Ник Лашо — Книга 2: Ратнамала, занятие 25

[Speaker 2]
Is the suspense killing you guys?

[Speaker 1]
Like, what is Nick gonna ask on his quiz this time? Yeah, exactly. Always.

All right. Sometimes I can't sleep. You can't sleep?

It's too exciting. There's a plant right outside my office that keeps dropping flower petals on me, but I did not kill it. I just let that plant live.

[Speaker 2]
So, boss, we just crossed 3,000. So, right, that triggers us to 6,000. Is that what triggers the other 3,000?

How does that work? I don't know.

[Speaker 1]
Who made the pledge? Talk with them. Geshe-la, you're muted.

Geshe-la, you're muted. When you hit 3,000, the first 3,000 matching kicks in. When you hit the second 3,000, the second 3,000 matching kicks in.

But it's not the case that one name 3,000 applies to two different 3,000s.

[Speaker 3]
But wait a minute.

[Speaker 2]
Geshe-la, I didn't understand it in Utpala's class, and I don't understand it now.

[Speaker 1]
But we're prosaic, so we can do whatever we want. I think while that may have been Kjarpje's position, let's see what Gyaltsabje has to say. Here's a quiz.

They're actually quietly feeding, which probably happens with Amelie, so take your time when you can. She eats like two bites, and she's like, I'm done. Let's play.

Here they eat for two classes and then fall asleep. I just ate some cookies to be ready for this class. Here we go.

People who understand how things work are able to recognize that a reflection in a mirror is not what it appears to be. They do this using, this is multiple choice. What do they use to recognize that a reflection in a mirror is not what it appears to be?

You can just answer A, B, C, or D. The magic of empty teachers, for sure. A, B, C, D.

[Speaker 2]
I mean, I want to say all of the above, but he did mention A.

[Speaker 1]
He did, yeah, and I know you're right. I think that it could be A, B, or C, or D. I did mean, what did he say?

He did specify that they do so using direct. He even said, he went as far as to say that it's with a course kind of logic is wrong.

[Speaker 2]
Yeah, he did say that.

[Speaker 1]
Tibetan for this, normal direct or accurate perception. Wait, oh, Nick, A was the answer, right? Yes, sir.

Direct accurate perception. And can somebody tell me how to say in Tibetan, normal direct accurate perception? Whoa.

That's very close. We left out direct.

[Speaker 2]
Hey. Yeah, great.

[Speaker 1]
It's good enough. A course kind of logic. You both said it and you're both right.

This time they said a rickshaw rock, but I accept it because I would never have thought of it this specific way.

[Speaker 2]
Do you believe this, Nick? I was thinking about this, how some animals get confused and think that they're in the mirror, and then does that suggest that direct perception does not necessarily reveal that you're not in the mirror?

[Speaker 1]
I think that direct perception does not reveal that the image in the mirror, and it requires some sort of logic, because I have seen Geru get fooled by this, and I've seen Amala get fooled by this when she was a little baby. Though she figured it out pretty quickly. She's quite logical.

[Speaker 2]
Geru is no master logician yet.

[Speaker 1]
Not yet. He's getting there. He's pretty good.

Tibetan for understanding how things work, which we usually take this phrase to mean something else. But in this context, it was really about understanding how the thing works, but it usually has to do with knowing what to call things. Oh.

Dala Jang? Yeah, good, man. Great.

Dala Jang is what it says here, but yes. Up until this point in the text, it has seemed that the parts of a person have caused us nothing but trouble. Now, Arya Nagarjuna appears to make a point that our parts could be useful.

Please explain.

[Speaker 3]
If you could understand the emptiness of a part or parts, then you can extend that logic to understand the emptiness of the whole.

[Speaker 1]
Thank you. Whoa. Must be genetical.

Genetical. Please state the reasoning of dependence and give its alternate name. You can state it.

I haven't the answer here how he stated it in this text, but you can state it in a more classical way, too.

[Speaker 2]
Galpoye Rikpo.

[Speaker 1]
Yeah, that's it. That's the... Oh, and the Tibetan that I'm asking for is actually the proof itself, as you can tell by these wide parentheses.

But yes, that is correct for the alternate name, Galpoye Rikpo. English, anybody? King of Reasons or something?

Yeah, good. King of Reasoning. Anybody remember the reasoning?

It's from ACI Course 1. Is it Sheja Chirchen? Say that again?

[Speaker 2]
Is it Sheja Chirchen? What's the Chirchen?

[Speaker 1]
No. In ACI 1, it's Nyugu.

[Speaker 2]
Oh, Nyugu.

[Speaker 1]
But here we use me and mine. Not on here. Very good.

You can say it in English, too. I mean, for the... What do you have to just remember?

I'll put it this way. Even though it's called the King of Reasoning, it's got two names. It seems like it would be this complex logical proof, but it's pretty straightforward.

[Speaker 2]
Yeah, very close.

[Speaker 1]
Very, very close. It doesn't assert that they're empty. It just says that they don't exist through some nature of their own.

Hey, Nick. Yes, sir. The people in Sedona are going to give you that reasoning together.

One, two, three. Bear not sook nan shin. Nice.

All of you online should be ashamed that you didn't also have that memorized perfectly. It was the Thai food, Nick. They put spices in it.

[Speaker 2]
That's actually what it said inside their fortune cookies.

[Speaker 1]
In ACIP transliteration, no less. Of course. Obviously.

Learn Chinese. Okay. That's it for my quiz.

Thank you very much. I have some translation stuff, but I think I have to re-share my screen. Okay.

Whoops. Hey, where did it all go? There we go.

Stop share. Actually, I did do my desktop before, didn't I? Yeah.

Where'd it go? Can you guys see this? I'm zooming in on it now.

It's kind of like the last contract for Apple that I got. Oh, there you go. Is that big enough for you guys?

Yeah. Okay. All right.

Yeah. Yeah. Who are we talking about here?

Ananda. Here's the previous... You want to remind us what's going on here?

Yeah. So, we were talking about the meaning. So, in my quiz, I was talking about it as well that...

Well, let's say it this way. We finished with the king of reasoning. We were talking about how it's important to depend on the parts of a person to understand how the self depends upon the parts of the person, and that if we rely on understanding the parts of the person, we can see the emptiness of the person.

And then Gyaltsabje shared with us the king of reasoning logic as applied to this situation. Then, in the next verse, Aryan Nagarjuna mentions Ananda, and how when Ananda heard it this way, he achieved the eye of the Dharma. And so, I think he's saying, so he repeated it for the monks.

Yeah. This section is meant to prove that seeing emptiness directly is the cause for liberation, okay? For freedom, okay?

Specifically nirvana, right? Okay. So, he says, oh look, Ananda achieved the direct perception of...

he achieved the path of seeing, right? Which is to say, in the verse, it just says he got the Dharma chakshu. He got the eye of the Dharma, right?

Okay. And then it goes off on, then he didn't have to depend on anyone else. GZHAN GYI SDUG BSLANG MIN SBYONG.

He didn't have to depend on anybody else. And now we're ready for your new translation. He didn't have to depend on anyone else, and yeah, he was not guarded by anyone other...

anything other than the instruction of the teacher. Yeah, this construction means he could not be convinced to follow some other ideas. You see what I mean?

Okay. And he... by the way, THAD TZAM LAS RGYAL BA and SONG NYID LAS RGYAL BA should be separate.

Oh, I see. Okay, you said he overcame his doubts and he overcame his misgivings. Good.

Okay, good. You skillfully used two different English words for what in Tibetan is pretty much the same word, because you had to. THOB NAS BDAG NYID KYIS RGYAL BA RNAMS LA And once he had achieved, he repeated it again over and over to the monks, other monks.

RGYAL BA GZHAN GYIS RGYAL BA RNAMS LA Yeah, oh. Yeah, I'm a little confused there. Oh, well, your answer is in the PAS after me.

By the way, V is here tonight just to warn you that your unofficial mom is watching you. Okay. Ivy.

So PAS means, because he repeated over and over what he had learned to the monks, in the RGYAL BA GZHANS, also THAR PA THOB. Oh, they also reached liberation. Yeah, because he repeated to them the words that triggered his own.

Liberation, okay. Okay. That fact is ZUNG from LUNG.

Oh, okay, that fact is spoken in scripture? Yeah, therefore, DONG NI RTOG PA... Yeah, yeah.

Therefore, that proves that DONG NI RTOG PA, DONG NI RTOG PA SHES RAB is the unsurpassed method for achieving liberation. Right, okay, good. That was the promise of this section.

Yeah, that seeing him correctly is the unique cause of liberation. Yeah, okay, cool. Okay, I'll massage that paragraph later.

Hmm. What is NI PA? Yeah, the second section has four parts of its own.

Do you want somebody to read this? Yes, please. Lindsay, you're right in front of me.

Okay.

[Speaker 3]
RIPA THANG KHOR BA LAS RTOG PA'I RIM PA THANG DONG NI RTOG PA YON THANG BAR BA'I RANG BZHIN ZHES PA'O Nice.

[Speaker 1]
Wow, okay, good. The second section was very complicated. It was a very difficult name.

CING THAR RANG BZHIN GYI RGAG PA What's that mean, Nick? CING THAR RANG BZHIN GYI RGAG PA A denial that being chained or liberation have any nature of their own. Yeah, so staying in suffering is empty, and getting free from suffering is also empty.

In that sense, they are equivalent. Okay. And talking about that topic has itself four parts.

KHOR BA'I RGYUG PA'I RIM PA, Nick? The steps by which we enter the cycle of pain. Yeah.

And then the KHOR BA'I RGYUG PA'I RIM PA, the steps to stopping the cycle of pain. The benefits of realizing emptiness, and the explanation of the nature of liberation. Yeah, we should probably correct it to THAR PA'I RANG BZHIN.

Oh, yeah. It's a small thing, but we might as well do it now instead of later. Yeah, sure.

5%. Yeah. Dan, can I ask you a quick question?

Oops. I feel like maybe you've given me clear instruction on this, but maybe it's not sunk into my brain. When I put the heading right here, do you want me to also...

So, if I say it right here and then the next words are right here, do you want me to also say the second section, comma, a denial that being chained or liberation have any nature of their own? Do I repeat it like that? Yeah, I do want you to repeat it, yeah.

Okay. I want the English to match the Tibetan exactly, yeah. Oh, but in that case, it won't.

Okay. Sorry. Yeah, by the way, I'll tell you something.

Put those headers up there after you read the whole thing carefully, and it's not very frequent that it will necessarily match the text, okay? All right. Go ahead.

I'm sorry. I understand what you're saying, but I'll always put the exact English of the section after the Nipah or after the Tongpa or whatever. You mean, should you translate the original header from the text itself?

Yeah, every time that there's a number, even if we have a heading. Yeah, every time. But you can paraphrase it.

You see, you can say the second point is blah, blah, blah. It has four sections, you see what I mean? Okay.

Make it... what do you call it? I saw a word for it today.

Prosody. Make it flow. Yeah.

Okay. Okay, let's go down. Oh, did you...

you read the four, right? Okay, let's go down. Okay, Marina.

Oh, she's eating, so she's extra shocked. Sometimes it helps the pronunciation.

[Speaker 3]
And it goes Nice.

[Speaker 1]
Nice, nice reading. Sometimes ngu sumwa means to recognize and sometimes ngu sumwa means to identify. Mm-hmm.

So we'll see where it goes, okay? After a colon, just one space, okay? Whoops.

Yep, okay, here we go. Otherwise, we'd probably have to fix it later. Okay, so the first of these, which is how we...

the steps by which we enter the cycle of pain. Yeah. Yeah, recognizing the root of the cycle of pain and a metaphor illustrating how the cycle of pain depends upon it, it being that root.

And I thought that seemed clear enough. Yeah, good. Okay, that's fine.

That's fine. Yep. Yep.

Okay, who's... we don't have to read the root text, but how about we... Who's going to read the next paragraph, Nick?

Is Mark Solustro there? He always... every time you show up, he leaves.

Very good. Okay, cool. Hags.

Rob. Hags?

[Speaker 2]
Don't know that word.

[Speaker 1]
R is silent.

[Speaker 2]
C? Yep, GC. Fungbo, Rangshengi, Jupar, Zimba, Yicheng, Deixin, Chenyu.

Oh, Chenyu. Yeah, right, Chenyu. Rigbei, Sunma, Chungwa, Yupa, Dei, Sitte, Lei, Jigto, Sokla, Tawa, Dupe, Nar, Zin, Nitsung, Chungze, Kyangma, Nyampar, Yula.

Nice, okay, good.

[Speaker 1]
Here's the first. However much we grasp our parts... GC and Deixin are one of those like yata and tata, right, Nick?

Yep, however much, and that's how much is what I... But C means length of time. Or however long we grasp.

Or as long as we grasp our parts. Yeah. And then in English we don't repeat the Deixin, right?

Right, as long as... Unless it's in the root text? Good luck on that.

No, even if it's in the root text. I mean, you could artificially do that. I'm gonna irritate you as long as...

But it's hard. For such time as I... It doesn't work.

As long as we grasp our parts existing to the same nature of their own and have failed to use reasoning to root out the object we think we see. Good. Then...

Yeah. Oh, this has to change because I had it a little... phrased differently with the, that's how much.

In other words, until we can address the emptiness of our parts, right? Then the tendency to grasp to a me, which could exist from its own side without my seeds, right? Which is included into, yeah, the view of destruction.

View of destruction has two parts. What are they, Nick? First link of the wheel of life.

Me and mine, or person and the parts. Yeah, to hold to a me and to hold to a mine. And he isolates the holding to a me, right?

And he... The nyi even makes that stronger. The nyi means that single part.

When it's nyi, yeah? It won't hurt it at all. It won't be damaged at all.

Okay? As long as you see the parts as self-existent, it's not going to do anything to holding you as self-existent, right? And that's the hope he's been making since the mirror, right?

Yep. Okay, good. Okay, Rob, who's next?

Is there a JB? Is JB over there? He runs away from this class.

I'm online today. Oh. Am I looking at...

[Speaker 3]
Okay.

[Speaker 1]
Yeah. kyi le gyi sok che Nice, pan je kyi le pan je kyi le sok che Nice. Good.

Nice, John. If our tendency to grasp the me continues in that way, ngun gyi tsam yin ma nyam pa tsultam wa yin ne so long as we have this kind of grasping to a me, in such a way that even the most obvious forms of it haven't been damaged at all. Aha, okay.

Much less the subtle forms or the subconscious forms. So, ngun gyi tsam yin means if you haven't even damaged holding to a self-existent pen, if you haven't even damaged the most shallow version of believing that the pen is coming from its own side, much less your more reflexive feelings, or subconscious feelings about it, even your surface feelings about it, if you don't damage that even, then still you're going to korwa pan je kyi le sok. You collect the karma that projects the cycle of pain.

You will still continue to suffer in this world. Okay? Good.

So, again, just to make sure I understood, the much less the more subtle forms, you're just adding that in as your personal commentary, right? Yeah. Yeah.

Okay, that's all I got. If you can't even explain how the pen, if you can't even explain it, much less feel it, you see what I mean? If you can't even explain why the pen is not coming from its own side, and I'm not talking about your deep instinct that it is coming from its own side, but if you can't damage even your gross intellectual belief that the pen is coming from its own side, then how are you going to do anything to your deeper belief that it's coming from its own side?

And even just the shallow words that says the pen comes from its own side is enough to throw you into samsara. Okay? All right?

Much less the instinctual belief. All right. Okay, we're down here, Nick.

Yeah. Who's going to read, Nicholas? Oh, um, Gyaltsang.

Uh-oh.

[Speaker 3]
The wrong glasses for this.

[Speaker 1]
Do you want to use chime in? They're probably different. Yeah, as long as you even have a shallow idea that the pen is coming from its own side, that will be enough to throw you again into rebirth.

Sipa, we just had. Yang Sipa. Here sipa means samsara.

And it's... Yeah, it's not so much yang si here. It's rebirth in the cycle of pain.

Yeah. Again, again. Therefore, holding that Michael exists through some nature of his own rather than from his seeds, and holding that Michael's arms and legs and mind are also coming from something other than Michael's seeds, is the root of...

Yeah, a cycle of pain that goes over and over again. That's what he promised us at the beginning, to demonstrate that that misunderstanding of the pen was what would throw us into samsara when applied to myself. What's next?

Who's next? Oh, let's see. Venerable Jigme.

She said, but I don't think she pronounced it right. Have a cue, Venerable Jigme.

[Speaker 2]
What's up? Nothing.

[Speaker 1]
Nice to see you. Nice to see you too. You got the plane.

Okay. Okay, good. Venerable Jigme said she wanted to read it.

I mean translate it. Okay, great. GOR BA LAS BRAL BA Getting out of samsara.

Yeah. DE NYID Themselves. Those two.

DEM PA'I STONG Understood. P-A-S in between. Empty of.

In English we use the genitive. Empty of truth? Yeah, empty of reality.

Empty of reality. What? Me and mine.

Okay. You must talk. I understand.

Yeah. Having demonstrated that, saying that to get free of the cycle of suffering you need to see emptiness directly of me and mine, that proves that if there's people who are already arhats, they must have seen emptiness directly. Emptiness.

Yeah, therefore, therefore, NYAN THOS DANG RANG RGYALS Hearers and self-made buddhas. Who are already dar chombas. Enemy destroyers.

They must have seen DONG PA NYID. Yeah, they must have seen emptiness. And that's a favorite sticking point, you know.

They must have seen emptiness directly. Okay. All right, who's next?

Nick. Boy, someone who knows Tibetan. Jigme, can you pick somebody?

[Speaker 3]
Somebody who knows Tibetan.

[Speaker 1]
Can you read rather quickly? Well, maybe. Okay, here comes Timothy.

Yeah, great. You're stuck with it. He's scared.

So. And then everybody will see me and Tim on the screen at the same time, and everybody will know that I'm not Tim. Tim is not me.

Oh my gosh, my mind is blown. Nick, did you know that when you're number one on TripAdvisor in the whole country, electric waves splash through your head and your hair goes out like this? Okay, don't forget you got the cursor.

All right. Okay. Nice.

Okay. So. So Nick, when you start out with Desi, you got to say, now, how are you going to read it now?

Desi in GC. So like, until. While it's possible that?

No, time. It's always time. For, so this is the same, for as long as?

Yeah. Until such time, and in English we say, you finish off. In Tibetan you say, until you don't finish off.

I got it. Until such time. Stop the grasping to the parts of a person as if they were real.

No, as if they didn't come from seeds, okay? For that long, this nze is a present tense, future tense of se, S-Z-A-D. You will not have finished off, you will not have completed or finished off your jikta, your perishable assemblage view.

Okay, yeah. And what's the sum? What's the power of the sum here?

Buddha said so. Buddha said that. And, there's no rang de kepa.

No master of the scriptures of our school. Yeah, of any Buddhist school who would ever shepa, who would explain it any other way. Who would ever take the, that there could exist dachobas, enemy arhats, who didn't give up jikta.

Right, absolutely. Did not get rid of their destruction view. Yeah.

So you got to stop seeing yourself as self-existent in order to get rid of that wrong view of yourself. And there's no Buddhist school in the universe that would say that arhats have not given up that wrong view of themselves. Gunpo Lodro.

Our protector Nagarjuna. Yeah. In this sum, in this scripture of his, is chesawardenpa.

He's super clear about this point. Demonstrating this point super clearly. Clear that nyen tu er rang gyel dak chenpa that listener and solitary realizer arhats, enemy destroyers, chesawardenpa have eliminated their tendency to hold to things as, or those things as being real.

And then okpa nam su yang below, I'm guessing we're going to thoroughly describe this, clarify this all below. Yeah. Nagarjuna is going to repeat it over and over again.

Ah, yang dang yang. Yeah, yeah, yeah. Clearly.

Okay. Who's up next, Nicholas? Uh, Juan.

Juan Hazo. Juan Hazo is not, he's translating. He's translating.

Tim, please continue. Okay. Let me fix my hair a little bit.

Let me fix. Wait, that's going to take an hour. Oh, it looks like we hit the second 3,000.

So whoever was going to match that, thank you. Thank you everybody for donating all this to help the Mixed Nuts. You guys are awesome.

We made a bet of $3,000 that nobody else would give $3,000 to make $6,000 to donate to the Mixed Nuts. And we just did. And then somebody else said, I'll give another $3,000 and then anybody else give another $3,000.

Which means the Mixed Nuts now have $12,000. Thank you. And change.

[Speaker 3]
And change.

[Speaker 1]
And then so. She's just so thrilled. Okay.

She is, she is. The nice thing about my wife is she tells me not to spend the money. All right.

Munchu. Okay, he's getting a little hot. He's starting to sound like Gyeltsabche.

Oh, he is Gyeltsabche. So in the ngun previously, there were some people who went to the chiro of this church. They went to the outside of this teaching.

And they left this system. And they gong to that dawa for a long time. They got their minds used to a view for a long time.

I'm guessing they mean the wrong view. Yes, some weird ideas about emptiness. So there were people in the past who stepped out of this teaching and got weird ideas about emptiness.

And from that too... Power. Yeah.

They, I'm going to go down to the third line at the end. They gokpa the shepa. They denied the explanation.

Of other lopans. Other masters. Who were writing delpas.

Who were commenting, writing commentaries. The shungs of Gunpa Lodro. On the scriptures of Master Nagarjuna.

The unmistaken scriptures of Arya Nagarjuna. People writing good commentaries about Nagarjuna's ideas. And there were these other people who got weird ideas about emptiness.

And they started to... So it means cunningly, okay? Which I didn't know this word.

They started to gokpa the shungs of Lodro. They cunningly started to refute the scriptures of Arya Nagarjuna. Yeah, who had lived 2,000 years before, okay?

And, dongpa nyi kyi dun. The meaning of emptiness. Shek je is a very, very extreme word that means to develop a...

To develop a... I don't know how to say that. They developed a...

Anemone? No, it's worse than that. They developed a...

Something like a... I don't know. A strong deep-seated hatred towards the meaning...

Antipathy towards the meaning of emptiness. They were totally against the concept of real emptiness, okay? Wow.

And, therefore, those of you who dupa lek for dark. They agree... They accept...

Those of you who... Desire... Oh, they want to believe that a self is basically the be-all, end-all?

Oh, those of you who wish yourselves well. Oh, okay. Okay.

Those of you who wish yourselves well, you should torwa their ideas. Torwa them out. You should...

Torwa them far away. Yeah, gyang ring du means get them far away from you, in the same way that you eject spit from your mouth, so you don't step in it. Okay?

Like... And don't do it on your clothes. Like, try to shoot it as far away as you can.

Wow. What's he comparing to spittle? Throwing away the ideas of people who hate emptiness.

Yeah, these weird ideas about emptiness. It means nothing at all. It means sit in the corner and stare at the wall.

The abbot will hit you on the back if you blink. All this crap for 2,000 years. Just...

It has no more value than snot that dripped out of your nose. Really. And he's not exaggerating.

It has no more use than that. It's very strong, right? Try not to step in it.

Okay. Nick, good luck translating that. I'm looking forward to it.

This has been a hard section. This whole thing. For me.

Okay. So, Tim, why don't you just continue? We only have a couple minutes left.

I think you should... For the snot one, use, like, hockaloogie or something in there. Yeah, hockaloogie is the preferred translation.

Very good. I'll teach you that later, Stanley.

[Speaker 2]
Yeah.

[Speaker 1]
Okay. So... This is really...

There is not a nyemba. A bad idea. Or a bad experience, even for two seconds.

Here in the cycle of pain that doesn't... that isn't rooted in this kind of misunderstanding. Yeah.

There's not a single discomfort or pain in your whole life which doesn't trace back to misunderstanding seeds. Okay? DE LTA BU YANG GNAS NYED PAR BYED PA'I PHYIR RO So...

So we've got to find this... We need to find these points? I've got to think about it.

And I would check the carving. It's not comfortable for me. DE LTA BU YANG GNAS NYED I mean...

Yeah, something's wrong with it. I'm not sure. I mean, you should...

You should come to see that or something like that, okay? Why do you use the past tense? I don't know.

I'd like to... I'll look at the carving, okay? Do you want to put a note there?

I can check it. Yeah, let's say that, okay? It's weird.

There's something wrong with it. Okay. I can paste a little picture of what I find in there for us for next time.

Okay. We've still got time to do one more little piece. Okay.

You want to ask Nick? Sorry? I'll read it to you.

NYON MONG PA THANG LAS THANG KHYE BA'I KUN NAS NYON MONG PA'I THAN BYA LAM GSUM PO LAS BRTAR PA'I LAM LAM MA BAS NA THOG MA MED PAR SRED THA DANG U NGES PAR SEM PA MED PA Yeah. NYON MONG PA? So, negativities and karma and births.

All of these. NYON MONG PA'I THAN BYA All negativities dependent upon them. Yeah, okay.

These three paths, okay? If you don't... I think it's the three tracks, okay?

If you don't make BEPA... If you don't make efforts to achieve the path of liberation, then you will... Yeah.

You will be in a samsara which has no THOG MA. Uh-huh. No beginning?

It has no SRED PA. No end? Yeah, and no U.

And no middle. MED PAR SEM means that you could hold on to, okay? Cool.

Then, I'm going to ask you for one more word and we'll stop. Third line following, RGYAL MED KHOR LO RGYAL MED KHOR LO It was a fire wheel. Yeah.

You see by spinning a thing. Yeah. If you take a torch and you wave your arm in a circle on a dark night, it looks like a solid circle.

And you cannot identify in that circle where did it start, where is the middle, where is the end. It's just a solid circle. Okay?

And samsara is like that. You can't point to one part and say that's where it started or that's where it ended. That's where it started or that's the middle of it or something like that.

All right, Nicholas, you're free. Cool. That's it for the term.

That was amazing. That was the hardest term in this book for me so far. So far it's been a piece of cake.

In fact, I was sorry for giving you such an easy book. But no. This stuff got a little trickier.

At least it could just be that I'm underslept more than usual. Yeah. That's good.

Okay, what's happening? There's a little chat. I am giving you a long break because I'm awesome.

What is it? Take like, I don't know, nine hours. Just relax.

You're so generous. I've been waiting for a while. But there's an extra class tomorrow if I'm not mistaken.

So tomorrow is the last day of the term. We have an extra class in the morning so that we can fit your question and answer at the end. Okay.

So... Yeah, that's what's going on. The schedule may change slightly as far as which classes are going to occur.

In the morning I've had some negotiations, bribes and stuff like that. Oh, okay. Bribes?

I won't say anymore. Are you going to match more donations? That's a good idea.

They probably already did.

[Speaker 2]
Amazing job, everybody. Incredibly quick pace to raise a whole lot of money.

[Speaker 1]
Yeah. Thank you so much, everybody, for donating. It's like uncomfortable for us to be asking and stuff during the term but we really believe in what we're doing so we want to make it last because we want to get this wisdom into modern languages so that we can all benefit from it and there's so much to translate and it's really precious stuff.

So, thank you very much. And thank you, of course, Keshy and Michael for making this all happen and all possible. Yep.

Okay, see you guys. Hasta mañana. Hasta mañana.

See you guys. And then we're going to the peach tree. Oh, yeah.