Бен Крамер — Книга 2: Драгоценность истинной мысли (Геше Йеше Вангчук о Дхармакирти), занятие 33

[Speaker 1]
Hey, hey, welcome to the very first episode of Xuanzang's Tower that we're doing from an on-location environment. So, hi to everybody at Diamond Mountain Retreat Center. I miss you guys.

I miss it there. Even those of you who I don't know. I'm really looking forward to this.

Hi! Wow, look at all these beautiful people. Amazing.

I can't hear you, but it looks like you're cheering wildly. This is exciting. Cool.

Beautiful. Oh man, I miss it there. DM is so beautiful this time of year.

Cool. Exciting. Nagarjuna, Medicine Buddha.

Hi Kathy. Hi all people who are saying hi so fast. Well, today we have a very exciting class.

It's probably not super easy. It's a logic or pramana as we like to say and it's fun and I always learn a lot in these classes because there's just so much to learn and it's really helpful in life and it's really helpful in your studies and your practice and even in your meditations and I would just like to encourage everybody, those of you joining online and those of you in-house, to as you listen just see if anything occurs to you that is something that you could use in your life or something that we could apply like a life tool or a real application and if you think of something feel free to put it in the chat because Ben will be compelled to discuss it after the class and we'll be happy to.

So I think we're about ready to get started. Is Dr. Kramer here? Did he get his promotion?

There he is. I'm promoted. Yeah, unfortunately.

Just a promotion. Hey.

[Speaker 3]
Hi, good morning. Good morning. Good morning.

[Speaker 1]
Hey.

[Speaker 3]
Good morning, good afternoon, good evening, wherever you are in the world.

[Speaker 1]
Thanks. I guess, I'm guessing Geshe Michael is still getting set up. So would you like, Ben, to tell us a little bit about your book?

[Speaker 3]
The boss seems to be nodding that that's what I should do. Yeah. Hi to everybody in the world.

Hi to, yeah, also hi to Diamond Mountain. I lived there like 10 years. That's a very special place for me.

It's wonderful to see people gathered there. It's a cool book. This is a hard book.

It hasn't been hard yet. Mostly, we've done a biography. This book written by Geshe Yeshe Wangchuk is a modern commentary on an ancient book and one of the great ancient books.

The most famous book, probably the most important ancient book on clear thinking. And there are a lot of nice fringe benefits to clear thinking that have virtually limitless applications in our lives. So it'll be easy for you to come up with life tools with ways to apply these things to your life.

The original goal is especially when we talk about the higher goals that we could set for ourselves in studying these teachings deeply and studying this body of ancient works. Do we really know if these goals are achievable? Do we know if there's such a thing as enlightenment?

Do we know if it's possible to transcend pain? Do we know if it's possible to go a whole day without yelling at our spouse or children? Before you go a whole day without yelling at anybody in your life, you first may be able to detect with logic that it is possible to be a being who didn't yell at anybody until at least the second half of the day when the coffee wears off.

But until the day comes when you only need a sip or two to be a kind person for the rest of the day, a book like this allows you to peer into the future to see whether or not it is possible for you to achieve such a state. In the meantime, I will use the coffee that I've been blessed with and rely heavily on a teacher.

[Speaker 1]
Geshe-la, are you ready for us? Yeah. Thank you, Ben.

Ben's book was written 1,500 years ago. The basic book was by Master Dharmakirti. It concerns, again, how to think clearly, which you need to master if you want to see emptiness directly.

I think today we'll be able to see the connection. We're covering a section today which kind of makes clear the connection between clear thinking and seeing emptiness directly. We have finished the easy part.

You guys, unfortunately, you are showing up at the hard part. We finished biographies of Master Dharmakirti and his teacher, Dignanga. And we read about how they learned clear thinking.

This commentary is extremely rare because it was written by a modern writer. Normally, I'd say the average age of our Mixed Nuts translation books is about 1,000 years old. And we have never studied a book by a living person or by a person of this generation.

This author, Geshe-Geshe Wangchuk, he was the teacher of my main teacher in the monastery. My main scripture teacher is Geshe Thubten Rinchen. He's an extraordinary, extraordinary teacher.

In fact, I had 12 teachers in the monastery. When I saw Geshe Thubten Rinchen teach once, I quit all my other teachers. And I only went to his classes.

And he's unbelievable. And this is his teacher. And I had the honor to meet his teacher for about a...

We worked together for a few months. He has passed away since then. But he wrote a four-volume commentary, thousands of pages.

And it's the best commentary on Dharmakirti I've ever seen in the last 1,500 years. And so we chose it as one of the Mixed Nuts books. We are going to publish it, I think, in seven books or something.

If we are on schedule, we will finish in 52 years. How we're going to do that, we're not sure. But it would take about 52 years to finish it.

So we're going to have to see how we do that. And Ben, it's so long, we better start. So I'm going to ask you to read the first few sections and then you can have other people read from there.

So please read this part, Ben. Let me get a big... I'm not going to curse you.

Are you ready?

[Speaker 3]
I am. Okay.

[Speaker 1]
So our author, he also covered all the... He did a survey of the great literature in the last 15 centuries for this topic of clear thinking about emptiness. And then he's ready to start his main book.

So you were there. You can say you were there 50 years from now. You can say, I was there when we started the actual book.

Okay. NYID PA means part two. ZHES PA NYE BAR DGOS PA He's going to give his ZHES PA, Ben.

What's ZHES PA?

[Speaker 3]
Explanation.

[Speaker 1]
Yeah. And which is the LUS SHES of the ZHUNG. ZHUNG means?

[Speaker 3]
The text, the book we're studying. And this is the main event.

[Speaker 1]
Yeah. Now I've reached the actual book. Now I'm going to tell you the actual book.

I gave you the history of this tradition. I talked about the lineage. And now I'm going to give you, we're going to jump into the actual topic of clear thinking.

And you're lucky to be here at the beginning. Okay. If it's going to go for 50 years, then you're lucky to be here on the first day.

People will remember you later. And then he says, CHOG CHOD DE PHYED KHYAB PA'I. Okay.

And that's the opening line of the Pramana Bhartika, the commentary on accurate perception by Master Dharmakirti. That's the opening line of his book. That's the first line of his book.

Okay. And he says, my explanation will begin at CHOG CHOD DE PHYED KHYAB PA'I. And it will go up to LEN PA CHEN GYI TSUL PA BZHIN, which happens to be the?

Yes. I would say that's the last. It's the last line of the whole book.

Okay. So, our author, Geshe Yeshe Wongchuk, he says, I'm going to cover everything from the first word to the last word. Unfortunately, as a translator, you're going to have to translate the first verse.

And then you're going to have to translate the last verse on the first day. Okay. Which is kind of strange.

It's not easy. Okay. But we're going to do it.

Okay. All right. MED PA CHEN GYI TSUL PA BZHIN.

CHOG CHOD DE PHYED KHYAB PA'I. PAR means up to then. What's a famous word that uses PAR?

[Speaker 3]
PAR DOG.

[Speaker 1]
PAR DOG means the in-between, the spirit between death and rebirth. So, PAR means everywhere from the first line up to the last line. Everything in between is PAR DOG.

Okay. That's the in-between. Okay.

YONG RDZOG. I'm going to CHEPA, which means Shepa. There's Ezra, which is Ben Kramer's son.

Do you want to come wave? Come here. Come here.

You have to come wave. He's proved that the genetics skip every other generation. Hi, Ezra.

It's because the translators keep having kids that I have to fundraise more salary. Okay. So, he's going to CHEPA.

Is CHEPA, Ben? What's that? CHEPA.

I'm going to CHEPA.

[Speaker 2]
He's going to explain.

[Speaker 1]
Yeah. I'm going to give you an explanation of the whole goddamn book. Okay.

And it will take 50 years. YONG RDZOG means the whole thing. Okay.

Good. And okay. So, what grandpa did, I went and got you the first verse of the book, and I went and got you the last verse of the book.

So, you guys today are in a unique position. You're going to hear the opening verse, and you're going to hear the final verse without going through the 52 years. Okay.

Now, as far as the first verse, Ben, as I noted here, he's going to cover it himself in about half an hour. So, also, I'm not capable to cover it the way he covers it. So, let's let him cover it.

Okay. Unfortunately, we have to cover the last verse. Okay.

So, here's the last verse here, and we're going to skip 52 years ahead to the last verse of this book, and we're going to read it together. Okay. Because Ben cannot translate the first page without the last verse.

You see what I mean? So, here we go. Dun, dun, dun.

Skip, skip. This is it. Okay.

If you notice at the bottom, we are 854 pages into 883 pages. We are at the end of the book. Okay.

We're at the end of the book, and we're going to dive into one of the most difficult books in history from the end, which is like impossible. Okay. And it's going to be real fun.

Why the page number has IV is that this commentary is so huge. It's in four volumes. His commentary is in four volumes.

I helped lay it out, and I did all the root text for the original four volumes when I was young. Okay. All right.

Please read this one line, Ben.

[Speaker 3]
The four verses? No, the line at the top?

[Speaker 1]
Where it says RGYAL NA.

[Speaker 3]
Oh, yeah. RGYAL NA MI PAS BDAG LOGS SU MI MTHON PA'I RGYUD ZAN NI LTA BAR Good.

[Speaker 1]
So, in order to be able to think clearly, you have to understand BDAG. What's BDAG, Ben? Reasoning.

Yeah, reasons. The reasons you give for something. You know, you tell your wife, we shouldn't have, I don't know, something healthy tonight.

We should have pizza. And she'll say, why? And then you give a BDAG.

BDAG means the reason. Okay, BDAG. There are many, many, many divisions of possible reasons you can give.

And this one is called RGYAL NA MI PAS. Say RGYAL NA MI PAS. RGYAL NA MI PAS And so, in those 50 years that you're skipping, you would be studying many, many kinds of valid reasons.

And one of them is called RGYAL NA MI PAS. RGYAL NA MI PAS, Ben, you want to describe it or not? RGYAL NA MI PAS, just roughly.

[Speaker 3]
No, I don't know RGYAL NA MI PAS.

[Speaker 1]
Okay. BDAG means one of a pair. And what's the Tibetan word for moon?

BDAG. And literally, the word for moon in Tibetan means the pair of the sun, the other half of the sun. So the word for moon is the word for half of a pair.

How do you say the high honorific for wife or husband? Is KUN DA. KUN means body.

KUN DA means my spouse. My body half, my other half, my better half. Okay, it's called DA.

Okay, so DA means one of a pair here. RGYAL BA means what, Ben? RGYAL BA, RGYAL BA.

[Speaker 3]
As in contradictory?

[Speaker 1]
Yeah, contradictory. So contradictory spouse, which is what we all have.

[Speaker 2]
Okay.

[Speaker 1]
Just kidding and don't quote me. She's coming tomorrow, I think. RGYAL BA means it is present.

It is present. RGYAL BA here means it is present. And basically, if this room is covered with water, if the RGYAL DA of fire is covering the space, what can we say about fire in this room?

Can't survive here. It can't survive here. Okay.

Is there a fire in the temple at Diamond Retreat Center? Well, it's flooded. I didn't answer, did I?

Or did I? I did. Okay, I'll say it again.

Is there a fire in the temple right now? No. Why?

It's flooded with water. The whole place is flooded with water. I didn't say anything about fire.

RGYAL DA MIG PA. There is a contradiction spouse present. Contradictory.

They can't be in the same room at the same time. There can be a cup of water. There can be a candle.

But I'm talking about a flood that covers the whole room. Then there cannot be a candle on the floor at that moment. They are contradictions.

They cannot be both present in the same. And this is a very common form of logic that all people use. You just don't know you're doing it.

You just don't know you're doing it. Do you like the new... What's that kind of soup they serve in VLC?

Do you like the new... What's the Japanese soup? Noodle.

Do you like the new ramen place in VLC? And you say, there's nothing edible there. Okay.

Which means, I don't like tempura. And it's RGYAL DA MIG PA. If there's nothing there that you can eat, then probably there's nothing there that tastes good.

And that's kind of... You use that logic every day. You just don't call it by its technical name.

Then he says, LOG SO means separately or especially. MIG DANG. It's MIG DANG, Ben.

It's not taught? Yeah, I did not teach it here at the end. We reached the end of my book.

It's taken you 52 years to get through it. And you may be wondering why I did not cover that kind of logic. Okay.

Those of you who are really sharp about different kinds of rational thinking, you may wonder why I didn't treat, in the last 50 years, I didn't treat this famous kind of reasoning where something is not there because its opposite is there all over. Okay. Why didn't I treat that kind of logic?

I was saving it. I was saving it. Why?

Okay. GYUD TZEN. GYUD TZEN, Ben?

[Speaker 3]
GYUD TZEN. Yeah, the reason why.

[Speaker 1]
Yeah, why? You want to know why? Hey, go see my TZO BA.

Root text. Yeah, go see my root text. And then our author, Geshe Yeshe Wangchuk, and he spent 20 years to write this book.

He gives the final one, two, three, four, five, six, seven, eight. He gives the final eight verses. And the last verse ends with MED PA CHEN GYI TSO PA BZHIN, which is the words that he mentioned at the beginning of the book.

I'm going to cover this whole dang book from CHOG CHUD DE CHE GAL BA'I, which is the first line of this book, down to the last line, MED PA CHEN GYI TSO PA BZHIN, right here, okay? I'm going to cover the whole book. Now, Ben Kramer, therefore, is charged with translating the last verse on the first day, okay?

And that means you and me together, we got to read the commentary to the last verse. And it's kind of good luck. It's kind of considered very auspicious.

If your first class is the last verse, maybe it means you're going to study the whole book, okay? OM MANI PADME HUM, okay. So Ben, you want to choose someone to read now?

And can you help them through? By the way, Dr. Kramer, I have here Stanley. I have here Xiaoping.

I have here Tim. I have here Sugeng. In case you want to pick on one of them, they can come up and sit next to grandpa.

And you can embarrass them in front of a big bunch of people.

[Speaker 3]
All right. Well, we'll start from the top of that list then, Dr. Stanley.

[Speaker 1]
I know you're going to do it, Ben.

[Speaker 3]
How could I resist?

[Speaker 1]
You do the cursing. Are you comfortable? Are you okay?

[Speaker 3]
Why eat hamburger when you've got steak?

[Speaker 1]
We're vegetarian here.

[Speaker 3]
Good.

[Speaker 1]
Do you know how to do the cursing here? Oh. All right.

Chok Chö Chen means a reason which has complete in it the third necessity of a good reason, which is chok chö. That's a long story, okay? Take sound, it's changing because it was made.

Okay? Take sound, it's changing because it was made. Chok Chö means sound is made.

Okay? The first element of the reason and the third element of reason. Take sound, it's made because it's a changing thing.

What was my reason? It's a changing thing. What's the subject plus the reason?

Sound is a changing thing. Does the reason that you've given is one plus three true? Is it true that sound is a changing thing?

Yeah. Sorry, because it's made. Is sound a made thing?

Yes. Okay. Whether it proves it's changing or not, we don't know yet.

Okay? But that's true. Take sound, it's changing because it's something that was made.

Okay? Now, is sound something that was made? Yes.

Do you as an opponent already see that? Yeah. Yeah.

I agree with that. I'm just not sure about the changing part. Okay.

When we're talking about the divisions of this relationship between one and three, any reason for which this third relationship is true, okay? ,GAL DAG MIG PA'I THAG, ,GYUR BYUR MI BYED PA'I RGYUD TZAM GANG ZHES NA, He said, when you were explaining all the elements of a good reason and all the possible permutations of a good reason, why didn't you do the flood and the candle flame thing? Why didn't you go there?

Why didn't you talk about the special kind of logic where you prove something is true based on two things cannot coexist in the same room at the same time? Why didn't you talk about that kind of logic? Why did you leave that out?

You've reached the end of your book, 52 years of hard work, and you didn't cover this one basic type of reasoning about ramen noodles, for example. So why didn't you cover that, okay? ,GYUR BYUR MI BYED PA'I THAG, means why didn't you cover that kind of reasoning in this huge book?

That's the last line of the book, okay? The last verse of the book says, You think I'm dumb? You think I left it out by accident?

I got deeper plans for you. They involve emptiness. I left it out because I'm going to hit you on the head with it at the end when I convince you of emptiness, I need the flood and the candle logic.

I need it for the last page of my book. The most important page of my book. I need it for my emptiness proof.

And that's why I've been, what do you call it? Holding it in reserve. I've been waiting to pop it on you.

And now the time has come. There's the actual text, mixed nuts rule. When he quotes something, we go find it in the original with our computer program.

We can search 3 million pages in less than two seconds. And that was invented in 1987 at Princeton University and we have not improved on it. And so we're searching 3 million pages for that quotation.

Here's the quotation. We confirmed that it was there. Okay.

Oh, I'm sorry. I went and got you some favorite examples of this kind of logic. Okay.

Just to prove the name to you. The name is called logic based on the presence of a contradictory factor. If the room is flooded with water, there cannot be a candle flame on the floor.

Okay. So I went and got you some of the classic examples in the literature. Okay.

I searched 2000 years of logic literature in two seconds. And I got you some examples. Okay.

And that's what John Brady's money goes for. Okay. That's why we spend all that money.

And it's free. The database is free. It's up online for free.

Okay. And it cost us about $15 million so far. Okay.

A lot of grandpa's diamond money went there. Okay. I'm gonna give you one.

Let's see. Here's the classic one, Ben. This is the total classic example of this kind of logic about the flood and the candle.

Okay. And you want someone to, you want Stanley to embarrass himself further? I'm not worried about that, certainly.

Four lines. Four lines. From me?

From Dun. Yeah. Dun ki shi ndur chur chen.

Yup.

[Speaker 3]
Shat sa kya dun du sung pey kamsa ki gyo la shat sa.

[Speaker 1]
Gye. Nye. Nye.

Nye chur ki. Yeah. Chet.

Chet. Chet. Chet dun.

Chet dun tum me te. Good. Keep going.

Gyo pey chur. Gyo pey chur. You gotta go.

Gyo pey chur. Gyo pey chur. Say it.

Okay. It's a debate, right? This is the classic flood and candle argument in all of Buddhist literature.

And it's deep and it's strange. Okay. Just like logic itself.

Dun gyi shi. Do you know, Ben? Dun gyi shi?

[Speaker 3]
No. Seven somethings.

[Speaker 1]
Hey, let's take this place right here. Dun gyi shi gyur chu chen means, let's take this temple right here, this floor. Let's take this floor right here.

Dun gyi shi gyur chu chen means, here's my place. Take this place right here. Okay.

Let's talk about here and now. Okay. Suppose there's a Kongsak.

What's that, Ben?

[Speaker 3]
Somebody.

[Speaker 1]
Who doesn't believe in shastas. Oh. But hears.

Like, yeah.

[Speaker 2]
Pishacha.

[Speaker 1]
Pishacha. Yeah. No sense.

Yeah. Right. Flesh eaters, meat eaters?

Yeah. Flesh eater, which means a ghost. Okay.

So here's the classic logic. Okay. Take a person who is, this kel means they don't have the kelwa, Ben.

[Speaker 3]
Okay. Their level of kelwa is such that they don't know about shastas.

[Speaker 1]
Yeah. Let's take a person who's not sure if ghosts exist. Like you say, do you believe in ghosts?

They say, I'm not really sure. I mean, I heard about it, but I never met one, you know? And so we can say they are a person who has suspended belief about ghosts.

Do you believe in ghosts? Yeah. I mean, it's possible.

I don't know. Then we call them keldundusongwa. Keldundusongwa means for them, ghosts are a theoretical possibility.

Like, are they for sure? To be honest, I don't know. I've never met one.

I mean, people talk about them, but I've never personally seen one. So that's kind of an honest answer. And we describe that person as a person who has a reasonable doubt about ghosts.

That's keldundusongwa. It's a very special logic term. For them, ghosts are theoretical.

They're not sure. They have suspended belief about it, okay? It's very, very famous.

And if you're a real logician, you should have a lot of keldundusongwas. Do you believe in honest politicians? I mean, it's possible.

I mean, it's possible. Okay, like that. Excuse me.

Shasa means ghost, okay? In Sanskrit, pishacha. It means, they call them flesh eaters, but it's the word for ghost, okay?

Shasa keldundusongwa. So suppose you are a person for whom a ghost is just a theoretical possibility. You're not convinced yet, okay?

In that person's queue, Ben, in that person's queue, in their mind, okay? This word in Sanskrit is tantra, tantra. And it means mental stream.

The tantra for secret teaching comes from that, okay? So gyut means tantra. It means mental stream, okay?

In their mental stream, is there cheshe? Cheshe is a special kind of memory, okay? And as we go through the books on logic, we will study 51 mental functions or 46 mental functions.

And cheshe is a kind of recollection, okay? So now I'll ask you a question. Logically, by the way, this is a flood and candle question.

This is a flood and candle question. If there's a person in this room who's not sure if ghosts exist, do they have a recollection of having seen a ghost? No.

Because those two are incompatible. Those two are incompatible. If in your brain, you have a real memory of a ghost that you met, you cannot at the same time entertain doubt about ghosts.

Water and flood, flood and fire, you can't have both in one skull. I mean, people do. But it's a beautiful kind of logic, okay?

If it's true that you have a recollection, cheshe, of having met a ghost, it's impossible for you to entertain doubts about the existence of ghosts, okay? Okay, you cannot, at the same time, be a person who has even a reasonable doubt about ghosts, because you met them, okay? Got it?

Cheshe, dinten. Dinten means accurate. Is it possible for you to have an accurate, if you have an, he didn't say any recollection of ghosts at all.

He said an accurate recollection, which means maybe you were on drugs, maybe you were on alcohol, maybe you saw a ghost. I ain't talking about that. I'm talking about a person who had an actual experience of a ghost.

Now, are you telling me they can also doubt a ghost? Cannot. Flood and fire, gyalda mikpa.

The presence of the recollection precludes the doubt about the ghost. Cannot exist in the same space at the same time. Cool?

That's the classic scriptural example of this kind of logic, okay? And it has to do with this space and not this space. It's very beautiful, okay?

They cannot coexist in the same scope. Those two cannot coexist in the same, very beautiful, if you ask me. I can give you some more, I'm not going to do it.

Ben, I thought you might want to see the definition of cheshe. Yeah, I agree. Because it's an unusual term.

This term here that he used for recollection is very rare. Extremely rare. And I went and got the definition for Ben.

And how long did it take me? Three seconds. Two seconds.

Because I knew it was there, I just didn't know where it was. And I searched 3 million pages in 1.5 seconds. And what John Brady's doing is one of the most incredible things on this planet.

And you guys, you're like, oh, I'll fundraise for John Brady. You have no idea what the hell he's doing. It's unbelievable.

And it's free for the whole world. For future generations, it's free. And he's 10% done.

In 35 years, he's 10% finished. He's got 90% to go, okay? We have to live to the end of it.

Okay. TOG ZIN TOG PA'I RIG PA CHESHE KYI TSE NI The definition of valid recollection of a ghost, for example, is the state of mind where you see something that you saw before. Okay.

The state of mind where you see something that you saw before. You close your eyes and you say, yeah, back in 1938, I saw a ghost. You close your eyes and you remember an actual experience.

That's the definition of recollection here. Even the mental states have to have a definition in a logic textbook. It's very beautiful.

Do you have a recollection of a ghost? Excuse me, how do you define recollection? And then I'll tell you whether I got one or not.

And we say, it's a valid perception of something you had a valid perception of before. And you say, well, yeah, I have. I've met a ghost like that, okay?

Got it? All right, we're ready to go deeper. You want to pick on somebody else, Kramer?

I got Xiaoping, I got Tim.

[Speaker 3]
Why don't you just don't even waste your time. We'll just go straight to Xiaoping. That sounds like a delight to watch.

[Speaker 1]
The older people take longer to get on this. You're starting here. Please go slow.

And then please don't be shy to correct her while I drink coffee. DE RANG SHIN MA MIK PA'I NANG DU YIN DU LA RANG SHIN MA MIK PA'I LOG SU MI CHAD PA'I GYUR ZEN ZHAO SHING RTOG Okay, thank you so much for screwing up one right at the end so I could feel like I had a job. ZHAO SHING RTOG, okay, good.

Okay.

[Speaker 3]
Really nice.

[Speaker 1]
Now, YANG DAG MA MIG PA'I DAG, this special kind of logical statement is a subcategory of a bigger category. The bigger category is called RANG SHIN MA MIG PA'I DAG YANG DAG. RANG SHIN MA MIG PA'I DAG YANG DAG means what's the relationship between a memory and...

What's the relationship between a memory and a perception? The original perceptions. Are they, what do you call that?

Can they exist in the same mind at the same time? I believe not in this school. Valid perception of a ghost and a memory of a valid perception of a ghost, okay?

I saw the ghost on April 1st, 2021. Okay. Can you remember that?

Yes. What's the relationship between those two mental events? Are they compatible?

Can they exist in the same skull at the same time? Having seen a ghost directly and remembering a ghost in the room, can those two perceptions exist in the same skull at the same time, yes or no?

[Speaker 3]
No, not in this.

[Speaker 1]
Yeah, they are compatible. I'll say it again. Do you have a memory of having seen a ghost?

Yes. Did you see the ghost? Yeah.

Are those two states of mind compatible? Yes. Totally compatible.

In fact, they have to be that way or else they're not valid. April 1st, 2021, were you completely drunk and you saw a ghost? Yes.

Is that perception valid? No. Is the memory and the original perception, are they compatible in the same mind?

No. Why? Because one is a misperception.

I was still drunk. There was no ghost there. Got it?

Okay. Are they compatible? Yes.

RANG BZHIN MA MIG PA means they share a nature. They share a nature. They are valid mental events.

And if we say that two valid mental events, which are normally compatible, and one of them is missing, can you say ghosts exist? Can you swear that ghosts exist without having a memory of having seen them? Cannot.

Okay. That's all. It's called RANG BZHIN MA MIG PA.

Okay. They are both states of mind. RANG BZHIN MA MIG PA, LOGS SUM CIG PA.

Then, if you want to ask me why we didn't cover that particular kind of reasoning, I already told you. ZHES ZIN STONG means I already told you. We talked about that already in the last 50 years, somewhere.

Okay. But that's not today's question. Please, please read this one.

RANG BZHIN MA MIG PA'I DRAG LA DU ZHES NA. Okay. MA MIG PA'I DRAG means a logic where you prove that something is not there because something else is not there.

There's no, this person cannot have a valid belief that ghosts exist. Why? They don't have any prior, previous perception of a ghost.

Okay. That's called MA MIG PA'I DRAG. That's a, that's reasoning based on the absence of something.

Okay. I'll say it again. You know, it's a, can this person have a memory of a ghost?

No. They never had the original perception. Okay.

Got it? Okay. So that's called logic based on the absence of something.

There was no original perception. How could there be a memory? Got it?

You okay? I feel like I'm losing you. Ooh, babe, I'm losing you.

Okay. Keep going. Xiaoping.

Go slow. Go clear. Ben, complain.

Complain even when she's correct. MA MIG PA'I DRAG YOD WA DA CHOD CHEN NI SU YOD TE MA MIG PA'I DRAG NGO DAG SU YOD WA CHOD CHOD DAG CHE CHOK CHI DONG LA NOG CHE CHI NGO DAG SU YOD WA YOD YOD YOD YOD PA'I PA'I CHE Good. Nice, nice.

RANG GI GYOR BA here, Ben, means a logical statement. Okay. GYOR BA here.

Nick's going to tell us the Sanskrit because his book had this word in its title. GYOR BA? Yes, your book, the last book you just finished, 670 hard-fought pages.

Oh. Sanskrit name of your book. I'll give you the second half.

What was Yukti Shastika? Yeah, Yukti means Gyor. Okay, Yukti is the Sanskrit.

It comes from yoga. And it means a joining of logical elements. Okay.

Logic is also called yoga or yukti because it joins logical elements like a good reason, a subject, and something you want to prove about the subject. Okay, got it? Therefore, a logical statement in Sanskrit is also called a joining, yukti.

Okay, here it's called Gyorwa in the Tibetan. Okay. What's noun Gyorwa?

GYOR BA Yoga in Tibetan. Accurate practice. The word for yoga in Tibetan is accurate practice.

Okay. MA MIG PA'I RANG GI GYOR BA DAG CHOD CHEN There's two kinds of logical statements based on the absence of subject. Okay.

I didn't have green drink this morning. That I paid for. Why?

Because there was no green drinks in the whole room. Okay, that's a reason, right? And that's a reason by reason of absence.

Okay, if there's no green drinks in the room, Geshe-la must not have had one. A green drink. Okay, got it?

So let's take Geshe-la. He didn't have one green drink because there weren't any green drinks, got it? I mean, I'm not criticizing.

I'm just trying to find an example. A general absence precludes the presence of a particular. A general absence precludes the presence of a particular.

If there's no green drinks in the room, Geshe-la didn't get a green drink himself. Got it? Then he says, The other two.

There's two kinds of logic like that. There's two flavors of logic like that where you prove that the particular is not there because the general is not there. There ain't no green drinks in the room.

Therefore, there's not a green drink in Geshe-la's hand. Okay? But there's two flavors of that kind of logic, okay?

And then I'm sorry, we're 50 years ahead. Okay? I mean, you're getting hit on the head with the most difficult topic on the first day, but it's kind of fun.

Okay. MA MIG PA DE RANG GI NGO BA DAG ZHIG SBYOR BA Maybe something's not there. Okay?

That's what I just gave you. That's the first flavor of this kind of reason. Geshe-la didn't get a green drink.

There's no green drink in Geshe-la's hand because there's no green drinks in the room. Okay, got it? Or, RGAG BYED CHOS KYI BRTEN LA NUS BYED KYI NGO BA DAG ZHIG SBYOR NI YOD PA'I PHYIR Or, there's something in Geshe-la's hand which is the opposite of a green drink.

Geshe-la doesn't have a green drink in his hand. You can either say, because no green drinks made it into the room, which is the general lack of something proves the particular lack of something. Got it?

Now, Geshe-la doesn't have a green drink in his hand because both hands are holding a... Coffee. Coffee.

And that's GAC CHA. And that's exactly what we call the thing that emptiness is empty of. And we have reached GAC CHA.

We have reached GAC CHA. Maybe he's saving something for the end. Got it?

Why doesn't Geshe-la have a green drink in his hand? Because there's no green juice in the room. Give me another reason.

He's got coffee in his hand. Coffee cancels green drink. I mean, now Robert Hagerty is going to try to make a coffee that has a green drink in it.

But until he does, okay? Green drink is GAC CHA. The presence of coffee cancels green drink.

The presence of something cancels green drink. That's GAC CHA. That's GAC CHA.

And that's the guts of emptiness. GAC CHA is the guts of emptiness. Okay?

So he says, the second kind of negative proof, the second kind of proof for the absence of something has to do with, here it is, GAC CHA. Yay! You know, y'all been growing up on GAC CHAs.

Here it is, okay? Here it is used by a logician. Okay?

GAC CHA. ,DON LA GNOD CIG NYON THAG SU DRANG BA GNYIS YOD PA'I PHYIR, There's two kinds of logic to prove something's not in the room. One is by proving that the thing in general never made it in the room.

But the other is to prove that something that contradicts the things did make it into the room. In Geshe-la's hand, there's something which pushes our green drinks. Okay, got it?

Two kinds. We're not done yet. Ben, you want her to read one more?

She didn't really embarrass herself yet. We can try. Okay, please feel free to criticize her.

Stanley will appreciate it. Thank you. GAC CHA'I CHOS LA GNOD CIG TE LAG CIG ME NEG GYA THANG PHEN SUN PANG GYA NI LE DANG HO NI JA RED TE RANG RED LA GNOD CHE YIN TE RANG RED GYUNG MA DAK PA YOD PA NA JA RED NIEN WA YOD PA RANG RED MED PA SONG BA'I PHYIR Good.

All right. GAC CHA'I CHOS LA GNOD CIG TE PHEN CIG ME NEG GYA THANG PHEN SUN PANG GYA When you talk about GAC CHA', there's two flavors of that. Okay, we're going duk, duk, duk, duk, duk.

Okay. When you talk about GAC CHA', there are two flavors. CHOS LA GNOD CIG means it hurts the idea that the thing could be here.

It hurts the idea that the thing could be here. Okay, GAC CHA' hurts the idea that there could be a green drink in my hand because the coffee precludes the green drink. The coffee denies the green drink.

Okay. There's two kinds of denials. There's two kinds of incompatibility in Buddhism and emptiness is in there somewhere.

We got to find out which one. PHEN CIG ME NEG GYA means two things cannot stay in the same place. PHEN SUN PANG GYA means one of them will reject the other.

And these are two kinds of incompatibility. Buddhism describes two kinds of incompatibility. One is called, in the debate ground, it's called crows and doves or something like that.

Crows and doves. Crows are grumpy and, what do you call that?

[Speaker 3]
They like to fight.

[Speaker 1]
Doves are peaceful and don't like to fight. They do not stay on the same branch of a tree. They do not stay on the same branch of a tree.

They have trouble being in the same room. That's one kind of contradiction. The other kind of contradiction is a contradiction of identity.

You cannot be hot and cold at the same time. One sensation, one object, cannot be hot and cold at the same time. It can't support the two things.

PHEN SUN PANG GYA means mutually exclusive. PHEN CIG ME NEG GYA means they don't like to stay in the same place. Not quite the same thing.

Not quite the same thing. Okay. All right.

Here he gives the example, Sarek and Changrek. Ben, what's Sarek and Changrek? I don't know.

REG CHA CHANG MO and REG CHA TSA PO.

[Speaker 3]
Oh, like smooth and bumpy?

[Speaker 1]
A feeling of heat and a feeling of cold. They can't coexist normally with one person. You can't feel cold and hot at the same time, normally.

I'm not talking about little kids who say they don't want to stay in the movie theater because it's too cold and they have too many coats on or something. Changrek and Sarek, ne je yin te. The feeling of cold, ne je.

The feeling of cold attacks the feeling of heat. They cannot coexist. CHANG REG YIN MA LTAG PAR YOD PA NA SAREG NYE BAR YOD PAS If a feeling of cold cannot be sustained, probably there's a feeling of hotness nearby.

If a feeling of cold cannot be sustained, a feeling of hotness has probably appeared. YOD PA'I PHRA RANG MED PAR SONG BA'I YOD CHER And then eventually the feeling of warmth will push out the feeling of cold. They are incompatible in that sense.

One will replace the other. Cool? All right, we're getting to emptiness.

Slowly. Right there. I'm going to do something.

Yeah, Ben, let's choose somebody. Let's choose, can we do this again? It's kind of long.

Otherwise, we won't get through it. What time are we supposed to stop?

[Speaker 3]
Four minutes.

[Speaker 1]
Cancel the, can we even get there? Do people have to come back for your next class? Let's go again, let's get up here.

I'm going to skip to this verse, OK, Ben? I'm going to push down to the verse. This is the actual verse, which is the last line.

We're going to cover the last line. This is the real last line, OK? And here we go.

Please read. Sugeng, by the way, has probably the best pronunciation of all the mix nuts, so open your ears. Yes.

a la kek chepa mepa chen ki nyu kui kyu chokpa tama shi tu bumpan di yang chi jung ki kyu la te me tu njikpa yin no shi ja wa ni rang shin ki ten tsik so mitakpa druppe rang shin tak ki njuk njuk tu shepe gyupa mitakpa druppe rang shin ki tak ki njuk tu tar shepa ni gyupa chepe. Okay, and by the way, Ben, this is the, this is the sexiest part of the whole book, actually. We got to do it.

And I'm going to push into the Q&A time. I'm sorry. Okay.

The bold is the root text. The bold letters is the root text. The rest is being woven around the root text, and it's an incredible skill.

It's very difficult. The root text is 1,500 years old. He is weaving words around it extremely beautifully.

Okay. GANG DAG CHOS DE LA GZHAN LA DEPA MED DE LA. There are CHOS.

There are existing object. Doesn't DEPA on shin. Doesn't depend on others.

Nice. Now he's Mr. Dependent Origination. You heard him just say, it doesn't depend on other things, which is totally a lie according to his own book.

Okay. Don't forget he said He said, no, dupa mepa means which don't rely on others. He just said, there's some stuff in the universe which doesn't rely on other stuff, which is against all higher emptiness teachings.

And which is against all interpretations of dependent origination, except for the logic school. Well, there's some stuff that doesn't depend on other stuff. Oh, well, can you show me?

Show me, okay. DE DAG RANG GRUB TZAM NAS From the moment they come into existence, YOD NGE, NGE PA, they exist. They exist by nature.

That's a four letter word in the higher school. Okay, it's like saying certain words in front of your mom. Can't do that, okay.

I'll say it again. Certain things are there the moment something else is there. Always have to be there, okay, no dependence.

They don't depend, they're just there, okay. I'll say it again. They don't depend, they're just there, okay.

Totally against the teachings on emptiness, okay. Nothing in your life is just there. Everything's coming from your seeds, that's all.

That's the highest teaching, okay. Now these guys are like, well, but some stuff is there. Oh yeah, well, show me, okay.

And they say, DE BU GNYUD KU. DE BU GNYUD KU. DE BU, yeah, result, GNYUD KU.

A sprout. Sprout that comes out of a seed, okay. Sprout that comes out of seeds.

That's a classic example in Buddhism of a result. The seed is the cause. The last irritating person you met was a GNYUD KU, okay.

Your mental seeds were the gyu with the cause, okay. SKYE BA'I LAS LA. The action of a seed producing as its result, right.

RGYAS BYAMS PA MED PA. You get to a point in the production of a result where nothing can stop it. A thing gets to a certain point, there's no energy in the universe which can stop it.

Those of you who studied AL3, Advanced Level 3, you kind of know about this one. It's the crow. Yeah.

Who's gonna, okay. There's a funny, funny example. Is it definite?

This is a kids' debate in the market. You made that up. RGYAS BYAMS PA MED PA.

You're the, okay. If a seed is on the ground, if it gets wet, will it grow a seed? Not necessarily.

Why not? What if a crow lands and picks it out? That's the other kid.

What if a crow comes and picks it up? Okay. He says here, GYEN CHE MED.

GYEN CHE MED cannot be stopped? Yeah, there is no crow. Okay, there is no crow.

Okay. Can you get to a point in the production of a result where no energy in the universe can stop it at that point? Is there such a thing?

That's the debate here. Is there such a thing? Is it inevitable that your seeds will ripen?

Is it inevitable that you will meet a bad person if you hurt somebody? Is it inevitable? Or is there something that could possibly stop it?

Okay. Even at the last minute. He says, no.

There's certain points with certain seeds where there's no energy in the universe that could stop it. And by the way, this is where discussions of God come in. In Buddhism.

This is where discussions of God come in, in Buddhism. And Buddhists would say, even if there is a God that couldn't stop it. It gets to a point where the seed, where the sprout is coming out, that even the creator couldn't stop it.

Okay. Because cause and effect is more powerful than the creator. You'd have to say, sorry, it's too late.

[Speaker 2]
I can't take care of that.

[Speaker 1]
I have a... My wife is not here today because her friend is dying in Tucson. They put her on a special trip.

She's supposed to die tonight. And it's inevitable. She's not going to wake up or get out there and walk around.

Her kids are standing there. And it's not... There's a point that you get to that there's no power that can stop it.

Okay. The energy of the cause is to reach the certain point where the result must come out. Nothing can stop it.

Okay. That's what he's talking about. DE'I SKAD MED GNYUD KU RGYUD TSOR PA The TSOR PA of the GYUS for the GNYUD KU.

Bam, he disappeared. Rrrr. The TSOR PA of the GYUS.

The collection of causes. The collection of causes for the sprout has TAMA. TAMA means last moment.

Just before the sprout come out, all the causes are there. The water, the soil, the sunlight, the gardener, the seed. Everything's there.

God himself could not stop them. Okay. It's too late.

All the causes are there. It's about to explode into the result, into the tree. SHIN DU Now, he says, don't forget he's second school.

He's not fourth school. He says, there's a point at which nobody can stop it. Okay.

There is a point at which nobody can stop it because it's coming from the outside. It's not coming from you. Got it?

So in their school, there must be such a thing as an unstoppable point of causation. There must be a point where nobody can stop it because it's happening out there. If it was happening from you, you could stop it.

Okay. But in their school, no. There's a point at which nothing, no energy in the universe can stop it.

DBON PA DE YANG What's a DBON PA? Lisa? Philip?

It's a pot. A vase.

[Speaker 3]
A vase. A vase. A vase.

Coffee cup.

[Speaker 1]
DBON PA NA CI SBYUNG GI RGYUD LA STON MED DU GCIG PA YIN NO This cup will be destroyed. And I don't have to say anything more. Why?

Because it's here. This cup will break. Why?

Because it's here. Because it exists. This cup will break.

CI SBYUNG GI RGYUD LA STON MED It doesn't depend on some later circumstances. The minute a cup is produced in a factory, it will break. You don't have to say, well, if something happens to me, it gets knocked over.

It will goddamn get knocked over. Somebody will break it. How many cups exist from 10,000 years ago?

I don't know. The fact that it was made is going to destroy it. CI SBYUNG GI RGYUD LA STON MED DU GCIG PA Without the S, it will be destroyed.

This cup will be destroyed because it was made. GCIG PA YIN NO SHES BYA BA NI RANG GIS KYI RTEN ZHIG SOG MI LTAG PA'I DUG PAS RANG GIS KYI LTAGS GZUGS DUG ZIN PA'I DGOS PA MI LTAG PA'I DUG PA'I RANG GIS KYI LTAGS GZUGS DUG RANG GIS KYI RTEN ZHIG SOG MI LTAG PA'I DUG PA'I RANG GIS KYI LTAGS GZUGS DUG ZIN PA'I DGOS PA MI LTAG PA'I DUG PA'I RANG GIS KYI LTAGS GZUGS DUG ZIN PA'I DGOS PA BYED PAS Why the hell are we talking about this? Basically, the next sentence says, why did you wait for the last page of your book to discuss this?

Why didn't you treat it in the negative causes? Why did you wait till the last page to talk about this special kind of reasoning to prove that something's gonna fall apart? Why did you wait till the last minute?

Why didn't you cover it where it was supposed to be covered? Why did you save it for the last line in the book? And he says, DGOS PA BYED Ban, DGOS PA BYED DGOS PA, what's DGOS PA BYED?

[Speaker 3]
The need?

[Speaker 1]
Yeah, there's a major purpose. I have some major purpose. DGOS PA BYED means, it's extreme, it's crucial that I treat it at the end of the book.

Don't think I've just forgot and I'm adding it at the end. That's not, that special kind of logic for proving that something, the presence of something precludes the presence of something else. Right, GAK BYANG.

Why did I save that for the end? The presence of the causation of the, the presence of the causes for a cup proves it will be destroyed. The water proves that the candle cannot be burnt.

Why did I save it for the end? Say it again. Why did you use, why did you wait till the end of the book to talk about this special logic that the presence of something proves that something else cannot be there?

And he says, the presence of causes in a cup proves it's going to be destroyed, and that's why I saved it. I'll say it again. The reason I saved that last logic for the end of the book is that the presence of a mother kills the child, okay?

The presence of a mother kills the child. Then you're like, why did you save that for the end? That, what, you know, what are you, some kind of pessimist, or?

Why did you save such a terrible truth for the end of your book? Because, go. DE PHYIR MI BTAG LA'I DUG BSNGAL DUG BSNGAL LA'I MI BDAG MA'I SUNG Impermanence proves pain.

Pain proves emptiness. His last word. Impermanence proves pain.

Pain proves emptiness. That's his last word. It's heavy, it's really heavy.

That'd be like a nice song, wouldn't it? You want to know, you want to keep going? We are 10 minutes over, but.

No, I'm five minutes away from Peace Tree World News. Is that okay? Right, right, right.

Might as well just keep going. I like it. Let's go one more line.

Okay. Can you read? Yeah, sure.

CHE BA TAR KOR WE DUG BSNGAL THAM CHE SHI WE NYE NGEN LE DE PA THOB PA YANG KANG SAK HI DAK ME PA TOK PE SHERAB KYI SHI PE DUG BSNGAL THAM CHE KYI CHA WA JIG TSOK LA THA WE RI BA THOD PO CHOM PA CHE PA NYID LA RAG LAS Yeah, it's extremely beautiful. Sorry. KOR WE DUG BSNGAL THAM CHE SHI WE NYE NGEN LE DE PA Can you get to a place where you SHI BA all the DUG BSNGAL of KORWA kill the pain of the SANSAR?

Can you reach a point where you kill the pain of SANSAR? That's his final page, right? Can you reach a place where you kill the pain of SANSAR?

Now, can you THOB PA NYE NGEN LE DE PA? Can you realize, reach the nirvana? Can you reach nirvana?

Is there such a thing? Okay. He says, yes.

KANG SAK HI DAG ME TOK PE SHERAB The wisdom which THOB PA's reach. Realizes DAG ME, selfless of the SANSAR of the people. Yeah.

You can't stop SANSAR. How? Understand emptiness.

See emptiness. You can't stop pain. How?

Emptiness. Understand emptiness. Why?

Because the TSAR BA of DUNG YAL THAM CHE, the root of the all suffering, is JIG TSOG LA LTA BA, JIG TSOG LA LTA BA. To see the destruction. Destructive things, collection of the destruction.

NGA YI WA TSEN PA'I JIG TSOG NGA DUNG, the definition of the first link. Not misunderstanding. What?

NGA, me and mine. Good. Okay.

JIG TSOG LA LTA BA. He says, if you finally understand the truth about me and mine, you can destroy SANSAR. If you see emptiness, because it's incompatible.

It's a flood and a fire. It's a flood and a fire. Understanding who you are cannot coexist with suffering.

That's why I saved it. Okay. You are the flood.

It is the fire. Understanding who you are will stop the fire. It's very beautiful.

Do you want the last word? Yes. Okay.

And then we'll go to... By the way, after every translation class, we have a little news, 10 minute news, that tells you what's going on in the 20 organizations we have. Because who can keep up with it?

I also can't keep up with it. So, we have a little news show at the end of the translation class. Can I do a quick...

And then after that, we'll have words class. So, if you want to learn some of this stuff, some of the language that we're studying, you can stick on the link and we'll teach. Okay, good.

Okay, last thing. That's not the end of the book. Okay.

That's not the end of the book. Okay. And...

That's the end of the... Sorry, I'm going to go back up to the beginning where we were. Okay, ready?

We skipped to the end of the book because he said, I'm going to write you a commentary to everything. And I'm going to start with the first verse and I'm going to go to the last verse. Unfortunately, he quoted the last verse.

So, we have to be able to translate it. So, we had to go to the commentary on the last page. Because Ben's going to have to translate that at the beginning of the book.

Okay. Then he says, by the way, that's not how the book ends. That's not the final ending of the book.

Okay. He says there's a little touch more. And we don't have time to do a whole thing, but here's the last, last, last sentence.

There's another sentence after the last one. Okay. Can you read this one?

Gyatso. Gyatso la ni chuwa shintu rang gi lu la tim shing nuppa nyi thum gyur. Ben, do you remember?

It's Dharmakirti's last words.

[Speaker 3]
What did he say?

[Speaker 1]
What did he say?

[Speaker 3]
He said, just as the rivers drain into the ocean, though all of this will pass as my body passes away.

[Speaker 1]
Yeah. Just as the rivers disappear into the sea, these understandings will die with me. Dharmakirti's last words in his book.

You know, just as the rivers disappear into the sea, when I'm not here, these understandings will be lost. And he's pleased. He's like, please try to understand.

You know, and that's his real last word. That's the end of the book. Very heavy, really heavy.

And he says, I'm afraid. You know, if people don't work hard, it's all gonna end when my body, you know, of all that understanding disappears. And he says, that's the real last words, okay?

Got it? All right. Let's go back to Peachtree World News.

Do you guys also supply cinnamon rolls to your listeners, Hasso?

[Speaker 3]
Hey, how's it going? And I'll tell you after I hear the news. Hi, welcome to our segment of Peachtree World News.

We're here together reporting live on location from Guadalajara.

[Speaker 1]
What an amazing class that was. Thank you so much, Ben and Geshe-la for working so hard. I think I did see a ghost.

Yeah, right? We look like ghosts. The screen's tripping out.

But we're actually sitting right next to each other in the same room this time. So we're gonna be doing it together. So thank you for working so hard for keeping this in the world, for keeping Dharmakirti's teaching strong.

[Speaker 3]
We're really happy about that. And on that note, we have another incredible person with us this morning for our segment.

[Speaker 1]
John Brady, are you there? Hi, Daniel. Yeah, hi.

Yay, look at that. So we're lucky because we have with us JB who is doing the most incredible thing on the planet, according to Geshe Michael Rhodes, right?

[Speaker 3]
So thank you for joining with us. I know you're probably busy as usual, probably woke you up for this, but we're very excited to talk about some of the amazing work that you've been doing. We hear that you got back recently from a trip to Nepal with YSI.

And we have a little video that we wanna show everyone to keep everyone up to speed with that amazing adventure you guys just went on. Juan, do you wanna show it? Yes, I will need a spotlight in the other screen.

So I share the screen. One moment. It is here, okay.

Share screen. Can you spotlight Juan? Okay.

[Speaker 2]
Oh! Oh!

[Speaker 3]
Oh! Oh! 在放不下的山川

[Speaker 1]
再小不過一顆塵埃 都值得被緬懷 仰望天空 是你留下的愛化作星海 相信你已經在未來 轉過身 微笑的燈染 跨越時空 是你留下的愛 帶著昨天揮手告別的 去那永恆的存在 是有等候的晨光 看遍繁星聚散 看見的疏寒 耐著污染 是無謂那些不安 你把夢揉出的摺痕 到最後會綻開 仰望天空 是你留下的愛化作星海 相信你已經在未來 轉過身 微笑的燈染 跨越時空

[Speaker 2]
是你留下的愛 不離不改 帶著昨天揮手告別的

[Speaker 1]
去那永恆的存在

[Speaker 2]
Asian Legacy Library partnered with YSI and we had a phenomenal fundraising event for ALL which was really successful We raised over 100,000 US dollars with Jasmine's help and it was amazing We had an amazing time We were 139 people that came from all over Asia primarily and the YSI team did a great job Yeah, and ALL was very much a part of it because Jasmine supports Asian Legacy Library and we did a phenomenal job Everybody worked really hard

[Speaker 3]
That's awesome So what's the next step? We know you were first in Nepal then you were visiting some sites as well in India, some part of the team What's next after this event?

Are you planning to keep visiting on a regular basis maybe in Nepal or something like that? What will be the... After this event, what's next for ALL?

[Speaker 2]
Asian Legacy Library We actually ended up in India and we visited our preservation centers in the various parts of India We spent three weeks after this amazing event in Kathmandu and saw our preservation centers throughout India We think that this wonderful brand partnering with Worldview is a key factor to exponentially generate revenue streams for each Worldview organization and I think this is a proof that with a great organizer like Jasmine Yao and the team with YSI and of course the team with Asian Legacy Library we had a remarkable success all the way around So we're not sure where we're going next but I think it's a new way to develop cooperation with other Worldview organizations where we all have a winning result and I think this was a perfect example of a winning result across both YSI, ALL and of course the great organizations around the world that support both of us So we are extremely happy with the results and it was good because we saw all of our input center projects throughout India So we have to see them more on a regular basis They're doing amazing work and we're so grateful to have such directors who are running those preservation centers in India So yeah, we're not sure where we're going next I think Mongolia but that's up to YSI and Jasmine Yao who's a remarkable organizer for both of us

[Speaker 3]
That's awesome Thank you so much for sharing So if people would like to help what's the best thing to support these projects these days, nowadays?

[Speaker 2]
Well again, ALL has got a great website You can go online to www.asianlegacylibrary.org and see what we're all about and of course we always put the donation page right up in front and center for anybody who would like to be a part of the membership We do great work around the world as you know I think that right now ALL has 77 people worldwide working together in remarkably valuable projects looking for specifics that very rare collections that Geshe Michael and the translation team are really looking for So the example of that recently is in the request by Nick and Ben and Aisha for specific Sanskrit or other derivative languages of Nepalese that they're looking for to implement other commentaries that could be remarkably needed for their own translation work of their book So we just discovered something at the National Archives in Nepal which they will be able to access and our team in Nepal has access to about 20 of the titles that Geshe Michael is looking for right now for commentaries that were originally in Sanskrit or other dialects of Sanskrit and are now being discovered in Nepal We went and visited those libraries and I think people when they see it when they get up front and personal and they actually see the original works it touches them in a different way because you see the value of getting these digitally preserved for generations to come and we're really good at it So asianlegacylibrary.org if you'd like to donate

[Speaker 3]
That's awesome

[Speaker 2]
I can't wait to get home It's been four weeks and I'm ready to take my last leg back to Phoenix, Arizona

[Speaker 1]
Thank you for being such an incredible example for all of us JB That's really cool about the Sanskrit textbooks that are resurfacing Actually I was just with Anatol and Aisha yesterday

[Speaker 3]
and Aisha is very excited about potentially having found some of the Sanskrit for Sugeng's text So we're not sure about that yet but it looks like it might be possible So pretty amazing to be reviving texts that are 1700 years old and that's just amazing what's going on with ALL and it's an amazing example that you're setting inside the worldview for the organizations to be working together so sweetly and powerfully So that's pretty awesome

[Speaker 2]
Thank you Daniel and thank you Juan There's still things to be found I think that's what the message is and we'll always keep looking for those specific things for Geshe Michael and translators who are vitally important to bringing these ideas to life in your life and our life So it's an honor to do what I do I'm very grateful for that

[Speaker 1]
Well thank you so much for being with us today

[Speaker 3]
We know that one other thing Juan wants to talk about Yes, we just would like to show with the audience about a very cool project It's about this Patreon website where now a lot of your content is being shared with the world and if people are interested to get to know more about it I would like to share the screen as well for people to check it out and maybe you can tell us a little bit what have you been recording lately because I've seen you much more in social media lately

[Speaker 2]
Yeah, Patreon is actually a little bit of a less than a full 10 minutes of maybe a brief explanation of a teaching and Patreon really is a way for people who are in social media they have the desire to to kind of go into a detailed explanation of a meditation practice for example and there's a lot of response and if you become a member literally the money goes to Asian Legacy Library so the membership basically is another way to fundraise for Asian Legacy Library and it appears to be working I know that Irena, some of you know she's waiting for me very patiently to get back because we'll develop more content for Patreon but I believe we're doing a series on basic meditation practices to begin with like Tonglen and other various traditional meditations and people are responding I think the world is really in need of getting into meditation for the first time it's mainstream, it's amazingly popular and I think our traditions and authentic lineages can give people something of value and it's fun for me it keeps me in the world this way and I don't like to do it, but I do it but you just do it and if we get 400 members that'll generate about $68,000 to $72,000 a year for Asian Legacy Library so why not?

[Speaker 1]
and it's good for me it's just good for me that's awesome well of course we always save the best for last so Geshe-la do you have anything you want to say before we sign off? Hi Geshe-la Hi, am I on? I don't know

[Speaker 2]
we can hear you

[Speaker 1]
I just encourage people to sign up for John's meditation those meditation classes I would estimate that we're 10% finished with John's project the total project will take 700 years and John and me committed to stay around for that long

[Speaker 3]
awesome, well thank you so much we hope you stay forever

[Speaker 1]
it's expensive, everything the computers cost money, everything costs money I think we've done really well it's 35 years now since we founded it at Princeton and we just need support John needs support JB, I'll give you $10,000 right now

[Speaker 2]
thank you Geshe-la

[Speaker 1]
well let's see if anyone wants to match me

[Speaker 2]
thank you, thank you Geshe-la

[Speaker 1]
talk to my...

[Speaker 2]
I just got a match, I just got a match you got $20 JB oh thank you, wow, this is amazing thank you, thank you just be in touch with Rob Haggerty make sure you get the money I'll chase it, yeah we also raised a special amount of money for a needed dormitory in the Indian Input Preservation Center so we're very excited about that as well yeah, cool, alright we better stop before I...

[Speaker 1]
okay, well our segment is up thank you everyone for watching thank you for having me the translator classes, thank you JB thank you Geshe-la, thank you all the translators

[Speaker 3]
and we're going, oh go ahead Juan yeah, no, I was just about to say if anybody is interested to get to know more about the dormitory project please contact ALL please contact John Brady and they will give you more information but that's also another very very cool project just ask about it what's the dormitory project contact them and see you next time wait, do we...

thank you alright great, so over to Word or Geshe-la

[Speaker 1]
thank you so much Geshe-la for teaching

[Speaker 3]
I love the combined program I think the acceleration from 0 to 100 was very nicely done today you poked in our brain and made us think a lot thank you so much thank you for joining here in Diamond Mountain thank you for joining online and in the local retreats and Pachi will explain all other organizational stuff for the online participants

[Speaker 1]
okay, thanks Sunem thank you Geshe Michael it was such an inspiring topic and it was impressive to see how you managed to make this deep reasoning so easy and even fun for us thank you Lama John for all your restless work with ALL and thank you Juan and Daniel for keeping us updated on everything that's happening in the rest of the organizations so today's schedule now is we will have class one of our symposium which is called The Why and Motivation of Retreat by our ACI teachers Bill McMichael and Ina Ivanina so please get ready to join us later today at 6pm Arizona Time World Central Time and see you soon okay, over to Word

[Speaker 3]
for whoever is sticking around for the Tibetan alphabet class Word, you there? yep, thank you so much Daniel yep, take it away brother thank you so much for what you do alright, have a great day