Бен Крамер — Книга 2: Драгоценность истинной мысли (Геше Йеше Вангчук о Дхармакирти), занятие 20

[Speaker 2]
I'm glad you're here, Earl. I thought I better set my computer on do not disturb during my class so that it wasn't interrupted by hockey comments.

[Speaker 1]
Earl wouldn't do that, would he?

[Speaker 3]
Well, ironically my screen is split right now, half mixed nuts, half the rest of the third period. Noel would be impressed, Ben.

[Speaker 2]
I know. Hey, you guys have to say hi to my friends, Jordan and Samantha.

[Speaker 1]
Hi, Jordan and Samantha.

[Speaker 2]
Visit from my class to be disabused of any illusions about how intelligent I would look in class.

[Speaker 1]
Hi, Earl. Hi, Sarah. You guys.

How come you only come to Ben's class?

[Speaker 3]
We'll see if we can get him to look.

[Speaker 1]
Go slow, Ben. We're eating dinner.

[Speaker 3]
He pays us the most to come to class.

[Speaker 1]
Oh.

[Speaker 2]
Twice as much as other people.

[Speaker 1]
Okay. Unbelievable video about the New York Sangha and the Three Jewels on CBN, a major TV channel. It's very exciting.

Congratulations, you guys.

[Speaker 2]
Yeah, it was so cool. Yeah. Okay, I'm going to do homework.

[Speaker 1]
Ben, your last class was like three years ago, wasn't it?

[Speaker 2]
I don't remember. It was so long ago. Here we go.

So, to wrap up, sort of, on the traditional practices for a monk, the 12 traditional practices for a monk, three of them specifically revolved around where a monk may sleep. What were those three, and what are the Tibetan names for those three?

[Speaker 3]
So, we got our Shin Trungpa.

[Speaker 2]
Cool. Great. What's that mean?

[Speaker 1]
It's sleeping at the foot of a tree.

[Speaker 2]
Cool. I would show you that one, but I have it down as number two because it happens after the other one. It happens after the first of the three.

There are three in a row, and that's the middle one. So, yes, please do sleep at the foot of a tree if you're doing this practice.

[Speaker 3]
Okay, I have that in my list as the first, but maybe a different list.

[Speaker 2]
First of the three that revolve around where a monk may sleep.

[Speaker 1]
Yeah.

[Speaker 2]
Oh, I just thought I made up that this was a three, but that's okay. What are the other three? What are the other two?

[Speaker 3]
Oh, wait a minute. Maybe they're not where you're sleeping, but they're involved with sleeping.

[Speaker 2]
Under your what word? Under your shawl? Exactly not, I guess.

[Speaker 3]
Under the stars?

[Speaker 2]
Right. Not under your shawl. I thought you could put it over your head or something.

We get the impression that's specifically what you can't do.

[Speaker 3]
Oh, okay.

[Speaker 2]
But you didn't know better, so just do better tonight when you go to sleep, and it'll be fine. What else? It didn't seem as obviously related, but it does have to do with where you should sleep or where you may sleep.

[Speaker 1]
Not laying flat, I know.

[Speaker 2]
Under a tree, right? We had under a tree. We got under a tree and...

Without a cover. Uncovered. Where?

Who might you...

[Speaker 3]
Sleep near the old charnel ground?

[Speaker 1]
Say again? In the old charnel ground?

[Speaker 2]
Oh, you probably could get away with that. In a gumba. Monastery?

Yeah, right. Cool. In a cloister.

Right, gumba. Foot of a tree. And without a covering, seems to be.

Cool. So, just to get ourselves back in the mode of where we're at in biography land. Which of Master Vasubandhu's students was said to have surpassed this teacher's own understanding of the topic of accurate perception?

[Speaker 1]
That's it. Dharmakirti or Dignaga.

[Speaker 2]
No, sir. Yes, yes, Dharmakirti or Dignaga is right. Dignaga.

Pick one. Dignaga. Yeah, great.

[Speaker 1]
Funny, too, Ben.

[Speaker 2]
Yeah, great. I could have made some off that one. Who was that student's main student?

Who was then Dignaga's main student?

[Speaker 3]
Ishvara Sena.

[Speaker 2]
Ishvara Sena. Yeah, cool. And Ishvara Sena is important because he's getting into some shenanigans at this point in our text.

So he lost a debate. He's in the middle of losing a debate and got forced into a position of saying that there are three, sorry, six tests to a correct reason. Tulsum, usually we say Tulsum, we say there are three tests, but apparently he said there are six.

And I'm about to reveal a small paragraph that I've butchered the translation of to my teacher. But in the meantime, let's see if we can sort out the three using the classical proof that sound is a changing thing. So how do we prove how was sound proved to be a changing thing back in the day with the cool kids on the debate tour circuit?

[Speaker 1]
Because it was made.

[Speaker 2]
Yeah. Tibetan? Yeah.

How about the whole proof in Tibetan? Cool. Yeah.

Yeah. So consider sound. It's a changing thing because it's made.

So let's freshen up on the three tests. What's the first one called? Chokche.

Chokche. And what does it, what does Chokche, I guess you could say, what does it mean? But that's not very helpful.

Let's, let's, how about exercising the Chokche in this case? How would we run a Chokche through this proof?

[Speaker 1]
You would check if the third element, which is the reason, connects legitimately with the first element, which is the subject. In this case, you would say, consider sound. It's made.

So therefore, the first test worked out.

[Speaker 2]
Great. Yeah, cool. Great.

Chokche. Sound is made. Okay.

Sounds great. How about the second test or element?

[Speaker 1]
Jekyap. Jekyap.

[Speaker 2]
Cool. What does Jekyap mean?

[Speaker 1]
It pervades, it indeed pervades.

[Speaker 2]
Okay. Right. We have historically translated it as the positive necessity, which is a little bit better, but not that much better.

But I don't know. I'd love it if we can come up with something better. But we'll see.

Help me through it, the positive necessity. How would it work in the context of this proof?

[Speaker 3]
It's a changing thing because it's made. If it's a changing thing, then it's made.

[Speaker 1]
Then it's made necessarily. Again, but this time, everybody at once.

[Speaker 2]
Yeah, good, good, good.

[Speaker 1]
Yeah. Homework problem.

[Speaker 2]
Great. Yes. 12 or more of you had it right.

If a thing is made, then it must be changing.

[Speaker 1]
Yeah.

[Speaker 2]
Okay. And then finally, the last test is called the. Jekyap.

Jekyap. Jekyap. Jekyap.

Which you'll never guess how I'm provisionally translating that.

[Speaker 1]
Negative necessity.

[Speaker 2]
Super. Yeah, great. And how would you run the Jekyap for me in this case?

[Speaker 3]
All at once or one at a time?

[Speaker 2]
As many people as possible.

[Speaker 1]
Yeah.

[Speaker 2]
It's not changing.

[Speaker 1]
Yeah.

[Speaker 2]
Good. Perfect. Yes.

A cafe. Yeah. If a thing is not changing.

Then it must not be made. Okay. So.

This in hand. Okay. Let's see how much trouble Ben can get into boss.

I was, I really struggled in. But.

[Speaker 1]
It makes my heart glad.

[Speaker 2]
You'll be utterly satisfied in, in the act of being able to correct me. Oh, yeah. Here we go.

[Speaker 1]
Can you make it a little bigger Ben?

[Speaker 2]
Yeah, I can make it exactly a little bigger. Yeah.

[Speaker 1]
So Jekyap is the relationship. If three, two, right? If not two, then not three.

And when. Who's the guy who got in trouble? Yeah.

He was forced to say some weird things. Now. Chunchok means the.

Somebody translated as the field of similar cases, and it's not so bad. And it always refers to the. Second element.

In this case, it's changing, right?

[Speaker 2]
Right.

[Speaker 1]
So Chunchok means. All you can think of it as. All the cases that fit.

Changing.

[Speaker 2]
Yeah. Everything that's changing.

[Speaker 1]
Yeah. The group of all similar things. Yeah.

Okay. So. Is it just seeing.

Is it enough to see. That. Thing.

Which is put in the reasons position. Is a member. Of that group of similar cases.

You see what I mean?

[Speaker 2]
Yeah. And only there, right?

[Speaker 1]
No. Just. Oh.

Here's the point. Okay. That's what got me in trouble then.

Yeah. Is it enough just to see. That.

[Speaker 2]
I see.

[Speaker 1]
Being made. Is in the. Is in the group of.

Is in the group of. Objects which are similar. Things.

Or. I think. I got into troubles.

Having to say. To confirm. The second.

Relationship. Which is between three and two. Firm that if something is too.

He ended up saying. You would have to perceive. All the cases of two.

Okay. Okay. To confirm.

His opinion. His position that he got forced into saying. As I understand it.

And it's a very famous position. He got forced into saying that. To confirm the je kyang.

It's not enough. Just to see that being made. Is in the group of similar things to.

Changing. You would have to see. All the things that are in the group of similar things to changing.

And then you'd have to compare each one to. Being made. And see if it matched.

Which means you'd have to go through an infinite number of cases. And then that became impractical. Something like that.

CHUNG CHOG LA MTHONG TZAM DE BYAS KHYAB DANG MI CHUNG CHOG LA MTHONG TZAM DE SDOG BSKYED KYI TSE NAS GYI SBYOG PA SOGS What was Choklang's intention that he meant his student to follow? Gompa. Was that.

Look. To confirm the je kyang. All you have to do.

Is see that. The thing given as the reason which is made. It fits into the general.

Theme. Of things that are changing. That's all.

You just have to see that it's appropriate. In some way. To fit into that group.

You don't have to go through. Every single group. Every single member of the group of things that are similar to changing things.

To confirm that made is in there. That would take millions of years. Dignaga's position.

That he was hoping his disciple would follow. Was. Look.

You just see that it's. More or less fits into the group of this. Of things that are similar to item number two.

You're okay. Dignaga never said. I want you guys to check every single possible case.

Which is similar. That's good. Then you can apply the same idea to dokyeb.

Do you want to do it, Ben?

[Speaker 2]
Yeah. Right. You don't have to go through.

All the things that are not. Changing. In order to see that.

None of. Sorry. Yeah.

In order to see that none of them are made. Rather.

[Speaker 1]
In order to see that being made. Doesn't fit into that group.

[Speaker 2]
Right. Rather just seeing. That.

Being made. Doesn't fit into that group. He doesn't say generally.

But just seeing that. But just not seeing it in that group.

[Speaker 1]
In other words. You have to think of made. And not made.

As general themes or principles. You don't have to. You don't have to examine.

Every single member of made things. And you can't do it anyway. So to confirm that number three.

Fits the theme in number two. You just have to check a few cases. And come up with a general principle.

[Speaker 3]
Yeah.

[Speaker 1]
To confirm that number three. Doesn't fit into the opposite of number two. You just have to check a few.

Opposite cases. And see the general principles. But it's not possible.

To go through all the individual instances. Of made things. Or things which are not made.

Okay. From the JK up in the Nokia. Okay.

[Speaker 2]
So. Me. Me.

[Speaker 1]
Me. With the.

[Speaker 2]
Okay. He tried to enumerate. A lot of.

Things that were.

[Speaker 1]
No. Mention. Mention.

Just. He took a lot of positions. Which were inconsistent.

With the. With the intention of his teacher.

[Speaker 2]
Okay. Is it. I mean.

Being. In saying. Here.

Is he kind of. Trying to echo the language. Of.

[Speaker 1]
That's a. That's a cute. That's a cute.

That's a very sensitive observation. And I love that kind of thing. When you're translating.

Yeah. If you can. Make the.

The listener. Feel the shadow. Of the first victim.

In this paragraph. That would be brilliant. Yep.

That'd be great.

[Speaker 2]
Okay. Okay.

[Speaker 1]
Say.

[Speaker 2]
Must say. Like you don't. You don't have to.

Exhaust them. Oh. Oh.

He went on. He had more. Yeah.

[Speaker 1]
A lot of things. That kind of. Position.

And now we're going to pick up. In the next paragraph.

[Speaker 2]
Okay.

[Speaker 1]
Quick question. About. That one.

Were those definitions. So. Like.

Were the way they were worded. Made it clear. That he was saying.

You would have to examine. Each and everything.

[Speaker 2]
So.

[Speaker 1]
That's what the. So sorry. Was doing.

[Speaker 2]
Yeah.

[Speaker 1]
Tinto. Means. The group.

Of similar cases. And me. Tinto.

Means. The group. Of dissimilar cases.

But we never. Intend. A logician.

Or a. Thinker. To think of.

Every possible. Similar case. Because those are.

Endless. Okay. Okay.

And. And it wasn't. Ish.

To be fair to. Ishwara Sena. Apparently it wasn't.

His intention. To go there. He was forced there.

During a debate. He was pushed. Into a corner.

And left there. Okay. I'd be interesting.

To. Read. You know.

We could read. It. Right.

Like they do those. Civil war. Okay.

All right. We might have to do that. By the time we get.

Far enough in this text. For your students. I get to play.

Choke. Long. That's the only good part.

Hang on. Ben. I'm sorry.

I'm lost. Hang on.

[Speaker 2]
You made. A note. That this is the.

Topic of Adam's text. So probably. You could search the word.

Adam's text. Even. Okay.

[Speaker 1]
No. Five. Space.

One. Seven. I don't get you there.

Say again. Five. Space.

One. Seven. No space.

Not a dash. One. Seven.

I think I got the wrong one. Here we go. There you go.

[Speaker 2]
Got it.

[Speaker 1]
Okay. All right. Here we go.

Please read. And Adam. If you're there.

You could check this guy. Since it's from.

[Speaker 2]
Cool. Down to Tokyo. The next.

We just did.

[Speaker 1]
Oh, you did this. I'm sorry. Didn't we.

Oh, yeah.

[Speaker 2]
Top one. Not the bottom one. So.

Back up a little bit. The. That's it.

The one that starts with Tokyo.

[Speaker 1]
I'm going to push this down a little bit.

[Speaker 2]
That's great. That's helpful.

[Speaker 1]
All right. Please read. Adam.

You got the plane. I got the. Anybody?

To be allowed to? Tim said allowable. Allowable.

Okay. Yeah, and it's used in colloquial Tibetan for, you know, would your teacher choke you to leave the room or something?

[Speaker 2]
Okay.

[Speaker 1]
Would you allow me? Would you permit me? Permit me.

So here it means it's enough, okay? In order to confirm the validity of the third relationship, it's enough to just not see something in the group of dissimilar cases.

[Speaker 2]
Okay.

[Speaker 1]
Okay? In other words, made is not in the group of things which are not changing. Three is not in the group of not twos, which is dogpa.

The third relationship. It's enough to see. DONG BA SEMS PA'I RTOGS KYIS But if you had to, if you had to make that number three was MED PA'I NI CHEN CHOG.

[Speaker 2]
Right. But if you had to see that made things were not in the set of things that are not...

[Speaker 1]
Yeah, in the entire set of things which were not changing, okay? Then, MI PHYUN CHOG THA DAG LA MED PA'I NI You'd have to check every single...

[Speaker 2]
Yeah, THA DAG, like endless numbers of things that are not like changing things.

[Speaker 1]
Good, right. MED PA'I LA MED PHYUN CHOG THA DAG NGES DGOS PAS And in that case, since you would have to ascertain or confirm it with every single member of the MED PHYUN CHOG, of the things that don't fit two, then... And by the way, it all ties back, by the way, here's an extremely important section.

For a reason to be valid, who has to accept the three relationships?

[Speaker 2]
The debater, the opponent.

[Speaker 1]
The opponent has to recognize that if something is... The opponent has to recognize that sound is made. The opponent has to recognize that if it's made, it's changing.

And the opponent has to recognize if it's not unchanging, it cannot be made. And only then are they a valid opponent. Which means they got all the parts, they never tied it together.

It's weird. That's what... That's what they say.

CHIG GUR YANG DAG A legal opponent understands the three relationships, but they never tied it together. Got it? And by the way, that's the only way to win an argument with your wife.

Really. You are not allowed... By the way, it is not a correct reason to give a correct reason to a wrong person.

It is not a valid Buddhist reason to give a correct reason to the wrong person. Then it's an invalid reason. It's interesting.

It's very interesting. There is no truth independent of the level of the listener. Which means you got to have different philosophical schools to cover it all.

Duh! So, a legal opponent, even though they haven't...

[Speaker 2]
MI PHREN CHOG TA DAG MA NGES Right, they have not seen exhaustively that every single thing that's not changing...

[Speaker 1]
By the way, he's not talking here about NGES PA YIN that the reason is not in the MI PHREN CHOG. He's just saying...

[Speaker 2]
You don't have to see everything in the MI PHREN CHOG, period.

[Speaker 1]
Exactly. You can't expect a valid opponent to try to anticipate every possible object that might be in the... in not main things...

Sorry, not changing things. You can't expect him to... You can't expect the person to...

possible case.

[Speaker 2]
MA NGES KYANG Even though that's true, you can still establish both the JIGS BSKYAB and the DOGS BSKYAB.

[Speaker 1]
Even though we can't expect even a legal opponent to have anticipated all the possible exceptions, they can accept on principle that if something is this, it must be that, and that if something is this, it cannot be that. Sorry, if something is not this, it cannot be that. Cool?

It's a very... Actually, this kind of thing irritates me a lot because it's not fair to a person who hasn't studied logic to do this at the introduction. He's got some copying device, favored by the first big teacher, and it drives me nuts.

He's bringing up stuff that you're going to get in a year. What's the point?

[Speaker 2]
It's very effective at making me feel like I need to study more.

[Speaker 1]
Maybe. It's probably made the 50 students drop out for any one of you. Okay.

Anyway, let's keep reading. Who would you like to check you, Mr. Vinh?

[Speaker 2]
I'm looking at Hasso's face right now.

[Speaker 1]
Kind of handsome.

[Speaker 2]
Yeah. DE NA MI TUN CHOG LA MA THONG BA TZAM DOGS KYAB TU ZHAG PA RIGS SO ZHES MED RANG GI LOG MA PHAL CHE KYI ZHAG PA LA'ANG DE LTAR BRTEN Good.

[Speaker 1]
Hasso, by the way, I think Flagstaff is fine. If you can get a reasonable room there, that's fine. But when the winter comes, move down to DLC.

Okay. DE NA MI TUN CHOG LA MA THONG BA TZAM DOGS KYAB TU ZHAG PA RIGS SO ZHES MED What's this about, Vinh?

[Speaker 2]
DE NA Well, if that's true then, since that's true.

[Speaker 1]
Yeah.

[Speaker 2]
Just seeing that. Reason is not in the set of things that are like the assertion.

[Speaker 1]
Yeah, it's not observed in the set of dissimilar number twos. Not the usual number twos. To establish just not seeing, as opposed to ngepa.

[Speaker 2]
Oh, as opposed to certainty?

[Speaker 1]
Ascertaining. Saying MA ngepa is illegal. Saying MA THONG BA is acceptable.

You can observe that the reason is not in the group of dissimilar cases. That's enough. You don't have to ascertain it in the sense of checking every possible combination.

ZHAG PA RIGS SO This ZHAG PA is the past tense of future tense of ZHAG PA.

[Speaker 2]
ZHAG PA This is a good way to put it forth.

[Speaker 1]
Yeah, ZHAG MED, that's what we say. And the next part is RIGS SO.

[Speaker 2]
Oh, and then his student, Master Dharmakirti, taught it this way.

[Speaker 1]
Whose student?

[Speaker 2]
Ishvara Sena's student.

[Speaker 1]
Good, yeah. And there's a lot of talk in the monastery that Dharmakirti studied directly with Dignanath. They are called the spiritual father and son.

But most people believe they were not direct teacher and disciple, and not Ishvara Sena, and maybe some others went between. All right, keep going, handsome. Who was checking you?

I forget.

[Speaker 2]
It was Hasa.

[Speaker 1]
Let's go, Hasa. Say something critical here.

[Speaker 2]
ZHAG PA RIGS SO Nice, this is easy.

[Speaker 1]
You guys work it out.

[Speaker 2]
Okay. SHINDHU SO Sikhisth Aniruddha Gautam. Yeah, Master Dharmakirti saw it in line with the true intent we assume with Dignanath.

[Speaker 1]
Perfect, perfect, yep.

[Speaker 2]
Yeah. And then that, oh, so, he, oh, in his, oh, gosh. And then in the context of the life story of Master.

[Speaker 1]
Just do this part. WANG CHUG DE LA GAG PA ZE, just do that much.

[Speaker 2]
Oh, and he corrected or refuted, Master Dharmakirti refuted these positions of his teacher, Master Ishvara Sena, in his writing.

[Speaker 1]
Yeah, good. And we're going to chip out that history. Oktu.

[Speaker 2]
Oh, later, when we get to Master Dharmakirti, we will parse that.

[Speaker 1]
Yep, and what's namtar mean?

[Speaker 2]
The biography or story of the liberation of that.

[Speaker 1]
Yeah, we're going to have the life story of Dharmakirti below, and we'll say more about how he denied the positions of his teacher, Ishvara Sena. Good, you're making good progress here today. I'm about to jump off a cliff.

What could we do with this too? Oh, please read this easy sentence. Let's do one more haso.

Haso's strangely quiet. I think he's thinking about... My staff has more ladies than BLC for sure also.

Ok.

[Speaker 2]
Ni pa shung deni ki ze pa po pelden chigi jak ki chewa chupala. No mistakes? Nothing.

No mistakes.

[Speaker 1]
Oh, ok. Yeah, he made a mistake here. He said, baby.

[Speaker 2]
Yeah, whoops. It's true. Okay, yeah, here we are in the second session section of some kind, which is that.

Oh, the presentation of the, oh, is it this very section, the parts of the presentation of Master Dharmakirti?

[Speaker 1]
Oh, we're going to talk about, now we're going to talk about the glorious Dharmakirti, who happens to be the dze pa po of this shung.

[Speaker 2]
Okay, the dze pa po, the teacher, but the dze pa po is like, oh, the author of this root text that we're going to study.

[Speaker 1]
Yeah, of this classic that we're going to be studying. And let's talk him up a little bit. Chewa.

[Speaker 2]
Yeah, words of praise of dze pa po.

[Speaker 1]
Gibson's text had an interesting interpretation of the word chewa this morning. Anyway, it said something like, we don't really talk about the greatness of the author. We're talking about his, I don't know, I forget.

Understanding emptiness, or something like that. Okay, now, you cannot split this paragraph, and you cannot take a breath. Cheers.

[Speaker 3]
Okay.

[Speaker 1]
This is all an unbelievable sentence. What's the purpose of it, Ben?

[Speaker 2]
What's the purpose of it being long, or what should be the purpose of the sentence? We imagined praising Master Dharmakirti.

[Speaker 1]
Yeah, so, I don't know. Look, if you wrote a book for 30 years, which is what Danyasi Wangchuk did, maybe the author means a lot to him. Let's break it up into pieces, which is the only way to approach this sentence.

But I challenge you to do one sentence. Theoretically, you could make it one sentence in English. Oh, cool.

Okay. Let's do it in pieces. Let's say, up to Usu.

[Speaker 2]
Okay, great, thanks.

[Speaker 1]
And Hasa can help you.

[Speaker 2]
How can I help you, Ben? Yeah, I don't know.

[Speaker 1]
Kudos from every other sentence. He's in the middle of how many?

[Speaker 2]
Boom. He's in the middle of...

[Speaker 1]
100,000.

[Speaker 2]
2,000 powerful masters.

[Speaker 1]
Yeah, he's in the middle of 100,000 lords of sages. Of both Ranggupta and Shendrupta.

[Speaker 2]
Probably Buddhists and non-Buddhists.

[Speaker 1]
Yeah, of both our own and other schools. How does he feel in the middle of that assembly? Which usually means the debate ground with opponents all around you, like you're in the middle of a battle.

He's like a Minjigpa Senge.

[Speaker 2]
A fearless lion.

[Speaker 1]
Yeah, and he... We had it this morning, didn't we?

[Speaker 2]
Moments ago.

[Speaker 1]
Yeah, in my last class. He doesn't say the great Naro.

[Speaker 2]
But doesn't say the roar of the lion?

[Speaker 1]
Naro means roar. And he gives forth the roar of the lion who is Minjigpa.

[Speaker 2]
Fearless.

[Speaker 1]
Fearless lion. What does he do? He affects all the Lokmah Mawas.

[Speaker 2]
All those who say dumb stuff.

[Speaker 1]
Yeah, good.

[Speaker 2]
All those non-Buddhists.

[Speaker 1]
Who are like Redox.

[Speaker 2]
Who are like Redox?

[Speaker 1]
Wild beasts? Wild animals. Like animals in the forest.

So, even a tremendous army of them. Okay, Tamche. They get Jigpa, which is Nangpa, which we also had this morning.

[Speaker 2]
They're scared.

[Speaker 1]
They get not only regular scared, they get Draco scared.

[Speaker 2]
Oh, fiercely scared.

[Speaker 1]
Yeah, they get scared out of shit. Something less. And they're Bopa Shum.

Bopa means their chutzpah. Courage, isn't it? Chutzpah, courage, yeah.

[Speaker 3]
Bravery.

[Speaker 1]
They lose it. They lose all their courage. And they...

We had Mepa earlier today, too. They Mepa their heads like the yelgas of a shing.

[Speaker 2]
Yeah, they bow their heads like the branches of a tree.

[Speaker 1]
Yeah, nice, nice. Like the branches of a tree. Especially my trees, because I never have time to water them.

And Dharmakirti Kshesu.

[Speaker 2]
Dharmakirti Kshesu. What does he say?

[Speaker 1]
Whatever he says?

[Speaker 2]
Yeah, whatever he says.

[Speaker 1]
Khlerlen means automatic or spontaneous. They get spontaneous kupa and dupa.

[Speaker 2]
Yeah, devotion, reverence.

[Speaker 1]
Yeah, they feel instantaneous, spontaneous reverence for him. And so they put their heads at his tewo.

[Speaker 2]
I guess, yeah. I guess that's his big toe.

[Speaker 1]
They touch their heads. Ruptu tuk means they jam it right in there. It's the chepa bongwa se yupa of tuk, right?

To meet, to meet somebody. They meet their head on his toe. And he...

Hang on. Yeah, okay. He jimbas, which is the first perfection.

[Speaker 2]
Yeah, he gives.

[Speaker 1]
He gives them the mik.

[Speaker 2]
An eye?

[Speaker 1]
Yeah, he grants them eyes, new eyes of lodru.

[Speaker 2]
Intelligence. Intelligence.

[Speaker 1]
Yeah, which can divide chu from chimu.

[Speaker 2]
Yeah, distinguish the teachings from what are not the teachings.

[Speaker 1]
Yeah, almost like they touch their forehead on his big toe and they get a third eye in the same place. And now they can distinguish between what's correct dharma and what's not correct dharma. In fact, he is chikten sundu nyenpa japa.

[Speaker 2]
Yeah, he is renowned through all three worlds.

[Speaker 1]
Yeah, of samsara, really. Okay, of the world. Of all three realms of the world.

The three worlds, okay? Why is that particular one?

[Speaker 2]
Why is that?

[Speaker 1]
Yeah, it's coming right after chu, and it's japa.

[Speaker 2]
Oh, chiki japa.

[Speaker 1]
Yeah, they're hiding his name here, okay? They got the eyes of wisdom to separate between dharma and non-dharma, and then they became kirti.

[Speaker 2]
Super kirti.

[Speaker 1]
Yeah, super kirti, okay? So good luck on that. Badan means a flag, okay?

Like those guys in the truck trucks. They're around here. There's people with 20-foot flags on an expensive trailer hitch, like 15 feet up and 20 feet up in the air.

Anyway, that's a badan. And they drive around town. Badan.

Che che ryewa.

[Speaker 2]
Che che ryewa.

[Speaker 1]
That flag is flopping, flop, super flopping. And he became the wang gyur of all the sunrabs of do and mo.

[Speaker 2]
Yeah, the ishvara, like the powerful master of all the open and secret teachings.

[Speaker 1]
Yeah, good. All the teachings. In fact, he is like the nima of all mawas.

[Speaker 2]
He's the son of all of those who speak, all of those masters.

[Speaker 1]
Yeah, yeah. He's like the utser that comes from that sun, okay?

[Speaker 2]
Light of that sun.

[Speaker 1]
And that light clears away all the mishpe mumba.

[Speaker 2]
Yeah, it clears the darkness of misunderstanding.

[Speaker 1]
Gyewa means chases it to a gyang ring.

[Speaker 2]
To a far-off place.

[Speaker 1]
Yeah.

[Speaker 2]
Yeah.

[Speaker 1]
And his teaching chases the darkness far, far away, okay? Who is this guy?

[Speaker 2]
Yeah, master Dharmakirti, the famous, I mean, you're going to have to say his name in English here at some point, right, to bring out some of these puns, right?

[Speaker 1]
Oh, God. You know, I got to see your first attempt at this page.

[Speaker 2]
Come on.

[Speaker 1]
You might just put it on the wall of the scriptorium. I'm going to take down the heart center and put this up.

[Speaker 2]
I need my first grossest draft.

[Speaker 1]
I think we should have Ezra check that first draft. Okay, here we go. Who's checking, Ben?

[Speaker 2]
How about Earl?

[Speaker 1]
Yay, Earl.

[Speaker 2]
Okay.

[Speaker 1]
Make some mistakes for Earl.

[Speaker 2]
Okay, cool. Hello. Sorry, man.

Hello? Oh, hello. Oh, sorry.

Hello. Hello. Whoa, whoa, whoa.

It says it right there.

[Speaker 3]
It says.

[Speaker 2]
Sorry, it says Ben. True, true. Yeah, I think you're right.

Thank you. Yeah.

[Speaker 1]
Ben, you got a minute.

[Speaker 2]
Okay, thank you. I want to tell the boss to be quick.

[Speaker 1]
What's the true name of this master? Geyu. Geyu.

Where is he from? Where was he born? What's his hometown?

[Speaker 2]
Yeah.

[Speaker 1]
Gaggar, Sochong.

[Speaker 2]
Oh, south of India.

[Speaker 1]
Yeah, and I want you to recreate the Sanskrit. It's Gyalwong Tsuki Norbu. The crown jewel of the Lord of Kings.

Okay. So probably Lokesh Chandra would be helpful. Or you can, otherwise known as the land of Trimala.

[Speaker 2]
Okay, cool.

[Speaker 1]
That might help you, and it might not help you at all. And in the counting of Chilo, which is sometimes called Chilo. Regular years?

Yeah, in Western years.

[Speaker 2]
Okay. Great, thanks.

[Speaker 1]
Generally accepted years, but sometimes it's spelled Chilo, which means outsider's year counting. The way they count the outside. Latins keep their years in the years since the first kings.

It's 2,000 something right now. 2,600 or something. Tudab Dunba means 7th century in Western counting.

Goldsam means just at the very start of the 7th century, he was gold.

[Speaker 2]
That's neat too.

[Speaker 1]
And I personally don't like it when they corrupt their own customs with Western customs in a book. But I think it makes the book dated. This calendar system that we use from the birth of a certain person, I mean, that's going to fade away and there'll be a hundred other ones.

I think we should keep the original one. Anyway, there you go. He was born around the beginning of the 7th century, which is a pretty accurate estimate according to most people.

Cool.

[Speaker 2]
Awesome. An assignment, boss?

[Speaker 1]
Yeah, hang on. I'm just putting this stuff here. Okay, let's look here.

What would be fun? I think the next three big sections. Yap, Chum, and Rangguyap.

[Speaker 2]
Oh boy. Okay.

[Speaker 1]
If you have some extra time, do the verse. It's not difficult. It's just a story of his childhood.

And it's pretty common words. Okay, there's nothing really nasty here. Except from the Ronyang Ranna.

[Speaker 2]
Right. Yeah, okay. Okay, awesome.

Sashi, boss, and again, my friends Jordan and Samantha that came to visit this class today. So hello to them and thank you for coming.

[Speaker 1]
Yeah, cool. This is going to be a great book.

[Speaker 2]
And I love them and it's nice to have them.

[Speaker 1]
Discipline people by hitting them in the head with this. It's going to be about a thousand pages or something. Awesome.

All right, good. See you guys. Nice to see you, Earl, Sarah.

And Leah, thanks for the yoga class. That was really cool. That was really, really fun.

Thank you. Thank you very much. You're welcome.

All right. Thank you, guys. Thanks, everybody.

Okay, and we'll see you in about five minutes, you guys, right? Seven minutes. Whoa, that's enough for a big story time.

Bye.