Ник Лашо — Книга 2: Ратнамала, занятие 46

[Говорящий 1]
Hey, everybody, I'm back. Thank you for the news, Juan Jasso. Thank you, Edmund.

I look forward to seeing you tomorrow. So and thank you to all of you who so regularly come to these amazing translation classes. Just grateful for you all.

It's just, I don't know, I just I'm having a deep appreciation lately for for what we're doing, trying to translate these books in a way that's accessible to the modern world. And thank you for just your participation is what's making it happen. The fact that you guys love this and help us and support us is how we can keep going.

So thank you. All right. All right, quit texting me.

I got to do a class. I'm going to share a quiz. I tried to make it easy.

I always think I made it easy. This is going to be the time that I really did. So let's see how it goes.

According to Master Shanta Rakshita, what action harms the reality body connected at countless victors?

[Говорящий 2]
Teaching emptiness wrongly.

[Говорящий 1]
Not exactly. Although we have a section that is discussing that, but he says something that's a good bit more specific. The reality body, meaning the emptiness body?

The Dharmakaya. Yeah. I remember that's supposed to be untouchable, undestructible, nothing can hurt it, nothing can harm it.

Both parts of it. What about killing one single tiny being? Giving up on emptiness.

One single tiny being. Killing one of those tiny little bags of pus can't really benefit us in the slightest. But giving up on emptiness, yeah, that's bad.

But Master Shanta Rakshita, so Gyaltsabjeet says something. And Master Shanta Rakshita said something even more specific that is related to giving up on emptiness. Teaching it wrong.

Yeah, it's related to teaching. It is teaching it wrong, but he specifically says harming the beliefs, harming people's belief in emptiness, which would be teaching it wrong in the suchness of things, he says. Harming the belief in the suchness, he says specifically.

By teaching it wrong, though, that's what he's talking about. Does anybody remember any part or the whole thing for the Tibetan of this phrase? You can work it out.

[Говорящий 2]
Nope.

[Говорящий 1]
Yep. But that's at the end of the sentence. Demi.

Yeah, it's the full form. Ekonemi. Yeah.

Good. Yeah, good. Working backwards.

What word is doing what you're doing, word? I don't know. Yes.

Belief? Shepa? Dupa?

Dupay? It is close. I mean, it's Mupa.

Yeah, Mupa. Yeah. Mupalana.

Good. Nice. Good job.

Thank you. So what threw me with your question is that it sounded like you're asking about what actions harm the reality body of an existing, I mean, a victor that the countless victors that exist like right now, right? And harming the belief in the suchs and things or teaching that, that harms the cause of the reality body.

Like, so there won't be any new ones. You're right. You're totally right.

Yeah. So it's not like the existing ones are hurt. But yeah, you're totally right.

No, you're right. It was the, it is the cause. And that's, I'm about to fix it now because my action harms the causes of the, that makes, that does make it correct.

Totally. Thank you. Thank you.

What is a potential problem of teaching Middle Way philosophy to people who are not ready? Oh, freak out? Yeah.

[Говорящий 2]
It could go to the lower realms. Yeah.

[Говорящий 1]
They could become unattracted to, to the teachings. Yeah. Yeah.

And what he says is more related to what I think Word and Oscar said, but I was waiting to somebody would say this, but people may think that we are underestimating reality and actually negating that things are real altogether and freak out. And yes, give up on emptiness. That is what you said.

That would lead them to the lower realms, as Oscar said. What does this mean? A position where you freak out due to a less than logical understanding of emptiness, something like that?

It's a good guess. It's more simple than that. Hmm.

Okay. Don't, don't freak out, man. It's just logic.

No, I like that though. That's for Adam and Juan to tell their students today. This is a, this is a point that it doesn't make sense to fear.

Yes. Yes. Perfect.

Good points. That doesn't make sense to be afraid of. Nice.

I struggled with it when I was working on the translation originally.

[Говорящий 2]
Being afraid of it?

[Говорящий 1]
Uh, what? I was, I was afraid of that sentence. Yes.

Don't freak out, man. Yeah. Uh, there are those who may not be afraid by teachings on emptiness, but they still have a problem.

I mean, they probably have many problems, but a specific problem. Um, so what is that, that they accuse the middle way of doing?

[Говорящий 2]
That they don't believe in karma and its results.

[Говорящий 1]
Yeah. Good. They underestimate that we are underestimating seeds and results.

Uh, so does anybody want to give me the, whatever, North Nepali, uh, corn dip for that? Yeah. Yeah.

Yeah. Yeah. Yeah.

Uh, can you say that in an even more concise way? Yeah. Yeah.

Yeah. Yeah. Excellent work.

That was kind of easier. Yeah. All right.

Thank you very much. Cool. Stop.

Share. And we got through it in 10 minutes. Oh, I'm looking for my document.

There we go. No. Yeah.

Okay. Oh, the best when I'm sharing it, but I don't know where it is. Here we go.

Okay. Okay. So we got, we, last time we got as far as we compared a quotation, uh, Gyaltsamje was quoting Master Shantarakshita.

And then we went ahead and found Geshe Michael found the original quotation. We translated that and we compared the quotations. And now we're moving on to the next section, which is, um, advice for the King to also realize the profound meaning, right?

Gyaltsamje. Yeah. So here's some root text.

It's the second half of a verse. Let's look at commentary and then come back to the root text. I will read this first one and then I'll hand it over to my colleagues and friends to read.

So let's take a look. I don't know why I wrote with this. Let's see.

Well, anyway, this is a transitioning, right? Yeah. Yeah.

Yeah. I mean, I'm just wondering if there, usually I have some, something in the Tibetan that I'm referencing, but maybe I was just, just trying to, I'm sometimes I'm just trying to make it flow, I guess. The S on the end of Sherwol, maybe.

Yeah. Yeah. That's probably it.

Uh, well, Gyalpo, who, who doesn't know what it means. That can tell me what it means. Anyone who didn't chuckle gets to answer.

Yeah. Uh, let's see. Oh, all right.

What's it mean? Someone who does know what it means. A bunch of people in the chat seem to know.

Good, good, good. Okay. Let me open the chat.

There we go. Okay. Oh, good.

We even got a, a King Moji. That's awesome. That's right.

Crown. Uh, good. All right.

He's advising and it's Gyalpo Shebu. So I, so this is interesting. What's our Shebu?

What's interesting about this word? Puh. Ben?

It's the name for the region from which you can, uh, call to India. Nice. Yeah.

And the word, the name Tibet comes from this. Somehow the, I guess the British or whoever, when the Tibetans say Puh, they heard Tibet. Obviously.

I think it was, it was Tuh Puh. That's what they turned it to. We're going to Puh.

Where are you guys going? We're going to Puh. Tuh Puh, like upper, the upper place called Puh.

Oh, Tuh Puh. I got it. That makes sense.

Tuh Puh or not Tuh Puh. That is not the question. All right.

So, uh, I translated Gyalpo Shebu Ne, uh, the one who, the one to whom we give the title King. Cause they're saying Gyalpo Shebu. And he repeats this a couple of times.

Hmm. Ramshanika. Both myself, others.

What did you say? Both myself and others. Yeah.

Good. Both. And what's interesting about this Ne here?

That Ne is a form of the word Tuh, which usually has an S on it, but this is an archaic form, which you can take away the S and put a G-A instead of the more modern form where you keep the S and put a K-A to mean both. Nice. Thank you for that.

Wonderful. Sedation. Yeah.

Usually we don't say it like this. Uh, Nika. Both.

Yep. Okay. Uh, so let's see, and maybe I need to do some work here still with you all.

Uh, and we'll have to probably look at the root text a little bit. So it looks to me like, uh, Chinekyang is this idiom that means do everything you can or do, you know, do everything in his power is what I said here. Um.

Tumipung. Uh-huh. Tumipung.

Uh. Not this card. Well, it's actually in order to not mipung, but yeah, not be ruined.

Not, not destroy. Tongpa tenchung ki dun du kong du chu. I think that you have, I think it's the idea is to do everything that you can to, to.

Tongpa tenchung ki dun du kong du chu. Not, to not throw away your kong du chu, your deep, your deep understanding dun of the meaning of emptiness, tongpa and tenchung, dependent origination. Yeah, totally.

But that's interesting that you took it that way. Uh, you're talking, you're taking it as to not ruin your understanding of emptiness and dependence. Yeah.

And I took it as to do everything you can to understand emptiness and dependence. And there's no particles here. So it's maybe it's a little bit ambiguous, maybe not.

But, uh, it's, I'm taking it as do everything you can to understand those things so that you won't be ruined, but you don't ruin yours. Yeah. And I think I'm basing that on the way the root text is structured.

I think you're right. Cause the mipung would be at the end of that phrase. Otherwise, I think.

Yeah, totally. Yeah. It could also be that, uh, the meaning of the word emptiness is that all things depend on other things.

I know. I, that's really good. They tend to understand deep in their hearts that emptiness means all things depend on other things.

Totally. I know. I, uh, I was thinking about that too.

And especially because it's Nagarjuna and he likes to say stuff like that. Um, although, I mean, it's Gyaltsabje in this case. So what I, what I've done so far is I just wrote it super ambiguously and wrote emptiness dependence, but I think you're right.

I left out. Um, I left out the meaning of. Yeah, I think she must be right.

Especially because of the, the nay at the end of that phrase showing this progression that that's what's going to keep you from this, uh, mistaken understanding. And then it's kind of with the next phrase, right? Yeah.

I liked it. If one were to, yeah. So what's it mean?

If we discount dependence. Yeah. Then what happens?

We're going way South. Yeah. That's far down going to a bad place.

We go to a bad place. Go. Yeah.

Bad going. You're going bad going. All right.

Isn't the nay like then though? Oh, from here?

[Говорящий 2]
Yeah.

[Говорящий 1]
The true nay. Yeah. That's, that's kind of an interesting one.

Right? Uh, that's how they set up progression. They'll put nay then a shay.

Like yeah. Then this, then this. Yeah.

Uh, however, how in this case, I agree with you. And I was even considering that in writing the translation. However, I don't, we'd have to think about it for a minute.

Cause it's saying one thing and then it's immediately giving an if statement of the opposite rather than a progressive statement. You know what I mean? Then if like, then from there, then if you do this blank will, then you will do this.

I know what you're saying. It's more of a whereas, right? It's more of a disjunctive.

Uh, could be. Nay is a disjunctive. I don't know.

It's kind of rare, but maybe. But it's the only, yeah. That's the one thing about the fluidity of the North Himalayan language here.

Doesn't that may also act as turning the verb into a gerund? Yeah. Uh, yeah.

Pongichune. Understanding. Yeah.

In this particular case, I don't see any reason that any other way of writing it would be better, but I'm open. I just, I don't see it yet. I'm not convinced.

Uh, then just making it a period because the progression is there. Uh, and, uh, something that I've been kind of playing with lately and that I feel like is important for us all to understand and something I observed in the way that Geshe Michael translates is like, as long as you really nail the meaning. I mean, if you're really getting the meaning, it's not necessarily the case that you're like messing up the translation somehow.

If you don't like put the article that's there and, and thereby make the English clunkier than it would be. Totally. Um, yeah, which is, I mean, I know we've discussed this over the last eight years, but.

Right. And then our tricky part is trying to understand precisely what it is that the Tibetan language is saying. Right.

Yeah. Yeah. Yeah.

This is obviously the important part. Um, I think we got the meaning here, but I, um, and the if could come earlier. If you were to do that, then this would happen.

Yeah. Yeah. Yeah.

But this is right. You know, with the, with the tongue, right. We, we can get some clarity potentially.

We're not exactly at the end of the thought. Right. That's also true.

[Говорящий 2]
Uh.

[Говорящий 1]
The ne still has time to interact with. With whatever verb is coming. Yeah.

Let's go. Let's see who would like to read for us today. Um.

Duodos as you've done so wonderfully so far. Uh. Okay.

Yes, sir. I'll. Take the job.

This is way harder than the last one. I think. Good.

Good. We have to make sure you slip up here and there. Okay.

Then. Look. Killing.

Goodbye. Goodbye. Thank you.

Thank you. Do better. Thank you.

Bye. Bye. Bye.

Amazing. Beautiful. Do you want to work through the translation together?

Yes, I would like to try. All right, let's do it. TENG CHO' RANG LUG LA KE LENG GYIP PA TENG CHO' RANG LUG is our spiritual tradition of interdependence or dependence.

KE LENG GYIP PA means it's necessary to accept. Yeah, yeah, yeah. You must accept dependence as it is presented in our system.

Exactly. And therefore and thereby. Thus you will have to accept that things are devoid of existing by any self-nature.

Right on. Yes. Awesome.

Let's see. TENG. Can I add just a slight subtlety?

Okay, yeah, yeah. He changed it from KE LENG to KE LANG, I think. Yeah, I think it just means if you accept that, then you'd accept that.

No, once you accept the first one, you have accepted the second.

[Говорящий 2]
Uh-huh, yeah. Yeah, yeah, yeah. Totally.

[Говорящий 1]
Totally. That's cool. Yeah, whatever.

But yeah, great. Must have accepted. Yeah, maybe.

And I don't know. It's a good point. And I wonder because I said thereby, and I felt like I captured that feeling.

But you could if you really wanted to get, you know, technical. And this is just something I'm working on balancing in my own translation progression. Yeah, I think he's saying it's automatic.

That's all. Yeah, yeah. And I'm not going to put must have accepted.

I wanted to try it for a second, but I don't like it. And maybe there is a way to emphasize that. Uh, I love it.

I love it. Yeah, so let's go piece by piece. So it's concerning the self-existence, this slightest, there is no slightest, there's not a sliver of cause and effect.

Well, yeah, good. Let's go little by little. The cause and effect doesn't cause an effect in that of that self-existence.

I think it's that self-existence isn't doesn't exist. I'm sorry, that cause and effect doesn't exist through its own nature. And then, okay, even slightly through the neighbor.

So I just oh, yeah, we didn't get there yet. Does this would just be the self-existence of cause and effect? Right?

Yeah, yeah. And I think I kind of took this whole thing as basically saying, it wouldn't even be possible for him to imagine Chungsaekhyang even slightly. Even slightly.

But what is the Sa doing here? I think Shaksa Mepa is just like, you can't pause it. Or Shaksa, the whole thing together, to me, seems to be saying, like, you can't, you don't even imagine in your mind, it's not even possible to imagine or to conceive something like that.

It doesn't have the word. Yeah, you can never, you can never establish in your mind. It's impossible to establish in your mind, even slightly.

And this is, remember, what's happening here is, this is Master Nagarjuna advising the king on how to think. Mm-hmm. So he's saying, look, I'm begging you, buddy, don't even imagine just even for a second, or that cause and effect are even slightly coming from their own side or, you know, existing.

I don't like that law for self-existence of cause and effect. I want it to mean that cause and effect can't exist in what is self-existent, in the sense that he's saying, if things are self-existent, then kundray, cause and effect, can't be possible. Interesting.

I like that, too. Because, well, because the Rangshin Giju comes first. Yeah, Rangshin Giju, I just took it as being an adverb, like self-existently.

But that's interesting. Yeah, self-existently, what, though? What's the verb?

It's a law in medbha, right? It's a law in medbha. So I like what Ben is saying, it means...

Yeah, that's interesting. It's not, there's not even a trace of it. It wouldn't be possible in the realm of self-existence.

The cause and effect cannot function at all, something like that. Yeah. Yeah.

Okay, okay, that's interesting. Yeah, what you can't establish is cause and effect. Yeah, I'm going to put a little parenthesis here.

Which would, of course, be a more powerful way to defend against people who would say that we are undermining cause and effect. Yeah, right. Yeah, yeah, yeah, yeah, yeah, totally.

Okay, so here we go. Great. I like it.

I agree. It is more powerful. Then, Bernie, the two truths, maung tsam, dak tsam, a lot or a little?

No, Geshe Michael glossed it down here, thankfully. And we did have it before in this text. See, we've had this before.

Knowing something so well, you could understand it with only a gesture and no words. So this is when Geshe Michael was like, I mean, you know, he does this all the time. He goes like this, right?

Yeah. So he does gestures, and then you know what he's talking about. So it's like that.

Doesn't require much to convey the meaning, literally. Yeah. Yeah, it's an idiom.

Maung tsam, dak tsam, duk kong du chupa. So like understand it to such an extent that all you need is a little gesture. And so he's saying, it seems to me like he's saying, because then he says dey tar gyi, like by that.

So and in that way, develop such an implicit understanding of the two realities. So I took it as like the kong du chupa together with the maung tsam, dak tsam, is kind of like a tacit or an implicit understanding that even a small gesture is enough to remind him. Or he's just advising the king like dey tar gyi in that way, like that.

Understand the two realities so that somebody could just go like this, or like this. You know, and then you understand what he's talking about. So, Nick, implicit, so that's a little risky, right?

Because it has the connotation of being inherent. Oh, interesting. Well, or do you like tacit understanding?

Try and find some. Tacit is a little better. It's light, though.

Like tacit doesn't feel like strong enough to me. For which words? Implicit, like an implicit.

I just meant like deep in his mind. But tacit's pretty good. Intimate?

Intimate. Yeah, like intimate. They're really integrated.

That's cool. I like tacit. Yeah, I just took animal.

I'm going to go with tacit for now. I like because tacit understanding is a word that I've never written before. I just I don't want to live my whole life.

Yeah, really. I don't know how much longer I have. All right.

All right. Cool. Thank you, Jojo.

That was amazing. Thank you. Yeah.

Does it mean like insert or something? I think it does. But kongduchupa together is an idiom that just means understand deeply.

Oh, OK. What does the kong mean? It seems like it refers to, I don't know, kong.

I don't think I've ever seen kong by itself. It's him or her, right? Yeah.

Yeah. But it's kongduchupa is just a it's just a phrase. It's like it's like its own word.

Thank you. It's not. No, kongduchupa means the container like your heart.

It means it means your heart or your chest. That's what it literally means to deepen your chest. That's why sometimes it's tuxuchupa when it's honorific.

Mm hmm. Mm hmm. Tuxuchupa.

Kong means chest here, you're saying? Chest or heart. Deep within.

Oh, OK. If you understand it this way, if you realize it's this way, makes sense. But yeah, if you put this in your heart.

Yeah.

[Говорящий 2]
Yeah.

[Говорящий 1]
And deep in your heart. And I think I was I used to write deep in your heart all the time. Understand deep in your heart all the time.

And I was like, you don't have to always write that. It's like it just means like understand. I was like, OK.

This is your chance to use grok. Yeah. Nobody can stop me.

No, but I used tacit understanding. That's fine. That's fine.

I really want to remember you as a man of many words. Thank you. OK, thank you, Dr. Nick. That was fun. Oh, thank you. And I was going to say, just turn it down not to make us look so bad.

No. Dodo, it's nice to see you here. Thank you.

Let's see now. Advice for the king to get on the train. To train.

I don't know if it's train.

[Говорящий 2]
We'll see.

[Говорящий 1]
Uh, I took a hello train while I was here. It was really exciting. I sent pictures to Emily and she loved it.

Uh, oh, wait, let's look at the root text. So this is the second half of a verse. So this is tough.

So there's these guys who are ruined, I guess. Oh, King Galpo. He starts a lot of verses with Galpo.

So it's pretty clear that he is repeating this kind of nominative. Galpo. He's talking to the king.

Oh, King, who are ruined? They got these guys. Buy them.

I don't know. It's poetry. I took the chine since Gatsubje lost it here.

Do everything in your power. Do everything you can. To practice thus.

So you will not be ruined. Added some stuff here a little bit to make it make sense. And I think I might have left something out here.

Deitaki, right? It's like those, those guys who are ruined. Wouldn't it be those guys who aren't ruined?

Because deitaki, chine, mipo. I don't know. I'm having a hard time with the construction here.

Maybe. Verbs should come after. So the king is ruined and those guys aren't ruined.

Well, here, Galpo. Galpo, shebu, ne. I think he's just saying.

King, you know. I think this is, I think. He doesn't.

Galpo, shebu is just relating to this. Chedom down here. Is there any more poems?

Because there's only one poem here. No, isn't that weird? I mean, the, the pungwa deitaks are the, the, the ruined.

Yeah, the, the ruined. Yeah, exactly. It's problematic.

But it says mi pungwa. And the root text says pungwa on the first line. It says mi pung in the second line.

And there's only one. I know. So it's a little difficult there.

Yeah, it's confusing.

[Говорящий 2]
Well, like that, don't ruin yourself.

[Говорящий 1]
Yeah, I think he said, I think he's saying there are those who are ruined. But then it's interesting to me that there's an instrumental here too. He's like, oh, you're saying that they're going to, they could ruin you.

And that's why he has to do everything in his power to not be ruined. No, they're ruining themselves. It's just instrumental.

Yeah. Yeah, right. They're ruining themselves.

I agree with that. Maybe the pungwa means, oh, king, let's talk about ruination. They're those who don't ruin.

I know. That's how I thought of it at first. I think that they're, because they're pungwas.

I guess pungwa could be ruined in general.

[Говорящий 2]
What was the root text immediately prior?

[Говорящий 1]
It's deitak. It doesn't help. Oh, good.

Yeah, but we can look at it. It hopefully doesn't help. Oh, look, I didn't translate it.

[Говорящий 2]
Oh, it sure doesn't.

[Говорящий 1]
Don't be afraid of these points. They bring yourself and others. Oh, yeah.

[Говорящий 2]
Okay, yeah.

[Говорящий 1]
Brings about ruination. And then it's like, king, those ruined ones, or it could be ruination. But I guess the deitak, too, throws me into thinking that he's talking about people who are ruined.

It seems like a warning. Let's continue with the commentary and see if we have any more feelings. Is it maybe that the king shouldn't ruin people?

Well, maybe, but it says pungwa deitak. Like, it seems like it's talking about people who are ruined. It's like, oh, king, there could be ruination.

It could be. It could be that. We got the basic idea.

We do. We do. Do whatever you can to not ruin them like that.

Yeah. I have an idea. Don't ruin yourself because of those who are ruined.

If you don't want to ruin yourself, right? Yeah. If you don't want to ruin yourself with those who have already been ruined, please do according to this.

Yeah, something like that. Yeah, that's great. And then in the commentary, it does say rangchen nika la deitak ni.

So it's to self and others. So somehow it's like, don't let these ruined guys hurt yourself and others. That's great.

Don't be ruined by the ruined. Oh, and here's where I put it. I said, yeah, they will not ruin him and others.

That's great. Because all we have is a deitak ki in the commentary, so that they will not ruin others. I think we're on the right track.

Okay, I'm checking the time. Okay, it won't save you. No, I'm really enjoying this.

Actually, we are working on a text together. We are doing it. We're making progress.

You have afforded me understandings that I didn't have prior. This is the mix nuts cog turning. Slowly, but turning.

Advice for the king to train, because this is from way above. This is something I'm scared of. The level of organization and understanding that we are going to have to learn to do when we're translating these books, especially an author like Gautam J is intense.

Geshe Michael must have outlined the entire book in order to realize that this is the second part from way earlier. Outlined it and also context. Yeah, I think like a mere mortal like me, I have to have a separate document that is outlining as I go.

Definitely. And when the first and second is used in part and whatnot. Yeah, and it's possible.

And you can keep track. And I do it too with Gautam J. I keep track of like within an outline of like, OK, this is the first part.

This is the second part. And about 85% of the time, the author will stick to that outline that they have set forth. And 15% of the time, you still have to figure it out why there something's off and they're not necessarily sticking to it perfectly.

All right, let's try. Let's see who wants to read. We don't have a live audience.

So I feel like it's hard for me to see who's here while I'm here. Ben, can you read, please? Sure.

Thank you. OK, let's see what's going on here. Niba, the second part from above.

Oh, sorry. What do you think, Ben? The framing on the profound meaning, well, even if you do?

Yeah, I think it's also in this case. OK. Well, from the Gelpo earlier, also.

Well, because he's advising him on something before. And now he's saying also training. I mean, the last section.

Yeah. Yeah, in the meaning of the profound. Oh, I see.

Yeah, yeah, yeah. And you're saying this also has two parts. Yeah, yeah, yeah.

Advice on that.

[Говорящий 2]
So there will be two parts to the advice on how to train on the profound meaning or the profound object.

[Говорящий 1]
Meaning of the profound, perhaps. Cop Copa. Yes.

[Говорящий 2]
Yeah, like when, I guess, when you should do it.

[Говорящий 1]
I think it's just because this is a it's a phrase that he uses sometimes. It just means like giving the context or setting setting the scene type of thing. A presentation on this context or in this context.

Right. Yeah. Yeah.

Setting the context.

[Говорящий 2]
OK.

[Говорящий 1]
And then and then explaining the two types of lack of self-nature. Yeah. And for some reason, probably not on purpose, left the dog pony here.

I just wrote here is the first. OK. OK.

Root text. Skip that for the moment. Word.

Would you like to? I'm just going to call on mixed nuts because I can't see everybody. Would you like to go ahead and read, please?

Yeah. Um. Yeah.

OK, cool. I think there's some heavy reliance on the root text here. So I mean, he's explaining it pretty closely.

So I know word. We just had this galbo shape. Oh.

We lost him. Tim, you there? Yes, I'm here.

Oh, hey. What does it mean, Tim?

[Говорящий 2]
Oh, as he's speaking to the king. Yeah. And I can't remember exactly what.

Because I got basically I got the answer wrong in class and I got nervous. And so I wasn't able to. I didn't go into my brain about actually what it meant.

But it's related to the name for Tibet. But that's as far as I can remember.

[Говорящий 1]
Yeah, yeah, yeah. Nice. He's saying the one because it means call.

Call. Oh, call. Oh, the one we call.

OK, cool. Yeah, thank you. The one we call king.

I mean, and what's killer? Anybody? You.

You. Yeah, I shall explain. And then there's a shape bar.

There's a shape at the end, so I just put it up here. I shall explain to you. Anybody?

This method which takes us beyond the world. Yeah. Which takes us or which is.

Uh. This. Transcendent methodology.

Yeah, yeah. Time you meet Amber. It.

[Говорящий 2]
Doesn't. Lean on extremes, doesn't fall into the extremes, I guess.

[Говорящий 1]
Yeah, yeah, it doesn't. I like lean on. It's not based on those extreme ways of thinking.

A young doctor. Mayden. I think it's glossing young doctor here.

Yes. Right. The correct meaning, the definitive.

Meaning. Yeah, I'm wondering if it's even might be a literal literal meaning here. Literal yeah.

Correct or literal meaning. Yeah. For sure.

[Говорящий 2]
Yeah, meaning literal.

[Говорящий 1]
Yeah.

[Говорящий 2]
Sorry, there's a correct as in literal meaning. Yeah, correct me.

[Говорящий 1]
No, they lay soon, but she Tawa Shindu.

[Говорящий 2]
Um. Yeah. Well, I guess just as it is.

[Говорящий 1]
Yeah. Scriptural collection. Yeah, I think so.

Just as it was spoken in the scriptural collection. Their collection of sutras, I put. Um.

Rick, but done. Bloom. I already had this today, I think.

Yeah. Yeah, logic and.

[Говорящий 2]
Scripture examples are authority.

[Говорящий 1]
And this is the point where I guess I might tell the story that he had a friend named Rick.

[Говорящий 2]
Yeah, I mean, you should explain it. I buy that.

[Говорящий 1]
Yeah, I put using. So I hope it sounds like using reasoning and scripture. So I said, I shall explain to you the one who we call King using reasoning and scripture in just the way it was spoken in the collection of sutras.

That the correct or literal meaning of the system. Which is the way that is beyond the world. Is to not rely upon the two extreme views.

I think it means the scriptures that talk that speaks literally. Oh, it's talking about emptiness. Yeah, yeah, yeah, yeah, yeah, yeah, for sure.

Uh-huh. Yeah. Well, anyway.

Okay. Yeah, it's tricky a little bit. Right door door, because if maiden is an explanation of.

Young doctor. You wouldn't go as far as to say the correct scriptures.

[Говорящий 2]
The correct right is you couldn't call some of them incorrect.

[Говорящий 1]
Um, yeah, I guess I would stare at the root text a little bit more for clarity about that. I think young is good. Young, but it's glossing.

You're doing right. Maybe I don't know. Vice, vice versa.

Young doctor is in the root text. So our feet come later, please. Sorry.

Come later, please. I'm sorry. I'll wait till later.

I'll tell. I'll just tell them I don't need. No need.

Well, let's say it's a young doctor is the root text. Yeah, I think that I'm pretty sure that the maiden is glossing. Young doctor.

I'm pretty sure. And also because when it says, and it's using this verb, which is honorific way to say spoken. I think we can assume she's talking about the words of the Buddha.

So there wouldn't be. Probably he's not distinguishing like correct. Scriptures versus incorrect scriptures, since we would consider them all to be correct.

We're almost at the point where we get the correct view.

[Говорящий 2]
Just see.

[Говорящий 1]
Yeah, we'll look at the let's look at this next sentence. And then we'll look at the root text. Yes.

I'll read this one. So. She didn't do Shana anybody.

[Говорящий 2]
I wonder what the heck we're talking about.

[Говорящий 1]
Yeah, yeah. If you're wondering why we're talking about this, what's the point of all this? It's so that you King.

Yeah, so you shouldn't mess yourself up. Yeah, so you don't degenerate. And ruinous deeds.

Yeah, you don't fall apart or you do fall apart. But only in a way that's going to help everybody. And I'll see what happens.

All right. So yeah, so that you King will not be ruined. We just covered that.

So I think that still continues there. So that's the way on the world. Here, I said, there's a Shay.

So I just, you know, that's where I put the verb. I shall explain the way beyond the world. Nila me 10.

[Говорящий 2]
It doesn't depend on those two is.

[Говорящий 1]
Yeah.

[Говорящий 2]
It's correct. And what doesn't?

[Говорящий 1]
It's correct. Just as the Jishin Lungi. Yeah, young doctor.

Jishin Lungi. Correct. Just like our scriptures.

I'm going to explain using that stuff. I should. I got to throw using into this root text.

You have it. The scriptures we use. Oh, yes, I did.

Thank you. I threw that in at the last minute. So I had to get that in there.

All right, cool. I don't know if that clears up that ambiguity. Yeah, I it does seem to support his position, I think.

Because it's just like the. Well, yeah. To be correct is to not lean on the two extremes just as they are.

[Говорящий 2]
Uh, in a way that's consistent. With the. The dode, the scriptural collection written, that is.

Which is literal. Yeah, right. Yeah.

[Говорящий 1]
Yeah. So you're saying equal young or maybe young, but can also refer to young. So that will make more sense.

Right. Yeah. Yeah, right.

[Говорящий 2]
Yeah. Is right.

[Говорящий 1]
Right. Yeah, the. Yeah, it's correct in a positive.

Yeah. Yeah. Oh, I see what you're saying.

Yeah, I agree with that, too. And I tried to write the sentence that way, but I was having I think I just gave up. But I think you're right that it's correct, meaning not relying upon the two extreme views.

Yes, right. Yeah, right. And that does call for me to restructure the sentence, I think, a little bit, because what I did is I said it's kind of I mean, I don't know if it's less correct to write it this way.

I'd have to sit and think about it. But I made it kind of like the. The point of the sentence is that, you know, oh, what's correct is.

To not rely on those two extreme views. But I think it's more accurate or more, what do you call it? Like.

It's more of what the verse is trying to express is to say that. Correct, comma, not replying on the two, like almost a positives. Yes.

Yeah, that's a positive. Yeah, right.

[Говорящий 2]
Yeah.

[Говорящий 1]
He's added the.

[Говорящий 2]
Genitive, right?

[Говорящий 1]
The. Yes, he has. Yeah.

[Говорящий 2]
The apostrophe I was. Yeah, what he.

[Говорящий 1]
Correct. In the sense of not relying on the two. Yeah, right.

Yeah, correct. In the sense of not relying on the two. Yes, I guess.

Yeah. And there's no reason to put this is, you know, it's kind of what it comes down to. And I think that that's true.

It's just about that he's going to explain these things. And then he just kind of says that he's going to explain there doesn't need to be like, I'm going to explain that this is this. It's not it's not actually happening in the Tibetan.

So I'll structure it without that is, I think, is what I can do.

[Говорящий 2]
Yeah, right. Right. I guess what what the words were pointed out that I think is is very helpful, right?

Just the way it was spoken in the collection of sutras, which are literal.

[Говорящий 1]
Uh-huh. Oh, just as it was spoken in the collection of sutras, which are literal.

[Говорящий 2]
Yeah, I would put literal meaning over there.

[Говорящий 1]
Um, as, as per his urging, and I'm, you know, provisionally convinced myself. Yeah, yeah. No need for learning together for the is collection of sutras, which are literal.

[Говорящий 2]
And I suspect that's correct.

[Говорящий 1]
All right. I'll certainly go with this some more. Yeah, cool.

All right. Well, thank you, everybody. We're a little bit we're one minute over time.

Oh, I'm going to stop sharing. This is fun. This is the mixed nuts in action.

We're doing it. This room, like, you know, it reminds me of there's this movie Anchorman that I used to probably probably came out like 20 years ago now or something. But there's a point where they're laughing really hard.

And then Will Ferrell, like, starts narrating. He's like, we are laughing. And he starts narrating what they're doing.

It's like, it's a spontaneous experience of joy. So sometimes I think it's important to narrate what's going on. We are translating together.

And I'm grateful. I'm really grateful to have the people like you all who are interested in it. So thank you for coming and working together on these things.

Because it is kind of hard. And it's fun to make progress on these texts. Super fun and really amazing and useful.

So thank you. And thank you for the news, Juan. And I'll try to try to tune into Juan's class later if you can.

It's going to be in like three and a half hours. So if you can tune into the emptiness of colors. If you don't have a QR code, there's one in your inbox.

Because that came in the newsletter that came a couple of days ago. The Mixed Nuts newsletter. And we'll see you all soon.

All right. Ciao, ciao, ciao.