Ник Лашо — Книга 2: Ратнамала, занятие 10

[Speaker 3]
That was amazing.

[Speaker 1]
You're getting so good, man. It's really impressive. And please tell Fernando I said hi.

I love that guy. He's amazing. Yeah.

Okay, quiz time. Nagarjuna mentions, and then Yeltsin J clarifies. I tried to make it easy, okay?

That there is something that we need to achieve in order to reach definite good. What is it and why? What do we need to achieve in order to reach definite good?

[Speaker 2]
Higher rebirth.

[Speaker 1]
Yes, that's part of it. It's something specific. Higher rebirth in a specific fashion.

A human rebirth? That's a good guess. It's a higher rebirth.

I'll give you a hint. I'll tell you the why. Because it's hard for us humans to get enlightened.

We need higher rebirths. We need them to continue on in a stream. We need unbroken stream of higher rebirths.

They have to be happening continuously. Does anybody know the, here. This is a really specific Tibetan phrase.

I just threw it in a minute ago. But does anybody know the Tibetan for this? For a flow of higher rebirths.

Lintong kumar? Nah, I was, Lintong kumar, yeah. Okay, nice, okay.

Was that Oscar? Of course it was. Probably.

If it's correct, it was Oscar. Are you reading? I'm just curious, how do you do it?

I think he's got a robot there. Maybe it's better to leave it a mystery. I'm cheating.

Good.

[Speaker 2]
It's not cheating.

[Speaker 1]
It's not cheating, yeah. But I'm still like, whoa. Even if I'm like reading along with you, I would still not be able to do it.

This section is about how to guide your students. It says that even if they have some compelling reason to stop studying emptiness, they should never give up learning a certain subject. What is that subject and why?

Lendre? Yeah, good, good word. What is that in English?

Karma and its consequences. Yeah, thank you. And why should they never give that up?

I don't know exactly. I remember it was something like, even if they stop studying emptiness, if they study karma and its consequences, they can still get enlightened or something. You're so close.

They can still.

[Speaker 3]
Get a higher rebirth.

[Speaker 1]
Yes. Tim said it. Good, okay.

Yeah, very good. Thank you. And they will eventually be able to study emptiness.

I wonder, I took that as a warning. When I read that, I felt like it was a warning. You can go that way.

You can not think about emptiness and you can just do nice things. And then, I took it as sort of, it felt kind of scary to me. Yeah.

Yeah, like, okay. If that's really the way you wanna do it. But I guess it seems like it was saying like, at minimum, help your students.

I think, I feel like I've met people that have been too scared to think about emptiness, but they're okay with thinking about cause and effect. Guilt Subject keeps using a specific phrase to refer to escaping the cycle of suffering. What is the phrase and what does it mean to him?

He specifies why he keeps using the phrase. Well, where's word? What's the, do you know?

Where's word when you need it? He's using word. What's the Tibetan phrase that he keeps using when he's referring to nirvana or enlightenment?

Is it nila? Yeah, yeah. Why is it so long, Nick?

That's the question. Uh-huh, what does it mean to him? But yeah, that's it.

I can see how that can throw you off. Why does he keep calling it nila? Why did he, he qualifies nila finally after all these paragraphs.

I can only guess. I don't remember his exact reasoning. You're free to take a guess or somebody else can.

It's the only thing that's really good. Nice. Yeah, let's look at the answer.

It refers to being free from things in a way in which they won't come back. That's what he says. He's like, we say definite goodness because you're free from things in a way that they will not ever return.

Oh, okay, bad things. Yeah, yeah, yeah, sorry. Definitely from bad things.

Okay, and I added some sexy Tibetan phrases. Whoa. Does anybody remember this one?

Jumping around meditation. Forget her. Or jumping around the realms.

You're on the right track, Ward. I thought it was like, he used it in the sense, I mean, it's usually like, if you're like really good at meditation, you can jump from form to formless realm meditations, but doesn't he use it like in sense of it from jumping from rebirths, like you can just. He uses it, it's like interspersed or like, you know, alternating.

So it's like what you said, but it's just the alternating part not to do necessarily with the meditation. Oh, yeah, I just remember like alternating between the realms or something. In this case, it was alternating.

He's gonna offer a part of the, a section of the book is gonna be alternating discussions of higher rebirths and definite good. Oh, okay. Like you're interweaving the ideas.

So pal, so pal. Relative importance. Yeah, nice.

Who said that? Tim did. Good job, Tim.

Tim's very quiet right now. I guess he's using your microphone. Oh, we didn't hear it here in.

Oh, relative importance. Yeah, I'd say that exactly. Because it's one of those like ring tongue words, right, Ken?

Exactly. So pal, main slash, main normal. Yeah, main and sometimes.

Oh, that's okay. Yeah. Chutu?

Chutu. That's upside down. Yeah, good.

It refers to the top of your head. Yeah. Top of head down.

Head down or something, yeah. Yeah, head. Boca bajo.

That's mouth down, buddy. All right, that's all I got for that. That was.

Good homework. Thanks. So let's see, I did some translating.

I have to try to remember where I started after that. I inserted Sanskrit. Did you see my email, Geshe-la?

Yeah, I think I got your email and I think I'm using your text. Hang on, let me see.

[Speaker 2]
Can you email it to me real quick, Geshe-la, so I can share it with others?

[Speaker 1]
Yeah. Can I provide that next time? I don't really want to provide this version for everybody because it has my notes and very unfinished translations in it.

[Speaker 3]
Okay.

[Speaker 1]
I'll do it as fast as I can and get this in. It only has some Sanskrit up to a certain point, so I'll get it all in there and then send it over. Okay.

Just for the fun of us looking at it together here. Okay. And people are gonna have to, I know it's hard and everybody's salivating for this text with Sanskrit, but I'll get it to you soon.

Okay. Do you have all the Sanskrit? I'm just curious.

We have all of it, unless, Ayesha, it's complete now, right? The last one you sent me? I think, I believe it's complete now.

Oh, cool. What's going on here? Oh, here we go.

Yeah, okay. So I was pretty confused here, so I did my best. This, particularly the matar here, I was like, what?

Oh. Well, let's see. Something happened.

Oh, Ken, can you? Oh, I was looking at something. All right, sorry.

We're going to Biden's executive decisions today. DE SPANG SNGON DROG MA LTAR BSKYED PA STE ZHES DANG We see quotes like developing faith is like a preliminary practice. And DE BA'I TSAR BSTAN Yeah, okay.

And you found those? Do you want to talk about that? I found the first one.

I believe they're both coming from the same place, which is from the Kangir, the Avatamsaka. Yeah, okay. Okay.

The majority sutra has, we call it.

[Speaker 2]
Can you just copy your translation into the text so that we can, those of us out here in this world can have it to look at while you describe what it is you went and got.

[Speaker 1]
Oh, you mean in the chat, sure.

[Speaker 2]
Yes, thank you.

[Speaker 1]
Okay, did you find both of them? Yeah, I think they're both in the majority. I did not, I didn't find the second one word for word, but it's pretty close.

Tepe Tawa Tempar Jete. That's the kind of variations that you will see. And the fact that you found it is pretty good.

It took me a while. I mean, I was like. Welcome to reality.

They tend to misquote things slightly and then they're really hard to find. I just shorten my search and shorten until I find things and then do my best to read the Tibetan and then try to decide if that's it. Gyeltsug Jey, the only time I found the exact wording was him using it in other texts, like misquoting it exactly the same way.

Oh, okay, good. Yeah, yeah, yeah. Understand, cool.

All right, so yeah, both quotes are from Avatamsaka. Okay, good. Can you scroll up so I can see the Tibetan of this section?

Of course. All right, they study, because they're very first philosophers, they're really well-teaching, I would say. It's our Chukunggitsa Yinpe.

Depachen Yinpa Niikichir. Depachen Yinpa Niikichir. I got to see the root text.

Yeah, I needed the root text to figure this one out. Yeah. Depachen Yinpa Niikichir.

Oh, yeah. So the root text just says, because faith is had, therefore they rely on the Dharma, right? And here it says, because someone is a person who possesses faith.

He adds a couple of verbs to help us. Mm-hmm, mm-hmm, mm-hmm, mm-hmm. And he defines the Dharma that they depend upon as the cause of higher rebirths, which is gyelwa chu, right?

Mm-hmm. Now show me the English of the... Yeah, show me this English.

All right, yeah, yeah. They rely upon teachings like the Ten Virtues to achieve the causes for higher rebirths. Yeah.

Okay, good. The positions of the word cheer is what really threw me off, and then I realized that that's how it is in the root text. Yeah, yeah.

It's not normal for how we say the word cheer, right? Yeah, good. That'll help us.

Chigyelwa chenpo druppa la. This... Druppa here means practice, the Ten Virtues.

You see what I mean? Achieve the causes for the higher rebirths?

[Speaker 2]
Yeah.

[Speaker 1]
I had it like that too, and then I changed it. Yeah, they practice, or they successfully practice. Druppa la tenpo che.

They depend on... They depend on carrying out the Ten Virtues, which is the Dharma, which creates the higher rebirths. Tenpo che la.

tong ni sammo tok rung gi sherab pan tenpey che. They present their fit to realize. tong ni sammo tok rung gi sherab.

Yeah, fit to realize the paramitas. They discover the true meaning of the nature of reality. ne lug gi ten yang dapar rinpoche ne.

This yang dapar is an adverb. Oh. Oh.

Okay, because of the fit to realize paramita, they discover the true meaning of the nature of reality. Ah, they, yeah, they correctly... Yeah.

But there's no verb, right? It's like they correctly perceive the meaning. Yeah, rinpoche means they figure out.

They correctly figure out the... Oh, okay, yeah. They perceive the meaning of ultimate reality.

So just this. Correctly. Correctly, yeah.

Okay. Yeah. Okay.

Good. This is a really, I think you'll be able to translate this text. It's a big, it's just a lot more straightforward than the text you started with, which was kind of mean.

Yeah, I think I did all right this time around, but I guess I've thought that before. No, this looks good. Yeah, and I'm proud of you that you found the quotation, which is, you know, I can spend hours on those things.

Yeah. Let's see how... I did a few more verses.

I don't know how much I did in the presentation. It's a definition. Okay.

Okay. Oh, by the way, this is weird. Oh, oh, I guess we're putting the root text.

We put the root text in a little early, that's all. So, because they said, here's the fourth. I mean, Geshe-la said, shi pa ni.

Yeah. But then this seems to apply to the previous verse of root text. And then this one seems to apply to this verse.

If you'll see what I mean. I don't see it, but I, you mean he might've split the verse, maybe? It seems like he said, shi pa ni, too early, or something like this part here, just this part of commentary seems to hang with what came before shi pa ni.

Seems that with this verse. Here's the problem. Yeah, yeah.

Now, let's see, what is shi pa? Let's see. It's a presentation that the definition of a student is a proper vessel.

Oh, no, this is a definition of a disciple who is a proper vessel. Oh, okay. Okay.

Yeah. Explaining the qualities that make a disciple a proper vessel. ,RTEN DANG ZHIG RANG GCIG PA DANG, ,MONGS PA'I GANG ZHIG CHU MIN DANG, ,DE NYID DE PA CHEN ZHING BYA, ,GNYIS PA MED PA'I MID CHUNG YIN, Well, the reason I thought that this line hangs with the previous one is because this is exactly mirroring what the other verse was saying.

But this may be... Like this verse doesn't mention shi reb. Yeah, and by the way, what's the big contradistinction between de pa and shi reb in this whole section?

De pa is kind of a cause for shi reb. I mean, de pa is a little preliminary to shi reb. Or what are the two big goals of this whole book?

Yeah, yeah. De pa is the cause of future lives, which enable you to learn about emptiness and develop shi reb. Good.

I guess that's what I meant. So, yeah. It's a question.

You see? Someone's asking a question. Who is the person who is both de pa chen and also shi reb chen?

Oh. Who is a proper vessel for this dharma? Oh.

Yeah. Yeah. And who is a proper vessel for this teaching?

Okay, yeah. What teaching? The Lam Rim.

I mean, the... Your whole book. Yeah, the Ratnamala.

Yeah. Describe the person who is a worthy vessel for this teaching called The String of Precious Jewels by Nagarjuna. Okay?

Okay. Oh, here's the root text. Or do you want to look at the next one first?

Yeah, I don't want to deal with the root text till we finish the commentary, yeah. Okay. Erin's here.

Hi, Erin. She's going to get a seat. Okay.

She's what? She has to go get a more comfortable seat. Here we go.

Oh, it's coming out of the water. Oh, yeah, yeah. Yeah.

What's going on over there? What are you guys doing? She just keeps coming out of the water.

Oh, I don't need to have that. It's like Walt Disney Mermaid in mixed life. How do I turn that off?

None. No, we like those things. Wait, here comes Geru.

He's like a dolphin. Okay. All right.

Wow. ,ZHAG LA CHAGS PA'I SOGS CHOS PA LA ZHUGS CHING CHUN DO BA NI, ,CHAGS PA DANG DONG PA'I CHOS LEN DANG BA DANG, Okay, when we're willing to throw out our practice. Okay, I should have said the teachings.

I think I was... That's okay. Yeah.

And do things like kill out of a desire for good. Our desire has overpowered the teachings. ,DO BA NI, ,CHAGS PA DANG DONG PA'I CHOS LEN DANG BA, Okay.

All right. There's two verbs here. CHAGS PA and DONG PA have overcome our CHOS.

No, we have... CHOS LEN DANG means we have walked past the Dharma. We have passed the Dharma.

I called it overpowered the teachings, but our desire has overpowered the teachings. It means to walk beyond something. It's just NYANG NGAN LAS BDE PA, nirvana.

I know. Yeah. So anyway, yeah.

We walk outside the proper boundaries of our practice when we have this kind of desire and intention or something. You got to give me two verbs here. You got to give...

Oh, something separate for DON. Yeah. Like a SEP from CHAGS PA.

Is this part of the root text? No, it comes later, right? Okay.

Yeah. Okay. Anyway, because of our desire, we feel strong feelings that cause us to break our practice, right?

We, what do you call when you go beyond the boundaries set by... Well, transcend is a word. Being transgressed.

Transgress. Maybe... Yeah, we transgress the Dharma or something like that because of our desire and our strong feelings or something like that, you know?

Okay. Anyway, you'll figure it out. KUN NAS NAR SEMS KYI SOGS...

When people throw out the teachings of fear and punishment to the king... Oh, when we do something like kill out of total rage. KUN NAS NAR SEMS. Good, yeah. KUN NAS NAR SEMS means malice. Yeah. Towards another person.

KUN NAS NAR SEMS SOGS KYI SOGS CHUG PA LTA BUR NI. So in the first case, we did SOGS CHUG PA because of chakra. What's that mean?

We killed out of... Because of our desire. For me, yeah.

And then if we now, we kill somebody out of anger. SHES DANG GI CHOS LA BDAG. So you...

Yeah, okay. You have to keep the BDAG BAR verb the same. Yeah, I mean, I had corrected it.

I had it the same. Yeah, and that's... But if you don't like overpowered, I'll change it all to transgress.

Overpowered to me is silky number or something like that. Yeah, yeah, yeah. So when you choose an English word, you have to choose a word which doesn't have a different Tibetan word.

See what I mean? Yeah, for sure. Can I ask you a quick question though?

Because I was reading it like... Okay. DON PAS CHOS LA BDAG BA THAG.

Like, I'm sorry, DON PAS CHOS LA BDAG BA. And here it says, SHES DANG GI CHOS LA BDAG BA. So I guess, I'm so limited.

Does it have to be... Like, it sounds to me like it's saying our anger has done something to the teachings, not that we have because of our anger. But I guess, could you say it that way?

Or does it have to be that we have done that? I'm sorry, I didn't catch that. It looks like it's saying our anger has like...

Oh no, it means out of anger, we have. Okay. Yeah.

Got it. It doesn't mean the anger has done. Yeah.

Okay. It doesn't mean that, yeah. But what's the normal names for the three animals in the middle of the Wheel of Life?

DOD CHAGS, SHES DANG, and TIMU. Or, yeah, TIMU. Yeah, so why didn't he say DOD CHAGS?

Why did he say DON PAS in the second line? You got to ask yourself questions like this. Because the normal word would have been DOD CHAGS.

And he has CHAGS PA, but then he wrote DON PA. Yeah, I think he was trying to avoid this compositional fault of repetition. He didn't want to say CHAGS and DOD CHAGS.

So he chose another verb. But it means desire. This DON PA means desire.

Normally DON PA means aspiration, and it's a good thing. But here it's the motivation to kill an animal for meat. Anyway, the whole thing is good.

DANG DANG YAL PO BYAS PA LA SOGS KYI JIG NAS CHOS DOR BA NI People throw out the teachings out of fear of things like punishment by the king. Exactly right. Fear has overpowered the teachings.

Okay, that's okay. I get the meaning, but I understand how to phrase it. I got it.

When people do things like killing for their parents or others. PA MA LA SOGS KYI BYAS DU I like that you said for their parents, which is correct, absolutely correct. BYAS DU, because of BYAS DU, right?

They say, oh, my mom's sick. She needs chicken soup, so I kill it. It's killing for the parents.

And believe this to be just fine. SUB BYED DU NYID MED DU ZING PA'I DGOS CHEN DOR BA'I DUG BA NI MONGS PA'I CHEN NEN DANG YIN MA Okay, good. You got to catch the CHEN DOR BA.

Okay, I don't think you... Oh, I skipped it, didn't I? Yeah, that's all.

You just got to... You don't have to do it now, but later you should go back and insert it somewhere, okay? Yeah.

Okay. GZHAN GZHAN GZHAN GZHAN GZHAN GZHAN GZHAN GZHAN GZHAN Oh, GZHAN GZHAN GZHAN GZHAN GZHAN GZHAN GZHAN GZHAN Yeah, I just forgot. Okay.

What does CHEN DOR BA mean? They're throwing out their practice, or throwing out the teachings. Okay, so generally this whole translation is great, and you just got to catch that CHEN DOR BA.

There was one up here up top, CHEN DOR BA, and then he repeated it again. And by the way, he uses some of the root text words in this first paragraph, but he doesn't want you to think he's quoting the root text yet. So, okay?

So that's... He piles the whole root text into the next paragraph. He piles the whole poem into the next paragraph.

And even though he repeats some of those words in the first paragraph, they are not to be italicized or bolded out, okay? He doesn't want it. That's not where he wants them, okay?

It's a little misleading. Okay. What's the darkness in this scenario?

What? Somebody asked, what's the darkness here, Nick? Yeah, I should probably make it something clear.

I just thought it sounded cool in the root text. No, it's good for mongpa. It's good for mongpa.

Yeah. What's mongpa represent here in the Wheel of Life, in the center of the Wheel of Life? Teamwork, ignorance.

He's using synonyms for the three main animals. Instead of calling them ignorant, liking, ignorant, disliking, and ignorance itself, he calls them by similar words, but he doesn't use those words. Which makes me think he's saving them for this next paragraph.

So I'll just change the root text here, like by neither craving nor anger nor fear nor darkness, are we, do we transgress or something like that, right? Why are the first two lines there? What's this section all about?

The perfect student. Yeah. So he says, well, not the person, the student who is a proper person.

Sorry, a worthy student, yeah. Yeah, so a worthy student, chu min dak. Yeah, they don't transgress.

Yeah, so you might even want to put it, you might want to reverse the first two and the last two lines, okay? Oh, okay. Yeah, yeah, yeah, yeah, yeah, yeah.

But it's- I goose. I goose. The first, can she divide milk and water?

Yes, yes, it's amazing. Yeah, you got to say something like, the point of the first two lines is that you're looking for a student. You're looking for a person who will put their ethics above their desires, okay?

They won't kill an animal just because they think it tastes good. And they won't, what's the other example? That they won't, out of rage, kill somebody.

Yeah, neither will they hurt someone because they piss them off or something. Yeah, okay, all right. I put, I switched the order just because- Yeah, I was thinking about it.

The point is, the min da should clearly refer to the nu rung, the good student, that's all. The min da, okay. Yeah, yeah, good.

Now it's okay. Something like that. Yeah, okay.

I see. All right, I'll rephrase this to make sure it's about the student. All right, here's another one.

DRO BA ZHIG DGON NAS PHYIR NA. I don't know what the DRO BA ZHIG here are. I confess, I have no idea what he's talking about.

I'm just trying to remember myself. I thought I understood this line. DRO BA ZHIG DGON NAS PHYIR NA CHUD LAS DANG BA LAS LDOG PA NAS.

Isn't it something in Vajrayana? Did I put any notes in there? Oh, by the way, when you overwrite, when you add your translation, your own translation, please don't erase anything that I had in there.

No. Just in general, everybody, okay? Yeah.

Because that helps me. I keep all your notes. Can you go back a paragraph?

Yes. Four points. But I will assure you that there's nothing about the...

Okay, yeah. Do we have four points here? Yeah, I mean, well, the only set of four is DON DANG, ZHES DANG, ZHIG PA, and MONG PA.

I would say that. I'd say the DROG BA ZHIG relates to those four. Yeah, that's why I kept it like this.

Yeah, but I don't know why he calls it DROG BA, and it's suspicious to me. I should probably check the carving. It doesn't make sense.

There's a problem here. I'm going to say check carving. Hi, Alloy.

It doesn't make a lot of sense here, but I just can't guess what else it might be. Anyway, it could mean to reject in these four approaches or something like that. But it's lame.

It's pushing it. I don't know what he's talking about. I would check the DROG BA ZHIG in the Sumbum and see if it lists those four.

But I don't like it. There's something wrong with it. Anyway, it does refer to four motivations for transgressing the Dharma.

Yeah, let me see. The du-du-dis, four disciples turn away from transgressing the teachings. GONG NAS CHOS NA'I LTA BA LEN DOG PA Yeah, good.

They turn away from transgressing the teachings. Well, what it means is, disciples who will turn away from transgressing the teachings du-du-dis, four motivations or something, you see what I mean? Those who stop transgressing the Dharma out of these four bad motivations, you see what I mean?

Anyone who doesn't have these DONG PA SHES DANG CIG PA'I MONGS PA Good. Craving, nor anger, nor fear, nor darkness can cause them to transgress. Okay.

CHOS NA'I LTA BA LEN DOG PA NA'I NDE SA LA JI'I CHES PA These people who believe in karma and its consequences. JI'I CHES PA NI DE NI BDE PA CHEN We call them... That's good.

They are suitable to be led to. That's great. And they are the supreme vessels for definite good.

Good, nice. The rest is good. The rest is good.

Yeah, you just got to look up about these four, I guess. Yeah. Can I ask, I mean, are you aware that they found the whole root text of the Sanskrit in one place, or is it re-pieced together from...

That's a good question. Aisha just sent me a message that said some of the verses were questioned. Okay.

So...

[Speaker 2]
No, it's not inside.

[Speaker 1]
So yeah, from different sources, some of the verses are questioned, right?

[Speaker 2]
We did an edition with David Riegel. And there's also a part, some verses that are quoted in other sources that need to be scrutinized by you. In the Madhyamaka Avatarabhasya, we have some quotes that it would be nice for you to compare, but we didn't put it in this edition.

Don't worry.

[Speaker 1]
I'm just, my question is, did anybody find a whole manuscript of the whole thing?

[Speaker 2]
Pretty much, yes. There's just some small editions. There's a whole chapter missing.

Because there's just one chapter missing, and we got it from... Chapter three or chapter four is missing. There's just one chapter that was missing.

[Speaker 1]
Mostly missing. And filled in from some other places.

[Speaker 2]
Yes.

[Speaker 1]
Okay. This book is frequently quoted in other books. So when the Sanskrit was missing, they took the other books and chopped it out.

But sometimes that's a little dangerous. Okay, good. I was just curious if they found one palm leaf manuscript that had the whole thing in it.

[Speaker 2]
Not yet.

[Speaker 1]
Okay.

[Speaker 2]
There's one, but we don't have access to it yet.

[Speaker 1]
Yeah, I understand. Someone did have one, but we can't get access to it.

[Speaker 2]
Yeah.

[Speaker 1]
It happens, scholars. Okay. They kept the Rosetta Stone for 50 years.

They didn't let anybody else look at it. You know? Okay.

Anyway, okay. Well, that's all I did. All right, not bad.

Not bad. You did a good job. You're really putting in some hours on that stuff.

Me and Jerome. Oh, you're cheating. He's doing the work.

I knew something was going on. He's so handsome. I can't...

Okay, here we go. Where are we then? So go to root text, verse seven.

I'm in the whole wrong place. Yeah, you have to do a little vertical line, vertical line, seven. Oh, okay.

Seven, right? Yes. I'm just kidding.

I'm kidding. Let's see. Let me give you something.

I don't know. Why are we so far away from each other? I'm not sure.

Oh, you can search for like a square bracket, seven. Oh, there you go. You're almost there.

Yeah. I'm going to take this out of here. Okay.

Did I pass it? Yeah, you passed it. Okay, there you go.

,LUS RANG YIN LA YIN NA'I THAMS CAD NUS PA, This is the stuff we haven't covered yet, right? Correct. Okay, good.

So I'm going to skip to the root text and I'm going to ask you to read. And I can see that Aisha wants to check you. She's just got that look in her eyes.

I know that look. ,GANG ZHAG GANG ZHIG LUS SNGAG G-YI GYIS LAS, ,SKYE MI RGYAS LUNG MA BSTAN THAMS CAD LEGS PAR YONGS SU BDAG ZHING BYAS TE, ,MI RGYAS BA DANG LUNG DU MA BSTAN PA'I SPANG NAS RGYAS BA BYAS LA, Yeah, so we're looking for this kind of person. It's a GANG ZHAG, which means what?

A person. Yeah. They, ,BYAS PA And you owe me like $10 for catching this one.

Okay. ,YANG ,YANG, which means a song. ,YANG, ,YANG, was CHE, which means to examine.

So we're looking not for people who are singing, but we're looking for people who will examine ,LUS SNGAG G-YI GYIS LAS ,LUS SNGAG G-YI GYIS LAS the karma within their, of their, that they're making probably with their body, speech and mind. Yeah, this just means anything they do.

[Speaker 2]
This.

[Speaker 1]
Their actions, yeah, sure. Of their physical actions, verbal actions and mental actions. They will check.

,BUR THAGS By the way, that's the misspelling that people use for kunta. Yeah. And it means to check.

It doesn't mean to apply a name. And it's wrong. Here's the correct use of this verb.

They check. They examine what they do, what they say and what they think to see if it is GYE MI RGYAS or LUNG MA BSTAN. To see if it's virtuous or non-virtuous or neither, neutral.

Yeah, correct. They look at everything they do. They examine every single thing they ever do, say or think.

They examine it. And then if they see that it's MI RGYAS BA or LUNG MA BSTAN, They stop it. Yeah, they give up.

They replace it with virtue. What's MI RGYAS BA and LUNG MA BSTAN? If it's non-virtuous or if it's even just karmically neutral, they stop doing it and do RGYAS BA instead.

Yeah, that's a pretty heavy, what do you call it? That's a pretty heavy line to take. They reject the neutral things.

I mean, I understand they reject, like they won't watch Netflix unless they're really exhausted. They won't even do meditation where they still their mind. They won't do neutral things.

They avoid even neutral things. That's pretty heavy. Are we still talking, I think, about a proper vessel, maybe?

Yeah, we didn't say we were in it. He didn't say we were in the next section. Okay, let me see that.

Actually. Okay, yeah. They just talk about somebody who can take up this practice.

LANG NA MED PA'I BYANG CHUB means what? The unsurpassed, or LANG NA MED PA'I, yeah, unsurpassed Buddhahood. Even though they pre-sort everything they do into good, bad, and neutral, even though they take out the bads and the neutrals, even the good ones, they take one more step.

They LUNG MA. They dedicate it to total Buddhahood, sammyak sambuddayam. Yeah, so that they can SEMS CAN DON DROD.

So they can achieve the goals of all beings. There's a pun here. There is?

Yep. Siddhartha? Yeah, Siddhartha.

They Siddhartha, who take care of other people. It's a beautiful verb here. Yeah, yeah.

Yeah, Siddhartha, huh?

[Speaker 3]
Does this include themselves, and it speaks for SEMS CAN includes?

[Speaker 1]
I'm sorry?

[Speaker 3]
Is this achieving the goals of themselves?

[Speaker 1]
Mostly he's talking, he says the goals of all living beings.

[Speaker 3]
Which includes? Viewers.

[Speaker 1]
My, in my oral defense for my degree, I was asked this question, and... We can't hear what he's saying, unfortunately. Oh, he says, when they talk about achieving the goals, does the text specifically mention of myself and others?

And it does not. It just mentions all living beings. And then I was mentioning in my thesis defense, I was asked, does all living beings include you?

And I said, yeah. And he said, okay, don't forget that when you don't take care of yourself. Ah.

Dr. Shenla Pemba Yin. There you go. Oh, there it is.

Yeah, yeah. So for benefiting the self and others. They take care of self and others.

Shenla Pemba Shinne, they know what will help themselves and others. And this is a mistake. It should be long door, if they...

Yeah. And then they always... Long door tsu shin, what's that mean?

Tsu shin. So it's like they know the method for taking up and giving up. Tsu shin du is an idiom that means correctly.

Okay, that's all. They divide everything they do into what they should be doing and what they shouldn't be doing, and they make the proper decisions about it. That's what we call our kepa.

A scholar or a wise man. Yeah, they are shirub chen. They got wisdom.

Lang dor la lupa shupe nengwa rikpa yang kam dir kepa shi mi jau. Hmm. Lang dor la lupa shupe nengwa rikpa yang kam dir kepa shi mi jau.

I don't know why I don't know all this stuff. I wonder... Okay, anyway, it's uncomfortable.

Because you did all of our texts in... Yeah, I thought I did your whole text and I would have made a footnote here. Lang dor la lupa shupe, what's that mean?

Oh, I got it. Isn't shupe like requesting you to do something? No, this one means engaged in a life where they...

They take up and give up the wrong stuff. Yeah, they make the wrong decisions about lang dor. About what they should be doing, what they shouldn't be doing.

And now I remember, I did know this. They may know, they may understand the rik ne nga. The five sciences?

Yeah, they may be a master of astronomy, poetry, fine arts, architecture. But in this context, we cannot call them a wise person. Perfect, God bless you.

That's a perfect translation of the rest of the sentence here. Yeah, they can be a great master of astronomy and... What do you call it?

All the normal stuff, and we still wouldn't call it... Okay. Good.

Okay, here we go. We're going to dendu. Please read.

[Speaker 2]
All right.

[Speaker 1]
You're still there? I'm still there. dendu na kye bu sum kyi lam kyi rimpa lekpar she ne tsul shen tu nyam su lekpar ni depa chen thang sherab chen she jau So, briefly, three kinds of people.

Well, he's about to go on to a different subject, so what does it mean here? Oh, summary, in summary. Just to wrap up everything we just talked about.

Of course, yeah, yeah, yeah. Now he's going to talk about the three tracks of the lam rim. Yeah, if you can find a person who lekpar shes those rimpas.

Who understands quite well the steps for all three tracks of the lam rim. And not only knows them, but nyam su lempas them. He correctly practices them.

That's what we mean here when we say... A faithful person and somebody who possesses wisdom. And that completes the section called...

Showing that a worthy disciple is someone who... Proper vessel. Identifying your proper vessel.

And that's it, we're done. We're going to another topic. Yay.

Cool. Just two minutes. Yeah, well, what does grandpa always say?

Wait, let's use it. Let's use it. By the way, that's 25% of the time I use is those two minutes that I get from between riding in the car.

Okay, nyipa, please read. Yeah, I'm getting better at that. nyipa shepa nge la nyi ngen thog gyen dre.

shepa thang the lek gyen dre shepa. Yeah. And that came from an outline that Shepa Gopal was like to set up the explanation.

And then now we have the actual explanation. So the book is starting here. The book is starting here.

And it has two sections. What? ngen thog gyen dre shepa thang.

So an explanation of the cause and the results for the higher realms. And an explanation for nge lek, definite good. So this is the part where we're talking about the sosor.

Yeah. We're going to talk about the karma. Basically the karma you have to collect to get to a higher rebirth.

And then what do you have to do to reach nirvana and Buddhahood, right? So we're on the first one. Yeah.

We still have one minute, go. dangpo la nyi gyepar shepa dang dang du waw. That's it.

The first part has two parts of its own. An extensive explanation and a summary. Yeah, good.

A concluding summary. Okay. Ariel, we have 30 seconds, 30 seconds.

dangpo la sung ngen thog gyepar shepa dang ji tar nyam su langway tsul dang nyam su langpa dre bu waw. drub waw. Okay, three parts.

The first of these has three parts. Reading the chö, which helps you get to ngen thog. Uh-huh, an explanation of the teachings, which help you get to higher realms.

And how to nyam ren ben. Uh-huh, ji tar nyam su langway, how to practice those. Yeah.

And nyam su langpa dre bu, the result of that practice. Yeah, yeah. How do you get the results of that practice?

All right. You sound like you had a pizza or something. Everybody here is in a really good mood.

We did that final day pizza thing. Oh, oh, you guys had pizza? Nice.

Yeah.

[Speaker 2]
Boss, I was just browsing the front matter from the version of this that we have.

[Speaker 3]
And it is pieced together from a handful of texts, two main ones. And there's an extensive report there about how he came up with the text.

[Speaker 1]
I have a system for deciding on the Sanskrit. I asked Ayesha to ask David Riegel. Right.

And he's a master. He's a true master. He spent his whole life deciding which edition was best.

And I, you know, it would take me many, many, many hours to do, to even come close to what he says. So I just blindly accept whatever he says.

[Speaker 2]
This is decided by David Riegel. And it's an edition that has pieces that the editor grabbed from different manuscripts, but it's not that it has just one source, but it is one edition and has some corrections from David Riegel. So it's really well, it's really good.

He approved it.

[Speaker 1]
I have two comments on that. Let's make sure we're using that edition, okay, Nick? Yeah, that's the one.

[Speaker 3]
That's the one.

[Speaker 1]
What I'm saying is sometimes the mistake is made between Ayesha's hands and our hands. So make sure that we're using the one she sent us. And secondly, Ayesha, I request that you do it quickly for Bodhisattva Charvatara, because we need it.

[Speaker 2]
Yeah, there's no critical edition for that one. There's many, many editions. So we're just using one that David Riegel recommended to use as a base and from where we can correct with the manuscript we have from China, the millenary manuscript we have from Gaza is the oldest one.

So that's the one we can start with. But his wife, she's starting to work on a special edition from all those manuscripts and all those editions, which are many, but none is really like the one. So he recommended to probably maybe start with this edition that we can correct with Shlasa's manuscript, which is the one we already inputted and we're gonna have ready by tomorrow.

[Speaker 1]
Awesome. I'm not correcting any manuscripts. So you...

Not in Sanskrit, I'm not capable. So you just keep working on it, okay? And we'll plug it in.

When you say it's done, we'll plug it in, okay? Okay. Thanks, man.

Well, we got two days off. Yeah. So enjoy your days off, have fun.

My two days off are like roadkill. And then all the vultures descend. Oh, that's true.

It's just that image came up in my mind. I saw your list of things you're gonna work on and it's like impossible. People already booked it out.

Okay, anyway, I'm not complaining. Good job, Nick. Thank you.

Thank you, Geshe-la. Thank you so much. I think you're gonna be able to do this one pretty much on your own, so that's good.

All right. Thank you, everybody, for all the work you've been doing to pay attention and study together with the Mixed Nuts. And especially, thank you, translators.

Yay. Oh, that's class, especially. And words class tonight.

Why'd they ask us to slow down? Because we're not talking that fast, and I'm like, well, I'll do it slow. You guys are doing amazing.

We're really grateful for you translators. Like I've said before, I've done this for, I once translated one class and it was so hard, like live translating, so I sympathize. You guys are amazing.

And the tech team, thank you. And especially Geshe-la, try to get a little rest, okay? We need you.

All right, all right. Yeah, I know. Bye.

All right, have a good night. Thank you, Geshe-la. See you in a couple of days.

Thank you, Mixed Nuts. Take a rest, okay? All right.

Yay. Bye. Do a haunted hay ride.