Гибсон Чан — Книга 2: Восхваление зависимости, занятие 19

[Speaker 1]
Congratulations, Nick, for your beautiful family photo this morning. Oh, thank you. Yes, that was us.

Even you as a dog. Yeah, I only do that once in a while. So yeah, it's a rare occasion.

[Speaker 2]
Very beautiful.

[Speaker 1]
I wish I could keep the blue eye and the brown eye and look like David Bowie. So, translators, that's going to be hard for you. Welcome to Xuanzang's Tower.

I hope everybody is doing great. We have two exciting texts for this evening, morning, afternoon. We have Gibson, who is working on translating Changye, which is the Art of Interpretation.

And Geshe Michael is also actively working on polishing his previous book. So we all have that to look forward to very soon, which is A Song of My Spiritual Life, short lam rim, by Jason Kappa. And then after Gibson today, we've got a class with Tim, who has been working on the Perfection of Wisdom for a couple of years now.

Very exciting stuff. Stick around. Gibson, are you ready with a quiz?

There he is. I'm ready. You're looking sharp.

Hi, Emily. Hey. Let me share my homework.

Is that your hotel in Bali? Yes. Bali?

We're paying them too much. I heard Bali is cheap. We take vacations in Flagstaff.

Also a nice place. It's not Rimrock, Arizona, but it'll do. Okay.

I got a tie. Hey, where's your tie, Geshe Michael? It's right here.

You never said I had to wear it. You just said I had to have a tie. That's a good point.

Okay. So can you determine which parts of what the Buddha say are what he truly means, and which parts are not, based on the sutra? Based on the sutras alone?

Yeah, alone. Alone. Yes.

Uh-oh. If he's talking explicitly about emptiness, then it's what he truly meant. And if he's not talking explicitly about emptiness, then it's not what he truly meant.

Oh. Let us see the answer. If it's wrong, we can give someone else a chance.

I think you're going to say no. No? I think you're going to say that if a guy, whether it's the Buddha or anyone else, tells you that what he just told you wasn't true, then you still can't necessarily trust that what he's telling you is true.

Okay, let's see. No, you cannot, because the whole problem comes from the sutra. And the example that Geshe Michael gave last time is, the sutra says you should kill your father and mother.

However, what the Buddha really means is to step away from your parents and go to another room to meditate for one hour alone. And if the Buddha says something in the sutra that wasn't what he meant, even once, then we must approach every sutra carefully and question what he really means. Yay.

Yay. Bobby must be improving your brain cells. So what about the question where the Buddha says, this is what I really mean, and this is not.

Can I use that to decide what the Buddha really means? No. Yeah, no.

Yes, no. Yeah, so even that question, we couldn't take that literally. We have to be very discerning.

Yeah. Then, how do you decide what this Buddha really means and what does Buddha not really mean in the end? And this is a thousand dollar answer from last time.

Wait, wait, wait. I wasn't listening. Is that Bali dollars?

Yeah.

[Speaker 3]
You have to test it yourself.

[Speaker 1]
I think he said it was a thousand dollars. Yeah, you have to think of yourself. Does it make sense or not?

Yeah, you have to read the sutras to see what he really meant. Wait a minute. And try to think about it.

Does it make sense or not? Oh, think about it. Yeah, we must then to make the distinction through pure reasoning.

And this is true because anyone who supports some philosophical system that contradicts reason could never be called a person who can never lie. And because the very nature of the thing is something that must be established by great reasoning. Yeah, it must be in some context.

Not a Buddha, I guess. Okay, so what's English for Tse-me-ke-bu? Person who can't be wrong or can't lie.

Yeah, so who is the example for the Tse-me-ke-bu? Yes. Oh, Tse-me-ke-bu.

No, it's good. Dunkey Womble. Greatest idea.

Object of the senses? Yeah, so what's the idea? Hmm, no.

The greatest idea. King of all ideas, oh. Oh.

Yeah, good, okay. Okay, Tse-je-tak. That's the three tests.

Oh, that's tough. Burn, cut, fire. Burn, cut, and fire.

Yeah. It's kind of cool, right? Because we have an earth, fire, and wind or something.

Okay, let's go to the presentation. Nice homework. Thank you.

So this is where our last test, the last part, and Geshe-la said, let's go to the next episode. So I think we can review these quotes and go to the part that Geshe-la asked me to translate. But did you translate this?

You translated that verse, right? Oh, you want to do it in the commentary. Yeah, I think we can review again and go to the future, give the context.

Okay. Yeah. Can you read, Gibson?

Oh, yeah. Did we go over this last time? We just go over and briefly translate a little bit, but not go through the whole idea.

Let me check it then. Lord Buddha himself saw the Lord of All Ideas, and thus the following. No one, be they monk, nun, or gelong dak gam gun, khen nam kyi.

Yeah, why is that dak there in the first line? D-A-G. But why is he talking about two monks?

He's not using it as a dualizer. He's using it as a... Gelongpa, gelongpa.

Yeah, Nick, I think he's right. I think it means the two kinds of ordained people, meaning male and female, which is nice. You see what I mean?

That is acknowledging the ladies. Nice. All right.

SREG BYED LTAR BA'I SRED BZHIN DU Examine it, rather, like a lump of gold. Burn it, cut it, file it carefully. LANG BAR BYA'I KHO CHEN MED NON NAM KUN DRIN Good.

Yeah. Out of respect for me. Good.

Okay. Cool. So when we decide that we need to interpret whatever the Buddha said, we are following...

The Buddha. Okay. Okay, let's go to the...

So I looked up some commentaries on it because I love this idea, and they did not clearly connect the three actions of gold to the three kinds of correct perception. And I think that's a very important connection. So we're going to go through some of that.

All right. Who wrote this next piece? Buddha himself.

The Buddha himself. Yeah, and this is from the Parinirvana Sutra. So a lot of people think that parinirvana means his apparently passing away from this world.

Nirvana means nirvana. Pari means super nirvana. Super comes from pari.

No, anyway, here's what he said in his super nirvana sutra. You want to read? Or you want to...

I can read again. Okay. Okay.

Okay. Nice. When gold is thoroughly tested in three ways...

That is, tested through burning, beating, and filing. Yeah, what do they say nowadays instead of beating? Cutting.

Cutting. They say cutting, yeah. But in the sutra it says beating, like beating it to look inside.

One can confirm whether it is genuine or not. Nice, nice. Okay.

And now each of those actions is going to relate to a different way of checking a sutra to see if it's accurate. If it's meant literally. Okay.

All right, let's go. Let's go, dude. I think we go to the next...

this is the next paragraph I translate. And here is your notes.

[Speaker 3]
Yeah.

[Speaker 1]
Yeah, what's that sentence say there? Start out an outline of the text here? Yeah.

So you're going to start making an outline at the end of the book, okay? Okay. And you did a pretty good one for your other book, The Song of My Spiritual Life.

Thank you. Okay. And here is my last one.

All right. You want to have someone read because your reading is boring. Okay.

Lindsey. Oh.

[Speaker 2]
One more time? Lo dru. Lo dru.

Nice.

[Speaker 1]
Okay. And so in our discussion of the art of interpretation, we will proceed in two parts. tenpay chok so The position based on what I really meant.

And the position based on the teaching by never-ending wisdom. Okay, good. Good.

So we're going to have two different original teachings by Lord Buddha to decide what's literal and what's figurative. And they differ. And based on the difference, the Mind-Only School and the Middle Way School developed.

Which is very interesting. They developed based on two different ways of interpreting the Buddha. Okay.

Not bad, Mr. Genshin. I hope you didn't work on your vacation. Only a bad husband would do that.

Meh. How is it there? You guys look pretty tan.

I don't know. Okay. Let me see here.

Where is that? Okay, let's go here. Yes, I know this is not his book.

Okay. Okay. All right.

System settings. Appearance. Accessibility.

Okay. By the way, I'll show you something else. Where is that?

So that's the book we just finished, which is 2,000 pages. Geshe Michael, we still see just Parchin. Did you share your screen?

Okay, you're correct. Let me go back there. Thank you.

Okay, sorry. I hate to share my screen because then you see all my weird stuff. Okay.

Get out of here. You know you got a big text when you get that. Yeah, so this is what I want Gibson to do on this text.

You ready? This is the outline to the book we just finished. Ready?

Okay. One. Two.

Three. Four. Five.

Six. Seven. Eight.

Nine. Ten. Eleven.

Twelve. Anyway, the outline is like 100 pages long. Okay, it's very complex.

But, so I'd like Gibson to add the folio number and the verse number. I should have been putting F, though, for the, like, let me see, right. Yeah, I'd like you to put F, like F.99b, okay?

Okay. All right. And that gets...

Huh? Huh? What?

[Speaker 2]
Is that going to be the table of contents?

[Speaker 1]
No, that'll be different. Yeah. Roughly.

Roughly they coincide, but this is very, very long. This is, you know, that's only a part of it. So anyway, it's a very nice way to meditate on it.

You go through the outline, and you can memorize it. People memorize it. People memorize it so they can meditate on it with their eyes closed.

So if you're feeling ambitious, it's a great meditation. Yeah, it's exactly a re-do meditation. Okay.

Okay. We're going to... Now, I wanted the correlations, you see?

Which means there are three kinds of accurate perceptions, and each one relates to one of the tests of gold. And it's a little hard to find. This is an Eastern Tibetan named Gunthang Kwanchok Tenpei Dunmei, who's a good guy.

And here's how he puts it. You ready? Gibson, who's going to read the big letters?

Okay, let me see. Is Roxana here?

[Speaker 2]
Yes, yes, I'm here.

[Speaker 1]
Okay, cool.

[Speaker 2]
Okay.

[Speaker 1]
Okay, stop there. Stop there. That's good, yeah.

So, tongwa lung dir means what, Gibson? When you see directly? Yeah, something you can see directly, smell directly, hear directly, okay?

We call obvious reality. Okay? Reality in your face.

Tenpei cha means if a teacher is giving a teaching, then the part of their teaching that you could confirm with your senses, like if this tea tastes spicy, then there's no way for you to confirm it except with your direct senses, roughly. Okay? So for that, you should use ngun tsam tsema.

You should use accurate perception, which is direct, which is like tasting. Nupa mepa means? Harmless.

Unaffected senses. Yeah. Well, what it means here is, no, it's, Nick, it's instrumental.

It cannot be disproven or thrown into question by a direct perception. There's no perception of the tea as tasting like garlic, which would be in direct opposition to it tasting like spice. You see what I mean?

Normal spice, I mean. Okay? You see what I mean?

The taste of it being spicy cannot be contradicted, and nupa mepa here means cannot be contradicted by another direct, accurate perception, such as tasting garlic in the tea. Okay? Cool?

All right, that's the first test. And then he lists the three in order, which is why I chose this selection. That's the SIG down at the bottom.

Big letters. SIG. Oh, burn.

Yeah, that's burning. That's melting the gold. And I think it's kind of interesting.

Direct confirming or disproving something with your direct senses is similar to burning it. And I like that. It's more like, what do you call it?

In gemology we call it a destructive test. You lose the diamond that you're checking by melting it. Okay?

ngun tse mi nupa. Okay, next one. Oh, what's tongwa mean?

See. Yeah, but then kokyur. Hidden reality.

Yeah, something which is indirect. Something which is hidden to the senses. Okay?

Then how are you going to confirm that? Yeah, logic. ngu top je pak.

By the way, this word is extremely difficult. ngu top. ngupo means thing.

top means power, like topshi is the... Four powers. Four powers.

So ngu top, direct power, is an ancient word for syllogism. Okay? And it means ngupo'i top gi, by the nature of that thing.

When you investigate that thing with logic, then that power of what it is will prove to you what it is. So it's a very difficult word for logic. The word is real power, but it means that there's a power of the entity described in the logic.

Okay? It's a very difficult word. Gyel sub je is often called the king of ngu top.

And that's very confusing. But he was a logician. Right?

What's his most famous proof, by the way? For a hundred dollars. Poop coming out of a cow's butt?

Hey, Word got the money, as usual. His most famous proof is when the cow pooped a cow pie, which part was the top and which part was the bottom. Okay, a hundred dollars for Word.

I don't know, you're collecting... Collect from Jigme, okay? Collect from venerable Jigme.

Okay. And you better feed your kids with it. I don't want to see you partying with it.

Okay, ngu top jepak. So jepak means indirect perception. Okay?

Deduction. Okay, ngu top jepak means deduction. nupa menpa means you can't find any...

nu... law. Bodhi?

Yeah, and by the way, it's misspelled here. The word no flaw is misspelled. Okay.

Yeah, you can't find any... nupa means to hurt somebody, but in logic it means you can't find any flaw. You can't find any flaw.

The logic is airtight. Okay, nupa menpa means airtight. No problem with the logic.

Which test of gold does that relate to? Lean down low. Yeah, je.

Say je. Another form of the verb... je.

Like dorje chupa. Like diamond cutter. Okay, dorje chupa.

Chupa. Okay, so this... I'm trying to get you guys to remember forever and ever what the three actions of gold actually relate to.

Three different tests. The first one was with your direct senses. You taste the tea.

Okay? Second one is with logic. Like Ronit wouldn't make me tea with garlic in it.

Most likely. Caffeine I could use, but... Okay.

[Speaker 2]
So anyway...

[Speaker 1]
Yeah, so it's illogical that she would put garlic in my Indian tea, right? Masala tea. Okay.

Now... raksen shintu go gyur.

[Speaker 3]
Deeply hidden.

[Speaker 1]
Yeah, and it means there's stuff that's deep that you cannot confirm or deny it with your direct perception, or with your logic. You have to go to... Buddha.

An authority. Someone who cannot lie. Tse mi kyi bu.

Yeah. And when you check with them and you confirm the idea, that's comparable to da... test of gold.

Dar. Dar. Darwa means filing.

With a file. Okay. And you know, you can...

It's probably the irritation that the teacher feels when the student keeps asking questions. It's like filing. Okay?

Why they put filing with that? You can debate it on the debate ground tonight. Okay?

That's what they say in the class in the monastery. They say, Why is that filing? You debate it tonight.

Tell me tomorrow what you guys come up with. That's what they do. It's a beautiful system in the monastery.

I'm not going to tell you guys. You figure it out tonight in the debate ground. Let me know tomorrow in class.

Okay? Cool? All right, we finished taking apart the three tests of...

What is the yi che jipa? Yi che jipa. Oh, oh.

Logic based on an authoritative source. Okay. Yi che means believable.

Yi che, this spelling, which is very unusual, is a believable source. Meaning you go to a person of authority whose mind is way beyond your mind, and they can't even explain it to you logically. And they're like, trust me, did I ever lie to you?

And you say, no, you never lied to me. Okay, then I'll believe you. That's called yi che jipa.

And it's logical, if you've been around the person long enough to know that they wouldn't lie. And that's rare. Okay.

Cool?

[Speaker 3]
Okay.

[Speaker 1]
All right. Who's going to read next, Gibson? Be a little tougher when you correct them.

Come on. Just because you're in Bali doesn't mean you have to be so happy. Relax.

How about Rob Haggerty? Is it okay to read? I don't know.

Sort of. Sort of. Okay.

What? He just finished his surgery. He had a hernia surgery.

Yeah, I'm a little loopy, but all right. Are we starting with Dick Burkard? Yeah, but don't get all excited.

Just relax. We have finished this one. What's the appropriate idiom?

Don't bust a gut. Don't make me laugh, George. All right.

So, de tar na drang nge chepa la ni... Heavy prenasal here. Heavy prenasal here.

Drang nge chepa. Drang nge chepa. Chepa.

Chepa. Yeah. La ni.

Do de gong drel la. Ten pe... Can't remember how to pronounce that.

Chok dang? Chok. Dang.

Lo dru? Yeah. Ten pa la ten pe chok so.

We finished that part within your homework, right? Yes. Okay.

I already did this one. Yeah, there's two scriptural sources for deciding who to listen to when you're interpreting something. And in the end, one of them became the minority school, and in the end, one of them became the middle school.

Okay. Which is which, you guys? Is the sutra called What I Really Meant the basis of the middle school or the minority school?

Minority. Minority school. Trick question.

All right, we'll get there. Okay, who's going to read next, Gibson? I think Rob can read again.

Okay. dakpa la ni do de ne jiktar sungpe gupa dang de? Is that what it is?

De? De. de dun jiktar kyeway tsu lo?

Cheway. Oh, cheway tsu lo. Thank you.

Like a week after I had my operation, Rob said to me, your mind finally cleared, you know. And it's fun to see your mind not clear. Okay.

It's probably karma, by the way. dakpa la ni, there's two divisions here. gupa means gupa.

B-K-O-D. Presented? Yeah, to set forth or to present.

So we're going to set forth an opinion from sutra. And then we're going to jelwa, which is the verb for jelpa. Comment.

Give a commentary. Yeah, then we're going to explain how we explain that quotation. So there is a quotation from Lord Buddha, where he expresses his opinion on interpretation.

But even that needs interpretation. Okay, cool. And again, we're talking the do de gung grel, the sutra called...

What I Really Meant. What I Really Meant. So don't forget, it's going to be like a year before we reach the second source.

We're working now with a beautiful sutra called What I Really Meant. And it's hard. It's a hard sutra.

Okay. And by the way, it was the basis of the third... It is the third turning of the wheel, basically.

I mean, the second turning of the wheel has hundreds of texts. It's all the emptiness sutras. Like even the Heart Sutra and Diamond Cutter Sutra, 100,000 verses.

But there's one famous sutra, which was the basis of the third turning of the wheel, where Buddha backed off of the second turning of the wheel. And he said, I was having a bad day. I went too far.

I'm sorry. It's not that everything is empty. It's that some stuff is empty and some stuff's not.

What about the first turning of the wheel? What did he say about it that time? He didn't talk about it.

Okay, so first turning of the wheel, he didn't say... He didn't talk much about things being empty. When he described the sixteen aspects of the Four Arya Truths, he mentioned the word empty, but he didn't go into it.

And then in the second turning of the wheel, he said everything's empty. Like Heart Sutra, Diamond Cutter Sutra, Bolo Bolo Mi Do. Then the third turning of the wheel, he said, no, no, I was being too extreme.

Half the stuff's empty, half the stuff's not empty. Okay, all right. So I'm going to first describe to you...

I'm going to quote the actual sutra for you. Which sutra now? What I really know.

And then I'm going to tell you how to interpret it. By the way, which of the three periods of his life did he teach Middle Way? Each one.

Mainly... you can say apparently the second one. But there's a very famous opinion that the third turning of the wheel is also Middle Way, if you look at it the right way.

Okay. The first turning of the wheel kind of doesn't count because he didn't talk much about emptiness. All right.

Who's going to read, Gibson? I'm telling you at the end of the book, I shouldn't do this. Anatole?

Hey, Anatole, did you see my daily update today? Yeah. We called the cab and asked them, can we come take the car?

And they said, I think it belongs to the neighbor. I wasn't sure if I had to get a signed waiver from the cab, but okay. Gibson, just because you're on vacation doesn't mean you can't criticize people.

Yeah. Okay. By the way, Anatole is working really, really hard to edit the books that are pouring out of the mixed nuts, and we want to thank you for that.

Let's give him a hand. And he's been working really, really hard on it. I mean, it's terribly difficult work, and he's really good at it.

All right, don't get a big head. Dhammalakshi, the first has four parts. What's dode, Gibson?

Sutra, what I really mean. Yeah, dode means the collection of sutras, but in English we just say the sutras. Then what's gyelwa pong mean?

To give up what is contradict to the sutra? Yeah, to eliminate contradictions. Okay.

kyi chwa tsu chiwa. Yeah, asking question. Yeah, and what this first section means, and we're going to be on it for a while.

Don't forget we're at the beginning of the book, which always says, innocent place to be. Then you hit the hard part. It's always like, oh, I understand that.

Then he starts, and then you're like, oh, I don't understand anything. chiwa means somebody's going to chiwa to the Buddha. Somebody's going to ask a question to the Buddha.

Can you explain your gyelwa? That you contradicted yourself? You seem to have contradicted yourself a lot.

It seems like in the three turnings of the wheel you really contradicted yourself. Can you pongwa that contradiction? Yeah, can you eliminate that contradiction?

Can you say something in your own defense which will get you out of this contradiction? pongwa here means, can you say something in your own defense that will allow us to understand you? Because right now you're contradicting yourself.

As far as we can see, you're contradicting yourself. gyelwa pongwa chiwa That's how the sutra starts. Which sutra?

What I really meant. Yeah, okay. Somebody says, wow, you seem to be contradicting yourself.

It's probably Kramer. It's probably Kramer, right? I don't know if it couldn't be somebody else.

Okay. gyelwa dangpongway len Then Lord Buddha what? Answer to the question to eliminate the contradiction.

Yeah, he tries to explain the contradiction. pongwa means he tries to get rid of the apparent contradiction. Okay.

By the way, pongwa can also mean a monk or a nun. Who has given up the home. Who has given up the home.

Yeah. But here Lord Buddha is giving up contradiction. Okay.

This is tough, this third one. lo nyi sum means what? The three basic natures in my only school.

Yeah, the three essential natures of things. There are three essential natures to all things. Okay.

Then he's going to nge sumwa these three essential natures. To identity. Yeah, he's going to identify the three essential natures of things.

And then Tsongkapa's being cute because he says what? lo nyi sum kyi nge wo sum de dangpongway len Identify the nature of the three natures? Yeah, yeah.

In fact he says, I'm going to naturalize the nature of the three natures. He's saying nge, nge, nge. He's being cute.

I'm going to identify the nature of the three natures. And the word identify means nature in Tibetan. He's just being cute, okay?

Great lamas like to be cute. Okay. de da kyi drupay dun shu bar Request?

How to? You know, I taught this book long ago in Shenzhen. And I got to this part.

And it means, I taught it as the, it's the result of the equation. It's the result of the equation. He does a process on his teachings on emptiness.

And then by doing that process, he comes out with a, it's almost like the sum of an arithmetic. You see? So here, drupay dun means, what's the result you get out of adding these two numbers?

You see what I mean? What do you come out with after this process of talking about the three natures? What do you come out with?

It means, what do you come out with? Okay? And it's very similar to the given equation.

He gives you all the parts, and then he says, what do you come out with? And then people say, oh, well then that must have been figurative. That must have been literal.

Cool? It's very sweet. This last one is very cool.

All right. Who's going to read, Mr. Gibson? I think Word wants to read.

Who wants to read? Word. Sure.

Dr. Word. I heard he's teaching 20 hours a day. I don't see how he can even be awake.

That's weird. It's like 12. All right.

All right. Yeah, good. Pung.

Pung. Pung, good. Okay.

Here's the first. The first one is the question about... You guys forgot.

It was like three minutes ago. What would a contract mean? Apparent contradictions.

Yeah. Apparent contradictions. Somebody's going to...

Here's the actual question from the sutra called What I Really Meant. Okay? By the way, Gibson, I took out...

I got the whole quotation from the sutra. Here it is down here in the bold. It would be quite an irritating job to make sure that everything is spelled correctly, and I thought I would save it for you since you're on vacation.

You have so much free time. You can go through the copy we have from the Kangyur from John Brady, and you can see Je Tsongkapa has quoted it exactly the same. And it's important with Je Tsongkapa because...

Why? Because he's direct quote from this sutra? Because there was different versions of the sutras at the time?

[Speaker 3]
Je Tsongkapa was...

[Speaker 1]
Je Tsongkapa was of the opinion that he knew better how to translate this stuff. So sometimes he will slightly change the translation from the Kangyur, or Tengyur. The Kangyur was finished when he was a teenager or something.

And then later in his life he's like, Ah yeah, you guys changed this part, and you didn't get this part right. Okay? So it's important to compare his version of sutras with the Kangyur to make sure we understand where he adjusted something.

And he wasn't shy to do it. Oftentimes he will quote an alternate translation, which is both frustrating and enlightening. Why?

Because those translations did not survive. They were not carved. The king chose the one he thought was best, and the rest of the guys...

That guy became a superstar, and then all the other guys got ignored for the rest of their life. And their handwritten translation just disappeared. Nobody carved it.

You see what I mean? Sanskrit? We do have the Sanskrit, yeah.

So anyway... But there's nuances in the Tibetan translation. The two Tibetans are translating the same Sanskrit, and there's different interpretations.

We read this, right?

[Speaker 3]
Yeah.

[Speaker 1]
The conqueror word... You want to translate for us? The conqueror has katselwa.

He bespoke. Yeah, their pungpo says, being rang gi tse ni kyi. The parts of a person as having their own nature.

Yeah. The Buddha described the parts of a person as having their distinct, unique nature. Okay?

In many different nam dangs. Versions of the sutra. Yeah.

Well, he used many different expressions to nail down the exact nature of the parts to the person. Which tuning the wheel, probably? He stated the pungpo as his big topic in the first turning the wheel.

Abhidharma. But the implication is what? This guy said, look, Lord Buddha defined everything very precisely as far as the parts of a person.

And he wanted to mean he defined it definitively. As having its own nature. Yeah, as having a nature of its own.

Okay? He said, Lord Buddha described the nature of the five parts of a person. So then the other guy says, therefore, Lord Buddha said things have their own nature.

He's setting up a trap. Did Lord Buddha talk about the five parts of a person? The five sikhandas?

Yes. Did he describe a definition for them? Yes.

So then he spoke about them by definition, right? No. No, you can't say that.

That means it exists from its own side. That means the pen is coming from its own side. You see what I mean?

Got it? He's trying to jump from Lord Buddha gave it a definition to Lord Buddha spoke about it by a definition. It's a different thing.

Okay? Even in English, it's the same. Okay?

All right. Next word, kyeway tsen ni. He described kyeway tsen ni.

He gave a definition to things starting. Yeah, and he also jikpay tsen ni. And things stopping, ending.

Yeah, he gave a definition for things start. He gave a definition for things stopping. So he spoke about things by definition.

Yeah. No. I can't get it.

And he spoke about pangwa. Cessations? Well, giving up stuff.

Okay. And then he spoke about yong su shepa. Ultimate wisdom or something?

Yeah, and yong she is a big deal in the Abhidharma literature. So anyway, it appears that Lord Buddha, in the very first part of his career, is that an accurate thing to say? How do you determine what the three wheels relate to?

Three turnings of time. Matter not by time, period. Yeah, Geshe-la almost made a mistake.

He had that. Okay, anyway, when he says pangwa here, giving up something, there's a flavor in the ancient language of emptiness. When he says totally giving up, there's a flavor there of emptiness.

The other guy is trying to push it. Buddha did, look, in the first turning of the wheel, he talked all the time about ceasing. He wants it to be cessation.

And cessation in the sense of no self-nature. He wants it to be that. He's pushing us that way.

And he spoke all the time in the Abhidharma about yong su shepa, which is, what's the equivalent of yong su shepa in the Lam Rim, which I finished this morning? Je Tsob Yeshe? Yeah, you could say hlak tong.

You could say vipashyana. You could say vipashyana. So look, he described vipashyana in the Abhidharma.

No, he didn't. He didn't say hlak tong. No, but he said yong su shepa.

I mean, he said total knowledge. What's the difference? That's the other guy.

He's trying to push off. Okay, got it? Just nod.

Whenever you're in question, even the cat knows to do that. Okay, Gibson, who's next? Wait, I'll show you all the victims.

I got such a selection of victims here. Okay. They are innocent people.

They just got back and retrieved some of them. They're in a really good mood until they get yelled at in the car. Cool.

I will pick Connie first, and I will choose the rest of the victims next. Connie is in Yugoslavia or something. Give me another person.

Oh, okay. Milbo Gyelse. Connie's in Jetlandia, jet lagging.

Who's next?

[Speaker 3]
Milbo Gyelse.

[Speaker 1]
Gyelse. Yeah, she just finished teaching a big retreat. Oh, cool.

Let's see if the calmness is going to help her read. Yeah, and Gibson, you're checking, okay? You got the cursor.

I got the garlic.

[Speaker 2]
Okay. Pardon? There's no pardon, pardon.

[Speaker 1]
Okay.

[Speaker 2]
He taught Young Katsel.

[Speaker 1]
Katsel. Okay, stay here. It's so short, I'm sure Gibson's going to have you read again.

He talked about ji tawa da pungpo. How does the five hip body and mind exist, or definition? Yeah, how they work.

How do they work? How do the five parts of a person work? He taught that in the first turn of the Wheel.

And in the same way, he taught about the kye ches. The six doors of sense. Yeah, or twelve.

Okay, the twelve doors of sense. And he taught about tenching drelwar jungwa. Dependent Origination.

Yeah, pratityasamutpada. Okay. Even down to, the bar means even down to the se.

Substance. Food. Food.

He even talked about the four kinds of food. Substance. Okay, so in the first turn of the Wheel, he did a lot of philosophy.

He was, you know, what's the true nature, all this stuff. And he even got down to what to eat. The four kinds of food, right?

Okay. A very famous topic in the Abhidhamma. What's kotsel, Gibson?

Spoke those. Open their mouth, holy mouth. Yeah, something like that.

Bespoke, or something like that. I mean, you can go too far into English and use like an 18th century word. I do that sometimes just to irritate people.

But it's just a fancy word. It's a polite word. We don't have honorific in English, and in American English we have the opposite, where we try to insult everyone.

Okay. Who's going to read next? You want one more from Gyaltsen?

We've got a few minutes, I think. Okay.

[Speaker 2]
You're doing good.

[Speaker 1]
Okay. Nice. Okay.

de shin du jar ne means we can apply the same thing down to the four truths. He explained the denpas. The truth.

Yeah, it's basically the four truths. Okay, the four truths. He explained their own definition, which sounds like that they existed by definition.

It's not, but the other guy is trying to cause trouble. And he talked about yong su shepa, total knowledge, like super wisdom. He talked about pang-o-ing, things you shouldn't do.

What to give up. Yeah, he talked about giving up certain things. Then he talked about the opposite, ngun du gyiwa, what you should do.

And gyiwa is an ancient, ancient, ancient verb for to do. Let's see, ngun du gyiwa. Nowadays we say ngun du gyiwa, what you should carry out.

Can you explain gyiwa? Say again? Does gyiwa also mean happy?

Oh, that's gyiwa, D-G-Y-E-F. That's a different verb. Okay, gyiwa means ancient verb to do.

Very ancient. You won't even see it in the tengyur much. It's kangyur.

Gompa, he talked about gompa. Meditation. Yeah, in the Abhidharma he talks about meditations.

So don't tell me he's not teaching emptiness. He talked about the kams. The kams?

Reality? Dhatu? This one, since he's talking about Abhidharma, what do you guess it is, Gibson?

Eighteen? Yeah, the eighteen categories of existence. Which is probably the biggest subject in the Abhidharma.

He talked about the definitions of those eighteen categories. He talked about different versions of the categories. He talked about all the different kinds of categories.

And then he described some things you should bongwa, and some things you should yong su shepa. Something you should give up. Something you should superannuate.

And other things you should yong su shepa. Have the total knowledge. You should understand...

Yeah, you should understand deeply, meaning... This guy's trying to cause trouble, so what does he mean? In the first turn of the wheel, Lord talked about seeing emptiness.

Total knowledge. He must have been talking about emptiness. Okay, got it?

He's trying to cause trouble. He's bringing up words that sound like an emptiness teacher. Who's the questioner?

I forget. Some bodhisattva standing there. Isn't it Mr. Ultimate, Paramartha?

I think it is. Yeah. Why does he say yong su shepa and bongwa twice?

Is it because this one refers to kamsa, and the other ones refers to the denpas? I think you could say that. I think you could say that.

Yeah. I think, personally, if you ask me, I think he's trying to flavor emptiness in the bongwa. And then he's trying to get a flavor of shamatha and vipashyana in total knowledge.

So he's trying to twist the first turn of the wheel to having been an emptiness teacher. Okay, that's where he's headed. That's where the guy's headed.

Yeah. Do we have time? We got one minute.

Gibson, can you read real fast? Yeah. Good.

He talked about the thirty-seven elements of enlightenment. He talked about things existing by definition. He talked about things being inconsistent with existing by definition.

He talked about antidotes. He talked about things never starting. He talked about things starting.

He talked about things starting and then staying. But then he talked about them not slipping off or being forgotten, and that's a special word that we will never see. gyupa.

It's related to gyu. What's a gyu? Like a string.

Tantra. A string, meaning don't forget or don't lapse. Don't let your memory lapse.

gyupa. It's a difficult word. lar shing jungwa, coming back after they stopped.

lar means back, coming back after they stopped. Then increasing, and then becoming very widespread. yangpa.

Okay, nyi kyang. He talked about all these stages of things, and he talked about them in terms of definition, existing by definition. So don't tell me he didn't talk about emptiness in the first turning the wheel.

Okay, got it? Okay, we ran out of time. People are so happy.

Can you do the next two paragraphs, Gibson? Yeah, thank you, Geshe-la. The better you get, the more trouble I will give you.

Right? Without a doubt. Okay, and in your free time, don't forget what you're going to do with this bold part.

Okay. You could have Emily read it to you from the text. When I see there's an inconsistent or a difference, what should I do?

Yeah, if you're a good nerd, I want a list of the differences. Okay. That's all.

Or you could just put them in red, or something like that. I want to know, where did Je Tsongkapa not agree with the transcendent of the karmic? Okay.

But more importantly for us, I don't care if they spelled words differently or something. I'm not that worried about it. But I am worried about if one of them left out a piece.

Or if one of them added a piece. Okay? That I want to know.

Cool? Cool, thank you. Thank you, Geshe-la.

All right. Okay, go back to bed. No, what time is it there?

Gibson's got to lead a 13-minute discussion. Oh my God, I forgot. I'm sorry.

Okay. All right, Grandpa's going to enjoy some spice tea. And I'll sit here and listen to you.

I'll stop sharing my screen. Hang on. Okay, there we go.

I'll even stop sharing me. Yeah, there we go. Okay.

Okay, thank you again. So, yeah. Does anyone have anything that you would like to share for today's class or what we have covered so far?

Maybe three or four. Yeah, I want to know the address of your vacation spot. No, I'm kidding.

Okay. I would just share just briefly that this is where KJJ got, maybe, how he organized his book, Interlude on Emptiness. Yeah.

He uses the same sources. Yeah. And the same discussions.

Yeah, your class, maybe more than 10 classes, have covered how to interpret what the Buddha really means. So I think it's very interesting. Yeah.

How can we use it in our daily life? Or in our goodnight reading class? Yeah.

What do you think? Oh yeah, which book should we read? Maybe Emptiness Meditation.

Yeah. Because right now, Geshe-la is encouraging everyone at night to read the book. And I also know a lot of people, you are very enthusiastic to read the ancient book in your past, maybe, a lot of years.

So what is your technique? Like for me, when I start to approach the system, one thing that amazes me is the Diamond Cutter Sutra. Because everything is broad.

So we call emptiness empty. Emptiness is form. And we carry on our misunderstanding for over a decade.

And we take that as literal. And so we just think that we can be relaxed and everything is just be chill. Until we met the commentary by the Chonin Lama.

And we have very thorough understanding and to know that Buddha isn't what he literally means. And that can actually help our daily life. To not be so chill.

What did you say? So that we won't be so chill. Yeah, we can work hard to be chill.

A deeper level of chill. A deeper level of chill. Lasting.

Yeah. So what do you think? Does anyone have any opinion of your learning progress?

And I think one of the antidote for me is the pen. Because when you got the pen story. And you are willing to put on the gas to use the pen story to check every Buddha's teaching.

When he's talking about emptiness. When he's going too far to use a very simple word to describe something. That something doesn't exist.

Something doesn't exist. But if you have the knowledge of the pen. And you know that something doesn't exist from their own side.

Deep in your mind. You know you have to add something to it. So this is what my understanding.

I think what you're sharing is really cool. It just made me think about how perhaps one lens. This is what I'm hearing you saying.

I'm just kind of putting my own words. One lens through which we can kind of examine our own relationship with an understanding of what the Buddha said. Or the Buddha's teachings.

If it is something that changes us. Or something that has a very powerful effect on our level of being. Like on our life.

And if it's changing us basically. To just hear something from the Heart Sutra. It's like form is emptiness and emptiness is form.

And you're just like whoa. It's deep stuff. But it doesn't turn you.

It doesn't change you. Probably that's one place where we can check our interpretation of the Buddha. And maybe it's not complete.

So your skill of checking the Buddha. What Buddha is saying can also be improved. You might want to look deeper.

That's what I was hearing you saying. We might not be really understanding much. We might not be really understanding it as Dharma.

If it's not changing us. Or turning us. Opening us up.

I think one of the things I learned today is also the three testing of the goal. Burning. Cutting.

Fouling. Because in the end. Who can we decide.

Which source can we go to. To decide that. That is the one.

We say he is a person who never lied. Because we can see a lot of people say. This person never lied.

But people say he lied. And so we can only use our first. I think we can only use our first two testing of the goal.

To use our direct sense or logic. And to build on. If this person is the one who can never lie.

And I think this is also can use in our daily life. I don't know. Politics.

Or social media or anything. Because there are too many information on the Internet. And we are very easily to fall into those information.

Easily. And. I wonder which one of the tests are for just being silly.

Like this guy who is coming up and saying. Oh, when Buddha gave the definition for things. He was giving their definitive nature.

Like that is just silly. It is just silly. But which test is that?

I wonder if it is silly. It was kind of bothering me. This.

Like its definition. The definition of the thing. Or the definition that a thing has.

It kind of left me. Yeah, wondering if just like that. Or something.

If I'm already doing something weird. Every time. And this I think goes to.

What we were talking about. I am often trying to find. Little pieces of the teaching each day.

That I can walk around with. And try to catch myself. All day.

What am I doing weird? Am I doing something weird? Am I having a misunderstanding?

Every time I say it. Every time I think of the things out there. As possessing.

Like that they have a definition. Because it is. The definition comes from me.

Things are separate from other things. Because my mind draws a line. Around them.

Not because things draw a line. Around themselves. And there is a totally cool.

Casual way to talk about it. And that is. Also an English language.

Which is created by. People full of misunderstanding. And you can't.

Maybe even. Refer to things correctly. But really.

Using English language. You have to be a Mooney. You have to be silent.

Maybe. I don't know. I wonder.

Do things have definitions? Is there such a thing as its definition? Colloquially sure.

Of course there is. Things have definitions. But just the way I talk about it.

Just to say. Its definition. Means that somehow.

I am suggesting. It showed up with it. That it was in its pocket.

As opposed to something. I was giving it. You would still say of.

My definition of. So you still have the same problem. Of it.

Yeah. Yeah. I think this is a very hard word.

For me. Because. In our culture.

Or in our language. We don't use this very often. Like this is the definition.

Or the definition. It is hard. Well.

This thing exists.

[Speaker 3]
This thing exists. Right.

[Speaker 1]
We have. So. Can you elaborate.

How to distinguish. Between these two. The definition of the one thing.

And the thing exists by definition. Yeah. Because this.

Give me a lot of trouble. And I think. I believe this is.

Will be a main topic. In the future of my text. So can you review.

Again. Because in the English context. I don't know if it is easy for you to understand.

In our context. It's very hard. It's also strange in English.

[Speaker 3]
Yeah.

[Speaker 1]
It seems to me. There are two very different things. Right.

A definition of something. Is what we commonly understand. A thing.

To be. But. Established by definition.

Has that. Underscore. It is this.

We draw a line. A commonly understood thing. Where we change our minds.

Democracy means the oligarchs. Are in charge. That's what that means.

We change our definition. Of the thing. How do we draw circles in the world.

And decide. What goes inside the circle. And what goes outside the circle.

For anything. Just to name a thing. We have to draw a circle.

And say what is inside the circle. Gets the name. And what is outside the circle.

Doesn't get the name. Is that because. Of the things in the circle.

Or is that because. There is a circle drawer. When you frame it like that.

It is easy to say. You are drawing the circles. I don't think about the world that way.

I don't think about nice people. And mean people. As the circles I draw.

I think about their parents. Raised them funny. Or something.

Or even just a regular dictionary.

[Speaker 3]
A normal dictionary. That we normally use. And a slang dictionary.

Which is a dictionary comprised of.

[Speaker 1]
Cool hip people. This is how they define things. I bet your book.

Is going to work on answering your question. Gibson. I feel like that is exactly.

What is about to happen. I hope. Being a predictor of Tsongkhapa.

We will see how I do. But don't forget. I want credit.

My prediction is. He is about to try and answer your question. Because the opponent is trying to use that.

Phrasing in a way that is naughty and ambiguous. Cool. Another.

Another thing. Will happen in the future. Okay.

It is time. For Juan Hasso to deliver. Thank you.

Thank you for being so awesome. And so brilliant. We are lucky that you joined our team.

Thank you for working so hard on everything. It is great to see you. I am glad to see you guys.

Oh look. Look who it is. Speaking of luck.

All right. See you later Gibson. Ready for you.

Juan Hasso. Thank you.

[Speaker 2]
I think you are in Bali. And you know. There are interesting plans to start.

Conforming the. Beach Reward News. Worldwide surfing team.

So Bali is a good place. To train.

[Speaker 1]
And now that Gibson is there. Maybe he has a chance to train. Anyways.

Well. Today is a very special day. And many of you may wonder why.

And it is because. Today is January 6th. And you may think.

Well what is the big deal. With January 6th right? It could seem to many of us.

Just another random day. That happens to be. One more on the year.

But today. Actually is when the. Three wise men.

Come to Mexico City. And deliver presents. To the little kids.

That behaved well during the year. Right? And many years ago.

Just to say many years ago. The three wise men.

[Speaker 2]
Deliver a very beautiful present. In Guadalajara. For the Arao Takahashi family.

[Speaker 1]
So we today are celebrating. And. Picture please.

Oh yeah. Paulina and Aldo are here. To sing with me.

A very beautiful song. For our dear Mexican. Don't forget.

Mexican friend. Who is having his birthday today.

[Speaker 2]
Seji Arao Takahashi. Okay.

[Speaker 1]
Let's sing together. Happy birthday dear Seji. Happy birthday to you.

Happy birthday dear Seji. Happy birthday to you.

[Speaker 2]
Thank you. People in Rimroad.

[Speaker 1]
Seji. Thank you Aldo. Greetings.

Thank you Paul. Thank you Jaso.

[Speaker 2]
There is a very special.

[Speaker 1]
Someone has a cake. Yeah, Tim Lowenhaupt bake a cake in his house. Just kidding.

Your cakes look awfully similar to Whole Foods. Yeah, yeah, yeah. No, we know it's the one you like.

So that's why we offer it in your name to other people. So you may have many things you like this year. Thank you.

Very well. Thank you very much. My trick dad.

We are gonna eat the cake. We are gonna eat the cake first. I apologize.

Please do. So there might be a slice left for you. Oh, do we want to do a reading form?

Yeah. Yeah, I have one. Could someone take the cake?

Sagey, we are gonna do a prediction for you. Hold on. Okay.

I think that your cake will be eaten by strangers. Sounds about right. Okay, hang on.

We're getting the book here. Yeah. And I think Sagey, you are turning what?

33, you know? 36. 36, baby.

That's exactly half my age. Oh, yes. One page, Sagey.

Sagey, one page. Can you choose one for me? No.

[Speaker 2]
Okay, 36.

[Speaker 1]
I'll close my eyes. Yeah. 36.

36, okay. This is about... This is about three old ladies, Mongolians, who used to live at the temple in New Jersey.

And they used to sit in the prayers on three wooden chairs and stare at the altar for three, four hours. And I was supposed to be reading the prayers with the monks, but they never told me which prayers they're reading. And I didn't memorize them, but everybody else did.

So then I would sit there silently angry and wonder why they didn't just read them in order or something. And then the three ladies would stare at me. That's all.

If there's any conclusions we can draw, you'll have to figure it out. Okay. Thank you.

[Speaker 2]
Okay. Thank you. So we want to send you best wishes, Sagey.

And thank you really, by the way, for everything you do, because we know it's a lot of work. The fruits, the results of what you do really benefit all the organizations and so many, many people. So thank you, Sagey.

Yeah. And thank you for my tree also. And we are so proud of the person you have become, your professional work, growth, your wisdom.

And thank you for being a friend to us and for many of us for so long, especially in difficult times. So we love you, Sagey. Thank you.

Thank you.

[Speaker 1]
Thank you very much. Very welcome.

[Speaker 2]
Now that we have here the Mexican team, they are here also to share very good news about their experience during this last Latin America tour.

[Speaker 1]
And for that, Aldo and Paulina are going to share a little bit on how did it go? And they have a video for us to watch. Whenever you want to show the video, if you want to either talk first, then video, or the other way around.

[Speaker 2]
Maybe the video first, no?

[Speaker 1]
Okay. Let's go to the video. Very beautiful video.

And not only that, but I felt very, how do you say? Inspired to see how many people are enjoying also what you guys are doing over there.

[Speaker 2]
Just by the way, also congratulations to Aldo because he's about to have a baby soon.

[Speaker 1]
Thank you, Juan. Aldo is not having the baby. Ria is having the baby.

Hey, Aldo, what's the date? What's the date? The date is the 15th, 16th.

Yeah, around the 15th, 16th.

[Speaker 2]
Of this month, January.

[Speaker 1]
Of this month. This month? Yeah.

Oh my God.

[Speaker 2]
Yes, like in 10 days, 10, nine days.

[Speaker 1]
Oh my God. Don't get nervous. Okay.

[Speaker 2]
So, we're going to watch the video now. So, tell us a little bit of how, what did you experience during the tour and where do you see this going next year?

[Speaker 1]
Yes, Juan. Thank you for having us.

[Speaker 2]
It was a very beautiful, amazing experience. It's really amazing to see how the local communities are growing and they are consolidating. They are becoming good gardeners and it's very nice to see how they're planting, their seed planting system, it's like improving and they're becoming more happy and they're achieving their dreams.

That's very inspiring. And this year, we went to two new countries, Peru and Paraguay. And the plan for 2025 is to go to more cities and probably more countries.

[Speaker 1]
And maybe taking, inviting more friends, maybe.

[Speaker 2]
We'll see. For sure.

[Speaker 1]
We'll see what happens. That's wonderful. And what can you say, Pau?

What can you share with us?

[Speaker 2]
How was it for you? You know, we are representing a large group of people who made this tour possible, like sponsors, local producers and teachers who also continue their efforts by teaching online throughout the year. So, thank you to all of them.

We are very honored to be part of this big project. And the vision is to continue visiting and nurturing the countries we have already been to while also opening new doors, right? To reach other countries in Latin America like we did this last year.

And our goal is to help local students and practitioners also to continue their studies so they can become, maybe in the future, themselves teachers and support local communities, you know, with our guidance and support also. But I want to share that this past year we held a three-day retreat in Colombia and witnessed the profound impact it had when people take the time to do retreat and learn this wisdom. And because of this, we would like to start organizing retreats in other countries this year.

So, you know, and our goal, future goal, is if these retreats prove successful, they could help cover the travel expenses and cost for all the teachers, allowing us to visit twice or three times per year and even become self-sustaining. Who knows? That will be our dream.

[Speaker 1]
Wonderful, wonderful. So I'm very happy. I'm very glad that you came to share here with us.

And hopefully, just think about it, maybe soon you can come and visit Sedona. It will be wonderful, wonderful to have you around with the babies, now that you are both going to have your own babies.

[Speaker 2]
So it's going to be good to have them around and see you as well. Thank you, Juan. You're very welcome.

Hopefully we can have you again soon. Happy birthday, Sagey.

[Speaker 1]
Please give Ria our good wishes for her birth. Yes, I'll give Ria her wishes. Thank you, Gisela.

Thank you.

[Speaker 2]
Okay, just before we go back to TeamSTEXX, we have a very special guest to invite us to a very upcoming event happening at the very beginning of February. And with us is Lydia, and probably work also somewhere there, I don't know. But she should be here with us and she wants to tell us about the upcoming informative sessions that YSI is having.

Hi, Lydia.

[Speaker 3]
Hi, everybody. Thank you so much for having me, Juan. I will try and be concise so as not to take away time from Tim's text.

At YSI, we are gonna be diving into the Bhagavad Gita, this timeless text. We're gonna be offering a course taught by Geshe Michael. And I'll share just a little bit of why it's special and how you may be able to resonate with this in ways that you might not expect.

The Gita is a little bit different from texts that we've seen before. This particular text, it's a story of dilemmas and doubts. And it can really guide us and help us to navigate challenges when it's difficult for us to find that clarity.

Like, I'm sure we've found ourselves, all of us, in difficult situations where it could be at work with family members, or even just kind of how to use your words and respond to a tough conversation. Those moments where we want our thoughts and our words and our actions to align with our ethical code, but we can't quite find that easy solution. Where it feels like no matter what you're doing, someone might get hurt.

So we can look at the wisdom of the Gita to guide us. Kind of like when you go to a wise friend and you're asking them to help you with some sort of complex situation you may have. For those that might not be familiar with the text, it starts with Arjuna, a warrior, standing in a battlefield.

And he's supposed to fight in a war where he has family and friends on both sides. But like, if he fights, he's gonna hurt his family and his loved ones. But if he doesn't fight, the probability that evil is gonna win is very, very high.

So he's kind of stuck, you know? What should I do? And I think that that's something that can resonate with us.

Maybe we're not going to war, but you feel stuck. If I do this, I can hurt somebody. If I do that, somebody gets hurt.

And it's a text that's gonna teach us how to act with purpose. Like even when things feel impossible, when we have a challenge, we can look beyond the surface level and see how we can go deeper in ways that we can really stay true to our values when we have so many things going on in this fast-paced modern world that we live in. So if you are here at Mixed Nuts today and you're looking for some practical tools to help you with the challenges that you face, please come and take advantage of this course with Geshu Michael.

It's gonna be a once-in-a-lifetime opportunity. And the very special way that Geshu Michael teaches this text is through the lens of Jason Kappa. It's gonna be relatable, transformative, and we'd really just love all of you to join us.

If you wanna get a little bit more information because you're still not sure, we have a overview of the Bhagavad Gita with Michael Johnson on January 8th. Everybody is more than welcome to join. And if you're ready and you wanna learn about how to solve your dilemmas and go deeper in challenges, you can go ahead and sign up for the full course.

It's gonna be offered February 6th through the 10th. So thank you so much, Juan, for having us. Thank you, Tim, for letting me steal some minutes of your class.

And thank you all so much.

[Speaker 1]
Thank you as well, Lidia. And hope you and Word can come at least some days.

[Speaker 3]
Thank you, Juan. We'd love to. We'd love to come to Sedona.

[Speaker 2]
All right, all right. Best wishes over there.

[Speaker 3]
And yeah. Thank you.

[Speaker 2]
Let us know if Word is partying too much. I was gonna say.

[Speaker 3]
No, I'm just kidding. He's working hard. He's working hard.

[Speaker 1]
Then I'll text him like, don't forget to invite me. But anyways, see you later. Let's go back with Geshe Michael and Tim Lowenhaupt for the next exciting class.

Thank you so much. Turn on my? Yes, of course.