Бен Крамер — Книга 2: Драгоценность истинной мысли (Геше Йеше Вангчук о Дхармакирти), занятие 34

[Speaker 1]
different place. Now I'm doing okay. Healing.

Amelie's got it today. We just got back from the hospital because she's got it real bad. Oh no.

She's going to be all right. We got her medicine. Nice to see everybody.

Hi, Masha. A long time no see. Well, while we have, if we have a moment, I would just like to extend a huge heartfelt and special thank you to Francisco and the team from Worldview Productions.

You know, Alejaso, Marina, and everybody who does so much to support the Mixed Nuts. You guys are incredible. We think you guys are the best.

Did I get the name of the organization correctly? Is it Worldview Productions? Marina, just nod if it's correct.

I see the WVP and I took a wild guess. Just kidding. I mean, not just kidding about the thank you.

You guys are awesome. Please just keep helping us and we will do our best to support you supporting us. Let's just keep doing it.

We ready? Oh, I'm getting some texts. Let's see.

All right. Well, now that I have my voice back, I could just go on forever. Luckily.

Maybe you could sing us a little song. I don't know if I'm quite there yet. I would probably get you guys sick if I start doing that.

Oh, I don't know. I don't need that. Yeah, you don't need any of these.

Zoom is good, but it doesn't filter out germs. Hey, you can put Ben back. Give him back.

He's not going to get sick. Oh, Getchy Michael's here. Okay, it's Ben.

Ben's up. Great to see you. Hi, Nick.

I'm glad your voice is back. Thank you. Thank you.

Me too. All right. You guys have a great class.

That you couldn't talk for a while. Was that make it easier for everybody else? You go ahead, Ben.

Okay. Homework. Let's see.

Okay, everybody. I thought in honor of the new format, and we've had a lot of friends join us, that it might be nice to go over some sort of fundamental details of what this book is, where we are in the book. Would someone tell me what book we're studying?

If you don't know, who knows?

[Speaker 2]
Cool.

[Speaker 1]
Oh, we'll take it. Look. Great.

How about somebody want to try to piece that together in another language?

[Speaker 2]
This book is written by Geshe Yeshe Wongchuk.

[Speaker 1]
Geshe Yeshe Wongchuk. Good. That's not on the screen at all.

It's just the power of your intelligence and or notes. What classical work is explained in this book? This is on the screen, but it's okay.

Okay. It's a commentary on what book?

[Speaker 2]
Accurate perception.

[Speaker 1]
Cool. Right. Well, it's a commentary on the commentary to accurate perception, confusingly.

There are a lot of books in history actually called commentary on the commentary to accurate perception, but this one is called The Jewel of the True Thought, which is a commentary on the commentary to accurate perception. How about in Tibetan and or Sanskrit, the name of the book that this book is commenting on? Samanamdra.

Great. Great. Wonderful.

Who taught that book originally? Master Dharmakirti. And in Tibetan?

Master Dawa Drakpa. No. That's a different, very Kirti fellow.

Oh, that's a Dawa. Yeah. Yeah.

Mr. Chodrak. Yes. Chodrakpa.

Wonderful. All sounds good. What are the...

I want to talk about where we are right now, just to check in. There are four sections that were offered in this book, and we've just arrived at a very important, critical section of the book. What sections were we offered that we've spent the last significant amount of time on getting to this point?

Four sections. We're on the fourth. Does anyone want to help me out?

Nah. I don't mind you not knowing. I'm very happy to discuss it with you.

But I think it's good to talk about where we've been. He said, first, we're going to talk about the ancient Indian texts on the topic of accurate perception. And we had a pretty amazing bibliography, a description of all the books in ancient India on this topic.

Then he said, he would tell us about the Tibetan translators of those works. Then he said, which he did, he would go over the Tibetan works on accurate perception, which we did slowly and carefully. And now what would you guess?

This is the easy one, is the section that we've come to. The main topic. Thank you, word.

What would you guess is the main topic of such a work? Mmm, logic? Sure.

And in fact, a commentary on this particular book itself. Cool. So let's go.

So now, basically, what we're saying is we have sort of, is this? Oh, sorry. Oh, my goodness.

Sorry. What would we say now? Then we're starting the text to talk about what we're actually launching into.

In last class, we had this issue where we were looking at the beginning words and the final words of the Pramana Vartika. And we had to learn about sort of both at the same time to be able to translate. This topic came up.

Can anyone tell me, this is hard and would require very sophisticated notes. But a Tibetan phrase for a logical statement based on not seeing something. It's kelpa, right?

Kelpa? No. He should pay you $100, Ben.

Nah. No, we owe him for all his brilliant answers in the past. He's drawing from his advanced bank account.

Okay, that's fine. Here. Now, I also, Keshe Michael, I got this out of the text, and I don't understand what rangi is doing in this.

So mamikbetat, that feels comfortable for me. And I saw that there. But I saw it sometimes as mamikpa rangi jorwa, a syllogism, which is, or a logical statement, probably better, that is mamikpa rangi jorwa.

Yeah. Yeah, so basically he said, I'm going to explain the whole book. And he told us the first verse.

And then he went to the last verse. And the last verse is extremely difficult. We're not going to reach it for 12 or 15 years.

But we have to translate it because it's part of the first page. So we went to the end of the book. And we're in the middle of this pretty difficult verse.

And it treats mamikpa rangi jorwa. Yeah, jorwa is just a fancy word for dog. Okay, it's yukti, as in the name of a famous book by a famous translator from Portugal.

Yukti Shastika. Yukti Shastika, the 60 arguments to prove emptiness. Nick's book, which by the way, is on the edge of coming out.

And we're just doing some final weird checking. And so yukti comes from the root yuge, like yoga. Comes from the same root as yoga.

And it means to put together an argument. Yog means to bring together. So yukti means to bring together, to put together an argument.

So the word jorwa in Tibetan, which means to put together, here it's just called a dog. It's another word for talking about authentic, an argument. What is rang doing here, boss?

It's not really an important word. Yeah, mamikpa rangi jorwa. It's just an argument which includes an absence.

That's all. That's all. The rangi is not really major here.

And it's not typical. Okay. Oh, there are two types of this sort of reasoning.

Can somebody tell me about two different types of reasoning based on not seeing something?

[Speaker 2]
First type, he has no coffee in this morning because no coffee in the kitchen.

[Speaker 1]
Brilliant.

[Speaker 2]
Second type, he has both hands. He has green tea in his both hands. So it is not possible he has coffee in his hand.

[Speaker 1]
I applaud you. What a brilliant answer. That's wonderful.

Yeah, cool. So one is a reasoning based on not seeing something. I'm still frustrated with this rangi, but I'm assured that it's not very important.

The other is a reasoning based on the presence of something which undermines the possible presence of the thing we deny. So I think it was put very clearly for us. In one case, the fact of not seeing something shows us that that thing can't be present.

And in the other case, there's something present. The other classical example, I believe, is it crows and pigeons? Geshe Michael, the pigeons run from the crows.

Was it eagles? Is it garudas and chickens? I think it was owls and crows.

Something like that. They don't like to stay on the same branch at the same time. Anyway, these are all a kind of logic to prove that something is not there, which is particularly important for Buddhists.

And there's two other kinds of logic for proving that things are there. But for Buddhists, we're more interested in proving what's not there. Okay, this is harder.

And I'm still working it out. I think I have 50 years to fully answer this question, but I thought that we could start discussing it. So this second form of reasoning based on seeing something which contradicts the possibility of some other thing.

Why was it saved for the end of the book? Does anyone remember why that was? And by the way, it's connected to a crucial statement resting on this sort of reasoning that Master Dharmakirti makes at the end of the commentary, explaining a process of arriving at an understanding of emptiness.

Yeah, there's a section in the book. There's a long section in the book for proving things, proving that things are not present, proving that things are not there. There's a long section for that.

And that would have been the place for him to talk about this particular kind of logic, but he did not. And he took it out and he set it aside and he waited till the last verse of the whole book. For Ben's case, it's like 30 years later or something.

And he took out that one argument and he saved it for the end of the book. And then Ben's question is, why did he take that argument out? Why did he reserve it for the end of the book?

Because it's the major one that we need to understand how to use in order to get the out of this cycle of pain. How so? Do you have any thoughts on how that works?

And I'm working it out myself and I put some notes on it, but I'd love your thoughts. It's the absence of a me and mine that cannot exist with suffering. In this final page, in this final verse, in his final argument, he's talking about the fact that things stop, cause things stop, like cars break down, people's bodies break down, cinnamon rolls get eaten.

He's talking about the inevitable end of a changing thing or a functional thing. And then he says something really radical. Is it because impermanence proves pain, pain proves emptiness?

No, no, that comes later. First he wants to make the argument that all things, all things that do something come to an end. And then he, a big deal about this last verse is, what makes them come to an end?

[Speaker 2]
It's a special kind of logic that explains the presence of something precludes the presence of something else.

[Speaker 1]
Because wisdom, where there's wisdom there cannot be ignorance? What, I'll say it again, all things that start, all things that have a cause, your life, your suffering also, your car, they will all come to an end. What makes that happen?

So my understanding, yeah, right. And, and my understanding is that, um, I have some notes here, but that essentially the, uh, the fact that they have causes that the presence of causes itself is enough to preclude the possibility of something lasting forever. That if a thing comes from causes that a thing, if a thing is born, basically the mother is the cause for the death of the child.

And so as suffering has causes, then suffering can run out. If the cycle of pain is propelled by causes, then removing those causes, removing ignorance will necessarily remove the cycle of suffering. It will stop the cycle of suffering.

Here's, here's what he says, okay? Here's what he says, uh, in the last verse, okay? He says, BUM PA DE YANG PHYIN CUNG GI RGYUD LA LTOS MED DU GCIG BUM PA, coffee cup, PHYIN CUNG GI RGYUD, a trigger which comes later, LTOS MED DU GCIG PA YIN NO, it, the destruction of the cup does not depend on a later force.

It will, it will fall apart by itself. That's, that's his last verse, you know, that Ben's not going to get to for 30 years or something, you know, but we need to translate it because he mentions it in the first book. Okay, and it, and it says BUM PA DE YANG, this coffee cup, PHYIN CUNG GI RGYUD LA, without LTOS MED, without relying on an, an, any kind of later force, GCIG PA, will fall apart.

Okay, so he's kind of positing a thing, Ben, that the radical thing here is he's, he's proposing an entity which ends without a cause for it to end. That's radical. That's a big radical thing.

He says there are changing things that happen without a cause, which is totally against Buddhism. And he, and we say why? And he says the cup will fall apart without any influences.

No, no later influence is necessary. The cup self-existently will fall apart. That's his final word.

I, and I guess I took it to say that he's saying the cup must fall, fall apart because it's for him not self-existent in the sense that the cup has no power to sustain itself because it's dependent on its causes. And I did sort of try to lean on the phrase that Utpala brought up that somehow, because all things, because of impermanence, because all things are constantly changing under the influence of their causes, the convening of causes and conditions, and that the cycle of pain is just a thing, just such a thing, which is utterly dependent upon our seeds, the seeds of suffering that we plant having being ripened and replanted again and again, then that which is caused in that way has no self nature to sustain itself, that the cycle of suffering doesn't have its own power. And I don't, again, I don't know if that's totally what he's saying, but when he says from impermanence comes suffering and from suffering comes the fact that nothing is itself, is he saying that suffering has no power of its own to sustain itself and that's why it can stop?

He's talking about ma meypey ta yang bar, which is one of the three classical kinds of arguments. It's an argument to prove that something is not there. And again, you could prove that, you could prove that in different ways.

And this is a special argument. There is no possibility of something being there because the cause for it to be there is absolute. And the classical example is there's no memory of seeing, there's no memory of seeing a bardo being in the mind of a normal person.

There's no memory of seeing a bardo being in the mind of a normal person because they never had the original perception. I'll say it again. Normal people can't say, I remember seeing a bardo being because of the absence of the cause.

They never had the first perception of the bardo being. They never had a perception of a bardo spirit, so they can't remember having seen a bardo spirit. You see what I mean?

There was, in the absence of a cause, of a perception which is, you see what I mean? The resulting perception is absent because the perception that would have triggered it was absent. They never saw a bardo being on Tuesday, so how can they remember on Wednesday their perception of a bardo being?

That's a classical proof of something's absence. Something is absent because its necessary cause is absent. To remember seeing a bardo being on Wednesday requires having seen one originally on Tuesday.

There's several kinds of absences of perceptions and some of them are dependent on the impossibility of seeing the thing for a normal person. The memory of seeing a bardo being is normally absent in a normal human being because for them, gyal dun du soa, for them a bardo being is imperceivable. Therefore, it's impossible for a normal person to have a memory of having seen a bardo being because for them, a bardo being is not something that they can normally perceive at all, never.

You say take a normal person, what? They can't have a memory of seeing a bardo being. Why?

Because they never saw a bardo being. Why? Because bardo beings are not visible to them.

They don't have that special ability to see those spirits. That's the proof of the absence of a perception. They can't have the memory because they never had the cause of it.

Now, why did he save that particular subcategory of logical argument for the end of the book? Somehow he wants you to take it to the fact that all things fall apart. All things fall apart even in the absence of a cause for them to fall apart.

Qin zhung is very important here. Qin zhung means a later influence. A coffee cup will fall apart without a qin zhung gyu, without a later force.

There doesn't have to be a hard floor. There doesn't have to be an angry person throwing the cup. If the cup were put in a vault and left there, it would fall apart on its own.

So will a human body. You could feed it organic vegetables and put it in a vault and protect it from COVID. It will fall apart quietly in the vault on its own without a later cause.

Qin zhung gyu means dönme. Dönme, without relying on a new influence, it will fall apart through its own nature. In a sense, it's something that could happen without a cause.

Okay, and that's a very weird way to end the book. He says, I saved this one for you guys because it was so important for you. And then we're like, why is it important?

Now, Ben, are you done? You still got homework to go. No, I don't.

That's it actually. That's where I want to go. Why don't you explain that two lines?

That's where I want to go. Well, this is what I'm hoping you'll help us understand better. We did get just to hear last week.

And I took this from our final draft version of Great Ideas of the East. So this is your translation of these lines. And it must be, I agree.

So, yeah, these are, I think the lines that we're working to understand, and I'm struggling with how this sort of reasoning relates to this. My understanding is that impermanence and suffering, either impermanence and suffering are, well, I'll just say what he says, which is that from understanding impermanence, we come to understand suffering. Come from understanding suffering, then we come to an understanding of emptiness.

Or in this case, he says that nothing is itself, dogma. And then you tell me, boss, is he saying that impermanence is the fact that things will go out of existence by themselves, or the fact that things are going out of existence in every instance by themselves, is suffering the fact that we are losing the things that we are loved, that we love, that we care for, in every moment, all by themselves? Yeah, and somehow in this school, the fact that it does not require a new force to show up, that a single part on its own.

Somehow that's suffering. And somehow they want to relate that to emptiness. Right, and this was my attempt.

Somehow the fact that it doesn't require a new cause for a thing to fall apart is a kind of emptiness. By the way, if you can explain it, we could just go to the explanation. Let's do it, that would be great.

Did you have any, that was it, right? That's it. That's it.

We jumped around a bit last class, and so you didn't assign me a translation section, and it wasn't clear to me what was next, because we jumped to the end, ran out of time. So I'll try to nudge you for an assignment at the end here, if I can get one. I'm sorry, I wasn't sure where to go next.

I got one for you. I have an impossible one for you.

[Speaker 3]
Wonderful.

[Speaker 1]
So we're going to do three sentences by Geshe Yeshe Wangchuk from the end of the whole book. This is his commentary to the last few lines of the whole book. There's three sentences I'd like to cover, and then we'll go back to the beginning of the book, which is where we belong.

We won't see this part again for 10, 20 years. But I think it's intriguing that somehow he wants to talk about a kind of emptiness where a cup does not require any kind of influence to fall apart. In a sense, it's self-existent.

The falling apart of a cup, it's self-existent. It does not depend on any cause. He's trying to say there's a self-existent kind of thing, which is that your body and cups are going to fall apart.

That does not depend on a cause. There's no cause that came and destroyed your body. You don't have to get cancer to die.

Your body will die on its own. In a sense, that's causeless, and that kind of breaks the rules of all Buddhism. He's fascinated by this discussion, Ben.

Can they see my screen now? Do I have to share? I have to go there?

Please. You got to share again. We're going to Zoom.

Zoom kind of implies that you're awake and you know what's going on. All right, Ben, why don't you read the first of these three sentences? Hopefully, it'll help us figure out what's going on.

Thank you. ,'DI'I DBYUNG PO BSTOM PO CHON BAR DE PA GNYIS LA RAB LAS ZHING Nice! Okay.

SHES PA LTAR means as that verse that you translated at the end, what's KOR BA'I SDUG BSNGAL? The cycle of suffering. The suffering of the cycle.

Yeah, the suffering of this cycle, of this wheel of life. THAMS CAD, all that SDUG BSNGAL. Yeah, if we want to shiwa as a verb.

Put it to rest. Yeah, if we want to put a stop to it, which would be nyang-en-le-te-pa-to-pa. That is the achieving of nirvana.

Yeah, if we wanted to reach nirvana where we put to a stop all the sufferings of this continuous cycle. By the way, when you read cycle, you should feel in your heart frustration. The goddamn thing happens over and over and over.

When you read korwa, you should say, Okay, Gansaki, how do you achieve that nirvana? You must donpa gansaki dharme. You have to realize that people are not themselves.

Yeah, you have to realize that people are not themselves. Meaning they're not coming from your own side. Okay, dharme topi.

Sherab, ki. If you develop that sherab. That wisdom.

You can... we're going to go to chomba in the last line. You can chomba.

Destroy. Dhari. A mountain.

A mountain. Which is tobo tobo. In colloquial, tobo tobo.

Tumbo tumbo. It's very high. Higher, higher, higher.

You can destroy this Himalaya mountain. Of what? Jig tsok la tawa.

Of the view of destruction. Yeah, and that's a particular kind of wrong view that sees a me or a mine. It's always focused on me or mine.

It's the first of the twelve links of the wheel. That's what makes the wheel go round. Misunderstanding yourself is the source of all suffering.

Jig tsok la tawa. Which causes sipa dumyo tham che. Every bit of the suffering of the cycle.

Yeah, and if you wanted to stop all that suffering, it would rak lepa. On understanding me and mine. It would depend on.

Rak lepa. Rak lepa is an old word for depend. If you wanted to get out of the circle of pain, if you wanted to overcome the fact that your body will fall apart without getting cancer, then you've got to smash the mountain of misunderstanding who you are and where you're coming from.

Okay, cool. Okay, now you can pick on other people, Ben. Okay, you have someone exciting for me in studio?

I mean, I got lots of exciting people here. Not bad. Who do you guys want to read?

Okay, here we go. We got Lindsay. The right star, Tibetan.

Okay, it's the least we can do for her. Show the cursor. Talk loud.

You're directing, Ben. Okay, so far so good. Yes.

One more time. Yes.

[Speaker 2]
Good. Yeah.

[Speaker 1]
G-Y-A-T-A-G-D-U-A-M-E-D-U-N-E-S-U-R-I-G-P-E-T-S-A-W-A-K-H-A-N-Y-N-Z-I-N-G CHEN, yeah, TSA BA CHEN YIN ZHING, very, very nice. Okay, thank you. All right, stay, stay.

DE LTA BA'I MYA NGAN LAS BDE PA, what's that mean? Well then, yeah, like that, the state of nirvana. Yeah, that kind of nirvana, kopang, that state, reaching the state of nirvana, and he compares it to a rimpoche ling, a precious, like a precious place.

Isle of the jewel. Oh, yeah. Yeah, the land of the jewels, the island of the jewels.

Oh, of course. Sri Lanka, Ratanadvipa. So he's just comparing it, okay?

He's comparing it, that nirvana, to the land of the jewels. I like to tell this story that I went there to buy gemstones. We had a big business there.

I went out in the forest on the way to Kandy to take a pee-pee on the side road, and there's gemstones all over the ground, and I didn't pee-pee, and I peed on them. It's literally a jewel island. Okay, rimpoche ling, there's timber jars here.

If you want a timber to that island... If you want to get to the, travel to that island. If you want to go there, it's probably a plan on Paro to Chimba.

Yeah, to reach the far shore. Ajnaparamita, okay? Then you're going to need a true thing, true...

A boat, I mean. Yeah, you're going to... True means boat, true thing means boat.

True means a triangular shape, and it means the problem, doesn't it? True thing is a triangle, for example. True thing is a quadrangle, something like that.

Okay, so what's the true thing you're going to need? DAG MED RTOG PA The realization that things are not themselves. Understanding that things are not coming from your own side.

For example, a pen, okay? That's your boat to get to the jewel island of Nirvana. Okay, got it?

You're going to have to sow a boat like that. You're going to have to find one. Yeah, good.

BOR BA'I DROG DGON PA I didn't know the word Drog Dgonpa. I looked it up. It means a large desert, like the Mojave Desert or something like that.

Here is BOR BA'I speaking compared to Drog Dgonpa. The vast wasteland of samsara. The vast wasteland of samsara.

DROG DGON PA SDUG BSNGAL BYA THAG SDUG MED Hundreds of sufferings. Hundreds of sufferings of this life. DER BYUNG MED Their origin.

Yeah, arkara, their source. There's a place of their source. RIGS PA'I TZA BA CHEN If you want to get into the boat to escape from samsara, you better figure out what's the real source of all this suffering.

Why is it true that your body will fall apart on its own without cancer? Why is that true? You better figure it out.

If you want to go to the Jewel Island of Nirvana. Again, is the RIGS PA'I TZA BA just modifying DRUG NAS? DRUG NAS is RIGS PA'I.

You have to understand that that's the source. Oh, okay. Getting into the boat is something which has as its source, at the very foundation of getting into the boat, is figuring out where all this crap comes from.

Got it. Thank you. Who's going to go next, Mr. Kramer?

Well, you didn't let Lindsay leave before. I assumed that meant she wasn't. She's running.

She's trying to escape in the boat. Okay. Don't forget your cursive.

Yes. Yes. Oh, oh.

Next. Next. Okay.

Okay. Thank you. Thank you.

Good luck.

[Speaker 2]
This. Yeah. Ah, wow.

Ah, talk. He. Talk.

Here. She. Chuck.

Chuck.

[Speaker 1]
Chuck. he good. Now.

Do. Jamie. Talk.

Me group. RGYUD PA'I RIG PA BYED PAR ZHES PA YIN NO Nice. Okay, and all of that process of getting your boat and going to the island because you saw the leaders and everything, okay?

That's going to LHAG LAS PA, Ben. That will depend on? On SDOG PA'I Realizing?

That your pumbos are MI LTAR PAR. That your body and mind are ever-changing. Very nice.

Okay, YIN PAS. Therefore, in this DENG PHYIR ... And in this classical commentary ...

We were focusing on one of the RGA RTAG GI BYA BRGYA ZHIG. We were focusing on one of the four seals that mark text as Buddhist. Yeah, and I have a friend who just finished a major book.

In fact, that major book went to e-booking this week. And he did a whole essay at the end of the book on the RGA RTAG GI BYA BRGYA ZHIG, on the four seals of approval that mark a book as Buddhist, okay? There are four qualities that mark a book as a Buddhist book.

And my friend wrote a whole essay on it, and that was Kramer. So, who else would be better than right now to explain the four to us? Well, they're very related to this verse.

In fact, he says, all changing things are impermanent. Excuse me, all things which come about due to the convening of causes and conditions are impermanent or ever-changing, perhaps. All stained things or dirty things are suffering.

He says things are empty and lack a self, or empty in the sense of lacking a self nature, and nirvana is peace. Yeah, and why are those called GAR DAG? Oh, they are GAR DAG because they are the seal, like the stamp upon the teachings of a Buddhist book in the sense that it's not considered a Buddhist philosophy unless it has these four elements.

Yeah, Buddhism says, when you pick up a book, check if it talks about these four ideas, how things are impermanent, how things are not coming from your own side, how things are suffering, and how you can get out of that suffering. If you pick up a book and you check it, and it doesn't talk about these four, that's not a Buddhist book. GAR DAG means that's not Buddhism.

If the book doesn't mention at least one of these four, put it down and try to find a book that does mention them. It's not, what do you call it, prejudice against other religions or something. It's not that.

It just says don't waste your time on stuff that's not going to help you get out of this suffering because you are going to die, and you will go to a dark place, and it's inevitable, and you can see everyone goes there. So don't be a fool. Pick up a book that helps you solve the problem.

Then later, look at the Korean soap operas. That's what I do. Take care of the heavy stuff first, and then you can watch the soap operas with great joy.

Don't try to get away. I know you. Those are called the four mudras, and mudra means a seal, that a seal of approval, for example, but it also means a spiritual partner.

This is the word for a spiritual partner. In the Vajrayana, we study mudras, a spiritual partner, qualified spiritual partner, with whom you can make faster progress if they're qualified. Chakya Shi.

So there's the four mudras, and one of them is duje mitapa ni. All things that came about through causes are going to fall apart, which applies to your body. duje mitapa ni.

This whole book, he says, has devoted a lot of time to that rikpa. To the logic which proves that. Yeah, to proving that.

Geshe Yeshe Wangchuk gives it to him. So it's no surprise, the last moment of the whole book, there's no surprise that he's talking about why does your body fall apart without anything attacking it? It's almost an uncaused thing.

It's almost an uncaused, impermanent thing, which he's been talking about. But it's almost an uncaused, impermanent thing. He's like, wow.

Okay, okay. DGE BAR ZHES PA, you know. DGE BAR ZHES PA means in our book, which means Dharmakirti's book, back 1,500 years ago, they spent a lot of emphasis on this question of impermanence of your body.

Okay, next one. Oh, we are done with the end of the book. Okay, which means we can go back to where we're supposed to be.

All right, so Ben, I'm going to go back up there. Let's see here. Yeah, and now we're...

Is it? Is that where we left? We go read this piece of...

Yeah. Okay. Yeah, okay, good.

Now we go back to the beginning of the book. Okay, who's going to read, Mr. Ben? Who else do I have at my disposal there?

Man, you've got lots of people, and they're going to pick on, they're going to be upset. Lindsay, would you pick somebody? Give me a number from one to 20.

Oh, Lindsay can pick. Okay, come on. Venerable Jigme.

Venerable Jigme is currently making her way through the huge crowd. Hi, Jigme. Hi.

Please read. SUMPA ZHIG PA THAR CHEN PAS TSUL ZHIG ZHUNG NYONG BA'I DU LEN NAS PHYI PA LA Yeah, now he said, I'm going to explain to you all the introductory stuff, and then I'm going to explain to you the whole book from first verse to last verse. That's what we just finished.

He mentions the first verse. He mentions the last verse, and then he says, lastly, thirdly, I'm going to explain to you the wrap-up of the book, how the whole book wraps up, which is the Kola form. So the introduction of a book in Buddhism comes at the end of the book, and the person says, here, I was sitting in Rimar.

I was translating. I was at the cafe. My name is Roj or whatever.

That's the introduction of a Buddhist book comes at the end. So he says, SUMPA ZHIG PA THAR CHEN PAS TSUL The way that Master Dharmakirti wraps up his book is ZHUNG NYONG BA. Oh, brief?

Yeah, it's super brief. Hey, so why don't we just go through it right now? GONG DU LEN NAS It means, let's pull it up to the front of the book and cover it, and we won't have to do it later.

Because maybe you guys would like to know what were his final comments about, right? That's the only time in many Buddhist books that you hear from the author, is in the last page. So he says, let's pull it up to the front here and talk about it so we can get to know Dharmakirti, because we're going to spend 20 years on his book or something.

So his proposal is, let's pull up the last part and cover it. And here we go. And Venerable Jigme is going to read this.

By the way, this is a four-line verse with very long lines. And it is in meter. So I'm sure she's going to say, LOG GI BLUG PA, CHUNG BA MED PA DE DAG YI RGYANG SANG NI DE NYID DOG MED CAN And you can imagine where the Sanskrit was.

We're working on the Sanskrit. Our Sanskrit experts are working on the best edition. We have several choices.

And they do exist. So we can see the Sanskrit. Here's the Tibetan translation of the Sanskrit.

And this is the end of the end of the end of the book. After the last philosophical part, these are some kind of poetry and comments and where was he staying when he wrote the book and stuff like that. Okay, so please read.

LO YI NU PAD CHUNG WA MED PA DE DAG GIS KYANG SOG NGO'I DE NYID DOG MED CHEN Let's do one line at a time. No, it's good. You're right.

Okay, then let's translate. Some people's LO YI NUS PA is CHUNG WA. Yeah, their intelligence, their capacity for understanding is small.

Yeah, there's certain people who don't, NUS PA means power. They don't have mental powers. Okay, LO YI NUS PA CHUNG WA.

But then there's people who are LO YI NUS PA CHUNG WA MED PA. Double negative. Who are not so dumb.

There's lots of people around who are not so dumb. Okay, who's dinging? There's lots of people around who are not so dumb.

Okay, then, but even them didn't DOG PA SA MOD DE NYID. Yeah, even they didn't understand or come to realize the profound. Yeah, meaning SHIN NYID DANG, emptiness.

Okay, KONG SHING. Okay, there's people around who are not, they're not dummies, but they couldn't get this emptiness thing, okay? That's sort of a weird way to end your book.

Okay, Venerable Jigme is going to read the next line. Though this is weird, but he pulled it up. To the beginning, so, and I think it was a good strategy because it's kind of like the introduction should come first and not at the end of the book.

Okay, please read, TSUN DRU. TSUN DRU SHIN TU HOG PAR GYUR PA DE DAG GIS KYANG ZHOG GIS DE NYID DOG MED DEN Yeah, there's people with lots of TSUN DRU. They really, they work real hard.

Yeah, there's people who really work hard on their Buddhism. HOG PAR, like HOG PAR. Exceedingly hard.

Yeah, look, there's people who really work their asses off in their Buddhist practice, okay? But they didn't TONG ZHOG GIS DE NYID. They did not see the highest thing.

Yeah, they didn't see emptiness. They didn't see the highest thing. There's lots of smart people around, didn't figure it out.

There's lots of hardworking people around. They didn't figure it out either. Hopefully there's better news coming.

DRO NAM LA TSUN PA LEG SHE LAR TZIN CHE BA MI NYEI PA CHEN KO WOI SHUNG Yeah, KO here means me, okay, Ben? So KO WOI SHUNG. KO WOI SHUNG means?

Oh, guys like me? Oh, this book. My book?

Yeah, my book. My book, meaning one of our teachers. Okay, his book.

My book, you're not going to NYEI PA it, okay? You're not going to, oh, you're not going to find one like this. Yeah, who ain't going to find another book like mine.

LAR TZIN means in the future, okay? Nobody's going to be able to write a book like mine in the future. He's not being modest.

He's like, try to get it straight, okay? TSUN PA, no one in the future, no DRO BA, there's no person who's ever going to write a LEG PA SHES PA. BAR means?

Yeah, a well-worded explanation. BAR means later on, okay? LAR, which will ever TSUN PA mine.

Which will match it. Yeah, kick ass on my book, because nobody else, nobody later is going to write a better one, okay? You people who, you're good people, but you didn't see emptiness yet.

You work hard, but you didn't see emptiness yet. Work on my book, because you ain't going to find a better one later, okay? And here's his final depressing statement.

Very famous, by the way. RGYA TSO LA NI CHE PO ZHIN DU RANG GI LUD LA THUN ZHIG NUS PA NI DUNG DGYUR CHU BO means river, close to the GYA TSO. Yeah, and I understood here, when I die, RGYA TSO LA NI CHE PO ZHIN DU RANG GI LUD LA THUN, it will sink into my body.

NUS PA, and the sun will set. The sun will set, okay? If I pass from this world, there's no one else who can understand it.

And that knowledge will set in this world, and there won't be anybody, okay? And he's very worried about it. He's really worried about it.

He's desperately trying to pass it on before his body gives out. And the last line was like, everybody's body falls apart, and before mine falls apart, I want someone to get it. He's saying that, okay?

No one's going to write a better book later, okay? That all rivers return to the sea. All that knowledge will return to me when I disappear.

It's very sad, very powerful lines, okay? All right, do you want a new victim, or you like this one? I definitely like this one.

You can choose another one if you want. Yes, but do you want me to choose another one? Nah, we're almost out of time.

It seems like a strange time to change horses in the middle of the, at the end of the river, just as it's dissolving into the sea. Okay, let's do line by line. We got four lines left.

Oh yeah. TSUL DANG TSUL MIN NAM PAR BYED KYI LTA BA NGYEN PA'I TZANG TSING ZHIG Good. The key word here is NGES, which is not CHE.

CHE means to do. NGES means? To divide.

To separate. To separate, okay? TSUL, what?

TSUL DANG TSUL MIN What makes sense and what doesn't make sense, okay? Who can separate what makes sense and doesn't make sense? A KEPA.

A master. Yeah, a master who can separate what makes sense from what doesn't make sense. They can SIG.

[Speaker 2]
Burn.

[Speaker 1]
They can burn up TZANG TSING. TZANG TSING means like a tumbleweed. It also means to have hair like Tim Lowenhaupt's hair, okay?

Today it's kind of under control. I don't know why. But TZANG TSING means when someone's hair is like this, you know, it's called TZANG TSING, okay?

And he says, if you find a wise person who can distinguish between what's correct and not correct, they can burn up the TZANG TSING of Dawa Ngerma. The bramble of evil views or something. The bramble of evil views.

Like, oh, you know, out of the billions of people who died, I'm going to be different, you know? Like this human folly that I'm different, you know? I'll probably live forever.

I'll be the first one, you know, by accident. He says, if you could really divide what's true from not true, you would burn up that kind of confused bramble. Tumbleweed, okay.

Let's go one more line. I think we're out of time, but let's do one more line. Oh, by the way, what we're supposed to do after this is Ben Kramer is supposed to lead a 15-minute discussion on how on earth could you use today's text in your real life?

And then Grandpa drinks coffee the whole time. Let's finish this next line. And then Ben's going to translate the next two lines before next class.

Pagpa. Cool. Pagpa ngee kyi jesu sumway yangdad rikpay lam dunpa.

Yeah, if a Pagpa takes you into their care, what's Pagpa? There you go. If someone takes you into their care, if they care about you, they will teach you rikpay lam.

The path of understanding. Yeah, now let's go to the, I went to the original text in the database. God bless John Brady.

I hope he lives a long life. And there's an important- We were hoping to find a saw. There's an important spelling question here.

And where was it? Everyone know that? Next little word.

Oh, yeah. Yeah, the spelling's correct. So it just means the path of understanding rather than the path of logic.

But in a logic book, it would have been more comfortable if it said logic. So he says, people who've seen emptiness directly will show you the path of thinking clearly. That's all.

This seems like a good time to, as soon as we are able to look at the Sanskrit to verify that as well. Exactly. In fact, whilst you struggle with your discussion, I'll look it up for you, okay?

Okay, cool. I'll look it up.

[Speaker 3]
Yeah, very cool.

[Speaker 1]
Oh, you're disgusting. Disgusting. I was just kidding.

Okay. Yeah, I'll unshare. Okay.

I'll go. You lead a discussion, and I'll see if I can find that for you. Okay.

Well, do we have hands raised or people in the room who want to speak? I would encourage you to think, prepare yourself to be helpful. I'll just briefly share a few thoughts that I was having at the end here about the intelligent use of our time, that when we meet a teacher or people in our lives or circumstances that are precious, to know that they are quickly running out and to allot our time intelligently as you are all doing on this fine morning or evening or afternoon or middle of the night, whatever it is for you, this precious moment where we are gathered together, learning with the opportunity to understand things that are seldom understood in this world that not many people make effort on, not many people have the capacity or tragically even the interest to learn the things that we're learning. And we have organized our lives to be able to come together, to spend our time while we can. It's running out.

This opportunity is running out. The opportunity to be with the people in our lives who make us wiser, who teach us, who show us profound things is going away. And you wisely are here today and we have organized our lives in a way that allows us to be together and learn.

And so I take these final lines as an urging to look at what in our life is important to realize that this is a precious moment. That moment where Master Dharmakirti was in this world and teaching is gone, cannot be returned. But we do have a moment with a teacher, with friends who are interested in learning profound things that is also passing away and will not come again once it is gone to be together, to study together, to learn together.

So I don't have to urge you so much because you are already here. I only praise you with these lines in your intelligence for spending your time wisely being here with me. It would sure be nice if anyone would add their thoughts to something that they felt they could use.

How about something about the four seals? Or I guess it's related. Any, oh, good.

Hi, Sarah, it's been a long time. You raised your hand because you have something clever to say, right? Or you have something to say.

I won't put you on the spot. It could just be charming. You don't even have to be clever.

Okay, well, first I'll try to be charming and say hello and thank you. Thank you so much for teaching.

[Speaker 3]
Thank you, Ben, for teaching me logic. A few years ago, we first met on Zoom. During the pandemic, you taught me how to debate.

[Speaker 1]
Thank you. Thank you for the honor. And I did, I was thinking about the four seals.

That's what I was already thinking that I wanted to share about because I'm gonna teach a yoga class later today.

[Speaker 3]
And I'm just, I'm feeling really inspired of keeping these notes very close of like, let me try to include these things in every opportunity I have to teach anybody anything.

[Speaker 1]
Yeah, I wonder, Sarah, what it would look like. I teach yoga classes every now and then myself. And now I wanna see if I can accept the challenge to see do my yoga classes have the four seals in them?

Do I, over the course of a yoga class, an hour, 45 minutes, hour and a half, whatever it is, have we somehow helped our students to see that everything that is coming about due to the coming together of causes and conditions is quickly running out, is changing in every moment? Can we teach that through our yoga class? Can we teach in that same yoga class that stained things hurt, that these ever-changing causes are stained by our negative emotions, by our bummer thoughts and bummer actions and that's painful?

Can we teach over the course of a physical exercise class somehow that they're not who they think they are, that the people, that they're not stuck being who they think they are? It's not true that you just can't do a headstand, forearm stand, handstand, touch your toes by your own nature and maybe you could put a rest to this sort of suffering. What do you think?

What's something that you teach in your yoga class that you think helps students to learn these things about themselves? Well, the first thing that comes to my mind and the particular yoga class I'm gonna teach today is about the ultimate goal of the class is to help people with their single-pointed focus. So the emphasis is on coming back to your breath as a focus, like a point to focus on.

[Speaker 3]
So in certain poses, at least for me, like everybody has the poses that they like and that they don't like. And so I've experienced many times and can speak to it during the class of being in a difficult mental place during a yoga pose and then being able to come back to the breath, take a deep breath and just notice how like nothing else changed but what I chose to do with my mind and where I'm focusing on.

[Speaker 1]
So that means I have the power, I have the agency to change my experience. That's beautiful. You know, what I've noticed, Sarah, especially about the yoga poses that I don't like, it's a rare instant where I can't get my mind off of a topic.

It's very hard to be single-pointed and being in a pose that I don't wanna be in is oddly helpful in that I can't seem to stop noticing the pose that I wish I wasn't in. And this is sort of, right, we talk about hatha yoga or physical yoga. It can mean the joining of the sun and moon, but another meaning of hatha is like extreme measures or forceful measures or something.

If you just can't concentrate any other way, do a yoga pose you don't wanna do and you can keep your mind in one place all of a sudden. The sensations in your body will be so loud and assertive that you can get a taste of what it would be like to have your mind still for a moment. Yeah, such a good point.

Just start with a long plank hold. I do, every class.

[Speaker 3]
Yeah, I do that a lot.

[Speaker 1]
Every class. I know it's cruel, but it's magical. Right about the point when you're 100% sure you don't wanna be in plank anymore, you have this extraordinary opportunity to see the mind being pulled towards an object.

That's cool. That's really cool, Sarah. I appreciate that.

It's nice to see you again. It's been a long time. Anyone else briefly?

We're almost at the end of this period. Tracy, Mackenzie, you have your hand up, right? Would you share something with us?

[Speaker 3]
I'm a very newbie to Mixed Net, so thank you very much for opening up these teachings. For me, I like to think of two things. One is you gotta ask yourself, why did he end the commentary in the way that he did?

So for me, I feel like if I can just live from the end. So I like to think about how can I apply the end to my life? So the moment I open my eyes, if I could be, I also love the sentence where you talked about how the rivers run back to the ocean.

So I like to think of the emptiness of how can I embody it? So for me, we're almost 100% water when we're born. So how can I be a drop of this river and how can I embody it?

So for the first moment of the day, when I opened my eyes, if I see myself like a drop of water and how Dr. Imoto looked at how scientifically you could transform things with water, how can I be the essence of these teachings so I can become like a walking droplet in my day and hopefully infuse as I weave through the web of life of all the people and the things. And so I feel like how can I become like a bubble of water, a droplet so I can be a fluid page moving through life that if all the hundreds of thousands of students that we are, even though we might not be a teacher in that moment, how can I embody that droplet of the river working through the oceans to keep all these teachings alive in a new way? So I don't know if that makes sense.

[Speaker 1]
It's beautiful. It's beautiful. Thank you, Tracy.

I appreciate that. And I wanna spend time waxing poetically with you and we're at exactly the time when we're supposed to turn things over. It's really, it's lovely and welcome.

It's exciting to have new people. Dr. Geshe Michael, do you need more time on the Sanskrit or can we, any clues? I'll do it next time.

I can't. Okay, I'm willing to research it too if you wanna make your lackeys do it. I will dig also.

It's the fun challenge. I'll send you a file with the second to the fourth chapters. I'll send you the last part of the book and you can dig around and see if you can find this section towards the end.

Search for some- I'll try. Like search for Lotus or search for ocean or search for Arya.

[Speaker 3]
Yeah.

[Speaker 1]
And you should- Rivers, oceans. Yeah, I'll send it to you right now. Brilliant.

Thank you so much for class, Geshe Michael. I love you. I thank you.

And do we have the Peachtree World News? Oh, I'm sorry.

[Speaker 3]
Yeah, yeah. Thank you, Geshe Michael.

[Speaker 1]
Last last words. Thank you, Ben. And we have a class with word after the Peachtree World News.

So if you want that, you know, that in teaching, well, then go for it. Stick around. Anyway, I think we have Peachtree World News coming up.

You there, Mr. Garcia? Yeah, we're here. We're the last thing keeping everyone in Rimrock from cinnamon rolls.

Yeah, it better be good. The darn Peachtree World News. Well, here we go.

So we're continuing our segment today on who's who of the Mixed Nuts translators. And up next, we have Mr. Nicholas Shaw, who we just saw on the screen. How are you, Nick?

I'm good. How are you? Yeah, thank you.

I mean, I'm just recovering from a terrible cold, but so I feel in some ways extra good because I can breathe. So that's really nice. You can talk today.

That's awesome. So I just want to tell the folks who are watching a few things about Nick that they might not know. He grew up in New York City.

He started listening to Geshe Michael's classes, I think, when Geshe-la was traveling to New York, right? Or in person, when Geshe-la was teaching YSI stuff, Hatha Yoga, and, you know, the Bhagavad Gita. I remember meeting Nick in person at yoga studios there.

And he was a close student. He's a very close student of Geshe-la. He was serving Geshe-la for about 10 years, living very close.

And he has a beautiful wife and a beautiful daughter. And right now he lives in Portugal, right? Yeah.

Yeah. All right. Just wanted to update people in case they don't know you.

This is the fun part. So how are you falling apart? How are you falling apart these days?

Everything's coming apart, just as Ben's text so eloquently described. As I get older, I just feel the molecules splitting off back into the galaxy, into the cosmos. It's interesting, you know, I'll just tell you a bit about my life.

As Daniel mentioned, I've been... I hear somebody translating. Okay.

As Daniel mentioned, I've been studying with Geshe Michael for quite a long time and have had my fingers in many pots in terms of being involved with all of his projects, which has been a huge honor and a huge just, you know, amount of just incredible thing to put a lot of energy into, you know? And so most recently, we're just finishing up a term at SCIM. So that's where I've been teaching for the last few years, this Sedona College of International Management in Sedona, and everything has moved to online.

So I've been living here in Portugal and doing, you know, Mixed Nuts, which is now Schwenzang Tower, and it's college and DCI and other activities online. And I just got my... My family and I just got our digital nomad visas.

So, you know, we're trying to stay here in Portugal for a while. We decided that it's a good place for us to send our daughter to school. And we decided that it's, you know, in various ways, it's gonna be good for us.

And so we'll see what it's like to live in Europe. And as I mentioned, people in Europe, the one thing you have to look out for, they like to drive really, really close to you when they want you to change lanes. In the U.S., we flash our brights. In Europe, they just get super close. So if anybody here from Europe is listening, that's not safe. So that's Nick's wife, and that's...

And what's your... Do you wanna tell people your daughter's name? Her name is Amalie, A-M-A-L-I-E.

That's awesome. And where's Jeru? And Jeru, I don't know.

I think he's in one of those pictures. Flip through.

[Speaker 3]
Jeru's here.

[Speaker 1]
He just got back from the mountain. I'm talking to about 300 people, Amalie. I'm talking to 300 people.

She's yelling to me, who am I talking to? So some of the things we've been doing over here is checking out the beach. Portugal is a coastal country.

There's Amalie and Jeru on the beach. Praia da Luz in the south of Portugal, where we were staying for about a month. Now we're up by Lisbon.

And we're about 25 minutes from the Lisbon airport. And so Aaron and I have been discussing, trying to pull together some sort of retreat for all of you guys here in Portugal. So if anybody has had the kind of feeling in their heart that they would just love to visit Portugal, and you're waiting for a reason, at some point, we will- Sorry?

What time is it in Portugal? It's 4.22 right now. Okay, cool.

Can you show the other pictures? I'll just- Juan is in charge of our tech right now. All right, whatever.

It's all good. But in my life, we've had to spend some time at the mall. And so we found unicorns.

And so we ride unicorns. Awesome. So you can just flip through.

So that's cool, Nick. You seem to be having a good time over there with your family. You seem like a great dad.

And it's cool to let everyone know everything else you're doing, not just translating, working for SCIM, running the translation program. So it's super cool that you're able to balance your work life and your family life. It's a really good example.

Well, it's important. I mean, it's, you know, I think definitely having a child changes things a lot. And I definitely want to be as much of an influence on her and be around her and also would miss her too much if I wasn't present with her.

So I try to balance. And the other things I've been doing with my life since in addition to translating and teaching and working with these organizations is surfing, which is also quite good here and recording music. And I just have remembered that, you know, also translating, but creativity is a super important part of life.

So if you ever have that urge, I encourage everybody to find their own creative outlets and to try surfing if you ever can. And so as far as Nick's nuts go, you are Mr. Nagarjuna, right? Nick's gonna be translating all the future Nagarjuna texts and that's your focus for the mixed nuts, right?

I just wanted to put that out there also. I am always open to Geshe Michael's suggestions of course. And so far that is the direction where he has been pointing me and I'm really honored and really excited to do it because I love working on these Nagarjuna texts.

It's very mind opening and I'm very passionate about it. So I'm grateful to have the opportunity. Awesome.

Well, thank you, Nick. You're amazing. It's nice to get to know you a little bit better and we're gonna say bye for today, but we'll see you soon on the next Shenzong's Towers.

Thank you. Thank you, Daniel. Thanks everybody.

Have a good one. Give a big hug to the fam. And so next up, we have a wonderful interview with Miss Maria Mortal.

She's coming to us live. I think she's with us now. Are you there, Masha?

I can't hear you, Masha. Maybe you're muted. Can I hear you?

Still can't hear anything. Does anybody else hear her?

[Speaker 2]
No.

[Speaker 1]
Nobody can hear you yet, but you look nice and the background looks pretty cool.

[Speaker 2]
That's good. Can you hear me now?

[Speaker 1]
Yes. Awesome. So we have Masha with us today and we're gonna talk about two subjects that she'd like everyone to know a little bit about.

One of them is the Gold Club and another one is a consulting business that she has been working on for several years now called Cause and Result Consulting. So Masha, you can just take it away, okay? Go ahead and just freestyle talk a little bit and then I'll ask you a few questions.

[Speaker 2]
Thank you. So I am so happy to be at this class. We just finished SAM and it was a very, very exciting term on a completely new content.

It was a DCI Advanced Level 3 and it's really exciting. I think soon it's coming up and I really invite everyone, please, please go and check it out. This is, Gesha Michael created a genius program based on all these ancient books.

And I would like to invite all Russian speaking friends who don't know yet about the Gold Club to the Gold Club community. We are helping to raise money for Asian Legacy Library to save the books that translators and Gesha Michael are translating here. And for us, it's a very important project and there are many, many people, over 3,000 people who are giving little bit of money every month, maybe $5 or $10 or $20.

And all together we raise $20,000 every month. And all together it's a lot and we can really help Asian Legacy Library. So please join.

We have also programs where we talk about these principles, seed principles, karma principles, and we help each other to reach our goals.

[Speaker 1]
That's awesome.

[Speaker 2]
Are you in the Gold Club?

[Speaker 1]
I am in the Gold Club. Wow, so I better sign up tomorrow because... But I do offerings to many different organizations, but I'm not a member of the Gold Club.

So if you're not a member of the Gold Club, you can follow the QR code that we just put on the screen. And again, Masha and Peter have been running the Gold Club very successfully for years now, and they've raised a lot of money for ALL. So I know if it wasn't for the work they've been doing, ALL would have had a hard time paying their staff.

So these little amounts, small donations really add up and they've been doing an awesome job of keeping this program going. So I'm sure JB is very grateful to have you guys. And I know Geshe-la is, I've heard him tell stories about when you first talked about the idea to him, and then you guys just amazed him with your progress.

So that's awesome. So what about your cause and result consulting? Tell me about it.

What's it all about? And why would I want to sign up for it?

[Speaker 2]
Before I tell you about that, I just had an idea. I thought it would be cool to invite all the translators to the Gold Club and all other ALL clubs to do the programs based on their books. It would be really wonderful because people are helping to save these books, they want to learn it.

And maybe they can create some programs based on their books. So please, please, all translators, if you can hear me, we would like to invite you to do your programs in the Gold Club. Really, please let us know if you are interested.

[Speaker 1]
Awesome.

[Speaker 2]
Yeah, and the second thing I wanted to talk about is we created a new program. We are doing it already for a couple of years. And this idea, which is actually based on very ancient idea of Nei Lama.

Do you know what is this, Nei teacher? Does somebody know?

[Speaker 1]
Just because we're almost out of time, I'm just going to answer. It's like when you can't get ahold of your heart Lama, your root teacher, then you have sort of like a backup mentor that makes a commitment to be there for you and to respond to you within 24 hours with your issues.

[Speaker 2]
Thank you so much. Perfect. And I really think that it would be amazing if every person who is interested in seed system or anyone who wants to reach their goals and to want to stop their problems would have such a consultant, such an advisor.

They can talk to anytime they need. And we decided to train professional Nei teachers, professional cause and result consultant. And we are doing this program again in March.

And now, before we did only in Russian language, now we do other languages. We do it in English and we are open to do it in other languages, Chinese or any other. Please let us know if you would like to do this program and apply.

This is just to show that you are interested. And there are two QR codes, one for Russian form and one for English form.

[Speaker 1]
If they follow the QR, then they can find a Nei Lama and also be a Nei Lama. Is that how that works?

[Speaker 2]
This is a program to be a Nei teacher, to be such a consultant who helps people one-on-one to solve their problems, to comment on their situation and help them to reach their goals based on SEED system. This is if you want to become such a professional consultant, to help people. And if you're interested to find such a consultant, which we all also have, please just email me.

My email was also on the banner. Or if you're interested to become our partner, our distributor also, please just email me and I will try to help you.

[Speaker 1]
Awesome. So professional seed planting consultants. I hear they've already done four training programs and they're doing the next one coming up soon.

So that's really cool.

[Speaker 2]
Yay. Please- Last word. I'm sorry?

[Speaker 1]
Final words before we send it over to word.

[Speaker 2]
I just want to say, I'm so happy to be in this class and to see so many people, over 300 people studying this wisdom. Incredible. I hope I will be joining all other classes also.

And I wish everyone to reach your goals and help others as much as possible.

[Speaker 1]
That's awesome. Thank you. And again, any final words before we turn it over to word?

Well, it's a difficult choice between you guys and a cinnamon roll, but we got to make it. Anyway, I'm happy with your show and I'm very happy to hear about all this stuff. And see you soon, Daniel.

Awesome. Cool, Daniel. See you soon.

I have to work today, but I'll be there soon. Okay, I'll wait just for you. Yay.

Bye guys. Word, over to you. Okay, thanks.

See you next time. Bye.