Гибсон Чан — Книга 2: Восхваление зависимости, занятие 5

[Speaker 2]
Okay, good evening everybody. Gibson, I see you're ready to go. The boss is in position.

Welcome everybody to our evening, morning, afternoon session, wherever you are in the world, as is appropriate. Excited to have Gibson's class this evening, or this morning, or this afternoon. Geshe Michael, it looks like I caught a glimpse of you.

There you are, good. Yeah, every now and then the wife gets upset and just chases me down with the clippers for something I've done. That's it, that's what she uses typically.

Not the electric kind either, just manual. She just rolls back and forth.

[Speaker 1]
That's what happens when you make fun. Gibson! Hey, again.

Good morning. Good evening. Gibson, you're supposed to open your second eye also when it's morning.

Okay, homework time. Okay, homework time. Let me see.

Oops, maybe I can turn up the sound. I can't turn it up louder. Can you see my homework?

Yes. Okay, so the first question... We can see it, but we can't answer it.

For what reason does Je Tsongkhapa assert that Buddha is a matchless teacher for teaching the dependence? Because he doesn't smoke? In the last class, he taught dependence with the emptiness frosting.

Oh, yeah, cool answer. Thank you, Oscar. Buddha didn't just teach about dependence, he taught dependence with emptiness, much like Srimananda rose with frosting.

Okay, and Je Tsongkhapa says he doesn't see other teachings in the same way that Buddha did. So what is the Tibetan for deep dependence? Deep dependence.

Dendro Sammo. Yeah, Dendro Sammo, or Sammo Dendro. Is there any difference?

Because I've seen these two ways of using the text. Sammo Dendro and Dendro Sammo. I think they're the same, right, Keshala?

Sammo sounds nice. Okay, so the second question, why did Master Je Tsongkhapa compare the fox and the lion when praising the low Buddha? And who does the fox refer to, and who does the lion refer to?

[Speaker 2]
Fox is those other teachers, and the lion is Lord Buddha, because he's great.

[Speaker 1]
So what is the other teacher? Are they the six? Yeah, two of the six.

[Speaker 2]
Oh, I forget which teacher.

[Speaker 1]
River group. So the fox refers to the river group while the lion represents the low Buddha. So Lama Christopher is questioning whether you can consider the river group as a fully qualified teacher, one who told dependent without emptiness.

It's like calling the fox a lion. So what is the Tibetan for fully qualified teacher? Yeah, Oscar.

Yeah, there's a Tsangwa in the Tibetan. So what is the teacher? Lama?

Let me see. So Tsengyi Tsangwe Dung is a fully qualified teacher. Yeah, cool.

All right, the next question. Je Tsongkhapa praised the Buddha, stating that he was amazing and served as a shelter for those in fear, as well as a protector who is infallible. So why did Je Tsongkhapa use the word infallible?

Because Buddha taught emptiness, the ultimate truth. Because Buddha taught emptiness, the ultimate. And is there any guess?

It's a good guess. Imagine that you are in the fear and you go to the Buddha for attack, and he will never let you down. Yeah, he will never let you down.

Thank you. So when people who are in fear come to the Buddha for protection, he will never turn them away. Okay, and he's ready.

He doesn't say come back tomorrow. So what is amazing in Tibetan? What is amazing in Tibetan?

Mechung? Yeah, Mechung is a synonym, but what is Je Tsongkhapa using here?

[Speaker 2]
Emahou.

[Speaker 1]
Yeah, Emahou. Oh, yeah, Emahou.

[Speaker 2]
Okay.

[Speaker 1]
Isn't that more like, yeah. Oh my god, yeah, yeah. Wondrous.

And what grammar case does Emahou belong to?

[Speaker 2]
Vakate?

[Speaker 1]
Yeah, Vakate. Thank you. Thank you.

Cool. So I have some translation. Let me see.

Last time we go to, let me see here. So here is my translation. Should I read it first?

Yes, please. Okay, thank you. Okay, let's check.

Okay. Yeah, good. Teaching on, if one fails to realize the essence of it.

Okay. The teaching on if one develops a reasonable faith towards the teacher. Yeah, that's good.

Or, actually if one understands that, then they will develop reasonable faith towards the teacher. See what I mean?

[Speaker 2]
You got to reverse it.

[Speaker 1]
Oh, it's the other way. Okay. Yeah, yeah.

Okay, cool. Good. The rest is good.

Let's keep going. You want to keep breathing? Yeah, yeah.

Yeah, the first of these parts is two sections of its own, a detailed presentation and a summary presentation. Good, that's good. 46.

The first of these sections has two sub-sections of its own, demonstrating that people who don't accept emptiness are the same. Yeah, those who don't accept that the meaning of emptiness and dependent origination are the same, don't really understand what the Buddha's position, and that not accepting... ...

Yeah, the second one is proving that the ultimate position of Lord Buddha is that emptiness and dependence are the same thing. Whoa, that's not true, right? Emptiness is negative, dependence is positive.

But it says here the ultimate idea of Lord Buddha is that emptiness and dependence are the same. And that's the foundation of this whole text. Thank you.

Yeah, this is my last translation. By the way, Gibson, don't make bold letters in the opening line, okay? Yeah, I follow that.

Okay, so it'll come later. All right. Nice job.

Thank you, thank you, Gibson. As usual, good job. All right, let's go to New Jersey.

I think we're here, am I right? Yeah, you did this. Oh, okay.

We're going to skip the root text so we can go faster, because the root text is inside of the commentary anyway. Okay, and if you're interested, which part is the root text, you just look at the bolded part. Gibson, can you read one more time this paragraph, and then you can pick on other people, like Oscar.

Yeah, okay. Okay. What's penpa dzepa mean?

The one who benefits others. Yeah, you like to help people. It's referring to Lord Buddha, because...

how do we know that? Super honorific. Yeah, super honorific, high honorific, dzepa.

In fact, the word for the deeds of the Buddha is the twelve great deeds. It's dzepa chung, the twelve great deeds. So you enjoy helping people.

dul jang... dul jang ten or disciple. Yeah, and here's a mistake in the carving.

It says here, you mumba towards jowa. What's that mean? Make prayer.

Yeah, you make prayers for all beings. And that wasn't what the root text said. The root text said menpa, not mumba.

Menpa means... Yeah, you want to help. What does men mean in menwa?

Medicine Buddha. Okay, so men means medicine, or shada. Or it means to help somebody.

You want to help everybody. Therefore, you cut zepa. You open your mouth and teach.

The nyingpo of the tenpa. The essence of the teaching. Yeah, and the essence of that teaching is that things are rang shing gi tongpa.

Yeah, anything doesn't have... nothing have any nature of its own. It's from its own side, right?

Like the pen does not exist for me. That's all. And the root text says gyudzen, which means the reason you taught people about emptiness.

But our commentator... who's our commentator? Lama Quicksilver.

Yeah, he says... reason here means thug.

[Speaker 2]
Method.

[Speaker 1]
Method, yeah. He says you are giving people a method for seeing emptiness. Okay, you are giving people a method for seeing emptiness.

And your method is drendamepa, Gibson. Matchless, peerless. Yeah, there's no competition, no possible competitor.

The best way to teach emptiness in the universe is to teach... dependence, which in our language is seeds. That things are coming from seeds.

Okay, Gibson, you get to pick on people now. Geshe-la, can I ask a quick question? Okay, yeah.

Is rangchen gyi tongpa nyi a weird syntax? Would it usually be rangchen gyi tong or rangchen gyi tongpa? Is it like saying things are emptiness of having any nature of their own?

Yeah, in English we say of, in Tibetan you say by. Oh, I was more referring to the nyi. Oh, the nyi in tongpa nyi?

Yeah. Oh, it just means emptiness. Emptiness of any nature.

That's what I said to him. Yeah, it is a little strange. But he's trying to get in the root text.

It is a little odd. It's a little odd, but he's trying to squish in the root text. It says emptiness of any nature.

And Nick says, why did he say emptiness of any nature when he could have said empty of any nature? The bold. He's just trying to catch the root text.

He's pushing the root text. He's cramming in the root text even though it's not smooth. All right.

Gibson, pick on somebody. Yeah, Oscar. Oscar.

Hola. Good. We have to check the scan.

Either he left out a word of the root text. The root text includes the word nyu, the last word here, which means capable. And he left it out in the commentary.

Whether it's a carving error, we don't know. But the meaning is similar. ,BSTAN CING GAL BAR BYUNG BA'I TSUL DE, ,LTAR YIN PA LA, So I'll say it this way.

Let's consider all things, they are empty because they are current dependents. Or you could say they depend on seeds. Let's consider all the things in the universe.

They are empty because they depend on seeds. What's the reason? What did I get as a reason?

Because they depend on seeds, right? Here he says they occur in dependence. They occur in dependence.

Let's take that as the reason presently. What are we trying to prove? Let's take all things, they are empty.

So it's a logical statement. Consider all things. They're empty because they come from seeds.

They're dependent. So he says, let's consider the reason in this statement. What's the reason?

Because they are dependent. NGON MA'A means the first... How many of the first schools of Buddhism are called NGON MA'A?

Why, Gibson? Because they think that things exist because they function. Yeah, if a thing does something, it must be real.

You can't tell me something's not real if it does something. So they are called the does-something-ness schools. NGON MA'A, the first three schools.

So if I say to you, let's consider all things. They are empty because they are dependent. What reply would the first three schools give?

By the way, this argument is being presented by the fourth school, by the higher school. Let's consider all things. They are empty because they come from seeds.

And then the three lower schools would say, KHYAB PA'I RGYAL They would say, you're wrong. And they would say, in fact, the KHYAB PA is wrong here. What's the KHYAB PA?

If something is coming from seeds, it must be empty. And they would say opposite. RGYAL BA, what's that?

If something comes from seeds, it cannot be empty. If it does something, it cannot be empty. We say things are empty because they come from seeds.

They say, duh, if something comes from seeds, it can't be empty. It makes it real. Got it?

So to our statement, let's consider all things. They are empty because they are coming from seeds. We would say KHYAB PA MA CHUNG Just because it comes from seeds doesn't prove it's empty.

In fact, if it comes from seeds, it proves it's not empty. They would say KHYAB PA RGYAL Now, that's the way the three lower Buddhist schools would respond to that argument. How would the Muthekpas respond?

What's our new translation for Muthekpa? Tirthika. River groups?

The river schools. I like it. Tirthika means they sit on little rocks in the river, and they think that if they sit on little rocks in the river, they will get the blessings of the Ganges River and go to heaven.

So they're called sit on little blocks in the river school. And I invented a new translation. The river schools.

The river schools say... What would they say to that argument? Let's do it again.

Now the opponent is not the three lower schools. Now the opponent is the river school, which don't accept Buddhism at all. And we say take all things they are empty because they come from seeds.

That depends. And DE ZE LTA MA GRUB They don't come from seeds. We disagree with their reason.

They don't say that just because they come from seeds, they're not empty. They don't say that. They say, well, we don't even agree with their reason.

We don't believe they come from seeds. They would say LTA MA GRUB. Our schools would say KYANG MA MA BYUNG.

These are both ways of objecting to a logical statement. So that Muthekpa, the river guys, would say LTA MA GRUB. MA GRUB PAR MTHONG BZHIN GYIS BDEG PA NA That's what they see.

That's how they see it. MTHONG This BZHIN is in a positive. When the root text says, see it that way, it means that's what they BDEG PA.

That's what they believe. He's glossing, see. When you see the root text in bold, and then you see another word after it, it means our author is explaining the root text.

They don't see it that way means they don't BDEG PA that way. They don't believe that. They don't accept that.

DE'I LTON PA SKYES KYI LUGS LA NUS MED PA But you, LTON PA, But you, teacher. That's your LA NUS MED PA LUGS. LA MED, like anuttara.

That's your matchless seed. Then, KHONG DU SPYOD PA means what? How does anybody know?

KHONG DU SPYOD PA means they don't get it. KHONG DU SPYOD PA means they don't get it. Then in the root text, it's a, what do you call it, rhetorical question.

How could they ever get it? The root text says, how could they ever get it? Which means, MING RGYUD, our commentator is saying, you want to know what...

Yeah, they don't get it. Tsongkapa says, how could they ever get it? And Mama Quicksilver says, they don't get it.

He says, that's what Tsongkapa is saying. Tsongkapa is asking a sarcastic question. How could they ever get it?

And then Mama Quicksilver is sitting on the same couch and he says, they don't get it. He's helping us understand Tsongkapa. Tsongkapa says, how can they get it?

And Mama Quicksilver says, they don't. That's what his job is. He's a commentator.

The dark, the bold text is... and by the way, this should be new, right? This should have been in bold.

We have to check the scan and see if new is missing. Or it might be understood. Okay, Gibson, who are you going to pick on next?

Is Rebecca there? Yeah, come on, come on. Don't forget, you're in charge of the curse.

[Speaker 2]
Oh, right, okay.

[Speaker 1]
Slow and nice and loud.

[Speaker 2]
Slow and nice and loud.

[Speaker 1]
Good, nice. So help me out here. NYID PA LA GSUM The second of the three.

The second has three parts. In a Tibetan commentary, they just say part two. They don't have a chapter heading.

So Grandpa goes and gets them for you. Part two here is... STONG PA DANG RTEN DANG BDUN CIG TUG PA'I SHES PA CHUG TUG PA'O We're going to prove that the ultimate position of Lord Buddha is that emptiness and dependence are actually synonymous.

Which is very serious. It's a very serious statement. Rosa's like, I don't believe it.

And she's right. So anyway, that we're going to cover in three parts. The important word here, Gibson, the important word here is BYA BYAS.

BYA BA DANG BYAS PA What does that mean? The activity and the one who did it. Who did the activity.

Yeah, what it means is the fact that things do something. The fact that things work. BYA BYAS is a short Tibetan word That means the fact that things work.

And what? Things are STONG PA, but BYA BYAS still works. What does that mean?

[Speaker 2]
Things are empty, but they still work.

[Speaker 1]
This coffee cup can be empty, but that doesn't mean it can't hold coffee. Got it? That's a big, big Buddhist idea.

It can be empty and still work. It can still work. BYA BYAS means it can work.

The way it works can work. DGE SPA means, Gibson? DGE SPA, normally?

It's all correct. It's fine. It's fine.

You can be empty and do stuff at the same time. No problem. DGE SPA means no problem.

And SDOG CHOG SDOG CHOG, the other position? Yeah, if you say the opposite, which is that if it's empty it can't do anything, it can't work. That's MI BSTAN PA.

That's not true. That's wrong. That's the wrong idea.

We say if it's empty it can still work. They say if it's empty it can't work. We say you're wrong.

MI BSTAN PA. Our position is you're wrong if you say that if things are empty they can't work. We say if they weren't empty they couldn't work.

Got it? Cool? First point is we're going to show how stuff works even though it's empty.

And it's wrong to say anything else. That's our first point. Second point, CHOS THAMS CAD RTEN DANG YIN PA'I RGYUD ZHEN GYI Because CHOS THAMS CAD is RTEN DANG...

[Speaker 2]
Because all things are independent.

[Speaker 1]
Because everything in the universe depends on seeds, that's exactly why they are THON PA. That's why they're empty. It's not like they're two different ideas.

It's because they're dependent that they're empty.

[Speaker 2]
Got it?

[Speaker 1]
And TSUL DE LTUNG PA MA LA LAS NA And because of this system which says if things are empty then they can work, because of that system, because he taught that system, our LTUNG PA is UNG DU LTAR RANG.

[Speaker 2]
It's the highest.

[Speaker 1]
It's highest of all. That's the name of the highest Tantric school, by the way. MA NA MED MA MA MED, UNG DU LTAR RANG It means there's nothing better.

There's nothing better. In this case, it means because he taught that if things are dependent, if they're dependent then they're truly empty, and they can only work if they're empty, because of that, our teacher is the coolest. Our teacher is number one.

Got it? Okay, who's up next? Do you want to torture Rebecca some more?

I have other victims here. Okay. You do the cursor.

[Speaker 2]
DANG PO LA GSUM RANG BZHIN GYIS LTUNG PA LA CHAG CHE THEG PAR BSHAD PA RDOG CHOG LA MI'IN THEG PA'I THAG CHE DRUL THUNG BAR BSHAD PA DE'I NA THAN DREL THONG BA LEGS PAR SNGAGS PA'O DANG PO LA GSUM means what? The first of the...

[Speaker 1]
Yeah, the first point which is that if things are empty, the working of them is currently sparring. We're going to discuss that in three parts. Number one, if something is RANG BZHIN GYIS LTUNG PA, then CHAG CHE is great.

[Speaker 2]
Things that do things.

[Speaker 1]
Yes, if something is empty of any nature of its own, then it can truly work correctly. Things can work. That's the first one.

Secondly, RDOG CHOG LA MI'IN THEG RDOG CHOG Geng had a famous talk. Yeah, the opposite. The opposite belief.

What? If it's dependent, it's... Sorry, if it's empty, it can't...

If it's dependent, it can't be empty. If it works, it can't be empty. That's the wrong idea.

Now, THAG CHE DRUL THUNG THUNG BA THUNG BA You fall into these terrible views. Yeah, and this is a very, very, very famous consequence of a wrong idea. It is not a wrong idea.

It's a consequence of a wrong idea. So, RDOG and CHE are two... And you got to appreciate that.

RDOG LTAR and CHE LTAR YOD LTAR, ME LTAR These are consequences. If you think that things are not empty, if you don't understand that things are empty, then you can fall into one of two extremes. First, THAG BAR.

It could last forever. Things don't change at all. Does a person who doesn't understand emptiness, would they say to you, I believe nothing changes?

Would they say that? I don't believe in emptiness. I don't accept that the cup is empty.

Would they also say the cup never changes? No, they would not. They would not.

But it's a necessary fallout from what they believe. If the cup is not empty, then it lasts forever. It would never change.

It would never change. Or, CHE LTAR. It would just blink out of existence.

If you think that because something is dependent, it can't be empty, then really what you're saying is that nothing was ever there. Or it would just be there forever. So THAG and CHE are two necessary results of thinking about emptiness the wrong way.

If you don't believe that the cup is dependent origination and therefore it's empty, then suddenly you believe the cup is going to last forever or that it was never there. Stop checking through. That's a difficult one.

Would they say it's going to last forever? No. Do they believe it?

Yes. Why? They don't accept the seeds.

Got it? All right. DE NA RTEN DO THO BA LAS PA SNGAGS PA BA Therefore we should SNGAGS PA THO BA RTEN DO We should praise.

Yeah, we should praise. SNGAGS in one spelling means mantra, tantra. SNGAGS can mean that.

But it also means praise. As a verb, it means to praise. So we praise people who can see dependence.

What did he not say here? Emptiness. Yeah, he didn't say, oh, you're so cool because you saw emptiness.

He says, you're so cool because you understand seeds. That's kind of different. By the way, that's the whole beauty of this poem by Tsongkhapa.

He's the first person to say, you are super sexy if you understand seeds. He doesn't say, you are super sexy if you understand emptiness. He says, if you really understand seeds, and that way you understand emptiness, you are the coolest.

It's a stotra. The whole poem is a praise of Lord Buddha. You understand seeds, and you understand emptiness that way.

That's the coolest understanding of emptiness I ever heard of. He refuses to praise someone for seeing emptiness if they don't understand seeds. He refuses.

And then he says, if you see emptiness because you understand seeds, I bow down. I bow down to you. You talk about them in the same breath.

And that's the whole poem. You don't have to read the whole poem if you know that. He's praising...

The book is called A Praise of Lord Buddha. The fine print says, because he taught dependence. Because he taught seeds.

I bow down to Lord Buddha. The book is called I Bow Down to Lord Buddha. The subtitle says, because he taught us seeds.

Cool? All right. Who's next, Gilson?

We've got a whole group of... Didn't you pick one for me? How about Rebecca pick the next one?

Let's do it that way. Gilson, yay! Bodhisattva, won't you take me by the hand?

She gave you a long word. Here's the cursor. You can curse also.

Move the cursor. I bow down to Lord Buddha. The book is called I Bow Down to Lord Buddha.

The fine print says, because he taught us seeds. I bow down to Lord Buddha. The subtitle says, because he taught us seeds.

[Speaker 2]
I bow down to Lord Buddha.

[Speaker 1]
The fine print says, because he taught us seeds. I bow down to Lord Buddha. The fine print says, nice, let's hang in there.

What's dunpa? Teacher. Well, oh teacher, good.

You. namsik means at that time or at that point. namsik gyi tse means at the point where you said that things were dungpa, of any nature of their own.

When you describe that emptiness as the meaning of dependent origination, when you describe emptiness as the meaning of dependence, you saw that chod tam che, all beings, all things, were dungpa with an S. Let's go see if that's what the root text says.

[Speaker 2]
dungpa dung without an S.

[Speaker 1]
wang she kyi ni dungpa dung Yeah, that's not what the root text says. I'll tell you something cute. If we wanted to be really cool, we would do this.

We would take the bulb off the S. The S has been added by our commentator. He has made a verb out of dungpa.

Out of emptying. What's that mean? Bye.

[Speaker 2]
Yeah.

[Speaker 1]
You're going to emptiness it? Emptied. He made a verb out of emptiness.

Emptied. They are emptied. All existing things have been emptied of their arrangement.

Of their nature. dum ma ne, it's a tough word. Gibson, do you know it?

No. It means from the beginning of all time. dum ma ne means since forever.

It's a joke, right? Since forever. How long?

Since forever. How long has this person irritated you? dum ma ne.

Since forever. So he says, our commentator has made a cute verb out of emptiness. He says, things have been emptied of their own nature since time with no beginning.

For time with no beginning. dum ma ne. Okay, got it?

dung ne kap du, ne kap su. But from time to time, ne kap su, from time to time, what's he going to say? Things that are empty, they've been emptied since the no beginning, but from time to time, ja jing.

[Speaker 2]
Stuff happens.

[Speaker 1]
Things have been emptied out since forever, but from time to time, stuff does stuff. Okay? But it's all just tan yin du.

It's just all nominally. Nominally. Nominally means through pictures made from seeds.

Nominally means through pictures coming out of your seeds. Things have been emptied out since time with no beginning, but every once in a while, something happens because of the words coming out of your mind. And here, words are equivalent to the pictures created by seeds.

And you've got to understand that. Tan yin. Tan yin tsam du.

Just in pictures popping out of the seeds. chak che, ham che, te, tepa. All the working of things is tepa.

It's fine. Tepa means it's fine. No problem.

Mayo and tea. No problem, okay? The way stuff works is fine.

No problem. No problem. Okay?

In fact, it's luwa merpa. Infallible. Infallible means...

It literally says it's... Literally, luwa merpa means it doesn't fool you. But what it means is it's perfect.

Everything happens the way that it happens just right. Okay? Because it happens through pictures.

It happens through words, which are pictures. Okay? Perfect.

Words in this sense means pictures coming out of seeds. You have to understand that. tokpay tak tsam.

lu me, jokpa di, dipang. ming gyel. There's no contradiction here.

There's no contradiction between saying that things are empty and it's all coming from seeds in your mind. No contradiction. In fact, tumba.

It's perfect. It matches perfect. Perfect match.

Why? Things are coming out of your mind, and they're empty. Oh, they're real.

Okay. Okay? I think that was pretty short, Gibson.

If somebody was a real gyel se, they'd probably want to do some more. Gibson, in the last paragraph, which Tibetan that you refer is word? Tanyi.

Tanyi. Okay. Term.

Term. But be very careful with the word term. In dependent origination discussions, the word term means mental picture.

Don't think of it as a word. In the beginning, there was the word. Opening words of the Bible.

And it's an important statement. In the beginning, all things are pictures. It's very beautiful.

Very important. Okay? Okay.

Let's make her do one more.

[Speaker 2]
Yeah.

[Speaker 1]
The root text says, ,BOW ZA LA TA DA NA RO DO GA RDOG, The commentator says, ,MAM DA TA DA NA RO DO GA RDOG, They are both heavy prenasal. Heavy prenasal. RDOG.

Say RDOG.

[Speaker 2]
RDOG.

[Speaker 1]
RDOG. Either spelling. LD is a heavy prenasal.

RDOG. ZL is a heavy prenasal. RDOG.

RDOG. And they're interchangeable. So he says, but some people believe the opposite.

Some people believe the opposite. If they're coming from seeds, they can't be real. Something like that.

RDOG PA. So we're going to discuss the possibility of the opposite. All right?

And that's going to be... By the way, our commentator will say, that thought is contained in the next verse. Okay?

Some people think the opposite. We say, because it's coming out of your mind, it's real. Some people think the opposite.

What's that? Because it's coming out of your mind, it's not real. So now we're going to discuss those guys.

How many verses are you going to devote to those guys? In this text, it's either one verse or two verses. Usually.

Okay? And this happens to be one verse. Probably they're not worth two verses.

Okay, here we go. Who's up next, Gibson? We should have Gyelsang choose somebody.

Or do you want to choose somebody online? Or you can choose somebody online. Let's go with...

Harrow Moon. Harrow? From Guadalajara.

Hello. Hello. Hi, Harrow.

Hey. How's your mom?

[Speaker 2]
She's good. A lot of work.

[Speaker 1]
Very happy with her new car. Yay, you bought her a new car. Somebody bought her a new car.

Okay, here we go. You ready? Gibson, help him out.

[Speaker 2]
Okay. So it's...

[Speaker 1]
Tong. Bala. Beni.

Beni. Beni. Pele.

Pele? Yeah. Tokpa.

[Speaker 2]
Tokpa.

[Speaker 1]
Good.

[Speaker 2]
Okay.

[Speaker 1]
Okay, Tawana. Nangshinki. Nangshinki.

Tongbala. Tongbala. Jawachepa.

Jawachepa. Tamche. Tamche?

Nirung. Nirung. Good, stop there.

Gibson, translate. Okay. Döni.

Döni. What does it mean?

[Speaker 2]
Yeah.

[Speaker 1]
Yeah, by the way, every time he'll give the root text, and then our commentator will say, Döni. Hey, you want to know what that verse means? Here's what it means.

Okay. And then he says, nangshepa dönle, tokpa. As I said before, the opposite position.

Yeah, if you see things the opposite way as before, and what does the opposite way mean, here's the explanation. If it's rangshinki tongpa, If things are emptiness. Yeah, and by the way, our author repeats, he repeats adding an S on it here, okay?

And we've got to take that out of the... It means, if you think I don't know how to spell, you have a problem. I'm making a new word.

I've repeated it twice. Don't think I don't know how to spell. I have emptied.

Not empty. I have emptied. I've dumped out all the self-nature.

I dumped it out. Okay, he made a verb out of emptiness. I emptiness-ized.

Okay. What? Yeah, the rangshin.

Nature. Self-nature. I dumped it out.

Okay, I dumped out. Now he says, if you dump out the self-nature of a thing, then ja che mi rung. It doesn't work?

Yeah, it can't do anything. It can't do anything. If you say that, if you take all the nature, if you all take all the self-nature out of a computer, it'll never work.

That's his position. That's his position. mi rung.

ne kap su There, and then he says, ne kap su From time to time. Yeah, ne kap su means from time to time. gyun re chawa che Cause and effect work very well.

Yeah, stuff will do stuff. Stuff will do stuff. Stuff will cause other...

From time to time, in the universe, things are going to cause other things. And that's because they don't have tongpa. They are not empty.

Who's talking?

[Speaker 2]
Yeah, the other guy.

[Speaker 1]
How can you say they don't have any nature of their own when they do something? From time to time, stuff happens. Then how can you say that it's empty?

It doesn't have emptiness. There is no emptiness. He says, and we say, you just fell into the yang du.

Dangerous. Into a cliff. Yeah, yang means abyss.

Like you fall off a cliff. Abyss. Which is called tar ta.

Extreme views. yang lawa means miserable. Sad.

You just fell off the sadness cliff. tungwa You fell. Bye.

she do she do means... Somebody accepts that. The other guy.

Nope, we accept it. If you say that if you say that things that are empty cannot do anything, you just fell off the cliff, bye bye. That's what we say.

shung she tungwa she We say you just fell off a cliff. Okay, got it? He thinks he just discovered something correct.

Oh, if it's empty, it can't do anything. We say, no, if it's not empty, it can't do anything. Bye bye.

Okay. All right. Who's up next, Gibson?

You can pick on somebody online, or you can pick on one of the coaches. Is Rosa available? Yeah, she's dying to come up here.

She told me.

[Speaker 2]
Really?

[Speaker 1]
She said, really? Here she comes. You guys got to give her a hand.

All right, she makes all the mixed notes. You know how to mix notes. He's there.

All right. So, sung pa ni de shi yuk kyi jing so sing sik che Where's the cha? chik gi gyi tsam la Nice.

Okay, good. His third point is in the verse coming up. We're going to skip the verse so we can save time.

I think Rosa wanted to read this whole paragraph. She's begging me. Just do it.

do ni gong chi gyu tsam di shi tong You've got to play, Gibson. kyu pa kyu kyi kyu kyi shik brel pal byuk jung we jung we na lung ne lu tong ba tong wa leng par dang ngak ngak ngak shing ten brel ten jang ten jang ten jang gyi na lung de yang ta ngak ngak nge du dwang dwang It's hard to read this book. I have to go to the bathroom.

I can't read it. Okay, I think it's 6,000 pages of translations. And that's what we've done in the Mixed Nuts so far, seven years of hard work.

And it's all these beautiful books created by Rosa. Thank you, Rosa. And Rob Rosenberg.

Okay, then. GONG GI GYI TSE'U BRAL CHAD Because of the what? GONG GI GYI TSE'U Because the reason I gave you above.

Yeah, above, nice. Because of the reason I gave you above. I'm going to SNGAGS PA Let's go to the third line.

I'm going to SNGAGS PA I'm going to praise you. Yeah, I'm going to praise you, Mr. Tunpa. Mr. Teacher. Yeah, because you gave the tenpa. You gave the teaching. About the real nature, ne-lug, of seeds.

Of how things occur through seeds. You spoke about the ultimate nature of how things occur through seeds. That's so cool.

I'm so cool. That's LAS SPRUNG NAG BZHING. DE NAR GYI GNAS LUG DE YANG And the way seeds work is SNGAGS PA Is nothing?

Yeah, it doesn't exist at all. Okay, the way things... The way seeds work doesn't exist at all.

RANG PHYIN GYIS NAS YOD PA LTA BA'I MTHONG BA MI NO If you think it works through some nature of its own, you didn't MTHONG BA You didn't see. You didn't understand it. You didn't understand it.

The fact that things come from seeds does not happen through any nature of its own, and that's its emptiness. It doesn't have its own nature. And that's the emptiness of dependence.

And that's why we should praise Lord Buddha, because he's the only person who mentions the two in the same breath. All right, Gibson, we got a little time. Let's pick on somebody.

Okay, Xiaoping. She thought they are relaxing in... RANG PHYIN GYIS DONG PA DZEN PA RANG PHYIN GYIS CHUN NA NGEN NGAM DE SOK MI RUNG PA DEN PA SUNG DE NAM LA CHO WA GU WA SHEN GYI GU WA SHEN GYI DAK MI NGEN PA DEN PA DAK MI NGEN PA DAK MI NGEN PA Okay, we're three minutes away from...

we're going to be having a 15-minute discussion. Gibson's going to lead it. Grandpa's going to relax.

And we're going to discuss how on earth can you use today's class in your real life? How can you use today's class in your real life? So start thinking about how you're going to answer that question when Gibson calls on you.

All right, here we go. GNYIS PA, second part. PHYIR THAMS CAD RTEN BDEL YIN Gibson, all?

PHYIR THAMS CAD... Everything depends on seeds. Yeah, everything depends on seeds.

And because of that reason, we say that everything is empty. Because things depend on seeds, they're empty. And Lord Buddha described that in four different ways.

If it comes from the seeds, it's empty. And he described that in four different ways. Number one, everything is to droop.

Again... Everything relies on other things. Use the word rely.

And that's the definition of RTEN BDEL. Dependence means all things rely on other things. That's the definition of dependence.

Things rely on other things. RTEN BDEL DE BSTAN PA First he's going to say, all things rely on other things. Therefore, they are dependent.

Number two, because they are dependent, they are RANG BZHIN GYI STON PA. They don't have any nature from its own. Yeah.

And RANG BZHIN GYI GRUB NA If they did RANG BZHIN GYI GRUB NA Okay. If they did... don't have any nature of its own.

If they did have nature. If they did exist through some nature of their own, you couldn't have NYANG NGAN LAS BDE PA. That would be impossible.

If things existed from their own side, you could never stop your pain. No human being could ever stop their pain if that pain is coming from its own side. Okay, got it?

And these kinds of statements are LHAG MI NYED PA LHAG MI NYED PA is an idiom. What does it mean, you guys? LHAG MI NYED PA means people can't argue, they are unarguable.

LHAG MI NYED PA means if someone tries to fight you, it's hopeless. LHAG MI NYED means it's hopeless. Who?

For who?

[Speaker 2]
For them.

[Speaker 1]
Someone tried to deny these three ideas. LHAG MI NYED LHAG MI NYE That hopeless job. Hopeless job.

Hopeless task. Well, try to fight me on these ideas. What ideas?

Number one, everything depends on seeds. Number two, depending on seeds is the real meaning of emptiness. And number three, if it didn't depend on seeds, nirvana would be impossible.

And number four, listen, I don't care how long you fight me, you can't hurt me one bit. It's hopeless. Fighting against those first three ideas is a hopeless job.

Okay, got it? All right. I'm turning it over to Mr. Gibson and I'm going to lay down on the couch and take a nap. Okay. I'm going to stop here. Go, Gibson.

Okay. So, does anyone want to share your opinion that today's very special class because Lama Kusala and Je Tsongkapa, they are saying that because things are empty, so it can, seed can work perfectly. But for those people who think they only need to learn dependent without emptiness, they will fail.

So, can anyone give you your very example on what if you only use the seed without emptiness? Or do you have any opinion from today's class? Nick, do you have?

Well, you put me on the spot there. Sorry. Because I usually do.

I'm going to have to sit with it for a minute and see if somebody, see if somebody can help me out. My life tool. Gears.

Yeah. How about Ben?

[Speaker 2]
Also on the spot. Earl's got an idea. I want to hear from Earl.

[Speaker 1]
Oh, okay. Sorry. I was just trying to help out my buddy, Nick, there.

Appreciate that. Gibson, I was thinking that it's the opposite of what we had in Saturday's class with Adam's class, where they're saying when it's an idea, like the idea cup doesn't really do anything. It's not really substantial.

And that felt really comfortable for me since that class. It's like I don't really feel like ideas do something. I don't really feel like I can drink out of an idea.

And now this class, we're doing the opposite. You can only drink out of an idea. And so I don't know.

It's just cool how those two classes fit together. And now we have a different, we have to warp our mind around that. You can only drink from an idea.

That's what I was thinking. Cool. And at the very end of the class, he said if you think that everything has nature, that you couldn't reach nirvana.

So why I think it's not empty and we couldn't reach nirvana? People in this room are jumping up to answer.

[Speaker 2]
Okay.

[Speaker 1]
Cool. I don't know. Give me a number between one and ten.

Three. Okay. Here's a question, Shinten.

Come on, come on. He says it's not enough to think that things come from seas. You got to see that they're empty also.

Can you imagine a person who just understands seas, but they don't understand emptiness? What's the problem? They just understand seas, but they don't think of emptiness.

Now I'll give you a clue. Sure. A person who understands emptiness is always aware that nothing doesn't come from sea.

[Speaker 2]
Okay.

[Speaker 1]
So?

[Speaker 2]
The seas are self-existent?

[Speaker 1]
They might use seas sometimes. But not all the time. If someone really irritates them, they will forget the seas.

[Speaker 2]
They're not here.

[Speaker 1]
Okay.

[Speaker 2]
All you can think is emptiness.

[Speaker 1]
Yeah. I think if they want to get some more money, they will be generous. But when somebody's giving them trouble, they don't think about seas.

[Speaker 2]
They will forget about seas.

[Speaker 1]
They'll forget about seas. So I think if you're not thinking about emptiness, when you're thinking about seas, you're not aware that everything comes from seas. And emptiness means nothing doesn't come from seas.

So then in every situation in your life, every emotional situation, you would think about, what's the seas? Why did this come to me? You wouldn't just use it for more money or a cute hospital or something like that.

You would use it all the time. I think if you had an awareness of emptiness.

[Speaker 2]
Yeah. Can you answer a great question?

[Speaker 1]
You want to say anything? No.

[Speaker 2]
I'm just thinking about the third one, which is if they were not going to understand about, there will be no nirvana.

[Speaker 1]
How do you explain that? So I'm thinking about if, for example, if we know that everything is coming from itself, then there will be no nirvana.

[Speaker 2]
So it's like, for example, me, when I look at Sugan, so if I forgot about the emptiness of it, then I will not see the result of happiness that I want, because there will be no happiness.

[Speaker 1]
Okay. No nirvana without understanding seas.

[Speaker 2]
Yeah. Wouldn't change. Or change?

Yeah. The problem wouldn't change.

[Speaker 1]
Oh, the problem... Jose says the problem wouldn't change. Like his suffering is not coming from seas.

Come up here and say something. No, wait. You stay here.

He comes here.

[Speaker 2]
Here we go. Grandpa takes him up there. We'll see what happens.

Hello. Hello.

[Speaker 1]
So if the problem would be like a self-existent problem, you wouldn't have the capability, and the problem is not coming from you, and the problem is a problem in its own, the problem wouldn't stay the problem forever.

[Speaker 2]
Yeah, we cannot fix it.

[Speaker 1]
Wouldn't be able, would not change.

[Speaker 2]
Yeah.

[Speaker 1]
Like if the pain was the pain as a pain, then nobody could see the pain in a different way, and the dog would not chew on it. So the problem, if it was a problem of suffering from its own side, then you wouldn't be able to see it in a different way.

[Speaker 2]
Or finding solution of the problem. Right. Because...

Everything's... Yeah. Hey.

[Speaker 1]
And in today's class, at the very beginning that Jason Kappa say, the first three school of Buddhism, if you tell them that, if you think about dependent, then everything... I forgot what is the content. If you refer to...

Those people couldn't see that dependent is emptiness, for the first three school in the Buddhism. I don't fully understand that. Can anyone give some explanation?

Because in that verse, Buddha say if you see that dependent is emptiness, that the first three Buddhism school and River school couldn't see that. Yeah, it was like this. The way the text said it was...

There was a logical statement. Someone made a logical statement. What?

Let's take all things. They are empty because they are dependent. Let's take all things.

They are empty because they are dependent. And the lower school, three schools say, not necessarily so. Just because they're dependent, doesn't mean they're empty.

And then he said the non-Buddhists, the River school, if you say the same argument to them, let's take all things. They're empty because they're dependent. They would say, we don't even agree that they're dependent.

We don't even agree that they're coming from cause and effect. What would they say? What do the River school say stuff comes from?

Yeah, some guy made it. Somebody made it. Some big guy made it.

So if you say to them, let's consider all things. They are empty because they come from cause and effect. They say, we disagree.

It doesn't come from dependence. It comes from somebody made it. Some big guy made it.

Okay, got it? The non-Buddhists. Like you can say the Sankhya, or you can say the Brahmanical schools, or you can say the Ishvara schools.

They all say there's some big guy who made this stuff. So the same argument to them, let's take all things. They're empty because they're dependent.

They would say, we don't even agree with your reason. We don't say they're dependent. They don't come from causes.

Then Buddhists, the lower Buddhists would say, just because they're dependent doesn't mean they're empty. If they're dependent, they are not empty. They have content.

Okay, cool. So, independent branch of the middle way. Independent branch of the, how to say, the four school layers.

Yeah. Now, that's a good question. So, let's do it this way.

There's four Buddhist schools, classical schools in India. The first three say, if something works, it's real. That leaves out the whole four school.

The four school has two parts, right? Lower middle way, higher middle way. What does the lower middle way say about things really existing from their own side?

If they perform a function, they have to not be empty. Why does the fourth school, lower half of the school, say that if things perform a function, they may be empty? Why do they fudge?

Why do they split their opinion? The lower three schools of Buddhism, which is Abhidharma school, logic school, and Manjula school. If something does something, it's real.

Four and a half school, lower half of the fourth school, if something performs a function, it could be real. But I'm not sure. Upper half of the fourth school, if it performs a function, it's definitely not real.

Why would the lower half of the fourth school, why didn't they become part of the functionalist school? Why don't they agree with the lower three schools? What is different about the lower middle way school, about things coming from their own side?

[Speaker 2]
Yeah, good.

[Speaker 1]
Yeah, Rebecca said, Gibson, that 50% of stuff is coming from its own side, and 50% of stuff is coming from my side. Therefore, just because something functions, doesn't prove it's 100% real. It's still only 50% real.

In the highest school, 4B, things are real, and no percent comes from its own side. The color and shape of the pen is also coming from your seeds. The lower middle way school says the color and the shape of the pen is real, it's coming from its own side, but you interpret it as a pen, or you interpret it as a chew toy.

Cool. Yeah. How do you use that in your real life?

It's not a question of how you respond to an asshole.

[Speaker 2]
Okay?

[Speaker 1]
It's not like, do you hate them, or do you like them? It's, do you understand where they're coming from? And do you understand why their mother loves them?

Right? It's not that... Buddhism doesn't mean that people are stupid and cruel, and you're supposed to try to think of them as nice.

It doesn't say that. The cruelty and stupidity of mankind is coming from you also. It's not that you're supposed to be tolerant, it's that you're supposed to understand where it's all really coming from.

The goal is not to be tolerant of stupid and cruel people. The goal is to stop them by not being cruel and stupid yourself. Okay, cool.

All right, we got to go to the... No, we're not going downstairs. I've got an important thing going on.

I've got the Peachtree World News show. Right, Nick? Don't I?

It's time for the Peachtree World News. Hasso looks ready as an anchorman. Hasso, you're getting more and more elegant every day.

Thank you, Yeshua. I learned it from you.

[Speaker 2]
Oh, I love that.

[Speaker 1]
How's it going in Sedona? Are you feeling the winter approaching or no? My wife asked me why I don't grow a mustache like Hasso.

I said, I don't know. All the old guys, when they get bald, they start growing mustaches. So, I refuse.

Okay. Okay. By the way, I have a...

I've got Nuri. Who's the first part of your show, Hasso? We have a special guest and he's with us, Errol.

He's also growing a mustache like me. So, well, not really. But we want to welcome Errol because he has a very interesting event happening soon.

Well, there is one thing happening for New Year's event and then in January as well. So, we have Errol to talk about it. Welcome, Errol.

How are you? Good. Thanks, Hasso.

Thank you, Gesha, Michael, Gibson. Yeah, two events I am super happy to talk about. Hope we can put our fancy asset up.

The first one is a retreat at Diamond Mountain. Gesha, Michael has been saying, do retreat at Diamond Mountain. Do retreat at Diamond Mountain.

And I've been kind of having all this pride like, yeah, I did that. I did retreat at that mountain. Then I realized it's been eight years since I took a retreat at Diamond Mountain.

So, I'm guilty of not using that amazing facility. And so, I decided to lead a retreat there over New Year's. And we will, me and my yoga teacher, Lisa Shrimp, will lead a retreat on the practices of the Hatha Yoga Pradipika, which Geshe-la taught a couple months ago.

And they focus on a few things, the asanas, all of the main pranayamas of Hatha Yoga. We'll focus on meditation and we'll focus on the shatkarmas. So, the Pradipika is the quintessential text on using our body to change our mind, using the connection between our prana and our thoughts.

So, we use our body to change our mind. A lot of the, like the Raja Yoga text of the yoga sutra, we're using our mind to affect our mind. And that's great, but that's hard.

And so, the Hatha Yoga text, we're using our body to affect our mind. So, we'll be using the, sorry translators, I'll slow down. We'll be using the Hatha Yoga practices, asana, pranayama, meditation, and the shatkarmas to purify the body, purify the mind.

So, we'll bring in the New Year's with a clean body, clean mind, clean motivation, clear intention. And that's December 28th to January 2nd. It's limited to 15 people.

We are keeping it small so that it can be a very intimate experience. And it's going to be a time to have some instruction and then go to the retreat cabin and do retreat. We're not going to fill the day with talking.

It's going to be time to actually, you know, do the, learn a little bit and then go to the cabin and spend time in it. Because that's the beauty of Diamond Mountain as a retreat center. Next one, real quick.

Hatha Yoga Pradipika 3, the following chapter, we'll be studying January 18 to 29 with Geshe Michael. It's called Chakra Doors and Sacred Sounds. Sacred Sounds is yoga.

And this is really bridging into a lot of the Diamond Way teachings. So, if you want to go check that out without having to do 10 years of the preliminaries, here's your chance to see them. Here's some of the topics.

It's really an amazing course. Introduction to Tummo or Kundalini. And a very specific part on the Great Seal, Maha Mudra.

Something called Maha Veda, which is translated as Lock and Sphere, which is, Geshe-la talks about how to defeat age and death. So, already there's enough material. If you miss it, you're crazy.

Something called Sky Dancer or Kechari, which is very connected to our main Diamond Way practices. We're going to learn how to fly. Geshe-la will teach that.

Making reality free of duality. And then we get into Chapter 4, which is the Teachings on Emptiness. Easy Path to Emptiness.

The Four Stages of Inner Yoga and Sounds of the Center Channels. So, for Deepika, to really learn that, it's one thing. We need a master translator.

But to really understand that chapter, we need a master translator who's done three retreats. And so, we're so lucky to have a teacher like Geshe-la, who not only can translate these things, but spent three years with this text and did them in retreat. And I really don't think you can teach this text properly without having done deep retreat for a long time.

And so, it's incredibly rare to have that combination of someone that understands the philosophy, someone that can translate it, but also has really done the practice. And so, it's, I don't know, just so appreciative that I get to study this with you again, Geshe-la, and really looking forward to it. And really encourage people that if you can go to it, don't miss the opportunity.

Thanks, Hasso. Thank you very much, Gerald. And best wishes during New Year's for that amazing retreat to learn the Kriyas.

Awesome. So, next, we're going to go with a special report that our friends Noor, Anatole, Aisha are going to talk about. And for this segment, Geshe Michael is going to be leading us into this news.

Okay, welcome. So, Noor is in charge of the charity of DCI Global and SCIM. DCI and SCIM give away 12% of their gross income.

For example, last December, Noor had the pleasure of giving away $250,000 to different charities around the world. And she's giving away money just about every week. And I don't know why, but Hasso asked us to talk about one charity project.

Maybe you want to describe a few of the things you're working on in the last few months. And let us know what you're giving money away to and how can we help. Thank you so much, Geshe-la.

Actually, Geshe-la is giving the money away. Everybody who works for SCIM is giving. I always think about it as it's Geshe-la's time and effort and also Seiji's work that they put together.

And they put a lot of hours of work and travels. So, actually, it's their own contribution. I'm just the hand to give it away, which is a pleasure.

It's a great pleasure. Geshe-la mentioned last December, but up until now, we almost gave $200,000 this year. Can you tell us some of the things you're giving away?

Maybe we have our own charity. So, this year was full of disasters, let's say, that we took responsibility to move and help. So, starting with the earthquake in Syria, and then another earthquake in Morocco, and now a hurricane in Mexico.

So, we are trying to keep our eyes open and take responsibility to help in the environmental issues, as well as the social issues. Like we support education. Green Stretch Pen is our main partner in this.

Also, we support saving the ancient wisdom. So, our main two partners are ALL and DCC, and the Spanish translation program in Mexico. And this particular five minutes, I'm going to talk about the unfortunate hurricane that happened in Mexico last week.

So, we received an email from our friend, Anatole and Aisha. They are in Mexico, and they have friends who were super affected. And they called for help, and Geshe Michael immediately answered for that and connected us.

So, DCIG had the pleasure to jump in, and we chose a list of six organizations that we can share, distribute the donation among them. So, among them is Red Cross Mexico. So, and many other organizations.

You can see the QR code here. And we felt that we need to do something and help. So, this is the news for this particular week.

And I would not take more time now, because I know Geshe has another class, but I would be very happy to join PH3 morning show in December or November and talk more about all what we did through 2023. Thank you very much, Nur. Thank you, Geshe-la, for everything you're doing.

Lastly, we want to just remind people to invite you. As you know, we have been working with this new project, PH3 World News, for the last year almost. We almost have a year.

And every month, we have a long program where we share more content in depth. So, tomorrow, Tuesday, 7, November, we're going to have one of our monthly programs. These programs are one hour long, one hour and 15 minutes.

And one of the topics we're going to be having is Geshe Michael sharing with us, as well with Stanley Chen, a little bit about what you're doing in the Sedona College these days with the advanced level, number three. We're going to be talking with the Mexico-Guadalajara people who just went to a Latin America tour to hear how did it go. And we're going to have many other news, general news about what's happening in the more than 12 organizations of the WorldView Network.

So, I just want to share with you this poster. So, if you want to sign in for the event, it's tomorrow at 6 a.m. Arizona time. If you want to be live in studio, which means PH3 Cafe, you have to talk to Daniel Garcia and see if you can make it.

I'm just going to share with you the poster. You can watch online or if you are in the area, you can attend live. But it's limited spaces online.

So, check it out. This is the poster. Those are the things you're going to have.

And I really encourage you to go. We're almost about to be one year old on this project. We started in December last year.

So, do you want to add anything, Geshe-la? Yeah, I just think it's going to be a great show tomorrow morning. We're going to have virtual cinnamon rolls.

Everybody on the call is going to have virtual cinnamon rolls. So, please be sure to come. Thank you so much, Geshe-la.

Thank you, Juan. Thank you. Thank you, all of you.

And see you tomorrow if you come to the show. Geshe Michael is going to be there, we hope. Thank you.

Let's go see Nora's handsome husband, Seiji.

[Speaker 2]
Thank you. Yeah, we're going to go now.

[Speaker 1]
So, Seiji can, I think Seiji wants to do the show here.

[Speaker 2]
Downstairs? Downstairs.

[Speaker 1]
Okay, we're going downstairs. Grandpa's going downstairs. I'll be right back.

So, the people in SEM, since we finished late, we're going to push the next class 10 minutes. So, we start at 840. And this class?

Yeah, they're connected.