Вордсмит — Книга 2: Трудные места школы «Ум только», занятие 72

[Speaker 1]
Welcome to Xuanzang's Tower. Everybody at Diamond Mountain, I'm happy to see. I can't hear you.

Is that me? I just see money being flashed. Hi Geshe Michael.

Hi Word. He just got out of a special procedure where he was... Oh yeah, but I'm feeling great now.

You look relaxed, like you just went surfing. I did not. I did ask if it would be okay if I went surfing as soon as I woke up, and they were like, absolutely not.

What's his name? Jesse told me he did, but his father drove him to the beach. He's from Hawaii.

That's a whole different breed. But that's cool. I don't doubt it.

I'm sure my situation was for the best. Anyway, welcome to Xuanzang's Tower. Thank you everybody for tuning in, and thank you Geshe Michael for your incredible dedication to these classes.

We are so grateful, and we're learning so much. It's amazing every time. So put on your thinking hat.

That's the one. Get ready. Thank you, and take it away.

Doesn't he seem to be giggling more? Word brought me a gift. Nick, word brought me a gift.

Is it a big pile of money? Wow. Oh, that's funny.

[Speaker 3]
They look great.

[Speaker 1]
Yeah. Okay, we're going to wear them the whole class. Is that okay?

Yeah. My homework, are we ready? Yeah.

Nick, I'm just supposed to say, yeah. Okay, let's go. All right.

Okay. So we are studying a book by Jason Kappa, and he's only doing the hardest parts. It's called Kandrel.

Say Kandrel. It means, I'm only going to do the hardest parts. The other guys can do the easy stuff.

I don't care. So the book is very difficult. Hey.

There's his teacher. So a month ago we had class, and it was really hard, so I gave you some easy questions. Come on, boo boo.

She does all his homeworks. That's why there's so many typos. Okay, here we go.

[Speaker 3]
Question one.

[Speaker 1]
She can't reach the table. As we continue our discussion concerning the negative consciousness, we've been presented with two schools of thought on the matter. What school are these thoughts from?

I remember we had a class. I'm going to guess it's the mind only school and the mind only leaning middle way school. Yeah, it's...

Master Asanga and Master... This is the anesthesia now, because this is everything. Vasubandhu.

Yeah, Master Vasubandhu. Exactly. He doesn't actually stay in the book.

You got it. Good job. Okay, good.

He didn't offer any money, did he? I gave you all I had. Two, the first system divides.

So how does it parse? I didn't know how to say it. I have a guess.

You know what? If you tell them to be quiet when they meditate, they talk. If you ask them to answer a homework question, they get really quiet.

I was going to say something like functioning and non-functioning or active and not active or something. Nope. I guess.

Here's a hint. It's not what an arhat does, usually.

[Speaker 3]
Eliminating. Yeah, yeah, exactly.

[Speaker 1]
Specifically said, gotten rid of... The seven consciousnesses. Of the seventh consciousness, the nyunyi.

Mind only school, there's eight consciousnesses. Okay. Yay!

Me and Tim taught a fun class about that recently. Right, Tim? Did you get any afflictions during the class?

Yeah, Tim said the main and secondary negative emotions, something like that. He said the right answer. Okay, what does lok mean?

It's a verb in this case. Did you say it, Nick? Oh, I said like flip over, turn around, turn back.

Yeah, all that kind of stuff. Yeah, stop and reverse. What's it called in surfing?

What? When you turn around. When you go right.

Backside. That's what it is. Yeah, it's backside.

I was just working with it. Okay, I did some translation too, again. All right.

You're going to read the first one. Okay, I'll read it. Here we go.

Okay. BRTZON PA MA CHUNG PAR YESHE DE THO BAR YANG MIN YOD RO Okay, cool. It's a nasty sentence.

It was very hard, Geshe. Even though this is the case with negative consciousness, YID DE CHUS SU BRTZON PA KHYAD PA'I NUS PA MA LOGS PA DANG He's saying two things are not shut down. So the CHUS SU BRTZON PA KHYAD PA'I NUS PA is not shut down.

MA LOGS PA Which is the capacity to... Apprehend things? Yeah, the capacity to trigger the apprehension of an entity, right?

Yeah, it did occur, but that's KHYAD PA as a trigger, right? Yeah, or to, yeah. So that is not stopped when?

The GNYON GNYIS disappears. Yeah, so you want to review what's GNYON GNYIS as opposed to the storehouse consciousness? Yeah, so in the mind-only school, as opposed to all other Buddhist schools, there are eight consciousnesses instead of six.

So the usual six are the eye, ear, nose, tongue, body, mind. And then the two extra ones are called negative consciousness and foundation consciousness. And the foundation consciousness is very famous.

It's very famous in China. It's very famous in Tibet. It's very famous in India.

But the negative consciousness is less famous. And this might be one of the greatest books on the subject. And so the main quality you should remember or should know if you want to learn about that one is that it looks at the foundation consciousness and the way it looks at it, it says, Hey, that's me.

And because it thinks of the foundation consciousness as me in a way that it doesn't exist in mind-only school, that's what causes all your mental afflictions, your negative emotions. So that's the relationship between the seventh, the negative consciousness, and the eighth, the foundation consciousness. Where is blue in this structure?

Okay. Where is blue in this structure? Blue is not outside of you.

All perceptions are coming from seeds in your foundation consciousness in the mind-only school. We're calling it foundation consciousness because that fits the words better. But storehouse is pretty nice.

It's a pretty nice expression. So to misunderstand the storehouse doesn't mean you only misunderstand your karmic seeds. You also misunderstand everything coming out of them because they are still in the storehouse consciousness.

So when you define storehouse consciousness as the place where all your seeds stay, it's also where your outside world stays. So you could look at it and get confused. You could observe the storehouse of all your karmic seeds and misunderstand it if you saw some blue.

Right? You would think the blue was outside your mind. In this school it's not.

So the question is, when you achieve nirvana or you see emptiness directly, what happens to that seventh consciousness? What happens to the consciousness that misunderstands storehouse? What happens to that?

Does it disappear completely? And that's the discussion here. Okay?

So word said, it's capacity to trigger the perception of things is not stopped when you become an arhat. You still have awareness. Okay?

And YID DE'I TSEL RIGS ZAD SANG NI RGYUN BYAS PA MED TE What's that? The TSEL RIG quality. Yeah, the clear and knowing quality of the mind.

Yeah. What's clear and knowing as far as mind? The definition.

It's the definition of mind in Buddhism. Clear, does it mean not confused? Or does it mean invisible?

Invisible? Yeah, in this case it means invisible. Okay?

So the definition of the mind in Buddhism is clear or invisible and knowing. But the Tibetan word for invisible also implies awareness. So it's kind of a cool word.

Okay? And then he says, when you become an arhat, that awareness is not shut down. Basically your mind doesn't shut down.

Okay. What part of your mind? Well, the mental consciousness.

Yeah, well, it's not clear yet. Yeah, he just says YID. I just swiped with both.

Okay. I didn't know which one he was saying. Well, he says YID DE'I.

That one? That mind. So I'm not sure he's talking about YID.

I think it would be negative then. Yeah. Because that's the last one.

Yeah. Anyway, you would think that when you reach arhat, the negative consciousness should shut down completely. And what he's going, what he's headed to is, look, you don't have to shut down the observer to shut down the content.

Okay? So it's still observing. It's still alive.

That mind is still alive. It's just not doing anything nasty. Okay?

Then why do you still call it messed up consciousness? I don't know. Okay.

GYUR CES MED PA'I PHYIR YID BZHIN GYI BDAG KYAN MED PA'I Right. It doesn't, that internal condition, the BDAG KYAN. Yeah.

Yeah. It doesn't have that. MED PA'I, because of that?

Yeah, due to the fact, it doesn't have that. Now he uses a double negative. There is also not a problem with it not having awareness?

Yeah, but you've got to read the negative in front of the negative with the negative. Okay? So it's like this.

We don't encounter the problem that there's no awareness anymore because there's nothing left for it to rest on. You see what I mean? Because there's no general awareness going on anymore.

You don't have to say, and Arhat shuts down his negative awareness and therefore his mind shuts down. You don't have to say it like that. He shuts down the negativity, but he doesn't shut down the mind.

Okay? It's still SEL SHING RIG PA. It's still invisible and aware.

Okay? Okay, so you've got to read it all the way back. I tried.

You can't criticize us and accuse us of saying there's no mental awareness because we shut down the internal condition for mental awareness. Okay? Cool.

All right. Very difficult sentence. And we're not done.

Keep going. So, yeah, NYAM PA NI KYI YESHE DRIMA THA DAG DAG And I just took this out for the class, but there was a kind of difficult part of the text where there was two talks. Yeah, I'll show you guys.

It's on your screen. The original carving said DRIMA THA DAG DAG And DAG, D-A-G can mean pure. But with THA, it means everything.

So, oftentimes in a carving, the person will repeat a syllable by accident. Okay? Because the carvers are illiterate and they're carving everything backwards.

So, even if they weren't illiterate, they couldn't read it. So, you have basically Xerox machines who cannot read what they're carving. And they don't know if they add something.

They don't know. So, anyway, did he add an extra DAG? Or can you read it somehow as THA DAG DAG?

Can't you though? Can't you say it's those? Isn't there an outside chance it's a pluralizer?

I think they're both okay. I changed my opinion halfway through. THA DAG DAG So, DRIMA THA DAG DAG Mayor of Rimrock.

Mr. Mayor, not Mrs. Mayor. If it's correct, if the carving was correct, what does it mean? DRIMA, THA DAG, DAG Take all the DRIMAs, take all the impurities, and DAG.

Make them pure. Make them pure. Yeah, all the impurities are made pure.

Or it says, all the impurities are still there. In which case, the second DAG would just be a pluralizer? Yeah, exactly.

No, the second DAG is the verb to make pure. No, no, if it's not make pure, I mean, when you said still there. Nick's saying there's an option, yes.

Oh, no, it would never, you wouldn't make pure.

[Speaker 3]
Okay, okay.

[Speaker 1]
Yeah, yeah. But the question is, does it say all your impurities are removed?

[Speaker 3]
When? Oh, I gotcha. Yeah, yeah, yeah.

[Speaker 1]
Does it, when? What are we talking about? Buddhahood?

What's the class about? When you remove your negative mind. When you stop your negative, mental state number seven.

Consciousness number seven. It's a part of every human being where they misunderstand themselves and they misunderstand the world. Is it possible to PHYI MA THA DAG DAG?

Is it possible to clean away all those impurities? I hope so. Yeah, that's nirvana, let's say.

PHYI MA THA DAG DAG DANG BRAL BA Now we got another negative. Yeah, be free of them, devoid of... You are devoid of purifying all your impurities.

Yes, that's true of me. Okay, all right. I think it's correct.

I think it's not a carving error. But it wouldn't hurt to check another carving, except that some Geshe might have fixed the other carving, wrongly. Okay.

[Speaker 3]
Okay, all right.

[Speaker 1]
Is it possible to clean away all your impurities in your negative consciousness? That's what we're discussing. Would there be anything left?

All right, PHYI MA THA DAG LAS What's the LAS, therefore again? I would say having. Really?

Yeah, you know, you tell a LAS. I did it as a because, like therefore, due to that. Yeah, I know.

Yeah, or from that, right? Yeah. Because of that.

I said because from the achievement, because LAS, then TOG PA'I PHYIR. Because you've achieved it. Yeah, because due to that achievement, it got hard though.

You have not destroyed, right? PHYI SU ZHIG PA MA CHUNG PA Yeah. You have not destroyed, and then therefore...

You would not have achieved... You also would not have achieved that wisdom. Yeah, if you haven't, if rather than being free of all those negativities.

Right. I think it's correct because I think what he's trying to say is you don't destroy your ability to hold to objects. See what I mean?

Yeah. MA CHUNG MA CHUNG You are a... DRA BCOM PA DRA BCOM PA You are enemy destroyed, but that doesn't mean you destroyed your mind.

You just destroyed the impurities in your mind. I think that's the point of the sentence. That makes sense.

They're trying to decide... By the way, it's an old question that we're going to talk about tomorrow morning. When you achieve nirvana, do you shut down your mind?

Do you stop your mind completely? That's a similar argument here. If you shut down your seventh consciousness, do you shut down your awareness?

I think we're tending towards no.

[Speaker 3]
I don't think so.

[Speaker 1]
But I'm not clear what that seventh state of mind does if it can't be messed up anymore. Does it look at the storehouse consciousness and think, hey, look, seeds. Well, then, yeah.

Well, some people... Because the argument is, does it become nyam pa ni? Does it become equalizing wisdom?

Does it become some kind of pure form of discrimination instead?

[Speaker 3]
Yeah.

[Speaker 1]
That's the question. And he says it's devoid of that. Uh-oh.

All right. That's it, Kim. When we finally translate it, we'll have to make those decisions.

Yeah. Okay. But not now.

All right. Your turn. Who's going to read, Warren?

I don't know. Who wants to read? Can we shut down?

We've got to change this, okay? Yeah. We're going to go to Grandpa's computer.

Da-da. Okay. Who's going to read, Warren?

Yeah. Maria wants to read. Both of you can.

Go ahead. Let's cut it here, okay? Just to make it easier.

Your turn.

[Speaker 2]
I don't see. Yeah.

[Speaker 1]
DIN GNYIS RIGS That would make sense. Yeah, that's right. I think the argument is that you still have some kind of mental entity there, but it's not messed up anymore.

Okay? Yeah. That makes sense because RNAMS SHES SKYEN TSUL TSUL NGES PAR TZANG BA LA'I SKYE BA NA'I DUG PA'I PHYIR Because, in general, any consciousness must SKYE BA, must come from, arise from.

This TZANG BA was misspelled in the carving, and this TZANG BA means BRAHMA, the god who makes worlds, and it was miscarved for TZANG BA, which means complete. Complete, yeah. So, all consciousnesses must arise from the certain presence.

You mean the definite presence? Of their khyens. Of their conditions.

Of their individual conditions. Yeah. So, I think the argument is that the seventh mind is still there, it's just not messed up anymore.

For who? For the arhat. For an arhat.

Okay. They're trying to describe what happens at nirvana. Okay.

All right. Okay, who's going to read the next one? And I'm going to cut it again.

I'm going to make it easier. Maria. She's hiding.

She's good, she can do it. Okay, nice. Is it?

All right, hang on. All right. Dunyi Ward.

Dunyi, the seventh consciousness, seventh mind. Yeah. And here's a nice use of the mind-only expression shen tong.

Oh, yeah. Otherwise, well, other power, literally, but it means something that is under the influence of, due to something else. Yeah, you have a strict boss.

You have a really tough boss. Shen tong is the mind-only word for changing things. Because they are, who's their strict boss?

Causes. Their causes are strict bosses. Okay, so they're called strict boss guys.

Okay, shen tong means strict boss guys. Now he's saying this seventh consciousness, which is what? Dunyi.

[Speaker 3]
Negative mind.

[Speaker 1]
Negative one, okay. It's a shen tong. It has a strict boss.

Who? Nyong mong shi. Those four negative emotions we keep talking about.

Yeah, these are four negative emotions that are hard to get out of the seventh consciousness. They seem to almost stick in the seventh consciousness. And I always have to go look them up because I don't remember them.

He seems to remember them. I don't know.

[Speaker 3]
I have them regularly.

[Speaker 1]
But I got them from his first book. So they are, you want to read? Ducak?

Yeah, ducak, which means desire. Marikpa, which means misunderstanding. Nagyal, which means a kind of pride.

And takta, which means seeing things self-existently. A self-existent self. Good.

Yeah, those three, the seventh consciousness is helplessly, due to its bosses, four bosses, it becomes nyong mong chen. Afflicted. It's messed up.

Okay. Who's going to? What's the lot in genma?

Is it a what? It's a whereabouts and we don't know yet. Okay, cool.

Yeah, yeah. By the way, it's going to say it's messed up due to the influence of these other guys and not of its own accord. It's going to say that.

The logical. Yeah. Anticipatory translation.

Yeah. Oops, sorry. Okay, who's going to read the next?

I don't know. Who wants to read? By the way, his book is really, really hard.

And Gibson's book is much easier. Juan's new show is totally easy. So just hang in there.

Who's going to read? Andriana, do you want to read? Yeah.

Trouble. Okay.

[Speaker 3]
Nice.

[Speaker 1]
Whoa. Oh, nice. Wow.

Okay. This sentence clarifies the last few sentences. RANG GI NGO NYID KYI MA YIN Which means the seventh state of mind is not messed up by itself.

It's messed up due to having bad friends. Okay, strong bad friends. Those four guys.

Therefore, he says, RANG GI NGO NYID KYI MA YIN He says it's not its own essence that messes it up. That's an interesting statement. The seventh state of mind in the mind only school, which is called messed up mind, is not messed up originally.

It gets messed up by association. That implies if you got rid of those four associates, the seventh awareness might become pure somehow. But then what's it do?

I don't know. Because it's supposed to look at the seeds and say, that's me. And it causes all the trouble.

So I don't know. It's like a company with four bosses and one employee. You fire all the bosses.

I don't know what they're going to make. Seriously. Anyway, okay.

So RANG GI NGO NYID KYI MA YIN It's not messed up of its own accord. It's... And if you could, if you could manage to bung your ninjas.

Yeah, if you were to end all your obstacles created by negative emotions. What are the two classic kinds of obstacles in Buddhism? Yeah.

So the mayor said, NYON GRUB and ZHES GRUB What's NYON GRUB? The... What do you call it?

What do you want to call GRUB? Obstacle of... Blockers?

Blockages?

[Speaker 3]
Yeah.

[Speaker 1]
These two blockers in Buddhism is confusing. Because the first one is named from what is blocked. So it's called the NYON GRUB.

No, I shouldn't say that. What blocks? It's named for what causes the blocking.

Does the blocking, which is? Negative emotions. Negative emotions.

The second obstacle is called ZHES GRUB from what it blocks you from, which is to know all things. If you remove the second kind of block, you become a Buddha. If you remove the first kind of block, you become an arhat.

We're talking about an arhat, therefore he says, NYON GRUB PANG Eliminate those blockers. Yeah. But if eliminating the negative part of negative consciousness removed the consciousness part of negative consciousness, if it somehow disappeared, RDOG NA RDOG PA RIG I understand it makes sense, Riggs, that the NYON GRUBS would DOP.

Right, the NYON GRUBS would also be stopped. It makes sense to me that when you clean out your seventh consciousness, the negative emotions would be blocked. I understand that.

You'd give them up. But, LA, YID RANG GING NGO YED MED DOG PA MI RIG Yeah, but the mind, in its essential nature, it's nonsensical to think it just ends altogether. Yeah, you can remove the dirt from the mind, but that doesn't remove the mind.

An arhat removes the dirt from the seventh consciousness, but there's still the seventh consciousness there after the dirt is removed. Okay, that's all. He says it doesn't make sense that just cleaning out the bad guys in the seventh mind would destroy the seventh mind.

It doesn't make sense. All right, here we go. Who's going to read this one?

This is getting worse and worse. By the way, is this a long quotation? Okay, yeah.

All right, who's going to read this one? YING HUA YING HUA Me and Sugan, we're thinking the same thing. YING HUA Short and impossible.

[Speaker 2]
Good.

[Speaker 1]
So they've been saying that the seventh consciousness will GNAS GYUR Transform. Transform. There'll be a big transformation of the seventh consciousness.

What does it mean to say the seventh consciousness has been transformed? LO BUR KYI GNYEN PA This LO BUR, can you give a lecture about LO BUR? Yeah, LO BUR is a weird word.

It has an English definition, which is a crazy word no one uses, it's called adventitiously. Okay, and no one uses that word. No, it's perfect and it's weird.

Yeah, exactly. So it means like all of a sudden or very temporarily or something like that, like in a flash. Yeah, so all obstacles in Buddhism are divided into two kinds, removable and not removable.

And not removable means if you did surgery and took it out, the person would die. The person would disappear. You see what I mean?

So there are some problems you can fix and there are some problems they're not LO BUR. So LO BUR means changeable, can be fixed, and you don't kill the patient. There's lots of operations where you fix the heart and kill the patient.

LO BUR KYI GNYEN PA RNAMS Those adventitious or those removable problems in the mind are SEPA. Will disappear. By the two of the lung.

By the mystical power of the path. Yeah, cool. Yeah, by the power of the path.

CHE NAS RANG GI RANG BZHIN CHE NAS Due to that fading away, their own nature. Yeah, I think this RANG is DUN GYI. DUN GYI?

Yeah, DUN GYI is nature. Oh. The nature of the seventh consciousness.

Okay, yeah. And this SEL BA doesn't mean clear and knowing. This SEL BA means cleaned.

Clarified. Yeah, yeah, yeah. SEL BA GYUR PA BDUD PA'I PHYIR We agree.

Yeah. When you purify the seventh consciousness, it's not like you cut out a cancer and kill the person. The person is still there.

What's the person? The arhat? That state of mind.

That state of mind. They still have a seventh consciousness. It's just clean.

And I say, I don't know, it sounds weird because the function of the seventh consciousness is to be unclean. No, no, no, no. But he's saying the unclean part is fixable.

It can be cleaned out. And then you would still have a seventh mind. I don't know what it would do because its job normally is to look at the storehouse consciousness and say, that's me.

And there is outside stuff. The function of the seventh consciousness is to look at the storehouse consciousness which includes karmic seeds and the colors and shapes and world that comes out of those seeds and it mistakes those results from the seeds as outer reality. So in the mind-only school, there is no outer reality.

And what you're looking at, when you look at the temple or you look at word, you're just looking at part of your own mind. And the seventh consciousness doesn't get it. Now, what happens if you clean out the seventh consciousness?

You become an arhat, but the question that troubles me and the point he's trying to make is that the mind will stay. The seventh mind will stay. But what the heck is it supposed to do?

Its job is to misunderstand the world. If you remove the misunderstanding part of that mind, what would be left? You would, in my opinion, you would kill the patient.

There wouldn't be a seventh state of mind. You see what I mean? But he says, no, no, you get to keep that mind.

What's it do? Nobody said yet. Grandpa has a problem with what is it going to do.

All right. Maybe that's why we just call it Yi. We take the nu now, it's just Yi.

Explain. It's a sexy idea. Explain it.

There's a really weird thing in the mind-only school where they have nicknames for the three mental consciousnesses. And for some reason, even in the title of our book, they don't... Jason Koppa doesn't say nyuni, tan kunshi.

He just says Yi. And Yi just means mind, which is about one billion times used in Buddhism. So it'd be really helpful if he said nyuni, but my joke was maybe when you remove the nyun from the nyuni, it's just Yi.

For some mysterious reason, so Koppa named his famous book on the mind-only school Mind... Yi tan kunshi, Mind and Storehouse Consciousness. It should have been named Messed Up Mind and Storehouse Consciousness, because the mind in the title is the messed up mind.

But he didn't call it that. He just calls it Mind and Storehouse Consciousness. So word said, maybe it was on purpose.

Maybe they cleaned out the removable tumor of the four negative emotions, and the mind was still left. Although, according to me, he's unemployed. All right?

Right? He's just retired, Dan. He's just retired.

All right. He gets a pension from the kunshi. Okay.

It gets worse. What? Yeah, I mean, you're asking a question that's too confusing.

If the job of the seventh consciousness is to make the mind think that outside things are real, only our heart will not see things existing outside? Right. He's removed ignorance.

So they won't see anything. No. You won't see them as existing outside.

Right. He would understand that they were inside. They will understand things inside, but they don't see things outside already.

Right. And I think you could make the argument that the storehouse consciousness is supporting a new, clean, smart guy who when he looks back at storehouse consciousness, he understands that stuff is not outside. So his job is reversed somehow.

Number seven's job is reversed. And they're going to make that argument. They're going to make that argument because they say you can't have a, you can't have seven without eight.

Seven rests on eight. So messed up mind rests on storehouse consciousness. If you clean up messed up mind, then you can't say it disappears because its basis is still there.

It's still looking at your own mind, but now it understands your own mind. And I guess, as Sugeng said, it now understands that those colors and shapes are outside, are inside. Okay, got it?

That would make sense. If you purified and now you're enlightened or something like that, or you don't have ignorance anymore. You're not enlightened.

Yeah. I don't know, that gets tricky. I don't know why he brought that up.

Everything's equal in not being self-existent. Seriously. That's the point.

Okay. All right, here we go. We're going to go from bad to worse.

So Je Tsongkhapa likes to quote a book called The Secret Meaning. And who wrote it is an argument. Some people say Vasubandhu, and there's an argument about it.

And who says Vasubandhu wrote it? Do you remember? No, I don't.

The catalog to the Tengyur, which was written in the 1600s or something. No, it's a native work that is always carved with the Tengyur. It says, people say this was written by Vasubandhu, but I'm not sure.

The guy who wrote the catalog, who was a genius. Not Bhutan, it was somebody else. And that's a sexy thing to show you, but there's no time.

The title to that catalog is about 300 words. I'm just saying, it's really cute. If we have time, I'll show it to you sometime.

Anyway, so it's called, the book whose author, we're not sure, is called The Secret Meaning, so the author is secret. And he's very, very difficult. And Tsongkhapa's in love with him.

So he quotes him all the time. And by the way, why we have that catalog is because long ago, before you were born, grandpa, there was no Tengyur outside of West China. There wasn't any.

You couldn't get one. All the monasteries did not have one. And so there was a whole, what do you call it?

Adventure story, which someday I can tell you. We got it out. We got it.

We got a copy. We got a fresh copy. Someone went and did 210,000 block prints for us.

It took four years, five years. And then it just showed up at the New Delhi Airport. 210 boxes.

And we input it. And we gave it away free to the whole world. And that's why the world has anything left from Indian Buddhism.

Now, we found a second copy from a different place. And it was called, the name of that copy is called Long Valley. That library is in a long valley behind the Himalayas.

And that library was destroyed to the last brick. And all the books were destroyed. By the way, all the blocks for Tsongkhapa's life story, tankas, the King of the Dharma tankas, those were all destroyed also.

In the same place, they were burned. So we found a copy that had already been printed and taken to a different place. And then we told our input operators, when you have free time, because we need these other books for the translator classes and stuff like that.

But when you have extra time, can you just type this rare book that we found? These 210 rare books. And they didn't say anything.

And the way they are, by the way, we have a hundred and something, I think 108 people typing all around the world. And they are poor people in poor villages all around the world. And so this group said, group of ladies, by the way, we couldn't get guys to do it.

They said, we'll do it in our free time. And they worked on it for seven years, quietly. And then they just sent it to us like three weeks ago or something.

And it's perfect. They typed it five times. What's five times 210?

They typed it 1.1 million pages. They typed 1.1 million pages in seven years, in their spare time, in their free time. And as I mentioned, by the way, I'm repeating this from Saturday because this is Monday.

Now we have a different audience on Monday than we have on Saturday. So we proposed, we have a foundation which is named after my beautiful wife, the Veronica and Michael Foundation, has offered $5,000 to give a bonus to those ladies. And they don't know that we're doing that.

And then I mentioned it on Saturday. Now the Saturday audience, you audience out there, is extremely amazing. And they offered $4,792 or something.

So that bonus is up to $10,000. But it's not a very good Buddhist number. When you're fundraising, right?

You always say, bah, bah. Bah is a great number. Eight is a great number.

So anyway, if you want to make it $12,000, 12 is a really good number. There's a joke, okay? When you make momos for somebody, dim sum, dim sum, you give them one and they eat it.

And then they sit there and you say, but there's two realities. And you give them another one. And then they're getting kind of full.

And then you say, there's three jewels. And you give them another one. And they're like, okay, I'm full.

And you say, wait, there's four truths. And you give them another one. And then they're like, oh man.

Then you say, five paths. Okay. Then you say, six perfections.

Seventh consciousness messed up. Anyway. 9,400 is a weird number.

So if the audience or anybody in this room would still like to make a donation, there's a QR code, okay? And personally, I really, really appreciate it. So those people don't get any kind of credit.

No one ever thanks them. They've been working for 37 years in terrible conditions, terrible. We took a diesel engine out of a diesel truck and we put it next to them because the electricity supply where they live is not available half the time.

So they're like, ba-du-ba-ba-ba-du-ba-ba-du-ba-ba and they're trying to work there. And they're so devoted to saving this culture. And if it wasn't for them, it would be gone.

So I think we should sometimes thank them. I think we don't thank them enough. So be generous.

But don't give up all your money because I'm going to fundraise for Diamond Mountain. All right. Right.

Okay. Here we go. And ACI, of course.

Where are we? Yeah. DE KHE BDUN SANG LAS Okay, so you want to read it?

Because his and his team are trying to translate this untranslatable ancient Indian book, which I think is brave and foolish.

[Speaker 3]
Okay.

[Speaker 1]
No, I'm kidding. All brave people are foolish. Okay.

Go ahead. DE KHE BDUN Okay. DE KHE BDUN SANG LAS DE KHA CHIG NA RE TZAG PA THANG BYAS PA DE NI LTAR NUS PA NI THANG DEN PA'I PHYI RO SHES SI RO SHES SO Yeah.

Let's do the parts and see if it comes. It's so weird that I can't guess what it means. Let's wait and see if it gets clear.

If it doesn't get clear, we'll just keep going. No, we always figure it out. So do you want to try it?

Sure, go ahead. Okay. DE KHE BDUN Words like this or these words are stated, lay in BDUN SANG, that book called The Secret Meaning.

KHA CHIG NA RE Somebody comes along and makes a claim. TZAG PA THANG BYAS PA When things are of a stain quality, when they have some kind of defect to them, DI THAR NUS PA In that fashion, the stain in which they have, NI has two functions or abilities or potentials. THANG DEN PA CHIG Due to the fact that they possess those two abilities and SHE SE RO So SHE is the quote and SE RO is that crazy guy claim that we don't believe it.

In that secret book, they say that. Somebody makes the claim that it has stain and in that way, it has two powers or two capacities. What do you think it might be?

Yeah, consciousness number seven, messed up mind. Yes, it has stains, but it also has two capacities and we don't know what they are yet. Here we go.

By the way, because of the work of these input operators, we can go look at the original and now we can look at the original in two different carvings made 400 years ago. You see what I mean? So we can, now we never have to worry that we don't, if it's not spelled right.

Because now we have two different carvings. No two carvers are going to make the same mistake on the same syllables out of 100,000 syllables. So it's so wonderful to have the other way.

Okay, here we go. We took the quotation out. We confirmed it.

And who's going to read next word? By the way, in seven minutes, we will stop for 15 minutes and word will lead a discussion, which is... About useful applications of this.

How can you use this class in your real life? Why did we add those 15 minutes? Everybody was like, huh?

I don't see how you can use that. Why should we study that? Okay, so we're going to, word will lead a discussion for 15 minutes and then we'll have...

Peachtree World News from Han Hazo for 15 minutes. During that news time, the local people should run to the bathroom and come back. Okay, because then we start another hour.

And then we start with Gibson. All right, the second handsome guy. Okay, who's reading word?

Ina, do you want to read? Thank you.

[Speaker 2]
Okay, good.

[Speaker 3]
Thank you.

[Speaker 1]
Nice reading. So in this Lukjima? In the ladder system, which we discussed.

Yeah. Yeah. There's more detail that we could go into.

Yeah, we could check closer, more closely. DE LA MA SKYE KHONG DU If you have not achieved nirvana? Yeah, I would say DE LA means the path where you have gone beyond.

Okay, if you haven't achieved that yet, DU GCIG DU Then in any particular instance? Yeah, at the same time, normally you would have KHAN SOGS ZIN PA and CHOD ZIN PA Yeah, normally you grasp through people and things as coming from their own side, for example. Self-existent, right?

But if you're able to achieve DE LA Yeah, if you do achieve nirvana, and if you happen to be a BHAG PA or you are an Arya, type of Arya of the NYAN THOS category a listener, not bodhisattva Right, lower Arya, okay? They saw emptiness directly, but they're not interested in saving the universe yet. Okay, all right.

Let's say if you're that kind of person and you are in NYAM SHAG Yeah, if you are in THE meditation, if you are seeing emptiness directly, that state of mind does no longer DRON DOG GANG SOGS Yeah, if you're in that state of mind, you can no longer give more nature to people than they actually have. Once you're in that state of mind, you can no longer overestimate what a person is, what a person is. Anybody for a hundred dollars, which yeah, now I have a hundred dollars.

What would the overestimation be in the mind-only school of a person? You're overestimating people. You're mistakenly judging them.

They're not in the KUN ZHI. Good. Is that what you were going to say, Ronit?

Hey, Nick, I usually give money to the closest person. Fair enough, fair enough. Yay!

Yeah, if you say you don't understand people, and you say, what do you mean I don't understand people? And then classically you either underestimate them or you overestimate them. Underestimate would be, oh, I saw emptiness.

I realized there's no people in the universe. That's wrong. Underestimating people.

Then overestimating people is, I saw emptiness, and I realized that people don't come from my seeds. That would be overestimating people. So these people, who are lower aryas, they saw emptiness directly.

They look at people, they no longer think those people are coming from their own side. Which implies they never get upset at anybody. Because they realize it's coming from their own seeds.

Right? I'm sure all of us have reached this. Okay, KHA ZAG TU DRON DANG MED PA They don't overestimate people.

And, KHA ZAG GI DAG MED KYI DRON LA SEL BAR BYUG Yeah, and they engage in a very clear way the real meaning of people having no nature from their own side. Yeah, they no longer misjudge people, and now they understand people. Now, two kinds of emptiness.

Emptiness of people and the emptiness of things. By the way, it doesn't mean the emptiness of the people in this room, and then the emptiness of all the floor and the stuff in the room. It doesn't mean that.

Classically, it means the parts of the person. So you understand that the person is not coming from their own side, but you still feel like the raw data might be coming from its own side. You understand the pen is coming from you, but you feel like the pieces of the pen might be coming from the other side.

SEL BAR BYUG LA CHOS NA MA BRAL DOG MA BRAL Not devoid. Yeah. They have not freed themselves.

They still misunderstand the pieces, the raw data. Look, I understand I'm creating the pen, but I'm not creating the plastic tube. That was made in a factory in Japan.

Okay, like that. It's not a crazy thought. It's pretty good.

And, ZHING MI ZER BAR MI ZER, where did you go? And basically, it's still muddied. Right, it's still unclear to them.

So they've been... By the way, this person understood the emptiness of the pen. They did not understand the emptiness of the raw data.

The colors and shapes, for example. Then, they are supposedly NYAN THOS. They are supposedly a non-Bodhisattva emptiness realizer.

Okay? Can anyone say something for a hundred dollars? I'll say it again.

They are not a Bodhisattva yet. They are looking at the pen. They understand the pen is coming from them.

They don't believe they created the plastic tube. They believe that was made in a factory. Okay?

So their understanding of emptiness is incomplete. Why? What do they lack which would help them to understand the emptiness of the parts?

Bodhicitta? Bodhicitta. A hundred bucks.

Yay! Yeah, okay? Understand?

It's very interesting. You will understand pens better if you love other people. Okay?

That's kind of strange. You have to discuss it while Grandpa... Grandpa is going to drink his shake.

Healthy shake. I'm okay. Thanks.

That's a hard note to leave on. Thanks, Ken. Hi, everybody.

So we are going to discuss for, I don't know, ten-ish minutes how we can use this in our day-to-day lives which, I don't know, for my friends out there who know me, they know I'm obsessed with practical application. I mean, I love philosophy. I love Mind Only School.

I love Buddhism. I love ACI. I love all these teachings.

But if I can't use it in some way, I'm just like, wow, what am I going to do with it? You know? So any ideas?

Does anybody have anything they want to throw out there on... It doesn't have to be right or anything. It's just thoughts on how can we use this in our day-to-day life or anything that was adjacent to...

Any thought about... Yes, Sugong. I would like to continue the topic just now.

Okay. How does this body change? Yeah, it's a good question.

There's some teachings, I believe by Master Chandrakirti, in this book called Entering the Middle Way, where he says something like, Bodhisattvas want a zillion definitions, rationalizations about emptiness. And there's this other thing where sometimes being an Arya is about how well you know emptiness. And sometimes being an Arya seems to be about how much you love people.

And I don't know. After studying ACI, I don't know how long, 14 years, it seems like, I don't know exactly the answer, but there is some overlap. Like at some point, ultimate love and ultimate wisdom are just the same thing.

Like if you really, really love or if you really, really understand, it just becomes one thing. And like, I don't know if that's true here. This material is as new to me in a sense as it is to you.

But I feel that. I feel like in the brief moments of love that I've had in my life, I'm just like, wow, it's so clear. Like it's the thing that makes the most sense.

Right? And so, I don't know. The thing that makes the most sense is wisdom.

So I don't know the answer, but it feels like to me that they just become like the same thing at some point. So therefore, they're unentanglable. You can't separate them.

So, I don't know. That's my thought. This gentleman.

[Speaker 2]
Oh.

[Speaker 1]
Transition?

[Speaker 2]
Oh. Yes. I believe it's absurd to separate emptiness of a pen or emptiness of the parts of a pen.

If I don't understand emptiness of the whole pen, or if I don't understand an emptiness of a ball, ball in the pen, emptiness of the tube, emptiness of the inside parts. It seems for me that misunderstanding of the whole thing is the same as misunderstanding of the parts.

[Speaker 1]
Yeah. That's cool. Nishnaya?

But I'll try anyway. It's interesting. I've thought about this a lot, the parts discussion, because I think about the level of events.

You can have an event like the retreat at Diamond Mountain. That's a thing, right? That's an event you can talk about.

And you can talk about that like one entity, like one single thing. But that thing is made up of all these different activities, all these different people, all these different preparations, places, things. And so, it's always been interesting to me to consider how can you have a thing, like an event, you can say, you could say Arizona, you could say that event at Diamond Mountain, right?

How can that, you can think of that, right? You can think of this class as one thing, right? And so it's possible to have an understanding of a thing that's occurring as like an event, right?

And still misunderstand, I don't know, if you say this class, you could say, well, yeah, but you're in the class, so it's like, do we necessarily understand ourselves as empty within the context of the class? I don't know. I've thought about it a lot though, and like how is it even possible that you can group things and put them together as a thing that like overlays or brings together a whole collection of events, you know, and that's basically the separation between like thinking of like a single entity, like a pen, and then all of its parts, which you could infinitely break up, right?

You could left, right, top, bottom, you know, that's like ACI2 or something, right? Like the right side, the left side, the top side, and down to molecules, which still have sides, and it's just, it keeps going and going. So I think some people, they hit a wall, right?

At some point where they're like, well, I can't think that far about it, but I can still think of maybe that person or that, you know, event as empty, even though I can't keep going with everything's empty, even all the way down to the parts of the parts of the parts of the parts. So I don't know, but it's helpful to be able to think of that because at some point, one of those subtle things will catch up to you. Like even if you, I don't know, get in an argument with your partner or something, and you think, okay, they're, they are empty.

They, you know, what they're saying is coming from what I did in the past, but, you know, not this part of them. You understand? So it's possible to get stuck on subtle things that are parts of the things that you still understand is empty.

And so that could, you know, block you from a certain level of like understanding or something. Okay, more, one more impossible question. We have like three minutes or comment, application.

[Speaker 2]
Hello.

[Speaker 1]
Hi. Hi, Ella.

[Speaker 2]
Yeah. Just inspired, but is it like people and if you can understand better about the pieces of the pen, then we can understand that we need to love each other because we are a whole. So for this understanding, maybe you can deepen our compassion to other people.

Because we are all pieces. And if we can understand the emptiness of the pieces more and we can understand the emptiness of different people more, people more, then the golden key term.

[Speaker 1]
Yeah, thank you. Yeah, that's cool. Yeah, there's actually a section in the golden key, which this book we're studying now comments on the same material, but the golden key is a shorter commentary.

And it basically goes into just that. It's saying, well, what about the world itself? And then what about the people in the world?

But then it's like, well, what about the scenery? What about the background? And then what about me in the background, in the scenery as a person in the world, right?

And you could say, well, those are all the same thing. I mean, everything's empty. It's all the same.

But sometimes I think it is helpful to get specific because, okay, I'll tell you a story. I got like one minute. I started studying these teachings when I lived in Santa Cruz.

And I had a Kung Fu teacher who was very into Buddhism. And one day he handed me the Diamond Cutter novel, book. And I had changed my whole life, and I got really into it.

And I started studying everything, ACI, and I read The Garden, and I read everything, just very in depth. And one day I was at, after class, after Kung Fu class, and I was having this horrible mental affliction about one of our friends. And I was like, like my mind was going crazy.

He's like, word, your friends are empty too. And I was like, they are. So even though I had been doing all this studying, I was very interested in this subject, like there's still parts that I needed pointed out to me.

And so I think it is like that where it's still helpful to have, to meditate on, to contemplate on specific things like the parts of the whole, and you can still get benefit even if you think you understand, everything's empty. So, I agree. Aso.

You ready? Okay, thank you so much. That's my time.

At Peachtree World News, with Juan Aso. You come up here, Aso.

[Speaker 2]
Yeah, come. We're good.

[Speaker 1]
You can stay. I think four can fit here.

[Speaker 3]
Okay. So tech table ready? Almost.

Yes? Okay, good. Thank you so much for being here again.

We had a beautiful presentation, beautiful class.

[Speaker 1]
It's very good to see word coming from the desert, the lands of Tucson. Thank you for coming. Thank you for bringing Lidia, your beautiful daughter.

[Speaker 3]
So, yeah, okay. Today we have, as you know, we are in the middle of the Diamond Mountain Retreat. We have been studying this beautiful wisdom practices and also how to improve our health and other people's health practices.

[Speaker 1]
And for that, I would like to show that, yes, we're going to start showing that. So here we are. And for those of you who may be watching online, maybe there is a chance you can still join these classes that are happening every day until the 20th of this month.

This time is very cool for me, personally. One of the reasons is because last time, I didn't sign up on time, so I was not even able to find a tent. I had to sleep wherever, like sometimes in the car, sometimes here, sometimes there.

But this time, I tried the tent, the camping option, and it's actually very, very cool. It's like a really great experience. So for those of you who maybe sometimes don't make it on time or you just want to save a little money, because honestly, it's cheaper than a room, obviously.

But this is a great option. I was not used to this. I work and live there, here, sorry, work and live here for some years, actually.

And we used to be just like, okay, you want to camp? Okay, yeah, camp, whatever you want, do whatever you want. But now Diamond Mountain is getting super, super deluxe.

They set the tent for you, really, it's wonderful. And then you open it, and then there is a bed inside. With the bedding, you don't have to do anything.

You just give, you just pay, and everything is taken care of. And we want to show you the video. So just to encourage people, really consider this option.

Don't think not having, I don't know, tons of money could be a limitation or whatever. It's actually a very beautiful experience camping. Did you see?

[Speaker 3]
What else could you wish for?

[Speaker 1]
Even if you have a friend. Dude. Maybe a third person could fit in the middle.

I don't know if you want to save money, but it's really, really great. Talk to you soon, and please next time. And yeah, thank you so much.

Maybe next time I make it into a cottage. We'll see, little by little.

[Speaker 3]
Okay, but speaking of Diamond Mountain, we also today, we want to talk about and present a little bit of a beautiful event that happened in preparation for this retreat. It's the pre-retreat, sliding to retreat.

[Speaker 1]
Our friend Gielsa, I don't know if she's here right now. I don't see her. Okay, but no, no, no.

It's good. I was just saying that she had this event. She run this event last week, and today we have some of the students who attend this event sharing about how wonderful it was.

So in that sense, I would like to invite Sarah and, where is she? Yes, come please. Natasha and Chloe, come.

Chloe many times help us with production, interviews. We want to have her today guiding with me, of course.

[Speaker 3]
Yeah, come, come.

[Speaker 1]
Yes, we made it to feed. Okay, so welcome Natasha, thank you so much for being here, sorry. And Sarah, I just met you today pretty much, I mean the other day, but formally today.

So yeah, I was talking with Gielsa the other day, and she told me how wonderful in her experience the retreat was, and strongly recommend to talk to a few of the students. So thank you for coming. Could you give us a quick introduction of what was it about, what happened, let's say, this last week before we came here?

[Speaker 2]
Yes, thank you. We arrived last Sunday in the afternoon, and we spent the afternoon getting prepared for the week.

[Speaker 1]
And that looked like sort of setting up our mind, and getting ready to quiet down, because things are so busy all the time in our day-to-day lives. So we spent some time figuring out how to be quiet, how to turn off the phones, how to slow down.

[Speaker 2]
And then we spent several days going through material, and I think of it a little bit like when you are trying to create a new pathway, sometimes it's kind of muddy, sometimes it's kind of messy, but when you have somebody guiding you through that, it becomes a little bit easier to walk. So we spent each day going through the material, and getting more familiar with it.

[Speaker 1]
And it was really sweet. You know, we had time to get accustomed to it, or acclimated. So then when we started the actual retreat, it was so much more smooth and familiar.

It was really, really lovely.

[Speaker 2]
That sounds really, really fun. So I think a lot of us didn't know about this, so next year it will be a great opportunity to take advantage of coming here a little earlier, and get into the groove with this small group instruction.

[Speaker 1]
So can Natasha tell us a little more on what it's like on a day-to-day basis? What was the schedule like?

[Speaker 2]
In the morning, we set our intentions. We kind of reminded ourselves why we're here. We had an opportunity to really immerse in the text and practice.

Our teacher guided us through each part of the text, and gave us opportunity to visualize with every line the world we want to create with our intentions, what mental pictures, what seeds we want to plant, and our mind expanded. We also had a lot of time to reflect, to walk. We had Dharma chat, and as Sarah said, we actually ended up going more into silence, which was really hard to come out, and then go to this retreat.

[Speaker 3]
Wonderful.

[Speaker 1]
Both of you, could you share a little bit of maybe your personal experience, your insights? What did you learn? Why it was significant for your personal life?

Like, I don't know, did you, whatever, if whatever you can and feel it's okay to share, maybe trigger in your heart or in your minds? I think this year has been really challenging, like the things that are on the news, and we see a lot of sadness, and a lot of things that people are really struggling with, and we struggle with things ourselves, and so I was looking for some tools to help me work on my own inner conflicts, and how to be better at taking care of the people around me in a more expansive way, and so I had opportunities to process that, to go back to my cottage, and to sit with it, and kind of chew on the ideas that were given to me by Gelson. It was wonderful, because there's often not enough space for that in a busy day-to-day life, you know?

[Speaker 2]
Yes, absolutely. For me, it was more, it also was an extremely challenging year, and for me, it was an opportunity to create this silence, solitude, so to build this harmony and have that clarity in your mind and in your heart. It was also an opportunity to establish the foundation of the practice, as Sarah was referring to this path, and address those personal challenges within yourself, within the world, and make it a better place.

[Speaker 1]
Thank you. So, well, Chloe is working or helping, let's say, in, I always say it wrong, A-R? E-R.

A-R.

[Speaker 2]
A-R.

[Speaker 1]
A-R? I-R. My, excuse my English, but it's very relevant, because you have a little bit of a taste of what doing retreat is, and probably you really can recommend it for people.

Eventually, soon, we're gonna be talking with a cool project that Chloe is involved with, but finally, I just would like to check, what would you say to people to encourage them to give themselves time to go or learn more about how to do retreat?

[Speaker 2]
Geshe-la always invite us to go deeper, and I think this slide into retreat is an opportunity to go deeper into your heart, into your practice. What world would you like to create? What kind of being you would like to be in this world?

And to me, it empowers you. It's very empowering to contribute to the world with our practice every day. It doesn't end with the retreat.

It continues with you within this heart.

[Speaker 1]
Thank you very much. Thank you very much for sharing, and we want to extend our gratitude and congratulations to Gielse. She's not here right now, but wonderful that she's doing this, and probably many people will be interested to keep doing these things with her.

[Speaker 2]
Yes, we would like to say thank you on behalf of our group. There was seven of us, ironically, like seven with medicine, and our teacher to us was a Buddha medicine, and we wanted to thank her for setting us this space and creating this magic and we all want to invite you to take this opportunity next year because it was absolutely amazing.

[Speaker 1]
Thank you very much. Thank you, thank you, thank you. And just to finish with this segment, we have also very, very exciting news.

You may have heard about this project called DSEU, and our friend Xiaoping is here with us today to present something. She was talking to me yesterday. Very, very exciting news.

That's when I felt like, yes, we need to make space 100% for this because I think it's very relevant and I'm very happy to hear what she has to say today. Thank you so much for being here, Xiaoping.

[Speaker 3]
Thank you, Juan.

[Speaker 1]
You're very welcome. So you were telling me, I didn't even understand very well until you explained to me, but these are great news. I think it's very relevant.

The university is growing, and now you want to announce what's coming up? Yes, but I would like to share a beautiful video with all of you in person or online. Yes.

Okay. Thank you, VSU. Thank you, Xiaoping.

Thank you, Geshe-la, for doing this wonderful project. I had a little chance to speak, and it's really, really wonderful. But what you shared with me yesterday is very awesome.

[Speaker 2]
Okay, so the video we showed just now is just a glimpse of the first MBA, EMBA by DSU. So this program is, first group is 20 month. So what you saw is just a small part of it, but it shows the essence of DSU.

[Speaker 3]
We went to Anding for the first time. Geshe-la taught there. I went to visit the Princeton University with Geshe-la, and he gave so many teachings there.

[Speaker 2]
And yesterday I was sharing with Juan that we are about to start our second MBA in March next year, yeah.

[Speaker 1]
And, yes, here's the QR code if you want to know more.

[Speaker 3]
And we are about to launch our first young leaders program. Young leaders program is from the age 18 to 23. So you are welcome to send your kids there.

So far we have 26 students signed up already, yeah.

[Speaker 1]
And I was sharing with Juan yesterday that now we are working very hard to build two campus. As you can see in the next slide, one in Sedona, one in Kyoto, yeah. And because Geshe-la has a dream and DSU has a plan, we have an ambitious goal.

We want to start our first BA, four-year bachelor student in five or six years, yeah. That's wonderful. So anybody who's interested in being part of this new group that is about to start, they can follow the QR code, sign up.

Yeah, you can, next slide, you can pay attention to, you can follow our website, our website, next slide.

[Speaker 2]
And, or you can talk to me, our vice president and professor Stanley Chen, he's here. And our team, Edmund, he's there. And also Tina Lu, our EMBA pioneer student, yeah, okay.

[Speaker 3]
Oh, and Wanyu from Taiwan.

[Speaker 1]
So it's wonderful. Now there is no excuse. Everybody can sign up.

It's really, really worth it if you can make it, if you're interested. I think the programs are great. Very, very fun, very, very amazing places they visit.

The classes are wonderful. So thank you for making this an open opportunity for people who want to sign up. It's really, really great.

So thank you, thank you, thank you. And best wishes as well.

[Speaker 3]
Thank you for having us. For the project.

[Speaker 1]
Thank you as well. Thank you so much. So now we're gonna move ahead and go to the next class.

We are in the context of the celebrating the first anniversary of the Mixed Notes Translators. And, you know, I just want to share very quickly, I don't know why there is no pictures in the screen, but sad news, Gibson, I have to tell them.

[Speaker 3]
I'm sorry, I didn't want to, but I just catch that Gibson is pretty much doing, I catch your dark secret, why you are becoming such a good translator.

[Speaker 1]
And yeah, we just realized that he's pretty much like, cheating in a way, you know that. He's doing a lot of service for the retreat center. He even let Sunam practice with him.

He does it joyfully. So we just want to thank you for all the work you're doing. I think you're a very big example for everyone who wishes to keep learning Tibetan.

That's when he find out, we find out, he got very worried. But just kidding, he was very happy later. So thank you, and please let's go to the next class.

Thank you, Gibson, for what you're doing.