Ник Лашо — Книга 2: Ратнамала, занятие 47

[Говорящий 1]
Nice to see you. I really do want to see who's going to make it for that 24 hours. Does it count if you pass out a few times and then wake yourself up?

Just get the camera on. All right. All right, good, good, good.

I will see if you have dullness, Ben. That's right. Here we go.

So here we go with random. I got a homework for y'all and then we'll continue with our study. There we go.

Can you see my screen? Yes, very good. Okay.

So my disclaimer is I just found out very late last night. I think that I was leading class today. Because our dear Stanley Chen couldn't make it and he will be on Saturday.

So I just tried to come up with a few things that we covered last time that hopefully aren't too challenging and also provoke a bit of discussion about what we're currently looking on in this text. So here we go. What does Master Nagarjuna promise to teach to the king so that he will not be ruined?

What does it seem to be referring to?

[Говорящий 2]
Besides emptiness?

[Говорящий 1]
Well, the general gist of it, you don't have to say besides emptiness. You can say emptiness. It wouldn't be exactly right of what the question is asking for or what that section was referring to.

It is referring to emptiness, but he specifies a little bit, like according to who?

[Говорящий 2]
Extreme views according to our system.

[Говорящий 1]
According to Middle Way, which I think is what you mean when you say our system. But you could be representing some other school. Are you a river school?

I don't know for sure. I shall explain the way beyond the world, which is correct, doesn't rely upon the two, just as it is in the scriptures. Yeah, thank you.

Great. Specifically, why does he talk about him being ruined? What does he then refer to why people are sometimes ruined?

Trips to the lower realms? Why? What happens to people that would cause them to take such an unfortunate voyage?

Yes, get afraid of emptiness. Yeah, good, Oskar. Thank you.

They'd be afraid. So sometimes people are scared and he's specifically talking about teachings to help make sure that people are teaching in a way where people won't become afraid. And that's why he's warning the king.

So as Venerable Upala so eloquently stated, the way which is beyond the world, it seems to be referring to teachings on emptiness, according to the Middle Way. And he is addressing that fear could arise if somebody were to believe that nothing exists. That would be like an easy way to end up in the lower realms.

Tibetan language for way beyond the world. Yeah, yeah, good God. Sorry, way beyond the world.

But way beyond the world. That way, that way, that way. I shouldn't have put it in quotes though.

That's a good, that way. Uh, this is going to be hard to remember, but let's see. What is the profound point that may be beyond some practitioners of other schools, as well as some practitioners of our own schools, where missing it may cause them fear and further misunderstanding?

It was pretty specific. Even cause and effect are empty? You're on the right track.

You're completely on the right track. He specifies something. Hmm.

Yeah, you're on the right track too. It's about that. He specifies that the profound is beyond both bad and good deeds, which cause the cycle of suffering.

Oh, let's see if anybody remembers this. What's the phrase for a point beyond people's comprehension? Yeah, good.

Who said that? Utpala. Nice work.

Neme. It's so, uh-oh. I don't know if you guys can hear, but Jeru's getting all riled up.

Great, you were staying pointless. Fair boy. Easy.

Fur on the back of his neck is standing on end. He's wild. Master Chandrakirti in his commentary to Aryadeva's 400 verses says something which exists only as a conception exists, whereas there is nothing which does exist which does not exist as a conception.

Don't blame me, blame Master Chandrakirti. What does he mean? And compare it to a famous metaphor.

Famous if you're into the middle way. You can just explain, you know. There's something about a snake, a rope, a coiled rope that appears as a snake.

Yeah, good. That's the famous metaphor. Famous for people who are into the middle way.

Yeah, and otherwise explaining this, I think, is pretty straightforward, right? What's the deal with the rope and the snake? Right, that things can only exist in the sense that they are imagined.

In fact, there isn't anything that isn't. Yeah, good. That's all.

No big deal. He's using the word labels a lot in this section. So it's got like the super Madhyamaka flavor, Prasangika flavor.

Yeah, and then he says that everything is like when we project a snake onto a coiled rope. And it appears that we're going to talk more about that over the next few paragraphs. Without a doubt.

Nice, Utpala. I'm paying attention. It would seem without a doubt.

It sounded like a West Chinese language. Maybe not. All right.

So, whoops, that's the same. Sorry. There we go.

Okay, so as I mentioned, I didn't have a whole ton of time to prepare. So we're going to be working together to figure this out as we just tearfully discussed in Tim's 15 minutes of discussion. I need you all a lot more than you need me.

So here we go. The last paragraph that we were looking at was this section by Master Chandra Kirti, this quote from Master Chandra Kirti, where he was commenting on Master Aryadeva's 400 verses. And he was talking about how things only exist as a conception, and there's nothing which exists not as a conception.

And he was talking about how this is like when we apply a label to a rope, like that it's a snake, and we think it exists through its own nature. Or that the snake is in the rope, as Keshe Michael was saying last time. And it appears, I didn't really get to review this, but a very quick look looks like we're going to.

I did work on this one. Okay, it looks like we're going to talk more about this. This was also from Master Aryadeva's verse.

He mentions Yangdak Dön and Thogpa's. And it looks like Gyaltsabje is just explaining what that means in Aryadeva's verse. And he says Yangdak Dön, which I guess means ultimate object here.

Correct meaning? Say again. Correct meaning?

Yeah, it could be. But correct meaning wouldn't be Ranggi Ngoa Drupa, would it? Existing through its own nature?

No. Probably not. That's why I took it to be ultimate object, I guess.

And I feel like maybe this particular gloss is so fast, it might require the clarification of a certain Keshe. Let's see. Exists perfectly?

Ranggi Ngoa Drupa is pretty clearly saying through its own nature. Right. So ultimate object is something which exists through some nature of its own.

And conception is Thogpa Ni Te La Te. It's the thing that something depends upon in order to start, I guess. Period.

Full stop. It looks like. Yeah.

And unfortunately, there isn't further clarification. We can look at the verse, see if it gives us any hope. It seems like if there was no conception and desire and stuff.

[Говорящий 2]
If we didn't think that there was a snake.

[Говорящий 1]
Yeah. In the absence of conception, desire and stuff. If it's not there, if it weren't there.

Are these your notes or Keshe Michael's? These are Keshe Michael's notes. It seems quite clear then.

Maybe. Did you think Yangtok might be like, really? Something that really exists?

Yeah, he's, I mean. Keshe Michael made it pretty clear, a self-existent thing. Yeah, for sure.

The fact that things arise from self-existent things. It's just like, yeah. Lodong Denpasu Sheets and what kind of intelligent person would think that?

Yeah, who would think that? Why would somebody who's intelligent think that? Okay.

All right. Good, good, good. Moving right on.

So let's see. Juan Paso, would you like to read this one? Yes.

My man. I don't remember when was the last time. No, I'm just kidding.

Hey, I see your guitar back there. Cool. Anyways, okay.

Oh, okay. Okay. Okay.

[Говорящий 2]
Yeah.

[Говорящий 1]
All right. Thanks. All right.

Let's look at the pieces and try to piece it together. Ah, drop it there, Paso. Where?

Ah, Drelpa, Ter. Drelpa. What's a Drelpa?

Drelpa. It's a, um. Yeah, yeah, yeah.

Spit it out. It's on the tip of your tongue. Okay, yeah, cause.

Oh. Yeah, commentary. Thank you.

[Говорящий 2]
So then, no.

[Говорящий 1]
I thought you were going to say it.

[Говорящий 2]
Me too.

[Говорящий 1]
Okay. He's been so busy reporting the news, you forgot to study. That's cool.

Drop it there. So this commentary specifies, I guess. Chak Sok, anybody?

[Говорящий 2]
Desire and the like.

[Говорящий 1]
Yeah, desire and so forth. Chak Sok Nam. All the mental afflictions?

Yeah. Ah, and. Tak bala tro do tak batar sung pan.

So I think it's saying, I'll work on this part a little bit because I think it's a little tough. So when it talks about things like desire, which are like the negative emotions and so forth, being like how we apply the word snake to a rope or the name snake to a rope. Sure.

When we talk about something like how that's like that. Tsampa tam, that's just a knife? No, that's just a metaphor.

That's just an example. Right. Well, I'll tell you why I thought it was knife, but you'll see, but that makes sense.

Tsampa tam, that's just a metaphor. Then I'm still confused about this next part. Cho shen tam che kyang tak bala.

OK, so all other stuff. Even all other stuff. All things, right?

Probably. When we apply snake to a rope. It's also like that.

By conception, we apply che pao. Oh, it explains. I was thinking that was cut.

That's why I was confused. Yeah, yeah. He's explaining that all things are like that.

All other things are like that as well. Yeah, he's putting forward the concepts, labeling them on. It's just like the metaphor in which we call a rope a snake.

Rope a snake. OK, good, good. So tela that.

Oh, sorry. Let's read this. I don't really know who knows.

Earl, are you still there? As a no. Oh, here it comes.

Oh, he's back. OK, do you want to read this paragraph? Love to you.

You want the paragraph? Yeah. So tell a troubled dog.

So I believe that what this is saying travel is a pattern, right? Checkered. Yeah.

And I think in this case, it's like Charlie Doak, like the pattern, the color. It's like the back of a snake. Like, yeah.

And kill Luke, which I think in this case means the way that it's coiled or the way that it's the way that it's coiled.

[Говорящий 2]
Sure.

[Говорящий 1]
Yeah. Yeah. It's similar.

Anybody? If if it if it appears as an object in an unclear way, if the object appears unclearly to you. Yeah.

Then that rope will look. You'll think it's a snake. Yeah, you'll think it's a snake.

I don't know. I guess you might go put the additional detail of dusk, but I don't see it written in there. But oh, it's me.

Yeah, right. OK. We'll just call it dusk.

I like it. Yeah. Or it's like in a place, right, that that doesn't where you can't see clearly.

Yeah. I think like I was saying in the last class, I always I'm always imagining it in the guardhouse at Diamond Mountain. Where real snakes are known to.

What's that? Snakes are known to have existed. Oh, yes.

Real. Yes, right. Properly labeled.

Snakes, ghosts, snake ghosts. Oh, I see. Terrifying place.

OK, very good. Duoduo, would you like to read the next one, please? OK.

Yeah, nice. Thank you. It's good to see you in China, Duoduo.

So at that time, so at that time. So does anybody want to say it? Yeah, at that at that moment, that moment's rope.

Um, um, I don't like the collection, the collection of ropes. Yeah, it's like there's the it's like all the pieces has all the parts and pieces of a rope. All the all the ropes, the rope pile.

Yeah, yeah. Rope stuff, ropey things. Oh, and and the parts, the collection, the the rope in general and the parts of the rope.

Yeah. Yeah, it it jokes. You place on that on that shi, that foundation shi, the name Cen of snake.

Well, I think it's actually. Yeah, I think it stops there. And then it says, uh, cen shi jiu qiu chung se kyang me pa.

Like there's not even a tiny bit. Of, uh, like a basis for what you could call a snake. Like within the within the parts or collection of the things that we call rope, you don't even a shred of a cause or anything that you could call the foundation of a snake.

There's no snakiness at all. There's no snakiness. Okay.

As for the snake, it's just. Merely labeled snake. It's merely labeled.

And I guess there's a carving spelling and we should have Nick get it. He mostly does everything I say. So I'll tell him.

Mostly. All right. Cool.

All right. We're making some progress here. This is very readable.

Don't jinx it. Oh, no. Yeah.

Okay. So, uh. Emily, do you want to read this one?

Emily Chan.

[Говорящий 2]
They seem to. Yeah.

[Говорящий 1]
Beautiful. Thank you. Uh, here we go.

All right. They can do. I think it's saying in just the same way.

Uh. Want to take it? Want to want to translate it?

Somebody or give someone else a chance. I heard you starting, but I slowly. The thought of I through the five heaps.

Now you're, you're, you're, you, you place on the basis of your heaps. I and you think, I think that's me. Yeah.

If you do that. Or when, yeah, when you do, when you do that. That basis of placing.

Uh, uh, uh, uh, what's thing upon? In a six, in a, in a stream, in a successive stream. Yeah.

Which is a collection, that collection of successive thoughts or something. Yeah, I think including the, you know, previous and latter flow of things, or those parts. But ngachi is an idiom, it means successive.

Successive, okay. Yeah, early, later. Yeah, the successive parts.

Du chig pey tsok patang. The collection in a single moment. Any given moment, yeah, at one time.

Dey cha shi ngai tsen shir jo gyu jung se kyang mey. There's not even a little bit of I in those parts that you call I and label them as such. Yeah, there's not even a tiny bit of me in that foundation that we think is me.

Why is this useful? Because this is why we suffer every day. Yeah, this is why we're studying all this stuff.

This is at the heart of it all. And also I think that, you know, they say when you touch the diamond world, when you see emptiness directly, this is the first absence that you're going to, this is the absence that you're going to see. You think that there is some me that is there among those parts, that's truly there among those parts.

And in fact, there's not even a tiny shred of me amongst those parts. Let's see. Dey chir rang pung poy.

Oh, sorry. Oscar, are you ready?

[Говорящий 2]
Yes, it's raining here. I hope it's not too loud. It's not loud.

[Говорящий 1]
Zoom is amazing at blocking out background noise.

[Говорящий 2]
Dey chir rang pung poy.

[Говорящий 1]
Cha tam cha chen le. Nao ta tepe.

[Говорящий 2]
Dey chir nitsun yu. Yang chun ses kyan nete. Ma ten.

Cha tse pung poy la. Ten ne cha ta. San yin.

San yin yu rang yin. Rang yin nao te pa me to.

[Говорящий 1]
Cool. So it seems like I'll run that same, I'm kind of finishing off that same idea that we were just discussing. I, no.

And therefore, rang pung poy, cha tam, cha chen, rang pung poy. So my parts. Yeah.

Your own parts. It's in the thing possessing those parts. The part possessor.

Yeah. Nao ta tepe. Dey chir nitsun yu.

Yang chun ses kyan nete. There ain't even a little bit that can be held or perceived as a basis for, from which a separate essence can exist. Among my parts or, or the thing which holds those parts.

Which has a different essence from those parts. Yeah, yeah, yeah, yeah. Which is some essence other than, well.

Cha chen lang. Nao ta te. Yeah.

Yeah, there's no, there's no basis. Could have a essence that was different from your own parts or the, the thing that held the parts together. Yeah, right.

Different from those. Yeah. Like a soul.

He's saying there's no soul. Come on, man. Control over someone, something that's neither your parts, nor the possessor of the parts.

Or both. Yeah. Yeah.

And then he's just summing it all up by saying, they need that very as for that me, that I, by conception. Upon those upon the basis of those parts that we, you know, impute upon that basis of those parts, or that we, what do you say? We say apply.

By that alone. And that's it. That's all it is.

Or I'm getting no drip on me. There is no S it has no essence of its own. Yeah.

It has no nature of its own. All it is. Is a labeling that's happening upon the basis of those parts by our conception.

Shouldn't we say it has no essence besides that. I sense of its own. It has no essence of it.

Right. It hasn't has. It is.

Yeah. It is this thing that we project. It has no sense of its own.

Yeah. I get it. It's a.

Yeah. I think it's a fun argument, but I get, I know what you mean. I mean, just typical middle way.

Yeah. Here. Disjunctive key.

Right. Like it's.

[Говорящий 2]
Yeah.

[Говорящий 1]
Right. It is merely labeled. The.

Labeled by conception upon the parts rather than. It has. It has.

If, if, if my translation. I'll probably just make that key, like a period. The way that I usually do it.

That with this particular feeling. Okay. I didn't put any header here because I didn't read this yet.

What is it? I don't know. Let's see.

I'll see how many parts it's got. Oh, here we go. Oh, here's the second part.

So, so, so. Presentation. Of the meaning of each word.

The meaning of each word. So, so, so. That's funny.

Cool. Let's see. Let's see who wants to read.

Would you like to read this part, please. If you don't mind.

[Говорящий 2]
Okay. Okay.

[Говорящий 1]
We won't hold you to any standard. Good.

[Говорящий 2]
Me. Me. Me.

Talk to me. What done.

[Говорящий 1]
Good. This is. Okay.

[Говорящий 2]
Yeah. Gay. Go now.

Gone. Done.

[Говорящий 1]
Wrong sock.

[Говорящий 2]
Done. Shock. She.

You. Done.

[Говорящий 1]
Nice. Very good. Yeah.

Great, great, great. The second part. The meanings of each.

Of individual of each word. As two parts. Come true.

So that would be the six realms. The six realms. The people of the six realms.

Meet. They are. Not suitable.

It's inappropriate for there to be people in the six realms. Yeah. She.

Okay. Okay. And there's five examinations through five examinations.

We will deny self existence of people. People.

[Говорящий 2]
Not car. Yeah.

[Говорящий 1]
I miss that. Yeah. Six elements that.

Can mean the realms, but it could also mean the six elements. Oh, yeah, yeah, yeah, yeah, yeah. Right.

Okay. Good to know. Just sort of apply the self as somehow being the six elements or something.

[Говорящий 2]
Yeah.

[Говорящий 1]
That makes more sense with what we've just been talking about. That it would be inappropriate to find the person amongst the six elements. Yeah.

Yeah. Nice. That's helpful.

My Western mind doesn't yet think in those terms. And then. Yeah.

Via the. The five hole. Five part analysis.

We're going to use to. Deny. A self nature.

People. Okay. So here's a couple of verses.

And one thing that I have learned. Very clearly condition. Michael is that we will skip those for now.

And. Move on to the commentary. So.

Let's see here. I'll try to pick somebody to read who. Tim.

Do us the honors. Tim Martin. I was talking to.

Oh, yeah. Let's have 10 read. Didn't get to read yet.

Yes, he did. But go ahead. 10.

Okay. Okay. A very clear.

Clear answer to that last question. What they meant by conjured. Great.

Okay. Thanks for the heads up on that. meaning, I think he's just collecting it, Kewu is a person, person, yeah.

Tansak. Kamjup Ndibala Tane Takpatsang Yin. And it was simply placed upon the collection of six elements.

Yep. Kamjup Rewewadang Ndipatang Ndele Ngo. What about the gi?

The gi is ki. Oh, OK. So people are just merely labeled upon this collection of the six elements.

But, or however, a lot of disjunctive ki is happening here. Kamjup Rewewadang, each individual of the six elements, tangdipa, along with what's included in it. We have to see where that goes.

And can the collection of them together? Oh, and the collection together, yeah. Oh, I think it might be or, it's like the tsog.

Yeah, yeah, or like the tsa earlier, the tsog earlier. And I guess the day refers to either one of those. Ndele Ngo Tad Te Pa, some separate essence among them.

Kangyang Kibor Mirrung Te, it would be, it would be wrong to say that there is a person anywhere that is separate, that is some separate essence within those things. Or yeah, Kangyang, it's never the case that there is a person. It's never appropriate to say that there's a person that is separate from either each of those elements or the collection of those elements.

Samin Chumin, let's see if somebody else answered what that means. This is like the heart sutra, the scientific heart sutra. Not earth, not water, not fire, not wind.

Not space. Yeah, and not. Not mind.

It says, someone says, I guess Nagarjuna says. Yeah, it's a quote. Uh-huh.

Kangjup Rewewa Kangsak Mim Par Tenla, and then he summarizes. What does he say? It's the teaching is saying a person cannot be the individual element.

The person is not in those, you know, individually, right? And thus have we demonstrated that a person is not within each one or any one of those six elements.

[Говорящий 2]
Yeah.

[Говорящий 1]
And couldn't mean. And then when they're all and even when they're not all together. Yeah.

And also not all of them. Yeah. Right.

Since it's been said, not earth, not water, not fire, not wind, not space, not mind, then thus it is taught that the person is not each of these individually. And then, uh, let's read this. I'll read this verse.

Kunmen na shebe kangjup Rewewa Kangsak Mim Par Tenla, and then we were saying that. Yeah. Right.

Yeah. Right. And then, uh, since it was taught, not in all, not in all, not in all, um, then the collection of the six elements, um, give the, uh, the person is not the collection of them.

Yeah. Yeah. And the phrase couldn't mean not, not all, but, or by saying it's not in the collections.

Mm hmm. And Dele Shenna. It ain't somewhere else.

Uh huh. If, uh, Kibu Kangshe, uh, when he says whatever person, uh, did our leg, no, Todd, they pay Kongsak to meet. He's demonstrating that it would be improper, uh, that there's a person that there's some separate essence of a person amongst those things, or again, that's, I don't think amongst, but from, from them.

Yeah. From either from either. Yeah.

Those from either all or either any of the above or some other. Mm hmm.

[Говорящий 2]
So, okay.

[Говорящий 1]
Hey, Dennis, do you want to read this line? Hey, boo. Joe, young dog.

Park room. Pa min day. Come drew do pod law.

10, uh, hog page here. Okay. Now relate this to the pen.

Hold on. Let's translate. Hey, it's okay.

Okay. Let's consider a person. Yeah.

Young doc bar. Drew, I mean, they, they, they, they can't be, they don't exist truly. Good.

Because they're just labeled on the collection of six elements. Perfect. Uh, now related to the pen, doggies see a white cylinder and they get chew toys.

So therefore the things that make up the pen, aren't really young doc bar, a pen. They are just a pen because we labeled them as one, regardless of what they seem to be made of plastic and ink and such. I guess we can say the same about people.

I guess so. Yeah. My dog tries to chew me sometimes.

Uh, all right. Uh, let's see, uh, Laya, do you want to read the next one? We're just picking on you.

If you're a camera, you're welcome. Thank you.

[Говорящий 2]
Um, which paragraph?

[Говорящий 1]
All right here.

[Говорящий 2]
Sorry. I have to work out here. Some noise, too much noise.

Do um, me rain. Um, um, great young doc.

[Говорящий 1]
Oh, we may have lost her.

[Говорящий 2]
Okay. Sorry. Sorry.

All right. Just to talk to my worker here. Yeah.

Don't me do run Pa me.

[Говорящий 1]
Okay, I hope that me asking you to really doesn't somehow result in you having termite.

[Говорящий 2]
My pleasure. Thank you.

[Говорящий 1]
The exterminator left. Okay, Gangsak Chittawa, Isshindu, Kamini, Ririang, Chöchen. Let's consider each of those elements and in what manner people are in each of those elements?

Something like that? No, Chittawa, the way in which they exist. I think that's what I'm saying.

Consider each individual element just like the person. Can I say something about how the person or the way that the person exists in each of the elements? No, the way that we just did the person.

In the same way that we just looked at a person, let's look at the... Oh, each of the elements? We're going to do the same with the parts, just like we would with the heaps point out that those don't really exist because they're heaps.

We're going to say that each of the individual elements are also dupa. Yeah, yeah, I got it. Cool.

They are not ultimate. Yeah, they're not established in that ultimate way. Because...

Independence upon the collection of parts. Yeah. Parts.

Oh, of many parts. I was like, why is it ma dupa? It's cha duma of its multiple parts.

Yeah, it's many parts collected. Cool. Okay.

Pretty standard fare. We know the words. You want to go back and try and do the verse?

Oh, that's a good idea. Yay. Can I read?

Can I read? I want to read. Okay.

You can read them both. Yay, I get to read. Nice try.

Nice. Wow. Quite a standard.

I thought there was going to be no standard. Next verse. Great.

All right. Well, let's see what the heck it says. Sa-min-chu-ma-yin.

Person is not. People ain't. Earth?

People ain't. Water? Are they may?

No. People ain't fire. Are they lung?

Ain't. Not wind. What about nam-ka?

Space. Not space. What about nam-she?

Apparently not. Nope. Not consciousness neither.

Okay, but they are coming, right? They're not all them. Come on, man.

Okay, what about... Oh, okay. Okay, so what from those?

From some other thing from those? People are not another object. There's no person at all that is another other than those things.

Okay, it doesn't say that yet, but you're right. Te-le-shen-dun. Other than those, where is the cable?

Yeah, where is the cable? It doesn't have to be where. It could be any.

It could be any, but we didn't get a verb, so I think it's a good way to translate it. I reluctantly agree. Yeah.

I mean, I personally translate better if I'm... Take a minute to look at it, but... I'm just joking.

Okay. Because they're also not the collection of all six of those things. People aren't.

Uh-huh. Yeah. Aren't they, though?

In what way aren't they? They're not truly that, Nick. Oh, okay.

They're not any of the six. They're not... What other could they be?

What could they be other than that since they... Uh, what? Since they are collections or since it is a collection?

Since the person is a collection. I hate to say, but... No.

I think it's due to the fact that we don't find them in any of those things that way. We can... They're not young, Doc.

Yeah, they're not truly any of them, and they're not truly all of them collected together. That's as far as how they exist, Jitawa. Yeah.

I mean, I think that the cheer there is usually cheers because... But in this case, I think it's pointing forward and saying, and due to that, there's... I don't think that you can make that negative cross that cheer barrier.

We'll see. Let's go back down. Let's go back down.

Let's look what else we did. We will. Audition, comedy, and I didn't look.

Okay. That's the end. We have to go down to the next two.

He describes that cheer at that very last one right before Hatter. Oh, yeah. Look at that.

The many parts. The collection and the many parts. He changed the order, Ben.

He changed it quite a bit. And now it's what? Because we label it independence upon that collection.

He put the men first to accommodate the cheer being at the end. Yeah. I would say that that last phrase, because it is labeled independence upon the collection, is his glossing of affirming that the Ebu is the collection of the six.

I think that's right. Yeah. I don't think that's wrong, but I'm just saying he says, yang, dak, min, because it doesn't truly exist.

That's all I was saying. Yeah. Yeah.

Yeah. So he does put the min before the cheer. Yeah, he does.

He did. I think so. I think you're right, though, that this cheer does kind of point.

Because it is a collection upon rei, rei, long. How did we translate this rei, rei, long before? He doesn't put the la on.

He just says rei, rei, on, I believe. I'm almost definite. Yep.

He skips the la. Oh, yeah. You just didn't really need that la.

I want to take la's out sometimes. It's in the, isn't it rei, rei, and du? In the root text, yeah.

I see. Yeah, I think that here he's saying each or the collection, and he's saying the same thing down below. Oh, yeah.

It could be in each as far as our regard to the long. But I think he doesn't mention the collection down here, does he? Where is it?

Oh, here it is. Yeah. Comm, nea, rei, rei.

That's it. Yeah, they should just like the comm, the rei, rei. What comes after the la in the root text?

Or this here. Sorry, in the root text. Rei, rei, la, on, du, chi, rei.

Oh, du down here. Yeah, he mixed it around a little bit. So he just splits up.

It's kind of funny that he kept, this seems to be an or in the root text, but it's interesting that over here you get like, take each and every element or Oh, no, Ethan. Yeah, oh, also. I think it's an also, isn't it?

Also, yeah. It has to be, but it doesn't seem like that in the root text. Now it's an also.

And now it's an also. Yeah, in the root text it's an or. In the root text it's an or.

In each of the parts or the collection.

[Говорящий 2]
No.

[Говорящий 1]
It could be even. It could be also the collection, right?

[Говорящий 2]
The collection, you know, as well as the.

[Говорящий 1]
Yeah. We'll have to translate it that way because of the way that he split it in. Yeah.

I mean, the structure is do BH or do BH. Yeah, I think so too. The structure is do BH or do BH, so it's and.

And?

[Говорящий 2]
Also, it's also.

[Говорящий 1]
Also, yeah, yeah, totally. Yeah. So, as it is with the elements, the.

It is with the collection. Yeah. Well, the need basically does that.

Either if you say it's the collection or if you say it's the. Oh, either say each of them, or if you say it's the collection. I think he is a glossing of Nagarjuna by Nagarjuna.

Right. Knee is glossing. When you say, just like the comms, you're saying.

Yeah. And in the collection. That's what I mean.

Yes, I totally agree. Totally. Okay.

That's time. Anyway. Oh.

Go have your dinner. On the other side of the world. I don't know.

Have your breakfast. What time is it? It's 1030.

Had breakfast already. Midnight snack. Go have your brunch.

You deserve it. All right. Thank you so much, everybody for participating.

It's really fun. I'm really excited. That was a great couple of classes.

Thank you for sticking with us as we do our best to work through these team classes and learn together. See you guys on Saturday. Thanks, Nick.

Thanks, Nick. Thanks, everybody. Thank you, everybody.

Nice to hooray. Great job, everybody. Bye.