Ник Лашо — Книга 2: Ратнамала, занятие 5

[Speaker 2]
You look concerned Ben. Hmm. It's just the it's the pre coffee look I'm concerned I haven't gotten enough down my gullet yet.

[Speaker 1]
That's, that's the main concern I know how to address it, it just takes time.

[Speaker 2]
How to send you some coffee. There's a company here in Seattle that at the place I work now called stamp act coffee and I guess there's like a coffee standard or something like that and I, you probably know more than I do but he goes more than anybody should about this. Sorry.

[Speaker 1]
Anyway, I'll get some free I'll send it to you.

[Speaker 2]
Amazing. Yeah, great. I'll argue with that.

Yeah.

[Speaker 1]
He took me to Heinecker.

[Speaker 2]
When we were there together. Just making up names, her camera. Hi, hi, hi, I can coffee company.

That's yes we had to do the Heinecken coffee. Yeah, yeah. Her camera.

Is that what it was her camera yeah I'm still there every single day. Yeah, really, that's cool. Yeah, yeah.

[Speaker 1]
They know me.

[Speaker 2]
They know you anywhere you go. That's true my co worker said yesterday I'm the mayor.

[Speaker 1]
Yeah. How do you know so many people. You talk to everybody.

All right, quiz time. I made it really easy this time. I think I've thought that before, and it wasn't true.

Let's see if we agree. Yeah, let's see. And we didn't cover.

I think we covered two lines last time so you don't really have a lot to go. Forgive me.

[Speaker 2]
Can you make it bigger. Better. That's better.

Thank you.

[Speaker 1]
Alright so this is just a provisional translation I thought we could laugh at rather than everybody quickly jumping down my throat to jerk.

[Speaker 2]
Cool.

[Speaker 1]
Functionalists trying to prove, using the 16 categories of dialectical soft, it is what they were using that I mean it's pretty good translation but it's not cool. Is it the things that. Yeah, I don't know.

It's not the thing they get the time after. No, I know. No, I mean, it could be but it would be a somewhat of a loose connection guess your Michael Good morning.

Well, I forgot to turn my camera, so I've been watching you for a while. Okay, good. You heard my disclaimer about this translation of the 16 categories of.

I think it's accurate, because it's incorrect logic.

[Speaker 2]
Okay, that the functioning. The, the function of a functioning thing is inherent to it and not coming from the person proceeding.

[Speaker 1]
I don't think that's what it said, but I think that that's what's implied by what it said.

[Speaker 2]
Oh, the functioning things are real. Sorry.

[Speaker 1]
What it said was, man, I thought I made this one easier.

[Speaker 2]
Oops, I may be in the wrong part of my notes.

[Speaker 1]
No, you definitely get me doubting myself when you know I don't want you to do that. Let's, let's do a restart real quick here, but the person in the parts of the person exists through some nature of their own. Oh, cool.

Oh, okay, so these were two of the 16 and I'm, I didn't even paste an answer I'm a little confused about what they mean I wonder if you guys can help me. I looked up talk to in the dictionary and one meeting is. It's pretty intense.

[Speaker 2]
I have to put it stopped. And talk to I have incorrect answer.

[Speaker 1]
Okay, that's probably right. Yeah, I remember that from class, and we have it on record. But when I looked up talk show I saw decapitation.

I looked at torture, and it was like, just, just wrong answer I guess right. I know I looked it up and it said annihilation. I was like okay do you have it.

So does that mean that we decapitate their reasoning and then proceed to annihilate them. That's how they, you know, flashbacks to the diamond mountain debate ground.

[Speaker 2]
What dictionary are you using.

[Speaker 1]
Which one I was using for those.

[Speaker 2]
Yes, he has wrong answer.

[Speaker 1]
Okay. Cool. All right, well we learned these are the, this is a number 15 and 16 of the 16 categories decapitation and annihilation I don't think I'll ever remember it another way, but I think I think Doc can mean the back of your head and but anyway.

Yeah, doctor is supposed to be a wrong answer and such a search is pretty common and that means to annihilate another debater. Oh, I got it. I read the flow I, you know, in my, I read the flow that you shared it's pretty interesting actually so maybe, maybe another time we can go through that flow of the 16.

They mentioned the devices but they don't mention the actual usages of them.

[Speaker 3]
No.

[Speaker 1]
But the point he's trying to defend the idea that there's a self nature to people and things. What objection might some guy, and you all know who I'm talking about, give to the fact that starting, stopping, and staying don't exist through any nature of their own. It's really simple.

Could things do anything? No. That's nice.

In the chat.

[Speaker 2]
Oh, said why then did Buddha, talk about them.

[Speaker 1]
Thank you. Yes, yes. I guess the citrus that mentioned them are incorrect.

Thank you. And this is something that does a lot. So, that's a Tibetan for starting and stopping and staying.

Anybody who doesn't know the answer. Anyone who doesn't know it.

[Speaker 3]
Yeah, starting staying is. Yeah, I don't know. Yeah.

Stopping I don't remember. Anybody want to help them out. G in this case.

[Speaker 1]
Yeah. Good. And right word that there's many ways to say it but God's in these middleweight commentary seems to be often saying can do for stopping starting and stopping.

[Speaker 2]
And they were conspicuously in this strange order that you guys are for us. Yeah.

[Speaker 1]
Yeah, yeah. And I guess it's a thing right as, as word pointed out, I guess you might have pointed out, is that did that come up in my room I don't remember ever hearing that it came up in the gardeners class. Oh, please give an example of one of our indigenous books that teaches that freedom from the cycle of suffering comes from realizing freedom from extreme abuse.

They give an example. And it's what we've been describing in the last since in the last class. I'll give you a hint.

You all, whether you wanted to or not had your faces buried in this book for five years.

[Speaker 2]
Maybe.

[Speaker 1]
Oh, yes. I remember that. It was there.

It was. He's how he just introduces his discussion of it Tibetan for path for realizing freedom from extreme views, we had it a couple times. And it's, it is what you'd think it would be that helps if you want to work it out.

Yeah, realizing freedom. No. I mean yes TARS freedom but another one.

So, liberate liberate has to realize liberation. True, true. Yeah, yeah, good.

Yeah, yeah. Extreme abuse. Good.

Yeah. I'm Joe.

[Speaker 3]
Cool.

[Speaker 1]
Okay, I did some translating. Thanks. I tried to make it easier.

That's just hard. Okay. Oh, and when it says it here at the beginning of the show it's referring to what we were talking about, which is from the last question in 60 verses.

Yeah. I think gets and Danny might be the reason for that is that you see what I mean. Uh huh.

He made some statement. Yeah, yeah, yeah, that makes sense. Yeah.

And then they can make it. Just clearly teaches us to. Oh, this cell is when it's clear away it has to be SEO.

So, this cell was this cell where it goes with the sun. Oh, his speech. Oh, they clear it up.

Okay, even the scriptures less but clear up that, or something like that. No, the Buddha. I reply that.

Even in the Hinayana, the Buddha clearly described dhagme nyi tramu.

[Speaker 3]
Oh, I don't know.

[Speaker 1]
Yeah. dhagme nyi tramu, the subtle form of the two lacks of self existence. He clearly described them.

Okay, even in the Hinayana. Okay. Is the two subtle forms correct?

Yeah, it's a little bit uncomfortable syntax, but that's what it says. dhagme nyi tramu. But tramu is not an adverb, it doesn't say it's subtly, that would be more.

Yeah. Anyway, and and we know from your book that that's the point. Yeah, right.

And it would be incorrect to say. dhagme nyi tramu nyi samatha nyi. If we did not realize directly that the parts of a person.

That's perfect. Yeah. And the denpa le tsam, you didn't catch that.

That clearly, it should say. Yeah, he starts off from, this tsam means he starts the discussion from demonstrating that it would be incorrect to say. So instead of and that, you could say, he starts off.

Yeah. He starts off his discussion from demonstrating that it would be easy. With a demonstration or by demonstrating.

Yeah. From a demonstration that. Good.

Yeah, good. This work. Great, that last sentence is great.

Let's go to the next section. Great. That's perfect.

Last paragraph. Two more actually, you gave me a lot of. Yeah, I did.

I like this structure. Okay.

[Speaker 3]
Okay.

[Speaker 1]
Okay. It's mainly an explanation. Yeah, that was a pretty bad mistake there, you should check the, I mean in the carving or something.

Yeah, yeah, I got you. Okay. Given the du, du, it has to be like an M in front of it, you see.

Yeah. So. Yeah, la du does not sound familiar.

Yeah. I think la du is the kind of ice cream or something. It's mainly an explanation.

Well, this part that starts with SO'O means, the main point is that whether you use the path of the greater way or the lesser way, you can still reach nirvana, just nirvana, either way. Okay. Yeah.

Yeah. So maybe if I put this, just put the syntax, the opposite way in English. An explanation of how whether we've entered onto the path of the higher or lesser way.

Yeah, we, we can still if I throw in the word still without. Yeah, yeah. Yeah.

But in any case, whether you're on the Hinayana or the Mahayana, you're still, and even if only you want to reach nirvana, you're still going to have to perceive that the person and the parts of the person are empty of any nature their own. And that's, and this point is extensively presented in this book. Okay.

So it means the whole point of the 60 verses is that it doesn't matter whether you use Hinayana or Mahayana track, you can still get to nirvana. But even just to get to nirvana, you're still going to have to see that the person and their parts are empty of any nature of their own. Yeah.

The point is that even a person who just wants to get to nirvana still has to see the highest form of emptiness. And we still must realize...

[Speaker 3]
I'll fix this later.

[Speaker 1]
Yeah, and then DGES PAR here means the 60 verses goes into this extensively. Right. Vast presentation.

Well, I'll play with it later. Yeah, okay, good. Okay.

I understand. I mean, don't say he didn't mention it. He mentioned it all over the place.

Okay. As you know. Yeah, yeah.

Okay, let's try the last paragraph. Oh, this one really had me confused. I worked on it.

I worked on it extensively, vastly. DANG ZHIG RIN GYI KYANG PHRAD PA YIN GYI DANG ZHIG RIN GYI KYANG PHRAD PA YIN GYI Yeah, I think what he's saying here is that RTEN LA PHRAD PA'I TSOR BA'I DBANG DU BYAS PA YIN GYI When we describe the 60 verses as we just did, its main thrust is to talk about how you need to see emptiness even on the Hinayana, right? So that's the main thrust of the 60 verses.

But, key, disjunctive, okay? But, there are different ways of presenting the same point wrapped in LAM GYI RIM PA. You mean in the root text?

And that's the approach of a different text, which is Prajna. So, the 60 verses mainly focuses on this one idea that even Hinayana people, to get to their Hinayana nirvana, they still have to see the full form of emptiness. But you could go a different way, Shendunna, and you could write a book like Wisdom, the root text of Wisdom, which presents in detail the THEG PA CHEN PO'I LAM GYI RIM PA.

All the steps of the path doesn't just focus on emptiness. The 60 verses focuses on... TSOR BA'I DBANG DU BYAS focuses on how even Hinayana people have to see the full form of emptiness to get to their own little nirvana.

But Wisdom, on the other hand, Shendunna, on the other hand, it's talking about... it gives in detail the whole LAM RIM of the Mahayana. And how do we know that, Nick?

Because entering the Middle Way establishes that that's true. Yeah, yeah. Chandrakirti proves that Nagarjuna's root wisdom constitutes a full LAM RIM.

That's cool. Okay. And by the way, I think he's going to go on to...

Yeah, basically that the letters to the kings or king are also LAM RIMs, in a sense. And when you read TSOR LEGS PA, especially Letter to a Friend, and I think this book, Rinchen Tsongwa, whereas 60 verses is all focusing on emptiness, these other books present a full LAM RIM structure. Mm-hmm.

Okay, cool. All right, thank you. I really tried.

Which is why, if you're familiar with his letters, for example, and with Samashiva, it feels weird when people say LAM RIM started with Atisha. Yeah, yeah, yeah, yeah, because they're so obvious. Yeah, because he's almost a thousand years ahead of Atisha.

Thank you, Geshe-la. I tried hard on these. Oh, by the way, I've been looking at your texts, and I think you guys are on the cusp of being able to translate this book pretty much by yourself.

So, you know, we'll do it together, but I think you can do this book. Okay, here we go. With your help.

Yes. With guidance. I'm really good at interrupting you.

Okay, here we go. I'll take it. Are we in the right text?

Oh, yeah, there's those 16. Those are irritating. Yeah, this part you did, right?

Yes, that's from last time. Yeah, okay. I think so.

Right? Yeah, I think so. Yeah, we did that.

Yeah, we did these. Okay, we did these. Yeah, it's a little confusing when he says DIMI, and you don't know he's skipping over.

Yeah, I thought he was talking about Rinchen Chenwa at first too. I didn't see that note there. He is talking about Rinchen Chenwa, but it's not very easy to understand.

Are you sure he's not talking about the 60 verses? Because we just covered it. He goes on to talk about nirvana by the lower tracks.

Wait, which book was he talking about here? 60 verses. It seemed.

It strongly seemed. Yeah. Yeah.

Is the 60 verses dependent on the Sawa Shirab? No. Is it a takeoff from Sawa Shirab, or is it an independent work?

He's only considered stopping all argument and the 70 verses on emptiness to be takeoffs from Sawa Shirab. And he doesn't consider the 60 verses that way. Appears not.

I don't think so. Because in the beginning of his commentary to the 60 verses, he mentions how those other two are merely extensions, but he never says anything about the 60 verses being an extension. Yeah, you're right.

I'll take it. 60 verses. I did have the same thought.

Right. Okay. Okay.

I think you're right. Yep. Okay.

Okay, so we are, where are we? Keep going down slightly.

[Speaker 2]
After header.

[Speaker 1]
Yeah. Yeah. Okay, good.

All right. Dr. Kramer, will you check in? Please.

Okay. So, secondly, for the actual, engaging in the actual explanation, has, oh, let's see. It's he, she.

Or has four parts. Four parts, yeah. The definition, the meaning of the definition.

Yeah. The meaning of the name. Meaning of the name.

Yeah. And the prostration. Good.

And what's the term mean? Oh, the translation. Yeah.

I don't know if that's the correct spelling, but let's leave it. Right. It typically wouldn't have a apostrophe.

I think it's BFG, but I, you know, let's see. I think it's both again. Could be, I guess.

Yeah. The meaning of the text. Yeah.

And you could, the meaning of the conclusion. Yeah. Yeah.

The wrap up of the book. Okay. So here, we finally get to the sexy part.

Yay. By the way, there's a cardinal going crazy over your book. Oh, cool.

I don't blame him. This is. Yeah.

This is an epic. I'm going to say Parikata. Parikata.

Yeah. Atmakata. Atmakata.

It's all about. And Atmakata is Gandhiji's, what do you call it, autobiography. So kathab means a description or...

Okay, so anyway. Okay. But in this case, it's a description of the king?

Yeah, kathab literally means the how and why, you know? Here he calls it a discussion. Padikab.

So there's a lot of variants on the name of this book. In the Tengger, it says ma li, which means a rosary, right? Or can mean a string of flowers also.

Garland. Garland. Yeah, I would take it to be a rosary for recitation made of jewels, small jewels.

And then vali is also, ma li, they are synonyms. So the Sanskrit version that we have doesn't say ma li, it says vali. Okay, so you see people talk about it either way.

Okay. Let's read this. Good, oh, and by the way, sometimes it's ma la, and sometimes it's ma la, and sometimes it's ma li.

I think any long A or long I is okay. Okay, let's read his explanation of the Sanskrit. THAMS PA NI, So first of all, the Sanskrit or the Indian speak says, Raja, and which this in Tibetan is king, or gyelpo.

Parikata, they say in Sanskrit, in Tibetan we're saying discussion or tam jawa. Yeah, good. And ratna, that means precious, rinpoche.

Yeah. And mala, that means rosary or string of jewels, chungwa, or string of beads. Yeah, good.

By the way, when you say tam jawa rather than tam, you could be trying to shade into the contents of the tam. You see, that which was spoken about. Topic.

Yeah, or topics of discussion or something like that. Anyway, we're not going to call it that. We're going to call it a, what are we going to call it?

That's up to you. It's a discussion with the king. Yeah.

Okay. Keep going. Yeah, good.

Kachig's already coming. I forget what's de chesangpo. Badra, something.

Anyway, you can check it. De chesangpo. Oh, I forgot.

I used to know, but anyway, okay. Sucharya Badra or something. Word can look it up in a few seconds.

Okay. De gyelpo chi la dampa dang. Some people say de gyelpo chi la dampa.

In general, this is advice to the king. This is general advice to a king. To kings in general.

Yeah. Not specifically to one king. Okay.

Uh-huh. Shei ching, letter to a friend or the other one. It was always advice to this particular king who I think Word is looking in Lokesh Chandra right now.

Yeah. You got it, Word? I'm looking.

Okay. They believe it was given as advice to this king. But other people- Oh, isn't this the same kachig?

Oh, no. Up to de is one guy. Okay.

And then kachig switches to another guy. Okay. Okay.

Some other kachig, some other mouth might say ha chok gi gyelpo shing sa. This is the king of some northern land he's referring to. Yeah.

It was words of advice. Some people check. Some people think, or I guess in this case, argue.

Yeah, that it was given as advice to this king called the writing on the shing sama. We had this tree a bunch of times. Uh-huh.

Right. I don't know what it's called. And then you can see if you guys can find the sense, but it's Shaila something.

Tree rider. Yeah. King tree.

Yeah. They say, but droppa le. Droppa le, the commentary says- Yeah, the commentaries maybe, or a commentary, the commentarial literature, if you want to get out of it, says that this also was spoken to the same king.

Shaitring. Yeah, I believe Shaitring identifies the king at the end, and this book doesn't. And most people believe it was the same king.

Although it's kind of strange because a lot of topics are repeated. So, hey, word, you ain't got that king yet?

[Speaker 3]
No, it's not in locus chandra, but I'm looking.

[Speaker 1]
It's in a great dictionary. It's in the introduction to Sir Lekha by Ken Rinpoche in art, I think. The name is there.

I forget. I forget it. Anyway, nipa ni.

A paper copy. This is going to be the gyrki chak. Okay.

Translation of the prostration, or the prostration to the translator? Yeah, the prostration of the translator. Sangye dang jang chub sempa tam che la chak sal lo.

What's that? It means that he bows down to all of the bodhisattvas and the buddhas. Yeah, good.

And the commentary says, oh, that's the thing that starts with Buddha. And that's all. And this is very common where people don't spend much time on the translator's prostration.

Commentator, he just says, oh, the translator's prostration is that part that starts with Buddha. Cool. Thanks, Kelsang.

End of commentary. Okay. He leaves no stone unturned.

We got here faster than we thought we might. That's unusual, right? The third part comes in three parts.

Shepa lan chupa jawa. Entering into the explanation. Shepa ni nye war gupa.

The purpose. The actual gupa means to set forth. Oh, right, yeah.

Setting forth the explanation. Itself, yeah. But what is nye war gupa doing?

Nothing. It's just upa or something. Yeah, yeah, yeah.

You can not worry about it. And then shepa lan chupa jawa. Okay.

And then taking the explanation to its completion. Yeah, the conclusion of the explanation. That king's name is really bothering me.

Come on. I'm still looking. I think we have the English.

Ben, do you remember if we have the English of that translation in the database? Like a Word doc or something or a text file, I mean. I don't know that.

The English of the title in the database. That's not crazy. If you give me an ACIP number.

[Speaker 2]
Or better yet, the ALL number.

[Speaker 1]
I don't know off the top of my head. Elvin, how dare you, sir? Oh, let's see.

Anyway, let's not spend time on it. Okay, so now we reached the first verse. Yay, please read.

Who's gonna check? Who do you want to check in? Aldo.

Are you translating Aldo? Yeah, he's translating. Never mind.

His name is Spa. So he's either translating or at the spa. Tim.

Tim can check me. These are people on my screen. Okay.

By the way, I would read the fourth line first. Okay. I bow down to the all-knowing one.

And then say, you are... And then go to the first line. Uh-huh.

The one who liberates or has become liberated from all faults. Good. The one who's free of all faults.

And is ornamented with all good qualities. And brings the one and only remedy to all beings. This nyen means like shin-nyen.

Oh, the friend. The one spiritual friend to all beings. Yeah, you are the one real friend that everybody has.

And oftentimes they'll say, mi shepa, that nobody knows they have. You're people's only real friend and they don't even know you exist. Okay.

Okay. Cool? Yes, sir.

Okay. Here we go. Okay.

The first part has... The first has two parts. The chun chuh, the offering of praise.

Good. And the shepar dam chawa, the pledge to compose the work. Nice.

Yeah, good. You guys are learning something. All right, here we go.

The first of these has three parts. First of these has three parts. The meaning of the purpose.

Yeah, the purpose or necessity. Good. The meaning of the summary.

Yeah. And then let's see. And then the meaning of the words.

So they're going to explain the point of the offering of praise. Then they're going to summarize the offering of praise. And then they're going to go through the wording of the offering of praise.

Okay, good. He's going crazy at the outline thing. He sure is.

First of these. Yeah. There's the...

Oh, sorry. So the first of these has its own perfect meaning or something. This pun sok means will be fulfilled.

That's included in the ngeerwa? Yeah, will be, yeah. The first of these, we're going to talk about how...

Yeah, sorry, please explain. Yeah, how the Buddha has fulfilled his own purposes. And then explaining how the Buddha has fulfilled the needs of others.

Got it. Yeah, and by the way, this is a popular debate. From the beginning of Gyaltsabje, probably his greatest work, which is his explanation of the Dharmakirti.

But that's not another book we're going to do on logic, because it would be thousands of pages. But there's a big debate here. Why would someone have a problem with saying that Lord Buddha has fulfilled already rang gi dun and shen gi dun?

Because I still have to go to the dentist. Yeah, yeah, yeah, yeah, yeah. And the argument by Gyaltsabje, a very famous argument, is no, the Buddha has already fulfilled both purposes.

And then there's this huge argument that you don't have to feed all the hungry people in the world to fulfill their purposes. To fulfill the capacity to serve others is the fulfillment of others' purposes. And if they don't take it, then that's their problem.

Buddha has fulfilled everything needed to serve others. But from their side, they're still short. Famous argument from Gyaltsabje's presentation of Dharmakirti.

All right, let's keep going. Okay. Okay.

So how does the offering of praise fulfill your own needs? Okay, when you have depa or dangwa, we have to check... By the way, all the places where you see a Prasenji site, if you can check your new version.

Right. And if it doesn't have these problems, maybe we should jump to the new version. I'll do it today.

And quickly, before we get too far. I'm sorry, I didn't intuit yet. We're moving the day after tomorrow.

Oh, are you guys moved or you're not moved yet? On Friday, the day after tomorrow. A lot of practice, packing up all that stuff.

It just makes it hard to do everything. It would take me six months to move. We don't have that much stuff because we just moved.

So it's not so bad. So gyul khyapa chen means a special object of praise, which means like the Buddha, okay? If you have faith towards them and you praise them motivated by that faith, kun lung, right?

Motivated by, yeah. Then all the parches to tsongpa yinwa tengyur will shuwa. Yeah, all the obstacles to composing the classical commentary will be put to rest.

Etc. Mm-hmm. So we can say that this has fulfilled the many...

This act of praising, offering of praise, fulfills many nekab kyi gupas and tar tu kyi gupas. Yeah, immediate goals and ultimate and long-term goals. Yeah, and maybe you can say purposes or something.

Purposes, yeah, yeah, yeah. Interesting. Now, so that's for your rangdun.

That's how you fulfill your own goals. But how do you fulfill shendun? Here we go.

That's the big question. shendun yin den jesu shukpe nyampa sok tar chen par gyurwa te kyi par yena ge to As for fulfilling the goals of others, jesu shukpe nyampa sok Oh, jesu shukpa means if other people get into this book. Like by listening to it or so forth?

Yeah, encouraged by the offering of praise, right? Sorry, if they get into the offering of praise, okay? Because we're just talking about the offering of praise right now.

How does the offering of praise fulfill the needs of others? If they get into it, then their nyampa will tar chen par. Oh, their faults are going to reach their end?

Tar chen, are their listening going to become really good? I was right at the first one. Yeah, so on the side of the praiser, he's going to finish his book successfully.

And on the side of the listeners, they're going to finish the book successfully, their study of the book successfully, okay? Nyampa he maybe study, okay? They're going to take their listening to its ultimate capacity, something like that?

Well, they're going to finish the classes. Got it. Oh, okay.

If they truly, heartfelt way, participate in the praise of the Buddha at the beginning of this book, there is a secret, that's a secret method to get to the end of the classes before you die or stuff, okay? Cool. RGYAS PA YIN NA RGYAS DO As for the divisions of the extensiveness, there's eight.

Yeah, if you divide the benefits to the student of the offering of praise, there's a total of eight. Getting to the end of the classes is only the first one. Okay, there's seven other benefits of, in a heartfelt way, appreciating this initial prostration at the beginning of the book, okay?

This offering of praise. And you know, so many teachers of scripture in the monastery just skip this part. And RGYAS PA YIN NA is saying, no, no, this has eight different benefits for the student if they really think about how Nagarjuna bows down to Lord Buddha at the beginning of the book.

Eight good things are going to happen to the student. One of them is, they will reach the end of the classes without dying, okay? Cool.

They'll be able to complete the course of classes. I went looking for the eight, and I only spent a few hours on it. I didn't, not.

I didn't go crazy on it. And the way you would frame this search, framing the search is everything. Framing the search is everything.

So, I would look up CHOD GYUR, Offering of Praise, near Tarchenpa or something, or Nyenpa. I'm trying to find these eight. I think I found four of them.

I thought maybe you and Dr. Kramer would have fun looking for a list of all eight. Sure, we work together on stuff sometimes. Yeah, and you can take the ones that we know about, and then you can search for those.

That's helpful. Here's one, two, three, four. Let's read them together.

Let's start with Parche. Parche Shipa Thang. Yeah, we should be sure.

Putting the Obstacles to Rest. Good, yeah. And Geshe Gyupa Tashi.

The Fortune of Entering into Things Like This. Yeah, Geshe Gyupa means getting into the book. And everything will be auspicious.

They'll delay your move until after the Mixed Nuts or something. You see what I mean? I don't know if that'll help.

All kinds of auspicious things will happen. And you will... Also, Khatun Djempa.

Remember the Khatun. Remembering the kindness of your teacher or the teacher. Yeah, et cetera.

That's why in this other book, they bow down to my special deity, Manjushri. Cool. That gives you, I think I said four, but it's only three.

There's three, yeah. Oh, you complete the two collections. Oh, that's a pretty good one.

Yeah, that's the first one. You stop obstacles. You create...

Chakshipa means you create auspicious conditions for finishing, for getting into the subject matter. And you also, by doing the offering of praise, you are recalling the kindness of all the teachers of the lineage. You see what I mean?

[Speaker 3]
Yeah.

[Speaker 1]
So there's four. There's supposed to be four more. Okay.

He gave us one. You will finish the classes. So now we got five.

We're only on the hook for three more. Unless stopping obstacles is part of that one. I don't know.

And so I think you can find it. Okay. I think you guys can find it.

There's a lot of proximity searches. And the ALL database, its extraordinary strength is proximity searches. Look for pieces of those near each other.

[Speaker 3]
Cool.

[Speaker 1]
All right. We're going to go on to the summary of the Chögyin. Before we go on to the wording of the Chögyin.

Okay. Okay. The summary has two parts.

NYID PA LA THOB PA DANG CHAGS TSAL BA'O So there's the praise and the prostration. Good. Yeah.

Okay. It's time right there, unfortunately. Yeah, we're at time.

Do you want to give me an assignment for next time? Yeah, you can do these next three pieces. THOB PA LA, DANG PA LA, and GZHAN DU NI.

[Speaker 3]
Cool.

[Speaker 1]
Yeah, and those are going to be pretty straightforward for you, I think. Anybody got this king name yet? What's that?

It's the same king in Letter to a Friend, Ken? Yes, it is. SURABHI BHADRA?

Say it again. SURABHI BHADRA? I didn't, it didn't have diacritics.

SURABHI?

[Speaker 3]
Yeah, S-U-R-A-B-H-I BHADRA?

[Speaker 1]
Oh. SURABHI BHADRA. SURABHI?

No, there's something wrong with that. Anyway, I'll look it up during the break. Okay.

All right. SASHI DE YOD. SASHI DE YOD TU.

Yay, take a break. How long we get the break? We have nine minutes now.

Yeah, okay, good. All right. Enjoy, enjoy, have fun.

All right, see you guys. Thanks, everybody. Keshala?

Yeah. Oscar says Udayi Bhadra. That's what it is.

Yeah, that's what it is. Yeah, that's good. Okay, Oscar got it.

All this searching and it was just at the tip of Oscar's tongue the whole time. That's the name I've always heard. I don't know where they got it from.

[Speaker 3]
Right.

[Speaker 1]
That's the one I've always heard, yeah. Okay. Thank you, guys.

There are a bunch of variants on the internet. It might be worth doing a mixed nuts research on so that we have our own answer. Yeah, if we can find, if there's a commentary that still exists in Sanskrit, right, who mentions the names, that would be great.

Yeah. Okay, cool. Let's do it.

Definitely will.