Ник Лашо — Книга 2: Ратнамала, занятие 22

[Speaker 2]
Okay. I imagine the scriptorium is still eating. Isn't it?

That would be something if a room was eating. So that's the first question of the quiz.

[Speaker 1]
All right. Well, I'll start the quiz. Because we're starting a little late anyway.

[Speaker 2]
Could you make it bigger?

[Speaker 1]
Yeah. Thank you. Thank you.

Quiz time. Where's all my people at? All right.

The first one I think is easy. I think this quiz is easy. Let's see.

I always think that. Again, if you guys are eating, take your time. I'm trying to go nice and slow through the quiz.

Did Amelie check it? Did Amelie check it? She did not check it this time.

The first time I showed it to her, she threw it in the river. The second time I showed it to her, she threw it right in the fire. And the third time in the surf, right?

And the third time she said, why don't you just go surfing, daddy? This is hopeless. So I did.

So then this is what we got. Again, you weren't here for this class. But you'll probably still know the answers.

What metaphor are we using to explain that me and mine, that the me and mine we hold to our lives? This one you just either remember or you don't. I almost made a political joke, but I'm trying to be careful not to do that.

There's a metaphor of a reflection in a mirror. Excellent. Excellent.

That's the correct answer. A metaphor of a reflection in the mirror. And the Tibetan for that?

Suknyen. Suknyen, yeah. And so I said, Suknyen.

Oh, yeah, sorry. Word, yes. Just the reflection in the mirror part.

I translated it as reflection of the mirror. Is that how you would do that, Keshala? Or would you just say a mirror?

No, reflection in a mirror. Yep. I'll give you a question, though.

What's a Tibetan for the thing that stands in front of the mirror? Oh. Jai Shin.

Yes. Jai Shin. Oh, I didn't know.

That's where you might get trouble. That's where you might get confused. Jai Shin is the person standing in front of the mirror.

Suknyen is the person in the mirror. Yep. Cool, thank you.

What, Chai? B-Y-E-D? B-Y-A-D.

B-Y-A-D?

[Speaker 2]
Yep.

[Speaker 1]
Amazing. You and your photographic memory. It's just like a turning wound.

That's totally unfair. Watching this Netflix program, do you know, Nick? I do.

You told me about it. Yeah. Photographing memory.

Yeah. I'm really interested to watch it. We haven't gotten there yet.

What is it? The Extraordinary Attorney on Netflix. It's a spiritual exercise, I'm telling you.

It's always good. All right. While there are things that we conventionally call me and mine, those things are not ultimate.

How do we know, according to this text, that they're not ultimate? It's a pretty good way to know.

[Speaker 2]
Say it again, Ben? Well, you gave us a big fat clue there. That's right.

I thought I would be helpful in case it isn't me.

[Speaker 1]
Go ahead.

[Speaker 2]
But if it is me, then it's because we don't see those things in the direct perception of emptiness.

[Speaker 1]
Correct. That's right. All right.

So Tibetan for, yeah, I did that. That was an accident. But Tibetan for the meditation that realizes emptiness, or realized.

I didn't mean to make that. That was a good guess, but not the answer. Nam shak tok tong.

That's much closer. I'll give you a hint. We've been getting this phrase in all of my books for some time now.

No help.

[Speaker 2]
Tong yi ngun su du gyur pa. Tong yi tok pey ngun su du gyur pa. Pak pey nam shak.

Pak pey nam shak.

[Speaker 1]
The Aryas. Yeah. Aryas meditation.

But I don't know. We've been translating it this way. But I understand.

Why maybe that's confusing. Pak pey start with an apostrophe. Oh, yeah, yeah.

Of course it does.

[Speaker 2]
They always do.

[Speaker 1]
Yes. That's what makes them higher.

[Speaker 2]
I'm like a comet.

[Speaker 1]
So. So this I was. We didn't cover much.

So I was just struggling to make another question. So this is more of a question for discussion. When describing the object of our grasping, Gyaltsabje characterizes them as being wrong.

Mistaken. A lie. Any ideas why he gives these three words together to describe it?

[Speaker 2]
In case we're a little bit sick.

[Speaker 1]
That's a very, very good idea. And I very well could be it. That's one thought I wanted to see if there was because Gyaltsabje doesn't tend to waste words.

I thought maybe there's another reason.

[Speaker 2]
What were the three words?

[Speaker 1]
Oh, here. I put it here. Lok ching trope.

Tongue. Zimbabwean. Those are rude text.

Just low. Yeah. That's why I left it in bold.

Yeah. That's what I was thinking. I have an idea.

I don't know the answer, but. I'd be like, look, you know, locals often use them like Lokta, right. And I feel like Troopa and Zumba maybe intended to have slightly different connotations.

Right. Like. One is like.

The appearance like fools you. Right. Or something.

And then the other is like. It is. Yeah.

It itself is like a lie. Something like that. That's what I said, too.

Oh, OK. So, yeah.

[Speaker 2]
Yeah.

[Speaker 1]
We're probably on to something.

[Speaker 2]
Oh, cool. Nick, there's an hour for that.

[Speaker 1]
But you guys.

[Speaker 2]
This one here.

[Speaker 1]
Yeah. Of course, there is. I don't think there is actually.

No, there is. Oh, my. True is something else.

Yeah. In your text. OK.

I just. I copied and pasted it. That's why I think.

Or perhaps it's just misspelled in the text.

[Speaker 2]
Yeah. No, I'm just looking at it. It's spelled correctly.

[Speaker 1]
OK. Hmm. Hmm.

Maybe I retyped it. Even as a foot, you know. I would never retype something if I could avoid it.

[Speaker 2]
So, he's not giving three words, right? He's giving two to describe one.

[Speaker 1]
Yeah. Yeah. Yeah.

That's more accurate. Yeah. I tried to leave it in the bold there.

Because I knew that was an important part. Yeah. Yeah.

Anyway, that's what I was thinking. The same thing. That true is more describing the state of mind.

And so, it's describing the object that's lying to it. STW, we already covered a bunch of Tibetans. So, what's this phrase mean in English?

The thing that, by its very nature, frees you from the chains. That's pretty cool. But there's a Gakpa in there.

It stops freeing you from the chains.

[Speaker 2]
The thing that is, yeah, stopped when you are free of the chains of seeing a nature or something.

[Speaker 1]
This is helpful for me. Because I don't know. In the context, it seems to me to be this.

A denial that being chained or liberation have any nature of their own. That's great. That's exactly great.

And it was kind of a breakthrough when I figured that out. Yeah. Cool.

[Speaker 2]
Great. Yeah. Ching or Tarpa.

Cool. Yeah.

[Speaker 1]
Being free of sansara doesn't exist by itself. And getting free of sansara doesn't exist by itself. It's a nice point, Nick.

I'm stoked I got it right. I think I got used to reading this particular type of phrase from all this Middle Way.

[Speaker 2]
How does the Gi work here? It's a little something different than just like instrumental, right? They're not doing anything.

[Speaker 1]
Yeah. Yeah.

[Speaker 2]
How does that work, boss? How does the Gi work here?

[Speaker 1]
I'm going to check it right now. That's a great question. It's not too clear that they could exist by nature.

But I would have expected Rangshin Gi Drupal Gagpa, for example. Right.

[Speaker 2]
Yeah.

[Speaker 1]
I have a feeling that's why it's like that, because that's what he's thinking. Yeah. I think that's what he wants to say.

We should probably check our carving, though. It's kind of weird. Oh, I see.

Wait. Want me to show you in context? I can see the context.

I'm looking at it. Yeah. I don't know.

I would check the carving just to make sure. All right. Where are we?

Okay. Well, I'll see this in the video. Okay.

Well, I went ahead and did some translating. I didn't assign myself anything, but then I did. We didn't assign myself anything.

But do you want to? Should we just move forward instead of going back and recovering what we covered in the last class? I'm pretty sure we got the points right.

There was nothing too difficult. I think we should just go on. Yeah.

Straightforward. Yeah. Okay.

Cool. Here we go. Shall I read the first one?

[Speaker 2]
Are you going to show it to us, Nick? You're still in your homework here, Nick.

[Speaker 1]
Oh, really? Oh, oops.

[Speaker 2]
I'm sorry.

[Speaker 1]
I'm looking at the other thing. Can I share the screen? Oh, yeah.

You can share because it's just. Well, the one that I have. Oh, yeah.

Go ahead, Geshe-la. I sent it to you. It's pretty updated.

Oh, it's on yours? Then go to. You can use yours.

I think I got yours. Okay.

[Speaker 2]
Tell me if I.

[Speaker 1]
I think I have yours. Yeah. I might have updated it slightly since then, but that's going to have mostly what I got.

So, yeah. If you scroll back up. Yeah, that's it.

An extensive explanation of the meaning. Cool. So, can we start here?

Yeah. Can you read and then I'll check your translation? Yes, sir.

NYID PA RGYAS SHES LA GSUM SNGA THANG SNGA YIR RDZIM PA RDZUM PAR SGRUB PA THANG CING THAR RANG BZHIN GYIS RGAGS PA THANG CHOS KUN RTAG CHE GYI THA THANG BRAL BAR BSTAN PA'O Okay, let's see. The second part, the extensive explanation, has three parts of its own. It's kind of strange, but I think it says proving that both the I and the habit of holding to a No, I think it has to be the habit of holding to a me and mine is misleading, or something like that.

You see? Yeah, and I say it that way a little bit later. I say, you're lying to us.

Yeah, good. So we know this is what we covered when you were gone, Geshe-la? Okay, did we cover this one?

[Speaker 2]
Yep, we stopped three or four down.

[Speaker 1]
Okay, let's skip ahead. Well, yeah. Tell me when to stop.

I guess I was wrong.

[Speaker 2]
So, Upala, you can After the Sumpani.

[Speaker 1]
Oh, yeah, right. Yeah, okay. Yeah, we were looking at the wrong place for sure.

524. Stop.

[Speaker 2]
Yeah. It's supposed to be 525. Yeah.

[Speaker 1]
Fair. Oh, right. Yeah, yeah, yeah.

Oh, this should have been 525? Yeah. Yeah.

All right, Nick, can you read just this one? Yes. Okay.

Okay. Okay. We're going to prove that point.

Yep. Consider the parts of a person that come from grasping to a knee. I like how you put quotation marks around the knee.

They lie to us. Nice. Because that grasping to me.

Yeah. So, what he's trying to say is that the dundu in the root text, right? Yeah, I was totally lost about this dundu and just took my best shot.

Yeah, the dundu is here in the root text, okay? Artata. This is in reality, okay?

Artata. He made an adverb out of meaning, right? So, in reality, they are fake.

So, it means, he says in reality, and then he's glossing in reality with dundumber. Hmm. Okay, but instead he's saying, oh, dundumber, got you.

Dundu te dundumber. Ah, cool. Yeah.

So, dundumber is a commentary on dundu. Yeah. So, that grasping to me is in reality, or is really, comma, in reality, comma, a lying to us, or comes from this lie.

Yeah, which doesn't exist ultimately, or as the text says, in reality. Okay. Right.

Okay. They are a lie, or they come from the lie? I'm trying to...

They are, yeah, false, in the sense they don't exist in the way they seem to, or in any ultimate way.

[Speaker 2]
That's it.

[Speaker 1]
Mm-hmm, mm-hmm, mm-hmm, mm-hmm. Cool. Okay, why don't you read this one too?

Mm-hmm. Okay. Okay, cool.

Yeah. Yeah. Je bu kang ki.

That doesn't, no, that shouldn't be a ki, so I don't know why I put that. Because it's in the root text as a ki, with a sa. It is?

I think so, yeah. Yeah. Is it?

Let me check. Yeah, it is. Mm-hmm.

Yeah, yeah, yeah, yeah. Commentary kind of makes more sense.

[Speaker 2]
What does it say in the Sanskrit? Does that give us any hints?

[Speaker 1]
Je bu kang ki. Yeah, it's a genitive in the... It's a genitive in the Sanskrit.

Yeah. Cool. So the root text is wrong.

I'll check the span of the root text. Genitive makes more sense here. Yeah, this is correct.

Okay. kang gi sa bun dzinpay de je bu If you have... No, it could be also.

Anyway. Any... Any result which results from a false seed, how could...

If something... If a result is issuing out of a false seed, then how could that... How could the starting of the result be true?

Oh, yeah, yeah, yeah. And... So if some...

I said it slightly differently. Oops. Yeah, if a result is issuing out of a false seed, then how can its birth be true?

And he says, mi si. That's impossible. kala shik, which is probably kuta in the Sanskrit, I think.

Kuta. Yeah, here. Kuta.

So... That means... When it says kuta, it means how on earth.

And Gyaltsabje glosses it as mi si. Yeah. Impossible.

Yeah. Because a fake cause... Yeah, a true result from a false cause could never come to be...

Yeah, that's fine. Good. Okay.

I was on the other words. If the cause is fake, the result must be fake. That's the point he's making.

What was the cause?

[Speaker 2]
Yeah, what's the fake seed?

[Speaker 1]
I think it's ngar dzin. Yeah. You take things to have their own nature.

Oh, and the heaps are the result. Yeah, so somehow the body and mind which result from taking things the wrong way has to be somehow corrupt also. Because it's from a lie.

That's true. Yeah. Doesn't that throw into question the ability to see emptiness directly?

Yeah, it really does. It would make it like one in a billion or something. All right.

Okay, part two, Nick, means what? Means... An explanation or the teaching that we achieve freedom from giving that up.

Yeah, demonstrating that we can achieve liberation by giving those fake things up, I guess. Let's go straight to the text, and you get to torture somebody else. You know, I heard Salustro's over there.

Oh, Roy just disappeared. He must have clairvoyance. He sensed it coming.

Maybe it proves he has clairvoyance. If he's just in the bathroom, then he has to read when he gets back. There's a computer under the door.

Is Rosa there? How about Rosa? That would depend on which number it is.

Okay, yeah, Rosa. Yay! Yay!

Get ready to suffer, you guys. I've been ready. I was born for suffering, unfortunately.

Go slow. Nick, you got the plane. I'm relaxing.

Okay. Hi. Hi!

How do I start? By the way, all the success of Nick's last books coming out is due to Rosa, and we should give her a hand. And if you haven't seen the website recently, Diamond Cutter Press, it is super beautiful, and she almost has a phone app ready.

[Speaker 2]
Almost.

[Speaker 1]
Okay.

[Speaker 2]
So how do I start?

[Speaker 1]
Put your finger here.

[Speaker 2]
Okay, I'm going to continue.

[Speaker 1]
Where is this finger?

[Speaker 3]
Okay.

[Speaker 2]
Oh, I forgot that one again.

[Speaker 1]
Okay, here. I haven't heard that, personally. I'm sorry.

We're just a big Persian vowel. Duk kun. Duk kun, what is the key word?

Duk kun pang. Pang, pay, pay share? Pay.

Tarpa. Oh, tarpa. Thumpar.

Topar. Topar guru? Yay.

All right. Thank you. She's out of here.

All right. Let me check your translation again. When we see that the parts of the person are not real, phung ma de tar min der ma tong ne, give me the de tar.

Like that? Yeah, good. Yeah.

When we see that the body and mind are in that way not true, okay, we give up gassar to me and my yin, yin wa rang shing yin du. You missed the rang shing chi. Oh no, we give up gassar to me and my yin.

Oh yeah, which is to say a me and mind that can exist through any nature. I was trying to catch the both mentions of it. Yeah, so let's say, which is to say that me and mind can exist through any nature of their own, and we will give up holding it that way, right?

And when we have let go, chi means later. After that, yeah. I kind of used a comma to translate that.

Oh, and when? And when we have let go? Unnecessary, but I won't say that.

chi ni, du nge gyi pungpa jungwa min gyur, parts of, I'm trying to do this stuff and I'm not arranging it. Okay, good. du kun pang min gyur gyur ma, Yeah, good, the rest is fine.

Yeah, somehow, if we give up thinking that my body and mind are coming from their own side, which here means true, then I'll give up that habit, and then after that I won't create heaps like that. So this body and mind came from the bad habit of thinking they came from their own side. But if I can give it up thinking that way, I won't have this kind of body and mind later.

Okay, good. I'm sorry, Geshe-la, I just wanted to hear your opinion about the English. You said something was unnecessary, and I just want to hear what it is so that I can learn.

No, I just mean the chi in the Tibetan. Oh, yeah, yeah. Right, because obviously it's talking about this sequence.

What he's saying is if you can give up this way of seeing things, then later on you'll give up the body and mind that are suffering. Okay? Just question why you had to say chi.

Yeah, because it's in the root text for whatever reason. Ah. Okay.

The chi is a translation of the Sanskrit which says, again. Uh-huh, uh-huh, uh-huh. Cool.

That's not unnecessary. That's beautiful. Okay, so...

Yeah, yeah, punah means again. Chi means later. Again is more powerful.

You see what I mean? You won't have to take this kind of body and mind again if you stop seeing things that way. That's a lot more powerful.

Is there a more direct Tibetan translation of the word again? Bar, S-L-A-R. Of course.

Again? Yeah. Wouldn't cheer be again?

That's... Yeah, it could be. It could be.

But then the Tangier and the commentary would have to have made the same mistake. You know. Yeah, probably not.

Okay, Nicholas, who's next? Do you want your last victim to choose the next victim? I love it.

Yeah. Unless Soluster comes back, then it's automatically him. Because he has become emptiness.

Yay! Yay! Don't forget your cursor.

I'm tired of holding the cursor. Cursor. Nice.

Very good. They must be doing this at night, Nick. I don't know when they're learning all this.

Probably four in the morning, I assume. I don't know. Maybe they ate something.

I don't know. DE DAG GIS KYANG THAR PA THOB PA LA DE DAG GIS KYANG, I don't think I quite... I just threw in, they have explained, but I...

Yeah, I don't know. Anyway, those people who don't have to take a... These people who have eliminated the truth of suffering and its source, they therefore attain nirvana, right?

THAR PA, freedom. And to do that, they must have perceived that there's no person, there are no parts of a person that are real. Good part.

Good, okay. BSTAN PA'I Because it is taught in the scriptures that to attain nirvana, they must have seen that the person and the parts of the person weren't real, right? This BSAL BAR BSTAN...

I say explained clearly. This fact, this explanation that we see everywhere, clearly indicates that even NYEN THOS and RANG RGYAL BAR PA Realized beings who are listeners or self-made Buddhas THOB PA Realize the two subtle forms of the absence of self-nature. Good.

And that's a dig at which school? Do you guys know?

[Speaker 2]
All the rest of them.

[Speaker 1]
Yeah, the functionalists.

[Speaker 2]
Bhattacharya mostly.

[Speaker 1]
Bhattacharya, yeah. Mostly a dig at the lower middle way. Because they say there's degrees of emptiness.

Subtle emptiness or obvious emptiness. And so he says, therefore... Yeah, because there's a debate whether these...

Do you have to be a bodhisattva to see emptiness directly? Right, and they say you see a different emptiness. The answer is no.

Yeah, and they say you see a different emptiness. Can you even become an arhat without becoming a bodhisattva? Yeah, that's the idea.

And they have trouble accepting that you could not be a bodhisattva and see emptiness directly. All right. And that's a huge old debate.

And Je Tsongkapa's position was they do see emptiness directly. And they even reach arhat without becoming a bodhisattva. And then they need a tap on the shoulder.

But you don't really become a bodhisattva until you've seen emptiness directly. Bah, why? You're not on the first path of bodhisattva.

Bah, Bah, Mahjong. I don't agree with you personally, but anyway.

[Speaker 3]
Does a bodhisattva, the one who sees emptiness directly, automatically know Mahayana is correct?

[Speaker 1]
Oh, yeah. Hasa had an interesting point, Nick. Those non-Mahayana guys saw emptiness directly.

They must agree to the Mahayana presentation on emptiness.

[Speaker 2]
Why? If they saw it that way.

[Speaker 1]
Meaning they have to be following Prasangika.

[Speaker 2]
Bah. Yeah, it does mean that.

[Speaker 1]
You see emptiness directly without being a Prasangika, whether you think you are or not. Why would that mean you have to understand that you should have bodhichitta?

[Speaker 2]
Oh, it does not mean that.

[Speaker 1]
Oh, I thought that's what Hasa was saying.

[Speaker 2]
No, he's just saying that you would have to be a Prasangika.

[Speaker 1]
Hasa said, I guess Prasangika is not a Mahayana school.

[Speaker 2]
Kyabpa Mahjong. Just because it's Mahayana in terms of understanding of emptiness doesn't mean it's Mahayana in terms of motivation.

[Speaker 1]
Wow, that's a good answer. Okay, we better go on. Mr. Nick, who's next?

Hasa, pick somebody for me. You can pick on somebody online if you want. If he doesn't pick anyone.

Lindsay, you haven't read it today much. I haven't read it much. Nice.

So the third category here, Nick, is down here. Can you read that, Nick? DE NYID SUGS NGIS PA'I SHES PA DANG An explanation of the example or metaphor of the reflection of a mirror.

DE NYID Just that. Yeah, that same point about falsity, right? So my presentation of the metaphor of the mirror is going to include two parts.

GANG ZAG DANG BU BO BSTAN PA'I DU STOG PA'I If you perceive that person... in the parts of the person... DU KUN RTOG PA'I CHEN DROD DU KUN RTOG PA'I CHEN DROD Yeah, there's going to be some metaphor about something following on something else, you see what I mean?

Or following after something. Sorry, yeah. Is it the source of suffering and the cessation of suffering which follow from the realization of the lack of reality of the person and the parts of the person?

Yeah, he wants to say... I'm going to give you a normal example from the everyday world that if you perceive that the person and their parts are empty, then the cessation of suffering and its source will follow automatically. But I'm going to give you a worldly example to describe that kind of automatic following.

What will follow from what? If you see emptiness directly, what will follow? You stop suffering and its source.

That's all. Okay? Cool?

And I'm going to give you another metaphor for the RTOG PA'. Yeah, for the stopping itself. So I'm going to give you an example for the necessary result of the stopping, and then I'm going to give you another metaphor for the stopping itself.

Okay, so RTOG PA'I is not the opposite of what you were saying. It's for the stopping. It might be the opposite, but let's see.

That makes more sense for sure. I'm going to go straight to the text, okay? Who do you want to read, Mr. Nick?

Ooh, it's a long and nasty one. Oh yeah, Hasso. Why do you think Hasso when I say long and nasty?

Because he won't get too stuck on it because he reads Tibetan quite well. Oh, I thought you meant he's tall and nasty. Okay.

Because I want to compliment his progress in the Tibetan language. We've got the cursor. I'm taking a break.

My throat needs a break. Okay.

[Speaker 3]
Okay.

[Speaker 1]
I think this has to be med-do, Nick. Uh-huh, yeah. I'll say checks, Kim.

[Speaker 3]
Okay.

[Speaker 1]
Oh, I forgot to italicize. I meant to do that, but I think it was just late. I always will do that for you before I hand you anything.

But you did do a good job. You translated a lot. A reflection seems to have some natures.

There's a very, very heavy pun in the first two lines. I'll give a hundred bucks to whoever can locate it. Nang?

Now? Don't just retweet every single word one by one. If word gets it, it makes my day.

You know, I feel good for like 24 hours. My pocket also feels a little more full. All right, give up?

Yay! Rang kyi shin. This kyi is extremely powerful.

Rang kyi shin. Oh, your own image? Your own face.

It doesn't say kyi shin. It doesn't say nature. It says rang kyi shin.

It's a huge joke in the Tibetan. Okay. What's me long mean?

Mirror, where you see your own face, like when you see your own reflection. Yeah. Gyelsabje is playing, he's having fun.

Rang shin means your own face. The text said nature. Gyelsabje is being cute.

He says, look at your own face in the mirror. Got it? That's great.

It's probably Svabhava, right? Somewhere here. Bhavat is at the end.

It's Svamukha again. It is own face. Oh, it does say your face.

That's really interesting. Oh, it says rang kyi shin right there in the root text too, yeah. I just didn't notice it.

So, now it's looking at your own face in the mirror. Yeah. Is there a reflection appearing in the mirror?

Yeah. Yeah. Yeah.

I admit that. But? But the Sugnyen is not Yandai Nidu.

It's not really you. Yeah, it's not your face, okay? The mirror doesn't bleed when you cut your face.

You ladies are so lucky. But my wife says, but I have to shave my whole leg. You just have to shave your cheek.

So, chung say nyi... Don't tell her I said that. I get in trouble.

de nyi yandak nyi du nangwa dang drupa How much does it exist the way it looks to exist? chung say yepa mayin Not even the slightest bit. Nice.

Nice translation down here, as it appears. As something... Correct.

I think I was translating the yandak. Oh, yeah. Now, listen, Ming.

Yandak nyi du is the root text, and nangwa dang drupa is the explanation of yandak nyi du. I got that. I put them in the opposite order here, but I think that still works, right?

You got it. Yeah, you got it. You got it.

Just so in the case of holding to me, de shi nyi pungwa nangwa Based on perceiving the person, the person is like taking everything. rang yi che shing gi su nge Oh, okay. rang yi che shing gi su nge tsungpa shing dang nang nyi du khang dang drupa rang shing gyi drupa drupa nge dang nang nyi du khang dang drupa rang shing gyi drupa drupa nge Yeah, the rest is fine.

The rest is fine. What's the gayang? I'm trying to remember.

I don't think you have it here. It should be at all. That's all.

Oh, you got at all. I own it all. Yeah, yeah, yeah.

Very good. I knew it at some point last night. Who do you want to read next, Mr. Thank you for working on this. Oh, my pleasure. It's an honor. Let's see.

Is Oscar available?

[Speaker 2]
Yes, I am.

[Speaker 1]
Thank you. Thank you. Thank you.

Very good job. Okay. Appearing as whatever they seem to be appearingthis as human.

And in jusdice, I mean the person isn't there to a a . Yeah, the rest is okay. Day to day means, in whatever way they may be appearing.

Any such parts? Uh-huh. Okay.

Yeah. Okay. Okay.

Oh, yeah, I like shred for chun shui. That's nice. Nice touch.

Yeah. Who's up next, Mr. Nick? Let's see.

Rob, you want to bring us home? Uh, yeah, that sounds good to me.

[Speaker 3]
Uh, let's see. Is that Shen?

[Speaker 2]
Yeah. Okay. Okay.

[Speaker 3]
Okay. Okay. Okay.

[Speaker 1]
Okay. Yeah.

[Speaker 3]
Good.

[Speaker 1]
Awesome. I don't know the Shen. Did I at least put the shei jar in the right place in the English?

When others say don't appear? Yeah. Doesn't it mean, doesn't it.

Otherwise it doesn't appear like any, anything other than the wrong shin ki jukpa in the last line. No, I don't think so. Okay.

What's the next thing? I don't know what's the shen min nang. I got to think about it, okay?

It's not part of the root text, right? No, maybe I should check the scan. Yeah, it's not part of the root text.

Is somebody saying min nang? Is that what that shei jar is doing? Oh.

I don't know. I got to think about it. Anyway.

CHA THAMS CAD KYIS THAMS CAD DU NANG ZHIG GIS DUG PA NANG YANG I don't know. It seems to say, well, I never said the other ones didn't appear to be from their own side. But anyway, all of the different parts, in every different way, although they seem to exist, although they seem to exist by their own nature, NANG ZHIG GIS DUG PA'I CHA THAMS CAD KYANG MED they don't have the tiniest part of existing through some nature of their own, right?

And we can understand that. KONG DU CHUD means we can grasp that fact. From the example of a reflection of your face in the mirror.

I think I got the second part pretty much right, except I spelled things wrong. Here? No, the second part, like I said, we should pay attention to the example of a reflection in a mirror to understand clearly or grasp that not even the tiniest part exists through some nature of its own.

That's okay. But the first part, I'm still fuzzy on. GZHAN MI NANG ZHES BYANG There's something wrong with it.

Yeah, I don't know. I got to study it, okay? I'll make a markup.

Geshe-la, what's the MED PAR? What's the MED PAR CHA? Well, the whole part before CHA is mysterious to me.

The part after MED PAR is clear, okay? So, literally the first half here says it never appears otherwise. Nobody ever says it appears otherwise.

Nobody ever says it doesn't appear otherwise, but I don't know why he says that. Nobody ever says it doesn't appear otherwise. And it's not other than RANG BZHIN GYI TSUL PA in the last line of the previous paragraph?

I don't think so. I don't think so. It doesn't appear otherwise.

Oh, yeah, maybe it's just Gyatsobje being firm, and he's just like, and nobody would ever say it's anything other than that, or it appears otherwise. I got to look at it in the carving. Luckily, it falls on a page break.

Yeah, right. We're over time. Yeah, okay, can you check that on the carving?

Yeah, I will. Okay, and we stopped here. I'm going to, I want to go, stopped here.

Today's the 29th? Yes, sir. Check.

Check. First half. Next line.

Okay, okay. Cool. All right, end that way, but that's the way it is.

Thank you. Yep. Now I'm all curious.

If anyone wants to stay, 12A, the end of 12A, right? I showed you before how to check a reading, right? Here's Nick.

Here's String of Jewels. Here's the skin. Oh, can you still read, Geshe-la?

Yeah, let me get back here. Ding, ding, ding, ding, ding. There you go, good luck.

12A. Yeah, I'll blow it up. By the way, if you guys want to know something wonderful, this is a book from the Mongolian collection, which means we don't have it because of ALL.

Those of you who've been donating, blah, blah, we only have this book. This is the cataloging list number, and this is Mongolian language here in Russian Cyrillic letters. The first word is Mongol in Russian.

It's pretty awesome that we only have this book because of John Brady's project. We had a long meeting this afternoon. Too long.

All right. What do we say, Nick? End of 12A, right?

By the way, it's a very clear carving. The Mongolians, they were dealing in a foreign language. They were all super mixed nuts.

Yeah, the end of the last word of 12A. It should be down here. Hopefully it's not Shen, but let's see.

Wait, Rok Chung. Looks like we don't have the right skin. Let me check something.

I think I have multiple versions, and I think we all do. One second. Here's where 12 is.

Text, text. Sorry. Okay.

It's pretty close though, Nick. I mean, you can find it. It's a few pages past this.

It's not the same carving. Okay. Oh, here it is.

How does that part... Yeah, Shen, Mi, Nang, She, Jar. That's what we got.

Shen, Mi, Nang, She, Jar, Mepar. It matches. That's too bad.

[Speaker 3]
I know.

[Speaker 1]
Next time, next time. That was amazing how fast you just found that. That was incredible.

Because I used to do it without the input. I used to scan hundreds of pages for one quotation physically, you know. So I appreciate the database.

Yes, you do. All right. See you in the morning.

Thank you, Geshe-la. Thank you, everybody. Thanks so much.

It's great to do this together with you all. Thank you, everyone. Have a great day.

And Gibson on your big day. See you.

[Speaker 2]
Whoa, we just lost him like that. I need to gear. Good night.

Yeah, right.