Гибсон Чан — Книга 2: Восхваление зависимости, занятие 7

[Speaker 1]
Hey boss, can you guys hear me? Yes, I hear you loud and clear, looking sharp. Hey, hey, hey, welcome to Mixed Nuts, everybody.

Shortsongs Tower. Monday evening. Coming to you live.

I hear something distorted. Is that Sagey? Yep.

Give me a few more lines. Yeah, you're just distorted, but I can hear you. Yeah, it's, uh, how about now?

Is that better? Slightly, a little, maybe, maybe lower the input a little more. Oh yeah, the game is all the way up.

I don't know why. How about now? Is that better?

Yeah. Good. Yeah, that's pretty good.

Bye, Gibson. Bye again. Okay, do your homework, handsome.

Okay. Maybe you want to pass some kind of announcement. No, no, I think we'll, just to give you a heads up about tonight.

Welcome to Shortsongs Tower. And tonight we're going to have a class with Gibson. And after Gibson's class, we have a special treat of a Q&A with Stanley Chen.

And if you're interested, Stanley is planning to host that Q&A in Chinese. Of course, it will be translated into English as usual with translation. But that's kind of an exciting shift for us.

Cool. So let me share my screen. Uh, can you see my screen?

Yeah. Oh, okay. So the first question is, what's metaphor did Jejong Kappa use for things that could exist without relying on another thing?

I'm kidding. And if everything exists in and of itself, what would happen? The question?

Gibson, can you say again the question? Okay, okay. So what, what metaphor did Jejong Kappa use for the thing that could exist without relying on another things?

And if everything exists in and of itself, what would happen? Flower in the sky. It would be like a flower blooming in midair.

Yeah, yeah. Miracle, you got it. And what happens if everything exists in and of itself?

Uh, well, then it would be a contradiction to say that something depends on the combination of its parts or the combination of its causes and conditions. Yeah, 100% correct. Let me see.

Yeah. So it would be like a flower blooming in midair and it would be contradiction. Just like Medbubala said.

So what is the Tibetan for caused thing and uncaused things? Du je tang tu ma je? Yes.

Du je tang tu ma je. And what is the Tibetan for flowering, blooming in the midair? Nam ke me tok?

Yay! I got it. Whoa.

So the second question. Is it possible to reach nirvana if things exist in and of themselves?

[Speaker 2]
Not possible.

[Speaker 1]
Not possible. Why?

[Speaker 2]
Because if things exist in and of themselves, we could not stop it.

[Speaker 1]
Right. Because according to Professor Nick's definition of nirvana, you have to stop. Correct.

So if we couldn't stop, then it's impossible for us to stop the negative emotion. So what is the English for the Dopa Medba? No, Dopa Medba.

Yeah. Unstoppable. Cannot be stopped.

Nice. And the third question here. How the example of writing the Diamond Cutter Sutra on a piece of paper illustrates the idea of if you don't look too closely.

What would happen if you don't look too closely and while you are writing something on the piece of paper? It looks like the pen is distributing ink and your hand is directing where the pen goes to create letters on the piece of paper. Yeah, correct.

And if you decide to dig in and trying to look what happened and what would you get? Like if you know this is coming from your sea. Can I talk?

Oh, yeah, definitely. The Sutra is come from us. The pen is come from us.

Yeah, great.

[Speaker 2]
Paper also come from us.

[Speaker 1]
Cool. So if you don't look too closely, you can say pen is writing. But if you dig into it, the pen is totally depend on the picture coming out of the mental scene in your mind.

And the word on the piece of paper is not coming from the pen. It's coming from the word. The mental picture in your mind.

Send the price to the pen and sutra in person who writing. So what is the Tibetan? So if you don't look too closely.

Yes. Well, what happened to everyone? And what is the Tathung?

The result of the adding the image to the thing which becomes the pen or whatever object it is. Nice. Yes.

Nice. Okay. So here's my homework and the translation here.

Let me read the Tibetan first. So here is the student translation. Okay, good.

It looks so good so far. So what could be more wonderful than this? What could be more amazing than this?

There could, in fact, no such one. Therefore, this is the way you explain the meaning of independent origination. We should praise you, everyone.

And there is no praise other than the Maitreya's praise that possess the good quality to praise you. Yeah, that's okay. That's fine.

Yeah. How about Detsamtu? Detsamtu is merely?

Or... Yeah, or that well. You see what I mean?

There's no other praise that could praise you that well. On that, okay. Yeah, to that degree.

You see what I mean? So you got to throw that in there somewhere, but the sentence is good. What's the point?

And Gibson, if you just explained it to somebody, what's the point? The point is, there's so many things we can praise for the low buddha. And why J.K. Hung Thapa write it later to praise the low buddha for dependent origination. Yeah. And there's no one could explain dependent origination with emptiness like low buddha. Yeah, good.

Okay, yeah. You would expect Tsongkapa to say the highest way to praise the buddha is because he taught what? Emptiness.

Yeah, but it's not. It's because he taught dependent origination. That's Tsongkapa's argument in this book.

And it's, I don't know, it's controversial. And here is the second translation and Nibbāte, Geshe-la has done this for me. Oh yeah, the Nibbā.

Nibbā, yeah. So then Nibbāte, I translate. I read the Tibetan first.

Nibbāte thab ma duk na, denpay nimbo ma dukpa, denpa la shi, den jau khe la ne, tongpa mi dukpa, she kham du denpa. Oh, there's a big mistake here, Gibson. There's a big mistake.

The fourth word of the third line is G-A-D. G-A-D, where? The fourth word of the third line.

Yeah, it's not G-A-D. The fourth word. Gang.

Gang is not Gang. Gang is G-A-D. Okay.

It's a very difficult correction. Very subtle. Yeah.

Okay. kye du denpa, ngu ma we, denpay nimpo ma dukpa denpa, rangshin thang den jau khe wa, denpa tena chu dangje gyu ma dakbu, sun trulok. Okay.

And the presentation that if you don't understand the real meaning of emptiness is dependent, then you won't grasp the essence of the teaching has divided into four parts. The presentation of a person who accepts the concept of dependent but does not accept the concept of emptiness, the presentation of not understanding the essence of functionalist teaching. And the presentation of the contradiction between things have a nature of their own and dependence.

Therefore, that is why Lobuddha said everything in the world was like an illusion. Good. Now, because we corrected the Tibetan, the meaning changes completely on the first of the four.

[Speaker 2]
Yeah.

[Speaker 1]
So, it doesn't mean person anymore. Shege is an insult in Tibetan, and it means the way you're talking is a joke, man. Shege is a joke, and it's an insult.

Okay. So, what's it mean now? What's it mean?

The presentation... You accept emptiness... No, you accept dependent and not accept emptiness.

It's a joke. Good. Yeah.

That's very heavy. That's very... yeah.

And it's as insulting in ancient Tibetan as it is in English. Okay. So, Tsongkapa's telling these guys, if you accept dependent origination, that everything comes from something else, and then you don't accept emptiness, you're just a joke, man.

Shege is an ancient word for joke. Okay. Laughing stock?

Laughing matter? Something like that. Very interesting mistake in the text.

So, the rest of the translation is okay? Yep, it's okay. Okay.

Thank you, Geshe-la. Yeah. Good.

Nice job. Thank you. What time is it there?

Oh, come on. It's only nine o'clock. No, it's seven o'clock in the morning.

Yeah. You guys are just waking up. Okay.

Here we go. Let's go back. Let's put this up here.

I don't know why that's not... there we go. Okay.

All right. So, Gibson finished this section, and then Gibson finished this section. See, here I made the correction on the original.

Okay? Yeah. Okay, by the way, in ancient also means to crack.

Does it make sense? Crack a smile? Yeah, to crack a smile.

Yeah. Yeah. Okay.

It's probably related. Okay. All right.

Good. All right. So, now we're going to do the first part, which was supposed to be...

It's a joke if you accept that things depend on each other, but you don't believe that makes them empty. And that's a difficult idea, right? Okay.

But it's a joke if you... And who is it historically that would have denied that? Who is it historically who would have said, Nick, who would have said things are dependent, but they're not empty?

Well, I guess it would have been the lower schools. Yeah, maybe the Abhidharma guys. And Nick just finished a two-volume translation about that.

600 pages, I think, something like that. Okay. 650 pages.

All right. So, Gibson, you're a Tibetanist too good, so it's much more fun to pick on somebody else. And if you would like to pick on somebody to read these two verses, you're welcome.

Okay. What about Anatole? Ooh.

Shindepa. It's because of the vowel, it makes the pronunciation heavier. Shindepa.

Shindepa. Good. Gibson, you want another person?

[Speaker 2]
There's a rumor in the chat that it's Anatole's birthday, by the way. Is that true?

[Speaker 1]
I thought it was three birthdays. Congratulations. You guys want to sing?

One, two, three. Yay! What page, Anatole?

96. 96, you said? Yeah.

You might know it's on 96. It's going to make me cry. It's a story of one night when I came home from New York, from the diamond business, and Rinpoche, I almost tripped on him in the dark.

And he was outside the temple in the dark, fixing the sidewalk. And he was about 82 or something like that. So, he's on his hands and knees fixing the cement in the dark, you know.

And I said, you shouldn't be out here doing this by yourself. Not at your age. He gave me that steel eagle glance and drew himself up proudly.

The old debater, I guess you could say, the path to heaven, he quoted, is created by making things of beauty for others. Nice call. Okay.

Oh, we got to do Seiji, you guys. You ready? One, two, three.

Seiji. Page number? 37.

37? 47. All right.

Oh, it's the end of the story of how Gyel Tsubje wanted to disrupt Tsongkhapa's teaching. I think it was Ngawang Chapa, the person for whom the Three Principal Paths was written. Took a string with a hook on it and pulled his hat off from the rafters.

And the hat came off and everyone in the audience thought he was respecting Tsongkhapa because he took his hat off. Actually, this other mischief maker hooked it with a string so everybody would think he was paying respect when he didn't want to. Sounds like a Maltese story to me.

All right, Gibson, who's going to read the second verse? Seiji can read next. If you want to, you can come up here.

If you want to, you can just yell. Okay, he's coming up here. Hang on.

Let's put you over here. We're talking this verse. All right.

Hey, Gibson. Let's see. Gibson, you can keep torturing him.

Okay. So now, those are the two verses that we're going to start with today. They are verses from Tsongkhapa's praise to Lord Buddha for teaching our cause and effect, rather than for teaching emptiness.

And here's two of the verses that we're going to work on today. And this is the commentary by? Muchu Dharmapadra.

Yeah, by Lama Quicksilver, who's a famous Vajrayogini practitioner. Okay, so Seiji's going to read this paragraph. Sorry, I just had to— You're correct, Gibson.

Okay. Nice, nice. I think I— Okay, so the authors of the commentary is weaving the root text into the commentary, which makes it especially hard to translate, because it'll be unnatural.

It won't flow perfectly, because he's struggling to get the root poetry into his explanation. Okay, so here's the meaning. So Gibson, I'm going to work with you.

Seiji's going to sit here and suffer. The meaning of these two verses is, your yi is mongpa. Your mind is being obstructed.

Yeah, your mind is—mongpa means like really dumb and confused and everything else. Okay, mongpa. Your mind is mongpa.

Nyo-mong is similar, right? Different spelling. Your mind is all messed up.

And in fact, that mongpa has—is zin by you. Past tense, sungwa. Is control.

Is holding. Keep holding. It's like got you captured, okay?

The stupidity in your own mind has captured you as a dren. As a slave. Yeah, and dren is an ancient, very insulting word for like the slave who cleans the toilet or something.

Okay, all right. And not just that your misunderstanding is making a slave out of you, it's hlakpa making a slave out of you. It's totally.

Super making, yeah, okay. And then you, gulwa, he refers to the person as gulwa. What's that?

Debater, opponent? Yeah, usually it's a debater, but sometimes it's just a person who's making loud noises and complaining. Okay, gulwa.

So you're trying to disagree with my book, but actually you are just a slave of your own dark ignorance, okay? And you're the kind of person, kang shik, who is she de to the teacher. She de means hatred.

You hate them. And this is a word used especially for sectarianism. You know, like your group of religious followers don't follow.

You hate this other group of religious followers or something like that, okay? She de means like pretty strong hatred between religious groups or something like that, okay? So he's saying you don't understand reality, and now you hate who?

Domba.

[Speaker 2]
The teacher.

[Speaker 1]
You hate that teacher, capital T, okay? You hate, and you, dre also means you compete against him. You vie against him.

You're a mutek chen. What's the new translation for mutek chen? Riverless.

Riverless school, okay? What's it mean literally? Stooless.

Yeah, these are people who are the native religion of India, Hindu, and they believe that if you go to the Ganges River, especially in Varanasi, and you dip yourself in the river, which I did for three months every day once, and it's bad because that's also where they burn all the bodies. So arms are floating past, and it's unbelievably dirty, but I guess it's a blessing. Mutek chen.

So mutek is the stone that's in the Ganges River just under the water, and you can sit on that stone, and it's called a tirthika. So these non-Buddhists are called stone river sitters, okay? So I don't like to translate it that way, so I call it river schools, and then I explain it.

Okay, so you river school guys, it means you guys who never accepted Buddhism in the first place, okay? You can't supa the very dra of Rangshin Meppa, Gibson. You can't tolerate...

Good, you can't tolerate... ...the sound of things that don't have any nature of their own. Yeah, if someone comes up to you and says the pen has no nature of its own, a pen has no nature of its own, then you're like, God, I can't stand that, okay?

Mi supa means I can't stand even hearing those words, hearing you say those words, I can't stand it, okay? You guys, okay? So for you guys to get so upset is not Mozart.

That's not so strange. That's okay. You're not Buddhist, you know?

Somebody come up to you and say a pen is not a pen, and you say, God, that sounds so strange to me. I can't stand it, you know? And then Tsongkhapa's like, yeah, I mean, we can understand it.

We see why you would get upset. That's not so weird, but then what's he going to say? People have a secret.

Talking about Buddhists? Yeah, if you call yourself a Buddhist, and then you get freaked out, now that's weird. So we just did a, what kind of translation?

Anticipatory. Anticipatory. We're guessing what the next paragraph says before we get to it.

And that helps you translate it, okay? It also can help you translate it wrong, if you assume what it's going to say, okay? Okay, Jimson, who's next?

Seiji's keep trying to run away. Who's going to read the next one? Tim from Vietnam.

Vietnam. Who? Kim.

Kim. All right, let's go. Let's go.

Yeah, thank you, Kishore Gibson. Nice, very good. I don't know how such a weird teacher can teach people Tibetan so well.

Okay, Deway Gibson? Deway is a lotus teacher? Just means therefore.

Oh, therefore. Yeah, therefore. I'm sorry.

Compared to that, maybe. Okay, let's do the instrumental here as comparison. Compared to that.

Compared to what? The river teacher. Yeah, you river guys get it wrong.

That's not so weird. But compared to that, if you're a person who ke lang in the middle of the second line, if you're a person who already ke lang or ke len, what's that mean? Accept.

You already accepted a certain concept. If you're a Buddhist, you already accepted a certain concept. What is that certain concept?

Well, it's ten ne jungwa. If this thing happens, that thing happens. Everything happens in dependence on other things.

Everything happens in dependence on other things. By the way, to tie it to emptiness, if in the end everything is coming from you, if the world that you see and the people you meet is coming from one person's mind in your world, then is it weird that everyone's interconnected? No, it's coming from one person's mind.

It's natural that somehow that mountain should be connected to the people in this room. And it's natural. If it's all coming from...

If your world is coming from your mind, then it's natural that there should be unusual connections throughout the world. And I think one of the most fun things as a Buddhist is to find them and to celebrate them, okay? Weird people are connected through your brain.

The most weird things are connected through you. And in my opinion, it's really fun to find those connections and have fun with them and be happy about them, okay? All right, ten ne jungwa.

He describes ten jung. He describes the fact that everything's interconnected as a dzu, Stanley. Dzu, kosha.

As a treasure house, a king's treasure house. This is the real riches of the Buddha. This is the most valuable thing that the Buddha ever taught.

What? That everything's interrelated, okay? And he said, that's the dzu.

Now Seiji's going to give us che because it's chenzin. It comes in his book 10 million times. Chenzin, dak chenzin, rang chenzin.

Yeah, cherishing. So here, it's not a bad thing. In Seiji's Lojong translation, it's a bad thing to focus on what you want.

But in this book, the dzu is being described as chepa by Buddhists. That teaching that everything's interrelated is a treasure chest, which is chepa by all Buddhists. It's cherished and treasured by all Buddhists, okay?

So Tsongkhapa said, you ke lang, you accept this priceless treasure of Lord Buddha, the treasure of all spoken words, sung gi chepa dzu. And at the same time, then you get upset about che tam che rang shing gi tongpa nyi. Everything in the world is empty of their own nature.

Yeah, you're like, oh, Lord Buddha is so great. He taught everything depends on anything else. Yeah.

And then we get to everything's empty, and you're like, no! All right? Okay?

That statement that all things are empty of any nature of their own is senggye ngaro. The lion's roar. What modern word has senggye in it?

Singapore. Singapore. The city of the lions, okay?

Yeah, so senggye is the Tibetan mispronunciation of singha. Cool. Ngaro means the roar of a lion.

Okay? Ngaro. And there's misampa.

What's sampa usually mean? It's for patience. Yeah, forbearance.

But if you stand next to a lion and they go, then you're like, you know, you can't stand it. I can't stand it. Okay?

And what animal do they usually compare the listener to? A fox. They say, I don't know why, but by ancient mythology, foxes are particularly irritated by the sound of a lion.

Because they go, they're like, their teaching is like, and then they get next to a lion, they're like, and they're like, I hate you, you know? Who's who? Who's the lion?

Lord Buddha, what's the roar? Back to being still for days. Yes, things that are all dependent.

And therefore, they're empty. And therefore, they're not there. And they're like, and that's a mighty roar of truth.

And they're like, oh man, why are you playing Grateful Dead? Couldn't you play some folk music or something? You know, like that, okay?

It's just like that. All right, ngaro misampa. Who's the people who can't stand that ngaro?

The ngur mawas. Functionalists. Functionalists.

Gibson, why are they called functionalists? Because they believe things exist because they work. Yeah, if something does something, it can't be empty.

They believe that. If gasoline can run a car, then gasoline is not empty of any nature of its own. Okay, Geshe-la, you pour water in your car.

See if it works. Okay, if we believe that if something does something, it's real. Okay, it's not empty.

If something does something, like gasoline runs a car, it's not empty. We say it's empty because it runs a car. Now, let's see.

Ngot sar means what, Gibson? Oh, wondrous, amazing. Yeah, it's like amazing, okay?

Amazing. And the root text says, I am amazed at you. I'm amazed at you.

Who's I? He glosses it. He puts next to I, he puts another name.

Yeah, Tsongkhapa. Tsongkhapa, the teacher of the first dilemma. You know, now that's effing amazing, okay?

Now, he identifies I, okay? I is in the root text, and it's Tsongkhapa speaking. Our commentator says, Tsongkhapa speaking.

I think that's effing amazing, okay? Why? That you can treasure the teachings on dependence and then freak out when we say it means everything's empty, you know?

By the way, this is a comparison to something that came before. What the Mutekma reaction was? Yeah, those river guys don't get it.

Look, I understand. They don't even accept that everything's interconnected. But you guys, you know, you're supposedly Buddhists.

And you get upset when somebody goes, you know, everything's empty also. And you freak out? You are weird.

You are weird, okay? Who's saying that? Tsongkhapa's saying.

Tsongkhapa. And by the way, Tsongkhapa is very adamant about keeping your vows of never harming anyone, never insulting anyone, never saying a bad thing to anyone. And here he says, you know, okay?

And you should wonder about that. You should say, why? You know, here's a person who wrote the most famous commentaries on ethical behavior and ethical speech.

And now he's calling this guy an idiot and all this. What's going on, you know? And it's because he feels strongly.

And it's very rare. It's extremely rare for him to criticize anyone. And here he's like, you idiots.

Who's he talking to? His own Buddhists.

[Speaker 2]
That's the thing, you know?

[Speaker 1]
He said, look, I'm not going to insult those river guys. You guys, I understand. You know, you go sit in the river.

But you Buddhists, I'm so embarrassed. Chal here. What's chal yu and mozang yu?

What's chal yu and consideration? Yeah, it's avoiding a bad deed for purposes relating to yourself or avoiding a bad deed for purposes relating to others. If you have the second one, you might do bad deeds quietly in your own room by yourself.

If you have the first one, you won't. Got it? So here is the one that means, chal means to think how others feel, okay?

And you don't want others to be ashamed of you. But in this case, Losandarpa is Mozart. Wow.

He's amazed at these guys. And he's chal. He's ashamed.

I'm ashamed. You're an embarrassment to my religion. You see what I mean?

Okay? And that's how our commentator glosses weird. You see?

The root text says, Tsongkhapa finds you guys weird. But what does weird mean to this commentator? It means you're an embarrassment to our philosophy.

You think things can't be empty if they are interdependent. You're an embarrassment. You didn't think...

You can't think your way out of a wet paper bag. You know? It's very rare and it's very fun to translate.

Good luck, Dickson. You're the last person I would think that would translate something in something. But there you go.

That's your karma. Who's next? Manipur Chundu?

[Speaker 2]
Yes. Good.

[Speaker 1]
The second concept presented in the list of four originally is expressed in the next verse. That's all he's saying. What was the second concept?

In a Tibetan commentary, they never tell you. So the rule for our translation club is we put it in there, in the bold. So let's read that.

Let's read that one, you guys. Chunzong, ngu... Yeah, let's translate it backwards, Gibson.

I'm going to denpa. I'm going to show you. I'm going to demonstrate how the ngu mawas...

How the functionalist... Yeah, functionalist means if the thing works, it must have some nature inside of it. Okay.

How the functionalist have not dogpa that nyingpo of the denpa. Have not understand the essence of the teaching. Yeah, I'm going to demonstrate to you how this Buddhist group has failed to understand the most important thing about Buddhism.

Sorry. Okay, Gibson, this is just reading practice. You can choose some people.

Um, how about me? We'll Chunzong again. Uh-oh.

[Speaker 2]
Yeah, Gibson, who's going to do the second verse?

[Speaker 1]
Okay, Alex Rowland. Alex. Okay, I'm here.

[Speaker 2]
I'm sorry.

[Speaker 1]
Hey, if you have microphone problems, ask Ben Gibson. Yes, he's out. He's out right now playing music.

Say hi to him, by the way. Okay, I will. I can't read Tibetan, but I'll try.

Where are we? Where the cursor is there? Uh, after the 25, just go at it.

And the way to read when you can't read is to have no shame at all.

[Speaker 2]
All right.

[Speaker 1]
Did you say Gibson? Not bad. You have a talent for it.

You should do it. Okay, who's next? Who's going to read this part, Gibson?

Oh, let's do it with Gibson. Let's let Irina read it first. How's that?

Which one? Irina or Irina? Irina, Garcia.

Irina, okay. Oh my god, hi. Okay, um, so, um, What is that?

What is that? Um, Is it? Am I done or not?

No, okay. Go... Am?

Tabla? Yeah. La?

La mepa. La mepa. Okay.

Then... Chin? Yes.

Zaojun? Zaojun. Gu?

Gui. Gui. Mingmid?

Mingmid? Mi? Mi.

Mi? Mi... Mupo.

Mupo. Ran? Chin?

Yes.

[Speaker 2]
Ki?

[Speaker 1]
Ki. Ru? Pa?

Mi? Du? Zim?

Par? Zech? Zech?

CHED NA DA KO TE DA NYI NGUL MA BA'I That's what I thought. KYI KYE WO DIN NAM Good, nice. Thank you for working through it.

And don't be shy, okay? When I was first learning Tibetan, I got the morning newspaper in Tibetan, and I went to the Tibetan tea shop and read it out loud. And everyone was like, no, it's not like that, idiot!

And that's how I got people to help me. No, so you got to be shameless. Here's the meaning.

DNGOS PO GNAS LUGS GYIBS SUN The system of the functionalist. No, this DNGOS PO GNAS LUGS means the way things really are. The way things really are.

That's GNAS LUGS here has a different meaning. DNGOS PO GNAS LUGS, the way things really are is that they are RANG BZHIN MED PA. Things don't have any nature of their own.

Yeah, they don't have any nature of their own. Whatever nature you see in other people and things is coming from you. Which means you can never be upset at another person in your whole life after today.

Right? Yeah. Right.

Okay, it takes time. BYIS BA is an ancient form of BYIS PA. And by the way, in the monastery a scripture class is called a BYIS.

When you say, I'm going to class, you say, I'm going to BYIS. Teaching? Class?

It means a leading. A leading. Lead someone, to guide someone.

It's a guiding. Okay? So what's it mean here?

I want to guide you to RANG BZHIN MED PA. Yeah, I want to guide you to the idea that nothing has any nature inside of it. It's all coming from you.

Every irritating person you ever met was a reflection of yourself. Okay? And not anything coming from them.

Okay, so I would like to lead you there. I would like to guide you there. Okay?

Now, what's the best DGO? Or you could say, what's the best THAB for leading people to that? What is the best DOR or the method?

Yeah, DGO means DOR. And then our commentator says, when Tsongkhapa says DOR here, he means method. What's the best DOR way to take a person through, if you want to take them to understanding that things have no nature of their own?

What's the best DOR you can take them to, to guide them to this ultimate idea? He says, RANG BZHIN... by the way, RANG BZHIN MED PA.

RANG BZHIN MED. Anuttara. Matchless.

Unsurpassed. Best of the best. Okay?

What's the best of the best DOR for getting to emptiness? DEN CING REL BA. Interdependent.

Yeah, okay. So the very best method in the whole universe for getting someone through the door to emptiness is to tell them that all things are interdependent. Okay?

But, okay, when you just hear the MING of that... When you just hear the NAN of it. Yeah, the minute I say to you, all things depend on each other, you freeze into DNGOS PO RANG BZHIN GYI GRUB PA.

Things have their own nature. I'm trying to take you to the idea that things have no nature. Okay, how are we going to go?

There's a special DOR. Oh, what's the DOR? All things affect other things.

Oh, self-existent. Got it? He says, you don't even...

You know, it's so irritating because I try to show you the DOR and you use the DOR as an excuse to not go through the DOR. You know, it's just so frustrating. Got it?

Okay. RANG BZHIN GYI GRUB PA NYID DU. NYID DU is sarcastic here.

You take it to be perfect, no nature of its own. Okay? I'm sorry.

As having a nature of their own. The minute I say dependent origination, the minute I say things affect other things, you believe they have something inside of them. The minute I say something can affect another thing, you immediately freeze into, then that means there must be something inside of them.

Okay, RANG BZHIN GYI GRUB PA NYID DU. DAG PO, DAG PO is in, you never saw it, even Wordsmith never saw it, and I should have bet some money. And DAG PO means, well now, DAG PO means, well now, what are we going to do with you?

Okay, DAG PO is like, you'll never see it anywhere. DAG PO means, God, what am I going to do with you? Okay?

It's like, DAG PO. Okay, DAG PO, DAG NI. You LMAO us, Gibson.

You functionalist. Yeah, you guys who think that if something does something, it must have something inside of it. You guys who think that way.

Which, by the way, is how many of the four classical Buddhist schools? The first three. They are not slouches, you know?

It can take 52 years to get through one of their books, right, Ben Kramer? Just enjoy your youth, Wally. Okay, NGES MA RIN GYUR.

His project is a 52-year project. You guys, now, I'm going to move this sentence down, Gibson. How are we doing on time, Uncle Nick?

Six minutes. Okay, good. Gibson, how about you just read it yourself?

Because then we can finish the paragraph. Nice, okay. PHAG CHOG means?

PHAG CHOG. The supreme? The supreme of the supreme?

The number one Aryas. Who are the number one? Buddhas?

Yeah, by the way, Buddhas are still Aryas. We still talk about them as Aryas, okay? Oh.

SANGS RGYAS BAG PA. SANGS RGYAS BAG PA. Buddha Arya.

They're still an Arya, they just happen to be a Buddha, okay? Alright? They don't get to not be an Arya.

Okay, PHAG CHOG RNAM GYIS. Those who got to the ultimate goal, those ultimate Aryas, they had a BYUNG RNOG. Why is this the entry point across the river?

Yeah, so Tibet is in the Himalayas, the highest mountains in the world, the source of the four greatest rivers in the world. It's crisscrossed, checkerboarded with rivers and streams, and there's no bridges. So, people are always looking for BYUNG RNOG.

BYUNG RNOG means a shallow part where there's gravel and you can get across the river without getting all your stuff wet. So, everybody's always looking for BYUNG RNOG. BYUNG RNOG is an important word in Tibet and it's not in America, because we don't have, we don't need BYUNG RNOGS, okay?

But the best entry point, okay, for following those high Aryas, okay? BYUNG RNOG. And that BYUNG RNOG, that entry point is CHAL BA of any DHAWA.

Don't have any competition. Yeah, it has no competition. What's the word DHAWA literally mean?

Moon. Moon. You see?

So, in Tibetan, no moon means no competition. No match. Matchless, okay?

Matchless. Any chance he's making an oblique reference to UMAJUGPA by DHAWA DRAG PA? Could be.

Could very well be. It's certainly, if it's not intentional, it's certainly subconscious, isn't it? Yeah, okay.

Probably 50-50. That teaching people dependence, that everything is interdependent, is the BYUNG RNOG. DHAWA DANG CHAL BA.

What? The entry point. It is the ultimate entry point, which is matchless, okay?

And it also, LAM SANG PO, there. This method of reaching emptiness through the door of understanding that all things are dependent on each other, okay, is RGYAS PA, the Buddha. It makes the Buddha happy, okay?

The path which pleases the Buddhas, okay? To get to emptiness, which is dependent origination, okay? RGYAS PA.

This is the LAM SANG PO. LAM SANG PO. This is the wonderful path for RTOGS PA STONG NI.

To understand the emptiness. That's emptiness, okay? So, we have offered you the ultimate path.

We have offered you the ultimate door that you can go through to get to emptiness. And you think that's not emptiness. You're hopeless.

You see what I mean? How do you ever do it? Okay?

THAB KHAR ZHIG GIS. If that's the best way to get you to emptiness, DAG HO. What are we going to do with you, you know?

You take the best method to teach that nothing has any nature of its own as having its own nature. So, DAG HO. God, what are we going to do with you?

Got it? Who's you? Buddhists.

Buddhists. We're not talking about non-Buddhists. Why?

They don't accept any of these ideas. Emptiness, dependence, they don't care. Just get me some food and let me poop and die, you know?

Okay? THAB KHAR ZHIG GIS NI TSUL BYAS DANG PHYI BAR BYA BA STE. THI PA BYAR MED DANG.

How am I going to THI PA you if you misunderstand the door? How can I... What's THI?

Lead you. Yeah. How can I take you there if you refuse to go through the door?

With the only door. The best door. How can I take you there?

THI BAR BYAR MED DANG. We can finish there. THI BYAR MED DANG.

You are unleadable. BYAR is future tense. Future participle.

You are truly unleadable. Okay? It's kind of sad, right?

Yeah. Okay. Gibson, I think we stopped there.

[Speaker 2]
Yeah.

[Speaker 1]
Oh, so I'm going to ask you to translate the next whole paragraph, okay?

[Speaker 2]
Okay.

[Speaker 1]
This one that starts with DIN NI. And now grandpa is going to sit here and drink my delicious Ukrainian green drink, and you are going to lead a class. The purpose of Gibson's next 15 minutes class is to answer the question, is there anything in today's hour teaching that you could really use in your real life?

Okay? And he's going to lead a discussion like that. Good luck, Gibson.

I think the dark cult should... we should start using that word for other irritating people.

[Speaker 2]
Okay.

[Speaker 1]
So today's class, Zhizhong Kaba has divided the section into two, right? The one is for the river guys. The other one, he's criticized harshly on the people for the functionalist.

And he especially talked about when teachers are going to present the ultimate teaching for you to get into understand the emptiness of the dependence. But we're still thinking about that. That thing is from their own side.

So does anyone have any idea from today's class that you think that you can apply to your own personal life? Nice. Well, I just found a new way to call Nick and stuff like that.

What? New insults to call Nick and my other friends. So something that I thought was interesting about it is like, yeah, thinking about the first time we hear the pain, and immediately we're thinking about the pain is also coming from the pain itself and try to apply that left to into our life.

So what would you think, Nick? Actually, what I was thinking was not related to that specific. It was much simpler.

[Speaker 2]
Okay.

[Speaker 1]
I was just thinking how it's funny how he breaks people into the non-Buddhists. He's like, I'm not even going to worry about you guys. And then the Buddhists, and he's like, but you guys, and it just kind of sometimes it's, it just makes me think about how sometimes life when you after you embarked on a path of this kind of discovery where you're really trying to dig deep and change yourself.

Sometimes it seems harder than if you would have just buried your head in the sand, like, I never thought about it in the first place. And I think maybe there's a life tool in there where it's just like, it takes courage to be one of the people who is going to be criticized for not getting it quite right. And struggling a bit, you know, through the work of really changing yourself and having to try to untangle reality, as opposed to just taking the easy route and not thinking about it in the first place.

In the end, it's definitely harder if you take the easy route. But I'm thinking in the monastery, you, in the monastery, you, you know, you have to stand up in public for two, three hours a day and debate in public, and you have to say things. You often get it wrong in publicly.

And I think if you have a lot of pride, and it's difficult for you to get up and make a fool out of yourself. I noticed over a 20 year period, 25 year period, those people failed the Geshe course. They are very, very, very intelligent.

And they, they're the most intelligent guys in the class. But they do not want to be seen as making a mistake. And, and they often fail the course.

And it's the guys who are willing to stand up and say, look, maybe I'm stupid, but this is what I think. And I think that's what Nick's talking about. I think that that kind of attitude is just to admit you're stupid and then go from there.

It's refreshing, and you can learn a lot. It was always easy for me. So how not to get break down if somebody criticize you during this process?

Like, Geshe-lai, is there anyone who get break down on the debate ground? Yeah, there's, you know, the, the dropout rate is, is about 95 percent. And it, and there are people, there are young men who have break downs on the debate ground.

Yeah. And they often don't come back. Yeah, so.

So, is there anyone want to guess why? Rob Haggerty has something to say. Hi.

So, actually, my friend from Seattle is here visiting. Nice to meet you. Hi, good to meet everyone.

Whose name is River. He's not a river seeker. Well, don't give him a hard time if he doesn't accept dependence means emptiness.

So, actually, we had these epic conversations at my job. And so I was planning my, because after we go home tonight, we're going to have a classical kitchen yurt conversation for sure. And I was planning my, like, attack, sort of basically after, until we got to the very end where, basically, that I misunderstood, like, when I was going to try to explain to him tonight how things are emptying work and dependence, I thought that that had some sort of nature itself.

Like, if I just explain it in those words, of course, that will change his mind. And then I thought, if that's coming for me, then maybe I should probably, and it's kind of from the example of watching what Geshe-la does, like, I don't know, see what he wants for dinner, or how can I take care of him tonight, or, you know, is his bed made nice rather than this sort of, like, we'll have both, but then I was just going to try to convince him with these sort of philosophical words, rather than, like, if I really believe this, then I should just serve him. So that's kind of what I thought from this. So, yeah.

That's so interesting, Rob. You know, it's the first thing that came to my mind was, remember when we talked about taking each other's side? I would say the Buddhist position, you would say the Catholic position.

Can you do the other side? And even what you just said right there gives me insight. Yeah.

You want to come up?

[Speaker 2]
Yeah.

[Speaker 1]
I think the thing that we shared, regardless of how we, yeah. Well, I mean, I did take notes. Come on.

Relax. So I think the thing that we shared together was that we always came from the point of view that we knew that being kind and taking care of people and having compassion was, we shared that. That's the root.

Regardless of how we came about to that way or how we reached it, we both believed in our hearts that we had this respect for each other because of this, of how we sort of want to care for other people, basically. So that was sort of that. That was the first conversation we had before people would come in like, are you talking religion?

Like, yeah, and we're totally good with it. But the first conversation we had was love and respect. It's about love and respect.

We agreed on that route. OK, everything is open now. I believe in the resurrection and you believe in reincarnation, I believe.

We talked about emptiness versus Christ and those types of things. And we could have these really good conversations without having any kind of weirdness. And it was awesome to be able to explore that.

So, yeah, cool. Yeah. Thanks.

Yeah. Thank you. I was wondering, Gibson, if there's a, we're talking about how teaching dependence is the method for realizing emptiness.

And we have these systems, especially in our community. DCI Global, for example, seems to be founded on this idea, for example, that you can teach people how to fulfill their dreams, teach people the way the world works by teaching people what to do to realize all their hopes and dreams. Then what they want will come to them.

And if they develop a method, if they use a method that brings them their hopes and dreams, the only method that will work reliably will be an understanding of dependence, dependence upon serving one another, dependence upon taking care of those who have needs like us and helping each other to fulfill our needs. And then emptiness must come to you. It is it's the same thing.

It's the other side of the coin to understand that it could never have come to you any other way. Thank you for saying that. Recently, people shared with me that he already learned the DCI system for over five years or six years, but he never got it.

But he tried to do whatever people say, tried to help people. But recently he started to lead a reading club to share the seed to other people, and immediately he knows how emptiness works. So I think this is probably a way for people to know the emptiness through helping others.

Yeah, I think. Thank you for sharing.

[Speaker 2]
I think there's a feeling, the feeling tone, because yesterday I was trying to help an old person, but to get to a stage I got stuck. Like I couldn't go further. She asked me to take her to the hospital, and I was, eventually I didn't, because I had my own schedule.

And now I was feeling uncomfortable afterwards. I was like, why couldn't I go further? And I think, because I was thinking about my own seed and karma.

But I think the feeling tone was like, why couldn't I get, and it's a bit down. But if I think about that emptiness, which is, there's, which should be feeling like, it's a happy feeling tone, because if I remember the dependence and origination with the emptiness, I will feel there's a hope, there's a, it should feel happy. I just think that's a good measurement for me to feel it might get stuck with what is happening right now, with my seed and what we present in a moment.

[Speaker 1]
Okay, thank you. Thank you, Asin. Okay, Tracy.

I was thinking, I never really thought about religion in the place of emptiness before. So for, when I heard him say that as a Buddhist, and how he called us out in that way, I realized that even in even in of itself, being a Buddhist is empty, regardless of what religion, regardless of where you come from. And it made me realize that I also have to just show up in the world as a kind person, and the more fun you have, and the more joy and me, I want to grasp the seed because lately, everywhere I go, everybody's talking about seeds.

My Zumba teacher the other day was like, ooh, I planted seeds, chocolate, so you guys are gonna sweat. And then I go to the hairdresser, she's like, I planted seeds, my husband doesn't know what I did this. So seed seems to be the talk everywhere.

So I think if we don't really try to just be a specific label of anything and just show up and be kind and have fun, maybe that's something we can just throw seeds out everywhere. Everybody knows about gardening.

[Speaker 2]
Cool.

[Speaker 1]
Is anyone in the college want to share? Peter's here, he's gonna come up. Come on, come on, quick, quick, quick.

This is the guy who did not invite me to France. He's one of those people. It's a standing invitation to anywhere where we are, I guess.

If that ever happens again, I'm just quitting. Hey, sorry. Oh, we're here.

Yeah. I was thinking, you know, when you translated that part, I was thinking, where am I a functionalist as a practitioner? And I say something which I don't have an answer to.

So I was thinking, in a way, if I want to make money, I do the first steps by giving money to someone else. But would it also work to make money for me if I give stones to someone else? And if you say no, then I would say maybe you believe that the money is in the money.

That's my thinking. What if the money was in this? What if you misperceived them as stones?

What if it was really stones, but you thought it was money? Or what if it was really money, but you thought it was stones? What do you mean when you say really?

How would that affect the karma of giving it to other people? If I perceive the money as stones, well, exactly. It is how I perceive it, and not in any other way.

Hey, don't ask me. This is a Gibson's class. But it depends on, did you see it as a valuable thing, I guess?

Say again? If you saw it as a valuable thing. It just changed the debate from the idea of money to the idea of valuable, I would say.

It's the same question still. You still think that the valuability is in the thing. There is a story.

I say you come up here, and you sit with Peter, and then you go into your show. It's a debate, right? Yeah, this is my functionalist mind, I think.

So yeah, because I remember there is a story. You are driving, and then you think you see something, and you confuse that something with a mouse. And then you, oh, I killed the mouse.

So the question is, then let's say you stop the car, you go, you check. Oh, it was not a mouse. It's just a leaf.

But if you don't stop, and you keep going, and you think, oh, I did kill a mouse. Do you collect the seeds for killing a mouse? Exactly my question.

I think no, you don't. Because then there is something called a full karma path. And it has to be, but I understand why it's difficult.

I think if you shoot someone, no, let's not go there. So it's like, I think I give you, I give you $10, but very quickly distracted. Like, oh, here, Peter.

But I actually just give you a groceries receipt. Yes, I go to my house, and I gave him the money. Did I collect the full of money?

The full? I don't know. So the money is in the money.

The money is in the money. That's because it's an apple, an apple. It's the apple of the apple in the apple.

But if it wasn't an apple, it wouldn't have any apple-ness. So then it's in the apple. I think so.

Then we are all functionalists. No, no, no, no, no. Because why is in the apple?

Because you have the seeds for it to be in the apple. If gasoline is in the gasoline. The gasoline is in the gasoline.

The gasoline. Well, if the gasoline is not in the gasoline, where is the gasoline? That's my question.

I think the gasoline has to be in the gasoline. Thank you. Thank you.

Okay. Thank you, Peter. That's fun.

I like those things. So, yeah, we are going to invite two very special guests with us. One is Rob Haggerty.

Yeah, no, we are going to do this. We have to do this. We were talking yesterday about something very important we have to do.

And actually, we came up with a very cool idea. We're going to invite also Lindsay here to come with us. So you should, where should I sit?

Right in the middle. Here.

[Speaker 2]
Okay.

[Speaker 1]
I guess I'm going to need my computer, no? Or your phone. Your phone's fine.

No, let's do it. I think my computer is better. Yes.

Okay. So we were talking yesterday about this fact that I haven't signed up for the Good Night Reading Club and shame on me. Yeah, they didn't want to feed me anymore.

That's why they kicked me out of the house. They're moving somewhere else. No, I'm just kidding.

No, he is moving somewhere else. Not a joke. Yeah.

We're going to sign him up live on camera. Yeah. So they decided to give me a public punishment, which, no, it's a joke, but because it's not a punishment, supposedly something very cool.

They promised me something good is going to happen in my life if I sign up for this program. So let's see, guys. I want to see the results, eh?

Okay. So what we decided to do is we're going to go through the process on how you can sign up for the Good Night Book Club. But not only that.

Tell them what's going to happen. We're going to do a special... Tell them.

Well, you should tell them what the... Yeah, yeah, I can say. I can say.

I'll say a lot. So for tonight only, so we want to give a special gift to somebody who signs up tonight with Juan. We're going to show you how to do it, but we're going to pick one person who signs up for the Good Night Book Club tonight, and we will mail you a signed picture with a really nice note.

So that's what we're going to do. From Gush and Michael. From Gush and Michael.

Yeah, yeah, yeah. Maybe Juan you could sign too. Juan could be in the back.

Yeah, yeah, yeah. But that's what we're going to do. And so we're going to walk through the process, and then anybody tonight who signs up for a monthly subscription at any of the tiers, we're going to pick somebody randomly and send you a thank you gift.

And then in addition, you'll be in the Good Night Book Club and get the normal gifts too. So here the invitation is like, right now we have 258 people there. We want to invite everyone who feels brave and wants to support this project and wants to plant good seeds for their future to do this with us right now.

And then we're going to celebrate to see how many people like. If you have been thinking to do it, like I've been thinking to do it, but I never give myself the time to do it. This is the time.

I have my computer. You see it has an internet connection. We're going to go through the process.

Are you going to share your screen? You're going to see me paying and everything. Let's see if it goes through.

Yeah. No, that's why Linz is going to live from her computer. Yeah, yeah, yeah.

Linz is my millionaire account. So yeah, you're sharing your screen or not yet?

[Speaker 2]
Yeah, I need to get the right tab up. It is. And I'll do it for Zoom.

[Speaker 1]
Well, do we have to unpin here? Maybe not. Yeah.

So Juan, can you tell us some good things about the sort of what Mixed Nuts does while she does that? And why it should support the Good Night Book Club. OK, this is the thing.

What I understand is this. There is like a very cool company who goes all over the world, especially, well, certain countries who have more of this ancient culture in their history. And then whatever they find, they send it to India to be imputed or impute?

Input. Input. I'm sorry.

So then they send it to the college. And then there is a team of translators being trained and led by Geshe Michael Roach, who translate this content. So what happens is like then this content is used for helping many, many, many people all over the world with many different kinds of seminars, teachings, retreats, all kind of things.

And then eventually the people who learn this content make their life, I think, more happy, successful, beautiful. And I say that because I have tried the system myself, not too long, but for about 10 years for me, a little bit more. But I definitely have seen good changes.

So it's like you take the medicine, then you can recommend it. We were talking with Tim the other day and I asked him the same. How do you see yourself before and after?

He definitely said he has seen good changes here. We have like a living example of the years and years and years of practice, although he's just 32. But you can tell Rob, like these things change your life.

Why? This content change your life. In a positive way.

We are trying to sell the content. I'm sorry. Yeah.

All right. So that's what you were asking, no? Why do we want to do this?

Why do we want to preserve these books? Because they are useful. And all the people that help and all the people who do the translating, who have families and all the people that Nick is helping and Ben and Word and Sugen and Stanley and Seiji and all of them are just this is just one part of a very large picture of things that they're doing in the world.

They're all sort of like these ideas are spreading out into all of the organizations and it allows everyone to sort of go help more and more people. So it's just a way that we can kind of get 10%, I guess, you know, a little bit and then sort of contribute to sort of like the happiness of really the whole world. So that's why these guys want to take you through how to get signed up tonight on the Good Night Book Club.

That's what they're, how to say. Do it.

[Speaker 2]
Let's do it. Let's do it.

[Speaker 1]
So in the chat, I put the different links. The experience is a little bit different by region. We're going to sign up like we are in US, Canada or Europe is this.

So I go to the website. Yes. And you're going to click, okay, joining.

I have it. Okay. And there's a couple, I'm going to subscribe and then it'll come up with your region and you'll pick the region that you're in.

We're going to sign up for the US.

[Speaker 2]
Yeah, I'll sign up for the US.

[Speaker 1]
Yeah. And then from here. More expensive.

That is, that is true there. Hey, no joke. My computer just turned off.

But if you plug in the cable, I can do it. The cable, the charger. Yeah.

No joke. But they say when you're about to do good things, obstacles come.

[Speaker 2]
We'll take cash. We'll take cash. All right.

All right. I'll take cash.

[Speaker 1]
I'll take cash. So go ahead, Lindsay. And all right.

So, and then on this page, you can see the different tier levels. And so, and these are different by region as well. But in the US, we have different levels where you get different amounts of books, slightly different gifts.

So for example, at the $30 a month level, it's two books per year plus the release bag. And then it kind of goes up from there all the way up to getting the 12 books set. Hey, I'm back.

All right. You're back. Wand's on it.

All right. Now it says you're not going to connect to the internet. So we'll just do it.

So we're going to pick, actually, I'm going to pick this middle amount. And then we'll click on a recurring donation. You pick what day of the month.

It's up to you. Let's say we want to do the fifth of each month. And then we'll press submit.

And then from here, we are going to ask you for your address so we can ship you the books. And we are also going to ask what language you read so that we can send you as many books as we can in your language. And then over on the right hand side, you can go ahead and put in your credit card information.

And then press submit. And that signs you up. That will sign you up.

And we are working diligently to get the first shipments out very soon. So for those people who sign up tonight and you do a recurring donation, we're going to get a special photograph of Geshu Michael and have him actually sign it out to you personally. And maybe that's something you can kind of put into a picture frame or save for later or something like that.

So if you sign up tonight, and it doesn't matter what level, any one of those three tiers. And please encourage it. You can also just put anything you want tonight.

Like we accept everything. Except negative numbers. Yeah.

And like what he's saying is you can enter any number. Like you can enter any number in there. And so it's totally up to you.

These are suggested amounts here at the top. Yeah. And it also allows this class.

They used to have a format where they would actually charge for these courses. But now they're completely free. And so we've created this sort of subscription program where you can kind of be part of what's going on.

So. Okay. Oh, yeah.

What about if I just want to contribute $10 a month? Yes. Good question.

You are part of the Good Night Book Club at any monthly contribution level. We will send different gifts based on the different tiers. But if you sign up for $10 a month, $1 a month, we will send you something in the mail.

And you will be involved in the Good Night Book Club. Both will send you something in the mail. And there's other components such as getting involved with translation efforts.

So we will to all tiers actually send people chapters of in progress translations that you can proofread or help to translate from English into your own language, depending on what you're wanting to do. And you get your name in the book as a contributor forever. Yay, another question.

What about if I want to just make a one-time donation? Yeah, yeah. You are more than welcome to make a one-time donation.

So how you do that is right here. Instead of clicking the recurring button, you can click one time. And so for example, you could give $100 one time and then press the Submit button there.

Depending on the amount, again, the thank yous will vary. But that is 1,000, 1,000% supporting DCC. And we encourage you, if that's what you want to do, to do that as well.

Thank you. OK, I'm about to say go. How much?

It's one of the threats. Let's put it that way. How do you call it?

[Speaker 2]
Threats?

[Speaker 1]
Tears. Tears. It's one of the tears.

You've just done it. Yay. So we want to see in the chat who else did it.

Put it there. I did it. We're going to next time do a special.

What's the name of that thing? Lottery. Lottery, yes.

And we'll see who makes that thing. So thank you very much. Thank you very much, Rob, for helping me spending my money wisely.

And Lindsay as well. Thank you very much for doing this. I think it's going to be fun.

Then sometime maybe we can do more activities like talk about what we read in the books that we received. And for now, we're going to go. Now we have a special Q&A, right?

With Stanley. And thank you very much. Oh, yeah.

I see many people. They say they did it. So good job.

Rob, thank you. Thank you all. See you soon.

So you just leave, right? Now we go with Stanley. Okay, thank you.

Thank you, Juan. Nice job. Hi, everyone.

Welcome. Let's take a few minutes break while we take a rest. And then I'll switch to the Chinese channel also.

I'm going to speak in Chinese today. I'm going to speak in Chinese today. Okay, see you in three minutes.

Thank you.