it. Then when you look at the coffee cup, you must see it's impermanent.

Okay. Right? Duh.

Duh. Then Buddha would never have to teach people about impermanence. They'd see it all the time.

Every time they looked at a coffee cup, they'd see impermanence. All right. Well, I mean, from the same perspective, I mean, I'm looking at a coffee cup, but I'm not seeing the molecular makeup of the coffee cup.

I'm not seeing its atoms. But that doesn't mean that I'm not- You're seeing the whole coffee cup or not? Yeah, anyway, that's a debate, okay?

That's a debate. Did you see a coffee cup? Yes.

So you saw everything about the coffee cup? No. So how do you know?

So are all the pieces of the coffee cup, the coffee cup? Yes. Yes.

You'd have to say yes. No, not in this school. Don't go there.

Are all the pieces of the coffee cup, the coffee cup? Yes. Did you see the coffee cup?

Then you saw the pieces of the coffee cup. You saw its impermanence. So no one has to prove the coffee cup's impermanence to you.

Because it's not a coffee cup. That's the question here. That's what they're working on.

Okay? Why do we have such trouble realizing we ourselves are so important? If when we look at ourselves, we're seeing ourselves, because our impermanence is a big part of ourselves.

It's obvious, right? That's all. That's kind of where they're going.

That's where they're gonna go. Okay. You got more, Hansel?

No, sir. It's back on you again. It's on number two, I mean.

Okay. How's Ava doing? She's doing pretty good.

She's doing really, really well. She's in dance and really having a fun time. She's kind of enjoying being a five-year-old.

Yeah, she's doing really well. I spent some time with Ezra this week. It was pretty awesome.

It was awesome. That's the little Ben Kramer. Except he's not, he's getting bigger and bigger.

Let me find your text, okay?

[Speaker 3]
As you were walking out the door, boss, he turned to me. He said, I like that guy.

[Speaker 1]
He's a nice, he's, I talked a lot to Veronica about him. You know, he's very, very polite to sit there and listen to us talk for two hours about our old Diamond Mountain memories. He's so patient.

Most kids would run around and cry. They would cry and demand something, right? That's why I didn't have, you know, I shouldn't say that.

Hey, Kramer, I'm cleared to tell you a secret. Okay, just between you and I, go ahead. This morning, my wife approved it.

I'm a grandfather again.

[Speaker 2]
What does that mean?

[Speaker 1]
I mean, son number two is pregnant. Not him.

[Speaker 2]
A joyous day indeed. Congratulations.

[Speaker 1]
They're exceptional, but not that exceptional.

[Speaker 3]
Are you sending us all cigars?

[Speaker 1]
I better wait till the safe birth, right? Seems reasonable. So it's a little early to brag.

What number are we on, Adam? Let me look. I think it was 487.

[Speaker 3]
476.

[Speaker 1]
476, yeah. Thank you, Apollo. Oh, okay, let me get this out of the way.

Let me get my cursor besides when I get my tongue away.

[Speaker 3]
If there is tech support there with Geshe Michael, could you work with his microphone? It's very dark toned and a little muddy.

[Speaker 1]
It's not plugged in. You think that has anything to do with it?

[Speaker 3]
It's plugged in. Oh, it is. We're not experts.

[Speaker 1]
It's not showing. Should I turn it around? Wait, I'll get this young guy.

He used to be young. Now he just groans all the time. Yeah.

Oh, okay, they didn't have- Is it okay? Now it's good? Better?

Handsome? He just wanted to speak. Sorry.

[Speaker 2]
Hello, hello?

[Speaker 1]
Is it, is it going? Can you hear me, Adam? Yeah, I mean, we can hear you.

It just, it sounds a little less kind of clear than it usually does.

[Speaker 3]
I'm all right, I think.

[Speaker 1]
All right, okay. All right, here we go, to the text. 476, boss.

Really? Oh yeah, I was preparing. Okay, let's do it this way.

There's some distance. There. Okay, we finished that part, right?

You know- No. No, we didn't. We haven't gone over that one yet.

And you gave it, yeah, okay. And you gave us a rough, we were kind of rushed for time, like the last, like, probably 20 seconds. And there was a root verse, a verse in the root text that was accompanying what I translated today.

And I was hoping maybe you could go through that. Just, it's up. Which would be a boat?

It would be in the notes, right there. The, yeah, this one. Yeah, this.

So, did we cover it? Yeah, but it was kind of quick. Okay.

Okay, so do you want to go through this verse, or you? Yes, yes, sir. Okay.

So here is the commentary by Geshe Yeshe Wangchuk, right? Yes, sir. Would you like to have someone else read?

Oh, no, not this one. The root, the, yeah, the actual root, the root text here. Root text?

Yeah. The root text of the Karma Narvartha Gaya is a fool's mission. Okay.

[Speaker 3]
It was just, Geshe-la, even higher, right? It was because Kdripje, right? We had a mention of the root text that we were trying to get clarification on.

So, I guess we're just trying to see whether or not we managed to clarify what we were trying to understand with Geshe Yeshe Wangchuk.

[Speaker 1]
Oh, it's pretty easy. It just means the parts and the whole are the same thing. Okay?

That's all, Adam. It just means the parts and the whole are the same thing. If the parts and the whole are the same thing, then when you look at the whole, you should perceive all the parts.

And then there wouldn't be, then anyone who looked at a coffee cup would, or anyone who heard a sound would recognize the impermanence of sound, because all the parts of the sound would be directly perceived by their ears, by ear consciousness, okay? In this school, if the ear consciousness hears a sound, it has to identify it as a sound. When it identifies it as a sound, it has to identify its parts to check if the parts are the whole.

Therefore, any time you see the whole, you must see all the parts. If you see all the parts when you see the whole, then Lord Buddha didn't have to teach impermanence, because everybody can hear a sound, and impermanence is a quality of sound. Got it?

Because they are Longchik. You see, don't hear ranking Longchik, because in essence, they are the same. They are the same thing.

When I look at Xiaoping, do I see all of Xiaoping's parts? Yes or no? I see enough parts to recognize him as Xiaoping, right?

And they say you see the parts. When you look at the whole, you see the parts. It's not crazy.

It's not a crazy thing. When you see the whole, you see the parts because you recognize what the whole is, and you recognize it by looking at the parts, right? That's how sound differs from a pizza, if there was a pizza.

Okay? And so, don't hear ranking Longchik means they are one and the same after all. The parts equal the whole.

When you see the whole, you should see the parts. Everyone should understand impermanence, but they don't. So we have a problem.

Okay? That's all. Thank you.

Are we on 476? Yes, sir. Okay.

So do you want to have somebody read as short and sweet? Please. Yeah.

Someone from the audience. Do we have a volunteer? Does anybody want to?

That's a bad approach for a teacher. Well, you know, I figured, but guess who do we have in the room? There is a fool here.

Hang on. Oh, awesome. Mr. Haggerty. Is that right? Hey man. Yeah.

How are you? Doing pretty good. Okay.

Day chair. Kepar chashe. Chashe, yeah.

Chashe. Nampangpa nunsungi ni shungpa la'ang shezang. Right.

Yeah, that's perfect. Yeah. So we can guess about the meaning of this.

Okay? Day chair. Therefore, kepar means more particularly.

Chashe means parts. And by the way, Geshe Yeshe Wangchuk is going to say, like when you look at a coffee cup, you see some of the parts and you don't see other parts. Right?

You don't see its impermanence, for example. Nampangpa. Nampangpa, even though some parts are excluded from the perception.

Like, when a normal person looks at a coffee cup, they don't see directly its impermanence. Nunsungi ni shungpa la'ang. But is it that when you look at a coffee cup, your direct perception is perceiving the impermanence of the coffee cup, but you just don't recognize it?

[Speaker 3]
Yes.

[Speaker 1]
How's that? Okay, that's the question. And it gets into the question of why is it so difficult to teach people about impermanence?

Why is it so difficult to get people not to waste their time? Why do people think they have time? Okay?

Everybody. Why do they waste their time? Why do they watch TV for 8.8 hours and 36 minutes a day, average, in this country, online?

Okay. Why do they do that? If they see impermanence, if they see that people get old and die, why do they do that?

It doesn't make sense. It's not logical, right? Yeah.

Okay. All right. There's a part that I really want to get to.

Yeah. Okay. Anyway, that's Gatsky, if you want to.

I've been waiting for it. Here's his commentary. That's the book that Ben is translating, just if you don't know, that was written in modern times.

And I think we could read this sentence and be enlightened a bit. So, do you want Haggerty to finish one more sentence? Yeah, that was a pretty short one, Haggerty, would you mind helping me?

You got it, and go to the end. Dra. Dra, keep going.

That was the end. Zin nun sum dra dang drip de. Yer.

Yer. Yer me ki chunam sung ma shung. Sung ma shung.

Sung ma shung cha. She. She nampar pang ne zung shung.

Nosey. Low tone F. Zung shung yang tok mi go.

Good. Good, good. Gang la tun khen sang wa de tok pa o.

Good, okay. This is Geshe Wangchu's commentary on that mysterious line from Dharmakirti, right? Dra, so let's translate, Adam.

Dra zin nun sum. The direct perception which holds a sound. Good.

Like if someone says, hey, Adam, and then you hear it, then you're direct perception of that sound. Now this is an idiom, not an idiot, that's a different thing. Drup de, drup drup de chik, which means what?

Drup de chik. Drup de chik. A single unit, it's like they're co-occurring.

Yeah, everything that comes along with the sound. Like if you see a coffee cup, then all the other parts of the cup that come along, all the parts that come in the cup, it's feel, it's look, it's impermanence. These are all called drup de chik.

All the stuff that's implied in a coffee cup is called drup de chik in Tibetan, okay? Dung drup de chik. They are made from the coffee cup.

They're indivisible. Yeah, you can't take them out of the coffee cup and still have a coffee cup. If you remove this solidity, it wouldn't be a coffee cup anymore, okay?

You're making chen nam, okay? But a normal perception of a coffee cup, when you glance at a coffee cup, you're not seeing all the parts of the cup, and you're not seeing its impermanence, for example, right? When you hear a sound you're not hearing, you don't say, oh, that was impermanent.

You just say, oh, he called me an idiot or something like that, okay? You don't realize all the parts of the sound, right? So chen nam sung ma sung means there's parts of the coffee cup that you're, like we have a red coffee cup here, Adam.

So you see the red right away, but you don't think about the circle, or you don't think about the color of the tea or whatever it is, okay? So cha she means the separate pieces, the separate parts of the unit, right? Cha she nampa pang ne, sung yang tok mi gud te.

Now here's the punchline, okay? Sung yang tok mi gud. What's that mean, Adam?

Sung, zin yang tok mi gud. It's held, but it's not necessarily understood. Yeah, it's held, but it's not perceived.

That's tricky. When you look at a coffee cup, you are grasping to its, when you grasp a coffee cup with your eye consciousness, you are grasping to its impermanence, but you don't realize that. So he's trying to draw a distinction between grasp and realize.

Who can grasp the whole coffee cup without realizing all its details? When you look at a coffee cup, you are looking at impermanence, but you may not see it, got it? You may look at it, but you don't see it.

Okay, that's all. That's a delicate question, and it's important for people who are trying to learn impermanence, for example. You can look at a room full of impermanent bodies, and you are looking at impermanence, but you don't see it.

Got it? Good. Now it says, tung khen tsangwa de tokpao.

Are all the conditions for perceiving its impermanence, for example, complete or not? No, there's something incomplete. In the observer, they aren't trained well enough.

Okay? They aren't trained well enough. They haven't heard enough Buddhism.

Okay? Seriously. They still think it's going to last for a while.

And the degree to which you get upset when someone comes in your house and breaks your favorite coffee cup is the degree to which you didn't perceive its impermanence when you looked at it the day before. Okay? Cool.

All right, we need a new victim, Adam. Do you want Hagrid to choose someone in the room? Exactly, yes.

Is it Alex? That's a good way to get posture in again. Andrew, come.

Do you want to try it? Are you okay? You want to sit on this side?

Okay, come on. I'm going to start here. This is Andrew.

Hi, Andrew. Hi, Adam. Okay, let's go.

Yeah. Rangrel Duang. Nice.

De yi shi go po tong pa ba. There's changes to a word. Don't ask me why.

Tong wa yi yong dang da dang tong ba nyi se shi. Che che pe grub che du che sha ne pa la. Chok, sorry.

Should be chok, right? Oh, pyok. No, it should be pyok.

Chok chik tong pa mi rung pe. Chir ro che sung pa yin. No.

He's got courage to come up here and do that. Okay, what's Rangrel, Adam? The auto commentary says.

Yeah, the auto commentary. Who's auto commentary? By whom?

That's a trick question, Adam. Master Dharmakirti. Dharmakirti, yeah.

De yi shi ngo po tong wa yi. Therefore, when you tong wa ngo po. When you see working things.

When you see a thing. When you see something. Yeah, like a coffee cup.

Yon dang taba tong wa yi nyi. All of its qualities are necessary. Each and every one of its qualities are seen.

Always, nyi, okay? Always, that's right, the nyi, yeah. Anytime you see a working thing, you see all of its qualities, always.

Okay? Meaning you look at it. When you look at a coffee cup, you see all the qualities of the coffee cup.

Whether you recognize them or not, it's a different thing. How's that? Okay?

All right. chak she mey pa la. When, oh, okay, yeah.

Nenny says, I'll give you a drup che to what that? I'll give you a proof for that statement. Yeah, I'll give you a proof for that statement.

Then he quotes, he quotes something, and we don't know what it is. Okay, he quotes something. He quotes a half a sentence.

He says, chak she mey pa la, chok chik tong wa miruway chiru. Because it's miruwa. Because it's not, it wouldn't be correct.

It's not suitable. Yeah, it's correct to say you saw chok chik. One aspect or one facet.

Of something which had no chak she. Something which was partless. Yeah, it's illogical to say, I saw part of this partless thing.

If the coffee cup had no parts, and you saw any corner of the coffee cup, you would see the whole coffee cup. Because it's impossible to say there's a part you saw and a part you didn't see. If the coffee cup cannot be divided into parts, then if you glimpsed any part of the coffee cup, you would see the whole coffee cup, because it doesn't have any different parts.

Okay, so whether or not that's true, we're gonna talk about it. But is there such a thing as something which doesn't have parts? He says here, chak she med pala.

Something that doesn't have parts. And don't forget, don't forget, he kind of said before that parts might mean parts you have seen and parts you haven't seen. Okay?

All right, and here we go. Here's a... Do you want to read, or...

Adam, you want... Who was the last victim? Was it Andrew?

Andrew, you want to pick somebody? Just at random.

[Speaker 3]
I'll take Hassan. Wow.

[Speaker 1]
Come on, Hassan. We've got Bishri World News reporting from BLC. Can you start, Ngoc Bui?

Yeah. Ngoc Bui. And you've got the cursor.

Okay. No cursing. All right.

Keep going. yun ten thadak tongwa nyi. Okay, we've got to go slow.

Ngoc bui chak she, the parts of the entity, right? Mm-hmm. ma tokpa?

Are not perceived. If there's parts you haven't perceived of the coffee cup, tokpa chakway chir, in order to see those parts that you haven't seen yet, jukpa, you engage in that perception. Mayan.

No use to do that. Why? If the thing you're looking at has no different parts, chak she meypa la, chok chik tongwa, to see one part of it, mirun, it doesn't make sense.

If the thing doesn't have different parts, then you can't say there's some of it I didn't see. Something like that. By the way, is the impermanence of the cup a necessary part of the cup?

Yes. All right. So is it indivisible from the cup?

Yes. So then you should see it when you see the cup. Yes.

Yeah. Okay. I'll recognize.

Right? Yeah, you may not recognize it. That's good, yeah.

Okay.

[Speaker 3]
When you say indivisible from the cup, you mean indivisible from the other parts of the cup?

[Speaker 1]
Yeah. And specifically parts you recognized and parts you didn't recognize. All right.

Deyichir ngopo tongwa yun den tada tongwa nyi. Therefore, ngopo tongwa. Seeing the function and thing.

Seeing the thing? Yeah, when you see the thing, yun den tada tongwa. Yun den means guna.

All the qualities. Yeah, all the qualities of the cup, you. Yeah, you should be seeing all the qualities of the cup.

Yeah, and I think that the trick here, what if we say look and what if we say see?

[Speaker 3]
Yeah. Look and look and look.

[Speaker 1]
Yeah, when you look at the cup, you are looking at all the parts of the cup, but you may not see them. How's that? Okay.

All right, let's keep going. There's a part I want to reach. I don't know if we're going to reach it.

[Speaker 3]
Let's see. Yeah.

[Speaker 1]
We'd have to move a little faster. Okay, Haso, can you read this one? Okay, Shenyang.

Shenyang chu de tang se chik yi na chu de tang chamay chik yin gu par thao chu de tang se chik yi na chu de tang chik yin gu pe cher kya te Yeah, if you say, so in, let's say, let's say we're calling coffee cup bumpa, which is, you know, okay, let's say we're calling, if bumpas and coffee cups are the same thing, then they must be the same in all aspects. If you say bumpa and coffee cup means exactly the same thing, then they must share exactly the same parts, okay? That's all.

Which means if two things are exactly the same thing, they have to be one. Okay? All right.

Keep going, Haso. chu de tang cha tha de yi na chu de tang chik yin par ngelway chirop Yeah, it's a contradiction to say that a quality is incorporated into the cup if it's separate from the cup. Okay?

It's a contradiction to say a quality like the red color is part of the cup. Sorry. Yeah.

It's a contradiction to say to be the cup is to be the red if they are separate. They are not the same. If they are separate.

Okay? Okay, you all right? It's got the American thing.

That proves he's American. Let's give somebody else. You want to choose somebody?

Okay. Natalia. Natalia.

I just met a girl. That's the last one. Thank you.

Ah, Freudo. Donna, and you've got the cursor here.

[Speaker 2]
Mm-hmm.

[Speaker 1]
Okay.

[Speaker 2]
donna nam ri hei pang chu hei wang chu pang chu pey na che na che na non jin mi non jin mi she dan kon po yan cha met gik tu girwa no gwe non jin mi she la kon po gan cha du nan wa jin du non jin mi she gan ran cha yan yan cha dun nan bar da lon Nice, good. Last one was it?

[Speaker 1]
Not bad. What's that nam ri pa, Adam? The mentalist.

Mentalist, meaning it's a synonym for mindfulness. Okay. wang du che na means according to them.

non jin mi she What's non jin mi she? It's the consciousness which holds, the eye consciousness which holds blue. You have a place to sit?

You okay? Can you guys make a chair? They're Singaporeans, they're used to living in a small area and filling it up.

Okay. According to them, non jin mi she, the consciousness which holds the blue and the blue itself. Okay.

Our cheek. One thing. The perception of blue and the blue are one thing.

cha me, indivisible. Okay. According to the Mind-Only School, when you see blue, you are looking at part of your own mind.

Which part? Ku shi, consciousness number eight. Good.

So again, I'll repeat. When you look at blue, you're looking at your own mind. You're actually watching seeds open in your own mind.

According to the Mind-Only School. It may not be true, but it's helpful for taking responsibility about people you meet. Okay?

In your own head. Okay? It's your fault.

Okay. Lun jin mi she la. Now, now, very cool point, Adam.

Lun jin mi she. Yeah, the eye consciousness which holds the color blue. Yeah, the eye consciousness which holds blue.

It appears that the mumbo is gyang che. Is distant and kind of removed or cut off. Yeah, there's some kind of extra seed in your mind, according to the Mind-Only School, that makes you feel the blue is outside over there.

Okay? And it's all false impression. There's some kind of old, old, old ancient karma to think that the blue is outside, when it's not.

Cool? Yeah. We have a version of it when we think that other people are to blame for our problems.

Okay? Don't think it's stupid. We do it every day.

Gyang che dun la wa shin du. Lun jin mi she kyang. Now it's a cool idea, Adam.

In that case, it should appear that the perception of blue is just over there. Yeah, it's over there. If the blue and the perception of the blue are inevitably tied together, then because everyone believes that blue is over there, they should believe that their own mind is over there.

And they don't. That proves there's some difference between the two. And we see them differently.

You do not see all the parts of the cup when you see the cup. Okay? Because if you did, in your mind-only school, you'd be seeing your own mind over there with the cup over there, because according to you, they are one, and they are together.

They are the same thing. They are united. Got it?

In the mind-only school, if the object and the subject are always tied together, then because in the mind-only school, you have an extra seed that makes you think the blue is far away, then you should see your mind as far away. Okay? And you don't.

Therefore, you can see certain details of objects and not see other details of the same object. Okay? Got it?

Okay. It got real quiet here, Adam. Okay, keep going.

Who's going to read the next sentence? Natalia has to choose. Quick, quick, quick.

He's been waiting two months for a class, and you already heard it. Come on, venerable, venerable. You've got a venerable coming.

Hang on. Awesome. All right, here we go.

Thank you. Well, I don't thank you yet. I'm going to see how you read first.

Go, Sam. Go, Sam. Are you going in?

[Speaker 3]
Say. Say.

[Speaker 1]
Say. Say. Say.

Say. Come on, like you're having an argument.

[Speaker 3]
In the chair.

[Speaker 1]
Yeah, I think. Okay, okay. Thank you.

[Speaker 3]
Thank you.

[Speaker 1]
All right. Go, Sam. Adam, two schools?

Yeah, the mind only and sutras. Yeah, second and third of the four classic Buddhist schools of India. Not to be confused with the four schools of Tibet, right?

Different, completely different. When some, Kangyur Wangchukche, no matter Wangchukche, which one, no matter which school you're talking about, second or third school of Buddhism, what's the fourth school? Middle way.

Middle way. What's the first school? Amitabha.

We can say Amitabha or Vinaya. Dopa de, dopa dam de nyong rang ne, ngun sum cha me chik tu ta. Wow.

Are you saying that a perception, and the rang rig, which perceives that perception, what's that? So in psychology, it's called apperception, okay? And we use the word just because normal English doesn't have the word.

It's the ability of the mind to perceive itself in the moment. Are you looking at grandpa? How do you know?

You must have a second part of your mind which is aware that you are looking. There must be a part of your mind which is watching your mind looking at Geshe-la. That's how you can say, if I ask you, Gibson, are you looking at grandpa?

You say, yeah. So that means you're aware of looking at grandpa, and there's a mind behind that that's aware that you're looking. And in these two schools, two and three school, it's called rang rig.

It means the ability of the mind to perceive itself in a single moment. All awarenesses, according to these two schools, have a self-awareness. We can call it self-awareness, okay?

You're not only looking at grandpa, you're aware that you're looking at grandpa. So there must be two states of mind going on. One is looking at grandpa, and one is looking at looking at grandpa, okay?

That's called rang rig, say rang rig, yeah, self-perception. The mind's perception of itself all the time, all the time. Now, if when you see the cup, you see all aspects of the cup, then does rang rig see all aspects of the mind?

It must, according to this school, okay? According to your idea, if when the subject sees the object, it sees all aspects of, it looks at all aspects of the object, even if it isn't aware of it, then when the mind sees the mind, it must also see itself seeing the mind, okay? Comfortable?

Okay. Chah mey chikta ta. Are you saying that the direct, are you saying the perception of grandpa and the awareness of the perception of grandpa are one and the same thing?

Are you saying they are indivisible?

[Speaker 3]
Yeah.

[Speaker 1]
Yeah, you are. Because the perception of the redness of the cup is, to see the cup is to see the redness and the impermanence of the cup, even if you don't recognize it, right? You're always looking at impermanence.

You don't see it. You're always looking at your own awareness, but you don't see your awareness of that awareness. Okay, got it?

You okay? Okay. Chikta ta.

De ne dzay chay yinpay chay. Because the awareness of seeing grandpa and seeing grandpa are one package, then you should see both all the time. When you see grandpa, you should see yourself seeing them.

Okay, got it? Now, I had a question myself, okay? We have eight kinds of consciousness.

We have talked about it over and over and over again in several people's books, in Venerable Impala's book, and in all the books by Adam, we've been talking about eight kinds of consciousness. And we did it over and over again. The first six, eye, ear, nose, tongue, skin, and thought, those are accepted by everybody, even in the Heart Sutra.

So that means even by Lord Buddha 2,500 years ago. The first six, we call the collection of six, those are accepted by everybody. Seven and eight are accepted specifically by the Mindful Medical.

Seven is messed up mind. Eight is refrigerator, foundation consciousness, storehouse consciousness, where all your seeds stay, okay? Most Buddhist schools say six kinds of consciousness.

My only school adds two. But there's another one running around called the self-awareness. Where does that fit in?

Is there a ninth consciousness? Where does that fit? Many, many schools, second and third schools, they say self-awareness.

Don't forget self-awareness. What's a proof of self-awareness, Mr. Bear in the Winter?

[Speaker 3]
I woke up with a smile.

[Speaker 1]
Yeah, you remember a same thing. I was there when Geshe-la taught the class. I didn't understand anything.

And I don't know if I'm going back again, but I was there. How do you know you're there? You must've had a perception of your self-perceiving grandpa.

Okay, got it? The memory is the proof, okay? So I'm asking you, where are you going to put self-perception in the eight consciousness?

Because nobody says nine, by the way. Nobody says nine. Okay, let's see.

Where are you going to put it? Now I got something interesting here. I wanted to go deeper into this self-awareness, Adam.

So whether you want to or not, we're going on a side trip to self-awareness because I want to know where it fits into everything else. We have 10 minutes left in this class, am I right?

[Speaker 3]
Yes, sir.

[Speaker 1]
And then grandpa's going to sit down and Adam's going to discuss with all the students, how the heck are you going to use this in your real life? Good luck, Adam. But I wanted to make an intentional detour off to self-awareness, because I'm curious where it exists.

Where does it live? And here's my notes, okay? I went and found some important references to self-awareness.

We're going to read those references, whether you want to or not. Adam's going to have an appendix to his book here. Okay, awesome.

Which is what we tend to do, which is why we're so slow, Rosa. The whole Golden Key of Master Wordsmith only mentions it twice. And it doesn't help much, to be honest, okay?

How many times does Je Tsongkapa in his difficult points on the mind-only school mention self-awareness? Zero, okay? So the two great masters basically don't mention it.

But it's in, all Buddhists know about it. You know, it's there. I want to know where they're going to put it, okay?

So I'm not giving up on it, just because nobody else cared about it. All right, so here's, I pulled out some quotations about self-awareness. We will not finish them all today, but we're going to start them.

This is an intentional detour. Cool. That's why these books take years and years.

So who's going to read, who was the last one to read?

[Speaker 2]
Who did you?

[Speaker 1]
Who? LAL MI'I, Hatipu, okay. Let's go.

Just a big one, don't be too much of it.

[Speaker 3]
CHI DONG SANG NANG BA NONG NYONG MAL BA PHET KUN CHI RANG DREG YOD MI MI LA Yay!

[Speaker 1]
Okay, CHI DUN NANG BA means the Nangwa of the CHI DUN. What's that mean, Adam? The appearance of the outer object.

Yeah, outer objects do appear to us. That's NYONG MA. This means NYONG BA, Adam.

In colloquial NYONG BA. Yeah, Chris Gibson said crazy. NYONG MA means indisputable.

Indisputable, you couldn't argue. Okay, what? CHI DUN NANG BA.

Outer objects appear. Whether it's an illusion or not, we can talk about it. But nobody can say they don't appear to be outer.

Because of that, in the mind-only school, because of that deep seed from millions of years that makes us feel like things are outside when they're not outside. By the way, the whole idea of things not being outside should be very useful in the study of anger. Why?

That asshole is in your own mind. Okay? It's you.

All right, got it? No, that's the whole point of the mind-only school. It's not being patient with some stupid guy out there.

It's being patient with your own self. Okay, got it? So he says, but it's NYONG MA, it's indisputable.

It's not crazy talk to say that things appear outside. It looks like the cup is out on the table. KUN ZHI RANG RIG YOD MIN BAR.

Therefore, there's no RANG RIG for KUN ZHI. Therefore, storehouse consciousness does not perceive itself. Okay, it's indisputable to say that things are outside.

Therefore, there's no such thing. In fact, there's no such thing as KUN ZHI and RANG RIG. Okay?

It's indisputable to say that things are outside. Therefore, there's no RANG RIG and there's no KUN ZHI. I'll say it again.

By the way, this is a different school, right? They're complaining about the mind-only school. They say, look, everyone can see there's outside stuff.

You can't argue about it. Therefore, there's no KUN ZHI. There's no storehouse consciousness.

Forget that idea. You can just open your eyes and see the red mountains of Sedona. Don't tell me it's not out there.

Anybody can see that. Okay, indisputable. Therefore, there's no KUN ZHI and there's no afterception.

That's the second part is not clear yet. Okay, you should feel uncomfortable like Mr. Chen. All right, how much time we got?

Four minutes. Okay, who's going to read? Vladimir, go ahead and read.

I can. You want to just read it from there? Read it from there, if you want.

Loudly. Loudly. Loudly.

[Speaker 3]
I'm going to read it loudly. Okay.

[Speaker 1]
K'ILIN'PE. Good. DANG.

[Speaker 2]
DANG.

[Speaker 1]
CHA.

[Speaker 2]
CHA. DANG.

[Speaker 1]
ZHI. DANG. Good.

[Speaker 2]
DANG.

[Speaker 1]
Nice. Nice. CHU.

[Speaker 2]
CHU.

[Speaker 1]
YOD. DANG. YOD.

Now, by the way, Adam, we're in a higher school, okay? Like I don't know. may, say again?

These were both Tsongkhapa, right? So far? This is Tsongkhapa, but he's being a higher school guy here.

And he says, there's four dam choks kye len, and there's four choks kye mi len. Okay, yeah, there's four positions, there's four theses that are put forward, that are accepted. Yeah, there's four ideas we can accept.

And there are four positions that we don't accept. Yeah, there's four ideas, there's four positions we can accept, and there's four positions we cannot accept, as middle way, as a middle way guy. Now the middle way guy's talking.

Who's gonna, Adam, you read quickly the first two lines here. RANG SEMS DANG, RANG RGYUD KYI THAG, KUN ZHI, RANG RIGS SHES MIN GDOD PA DANG, Yeah, okay, there's four ideas that as a middle way person, I cannot accept. Number one, RANG SEMS. Actual objects. Yeah, actual objects, as opposed to theoretical objects. All objects are theoretical. Mental, all objects are mental.

All objects are the pen created by the seeds, okay? There's no other pen. I cannot buy the other pen idea, okay, got it?

Second one. Autonomous syllogisms. Yeah, autonomous syllogisms.

I don't know why she can't understand the same thing I told her 20 times. It's talking about your wife, not my wife. My wife is omniscient.

But what I'm saying is, this is the belief that your opponent will hear every word the way you intended it. And that's the great mistake of Baba Viveka and the lower middle way school, okay? They think that words have some self-existence in argument, in an argument, okay?

I told him 20 times, I don't know why he doesn't understand because he doesn't hear the word the same as you. No, it's a word, it has a meaning. I don't know why he shouldn't hear it the same way.

Okay, they believe that, okay? Nod, always nod, keep your eyes open and nod. That's the two rules in the class.

Okay, one more minute. Kunshi. Storehouse consciousness.

We don't buy your storehouse consciousness idea. When you see a cup, it's outside. And we don't buy your...

Your assertion, we don't accept self-perception or appreciation. No, we don't believe that the mind is aware of the mind in the same moment that the mind is aware of a cup. We don't believe that there's two halves of the mind going on at every moment.

We don't buy it. We don't buy these four ideas. Who's the big Rangsen proponent?

Who comes to mind, Adam, when people talk about the real cup out there? Rangsen. Rangsen Chitsen.

Who talked about Rangsen Chitsen for four years in our classes? It could be. It's not good.

Dharmakirti.

[Speaker 3]
Yeah, school number two.

[Speaker 1]
Just say school number two. Who's hung up on this? I gave him a good reason.

I don't know why he can't accept it. Who's hung up on that? Lower?

[Speaker 3]
In a way.

[Speaker 1]
In a way. Okay. Baba Vivek.

Who's hung up on Krishi? The third school. Yeah.

Mind-only school. Who's hung up on Rangren? Mind-only school and Sutra school.

We just had it. School two and school three. Okay.

And, Adam, you're going to translate the rest of this paragraph.

[Speaker 3]
Okay.

[Speaker 1]
Which involves four ideas that we do accept. Sorry. It says four that we do accept and four that we don't accept.

Yeah. Okay. I'll number them and find them.

Okay. Oh, by the way, it says here, Minduppa, we cannot accept. These four.

And then he's going to give you, then he's going to give you four unique ideas that the middle way can accept and other people may not accept. And that's where we're starting our discussion of apperception. Okay.

Cool? Cool. Very cool.

Thank you. Big letters, Adam. Yeah, I'm curious about it.

No one goes into it. Yeah. Let's do it.

Coincidentally, I've been reading a lot about it lately. Yeah, good. If there's not a lot of information, if Jetsun Kappa doesn't talk about it, what are you going to do?

I don't know. I did find some stuff in, well, Jamyang Chepa.

[Speaker 2]
Okay.

[Speaker 1]
Yeah. If you find something really interesting, we can read that next time. Cool.

All right, thank you. I'm getting out of here. You're having your discussion.

One quick announcement I just wanted to make. About my race? About Geshe Michael's race.

I want to tell everybody. It's huge. It's a big, big, gigantic round number.

So anyway, real quick. Thank you, Geshe Michael, for class. Thank you, Adam, for class.

Real quick, after this discussion with Adam and then the news with Mr. Hasso, we will do a Q&A with me. So make it easy. I did just clean my camera, so I won't be blurry for you guys anymore.

So stick around for that if you would like. Yeah. So I guess, well, you know, something that really popped out was the discussion of looking around at the people around you, looking at your own body, and not being able to see your own impermanence.

And I think the reason that really sticks out is because it happens to be the first step of the Lam Rim, Chiwamitagpa, right? And that's kind of what really, really, really kind of lights the fire under your ass to get practicing, right? So, you know, I think impermanence is closely tied, and our recognition of impermanence is closely tied to just how dedicated we are to our practice, I would say, and the path.

That's kind of my take on it. There were a few other things, but I don't want to hog the floor. I'd love to hear what somebody else out there has to say.

There's a Rob. Yeah. When we were talking about the cup, and how, like, we look at the cup and it has its impermanence, we just don't see its impermanence.

But I thought, wow, that would be super useful to be able to see that. For example, we have a microphone that got dropped. And, you know, Tim and I were like, I asked him, who did it?

You know, how did that happen?

[Speaker 2]
And I just thought how useful, at least for my personal wellbeing, it would be super cool to be able to see the impermanence of things, right?

[Speaker 1]
Because, you know, as we go through the day, well, two things. One, I feel like my state of mind might be a little bit more clear. And then I was thinking about innovation, for example, and how useful it would be in, like, the creative field or having ideas, like, as we, if I was to maybe practice looking at, thinking about impermanence more, that I think oftentimes you see this in leadership.

Great leaders have this ability to pivot very quickly. They don't hold on to, you know what I mean? Like, it's not one way all the time.

I tend to notice that people that I've run into in my world tend to be able to pivot and be creative and a lot more flowing, because they don't hold on to things as being, like, self-standing a lot. So I just had this, like, wow, this would be, of course it makes sense that it would be useful, but how do we create it in practice, I think? You know, how can we, I don't know, how do we create a program out of that or a project or a think tank out of thinking about impermanence a little bit?

So that was my only comment. Well, you need 400 days. 400 days, Stanley said, for innovation retreat.

So no one gets a program besides innovation. Yeah, I don't know. It was just a thought that came up.

Yeah, thank you, Rob. Yeah, I mean, I think that's, it is the great clarifier. I mean, if you could see, if you could directly see, I mean, you dropped the microphone, right?

And in one way, you did see impermanence. You saw- I didn't drop the microphone. I saw the result.

You saw very, very clearly gross impermanence. Yeah. I deduced there was fire.

Where there was smoke, there was fire. Yeah, yeah. And, you know, I think it's a very high meditational state to realize subtle impermanence in a deep state of meditation, right?

But you can only get there, I think, by carrying some form of analytical kind of mind and holding that object constantly, right? I mean, I oftentimes, because I heard a quote from Lord Buddha, where he was saying that realizations, and I'm paraphrasing here. I don't have the sutra memorized, but that realizations are a result of something akin to starting a friction fire, right?

And how much work it takes to start a friction fire. You have to be very concerted, right? And it takes, you know, 30 minutes, an hour, hour and a half of steady concerted work.

But then there's that poof, right? That realization happens. And I oftentimes, I love that analogy because it reminds me that it's something you have to be carrying throughout every situation, throughout every part of the day.

You wake up, the first thing I do is I try to dive into a book. That's generally the first thing I do. And it's usually a continuation of what I was reading the night before.

That helps me on the cushions. And then it helps kind of bleed into my mid morning and it helps bleed into my yoga, you know? And I think the more and more you can kind of get, what you're doing is also kind of, I mean, if we know how the four laws of karma work, we know that the more we think about something, the more prolific it's gonna become in our mindstream, right?

So the more attention we give it, the more exponential, you're gonna kind of see it flourishing. And, you know, I'm not gonna speak specifically, but it's quite weird the coincidences that you will have when you start to really, really hone in on something. There's some very cool things that start to pop out in your world as reminders, you know?

Because if you're always picking up, you're always looking for symbols, you're always looking for things to remind you, you'll find them. You will definitely find them. Yeah, so I think impermanence is, once again, it's just, it's the razor blade which separates, you know, your ability to really dig into your practice and to really just not give a care that much, so.

Do you find that you're, cause you're such a huge hiker, like has that contributed to, like, does that allow you to sort of like, do they work together for you? Like the diving into like the book and then going on these epic kind of mountain. Yeah, well, the peak right behind me, I was climbing that, I climbed that peak.

Went right up the middle of it, right up the middle. And I actually, I was telling Juan a small story about being up there and being the only person like on the peak. And this is like 20 minutes, you know, it's like 20 miles outside of the nearest town.

So it was super, super peaceful and all you could hear was the wind, right? And I just remember feeling so dialed in to the moment that it was probably the closest that I can remember being to actually staying single pointed for a prolonged period of time. And I oftentimes think that that's kind of the result too of endurance running.

Running a hundred miles is not easy and there definitely becomes a certain point where you have to stay focused on the goal and it becomes very meditational at a certain point. You know, anything over probably 15 miles, you start to, you know what I mean? The muscles start to fatigue.

And so, yeah, I find in a lot of ways, it's really, it's a reminder that if I'm capable of doing some of the things that I have done, I, yeah, I remember, look, I'll tell you, I'll tell you a very small story. One of the first times I ever did a multi-pitch ice climb and I got up to the second pitch and my hands were freezing. I couldn't feel them.

I mean, they were absolutely frozen. You get something called the screaming barfies. Like, so you raise your hands up and lift because your hands have been above your head for like, you know, 30 minutes.

So you kind of drop them down to your waist and then all the blood rushes back to your hands and they start to sting. And it's like, I mean, it's just, it's super, super painful. And I remember thinking to myself, like, why in the hell am I up here?

Like, what am I doing? Like, this is the stupidest thing. Like, I'm never, I'm never climbing ice again, you know?

And, you know, like an hour later, I was in the shower and I was thinking to myself, if I can do that, I can do anything, you know? So I think in some ways, it's just a reminder that, yeah.

[Speaker 2]
You got us.

[Speaker 1]
You got us. You got, do you see the sign? No.

Oh, yeah. Sorry. I was just chatting with you, Rob.

I forgot, I forgot there were 300 other translators. Yeah. Sorry, Rob.

I, yeah, I just, sorry translators.

[Speaker 3]
Yeah.

[Speaker 1]
I was kind of just chatting with Rob there. I kind of forgot. We just did it at Diamond Mountain and it was the nine questions at the end.

Why am I here? Kind of made me think about that. Like it doesn't answer, it's like, you know, those questions are.

Yeah, impermanence. I mean, it does come up a lot when you're on mountains. They seem to be things which are very firm, right?

They've been there for a super, super long time. But, you know, you also see rockfall, right? Which is a huge danger of being in, on high mountains.

And that's a very clear sign that even mountains are very, you know, what is it like fleeting? They're, you know. Yeah.

They're faulty too. Yeah, impermanence, impermanence, impermanence. I mean, I think there's a reason why it's kind of the first syllogism that's really given.

It's the syllogism that's given to unpack all of logic and it's all centered around impermanence. And I think that says a lot because we know that subtle impermanence is directly tied to the direct perception of emptiness. Right?

You could give a talk on climbing mountains impermanence and how to overcome your fear or something. I think this is the, I think this is it, Ram. Thank you for the idea, man.

Thank you. We have somebody else coming in.

[Speaker 3]
Rosa, raise your hand. I just find it reassuring, Adam, this discussion about how hard it is to see impermanence. You're not, you're not a jerk for not seeing it.

It's not obvious. We do need help. We need lots of mixed nuts classes and mixed nuts friends and mixed nuts teachers.

We aren't able to directly see the fact that the things that we care about in this life are leaving us in every instant. So it's okay. You didn't figure it out yet, but we can talk about it together, get to the bottom of it together.

Lots of hours of mixed nuts classes and friends and discussion. And then we can see, and this is exciting to have books like this. This is the point of this very book is to allow us to see the things we can't see.

You're not a jerk because your eye doesn't do what eyes don't do. It's okay. And to make up for the lack of what your eye is capable of revealing to you, we have mixed nuts classes every Monday and Saturday.

[Speaker 1]
Always so well put. It's hard to follow you, man. There's nothing really more to say.

[Speaker 3]
Juan can do it.

[Speaker 1]
Yeah, thank you, Adam. Thank you, Ben, Keshela. Thank you.

I was thinking, Adam, maybe you say, just say like everybody knows how solo impermanence is so connected with the direct perception of emptiness. And then I was, yeah, of course, everybody knows. Knowing the fact that I have here it, but I don't really know very well how does this works.

Maybe soon in the next few weeks, we could have a talk with you and you could help us to understand how they are connected. I think it will be very interesting. If you're up for it, we can talk later about it.

Yeah, give me, yeah, get in touch, man. I'd love to. That sounds fun.

All right, I'll be in touch. I'm gonna present a few things that have been happening. As Ben Kramer was just mentioning, these classes are happening every Saturday, every Monday.

I'm gonna, yes, thank you so much. Little by little, the tech table all of a sudden knows what am I about to say. So thank you so much.

We would like to show the first of the pictures. Thank you. So if you are watching from home or online, you can save this picture if you would like to invite people or friends, or I don't know, people who you may think is interested or maybe interested in this content.

This is the QR code you can use to go to the website and there find the whole schedule and links for these classes happening every week. And we are on the lines of celebrating the first anniversary of this new series of Zhuangshan Tower. That means the next picture, please, yes.

So this starting October last year, we are already in October next year. And yeah, we are so happy that it's working well, happening every week. And during this week also, just to remind you, you can tune up into the, this section news.

One of the reasons I mentioned this is because if you or anybody that you know have some stories or some projects that you would like to share, please don't hesitate and write to us. Don't, you know, like feel very, very welcome. You can just write us or contact me and then we can schedule something for you.

Everybody's welcome. Just be bold and contact us. Then you can also follow website, Instagram, YouTube.

And also if you're ever interested in participate or you have ideas, especially time and skills and you want to help this project of the Picture World News, we are definitely looking for help and volunteers and stuff. If you want to help or have ideas, also contact us. I leave here the QR codes if you want to do it.

Okay, so what happened yesterday? Very important news. The New York Met lost terribly, shamefully.

The angels on earth. I'm not going to talk about details, but just in case this could raise some suspicions or, you know, like I have to confess, I'm not going to say who was in the table. I'm not going to say the place.

I'm going to keep the names of the people involved in this private. But what we can say is even that the New York Met lost very terribly and shamefully, luckily Picture World News still has some good budget to finish operations this year. Don't worry, we manage.

It's everything good. And after some moments of pride and shame, we keep going. That we learned from our great teacher, Geshe Michael.

No matter how big the disaster is, we keep going. So thank you so much. Double.

We'll see. We'll need to check the budget and see if that's possible. But for now, everything seems good.

We just came back from Diamond Mountain. It was a wonderful, wonderful event. Very cool time there.

We learned a lot of nice things about emptiness, the teachings of Nagarjuna and also other teachings on how to preserve our good health and use it to serve others. What I can say is thank you so much, Diamond Mountain. Thank you very much to all of those who make this possible.

Personally, I can share that I had a wonderful experience. We had some silent days in the middle and I will encourage friends. Sometimes if you can try to keep the silent day silence, it's really worth it.

It's really the first time I try like seriously, really seriously. And it's funny because then I feel like if you ever feel lonely, nobody's talking to you. Just try going to silence.

Everybody will talk to you. Everybody will reach out. They were so funny.

I don't know how it works. But really it is like I will say like I'm not talking. Like I'm in silence.

They will say, oh no, don't worry. You don't have to talk. Let me just tell you this.

So anyways, it was wonderful. And if you ever have the chance, try. It's great.

It helped me. I'm so happy to have tried. And thank you so much, Diamond Mountain, for this wonderful opportunity.

Hopefully we see again next year. What's happening next in November? We're going to have Hatha Yoga Pradipika coming up soon.

This is about three weeks more. Connie is one of the main organizers. She's here with us in the room sending best regards.

If you have questions, you can ask her about it. And if you are online, you can write to probably who? Who should they contact if they want to?

Sophia, Lydia, everyone. But I think it's going to be wonderful. I hear a lot of people are coming.

So many people live and so many people online. And in those, in that regards, Connie and John Brady are going to be having an informational event next week on Wednesday. If you want to sign up for that, just go to their website, yogastudysinstitute.com or or. And you can sign up for that as well. And finally, to finish our segment today, we have a special talk with our dear friend Salvina, which is here with us online. You want to go to the chat?

You can go to the chat.

[Speaker 2]
Hello.

[Speaker 1]
Hello. Good to see you. Thank you for coming.

[Speaker 2]
Hi, Juan. Thanks for inviting me.

[Speaker 1]
Yes, very welcome. This is a very, can everybody see? Yeah, this is the poster that Salvina is going to explain for us in a few minutes, but I want to tell the context why we are here.

[Speaker 2]
OK.

[Speaker 1]
The other day I was, in a way, just joking, right? That some news reporters get bribed. Yes.

But I have only been threatened. So the reason is like in Diamond Mountain, I was walking peacefully and some very important person told me, if you don't have this interview this week, cut your head. I was like, no, let's have this interview today.

[Speaker 2]
So yeah. Hello. My name is Salvina.

I come from Hong Kong. I live in Shenzhen now. I'm a DCIG teacher and SCIM assistant professor now.

It's so good to be back to Sedona because my first time to this campus is in 2017 for our SCIM. So I was in Diamond Mountain just now, the silence retreat.

[Speaker 1]
Very peaceful, very quiet.

[Speaker 2]
I live with Guan as well. So when we finished, by the time I asked Geshe-la I saw a blessing on a new initiation, new project. And he said, you should put it on the Peachtree World News, you know, don't be shy.

And I said, oh, no, no, no, no, no, it's OK. Yeah. So that's why I'm here because I want to keep Guan's job, because otherwise, on this show, I'll probably get fired or something.

[Speaker 1]
Yeah, it'll be the last one. Yeah.

[Speaker 2]
So yeah, about the program.

[Speaker 3]
What are you cooking? What are you planning?

[Speaker 2]
OK, this is called Land on the Planet. Land on your planet. Land on your planet.

Wow, OK. So basically, this one is kind of a general idea to help people to design their life. Actually, it's outside the DCI and SCIM scope of the project.

[Speaker 1]
Independent project.

[Speaker 2]
Yeah, independent project. So this project is mainly to reach out to general public, to people who may not know the SIG system yet. And using the tool called Design Your Life.

[Speaker 1]
Design Your Life.

[Speaker 2]
Yeah, to help them, to give them some headspace to know, like, to think about, oh, why am I here? Yes. Am I doing with my life?

[Speaker 1]
Yes.

[Speaker 2]
And somehow people maybe get stuck with their work life or they're not satisfied with where they are now. But they lack of the skills or some tool to help them to design their life, to think about, oh, actually, if I want to have a better life, more happier or make more money, that this program will help them to have some exercise to work through these things.

[Speaker 1]
So this project, as far as I understand, is aimed for people who is in the very beginning levels, who just want to improve their lives. They haven't necessarily done previous studies or courses. It's a great opportunity for people who just wants to approach new techniques on how to make their dreams come true.

[Speaker 2]
Yeah. Yeah, you can say so. That make their dream come true or dare to dream.

Because some people maybe got so stuck in their own world. Then we would like to let them see, actually, you can create your own life. It's similar to the concept of a seed principle that people can plant their garden.

So why is on the planet? Because I believe that somehow everyone can have their own planet to take care of themselves and the people around them in the world. So they have the ownership of their life and the people around them.

[Speaker 1]
OK, so this project may be very good for, let's say sometimes it has happened to me, right? I'm studying this content. I'm trying to practice these wonderful ways of improving my life.

And then people around me start asking me, like, what are you doing? What are you studying? I don't understand.

And I may not feel ready to fully explain what's happening. So this could be a good course to invite them. Like, look, if you want to start learning or like an introduction of what is all this, this is a very good course.

You can invite people.

[Speaker 2]
Yeah. So it's mainly because I have a lot of friends in our family and they will say that, oh, I don't know how to explain what I'm doing to my family. And they don't know about the system.

So how can I approach them? How can I help them as well? So this is kind of like a big course to all our DCI levels so that they kind of have a headspace or maybe hear skillfully to help them to understand some basic logic about this system before they enter any of the DCI program or go deeper.

[Speaker 1]
Wonderful. So if anyone believes that you are weird, you can send them to this program. They may pick a little bit of what is this about.

[Speaker 2]
Yeah.

[Speaker 1]
Now the question I have is, is this program this time only going to be taught in Chinese language?

[Speaker 2]
Yes, at the first level. But later on, maybe if we have enough people, we can do the English version as well.

[Speaker 1]
Yes.

[Speaker 2]
Yeah. So because it's a very systematic.

[Speaker 3]
Yeah.

[Speaker 2]
And also with the main program, we also have a good tutoring. We have a tutor to lead them to do the exercise. And at the end, they will have kind of a plan to start experiment.

[Speaker 1]
Very well.

[Speaker 2]
So this is mainly is an experiential learning to design your own life.

[Speaker 1]
Very well. And the program is going to start on November 15. It's going to end on the 31st of December.

So it's one month and a half of this wonderful program.

[Speaker 2]
Yeah. So you will have some program about the main content and also with some exercise in the community to brainstorm together to help each other.

[Speaker 1]
Okay. And the sessions are going to be online this time because it's a pilot program. It's going to be Chinese language one month and a half.

If people want to sign up, what? To follow the QR code in the screen.

[Speaker 2]
You can go to my VChat channel to take a look whether you kind of like this topic. And if you have questions, you can go into the QR code on the right side to join our community. And we will have our assistant to answer your question or to give you more information.

And once you enter this community, I already sent out some goodies for you to help you to get started. No matter where you are.

[Speaker 1]
Nice, nice, nice. So thank you very much. Thank you for being here.

Thank you for helping me to keep my job. You have a lot of success. And also that this program really helps a lot of people.

And a lot of people can understand what we are doing, what we are trying to do, and inspires others to start trying act as well. So thank you very much. And sometime you come back and let us know how it went.

Thank you. Thank you so much. Now, next, we are going to a Q&A, I think.