Тим Ловенхопт — Книга 1: Совершенство мудрости, занятие 38

[Speaker 1]
Good afternoon, late afternoon for me. I'm so glad that you've joined us yet again. Can we hear me?

The sound of the ocean is not deafening behind me. I get thumbs up. Thank you.

[Speaker 2]
Thank you so much, especially today I'd like to thank, as I should every time, the worldview production team who goes through great lengths to continually broadcast these meetings and when we do these recordings in Kyoto, they have to do double time and extra work and we are extra grateful for their extraordinary efforts. Tim, I believe you are standing by somewhere.

[Speaker 1]
Is that true? I can vamp for a minute.

[Speaker 2]
Marina says yes, but nothing's really going to prove it except for Tim talking. In the meantime, I'm just, like I said, I'm honored that you're here. Thank you, live translators.

It's an extraordinary thing that you do.

[Speaker 1]
I can't imagine. Oh, the homework is in the video, you say. Okay.

[Speaker 2]
So does that mean, Gina, maybe that Tim is just waiting to pop in at the end and give a discussion? Is that what we're guessing? Tim was there for the homework.

He doesn't need to be quizzed on the homework again. Well, fine. I guess the thing to do is to start with the video.

We'll be here together throughout the video.

[Speaker 1]
Feel free and encouraged to speak in the chat. We can still talk back and forth. I'm going to be watching the video live.

I get the impression Utpala is going to be doing the same. Utpala, are you going to be giving us live chat updates also?

[Speaker 2]
Yes, she is. Well, this is going to be as robust an experience as you can have while watching a video together.

[Speaker 1]
I look forward to the time. Let's do it.

[Speaker 2]
And then we'll get together in the end and have a discussion live with Tim. Let's all enjoy each other in the chat while we watch together. Please, Worldview production team, take it away.

Take it away.

[Speaker 1]
All right. Should I pause for a second? Okay.

When you first start the Geshe course, you have a total Geshe course 25 years. The first 12 years is Boroboromido. It comes from 1700 years ago.

It was spoken by Maitreya, Lord Maitreya. It was written down by Asanga. It's called the Jewel of Realizations.

When we study it, we memorize the root text. It's 75 pages. It takes 45 minutes to recite.

I memorized it. There's a joke in the monastery. I forgot more books than you ever read.

Anyway. Also, the commentary was written 500 years ago. It is eight books.

Those eight books are about 15,000 pages in English. 15,000 pages. Tim is going to translate it.

In his lifetime. It will take about 10 minutes. Anyway, we'll see.

Do you want to go ahead? Each class, we start with homework from last class. Tim will have a homework, and then we'll start his class.

Then we take a break. Short break. 15 minutes for PB.

Then Xiaoping will have her class. She's been working on one book for eight years. Almost finished.

Started a new one. All right. Go ahead, Tim.

This book is in a debate format. What happens is, we start a debate. Somebody comes up and says something that's a little bit wrong.

Then we need to figure out what's wrong about it. This homework is about the last debate that we had. Our opponent, the person who starts the debate, continues trying to define what the definition of the speech of the Buddha is.

That person makes the claim that if something is a speech of a Buddha, it must also be in the mind of the Buddha, in the mind stream of the Buddha. What is our ... Just as a review, what is the primary counter to this argument?

I'll say it. If the Buddha taught something, what is Buddha's teaching? We say it's the word of the Buddha.

Then we say, is it in his mind? Does it have to be in his mind? What do you guys think?

The word of the Buddha, does it have to be in the Buddhist mind? What do you guys think? Stanley shaked his head over there.

Not necessarily. What's the counter to that? It could be in a book, right?

But that's not the counter that we use though. Does that person have to be a Buddha too? No, right.

The counter to it is that you heard the Buddha teaching. I've heard the Buddha teaching. I'm not a Buddha, but it's in my mind.

That's the counter that we use. All right. That's the first one.

You can read that later. So then after we do that, we're like, well, we have one more other idea. There's another example that we're using.

We say, what about the 10 great activities of practice that's in a student's mind? The student's practicing, but they're not yet a Buddha. But they're working on becoming a Buddha.

So the question is, if anyone remembers, what were the 10 great activities as presented by the Buddha? As presented by Lord Maitreya? Yeah, if you want to be a Buddhist, there are 10 activities.

10 things to do. And who taught that? It's Maitreya.

Maitreya is the next Buddha. Buddha number four. Shakyamuni Buddha number three.

So Maitreya didn't come yet. He's still waiting to come here. He's going to come very soon.

Okay, we are lucky. He's coming very, very soon. And so he he said, there's 10 things I want you to do.

And we studied it already. So that's the homework. So Ivan, are any of the other translators online, are they able to talk?

Or do we need something special to happen? Like if you turned on... That.

So the people that are on the Zoom call, are they able to talk? Yeah, if we would hear them in the room, can we do that or no? Okay, so can we do that right now?

Oh, you have to tell who. Okay. All right.

Well, that's gonna be too complicated. All right. So what are the 10 great activities?

You teach us. I will teach you. Okay.

Okay. I don't remember what they are. They're my answer key.

Here they are. Okay. All right.

Oh, okay. So the first one is writing, but not writing in the sense of just writing anything. It's about copying the ancient texts.

Then you make offerings. It doesn't take a long time to teach it. You give.

You're generous with things. You listen to teachings. You read them.

You practice them. You explain them. You also recite them out loud.

Sometimes, for example, what Geshe Michael said is maybe you recite the Abhisamaya Alankara out loud. You think about them, and then you meditate about them. And that's a general teaching.

There's some nuances to those. Okay. So the book, do you guys remember the book name?

It's named after one of our German students. I mean, it's German students named after one of the books. It's technically, what?

Nope, not Sudan. Not Kelsi. German, German.

Uta. Okay. It's in the book called Uta Namche.

Separating the extremes from the middle. Is that a good translation? I don't know.

Separating, distinguishing. Yeah, distinguishing the extremes from the middle way or something like that. That's okay.

Which is one of the five great books of Maitreya. Okay. Now, what was interesting when we learned this was that this was presented by Maitreya, but the book that we found it in said that that's not what the ten great activities are.

Okay. Yeah. I don't know.

You're the one who found it. So Sarah Jetson Chukwugeltsin in his commentary to the Jewel of Realization says that the ten great activities of practice are not what Maitreya said, but rather something else. What did he say they were?

Oh, yeah, I remember. What's another famous group of ten? Yeah, he disagrees.

Yeah. No, no, ten bhumis aren't a practice. I guess like neither of them.

Ten, ten. Well, I thought there were only six perfections, Stanley. Right.

So he said that the actual ten great activities or ten practices are the six perfections which are giving, ethics, and what does patience mean? Does it mean being patiently waiting for the bus? Don't get angry, right?

Joyful effort, meditation, and wisdom. Yes. Okay, cool.

Those are the six, but Stanley said there's four more. Four additional, four ways to attract students. Do you remember what they are?

A hundred dollars. A hundred dollars? A hundred dollars?

Have Hassel, Hassel. Have Hassel. Have Hassel, Hassel.

All right, Hassel, what are the four? The next one is being generous with them, giving them the next one is a hundred dollars. Oh, oh, dang.

So explain, explain. There are six perfections. There are, generally there are six perfections.

Sometimes we add four, and those are the four methods to bring the student, to get the student, to take care of the student, four methods. So sometimes we say six perfections, sometimes we say ten. So the four extra ones Juan's going to tell us.

Number one? Number one is giving them material things. Like money.

Like money, so he said to be generous, right? Yeah. So this is not a hundred dollars, but it's close-ish, 72.

And by the way, the Geshe course is free. 25 years Geshe course is free. You don't have to pay.

Nobody pays in the monastery, okay? It's unbelievable. You know, there are, you know, 10,000 people, nobody pays.

How they pay for it? You send the one young monk to start a diamond business. What's the second one, Juan?

Exactly, he said praise them, tell them lavishly support their good qualities. Yeah, the text says if they do something correct. You are so smart, you are so good.

Yeah, yeah, yeah. Number three? You got $50 so far.

He said encourage them to practice what they're learning. And that's good. Cool.

And what's the fourth one? Don't let them learn without practicing. You have to demand.

I taught you this, now I want to see you do it, you know. It's not enough to sit in the class. I want to see you do it.

Very difficult. Just for the recording, so Juan said as a teacher you have to practice what you preach. What you teach.

Don't be a meditation hypocrite like me sometimes and teach meditation classes, but my meditation practice isn't happening, for example. So those are the four. Juan, can you give this to Juan, please?

Hey, that's not 100. It's close. Yeah.

All right, fine. It's like 80. All right, Juan, you got to take me out to dinner.

Here's extra. All right, so. So what does Sarah Jetson Chukigeltsin, how does he justify saying, well, Lord Maitreya said this, but I think these are the ten.

Does anyone remember? What he says? Yep.

He quotes some people. Two famous people. The most famous of them all.

Jason Capa, yes. And then he also quotes another famous commentator to the Jewel of Realizations. Haribhadra.

Master Haribhadra. Okay. I still have a question of, I don't know how he justifies why he thinks Lord Maitreya, the next coming Buddha, would not have said the correct ten, but that's an interesting question for another day.

Another day. For another day. Okay.

Here's some. So after a homework question, we usually cover vocabulary. Okay.

Some words from the ancient book. So the first one is chö chö chü. Chö chö chü.

What's the meaning? What does that mean? One for zero more dollars.

[Speaker 2]
The ten Dharma practices.

[Speaker 1]
Good. Right. So chö is ten activities and then dharma practices.

Something like that. Yep. Let's see here.

G-L-O-N-G L-A-Y-C-H-I-N Pronounce H-L-E. L-A-Y. L-A-Y.

Yeah, L-A-Y. L-A-Y. If you know the Sanskrit, it helps.

What is LHA in Sanskrit? Deva. Deva.

And then jinn? Datta. Datta.

So together it's Deva Datta. But that's not what that meant in this case. Well, no it's not.

Deva Datta was the half-brother of Buddha. Yeah, half-brother. But that's not, in this case it means something else.

Fulano Equis. Say it in English. How so?

John Doe. Yeah, go ahead. I just learned this myself.

When you're just referring to any person, or any person who says something, and you don't know their name, or you just want to call them generally, you just call them gelang, halay, halay jinn. Yeah, in the ancient books. Like in English, when you want to say, somebody said that, but you don't know their name.

You can say John, or something like that. You pick the most common name. And in Sanskrit, the most common name is Deva Datta.

Not just the Buddha's brother, but many other people. Joe. I don't know, Mr. Chen. Okay, how many Mr. Chen in China? No, like that. It should be a common, most common name.

In the ancient books, Deva Datta. Okay, so it just means anybody. Not really.

Nah, it just means anybody. Yeah. Joe Schmo.

And the last word is rangluk, which is important for our text today. Ours. Our system.

Our system, our position. In the ancient books, we always, we often have debate. In the ancient books, we often have debate between two people.

And one is representing Buddhism, and one is not. And this one means our side, our system. Okay.

That's a, they are learning vocabulary for eight years. Okay. I think it takes 20 years to become a translator.

I think so. So, almost halfway. All right.

And this is where we are currently. Yeah, okay. So, I did the next, you asked me to do the next line here, or line or so.

Yeah, can you read it?

[Speaker 2]
I can do my best.

[Speaker 1]
Okay. All right. Let me, how do I make the cursor bigger?

Complicated. Go to the Apple. System settings.

System settings. Mm-hmm. Accessibility.

And you'll find it in there somewhere. Accessibility. Pointer control.

So, I'll go up display. Oh, display. That's why I couldn't find it.

And then it's down there somewhere. Yeah, you click on the scale. Okay, there we go.

Cool. All right. Now you can see it.

All right, cool. Okay. Okay.

Rangyutang Drelwa. Dhammanordwar Mepa. Sourporn, is this spelled correctly?

It's not spelled correctly. Okay. It should be an R.

You're correct. Okay. Sourporn Mepa Sheche Miripartal.

Döpa Deyichir. Okay, good. So, his book, it was written 500 years ago, and it's debate style.

Whole book, like 15,000 pages, is debating style. So, we are in the middle of the debate. So, let me tell you what is the debate.

This book in the beginning, the big question is, what is Buddhism? What is Buddhism? Big question.

What is Buddhism? Then if you find a book, how do you know it's Buddhism? How do you know?

Then they give a definition. This is Buddhism. This is Buddhist book.

Then somebody said, if what you say is in the mind of a Buddha, it's a Buddhist book. If what the book says is in the mind of a Buddha, then that's a Buddhist book. Not necessarily taught by Buddha, but in the mind of Buddha.

Somebody said that. Now, somebody said, okay, then if something is the word of Zhou Shimo, anybody? If something is Tina's word, should it be the words in Tina's mind?

Is it Tina's word? I don't know. It's in Tina's mind.

Okay, then it must be Tina's word. Okay, got it? How do you know it's the Buddha's word?

Oh, it has to be in the Buddha's mind. Okay, that's all. Then that's Buddhism.

That's Buddhism. If it's in the Buddha's mind, it's Buddhism. Okay.

Then we say, okay, so if it's a Stanley's word, it should be in Stanley's mind, according to you. The other guy said, if it's Buddha's word, it must be in the Buddha's mind. So we say, okay, if it's a Stanley's word, it must be in Stanley's mind.

Right? Okay, then comes this next sentence. Dönna means, yes, yes, that's correct.

Yes, yes, that's correct. If it's Stanley's word, it should be in Stanley's mind. If it's Buddha's word, it should be in the Buddha's mind.

We are trying to decide what is Buddhism. That's a good beginning of a book, you know. What are you studying?

I'm studying Buddhism. What is Buddhism? I don't know.

What's the definition of Buddhism? Oh, Buddhism is the word in the Buddha's mind. Okay, somebody gives suggestion.

All these suggestions are wrong, by the way. Okay, no, that's the system. I think Buddhism is any word inside Buddha's mind.

This is Buddhism. Somebody said like that. Then we say, okay, so, what is Stanley's word?

Oh, any word he has in his mind is Stanley's word. Okay, what is Buddhism? It's the information in the Buddha's mind.

What he spoke in his mind. Is it his words? No, it's what he's thinking.

That's Buddhism. Buddhism is not Jing Kang Jing. Buddhism is Jing Kang Jing inside Buddha's mind.

That's Buddhism. Okay, we are having fight. According to the other guy.

Okay, then he said, is Jing Kang Jing Buddhism or not? What do you think? Yes or no?

Is Jing Kang Jing Buddhism? It's the best Buddhism. Yeah, okay.

Then I ask you, why? Why it's Buddhism? You can say, she said, because Buddha spoke it.

He said, because Buddha think it. Who's correct? Now, we do this for 25 years.

What is Buddhism? That's the first big question. What is Buddhism?

Oh, I want to study Buddhism. Okay, what is Buddhism? What's not Buddhism?

Oh, Buddhism is the words in the Buddha's mind. Oh, it's not what the Buddha said, right? That's a question here.

Which one is Buddhism? Okay. Alright, then he said, Buddhism is always the speech inside the Buddha's mind.

Buddhism is always the speech inside the Buddha's mind. That's Buddhism. That's real Buddhism.

Then we say, oh, so Stanley's speech is always Stanley's word inside his mind. Same thing, right? Agree?

Okay, now you're in trouble. In the Geshe course, you are in trouble. I gave you a bad example, and you agree.

Okay? This is Geshe course. And we do for 25 years.

That's why you cannot argue with grandpa. I ask you again, is Stanley's speech the words in Stanley's mind? Yes or no?

Okay, that's the question here. Then somebody say, yes, you're correct. Stanley's speech is the words in Stanley's mind.

Buddhism is the words in the Buddha's mind. Okay, got it? And it's wrong, something wrong.

Then we say, oh, okay, okay. Now, in the ancient, ancient books, first teaching of Buddha is teaching to monks. Ethics.

Don't hurt other people. Okay? The first, first, first teaching.

Ethics. Don't hurt other people. Okay, that's the first teaching of Buddha.

Okay? And then he said, don't hurt with your body. Don't kill.

Okay? Don't hurt with your talking. Don't lie.

And don't hurt with your mind. I hate karma. I don't believe like that.

Okay, so when you when Buddha said three kinds of, we're going to learn it in the ethics class. There's three ways to have ethics in your body. Boom.

In your speech. And in your mind. Okay, like that.

Three ways to make karma. Three ways to make karma. So then he said, oh, then when they teach karma of talking, they say karma of talking should have five qualities.

Definition of talking. Okay? Definition of talking.

We are talking about Stanley's speech, right? If the speech in Stanley's mind is Stanley's speech, then the ancient books say it should have five qualities. Speech should have five qualities.

Okay? When we discuss bad karma, when we discuss talking bad karma, we say bad talking has five qualities. Okay?

If one is missing, it's not speech. All speech, which is karma, should have five qualities. Okay?

Now here's the qualities. Okay? Number one.

By the way, ngak tseng yi nga means speech with five qualities. Okay? Five defining qualities.

Five defining, okay. Attributes or five qualities, something like that. And when we teach it, chepay tse, when they teach, when Lord Buddha taught the five qualities of speech, if, by the way, remember, if one is missing, it is not speech.

Okay? So, if Buddhism is the speech of the Buddha, these five should fit. Okay?

Number one. Tim, ngak yinpa. It is speech.

Yeah. It should be speech. Okay?

Did he make bad karma? Yes. What?

He said bad thing. Did he talk? Yes.

Number one, he has to talk. Okay? If Buddhism is the speech of the Buddha, then it should have five qualities.

Number one, came from his mouth. Okay? Before we, so when we say ngak here, are we speaking, are we talking about ka, or are we talking about just speech in general?

Any speech. Any speech. We're actually defining speech in the discussion of bad karma speech.

That's where you see the five qualities. Okay. Okay?

If you say, and I have to go this long, we have to go this long. If you say that someone made bad karma talking, there has to be five things there. If no five, no talking.

It's not bad karma of speech. Okay? This is definition of speech.

Okay? When we talk about karma. Okay?

Number one. What? It should be come from his mouth.

Yeah. Number one. Okay?

Number two. RANG GI YIN PA It's one's own speech. It should be his own.

Okay? Listen. Here's Stanley.

Ready? I'm Stanley. Do you know that Seiji called Xiaoping stupid?

Do you know Seiji called Xiaoping stupid? Is that Stanley's speech?

[Speaker 2]
No, it's not his.

[Speaker 1]
He's just telling what someone else said. Did it come from Stanley's mouth? Yes.

Is it his talk? No, he's telling you what Seiji said. Got it?

So, for it to be speech of Buddha. Number one. Should be speech.

Number two. It's your own. Should be his own.

Should be his own. He's not telling you what somebody else said. Okay, got it?

Should be his own speech. Okay, got it? Okay?

For real karma. For real karma. Has to be.

If I tell you Seiji said Xiaoping is stupid. Do I make bad karma? No, it's not my speech.

I'm just telling you what he said. Okay? But, for me to make karma it should be my speech.

For it to be Buddhism it has to be the speech of the Buddha. Buddhism is not anything that the Buddha said. Buddhism is the speech.

His own speech. Buddha can say... Some stupid people say emptiness means nothing.

Buddha say... You ready? Buddha said...

What? Buddha said some stupid people say emptiness means nothing. Did Buddha make bad karma?

No, it's not his speech. He's telling you what the other person said. Okay, got it?

Should be speech, but should be his own speech. Okay, got it? Cool.

Whoa. Number three, Tim. I'm not entirely certain, but something like it's related to and in one's own mind stream?

Yeah, it should be part of his mind. Okay. It should be connected to his mind.

Oh, I see. Okay. Okay, it should be connected to his mind.

Okay. Is this cup connected to my body? Is it related to my body?

Yeah, I'm holding it. Yeah. It's connection.

Here. Okay. Is it part of my body?

No. Is it connected to my body? Yeah, it's connected.

Okay. The speech should be connected to the person's mind. Should be connected to the person's mind.

Okay. If I say connected to the person's mind, or I say in the person's mind, is it the same thing? This is in my hand, but it's not in Geshe-la.

Right? Okay. So, should be connected to the person.

There should be a connection to the person. Okay. To make karma.

What you say should be connected to you, to your mind. Okay. That's the tricky one.

Okay. Number four. DEM MA NUR BAR MED PA The meaning of what is spoken is not mistaken?

They should not have made a mistake of speech. Not a mistake of speech. And I'll give you an example.

So, I go to the Japanese restaurant. Can I tell you a bad story? Yeah.

Tina's like, yeah. So, my teacher's nephew came to America. And I tried to teach him English.

Two years. Every night I teach him English. And he cannot learn.

He's not a very great scholar, okay? He cannot learn, cannot learn. I was like, oh man.

Then my teacher said, is he learning okay? I said, no, it's impossible. I cannot teach him.

Then he said, okay. Then he has to go to get a job. At least let him make some money for the monastery.

Okay. So, we put him in a restaurant. He learned English in six weeks.

Perfect. Because people say, go get the bag. Then he's like...

He learned everything, like so fast. Then he came back one day. And he was cooking in our kitchen.

And he burned his hand. And he said, oh shit. Oh shit.

How do you translate that? Very bad word. Very, very bad word.

Then I'm shocked, you know. Krishna, you shouldn't say, oh shit. I said, he said, why not?

I said, do you know what it's meaning? Yes, I know English. What's the meaning?

I burned my hand. Then I said, why you think it means I burned my hand? When the cook in the restaurant burn his hand, he always say, oh shit.

Now, actually, oh shit is big insult in American. Very bad word. When I teach you bad word, forget immediately.

Cannot say ever in America. Now, did my friend make a karma or not? A bad word.

No. No, he didn't understand it. He spoke it mistakenly.

He spoke it mistaking the meaning. That's during Norwar Meppa. So the meaning of the speech is not mistaken?

Yeah. He should not be using the wrong words for what he wants to say. Okay, got it.

Got it? And it happens in foreign restaurants. You order the wrong thing.

You want to show you know Japanese, and you order something, and they bring a dead frog or something. You're like, no, no. Okay?

So, to make karma with your talking, the word should be what you want. Okay? My friend didn't make the karma of bad, bad, bad English word.

Because he doesn't know the meaning. Okay, got it? Number four.

Number five. Selpor Mepa. Yeah.

You ready? Listen. Listen.

Selpor Mepa. Brushu. Brushu.

Where the word's clear. Yeah, must be clear. Oh, shit.

Don't go, hmm, hmm. Okay? Word must be clear.

Is Buddhism the word of the Buddha? Okay? Is the word of the Buddha what the Buddha says?

Okay? I'm sorry. Is Buddhism the speech in the Buddha's mind?

Okay? Rang gyu kyi dupe ngak. The other guy wants that definition.

Buddhism means the speech in the Buddha's mind. Okay, ready? So, then we say, does it have the five qualities of speech?

Is it speech? Okay? And then, then we give the five qualities.

Number one. Was it speech? Yeah.

Buddhism is Buddha's speech. Okay? Number two.

Is it his own? Yeah, he didn't say, oh, Maitreya said that. He didn't say that.

He said, I say that. When he was born, he took three steps. He said, I'm the greatest.

The day he was born, he took three steps out of his mom, I'm the greatest. It's true. So, that's his own speech.

Number three. Is it connected to his mind? Is Buddhism always connected to the Buddha's mind?

Is Buddhism in the Buddha's mind? Or is it connected to the Buddha's mind? Okay, now listen.

The other guy used the verb dupa. Included into the Buddha's mind. We said connected to his mind.

In his mind, or connected to his mind. Which one? Connected.

Must be connected because speech is physical. Speech is physical. It's breath and tongue.

It's physical. It's physical. Okay, speech is physical.

Is it in the Buddha's mind? No. No, it's connected to the Buddha's mind.

Buddha says, I think I'll teach you the ching kong ching. He think it, then he start to move the equipment. Okay.

But the speech of Buddha is not in his mind. It's connected to his mind. Got it?

He said, in the Buddha's mind, dupa. The other guy said dupa. In the Buddha's mind.

Incorporated into the Buddha's mind. But the definition of speech is connected to the mind. Because it's physical.

It cannot be in the mind. Cool? Kuma?

Very beautiful. Do not call Buddhism what is in the Buddha. Don't call the word of the Buddha what is in the Buddha's mind.

You cannot say that. It's what did he say. That's Buddhism.

Okay? Is it in his mind? Yes.

Is that Buddhism? No. And Buddha's teaching.

Is it Buddha's teaching? If it's in the Buddha's mind, is it Buddha's teaching? No.

He didn't say anything yet. When he talked, that's Buddha's teaching. Okay?

Got it? Cool? And that's important, because Buddha, when the student was too stupid, many times Buddha said wrong thing.

They say, can I... Many people ask me, can I take the lay person's vows for life? Yes.

How many parts? Five or eight? Five?

One is don't drink alcohol. Then they say, Geshe-la, can I just keep four? I don't want to take five vows.

I don't want to stop alcohol. My family enjoy wine and dinner. It's not that I'm getting drunk, but we enjoy wine.

Then I say, no, that's part of the vow. And there's five qualities of speech. And they have to be there.

They have to be there. Okay? Alright.

Is Buddha's teaching the speech of the Buddha? Yeah, it is. Otherwise it's not teaching.

Otherwise it's thinking of the Buddha. Okay? It's teaching.

Buddha's teaching is what the Buddha said. Like ching kham ching, shin ching. These are spoken.

Buddha said them. Does it have to be in the Buddha's mind? No.

No, it cannot be. It's physical. Mind is not physical.

Where's your mind? You're a scientist. They are stupid.

So I watch. I touch him here. Where did his mind go?

It went here. Now listen. Before you left your home to come to Kyoto, you had food in the refrigerator.

Right? Do you think it's spoiled yet? Then you go like this.

When you go like this, your mind go to Shenzhen, Shanghai, check in the refrigerator. At that time, you are in the refrigerator. Okay, your mind is in the refrigerator.

Mind has no limitation. Mind can go to the stars. Did the Indians land a satellite on the moon last month?

Yes. Your mind went to the moon. Okay, got it?

Okay. It's connected to you, but it's ... Alright.

We started five minutes late. Anyway, it's a beautiful ... By the way, then we don't say anything else.

Okay? Then we say ... He says, Buddhism is in the Buddhist ...

Buddhism is in the Buddhist mind. Buddhism is in the Buddhist mind. Then we say, oh, does Buddha taught Buddhism?

Did Buddha teach Buddhism? Of course Buddha taught Buddhism. What Buddha taught is Buddhism, yes or no?

Qi Gang Jing is Buddhism or not? Yes. Of course it's Buddhism.

Is it in the Buddhist mind? No, it's physical. You can't put paper in the Buddhist mind.

Okay, got it? Okay. Alright then.

So basically he's just saying ... Yeah, then he insists it's in the Buddhist mind. Then we say, oh, then the definition of speech accepted by all Buddhists must be mistaken.

Because it says connected to the mind. It doesn't say in the mind. Got it?

Okay. So we don't say, no, no, no, Buddhism is not in the Buddhist mind. We don't say that.

We say, are you talking about Buddhism? Yes. Buddhist teaching?

Yes. Qi Gang Jing Xin Jing? Yes.

Is it in the Buddhist mind? Yes. Oh, is it connected to the Buddhist mind?

No, it's in the Buddhist mind. Oh, so speech is mind. Speech is thinking.

No, speech is ... Okay. Okay.

You need to use this to speak, okay? Is Buddhism the Buddhist speech? Yeah.

Is it in the Buddhist mind? No, not the teachings. Not the teachings.

Okay. The meaning is in his mind. But not the teachings.

The teaching is physical. John Brady is saving Buddhist books. He's not saving anything in anybody's mind.

Okay? Right? Cool.

Alright. Okay. Are we, are we, are we, are we on time?

We have, Xiaoping, can we, we start, you want us to be exactly on time, or we start about five minutes? We don't have to be exactly on time. Okay, cool.

If you want to do some more, I'm happy. Yeah, well we started about seven minutes late. Is that okay?

That's fine. So, do you want to choose one of these smart guys? Sure.

Oh, I don't see any. Okay, okay. My wife says I shouldn't talk like that.

I think if I don't talk like that, you won't recognize me. So if I say that Geshe Michael said there's no one smart over there, I don't, I don't get bad karma? I don't know if that's the case.

Anyway, Alright, you guys can see it here. You have to raise it up a little bit. How about Stanley?

Okay. We're going to start here, the kachig. Yes, please.

Ka Ka Cool. Good. So, one of the kinds of speech of the Buddha is called, what?

Geshe Nangwa. Geshe Nangwa. What's it mean in English?

Like under the influence or under the power of, when they give them permission to do so. Yeah, Geshe Nangwa means allowed, allowed, permission, permission. By the way, in the secret teachings, there's two kinds of initiation.

One is called permission. One is called empowerment. Not the same.

Permission means you can use the mantra. Empowerment means, you know, you can do many things. Okay, so Geshe Nangwa means Same word?

Yeah, Geshe Nangwa. We call Geshe Nangwa. Geshe Nangwa, okay.

It means permission. By the way, there's no empowerment for Vajrayogini. There's only a Geshe Nangwa.

There's no such thing as Vajrayogini empowerment. You need Chakrasamvara empowerment. Then you can take the Vajrayogini permission.

Okay, like that. Okay, so Geshe Nangwa means permission. Okay.

Tim, what is permission speech of the Buddha? If we look at the Heart Sutra, for example. Good.

Shin Ching. In the beginning, the Buddha goes into deep meditation. And then somebody else.

Does anyone remember who speaks the Heart Sutra? Yeah, Guan Yin. Yeah.

And so the Buddha goes into deep meditation. And Avalokiteshvara, Guan Yin, speaks it. But it's actually the Buddha speaking through Avalokiteshvara.

Correct? Yeah, you can say that. So there's...

How many words in the Shin Ching are spoken by Buddha? Two, one? Two words.

Two words. Lexo, lexo. Siddha, siddha.

What's it mean? Good, good. He only said two words in the Shin Ching.

Buddha only said two words in the Shin Ching. He, in his meditation, he forced the students to talk. They are like puppets.

Oh. Shut up. He controlled both.

Okay, he only says two words in the whole Heart Sutra. Oh, you guys so smart, so smart. Good job.

He forced them to talk. Then he say, Oh, good, good. How do you say it in Chinese?

Hao, hao. Hao, hao. Oh, you guys very smart.

Actually, they are puppets, you know. They are talking. Okay.

Yeah, they are puppets in the Shin Ching. Okay. So, somebody said, Je Tsongkapa, you know, if the Buddha allow you to say something, or bless you to say something.

I'm sorry. I don't think we should use that example. I think Je Tsongkapa is...

That's ching gi lapi ka. I think we have to say permitted. Buddha said...

Okay, I'm going to give another example. Buddha said, You can add one thing to my sutra. Ah, yes.

You are permitted. You are allowed. You can always add one thing to my sutra.

By the way, that means, do not add anything else. Okay. Don't say, that's Buddha's talk.

It's not. But, you have permission to add one thing to every sutra in the beginning. What is that?

evam maya shuddam Say, evam maya shuddam in Sanskrit. evam maya shuddam What's it mean? Yeah.

Here's what I heard. So, they didn't have... Buddha didn't write anything.

Buddha only talked. Then people learned what he said, and they had a meeting after Buddha died. They had a meeting.

And they said, what did you hear him say? Then he said, evam maya shuddam Here's what I heard. Here's what I heard.

Each student said, wait, I remember we were in Kyoto. There was a nice building and a garden, and this is what Gishla said. evam maya shuddam Okay?

It means, here's what Gishla said. I remember. So, Buddha gave permission.

Every sutra, do not mess with my sutra. No added words. Don't cut any words.

But, evam maya shuddam evam maya shuddam In the beginning, you can say, here's what I heard. This is what I heard. Okay, got it?

Okay. Now, question for you. Question for you.

Here's the debate in his book. Okay? If something is permitted or allowed addition to the sutra.

Okay? If it's permitted, allowed, if it's allowed addition to the sutra, is it is it the speech of the student or is it the speech of the Buddha? Question for you.

Okay. I'll say it again. If Buddha gave permission to add something at the beginning of the sutra, does that become Buddha's speech or is that the student's speech?

What do you think? That's... Now, kha ching means the other guy say.

Other guy say. He said, If it's a speech allowed to add to the sutra, allowed by Buddha, dul je ngak yinpe kya it's the speech of the student. Now, listen.

In this book, first statement is always wrong. Okay? It's always wrong.

You have to learn. To start a fight, it's supposed to start a fight. Okay?

The first statement should always start a fight. Somebody said what? $100.

Tell me what they said.

[Speaker 2]
They said they said something permitted by the Buddha in the sutra is the words of the student.

[Speaker 1]
Yeah. Good. Good.

It's the speech of the student. And the first statement in these books is supposed to start an argument. The first statement in these books is always mistaken.

Okay? So, now you have to think why? Why mistaken?

Okay. Let's do one more sentence. Okay.

Onna, how about Rob? Yeah. Oui.

Oui.

[Speaker 2]
Okay.

[Speaker 1]
Yinpa ta. Yinpa ta. Sarcastic.

Yinpa ta. Oh. So, I guess when Kunga Wong?

Ananda. Ananda. Close disciple of Buddha.

Ananda. Mr. Happy. Mr. Happy. No, it means Mr. Happy. Ananda. Ananda.

Okay. So, he said at the beginning of some sutras, he said, eva maya srutam. Eva maya srutam.

Okay. Are you telling me that's Ananda's talk? Yes or no?

This is the style. It's a Geshe style. Are you telling me that's Ananda's talk?

Yes or no? Yes or no? Is it Ananda's words?

Yes. No.

[Speaker 2]
Okay, let's see. Now, let's see what happens.

[Speaker 1]
Let's see what happens. Question. So, does this mean In his mind.

In his mind. I'm sorry. He mentioned if it's in Ananda's mind.

So, when he's when Ananda speaks that. No, listen. Just before Ananda says this is what I heard.

One second before that. In his mind he says, I think I'll say something. What?

I think I'll say here's what I heard. And we all do that. We all, just before we talk, we say, oh, I think I'll say something.

What are you going to say? I think I'll say here's what I heard. Now, is in his mind, just before he talk it, is that Buddha's word or not?

Is it Ananda's word? No. Can you add it to the sutra?

Oh, not permitted? Okay, let's keep going. You'll understand.

Okay. Yeah, it should be speech because you're correct. Okay, let's go to the next one.

Well, it smells wrong. Yeah. Right.

I know. No, it's not Ananda's speech. It's Buddha's speech.

Okay, that's what the Argai said. It's not the speech of Ananda. It's the speech of the Buddha, which he's remembering.

Okay. Last one. How do you know it's the speech of the Buddha?

Because the Buddha said it. NARC is a, we say speech, we use for low language, low language. Stanley said something.

It's the word of the Buddha. We call it NARC. Okay.

But speech of Buddha, like president of the university. We use higher word. We use high word.

We say, we say, KA. KA. We never say Buddha's speech.

We say Buddha's holy word. Xiaoping's holy word. We don't say speech of Xiaoping.

If the person is very high, we always say KA. KA means high, high word. It's disrespectful to say speech of Buddha.

You have to say the high words of the Buddha. Okay, cool. Alright, we'll take a break.

Oh, so next homework. We're going to have the rang rung. And I'd like you to do the first two sections.

Sure. Okay. Yay, Tim.

Yay. By the way, I chose ten translators. And he's not one.

And then he worked very, very hard. And then I said, okay, eleven. I add him to the translator.

About two years ago? Two years ago. He worked so hard.

He worked really, really hard. Excellent.

[Speaker 2]
Tim, we have you standing by.

[Speaker 1]
I've been standing by all my life, Ben.

[Speaker 2]
Thank you. Yeah, well not anymore now. You're the main event.

You're not on standby. Thank you for being here for this.

[Speaker 1]
Thank you for the, your hard work and your beautiful class. Will you guide us into a little bit of discussion? What do we do with this, Tim?

Well, the cool thing is I've had about 12 hours since the class to think about it. That's cheating. It's a little cheating because most of the time we have less than five seconds, right?

Is that an actual background? Are you actually at the beach?

[Speaker 2]
No, I'm actually at the beach. In fact, this little spot right here. Let's see.

One of these. That one right there is the wife and the kid.

[Speaker 1]
Nice. Nice. Congratulations.

I'm a little jealous.

[Speaker 2]
Thanks.

[Speaker 1]
So there's a couple of things that came up that I thought about that would be, I think, interesting for us to evaluate. First of all, at the very end of class, Geshe-la said, you know, he added me as a translator because he worked really hard and I appreciate that. But I also want to appreciate Gibson as well because I think he worked harder than me to be quite honest.

And he got added as well. So I think we need to give a shout out to Gibson as well. So a couple of things in this class, you know, many of you may not know that this class was, we filmed it in Kyoto last night.

And it was during one of the regularly scheduled classes for the Diamond Soak Entrepreneur University. So for many of the people sitting in that class, it was, that was their first class. That was their first translation class ever.

And in some ways, their first direct Buddhist philosophy class as well. You know, they've been hearing the application of the philosophy in a business sense, you know, for their MBA program. But they've never heard it direct from the texts, right?

And at one point Geshe-la leaned over to me and he said, we're going to go really slow today, just relax. And I was like, all right, cool. And what I wondered, you know, first with everyone watching the class, what was your impression?

Because we only went through basically two lines of text, the entire class, you know, watching it from your point of view, you know, what was your impression? And what did we learn about how do we teach to a new audience, right? It was a very deep class, of course, in many, many ways.

But what kind of things did you notice or take away from the way that Geshe-la taught the class, which was different than other classes in my view? He actually even corrected me a few times. Like I would say something and then he would then re-say it.

I was like, oh, that's kind of cool. But what was your impression? Oh, post not allowing to unmute.

Reena, can you allow people to speak, please?

[Speaker 2]
Oh, please. Yeah, Lindsay's stamping at the door. I bet she'll have something good to say if we let her.

[Speaker 1]
I thought it was a hard class still, Tim. Oh, it was. Oh, certainly was.

[Speaker 2]
If I was a baby being introduced to my first philosophy class of that sort, it's still quite challenging. It's interesting to think that we can go slowly and we could not go very far.

[Speaker 1]
We could take any line in a great book, in the kind of book that we're studying. You could take a single line and maybe unpack it for a lifetime. Yeah.

Yeah, I just wanted to say a couple of things that stood out were one, he gave very specific examples and very like plain examples. I don't think I would have caught some of the meaning unless he had done that personally. And then also he was just joking the whole time.

It was a very fun class. Like always class is fun, but that one was like particularly just silly.

[Speaker 2]
So yeah, that was fun.

[Speaker 1]
Yeah, what was interesting is, as I was listening to him, his energy was really subdued as I was, but the jokes were coming through. And I felt like there was a amazing transmission happening. And actually Ben, what you said is like, I don't think I would have understood the complexity of this one debate had we not spent the repetition over and over and over again to understand what constitutes the words of a Buddha or the speech or the holy words of a Buddha and whether they're in your mind or whether they're also, is it something that's spoken or is it in your mind or is it both or whose mind is it in? Like when does it become Buddhism? And that's a really interesting question.

What did you all think about that? And what does it mean to be Buddhism? Like what does it mean to like, if something is the speech of the Buddha, like what makes it holy speech or what makes it Buddhism?

Like is it Buddhism when he's teaching business ethics? What makes for that? Like what makes for a teaching?

I guess the question is like, what makes it a teaching? Or as all of you will be teachers, there are teachers, Ina, which you're about to speak. What is it?

How does it become a teaching?

[Speaker 2]
Hi guys. I was thinking, actually I have two thoughts. Sorry, I'm at home.

I was thinking, I have two thoughts. First, it is really cool when you can go slow. Like we do once a week on Thursday class.

Maybe you don't know guys, but for our region, we take a small piece of what you do previously in your classes and then like five to 10 minutes. And then we review with subscribers, good night club participants. And we try to make an application, like a real application to think about real application of this class.

And second thing, I was thinking about what makes you a Buddhist. I was thinking about refuge, right? Because the other idea about Buddhism is when you take refuge and it's all about emptiness.

And then I was stuck between emptiness that makes you a Buddhist and I mean taking refuge in basically emptiness, right? And from another side, what is Buddhist speech, you know? So I think it will be interesting to explore it a little bit more.

You see what I mean? Like how you can come closer if you understand that everything that you hear is actually also coming from your seed because everything is empty, right? So what does it mean to become an enlightened being in this case?

[Speaker 1]
That's a good question, Ina. Like if everything you hear is coming from seeds, which makes sense, what turns it into a teaching? Like what seeds would you need to turn to hear things as a teaching versus the sound of the air conditioner?

Or could the sound of the air conditioner be a teaching of the Buddha as well? Is that what you're asking?

[Speaker 2]
Yeah, exactly. Like some ultimate seed, right? To perceive emptiness or to perceive the teachings, something like that.

[Speaker 1]
How could you create the seeds so that everything you heard would be caught?

[Speaker 2]
I don't know. Maybe it is related to our nature. Okay.

I'll let somebody else speak.

[Speaker 1]
Someone want to add something in?

[Speaker 2]
Actively watch and listen to the audience, observing your audience and listen to what questions they ask and most importantly, speak according to their understanding capacity. It does not speak everything that you know. It speaks something that's meaningful and what they can understand.

[Speaker 1]
I like that, Peiling. Like maybe it has something to do with everything that comes out of your mouth. You try to make it as meaningful as possible.

I like that. I like that. So I have a transition here.

One room over is Dr. Juan Hasso. Juan Hasso. Thank you, Flavia, for teaching me how to pronounce Juan's name.

So Juan is over there and he's going to be leading us. He's going to be giving us some peach tree news. Hello, everyone.

Hello, teams. Good to see you. Long time no see.

I know. I'm hungry. Let's hurry up.

I'm going to have breakfast. All right. As you know, we have the great fortune to be these days reporting from Kyoto.

Before Tim goes away, I wanted to share with you a little bit of what he has been doing here.

[Speaker 2]
As you know, he produced a great event, a five-day event just last week. It just finished very successfully. Last time I was presenting the news, I showed you like a longer video of what happened, but this is just a short taste of the event that was produced here.

We want to share it with you and then later talk more about other news. Yes. Thank you.

[Speaker 1]
What is that? No humans, no dogs. What is it?

You know, some people are so... They don't have that time. They don't have a life where they have time or they have the resources to be able to practice.

They don't have the economics. Like people, you know, I know people in my town who, you know, both parents work. They have four children and they don't have the time.

So, team, don't go. Don't go yet. We want to thank you very much for this wonderful project.

[Speaker 2]
Everybody came. Did you like the program?

[Speaker 1]
Yes. Are you going to come back? Yes.

[Speaker 2]
All right. We hope to see you next time. And for those of you who couldn't make it, we hope to see you in June.

See you. Bye. So, yeah, as you can see, it was very, very fun.

We had a great time.

[Speaker 1]
And actually, it's wonderful.

[Speaker 2]
I mean, I have personally had the chance to study these materials before. But doing through the content again, I don't know, it's always great. It's like you can never have too much fun out of something you enjoy, right?

It's like, oh, why? Let's say you like, I don't know, whatever, playing soccer. So, it's not because you did it once, you're not going to enjoy it next time.

Anyways, it was very wonderful. And we would like just to ask you, team, what was your personal impression about it?

[Speaker 1]
And what are you planning to do in June next time? That's a good question, Juan. I think the most important thing that happened, Juan, is that having been taught, excuse me, having been teaching online for about four years now, I realized that the power of teaching in person and having a community of people practicing and learning together, there's something very, very different that happens.

We had about 12 people in the room. We had about seven or eight people online. And we got very close.

It was much more intimate. We got to learn more about each other. And I think the teachings went a lot deeper in person because we were co-creating the whole thing, you know?

And we could debate whether you do that online or not, but I think there's a power to being in person, like to receive the teachings and to teach in person. And so that's what we're doing in Kyoto. We're going to be continuing to teach.

In June, we need some help because we couldn't cancel the room. So the room holds 100 people. And we had to pay for it.

So we need some help. We're going to be doing the second course, which is now that we've learned about seeds in general, seeds and emptiness, we're going to learn how to protect them. We're going to learn now that you have an understanding, how do you protect those seeds?

And that's going to be... And how do you protect them with emptiness, basically? So we're going to be doing this in Kyoto once again.

We have live Chinese and Japanese translation. If you want to bring another language, let's talk about it, for sure. But we have a room for 100 people.

So we need some help to fill it up, one. All right, we're working on it. And actually, I think people who attend this course, you can see, Tim, you can, how to say, testify I'm saying the truth.

Sometimes I don't know how to say things in English, but I find a way. They were so excited. They want to come back.

They're going to be inviting their friends. They had a great time.

[Speaker 2]
And as you say, because the fact that it was live, I really think may help to develop this bonding and like a friendship relationship kind of thing, which in my case, my personal experience, and many of you could share the same, I'm sure, it enhanced our study experience a lot.

[Speaker 1]
I think the community we develop through our studies, sometimes is a key factor for our own success in our practice. Like for me, I started in Mexico, in Guadalajara, you know, wonderful, wonderful community, wonderful, wonderful friendship. And to me, that was like a super deep boost, having this community and friendship with my, how to say, Dharma friends.

[Speaker 2]
One of the best things I have get out of them, the study experience.

[Speaker 1]
Thank you for coming, Juan. I very much appreciated you having, having you here. He was also, he's a great teacher.

He taught meditation and he taught a few classes as well. So cool. Thanks for having me today, Juan.

Thank you. Thank you very much. Actually, now we have another very cool and interesting interview.

We have with us Errol in studio, and he's going to help us to present a cool project that's coming and a very special guest that we're having an interview today.

[Speaker 2]
Hi, Errol. How's it going? Hey, buddy.

Thanks, Juan. How are you doing? It's good.

Super happy to share something that I'm really excited about. Yes. Tell us a little bit about it and help us to introduce our special guest.

I will.

[Speaker 1]
One of the things that Yoga Studies Institute does is we try to put the philosophy into action and to walk our talk once in a while, at least. And one of the programs that I feel really good about is something called Fast 400. And what we do is around the world, people get together, meditate for a half hour of guided meditation.

And the idea is that if you want, you can skip a meal that day and take that money and donate it to an organization that fights food scarcity, that's helping people that need food get food. And it's once a month. It's very simple.

It's a half hour of beautiful meditation. And then it's a bunch of people donating small amounts of money to do something positive and tangible in the world. So it feels really good.

And we have a very special guest this Wednesday that has been walking that talk for many, many years and has a very, I think it's just an amazing program that she's been running in New Orleans. And she's a dear friend and student of Geshe Michael and great contributor to YFI. Her name is Laura.

I'm so happy you joined us, Laura.

[Speaker 2]
Thanks for showing up and thanks for teaching on Wednesday. Thank you for inviting me, Earl. Thank you.

It's so sweet to be here. Thanks, Earl.

[Speaker 1]
Very welcome. Very welcome. So tell us, Laura, can you tell us a little bit of what you're doing in your lands and why is this upcoming Wednesday very relevant for the, you know, the purpose of fast for hunger, you know, reduce it, accomplish this goal of sharing what we have with other people.

[Speaker 2]
Sure. So, yeah, I'm involved with a small nonprofit here in New Orleans called Santosha Village. And we have two main projects and they're both sort of asking this question of how we can create spaces of fulfillment and contentment, even for folks who are currently unhoused or who are housing insecure.

And one of our main programs that's going on now five years is a, we have a converted school bus that we actually got in Arizona, interestingly enough. And we converted that school bus into sort of a mobile community center. And it started off just with meal service.

And since then has expanded so that we can actually go straight to people for things like showers and laundry, rather than them having to get themselves somewhere. So the meditation this Wednesday, if you like, you can support Santosha Village as like the organization that you donate to, if you do decide to fast. And I'll share a little bit about what I've learned personally about this whole process about fasting, about being hungry and about sharing with others to plant those seeds.

Okay. That's going to happen on Wednesday.

[Speaker 1]
So Wednesday, you're going to take people through this process of what has been your experience with the fasting to this 30 minute meditation.

[Speaker 2]
Yes. I'll share a little bit and then we'll do a practice together.

[Speaker 1]
Okay. Okay. But so the program it's a one hour total on Wednesday or how long is going to be this time?

[Speaker 2]
It's 30 minutes total.

[Speaker 1]
Okay. And that includes a little explanation and the practice, the meditation.

[Speaker 2]
Correct.

[Speaker 1]
Okay. Very, very cool. I actually really like this idea.

I mean, thinking about what you're doing with the school boss. And it's interesting because sometimes, especially when I'm in Mexico, I was there like, let's say two, three weeks ago. I think about these things when I see homeless people in the street, like, oh, I wish there was like some organization who could help them.

And I think exactly about what you say, like to provide them with showers, with meals, with a place to sleep or things like that. So I really connect with your cause. I think it's very, very beautiful.

And I would really like to encourage people.

[Speaker 2]
If you can attend to this program on Wednesday, we can get to know more about it. We can participate by supporting Santosa Village this time.

[Speaker 1]
And also learning about more like about the benefits of fasting. Personally, I like fasting time to time.

[Speaker 2]
I do this intermediate fasting and I also find, I have find very, very good health benefits actually. So thank you very much. Is there anything else that you would like to mention before we go?

[Speaker 1]
In the sense of maybe next time, next time that you bring, I don't know, this, this idea to our minds, like I'm going to be fasting. I'm going to be doing this meditation. What could you recommend to people?

[Speaker 2]
Like basically what kind of attitude will you recommend people to come? The one I joined on Wednesday. Or intention, motivation.

You know, I think the way that YSI has framed this as a practice to build compassion is the best way to come. So it helps us do an austerity or a tapas with more joy, rather than in a way that just feels hard or like we're depriving ourselves. But if we use that motivation of, of compassion and connection to others and sweetness, then it can transform something from being challenging to being joyful.

So that's what I would invite folks to do.

[Speaker 1]
Well, thank you very much. We want to wish you the best with your project. And hopefully we can see you on Wednesday.

And then we could sometime soon have you again.

[Speaker 2]
So you tell us how did it go? And then what's next from now? So you report a little bit of what's your plan, maybe for the next few months or the, you know, the steps of the progress of the Santosha Village.

[Speaker 1]
I'd be honored. Thank you. And thank you, Earl.

Thanks for inviting me. So thank you, Earl. Thank you, Joanna.

We wish you the best. And let's show the QR code just one more time.

[Speaker 2]
So people could register or go to it. If you have the advertisement there, just, yeah.

[Speaker 1]
One more time for opportunity to get the QR code. Yes. And then, yeah, there is the website as well, Fast for Hunger.

[Speaker 2]
And remember, it's going to be 8 a.m. New York time. I think that's what in Arizona time. I don't know.

Anyone knows in the chat?

[Speaker 1]
5 a.m. Arizona time. Cool. All right.

Thank you very much. We will keep you posted later with more Kyoto and World Wide Network news.

[Speaker 2]
Next class, back to you, Ben or Nick. Sure, I'll take it. Thank you so much.

Beautiful concept. Thank you, Laura. That's beautiful.

Very inspiring.