Бен Крамер — Книга 2: Драгоценность истинной мысли (Геше Йеше Вангчук о Дхармакирти), занятие 3

[Speaker 1]
And he said, Hey, you want a trumpet? And I said, yes. What are you talking about?

He's like, really? Why? I'm like, I don't know.

Cause trumpets are awesome. I don't understand what's going on. He's like, I had some, I had some credit at the pawn shop and that seemed like the best thing.

So I just got the trumpet. I don't know what to do with it. You really, you want that?

Yeah. I want, I don't know. Sure.

I want a trumpet. I guess trumpets are amazing. Um, so that's, yeah, that's how I got him.

[Speaker 2]
Now, is he getting lessons? He's quite skilled at making sound up with it.

[Speaker 1]
You know, so I got it, I got it out, you know, and he was like, dad, can I play with it? I sat him down and I'm like, look, you can play the trumpet. No problem.

I just want you to know that it's hard to do. It's hard to do the thing with your mouth and don't worry about it. And you're probably not going to be able to do it and it's okay.

And, um, but I was wrong. You are such a fool to give him a trumpet. Here, here, he's going to play you a song.

I mean, try it, try a banjo or something. Come on. But with that beautiful tone.

Oh my God. The next Louis Armstrong. Just play that guitar, dad.

[Speaker 3]
That's it.

[Speaker 1]
That's it.

[Speaker 2]
He's trying to start a band.

[Speaker 1]
Okay. All right. Oh, you're going to suffer.

My brother tried to play trumpet. Donna one day, huh? My child will sometimes be annoying, huh?

When will that come? He'll also be supporting you with his trumpet income. Awesome.

That'd be great. Maybe he'll support all the mixed nuts. Um, okay.

Um, uh, uh, sushi, et cetera. Um, and then, uh, tell me everybody why, uh, or, oh, what three reasons, uh, did master Dignaga give the new teacher to get, uh, him, sorry, to get that Hindu teacher, um, to stop erasing his writing on the wall of the cave. Uh, and by the way, what's the Tibetan word for chalk?

That's mean. Hmm. Yeah.

But words here, it's possible though. See that chalk. Yes.

Thank you. Can you say it again? I couldn't hear it.

R D O T H a L. Dota. Quite sorry to ask.

Yeah. So now I got it. Well, don't make sense.

Right. What's the tell? I mean, doe is stone, kind of a stone.

It's a tell stone. What's the tell. I'm asking.

I don't know. That means, uh, the dust from embers. Oh, wow.

Interesting. Ash stone. Ash stone.

So one of them was, uh, if you think, uh, if you think this is a joke, Uh, it's not funny. Stop it. Because, because these are, uh, these are really important.

Yeah. Another one is if you think I'm wrong, show yourself and debate me. Yeah, sure.

And the other one was on the tip of my tongue, but I just, the other one is the airtight logical one that shows that he's Dignaga.

[Speaker 2]
Oh yeah. You can erase this, but it won't be erased from my mind.

[Speaker 1]
You can't erase it. I have it memorized. How are you going to erase it?

Right. Okay, cool. Super.

Um, okay. Uh, why was master Dignaga so discouraged that he's decided to give up the wish? Um, and, uh, give the, you know, it's also a slow pitch, but, um, give the Tibetan and Sanskrit names for the one who talks him out of this mistake.

[Speaker 2]
Well, because the guy showed up and they debated and, and then the guy, though he lost was furious and burned everything down.

[Speaker 1]
He spit fire in his mouth. He burned up his clothes. Yeah.

But then he threw up the chalk. Well, wait, wait. Yeah.

Uh, but, um, Upaul, especially because this, you predicted this, right. You asked this really beautiful question in class that, you know, shows that, uh, you have been, or were taught by Dignaga, you know, at some point in the past. Um, cause you asked the same question about the guy, right?

What, what led him, what led him to, to want to give up? What was he so frustrated about from that interaction with this, this guy who burned up all his stuff? Uh, if I can't help one single living, living being, can I even help all of them?

Yeah, totally. Here I am. I'm, you know, I surely, you know, I really did set out to work for the good of all beings and this one guy, you know, I can't reach this one guy.

What a mess. Literally my, my place is destroyed from the one person. I even tried to convert him and, uh, it went so badly that he should give up.

Um, who, uh, who talks him out of, out of this? Yeah, right. Uh, Tibetan.

Yeah, cool. What's, uh, Ben's cockamamie theory about, um, about who talked him out of it. This is the right answer.

This is why my cockamamie answer is not on this homework. I think it was this personally. Okay.

It's not on the homework. Okay. As just my personal feeling.

I think it was the same guy. You see, like, I think, I think it's like a dead dog on his shoulders paraded through town. I wonder if it was the, the Hindu teacher and all of a sudden.

Yeah. All of a sudden he looks to the same place where the Hindu teacher is and there's Manjushri. And if, uh, if Ben walked in the room, he'd have been like, oh, that's nice.

That's nice. Dignaga made up with the Hindu teacher, but he's like, no, what are you talking about? Manjushri's here now.

I wonder. Um, Oh, what, uh, does this close spiritual friend of master Dignaga say will become of this compendium of accurate perception? And, uh, what is the Tibetan phrase he uses?

Here's, here's a harder one. It might be someone's notes or I might, we might have to pull the word card.

[Speaker 3]
Does he say it will become a classic or help all beings or something?

[Speaker 1]
That's true. Um, he will help all beings to do what? Like the, the, the, the eyes of wisdom.

Oh, kinda. Yeah. That's pretty good.

Um, Oscar, Oscar says the eyes for humanity. Yeah. Yeah, he does.

Yeah. Right. Um, but I would argue the only thing I would argue with is that he.

Pluralized it, which is a hint for the Tibetan. If you want to try it. Cause he very specifically says it's like the one eye for the whole world.

Yeah. Great. Yeah.

In fact, he says, uh, which I thought was kind of cool. Um, and, uh, whether this is cool or not, uh, remains to be seen, but here's my. Yeah.

Um, you gave up life and limb to reach the Holy land served many a master scholar by pleasing them in three ways. I bow to you, the translators, your work gives eyes to see the path that clears the darkness from every living being. No, Tim.

Whoa. Does that make meter? No, it doesn't.

Not quite. We talked about it, but it, it, it didn't work out that way. It's close.

It feels like it almost. Oh, I'm sorry. I'm supposed to be checking this.

I was like, wow, this is like, this is really intense. I'm sorry. I was reading.

I was reading ahead. Okay. Here we go.

Sorry. Uh, I feel like somebody checking someone's teeth.

[Speaker 2]
Um, you just have to change that third line, Ben, to make it the meter.

[Speaker 1]
I know it's really close. Right. But, um, well in the fourth, but yeah, I know I played with it.

I played with it. I even told him at one point that I had done it. So he was trying to make me look good and called me out, but it's not there.

I've liked it better like this in the end than trying to force it into me. I think it's very good. Uh, I like the life and limb for loose folk.

Okay. Uh, I like the Holy land. Um, um, Ben Dup is probably Ben Chen, Dong Drup Chen.

You see what I mean? And it's this, uh, K Drup. Uh, it's the dichotomy between a scholar and a practitioner.

And, uh, the, the big, uh, the big compliment you can pay somebody is to call them K Drup, you see what I mean? You are not only learned, but you also put it into practice. So I would, I would split Penn and Drup.

Okay. Okay. It's pendent pendent and Drup Chen.

Okay. Uh, and then I would catch the Rick in the lump. Oh, right.

Sure. Yeah. It's the path of reasoning.

Okay. Yeah. And the rest is perfect.

Uh, I I'll give you a suggestion though. Right. Um, when he uses, uh, a, uh, what do you call that?

He's using a poeticism to refer to translators. I use, yeah. Might want to convey it and use a footnote to tell us what it means.

You see what I mean? Uh huh. Uh, okay.

Okay. That's a bilingual. That's, uh, correct, but not very poetic.

Right. So I would try to find a masters of the two or something like that. Sure.

Right. The, uh, the head of our Sanskrit center in Varanasi, you guys know his name? Santosh.

[Speaker 3]
Yeah.

[Speaker 1]
Uh, Divi, Divi, right?

[Speaker 3]
Oh yeah. That's right.

[Speaker 1]
The name is, uh, Santosh, Mr. No, too. And it, it doesn't mean translator in that case. It means two of the Vedas or something like that.

But, um, uh, yeah, there you go. So anyway, I'm just saying, uh, you could keep, you could keep it a poeticism somehow. Right.

Totally. All right. Cool.

Okay. Thanks. I'm, I'm going to give you the plan.

And I, you know, I've got this thing about park bus, but, um, you might want to keep the reference to Arias. I don't know.

[Speaker 3]
Okay.

[Speaker 1]
Somehow.

[Speaker 3]
Okay.

[Speaker 1]
Okay. Wait, weren't you going to show me the near pursuit? Oh yeah.

Don't. Oh, no, I don't know. Uh, I, I, uh, Oh, I thought you were going to dig into the near pursuit.

Oh, I know. I mean, I looked at a little bit, but no, I don't know much about it. I didn't know.

It maybe you wanted me to translate that section. I did not. All right.

Don't worry. We're going to do it right now. We're going to make you suffer.

Anyway, there's nothing to see there. I did not do that. I didn't get it.

Okay. Here we go. I sort of read it and I'm confused about it because it looked like I, and I looked at other sources, but it looked like there was three doors, but then there was also like, it wasn't obvious to me that it, is it just the three doors you'll show me.

Here we go. Oh yeah. This is really beautiful.

I'll, I'll give 20 bucks to anyone who can get this one. Just these five words. And I'm going to block it for a second.

Hang on. We had a hard day. It's, it gives me motivation to, to do my translating, you know, with, with these mom is not doing well since it's, it's been a rough day.

Okay. Go some gender pool who has perfected the three, the three doors. What's a gym?

Servant. Yeah. Servant.

So, uh, the three, uh, pleasing means to, uh, offer your thinking, your, your thoughts, your speech, and your actions to your Lama as a, as a, as a, as a servant. Or to all living beings as a servant. So it's a very beautiful, it means to please your teacher or to please all living beings through the three doors of expression, um, specifically by offering yourself as a servant to them.

Okay. Cool. Yeah.

And he's accusing who of doing this? Oh, the, the translators. I mean, I guess they went to India and they met teachers and they served those teachers in order to learn how to translate.

[Speaker 3]
Yeah.

[Speaker 1]
Yeah. Uh, and it's heavier than served. It's almost like, uh, it's, it's almost like a slave or something.

Voluntary slave. Okay. Devotion.

Uh, you gotta find, Nyepa means they were pleased, right? The Lamas were pleased. The teachers were pleased.

But it means, uh, you gotta catch that gen. Uh, you gotta catch that, uh, it was heavy service. Like, it was like Milarepa building those towers and, you know.

[Speaker 2]
Does it have to be like the connotation of being compelled?

[Speaker 1]
Not at all.

[Speaker 2]
Like by your, by your faith or your devotion, but.

[Speaker 1]
But it means, uh, skin rubbed off your hands and stuff like that. Right, right, right. Yeah.

That's what I found out. I also saw just a bunch of different takes on this, just in, just in dictionaries. Um, yeah, yeah.

I like this one. And who gave us this one? Hmm.

Uh, well, uh, Justin Capa, who's sort of smart.

[Speaker 2]
Right.

[Speaker 1]
But he doesn't, you know, uh, limit himself to calling the Nyepa soon. Uh, he does. He says, uh.

Oh, yeah. Uh, he says, I offered you my three doors expression as a, as a servant, meaning I didn't displease you for a second. I actually pleased you with these three.

You see what I mean? Yeah. Okay.

Pleased you in these three ways. Yeah. It's kind of an indirect reference, but it's, yeah.

I liked it because it was so Papa. Yeah. All right.

We're ready to go to work. Mr. Kramer. Wonderful.

Okay. Now, Nicholas loves checking you. Okay.

Okay. Uh, good. Uh, so my dough is the, the country, the, um, compendium of accurate perception by technology.

And then the day doing, which is Adam's books. Yeah. Yeah.

And by the way, so it's dignity and Dharmakirti basically saying that, okay. Those two. Uh, this is near, near war.

Co-op near coal. Do you guys know that one? I think you know it by now.

You would think the things you need. Yeah. And it means necessity.

Okay. It means that you need desperately. Okay.

Okay. Uh, if you're a time to, um, uh, one who wishes for freedom. Yeah.

So those, uh, books on Buddhist logic are not, uh, what do you call it? They're not, they're not conveniences. They are absolute necessities.

Okay. Okay. And then somebody said, may someone in poetry even said, no, they're not.

Yeah. Somebody said, ah, you don't need all that logic stuff. Come on.

The wrong thing of saying that they're not. When I did the ACI 18 courses, foundation courses, I lost half my students when I started course 13. It was even bad number.

Right? 13. Uh, you won me forever.

And I'm still, that was worth it. Okay. Uh, so those guys are love dogs guys are asked backwards.

As my teacher says. Yeah. Yeah.

And we need to cock them. Um, yeah, that's nasty. Get rid of them.

Good. Uh, and I bought, I pay my respects to yep. Say you, uh, yeah, the, um, the, um, Oh, it's not mainstream though.

It's the, um, tantric father and son, the lineage of father.

[Speaker 3]
Yeah.

[Speaker 1]
The lineage of the father and son. So it includes everyone down to yes. You want to break, uh, because you built us a norms for the drill.

We're doing years. Oh, uh, norms, uh, I guess like, uh, uh, writing, right. Yeah.

Normal, normal, normal. Treasure chest. Jewel chest of jewels.

Yeah. A pirate's chest of jewels are a hard, hard lobby, uh, for those who do near to do, uh, yeah. Who, um, whose minds are set on freedom.

Good. Okay. Good.

All right. So, you know, you, you shut up the guys who said logic wasn't necessary. And then you built a treasure chest for those people who really want to get to, uh, liberation.

Yay. Good job. Uh, I don't know why I put this here.

Oh yeah. Okay. I just thought to confirm to you that Sema Do is Sema Kundu.

Here's the Gungtang saying. Sure. It is.

Okay. Cause if Lord Buddha had written one and we didn't know it, we'd look silly. Stuff happens like that to me.

And it would be awesome. I'm sure if only he had done that. I borrowed this section out of Adam's text cause we covered the de dun.

He'll understand. So if you want to list them for your readers, there's the, there's the names. You can translate the names.

Okay. Next verse and Utpala is checking. No.

Tune to you. Rob Gong, Del Che. Nom to load drew to play.

Ling. They drew. Soup play.

Ning. Cool. Yee.

Moon. Kay. We.

Jim. Pod. Dan.

K. Pa. Say, Chen.

Shannon. Wong. Doc.

John. She. Nice.

Here's your metaphor that you wanted, okay? Again. All right, so there are, this Lodru is, yeah, you supa the ocean of Lodru.

Well, I mean, I'm gonna say crossed? Stirred? Yeah, it's stirred.

Oh, stirred, okay. It's the reference to that story. Okay, cool.

Yeah. And unfortunately, in this look, it can't tell that this is an instrumental, but anyway, with your deep capacity of perspicacity, you stirred. It's kind of Viveca though, right?

Yeah. No, it's just means, in this case, what's that word in English? No, it means a capacity of thinking, which is namche.

It means people of blank come to this restaurant. Oh, discernment, discerning taste. It's discernment, yeah, it's just Viveca, okay?

Okay, yeah, with your wisdom, discerning wisdom, you stirred with the power of your previous getting used to, you know, getting used to the spiritual path, you stirred. I think he's saying, he's either saying you used, I would say he stirred the ocean of the Buddha's teaching and the commentaries, Kangyur and Tengyur, okay? And by stirring that ocean of Kangyur and Tengyur, with your wisdom, you brought out the chuk.

The tutsi, right? Like the... Yeah.

The essence. Yeah, nyingkhun means the, yeah, the very, very essence of something, okay? Then...

Then you drend it to the djins of the kyewos who had mumba in their yeet. I mean, you brought it to the... Yeah, yeah, you're a master at bringing it to the djin.

Djin, djin, I'm struggling with it. Throats. Yeah, the throats of the beings who had darkness in their minds.

And that's a reference to, is it Krishna? Who's got the blue throat? It is, it is Krishna.

Is it Krishna? I'm not sure. I thought it was all blue.

I think it is, isn't it? It's Krishna or Vishnu, but...

[Speaker 3]
Someone said Shiva. It's Shiva, Chad.

[Speaker 1]
Oh, Shiva, okay. Okay.

[Speaker 3]
He loved that.

[Speaker 1]
Right. Anyway, you brought that essential nectar and you poured it down the throats of the people whose minds were full of darkness. Okay, okay.

You delivered it to them, okay. Why the throats? I understand in the metaphor, right?

That's what Shiva does in the story, but is there some tradition maybe of reciting this text? I don't think so. I don't know.

Maybe you should look up the story and see what happened. Maybe the guy was about to die or something. I don't know.

I know sometimes they call him Jin Nguyen. Sometimes they call him blue throat. Anyway.

Se Che, what is that? Something just popped up. I should say.

Cool. Okay, Se Che She Nye Wangpo Takyong She. This kyong is imperative and I'm not going to give you the rest.

Oh, okay. So, let's see. Oh, do.

I see. Oh, please then, I guess, protect. Yeah, Se Che.

Oh, She Nguyen has a key between She Nguyen and Wangpo. She Nguyen has a key, right. The power of teachers, of Lama.

Read it as Wang Chu. Read it as, oh, Wang Chu. Oh, oh, wow.

So, you, yeah. So, protect us, you know, powerful Lord, or, you know, basically Shiva or maybe Ishvara, my friend, you are the, you know, powerful Lord who is my spiritual friend. When Wangpo comes after something, you can say king of, or, you know, Lord of spiritual friends.

So, may the Lords among the, it means the best of the best spiritual friends, may you always protect us. Out of you, Tsewa Chenpo. Okay, yeah, out of your great love.

Yay, oh, that's so cute. Okay, so basically he's bowing down to his teacher, okay. Yeah.

All right, and I'm so proud that he has paid a nod to the translators, yay. That's nice. Yeah, we should, we should put that on our wall.

If we had a wall, we could put it there, okay. Who's up next? Let me go to Hasso.

Let's go.

[Speaker 2]
Yes.

[Speaker 1]
Ngunrap Kepe Tseme Shungchen Sok, Jeja Tingtha Pokka Dorlanye, Dakloi Kusha Tsemu Chuthiktsam, Langthe Kelnyam Jimpe Lumingyur. Okay. Is Zala Lu there, or is it?

Yeah, I was wondering. It's Ndu. Ndu.

Ndu. Ndu, yeah, Ndu, yeah. Okay, in the great ocean of the, the great ocean of the shungs of Tsemo.

Yeah, the great, the works on, the texts on accurate perception. Good. Which were written by Ngunrap Kepa.

By the masters of the past. Yeah, the Jeja of those books is Tingtha Pokka. Oh, the, I don't know, it's real hard.

I mean, it's extremely difficult. To poke, poke it. Yeah, right, okay, to like penetrate it.

Penetrate, yeah. And they're still talking about the ocean. It's difficult to poke down to the Tingtha.

Depths. The Tingtha, yeah, the final depths. The Marianas Trench of those logic books, meaning their subject matter, Jeja, okay?

Right, okay. And in fact, it was so difficult, I came near to Torwa. Oh, I nearly gave up.

Yeah, I almost gave up this book, which is not difficult to believe. It must have taken 20 years of very difficult work, and I believe he was in prison at the time. So it's amazing, okay?

So look, I got a little bit, I've got one Chutik on the Semmel of my Lo, which is similar to a Kusha. Okay, on a Chutik, which is similar. This is like a...

Oh, I have one hair at my, I forget what this is called, the spot at your Ajna Chakra, right?

[Speaker 3]
Is that it?

[Speaker 1]
No, no, no. This is a drip of water on the tip of his mind. Yeah, this is like a reference back to when the Buddha picked up a piece of grass and said, anyone who drinks the amount of alcohol you could put on the tip of this grass.

Like Tigle, I see. Yeah, yeah, yeah, Tigle. In fact, I think it's misspelled, I'm not sure.

And Kusha is the grass. So what's he saying? That the total amount of understanding I have about logic is what?

It's like a drop at the tip of a blade of grass. Right, and that's my mind. The blade of grass is my mind.

And I got one little drop of understanding, like some dew on the end of this little piece of grass. And I'm going to long it and gin it to all you Kelnyums. I'm sorry.

Long is past tense of len. Len, oh, well, okay. But that's what I was thinking gin was too.

Like I'm going to give it to all of you, like worthy, virtuous ones. Yeah, and long means I'm going to pick it up and hand it to you, okay? Okay.

I'm going to pick it up and hand it to you. Now, this is very rictin. In accord with?

Didn't we have rictin this morning?

[Speaker 2]
Oh, the same type?

[Speaker 1]
Oh, the same class. Yeah, yeah, yeah. And this is very common in the opening lines.

If there's anybody out there as stupid as me, let's share what we know. Okay. I'll give you, Kelnyum means, you know, if you are as low Kelwa as I am, okay, here, come and take it, okay?

Yeah, okay. I spent a lot of time on it and I believe it's the traditional request not to dispute his text too much because I don't know anything anyway. So don't waste your time arguing against my book.

I admit, I only have a blade full drop of wisdom, okay? And just in case there's someone as dumb or even dumber than me, then here you go. And by the way, that's the opening lines of Dharmakirti.

You know, he says, look, I don't know anything, but if there's anybody else out there who doesn't know anything, maybe it'll help you. Okay. And it's very common to say, you know, please don't get all excited about my mistakes, okay?

I'm not a great master, okay? Yay. Yeah, that's nice.

Now there's a verse about who will not be helped by his book. And Chintam, are you ready? Yes.

Shung chen ka ying, poor noo, shok.

[Speaker 2]
Ka ying.

[Speaker 1]
Ying. Ka ying. No, it's ying.

[Speaker 2]
Ying.

[Speaker 1]
Yeah.

[Speaker 2]
So what's the, how do you say the ao and the ka?

[Speaker 1]
Dao wa yata ya.

[Speaker 2]
No, the one before it.

[Speaker 1]
Ka. Oh, it's silent. It's silent.

Okay. Thank you. Oh, it's not an ao, it's at the end of.

[Speaker 2]
Yeah, now I see it, I sort of doubled before. Okay, go ahead.

[Speaker 1]
Poor noo. Poor noo. Shok ye shing.

Good. Nam je rab tu ge la di mi do. Lo dru su or mi ne chok jin ken.

Shen kyun ko na tong la di mi pen. Yeah, nice. Listen, if you guys have the nupa to putwa around in the ka ying of the shung chens.

If you have the ability to, in the realm of the sky of the great books to, I don't know, read them? Pool is to fly. Oh, to fly in the sky, okay.

Listen, you guys who are flying in the heights of the great books, the depths of the sky, and you have two shok gyepas, two broad wings. Yeah, if you have these mighty wings and you are flying across the sky of the great books and you have nam je. Yeah, again, discernment.

Which is rab tu gyepa, like those wings. Big, big, big, big. This ain't gonna help you.

Yeah, you don't need this book, okay? Yeah. That's cool.

Okay, you're smart, guys. You relax. I didn't write this book for you, okay?

Actually, it is the best commentary that I'm aware of to the Pramana Vartika ever written in the last 1300 years, okay? Now, he lists another kind of person that he doesn't wanna, he says, if your lodru doesn't nepa in suwo. Your mind does not stay, I don't know, suwo.

Suwo means neutrality. Oh. Open to new ideas.

Oh, oh, I see. So, suwo min ne means if you are not impartial. Okay, yeah.

If you are, if you, if your mental, if your mind is not impartial and you are the kind of person who dzins to a chok. Who holds to a position. Yeah, like, no, you hold to a side.

This is my side, this is your side.

[Speaker 3]
Right.

[Speaker 1]
So, he's saying if you're this kind of sectarian type of person who refuses to be impartial and you only tong the khyerans of shin. Okay, yeah, and you only see the faults of others. Yeah, di khyerang la mi pen.

Yeah, this isn't gonna help you. Yeah, this ain't gonna be any help for you, okay? It's very beautiful verse, you know?

Yeah. It's gonna be fun to, it's gonna be fun to put it poetically, okay? Yeah, right.

All right, Alison's dying to do something, I can tell. Look at that. Teng du ja mang pey lok ma kon tang tang chen du khyang le lo sum di chom rik pey chak dab den la, chak dab den la pok mi nu dak ga ga la pen pa si nyam chi What'd I do wrong, boss?

You were hovering over something. Give me a prenasal here. Oh, chang da.

Yeah, nice. Okay, here we go. Okay, what's teng sang mean in colloquial Tibetan?

Teng sang? Yeah, nowadays, everybody is ja mang, ja mang, ja mang.

[Speaker 3]
Fat cat.

[Speaker 1]
No, ja wa mang, ja wa mang. I know, big bird, right? Heart running around.

No, no, ja wa, ja wa. Yeah, everyone's so busy. Everyone's got, oh, so much to do.

And you don't have the calm to look, pey chas. Oh, you don't have the first time to read books? Oh, you poor guys.

You don't have time to read the classics. You're so busy, okay? You've got a cell phone.

You don't need classics, okay? But still, you do, tam che. You still want everything.

Yeah, you still want everything without the work. You have been chong bad by the len lo sum. You've been conquered by the three lazinesses.

Yeah, and I'm gonna, I have a footnote for you, okay? All right. Your rigpe chang da means iron arrow, okay?

I had to look it up. Your rigpe chang da, your minu to poke it in the ben. Ben means what?

Ben in Tibetan. Ben in Tibetan means a target. Okay.

Of circles, you know? Typical archery target, okay? You're not able to hit the spot in the middle of the target with the iron arrow of your rigpe.

Okay. Wow, okay. Wait, what's rigpe for the sake of all this?

Oh, I'm sorry, logic. Yeah, yeah. You guys don't know how to shoot your logic arrow into the middle of the target, okay?

So I was thinking, nyam, it's sipa that this would pen a couple of you dakdas. Dak dang dawa rig tun. Dak dang dawa rig tun.

Dak dang dawa. People like me. Yeah, people like me.

I was kind of, I thought it's a sipa that this will pen by you. It's possible it might help a few people like me. Yeah, good.

And therefore, tea. Oh, I wrote it. This is his promise to compose the text.

I will write it. I'm going to write it. Okay.

I'm just thinking it might be possible that there's a few people out. I know you're busy. I know you don't have time to study the classics.

I know you are afflicted by the three kinds of laziness. And I know you don't have iron arrows of logic to shoot at targets. But if there's a few people out there who are as stupid as me, I was thinking it might help you.

So I wrote this. So I, yeah, it is past tense, or maybe it's future tense, okay? And it was past tense when he said he almost gave up, so.

Yeah, yeah, that's true. That's true. Okay.

Yay, I think you, oh, here's the le lo sum for you from the Lam Rim Chenmo, which is not a bad. It'll do in a pinch. Yeah.

Please, hang on. Allison, you're still checking him, okay? You got, that was too short.

I know you want more. Okay, here we go. From Chi?

Yeah. Chi shok gi le lo gokpa dang jawa ngepa la chakpa gokpa gi lukpam dak ni ngepa. Also gokpa.

Yeah. These are the three classic kinds of laziness in which chapter of the Shantideva, for example?

[Speaker 2]
Is it eight?

[Speaker 1]
Four? The chapter about- Joyful effort. Progressing effort.

Yeah, joyful effort. These are the classic three le los. And by the way, I looked it up in the Great Dictionary because I thought it'd be easier, but it's wrong.

So I got it from the Lam Rim Chenmo. What's chi shul? I don't think you guys know this word.

It's true of one of us that I don't know. It means to, what do you call that? When you're supposed to do something and you keep putting it off?

Procrastination. Oh, it's procrastination, yeah. Okay.

So the first kind of le lo, classical first kind of le lo is to put things off till later. That's called chi shul. Yeah.

The second kind of laziness is a chakpa for jawa ngembas. Desire for bad deeds? Yeah, but here it means lesser, lesser deeds.

Like when faced with the choice of studying Tibetan grammar or fixing the Netflix connection, somehow you choose the Netflix connection. It doesn't mean necessarily a bad karma, but it means not so important stuff, okay? You are distracted by less important things.

It doesn't mean evil deeds that you're planning to blow up New York or something like that. And then gi lu. I always remembered it because it sounded like gelu, and it's so different.

[Speaker 3]
Laziness of thinking that you cannot do it.

[Speaker 1]
Yeah, you put yourself down. That's ngepa. You put yourself down.

Oh, I'm too stupid to learn Tibetan. Or, you know, I'm not as smart as Nick or, you know, I'm not as handsome as Suden. I could never do this, you know?

So that's a kind of, that's the third kind of laziness in the long run, okay? To put yourself down. And I think you could write a beautiful footnote of these three if you, you could make it very poetic and meaningful, yeah.

Yeah, it's the first of these lists that I personally have realized. Yeah. Oh my God, he's got another verse, I'm sorry.

I like them. All right, who can, Sugeng, you want to, oh wait, Sugeng's eating. How about Ellie?

[Speaker 3]
Ellie.

[Speaker 1]
I can do it. Okay, Ellie, let's go, let's go. Okay.

SUGENG CHOD KYANG RIG LAM SRI PAD TSE MOR NYEK CHI LO PUNG BA'I SUG SHIN MA NYAM PA'I LONG BA'I RIM MO SHIN SONG NONG BA KUN TSE DEN KHE DBANG NAM GYI LUS POR CHOD Nice, nice pronunciation. Okay. But I have to say, Nguyen Chiang, I know there are those among you who have Nyek to the Tse Tse.

Okay. Yeah, I don't know who's reached to the top of this life. Yeah, you're at the top of samsara.

You're the best ones in the world. It means you're like the top scholars in the world, okay? I know there's people like that.

CHI LO PUNG BA'I SUG SHIN MA NYAM PA'I I, now me, I just have a CHI PA'I LO. I just have a child's mind. Yeah, and my capacity is similar to a PUNG BA, which means a fly.

A fly, okay. Okay, so I am not your NYAM PA. Okay, okay.

Look, I'm not your equal. And me writing this book is like a RIMO written by a LOWA. A RIMO, oh, yeah.

Yeah, a drawing of a tree by a blind person, okay. And so I've made many NYAM PA. NYAM PA is very similar to KOSA.

I'm just gonna assume it was errors.

[Speaker 3]
Blunders.

[Speaker 1]
Yeah, like NYAM PA means ridiculous errors, okay. NYAM PA means gross errors, okay. All my NYAM PAs, if you have any TSE BA.

Any like sharpness? Love, if you have any compassion. Yeah, if you have any love.

Here's WANG PO again, after what it modifies, similar to TSO'O, you lords among the wise people, okay. You masters of the masters, okay. You should, FLUG PO means liberally, don't hold back.

Should this work? Tear it apart? Abrogate.

Create, make. No, TEN CHOS, TEN CHOS. Yeah, create, make.

No, this CHOS means fix. Okay. Yeah, the CHOS and TEN CHOS SHASTRA means to fix.

You know. Okay, anyway. Okay, we didn't really cover RIGS LAM.

I mean, I guess it makes sense to me, but it was like RIGS LAM TSIS PAS. Yeah, that's the name of the treatment of syllogisms in the DURA. So, you know, it's RIGS LAM CHEN MO, RIGS LAM CHUNG BA.

So it's people who have reached the peak of life in regards to understanding that? Yeah, no, it just means the study of logic in general, okay. Okay.

Those of you who are at the Mount Everest of syllogism study, you know, I'm just a fly compared to you. And my book is like a painting made by a blind person. And look, I welcome critic, Constructive criticism.

Yeah, I welcome constructive criticism, okay. And don't hold back, you know. Be generous with your corrections, which is a nice, a rare attitude, right?

Yeah, right, yeah. I would never write that. I know.

Are you concerned people will be confused when they see it in your writing and not realize it's translation? Probably, this is somebody else. But you said, no, no, I didn't say that.

He said that. I said, he said. Might need a footnote for that one.

Yeah. There is no mistake. I will say something modest though.

There's no scan for this text. Tell me why. It's a printed book that you edited.

And it's the first one in the world. It was the first copy in the world. All other copies have been made based on this one.

The original manuscript is written on paper somewhere lost, I don't know where it is. So our input was from a paper manuscript? Yeah, it was from his scribbled notes in prison, yeah.

Wow. And in particular, you kindly did the work for me that you make everyone else do normally because you were younger then of inserting the root text. What do you mean I was younger?

Okay, I don't know. You didn't do it this week. Okay, that's true.

You would never. Actually, that was the easy part, to be honest. And it gave me a lot of credit in the monastery.

They thought, wow, he's amazing. Okay, Cat's going to check you now. Ha, ha, ha.

Get up. Go get up. ZHE CHOS PAR BYED PA DANG TZAM PAR DAM BYA BA'I TSIG GYIS SNGON TSUD DE'I NDIR GANG CHOS PAR BYA BA'I TSOR NI Good.

You don't know so many words. You know CHOS BYED, and you know TZAM PAR DAM BYA BA. These are two traditional preliminaries to the composition of a book.

Yeah, the offering of praise and the pledge to compose the work. Good. So he's recognizing that he has finished both.

He praised somebody that he was supposed to praise, which also incidentally is supposed to give you a clue about the subject matter. If he's praising Vijnanga and Dharmakirti, we can kind of guess what he's going to write about. And then he did promise to write his book.

And these words, with these words. Yeah. Do you guys know SUA?

No, it's not like- SUA means to welcome a dignitary upon their arrival. Okay. Oh.

So SUA means to, it means to welcome somebody when they arrive someplace, okay? So what he's saying is, my offering of praise and my promise to compose the book have finished welcoming you to this book, okay? They have gone before and they have welcomed you to this book.

So now I can do the GZOD ZHAG RDZO. Yeah. Comment on the root text.

Yeah. Now I can give you the main thing I wanted to say. Okay.

Right now. DANG GZOD PA BYA. The thing I wanted to say, now I can say it.

That's the main thing, yeah. Okay. All right, here we go.

Stanley's just so excited to correct you. I don't know what it is. Okay.

WANG CHUG PEL CHER GYI DRAG PA'I TSE PA'I LUG LTA BU TSEM CHER SUMGYI Buyi? Yeah. Good.

TSEM CHER SUMGYI NANG NE RGYAS PA'I TSEM CHER TSE MA NAM DRAL YIN ZHING DE SHES PA LA ZHI LE. Okay, good. Here's WANG again, used after the thing it refers to, like ZO.

Okay. So what's it mean now? Well, I mean, if it's WANG CHUG again, it's like powerful lord of logic.

Yeah, you are like the god of all logic. The glorious CHUG DRAG PA. Yeah, DANG NAG GYUR TE.

He wrote, three of his seven books are considered the LUG. The other four are considered the LYAN LOGS. So three of them are considered the body and the other four considered like the limbs of the body?

Yeah, and of the three main bodies of his work, here's one called, the one which is RGYAS PA. The one which is the biggest, the greatest? Yeah, good.

It's the TSE MA NAM DRAL. It's the Commentary on Accurate Perception. And I would like to shape it to you in SHI sections.

I'm going to tell you all about it in four parts. Yay. That's time.

Oh, what? We just got started. 20 more seconds.

Wait, let me see if there's anything sexy coming. Yeah, so this is what Dr. Ben is going to translate for next time. We'll call it that.

Okay, this paragraph with the four numbers. I gave you the four numbers. Great, yeah.

So, yeah, I can try and get myself in there. It's a very useful paragraph to translate. Yeah, everything.

Yeah, I'm going to want to remember this for the next 50 some odd years. Yeah, I'm going to lower, I'm going to get it down to 49. So you don't have to be concerned at all.

No, I just have to actually learn. I'll have to get a little faster at some point. Yeah, we all, I think we can skip sections later and you guys can do them on your own.

You know, you'll get good enough to do that. Sure, I believe in 40 years or so I could do just that maybe. Yeah, all right.

Sashi, boss, thank you. Yeah, sashimi. Go have some sashimi, you guys.

I sashi you. I sashi you. I'll see you in, how many minutes?

If John Yeo was here, he would be like, sashi you, I barely know you. Hey, Nick, do we start at five or 5.05? You know, it's funny, I forget each time.