Тим Ловенхопт — Книга 1: Совершенство мудрости, занятие 57

[Speaker 1]
Okay, dear audience, welcome to our Schwanzen Towers translation classes.

[Speaker 2]
This is the source of all the wisdom that our dear teacher grants us during these events. So, welcome.

[Speaker 1]
Hello, good morning everyone. Wake up, good morning everybody. I know it's super early, many of you are jet lagged.

I'm jet lagged. Yes, you're going to use that. That's correct, right, we're going to use these two mics.

Okay, cool. Alright, so maybe many of you weren't in the last class we had. And so I want to give you a short review of what we were talking about so you can follow along for the rest of the class.

So we're in the middle of a discussion of trying to determine what it means to be normal. Upala said she's curious about that. And what it means to be not normal or unique or extraordinary.

And so we're in the middle of a debate trying to define this. And the debate's really centered around Maitreya. And is Maitreya considered a Buddha?

Or is Maitreya considered still a Bodhisattva? And what does it mean to even use those words in certain contexts? Can we call Maitreya a Buddha in a sutra context, for example?

And if you took the Foundation II course, this is the end of the course. This is sort of the culmination of that class and that whole debate. So everything that's in that course, the shortened version, well, the most important parts of it appear in the Foundation Course II.

But this has every single minutiae, tiny little detail. So that's what we're in the middle of. So you really just need to know we're debating what's normal, what appears normal, and what's extraordinary.

Or not normal. So I'm going to go over our little homework here from last time. And people online can talk, correct?

Awesome. Alright, so in our last debate, our opponent... So if you haven't been around for this class, so in the debate format, someone comes along, like Stanley, because Stanley's a troublemaker.

And he always likes to say something just slightly wrong, on purpose. Just to be like, OK, I'm not sure I understand this. Or I want to clarify a point.

So Stanley comes along, he's our cut cheek right now. He's the person. Comes along and he offers a new definition of what it means to say normal.

A different definition. And he's leaving out the discussion of whether Maitreya is a Bodhisattva or a Buddha. Kind of pushing that one to the side.

And he says, this is what it means to be normal. Does anyone remember what that was? Upala said that in the ancient language.

Could we get her a microphone, please? So then she can translate that into the modern language. Thank you.

[Speaker 2]
Rangdungi gupa.

[Speaker 1]
What's that?

[Speaker 2]
Rangdungi gupa.

[Speaker 1]
And what does that mean? Still has needs of his or her own. Right.

So the normal definition is that they still have needs of their own. And we're dividing that into two types of people. What are those two types of people?

Or beings? Can we have people? Yeah, please.

Can we have two people in the room running around with those things, please? Thanks.

[Speaker 2]
Thank you for your teaching. Arya and normal human beings. Normal beings.

[Speaker 1]
It's not, kind of. But we're not making a distinction between Sosokewas and Aryas in this case. But it's close.

You're very close.

[Speaker 2]
You're talking about Bodhisattvas and Buddhas.

[Speaker 1]
Right. We're talking about Buddhas and non-Buddhas. And basically what we're saying is, when we say the word normal, what we're saying is that both Buddhas and non-Buddhas still have needs of their own.

We're just saying they still have needs. And we haven't defined what those needs might be. Good.

Second question. How does Stanley define the not normal or unique view? Maria.

Maria. As Buddhas not having any needs of their own? No.

It's about needs, but it's about what you do with those needs. She's trying again. Take two, version two.

[Speaker 2]
As Buddhas, the need of the Buddha would be to serve other people for the benefit of the other people and to continue being a Buddha.

[Speaker 1]
So it's hard for us to hear up here. So when you speak, please offer your voice.

[Speaker 2]
Okay. So the Kachik's view would be of a Buddha's needs to serve other people?

[Speaker 1]
You're close. Yes, please. One more and then we'll...

It might be that needs of all people are Buddha's needs. That's an interesting point, but that's not the point in the text. He said that the needs of the Buddha are everybody else's needs.

I think that's close. Anyone else? Okay.

Basically, anyone online? Can they hear? Can the people online speak?

Okay. All right. Well, anyhow, but what the distinction Stanley makes here is that a Buddha does still have needs, but they don't focus on their needs.

They're not aspiring towards those needs where a non-Buddha is. Of course, there's something wrong with this definition, but that's because when Stanley comes along, he's just trying to ruffle our feathers a little bit. Okay.

And now we're getting into debate logic. So after Stanley comes along and gives us this slightly wrong answer, which we don't know what it is yet, then we start arguing with him. We start debating with him.

And the first response that we give is kind of an annoying response because it smells a bit of a tautology, and it basically means that the assertion and the reason are nearly identical. And so what is that, if you remember? Probably Upala might remember.

And then why do we do that? There's obviously a purpose. The author isn't wasting paper on us, and certainly isn't wasting the carver's time as well to keep it forever.

So what was our response back? Yes. Let's see.

Microphones, run around, where are you?

[Speaker 2]
Well, there's no difference then between a bodhisattva and a Buddha because they both want to have a Buddha's body.

[Speaker 1]
They both want to have a Buddha's body. Oh. That's actually the next one.

[Speaker 2]
Oh.

[Speaker 1]
So someone in the room has projected what the next one is going to be. Okay, I'll just tell you guys. Basically, we come back and say it's not true.

We say that this is not true because it is true. So basically what we say is it's incorrect to say that a Buddha is not working or focusing on their own needs because they are focusing on their needs. So our response back says it's not true that they're not, and we're saying because they are.

But it doesn't really help us that much. It's just saying you're wrong. Stanley, you're wrong.

Sorry. But I think there's a point in a debate format to say something like that. Like instead of just saying, oh, what Upala said was, well, here's the reason why you're wrong, Stanley.

But the first step is to say, oh, well, Stanley, no, you're wrong. Why do you think we're doing that? There's no answer in the text.

This is for you to think about. Upala says for those online, they're just being cute. I mean, perhaps.

But I think there might be – I don't know. Maybe cuteness is part of it. You might in your own head think the wrong way, and so it's helpful to state clearly what the wrong one is and then write next to it what the right one is.

I like that. So to say, hey, Stanley, it's not that case. It's not the case that it's this way because it's this way.

Anatole. Yeah, it just reminds me one time I was crossing the customs, and I showed them my ID, and they said, this is not you. And then I said, do you want to see another one?

And then I showed them another one, and they said, this is not you either. And then I said, do you want to see another one? And then I showed them a third ID, and they said, this is not you either.

And I said, well, you're wrong because it is me. It reminds me of that. Okay.

All right. Just think about it because there's oftentimes in this text where we do this, and I think there's a clear purpose, and maybe the debate master might have an answer for us. All right.

Three vocabulary words. Milopa. Non-Buddha.

What was that word? Non-Buddha. Beyond studying.

Could we increase the volume from the people online? Thank you. No more learning.

The second phrase was repeated by Upala earlier. Rangdungi gupa. What does that mean?

Come on. Say it louder. Don't be afraid.

Done for their own needs. Yes, they still have their own needs. And then this other phrase, rangdungi lo.

A mind which aspires to achieve their own needs. Yes. The mind which aspires or is focusing on their own needs.

Yay. Good job, everyone. Okay.

That was the nerdy part of class. Okay. All right.

Here's Tim's student translation. Okay. All right.

Who would like to read? Christina Kasica. She's right there.

Okay.

[Speaker 2]
This starts out with a tertao. Are we going up or down?

[Speaker 1]
So think of it this way. So Stanley just came in the room and he said something wrong. So we say tertao?

Are we going to agree or disagree with Stanley?

[Speaker 2]
We're going to disagree.

[Speaker 1]
So you're going to go up or down?

[Speaker 2]
I think I'm going to go up if I disagree.

[Speaker 1]
Correct.

[Speaker 2]
Tertao? They do la rangdung. Cher sku.

Dunia. Gilo yu. Patria.

Nice.

[Speaker 1]
Okay. All right. So the first line of this text, which is in italics, is not in the text itself.

It's inferred. So that's what makes this hard until you figure out what's going on. So in the previous debate, what we're saying, we're basically saying, I'm sorry, we probably should look.

Oh, it's okay. I think you have it here. Okay.

All right. So basically, the other guy says, I disagree that in the mind of a realized Buddha who is beyond all learning, that there exists any aspiration focused on their own benefit. And then the tertao means, it so is the case that they do do that.

And then Stanley comes back and says, well, chichir, why would you say that? And now here's the rest of the translation. Let's see if I did an okay job.

Yeah, I'm good. So basically, in this, that they are focused on something, right? They're working towards something, and they're working towards their own chukku, their dharma body.

Now, I have a question. If you're already a Buddha, why would you be focusing on aspiring towards having something you already have? Yeah, the word, the word is aspire.

Dunyer means to aspire. And normally, in English, and in this language, when you say, I aspire towards something, it means something you don't have yet, right? Like I aspire to become president or something.

So, here he says, they do have self-interest. Buddhists do have self-interest. By the way, this sentence only says they, which means they.

And you need to fill in what they means. You can't just say they aspire. So, I filled it in for you from the sentence before.

The sentence before says, mi lobpa sangye pakpe, which means what? A realized Buddha who's beyond all learning. Not exactly.

Pakpe. Yeah. So, it's kind of, we don't feel comfortable, but in this text, they refer to an Arya who's a Buddha.

You see what I mean? It makes sense. You don't stop being an Arya after you become a Buddha.

Okay? After you become a Buddha, you still are a person who saw emptiness directly. So, they say Arya who is enlightened already.

Mi lobpa. Nothing more to learn. They have nothing more to learn.

And that normally means Buddha. So, does an Arya who already got enlightened and who has nothing more to learn, do they still aspire to get a Dharmakaya? I was going to answer yes, because they are a Buddha and they have a Buddha's body, but they want to continue to have a Buddha's body, so they aspire for that continuation.

I think you could say that. I think in any case you could say that. What would be the opposite?

No, I mean, what's the opposite of aspiring to keep your Dharma body? Yeah, if I lose it, that's cool. You see what I mean?

Do they still want to have a Dharma body? Dharmakaya. And then, yeah, they're still in a mood to keep their Dharmakaya.

That's all. It's not that after being enlightened for a couple of years you don't feel like having a Dharmakaya anymore. So, if you phrase it that way, does an enlightened being still feel like having a Dharmakaya?

They say, yeah, they still feel that way, but they have one already. Yeah, but, you know, we're talking in the future. Would they like to keep it?

So, that's okay. You can say they still aspire to have a Dharmakaya. Okay, even though aspire often means, most often means, aspire to getting something that you don't have.

Here it means aspiring to keep something that you do have. Cool? Yeah, even though they know they could never lose it, they still would like to keep it.

No, that's the whole point of this debate. Yeah, okay.

[Speaker 2]
And maybe another thought is they want to be an example for us, how, you know, for what to aspire and how to aspire, what that looks like.

[Speaker 1]
Yeah, you could say that too. And they speak that way. Okay.

Venerable, or Kat, could you keep the microphone and read the next line? Microphone, no, right here. Thank you.

[Speaker 2]
Let's see, where are we in the debate?

[Speaker 1]
When you are saying, you make a statement, and then you want to say, it is so, you go up in this language, in Himalayan language. So, dare tell? Dare tell?

Yeah, they still aspire because.

[Speaker 2]
Dare tell? You betcha, baby. Yeah, yeah, yeah.

[Speaker 1]
Good. Gyula, Tim? In the mind of that Arya, who's a Buddha, who's beyond all learning.

Good, nice. In their mind stream, they still have dhumba, dhumba. They still have a desire, a wish?

Yeah, and we had dhumba in Stanley's text last week, in Diamond Mountain. It was part of the definition. They said dhumba and dhumba, near land, taking on the heaps.

And it was a bad thing. It was believing that the parts of Stanley come from their own side, was called wishing, or wishful thinking maybe. Okay?

In English. So, here it doesn't mean that. It means, dhumba here means a mild desire, like almost acceptable desire, you know, aspiration.

Okay? They still have dhumba, which is dunyer, means focused on a certain goal. Okay?

What's their dhumba? They would like to keep dzogpe chung chu. Their total Buddhahood.

Yeah, they would still like to be a total Buddha. Okay? What was that used to prove?

What was the last sentence? That's a long time ago. They still have a wish for a...

Dharmakaya. Dharmakaya. Because they still have a wish for total enlightenment.

Okay? Then now it's logical. Now it's logical.

They would like to have an enlightened body, because they would like to have an enlightened body and an enlightened mind. Okay? Makes sense.

Okay? He's trying to prove that they would still like to have an enlightened body. So, how do you prove that?

If you prove that they still want an enlightened mind and body, you just prove that they still want an enlightened body. Right? That's all.

Yeah. Okay. So, total enlightenment.

Dzog chung. Say dzog chung. Dzog chung.

Make them repeat a word and they stay awake. Dzog chung. Dzog chung.

Yeah, total enlightenment. So, when you say total enlightenment, you're extending body to body and mind. The body and mind of a Buddha.

Okay? They would still like to have that, even though they already have it. Okay?

They'd still like to have it. Cool? By the way, if they...

if they would like to have an enlightened body and mind, that's getting close to the definition of a... Bodhisattva. Bodhisattva.

Okay? And that means they got a demotion. SEMS SKYES PA NI Okay?

SEMS SKYES PA NI GZHAN DONG PHYIR Yeah. They have... If you're saying he's aspiring to Buddhahood, then that sounds very similar to the definition of a Bodhisattva who has not become a Buddha yet.

You see what I mean? So, it's a dangerous place to be in a debate. Does a Buddha still want to be a Buddha?

Yes. Well, then they are Bodhisattva, right? Okay, that's where they go.

That's where they're going here. And by the way, a Buddha is a Bodhisattva in the same way that they are an Arya. But you have to say a Bodhisattva who already became a Buddha.

Okay? Cool? Alright.

The question here in this debate though is different. Is Maitreya, as he writes this commentary, is he a Buddha or a Bodhisattva? Because if he's a Buddha, this is a sutra and not a commentary.

Okay? If he's a Bodhisattva, it's a commentary and not a sutra. And commentary means, in Buddhism, classical Buddhism, a commentary writer is a non-enlightened being.

They are not an enlightened being. Okay? The people who wrote the classical commentaries, Tengyur, they are not enlightened beings.

Okay? The people who wrote the Kangyur, the sutras and tantras, they are enlightened beings. Okay?

Cool? Alright. I think Ina in the corner wants to read the next line.

[Speaker 2]
Hmm.

[Speaker 1]
Dertel? Right? Dertel?

I think you skipped this part right here. ... No.

Okay. They do too aspire to what? They do still aspire ...

to total enlightenment.

[Speaker 2]
...

[Speaker 1]
for their total enlightenment. They still aspire to total enlightenment, because they have THEG CHEN SEMS KYI. Because they have the, the wish for Buddhahood of the greater way.

Yeah. They still have the wish for Buddha of the greater way. Why did they say of the greater way?

Is it possible to have a wish for Buddhahood which is not greater way? Is it possible to have a non-Mahayana wish for Buddhahood? Well, kind of.

Do Hinayana Aryas wish for Buddhahood? Well, it depends what kind of wish we're talking about. Do they wish for a Buddhahood in which they can serve all beings at the same time?

No. Yeah, we can say no. Okay.

Alright, good. So he's distinguishing between a wish for Buddhahood Mahayana, and other wishes for Buddhahood, which are not Mahayana. Okay.

And a lower wish for Buddhahood might be personal. You just want to take care of yourself or something like that. Okay.

Alright. DE'I RGYUD KYI THEG CHEN SEMS RGYUD DE Then this Ranggit talk, you have to know the classical arguments about bodhichitta. Okay.

You have to know the definition of bodhichitta, which is ... Who said that? Gibson.

Oh, Gibson Short. Hi. By the way, the light's very strong.

Yeah. SEMS RGYUD PA NI GZHAN DANG PHYIR YANG DANG RDZOGS PA'I BYANG CHUB TU So classically, the classical definition of bodhichitta has two components, two matched sides. What are they?

For the benefit of others. Yeah. SEMS RGYUD PA NI GZHAN DANG PHYIR And then you wish to be completely enlightened yourself.

Yeah. Okay. It's focused on total enlightenment for the sake of others.

SEMS RGYUD PA NI GZHAN DANG PHYIR GZHAN DANG PHYIR for the sake of others. YANG DANG RDZOGS PA'I BYANG CHUB TU Wishing total enlightenment. Okay.

So when you talk about bodhichitta, you're always talking about two components. One is, you want to become a Buddha. Secondly, you want to do it for everybody.

Is it possible to amputate one of those two? Could you have a wish for Buddhahood which is selfish? I mean, in theory, lower arhats are hoping for that.

They're not working for all living beings. They're working for themselves, mostly. Okay?

So, it is conceivable that you could chop off half of it. And by the way, it's still called bodhichitta. It's still called the wish.

But it's a small wish. Okay? It's a wish for a small Buddha.

Okay? So he says here, and by the way, I mean, when you get into, in this text later, we will get into a very important subject of what happens to this wish when you see emptiness directly. You know?

Are you still a bodhisattva? Okay? You can't be a bodhisattva if you don't have the wish for enlightenment in your mind.

But during the direct perception of emptiness, you cannot have any other thoughts. It's impossible. Then that gets to a very nasty debate.

Okay? When a bodhisattva sees emptiness directly, do they cancel their bodhisattva for those 20 minutes? You see what I mean?

Because they cannot frame the thought, I would like to reach Buddhahood. They can't think like that. At that moment, they can't think in that manner.

They can only be in direct communion with emptiness. Okay? And that's a really interesting topic, which we're not studying here.

Okay? So anyway, dzog chan dunye kyi dunpa dang sung de yinpil che. Yeah.

Anytime... This debate says anytime you have bodhichitta, then you must have the aspiration for total enlightenment. Okay?

Anytime... Because that's... What percent of the definition?

50. Half. Yeah.

I want to achieve Buddhahood for everybody. Okay? So, he says, look, wanting to achieve Buddhahood is 50% of bodhichitta.

Right? And we say, yeah, that's 50% of the definition. So, does Maitreya have bodhichitta?

Yeah. Even if he's a Buddha, does he have bodhichitta? Yeah.

So, he still wants to be a Buddha. Okay? Got it?

You okay? Alright. He still wants to be a Buddha.

Okay. Even though he is. You could say, if you want to be safe, you could say, he would like to continue being a Buddha.

Okay? That's okay. Alright.

But if you just say, he has the wish to become a Buddha, then he has to be a... a non-enlightened bodhisattva. You see?

If you make a mistake on the debate ground, here, and you say, he still has the wish, and you say, which wish? And you say, the wish to become a Buddha, then you just got... you got laughed out of the debate ground.

Because a Buddha doesn't have the wish to become a Buddha, because they already are. Okay? If you say, he has a wish to become a Buddha, then you're saying, he's not a Buddha, he's a bodhisattva, he's a bodhisattva who's not a Buddha.

Okay? Got it? Okay.

That's all. And they're talking, tsung den here means... connected, or combined, mentally.

What? Two states of focus of a bodhisattva. Two points of focus for a bodhisattva.

Number one, I would like to become a Buddha. Number two, for everybody. For everybody's sake.

Okay? So, tsung den here means, it combines two states of focus. Alright?

One of them is the wish to become a Buddha. If he has... If he has the wish to become a Buddha, he can...

If he has bodhichitta, he can still be a Buddha, right? I hope so. Okay.

That's all. That's all. Okay.

You don't lose the wish to become a Buddha, after... you become a Buddha. That's all.

Okay. That's all. That's what they're playing with here.

They're... because they're trying to decide if the jewel of realizations, abhisamaya alankara, this most famous emptiness commentary, is the work of a... of a Buddha, or a non-enlightened bodhisattva.

Okay? We're trying to decide that. Alright?

If it's the work of a Buddha, it should be in the Kangyur. It should be in the sutras. If it's the work of a bodhisattva who's not a Buddha, it should be in the Kangyur, or the commentaries.

Okay? And it's a difficult question because he's like a half-Buddha. He's sitting in paradise, waiting to come.

He's like 30 seconds away from you right now. Okay? And...

and you know, how do you talk about this person? Where are they? Who are they?

Are they still just a bodhisattva? If they're like 30 seconds away, where are they? Who are they?

Okay? Can you even call him the future... Buddha?

Because he's not. Okay? He's a bodhisattva.

Right? Okay. Alright, okay.

Next. Tracy.

[Speaker 2]
DER LTA'O Oh. DER LTA'O No, no, no. DER LTA'O Oh, DER LTA'O.

THEG CHEN THEG CHEN SEMS SKYE YIN PAS SPYIR YIN PAS SPYIR YIN PAS SPYIR Excellent.

[Speaker 1]
Yeah. SEMS SKYE means bodhichitta, right? Basically.

Okay. And then... By the way, basically it's very useful in debate.

You can say, oh, I didn't mean it that way. Why on earth would you say THEG CHEN bodhichitta?

[Speaker 2]
Greater what?

[Speaker 1]
What's THEG PA CHEN PO? The Mahayana. Mahayana.

Why on earth would you say Mahayana bodhichitta?

[Speaker 2]
The wish for bodhichitta.

[Speaker 1]
There's... In the lower middle way, there's three tracks to enlightenment. There's three different tracks.

Only one is Mahayana. There's two Hinayana tracks to what we call Little Buddha. I use small B, not capital B.

Okay? Little Buddha. Okay?

So, there's three SEMS SKYEs in this school. Okay? There's three wishes for enlightenment in this school.

Two of the enlightenments are not full enlightenment. Okay? Therefore, they are not Mahayana.

So, there's two SEMS SKYEs, there's two Hinayana bodhichittas, and there's only one Mahayana bodhichitta. Okay? There's one bodhichitta that wants the whole pizza, and there's two little bodhichittas that only want half the pizza.

You see what I mean? In this school. And by the way, if you know, something very interesting to study in this school, which we will get to, is that those three people, two of them little bodhichitta, one of them grand bodhichitta, they perceive three levels of emptiness.

They perceive three different kinds of emptiness. And that's very interesting, because we tend to think, many times, we are stuck in a Hinayana emptiness, and we don't know it, because we don't know there's such a thing. There's an emptiness which is used by arhats who don't care about all living beings.

And there's a different emptiness used by arhats who are working for all living beings. You see what I mean? In this school, there's three different kinds of emptiness, and they're very interesting, why?

Because two of them aren't emptiness. Are not real emptiness, but all human minds work up through those three emptinesses. Okay?

All human minds have to imagine emptiness as the lowest one first, and then they understand the middle emptiness, and then they come to the final emptiness. Okay? Got it?

So, when you're in the exercise of trying to learn emptiness, it's nice if someone could teach you a more basic form of emptiness, and then teach you a medium form of emptiness, and then teach you the real thing.

[Speaker 2]
Okay?

[Speaker 1]
It's pretty much what we're doing in the angel demo class. Cool? All right.

Are you done? I got 56 years. No, you've been at it for how many years?

Four or five. Four years? It's only 52 years.

When Asanga got taken to Tushita, he was gone for 50. Yeah, that was only a year. How do I share my screen?

Share? Yeah. All right.

Okay. Then he said, he said, Maitreya's bodhichitta must be focused on reaching enlightenment, because it is the highest form of bodhichitta. Okay?

In this school. All right? And then, he disagrees.

Okay? We showed a logic to prove that Maitreya has bodhichitta. And then, he said, I disagree.

Where do we go? When your opponent doesn't accept your logic, where do you go? Scripture.

You go to scripture. Okay? They say, I disagree that he still has bodhichitta.

Who? Maitreya. Okay.

The guy said, I disagree Maitreya still has bodhichitta. And we're like, oh, hmm. All right, well, let's go to scripture.

Okay? Let's find some, somebody, what do you call? Credible.

Somebody that we all respect. And I'll quote, I'll give you a quote from this person that we all respect. And you cannot disagree.

Okay? Who's he gonna quote? Is a dude named Tsongkhapa.

Okay? And there's a commentary to this book to the same root text by Maitreya written by Tsongkhapa. It's probably his youngest mature work.

I think he was still in his 20s. I think he was 27 or something like that. And he wrote, it would be in, in English it would be 3,000 page commentary on the Perfection of Wisdom.

Okay? And it's called NAMSHAD NYIDMA GYEN. Okay?

So, we get a quote from there. Okay? Which should be enough for any good Buddhist debater, galupa debater.

Okay? If you quote Tsongkhapa, the other guy has to shut up. Okay?

Here we go. Who's gonna quote Tsongkhapa? Chunzang, would you like to quote Tsongkhapa?

She's over here. Stand up. Okay.

Let me get my friend from New York. Likes... Where did it go, Tim?

[Speaker 2]
Thank you.

[Speaker 1]
Oh, it's being grumpy. Okay, anyway. All right.

NAMSHAD means NAMSHAD NYIDMA GYEN, which is that huge commentary by Tsongkhapa. And by the way, you can tell that he's younger. His later commentaries are more wise.

They're more calm. And his early commentaries are a little bit... He was an incredible debater.

And you can feel the teenager debate energy. He goes a little over the top in his early commentaries. Okay.

NAMSHAD NYIDMA GYEN, BYANG CHUB SEMS PA. What's that? Bodhisattva.

Yeah, Bodhisattva. DBANG DU BYAS NA means if you consider him from the Bodhisattva point of view. Who?

Maitreya. Maitreya. Okay.

If you're thinking that he's a Bodhisattva, which by the way could mean not a Buddha, although technically a Bodhisattva could be a Buddha, or you know, or it could be emphasizing he's Mahayana, and he doesn't have lower goals, lower nirvana goals. Okay. BYANG CHUB SEMS PA'I DBANG DU BYAS NA.

I have a question though. Yeah. It doesn't make sense to me.

Relative to. So, it's the to in English. Oh, I see.

Yeah, yeah. In English, you would say to. Relative to his being a Bodhisattva.

Okay, thank you. In the context of him being a Bodhisattva. Okay.

BYANG CHUB SEMS PA'I DBANG DU BYAS NA NI. RANG BDUN YONGS SU RDZOGS PA LA. BYANG CHUB GOS PA MA THONG NA.

When he reaches his RANG BDUN. His. His own goals.

When the Bodhisattva, if you say he's a Bodhisattva, and he has reached his own goals, RDZOGS PA. Completely. Totally reached his own goals.

Then, then, does he still want a Dharmakaya or not?

[Speaker 2]
Yeah.

[Speaker 1]
You know. If he's already a fully enlightened Buddha, does he still, would he still like to have a Dharmakaya? Yeah.

Even though he already has one. Okay. If you have a pizza, you would still like to keep the pizza.

Okay. RANG BDUN GOS PA MA THONG NA. If you say that Maitreya is no longer interested in keeping a Buddha body.

Okay. Keeping a Buddha's body. If you say he's no longer interested.

Why? He's already there. If you say because he's already there, he has no more aspiration to keep the body.

Now, keep is a tricky word, right? He doesn't want to lose it. Does he still not want to lose his Dharma body?

Yeah, he still would like to keep it, after he got it. Okay. So, if you say, because he's already a Buddha, he's no longer interested in having a Dharmakaya.

Okay. Meaning he no longer aspires to a Dharmakaya. Okay.

Does he aspire to a Dharmakaya tomorrow? A Buddha. If Maitreya is a Buddha, does he aspire to having a Dharmakaya tomorrow?

Yeah, you have to say yeah. Because he doesn't want to, yeah, get demoted. He doesn't want to lose his Buddhahood.

So, he's still saying yeah. Somebody says, are you interested in having a Dharmakaya tomorrow? Yes.

But you already have a Dharmakaya. I know, that's today. Okay.

And then we say, if you say, because he already has a Dharmakaya, he's no longer hoping for a Dharmakaya. Okay, that's the opponent's position. Because he already has a Dharmakaya, he's no longer hoping for a Dharmakaya.

Okay. Then, he must be a person who is choked without an M, Tim. Choked without an M.

Choked with an M, I'll give you a clue. But choked is highest. Choked with an M is kway chok, like the jewels, the three jewels.

Highest. Highest. But choked without the M, same pronunciation, is ...

Satisfied? Yeah, thank you Wern. That's a good answer.

Yeah. Yeah. Here, choked without an M means satisfied.

Okay. And kyangpa means with only. Okay.

With only. With only. Okay, I see.

That's cool. He feels like he had enough, if he just got to shiwa. Peace.

Peace, meaning nirvana. Personal nirvana. Okay.

And to make it more clear, they say rangden. For his own needs, he got his personal nirvana. If you say ...

That's cool. Who's talking? Us.

Or Je Tsongkapa. Je Tsongkapa. Je Tsongkapa says, if you say he no longer has a wish for the dharmakaya, he no longer aspires to the dharmakaya, then you must be saying he's choked, he's satisfied with only shiwa.

With his own ... Peace means lower nirvana. For who?

Rangden. Himself. Personal.

Personal lower nirvana. Okay. Tsongkapa says, if you don't use the language, he aspires to total enlightenment, he aspires to have a dharmakaya, if you cut that out of his definition, then he becomes hinayana.

[Speaker 2]
You know.

[Speaker 1]
He's satisfied with a personal nirvana. He doesn't need to be a being who can help all living beings. Got it?

Okay. If you cut out that wish to have a dharmakaya, if you cut it out of the description of Maitreya, then he flunks, he gets demoted to a hinayana. Okay?

Why? Because he doesn't have bodhichitta. Why?

Because he's not aspiring to total enlightenment. Got it? Okay.

You okay? It's very quiet. By the way, just so you know, as we go through a text, the Mixed Nuts, we correct it.

We correct ancient mistakes in the carving, in the composition. So, here's a big mistake. They put ship, which means a fine point.

And it should have been split into shiwa, which means peace. Okay? Big difference.

Otherwise, he's satisfied with just being breadcrumbs, or something like that. Okay? If you misspell it, if you miscarve it.

That rendawa text yesterday, those three volumes, there were almost 200 carving errors that have been passed on for 600 years. Okay? And we fix them.

Okay? Okay. All right.

shiwa kyanpa chokpay chenpa dokmin nu dokmin nu dok means... Go back. Turn back.

In other words, you cannot debate against. Dok means, you can't debate against what? The position that he's hindayana.

Why? Because he doesn't care. He's not aspiring to Buddhahood to help all living beings.

Got it? Okay? According to your view, if you want to take the aspiration out of him, and make him non-aspiring to Dharmakaya, because he already has one.

Okay? If you want to take that away from him, then you cannot stop. Dokmin nu.

The accusation that you're demoting him to hindayana. Got it? Okay?

You've taken away half of his bodhichitta. Okay? You cannot take away half of Maitreya's bodhichitta and still have a Buddha.

Okay? What's the half? I want a Dharmakaya.

What's the other half? For everybody. Got it?

All bodhichitta has two parts. I want a Dharmakaya for everybody. Okay?

Then, okay. Now you say, let's take out the, I want a Dharmakaya. Okay, then he doesn't have bodhichitta.

Okay, so then he's just a hindayana arhat. Okay? Got it?

It's very beautiful. What this debate is meant to do is to impress on each of us that our attitude has to have a dual goal. We have to have two goals in mind.

One, I would like to become enlightened. Two, for everybody. By the way, when you say for everybody, it doesn't exclude...

Yourself. Yourself, okay? All right?

You never give the definition of bodhichitta as I would like to reach Buddhahood for everybody except myself. You know? No, you never say that.

But a lot of Westerners feel like it's selfish to want to get it for yourself. You're also a suffering being. You're also...

You count. Your vote counts. You are one of the jillion, jillion suffering beings.

You can't leave out anybody, even yourself. Okay? Got it?

It's very beautiful. All right, who's next, Tim? Robert.

Who? Rob Haggerty. Rob Haggerty.

Thank you. So, Goodbye. Where are we now?

[Speaker 2]
Can you... I lost myself. Where are we, Tim, help.

[Speaker 1]
Dukpe chirdang, it keeps moving, okay. Sangye kyi ku la rang dun kyi, ku dang shen dun kyi, ku, ni, su, oh, what's that, what?

[Speaker 2]
Ye wa, chay wa, chay wa, sorry, Xiao Feng. Yang gu, gu pa, mey par ngyur ro, she sung pey chir.

[Speaker 1]
Nice, okay, good. By the way, in six minutes, we traditionally end the class, and then Tim leads a discussion for 15 minutes, okay. That discussion is, you're supposed to suggest ways to use this class for the next week, basically.

Okay, how are you going to use this class for the next week? How does this class make a difference in your personal life? Okay, we're going to discuss that.

Sometimes the translator just goes off for 15 minutes, but Tim would never do that. He would let each person get a chance to say how they feel they could use this book in their personal life this week, because that's the purpose of the book, right? Alright, dema dok na, if you don't stop it, what's it?

The desire to help just yourself, okay? The limited desire to become enlightened for yourself, so you don't suffer anymore. If you can't stop that, then you haven't reached tegpa chenpo sem kyi.

You haven't reached the bodhichitta of the three types of bodhichitta. You haven't reached the highest one of them, the greater way. Then you're still short of Mahayana bodhichitta, because your cenny of bodhichitta is not dzog.

Your definition? Yeah, your personal definition of bodhichitta is insufficient. There's two halves of the definition of bodhichitta.

If you take out the desire to have a dharmakaya for other beings, okay, if you take out the first part of it, then this guy flunks and he becomes a Hinayana person, okay? He doesn't have bodhichitta anymore. Tsongkapa says, if you take out the Mahayana bodhichitta part from this guy, right?

Who's this guy? Maitreya, okay? The author.

If you take out that... By the way, you'll often see the author listed in Wikipedia, which is always wrong in Buddhism, by the way, as a sangha. Well, it's not 100% wrong.

Yeah, sangha was the secretary who took dictation, okay? He did not write the book, okay? All right.

That's like calling the tape recorder a Buddha or something. All right, dzogpa gyurte. Rang dun.

His benefit. For his own benefit, for his own needs, he would like to get a chuku. A dharma body.

Okay, now we go to a difficult subject in this text, okay? And it will be a new topic for you. I don't think we've covered it much in the past.

He says, sa chupa. At ten bodhisattva levels. A person at bodhisattva level number...

Ten. Ten, okay? And that's a very sticky subject.

Some people say, when you reach the tenth bodhisattva level, you're a Buddha. Some people say, when you graduate from the tenth bodhisattva level, you're a Buddha. And it's good to know the difference.

What's the first bodhisattva level? How do you get to the first bodhisattva level? You see emptiness directly.

The first time you see emptiness directly. What distinguishes the next six bodhisattva levels? The six perfections.

Yeah, do you excel in the six perfections, okay? Therefore, a person on the first bodhisattva level would be expected to be super generous. A person at the second bodhisattva level would be expected to be morally correct.

Like that. The third would have more... effort?

Patience. Yeah, okay, good. Alright, so anyway, at the nekap, at the point where you reach the tenth bodhisattva level, do you still need the aspiration to dharmakaya?

Do you still have it? Okay? And Tsongkapa says, according to you, you wouldn't have it, because you already have it.

So, you get a clue here, okay? Tsongkapa is saying, if an enlightened being no longer wants to have an enlightened body and mind, then at the tenth bodhisattva level, you no longer want to have a dharmakaya, because you already have one, supposedly, okay? So, up to the ninth bodhisattva level, you really love dharmakayas, and when you hit number ten, you're like, yeah, been there, done that.

Okay? So, now the question starts, and it's going to last for a couple of classes. What's the status of a tenth level bodhisattva?

How much Buddha is there in them? Okay? He says, if they didn't want to have a dharmakaya anymore, they would lose their dharmakaya at the tenth bodhisattva level.

Then, Sangye Gyikula, nyisur chewa means, and I got to finish in one minute, okay? He says, in your opinion, your wrong opinion, that a Buddha no longer wants to have a dharmakaya, okay? They're not aspiring to a dharmakaya.

Then it would be incorrect to split all dharmakayas into two. Okay? It would be incorrect to split the bodies of a Buddha into two.

Which two? The one that's working for rangdun, and the one that's working for shendun. The one that's working for itself, its own benefit, and one that's working for the benefit of others.

Now, for $100 from Mr. Ibai, I got paid yesterday from a publisher, luckily, because I was out of money. $100, someone suggests to me the two bodies of an enlightened being. And the reason is, you would lose one of them if a Buddha no longer aspires to have a dharmakaya, okay?

What two bodies does an enlightened being have? Emanation, and, oh, are you? Oh, oh, word, keep going, you're going to get the $100.

No, give us $100. What, so listen, very famous, very famous. You can split a Buddha into two bodies, three bodies, or four bodies.

Okay, more and more detail. When you split it into two, what are they? The chukku and the four body.

Yeah, the physical bodies and the dharma body, okay? Which is the mental and the emptiness body, okay? Mental and emptiness body are called dharmakaya.

There's two physical bodies, one that stays in paradise, one that comes here to show being a normal person with a John Brady or Geshe Michael haircut, okay? So, he says, if you split those bodies into two, which now, we could split the two bodies into physical on one side, okay? And mental plus emptiness on the other side, okay?

Emptiness plus mental body on this side, which is called dharmakaya. And then over here, the two physical bodies, which are called rupakaya, the two physical bodies, okay? If according to you, Maitreya no longer aspires to a certain kind of body, he would lose which one?

Rupakaya. If he only was doing it for himself, he would lose the bodies that project for other people. Yeah, nice.

Why would Buddha need to have physical bodies if they didn't intend to help people? Then why couldn't they just sit in nirvana, super nirvana? Why would they need a physical body?

They could just live in their mind and their emptiness, okay? This dharmakaya. And then they wouldn't need rupakaya, okay?

According to you, a 10th level bodhisattva would just be sitting in their mind because they don't need the two physical bodies because they don't have to help anybody. They don't have to go show a body to anybody. They don't have to appear on earth and teach in the deer park.

You see what I mean? Got it? Okay.

So Kappa says, your opinion that Maitreya no longer would like to have a dharmakaya is mistaken. Why? Because then he would only have one of the two bodies, okay?

And he wouldn't have a body where he could go help people. Okay, got it? If that's a 10th level bodhisattva, all right?

Whether or not a 10th level bodhisattva is a Buddha yet is something we're going to learn next time. And that's very helpful, okay? The transition from non-enlightened to enlightened is fascinating topic, okay?

Okay, Tim, conversation. I go down and drink coffee. Thank you.

Thank you, Geshe Michael. Thank you. I'm not allowed to say anything.

No, just kidding. That too. What language was that?

Ukrainian? Russian? Okay.

Okay, I had a lot of interesting ideas during just thinking about. Can we turn off that? Thank you.

But I wanted to get a sense of what do you think? How can we apply this right now? Like something that the idea that.

I don't know, there's probably some message in a bottle there. Yeah. Can we get a microphone up?

Thank you. Thank you, Manny. Yeah, I just thought maybe a lot of the time that we are planting a seed for our enlightenment was the wish of the, like if you're thinking that we are already kind of in the step where we worry about losing our enlightened body that we thinking about our enlightened body.

We can use this in some point maybe we, like yes, it's if take off the time, we may be somewhere already enlightened, yes. And we are worried about losing our enlightenment if we start thinking about already worrying about like our losing of our enlightened body and acting like this, it can plant the seed. I like that.

Like to think about the future things you could get. And if you got them, you have to keep preparing. You have to keep planting the seeds to keep them.

Is that what you're saying? So it kind of is a training to say, look, if you have gotten something already, maybe you still need to have this, you still need to keep the seeds going to maintain that. How could we take that to the nursing home?

No, seriously. I got a microphone. Yeah, everything's like that.

You don't, you have to keep planting the seeds for the beautiful things you have. So the nursing home example, if you have a partner now, you still have to plant the seeds to keep them around. So you still have to do the seeds to have a beautiful partner.

Right, so like after you take care of the old lady or the old guy by yourself, and then finally your magic partner shows up, then you just leave them by themselves. Like, oh, sorry, I was just using you. Have a nice rest of your life.

Or it would probably, you would aspire or be inspired to continue taking care of them even maybe more, because maybe something cooler could happen if you kept taking care of them. And I think it becomes more and more just a part of your life. Like maybe you're not consciously thinking like, oh man, I gotta go to the nursing home this week.

Like it becomes like more joyful and it doesn't feel as consciously like, oh, I have to do it. It's not like a chore. It's like, that's your life.

And that's what you, it's just like you enjoying life, but you're still planting all the seeds for the things that. I like that distinction in your language. Lindsay said the difference between I have to go to the nursing home versus I get to go to the nursing home.

Like it feels a lot different. I get to go to the Mixed Nuts versus I have to get up at 6 a.m. to go to the Mixed Nuts. Something like that.

Anything else? How about Anirudh?

[Speaker 2]
For me, it's just to remember like, we must take care of this body by eating healthy food, exercise, because this body, like, yes, like we must take care of this body, but at the same time, cooking healthy food for others. So just in the daily practice, think about how to keep this body because this body is the way to help others. So planting the seed in this way.

[Speaker 1]
Oh, that's nice. That's really cool. I like how you connected that to last night's class about like the down-jaw, right?

This precious diamond that we have, this body, right? This body is what can take care of others, including ourselves, and we have to be mindful of that. So maybe the Buddha takes care of their own body constantly, even though they already have a Buddha's body.

I like that. Thank you.

[Speaker 2]
For me, I had this spark moment where I saw my mind like layers, almost like a mummified layers of habits. And when I heard Bodhichitta today, something opened up and I feel like I need to turn this into a greater practice. Moment I opened my eyes and get up, every intention that I have for what I'm gonna do in the day, I realized that I'm not gonna do it.

I really wanna see this 50-50 formula and turn it into medicine for my mind to protect this precious mind that's trying to unpeel the layers of the habit so that I can get there with a purified mind and get to the place where I hopefully can get to. So like, don't just go do something. See the wish, the 50-50 formula to get to the total enlightenment and to do it for all beings.

Don't just go do something. So for me, it's like a mantra, grooving my brain to hopefully imprint it in my mind. I like that.

[Speaker 1]
It's elevating our motivation of everything we're doing. Taking care of ourselves is taking care of others, but also taking care of others is taking care of ourselves. And how they're constantly there.

What was that expression? Sunden, they're connected. I mean, but that's not exactly how it was used, but it's like, I'm becoming, I'm gonna become total enlightened for the benefit of others, but we're doing these two things.

And it might be helpful. Teresa and I have been talking a lot about our, like we've been sort of karmic partnering on some things and how do we, when we're stuck in ourselves, like when we're having a sickness or we're not feeling well and we can't get out of the house or we're not able to do things for others, how can we shift even our minds that that could be taking care of ourselves could be taking care of others or getting too stuck in ourselves that we can't think of the others while we're not feeling well. And I think that happens. It happens to me a lot, you know, and how do I get out of bed, you know, or don't get so upset about things that when my body doesn't behave the way I want it to.

Thank you. One more, Alona. Thank you.

Well, it's actually a debate in my own head after yesterday's class also, yes, because we were discussing the perception and we were talking about appearance, yes, and there was none and tone, yes. And I'm thinking now, so I have kind of opposite process in my head. If, what's wrong with Hinayana then?

Like if I reached my own total enlightenment and we are stating this that this test for this of all living beings, yes, but all those living beings are just my perception. So they never existed. We were talking about this yesterday.

So if I reached my total enlightenment. You didn't get to answer your question. Okay, so Alona finished the sentence by saying they're, can you say that last part again?

Cause I got confused. Yes, so if I reached my total enlightenment, all those living beings, they are free from my perception. Which perception?

My perception, I do not perceive them anymore. I reached my total enlightenment, right? So then what's wrong with Hinayana?

I, do all the beings go away when you, does all the suffering in the world go away when you reach your perfected Buddhahood? I cannot know this, but I do not perceive them anymore. I mean, I, the thing is, I mean, does a Buddha not perceive me because I'm pretty, things are pretty rough over here.

I cannot know this, right? I'm not Buddha. Yeah.

I think what you're getting to is a very subtle point, is I think there's, there is a, there's, the way that a Buddha perceives things is difficult for us to even imagine. Like we're using language that's, it's language that can't describe the perception of a Buddha who's seeing emptiness directly, which were, which Geshe-la was talking about earlier, like is, is a Bodhisattva a Bodhisattva when they're seeing emptiness directly? And they're also seeing all existing things at the same time, and if all existing things are all existing things, then they would also see us, or me at least, I don't know who you are.

Like I have a little bit of, you know. Okay, well, yesterday was also talking that we should do something that will bring me happiness, yes, then. Right, I mean, I think the point you're saying is the difference between seeing things coming this way and seeing things coming this way.

And so I think there's, I think you're flirting with those ideas in there. I think it's really profound and subtle, what you're working with. Thank you.

Where's, where's, where's Hasso? Can we just keep him in the corner there? I think it's great.

No, we have to move on to the Peachtree World News. So. Thank you, Juan.

Thank you. No, thanks, Tim, because he does a lot, and I've seen that, and lately that I go to hang out to the Five Houses production house. It's amazing, it's really amazing.

I don't know how you pull the five houses together. The whole show out, and I don't know, I think it's really admirable what you're doing, because you have to be taking care of so many things, but you need people who take care deeply of each of the departments, and make them get along, and don't get upset, and don't get sad. So thank you, Tim, for everything you're doing.

It's an amazing production. Thank you. Okay, so, and then, it's like you are the top of the tree, but then there is a bigger tree, and I think Gisela does the same with all of us.

Like, you know, like, he also orchestrates the whole thing. So thank you, Gisela, as well, for big inspiration, and guidance, and love, and for having us here together.

[Speaker 2]
Thank you.

[Speaker 1]
Well, you can sit. We will have some people coming soon, but I just want to explain a little bit for those who may not know what we do, and for that, I have my friend today. This is a great tool, of course.

You can help me. This is Pichiquino. It's like a great asset to have, and sending regards to people online, as well.

Now, Pichiquino's bringing some friends today, and in a moment, you'll know why. So, all right, I would like to ask the tech table if we could start the PPT, and I'll do this, and you pick Pichiquino. I'll do this, and you do this.

Okay, great. So, every Saturday, every Monday, we have great fortune to get together and have these kind of classes where we translate it, and learn to translate ancient wisdom. So you can join online.

You can watch. If you're live, you can come. Sometimes it's at Tim's house.

Sometimes it's at, that's the way you can get into your house, I guess, but I'm just kidding. It happens. The code is 1-3-5-7 at the door.

All right. It happens every week, and you can join. Long story short.

Okay, so what we do during the new segment is give context of the ongoings of the WorldView network, what events are going on, what things happen and we celebrate, and stuff like that. So, I'm gonna do that job for a little while. Just before here, Geshe-la Stanley and other people had a wonderful time in Innovation Retreats.

Geshe-la shared this picture with us yesterday. That's the beautiful sky of Diamond Mountain. They spent some time there.

And it's a new project, very beautiful, that's just pumping up. Oh, yeah, here's Stanley. So congratulations, Stanley.

We wish you the best with it. Beautiful, beautiful. In the meantime, while you guys were in Diamond Mountain, the YSI team is in Thailand, and JB is here.

JB-la, where is he? But your beautiful wife is in Thailand right now. We are sending her best wishes.

But maybe we can go out sometime while she's around. I don't know. We'll see.

Okay, and we are organizing in Rimrock the Halloween party coming up very soon. That's why Pichiquín is bringing friends. Little by little, more people are coming to town.

And if you happen to be around, you're super welcome to come. Jacqueline, I don't know if she's here, but she's organizing the event along with Sibong, Chloe, other people. Lindsey, I think, is participating with it as well.

It's very fun. We want to show you some pictures. Every year is coming a tradition.

You see people get dressed. Okay, here, where we are at. Oh yeah, here we are.

And it's just fun. Just come, join, have fun. You'll be kind with people, give them candies and stuff.

It's really, really fun. It's gonna be on Friday. Starting, I don't know, probably like two or three.

But you can scan the QR code. Oh, can we just go real quick to the previous one? People can check the QR code.

And there you can sign up to the group. And get details on how to participate. There is volunteer options.

A lot of things going on. And just in a few more moments, I'm gonna explain to you. But if you want more information about any of these things or others, we have a stand back there.

You can just approach and I'll give you more information. Okay, so where we are at. Perfect, yes.

November coming up also. DSCG is gonna have some sessions from the 2nd to the 8th. Congratulations, Dragons Head is a beautiful place.

That's another great, great project thriving. So thank you so much DSCG for everything you're doing. That's on November, coming up very soon.

Now I'm just gonna share with you real quick. For two more minutes, more ongoing events that you can get a general taste of what's going on. And then I'm gonna invite some special guests to come here.

So, Carrots and Potatoes, a great show where Flavia and Marianne from Germany, they show how to prepare healthy and delicious food along with some snippets or I don't know, of wisdom on them. I start watching the program and it's really good. It's really fun.

It's very worth it to check it out. Next project that I wanna talk about is our friend Gail and our friend Ellie. They are doing an amazing job every other Friday.

They are here so you can approach them. Don't be shy, they are super friendly. And they teach people how to get ready for the process of dying.

And not only that, but how to help other people to live a healthy station life when they are approaching that. And it's all kinds of preparation, physical, mental, emotional, and also support to the families that go through that process. They use ancient wisdom with it along with modern day applications to it.

So it's really, really beautiful. I have the chance to check a little bit. I really recommend it.

You can watch as well on YouTube if you don't have the time to watch at that time. And more to come. If you want more information, just approach the stand.

Where are we? Oh, this is a great app. You are familiar with it.

This is a meditation app that is working together with 108 Meditations. They are trying to prepare a special surprise to launch this app soon. Let's make sure it's a surprise.

Go, go, go. Hold on, hold on, people are wanting to donate. Oh, okay, okay, fine.

So then you can tell the surprise. But if you want to watch calmly the cure codes, just approach the stand over there. I'll be there or some friends will be there.

I have a special book that I'm gonna show you soon. And then you'll have the time to get all the cure codes if you want. So this is just, if I didn't have the stand, we will need this.

But now we have a stand, so we don't need this. And we don't need it. But I wanted to say, this is the stand that Gina and some other friends helped me to make.

So thank you, Gina. And this is a very amazing book where you can find all these posters with cure codes. We're gonna have it there.

Just come. I'll explain how to donate. I'll explain how to join the Halloween party, everything you need.

And we will have small presents and stuff for you if you need things. I wanted the stand to be also like a place that if people are in trouble, you can come. And maybe we have many things that you may need, whatever random things you can find there.

It's like an oasis in the middle of the desert. Next picture, please. We are celebrating the birthdays of Sophie Chow yesterday, Sylvia Engelhardt today, and Hector Marcel tomorrow.

And just so you know that Peter and Maria are getting into the writing world and having a great success with two books so far, The Power of Fear and I Am Loved. Very, very beautiful. Well, I haven't read them, but I trust them.

This is gonna be very nice. And you can talk to them. They are here if you're interested to see what's about.

Just approach them and I'm sure they'll be happy. I hope. And Lady Niguma Tree coming up.

Maria is also organizing that. That's gonna be in Turkey coming up super, super soon. Okay, and finally, just a reminder that after this event, Diamond Mountain is having the program where you can digest or interiorize.

How do you say interiorize? Integrate all these teachings and have some quiet time to get them singing to you and then shine for the world. Okay, now I would like to invite our friend Pachi because he has great things to say about what's happening in Malaysia.

Thank you, Tim. Pichiquinos happy. All right, Pachi, thank you so much.

A long, I'll say many years, many adventures. Your kid is growing, I don't know. Your hair is falling.

No, I mean mine too, so don't worry. So what's going on? Not with your kid, but with Malaysia and the production of this event.

How are you feeling? I am feeling great. Thank you.

Glad to hear. Okay, if this is working, this is not working. If it's not, you can borrow this.

Right now, right now, right now, and now, and now, and now, and now. Or I can use this one. Okay, so yes, let's highlight Malaysia.

Great team from Malaysia, led or guided by Jasmine. And you can, they are, yay! They are doing a hybrid event in Malaysia.

There is like 150 students there. And you can see Nick and Sarani, teacher Sarani helping us. What's happening there?

Oh, the camera, okay. Yes, so we would like to thank them a lot for what they are doing. And also Jasmine is helping produce the event in Kyoto in December.

This is gonna, oh wait. This is gonna be December 11 to 18. This is gonna be a continuation of the Door to Diamond Way.

If you remember, Geshe-la promised to teach Diamond Way after six retreats. So this is a preparation for this other course. So you all need to be here.

And not only that, we are offering a catch-up course during the Kyoto event. So you better go and you better catch up so that you are qualified to be able to be ready for the next course. We will also have Ben Kramer teaching a Gbox course.

And it's gonna be about debate. It's gonna be a debate class. We will have special ceremonies.

And we will be continuing building the five houses. So you better come. I hope, yeah, these are the QR codes.

If you live around Kyoto, please use the Jasmine's code or the Chinese code. If not, use the other one. And last but not least, we are having a concert.

Originally, we would have the concert on Tuesday, but there's been changes. And we are doing Monday now at the same time, 6.30 p.m. 6.30 p.m., yeah. So there's a great band ready for entertaining you.

Thank you very much. All right, okay, but that's not all. If you thought you could go to bathroom, not yet.

Because Alejaso has a very beautiful, rejoicing time to share with us. And thank you, Ale, because she also does amazing with the production. She lives here in Phoenix, but she's originally from Mexico City.

Sorry, Guadalajara? No, I just got confused because there is a funny story, but I'm not gonna tell the story. But it has to do with somebody in Japan got confused and thought that she and I were related.

We have the same last name, but you're just friends. Anyways, I can tell you the story later if you come to the stand back there. Okay, Ale, thank you so much.

So tell us, what's going on? I just wanna rejoice with all of you that Five Houses has gave $20,000 in scholarships online and in person. So that's thanks to all the volunteers and the supporters of the Five Houses.

So I wanna rejoice with all of you who has been supporting Five Houses for a long, long time and ACI. Oh, no, no, ACI, sorry, sorry, Five Houses. And thank you so much for your generosity.

And also, I wanna thank all the volunteers online who are serving this program. Online, we have about 1,700 people registered. And we have more than 200 volunteers serving this program.

So I just wanna rejoice in that. And thank you so much for being here. Thank you, Juan.

And what about, there was something about volunteers, if they wanna help or participate, right? Yes. For the show soon?

Oh, is that? Yeah. Oh, okay, great.

So we are growing and we wanna reach more people and we need all your help. So currently, we have 12 languages available in interpretation and translation in our programs. But we need more people because we are growing our programming online.

And sometimes we don't have enough live interpreters to cover all the classes. And we don't want people to stay out of the virtual classroom because we cannot offer the interpretation. So if you would like to learn a little bit how to become a live interpreter, Worldview Production has a special training, very simple, and you can start planting the seeds to become a professional live interpreter for Five Houses.

So please help us and don't be shy. Everybody can start with a small sentence and then become a oral speaker. So yes, thank you so much for all your help, for your support.

Thank you for coming. And thank you, Juan, my friend, not my husband. Definitely not Joaquin's dad.

No. No. Somebody thought that.

Yes. And they were like, how's Joaquin? And I was like, I think he's good.

I don't see him much, but I think he's good. How dare you? All right, thank you so much.

And just, I think, all right, thank you so much. Okay, so thank you one more time, dear teacher, for an amazing class. That was really, really deep.

Thank you very much for Peachtree World News. And we will be having a 101 meditation in just half an hour at 10 a.m., right? So please take a deep breath, inhale and exhale to prepare.

And also for those of you who came later and didn't finish your registration on the desk, please complete the form, okay, because we need it from you. Thank you very much. See you in half an hour.

Thank you. One more short announcement. Do not stay in the queue for the toilet.

You can use the restroom on the second floor. The meditation starts in five minutes. Please take your seats.

Thank you.