Тим Ловенхопт — Книга 1: Совершенство мудрости, занятие 28

[Speaker 1]
Mr. Tim, how are you? I'm good, thank you. How are you?

I'm good. How are you feeling? Okay.

I'm good. All right. Do you want to give us a painful homework?

Yes, sure. All right, everyone, ready? Yeah.

By the way, Geshe-la doesn't have to answer any questions on the homework. That's a rule. All right.

Let's make this bigger so we can see everyone. We're all stuck. I didn't make it too hard this time.

Well, I don't know. We'll see. All right.

So we got to the place in the biography that after Arya Sangha had met, well, he wasn't Arya yet, but after he met Lord Maitreya, he was whining about where Maitreya had been. He then requested that Lord Maitreya compose a classical commentary to illuminate the hidden meaning of the perfection of wisdom, which he had been struggling with. Why did he request a classical commentary?

Why is that interesting to note? If it would have been a sutra, he would have had to ask the Buddha. And isn't Maitreya Buddha?

Not at that point. At that point, it's debated hotly between the secret teachings and the open teachings, but we would say that he was a bodhisattva. Right.

Okay. What ACI course does this debate come up to? Bonus question.

Thank you. Glad I didn't offer any money. Okay.

All right. So based on the ratio of time in the highest Ganden to human years, how long can we say that Arya Sangha spent with Lord Maitreya learning the five great books if he was away for 50 human years? As bonus points, how long would it be in eating cinnamon rolls and coffees?

An eighth of a day. And how long is an eighth of a day? One cinnamon roll and one coffee.

Zero cinnamon rolls and zero coffees for me. All right. But in actual cinnamon roll time, an eighth of a day is just math.

How long is it? Three hours? Minutes?

Sure. We can go seconds. I mean, four in the six, it's three hours.

Three hours. Okay. So I just think about it this way, like his perception was three hours and he got taught five great books.

I think it seems pretty amazing to me. For me, it's three cinnamon rolls and three coffees. I wouldn't need that much sugar and caffeine to absorb all that information in three hours.

So impressive. But in Ganden, it's 400 years to one, what was it? Yeah.

400 years to one earth day. Right. Okay.

All right. So then we're moving into our first debate and our debater makes the claim that if you're a holder of the innovation in the Dharma, then you must also be an innovator of that system as well. We say that's not necessarily the case, but the debater uses their proof is that the six jewels and the two supremes are used to prove their claim.

Who are those individuals? Arya Nagarjuna, Arya Deva, Master Sangha, Master Vasubandhu, Dharmakirti, Master Dignaga, Sakya U and Yuntan U. Nice.

And how could we translate their names? Yuntan U is Gunaprabha. So that's the light of good qualities.

And Sakya U is the light of the clan of the Sakya. Cool. All right.

That was painless. Yantra. Yantra.

Classical commentary. Yar and Mar. Go up, go down.

Go up and go down. And this was in the context of Arya Sangha going up to Yantra and then coming back down to earth. What other context do we see these words in?

Yarnay and Marnay. Can you explain it in a sutra context? Oh, sutra?

I mean, say the upper part of the text later in the text? Well, how about in like the Ganapatyama, like that practice?

[Speaker 2]
The blessings coming down and...

[Speaker 1]
Yeah, that's Yarnay and Marnay, the blessings coming down and the bad stuff going out or whatever. Right. It's also the name of the retreat for monastics, isn't it?

Right, right. Oh, that's Yarnay, high tone, summer. Okay, thank you.

Oh, that's a different Yarn. Right. You could say Yarnlow and Marnlow.

Holder of the innovation? No, the waxing moon and the waning moon. Oh, yeah.

Okay. And then what was the other one? Innovation keeper or holder.

The one who holds a wagon. One who holds the wagon, the chariot, the holder of the chariot, right? I guess.

That's the guy who steals the copyright from the inventor and sells all the goods. Which we're encouraged to do, right, Dan? Yeah.

Fine line. Okay, we got to get to work, Mr. Tim. Nice homework.

Thank you. Thank you for spending time on it. I know you're super busy running the hotel, so we have salaries and thank you for that.

God bless you for doing that. I don't know who else in our sangha could do that. Not me.

Well, if anyone else wants to do it. No, no, no. Don't even go there.

Cool, so you asked me to translate the next two debates. Yeah, you want to share your screen? Yeah, I will share my screen.

Let's see how well I butchered it. All right, here we go. All right.

Can you make your screen bigger? Bigger. Oh, I'm sorry.

It's not. Yeah. I'm sorry, I chose the...

Okay. Is that better? Yeah, yeah.

Sorry about that. I can't remember. I always forget.

Going up means I agree, right? Yeah, going up means you agree. Yeah, right about that.

Nice, okay. Okay, let me check your translation here. The Bible says that in the 18th and 19th are separate texts because...

Okay, that's pretty good. And by the way, this is an obscure argument. Okay, so don't worry too much about it.

Last time at the end of class, I showed you guys the ALL database with all the Perfection and Wisdom Sutras in it. And it's complex. And basically, there are eight great Mother Sutras or Perfection and Wisdom Sutras.

They range from the Heart Sutra up to the 100,000 Verses Sutra. And so this debater, he says, look, there's a Dodupa, which is called the Short Sutra, right? You translated it here as Briefer Sutra, yeah.

And he says, it's okay to count it separately from the 18,000 Verse Sutra, okay? It's okay to count it separately from the 18,000 Verses Sutra. Why would he say that?

Earlier in the text, there was an argument about it, that they were separate texts. But we discovered that the Briefer Sutra is actually part of the 18,000 Verses. Yeah, good.

So there's a huge... By the way, this is not the 8,000 Verses. So there's a huge Perfection and Wisdom Sutra in...

By the way, these sutras are not like the books you guys are reading right now. They are like science fiction novels. They are beautiful, long, amazing works of literature.

And so he says, look, it's okay to treat the Briefer Sutra as separate from the 18,000 Verses, even though it's only one chapter in the 18,000 Verses, okay? He says, still, we should consider it as a separate work. Because, Durden Rinchen Tenwa is a book by Gyaltsabje.

And it's called The String of Jewels Summary. Okay, yeah. And it says, the sutras of the Perfection and Wisdom, which are commented on by the Jewel of Realizations by Asanga, right?

And by Maitreya, should be divided into nine. I didn't know what... now I see it.

Now I see it. Yeah, okay, yeah. It should be divided into nine.

And the short sutra on the Perfection of Wisdom can be considered the dupe dupa. What does that mean, you guys? The abbreviated...

condensed, condensed? Yeah, the shorter, shorter. So Gyaltsabje says that that chapter from the 18,000 Verses can be considered a separate sutra.

And it can be considered the short, short sutra because there's already a short sutra of the Perfection of Wisdom, okay? All right. And then ma kyap means...

Not necessarily. Yeah, okay. Gyaltsabje did refer to the last chapter of the 18,000 Verses and say that you could call it the short, short sutra, but that doesn't mean we should consider it a separate sutra.

Okay, therefore there's only eight sutras that Maitreya was commenting upon and not nine. Okay, and yeah, that's all. And oh, by the way, I wanted to say that book by Gyaltsabje is missing in our database, Nick, I think.

So we gotta work on that the next time we catalog. I'll take a look. I think we have it all somewhere.

It may just have not made it into the computer. I found the quotation in the uncatalog data. But I don't know.

Maybe we fixed it. But it's something that we should look into. Absolutely.

Yeah. Okay, Tim, you got another one here? Yes.

All right. Okay. Okay.

Okay, let me read your translation. It's actually a text. It's actually a text.

Okay. I didn't know what dunsel meant, so I just left it in there knowing that that was something. That's one of Haribhadra's two commentaries called Sputarka.

And it means the meaning clarified. The clarified meaning. Oh, so it's actually Haribhadra's commentary specifically.

Yeah, it's the name of... one of his two commentaries. And this whole section now depends on a distinction between two things.

And if you don't learn anything else from this section, you should learn that. And by the way, if you meet a teacher in the Geshe course and you say you're studying this topic, the first question they'll ask you, which happened to me, is, what's the difference between the SPROD RGYUD and the TSOM BAR DAM BYA BAR? SPROD RGYUD means offering of praise.

And it's a standard introduction to a philosophy book. And you're supposed to praise somebody, usually your teacher. And you write some poetry about your teacher or about the Buddha or...

about somebody you admire. And that's called the offering of praise. SPROD RGYUD Then there's a separate section called TSOM BAR DAM BYA BAR.

What's that, you guys?

[Speaker 2]
It's the promise to compose the commentary.

[Speaker 1]
Yeah, that's a commitment. It's a commitment to finish the book or die. Which most of the translators, I hope, have made this commitment.

And then they're playing with some confusion about which one is which. And they're going to be referring to the offering of praise and the commitment to finish the book in the Jewel of Realizations itself. And then they're going to be talking about Haribhadra's offering of praise and commitment to finish his book.

And there's some confusion between the two. That's all. And by the way, NYEN TU ZHI BA TSOM means listeners who are seeking for freedom.

Yeah. And we'll get into that. So he says, this verse that starts with listeners who seek for freedom and then they use a method of perceiving emptiness called ZHI ZHES, foundation knowledge.

Those guys, when he describes those guys, that verse is about they are the promise to write the book. They are the promise to write the book. By the way, if he says LTA'O, if the other guy says LTA'O, he agrees with it.

If he says LTA'O, what do we think about it? Oh, we know that's not the case. Yeah, we know he's wrong.

Something's wrong with this idea. The very famous opening lines of the Jewel of Realizations of Maitreya are not his promise to compose the book. That's our position.

Okay. And then he says that's the case because the lines that start with SHES RAB PA ROL CIM PA LA, which is, I bow down to the perfection of wisdom, right? He says, that's the promise to compose the book in Haribhadra's commentary.

Okay. And then we say MA KHYAB, what's that mean? That means that's not the case.

Yeah, Haribhadra did promise to write his book. That's true. There is a verse in his book where he starts out with, I bow down to the perfection of wisdom.

That's okay. That is his promise to compose his book. But that doesn't prove that the opening lines of Maitreya's book are a promise to write the book.

Okay, that's all. That's all. Okay.

Okay. And then this last part. Yeah, and by the way, if you study them, so there's at least eight different Perfection of Wisdom sutras, major ones.

Maybe you can argue for a ninth one. And if you look at the commentaries in the Tengyur, which are massive, they are split up into explaining Maitreya's book according to the 8,000 verses, explaining Maitreya's book according to the 18,000 verses, explaining Maitreya's book according to the 20 or 25,000 verses. Like that, they're very interesting because those Perfection of Wisdom sutras are science fiction stories and they are different stories.

They're completely different stories. So you can interpret Maitreya according to one science fiction Perfection of Wisdom sutra or you can interpret this book according to another one. So those commentaries are massive and writers go through the science fiction stories and try to find Maitreya's little two-liners, how they relate to those stories.

And that became a whole genre of literature in itself. All right, please, let's work on your sentence here. Okay.

Yeah, I like your translation. That's good. Yeah.

And what I did is, you had brought up the opening lines. Yeah. From there.

I added the last two that you didn't put in. Okay. And I did a first translation of them.

Okay, good. Down at the bottom, the last two lines say it's the purpose of the book. So I thought I'd add that.

So anyway, I'm wondering if you would be open to checking that because I think it'd be a nice footnote. Yeah, it'd be a nice footnote. Can you go back to your translation of...

Yes. By the way, that's a good strategy. Yeah, so what's he saying, Tim?

Yeah, Maitreya did promise to compose his book, but... But he didn't start... But the promise to compose is not what you think is the promise to compose.

Good, yeah. What you think is his promise to compose the book was just his offering of praise. And here's the real promise to compose the book.

Good. Let's go to the real promise to compose the book, which you translated, I think. Let me make the text a little bit smaller here.

Do-do-do-do. I'm not going to fit it all in the screen. Okay.

Cool. Number 10, the Kenyan... So would we want to do something like this to break it up, or is it...

Well, we're going to have to talk about the pieces here. Yeah, let's do it line by line. SNAM PA THAMS CAD MKHAN NI LAM The Path to the Knowledge of All Aspects.

That's correct. It'd be nice to try to get the NYI in there somehow. Which is kind of like, in English sometimes it would just be a capital capital or something, but we already got that.

DUN PA'I DIN NAM SHES PA GANG GZHAN GYIS NYONG BA MA YIN Yeah, GZHAN GYIS NYONG BA MA YIN DE means other people cannot experience it. And then it's talking about people who have the CHOS CHOS CHU. What's the CHOS?

B-C-U. It's the ten practices or something. Yeah, yeah.

DANG NYID RTOGS BDUN DRANG PA LA ZHAG NAS Keeping in mind... GZHAN GYIS... CHOS CHOS CHU'I DANG NYID RTOGS BDUN DRANG PA LA ZHAG NAS Okay.

LO DANG LDAN PA'I MTHONG GYIR CHU Okay. DE LAG BDUN NI RTOGS PA ZHES BYA BA TSON PA'I DGOS PA YIN Yeah, it's the reason why I undertake this book. Yeah.

Where's that last line? Oh. BYA BA...

Where's BYA BA TSON PA'I DGOS PA? I set forth to compose like I promised to. Oh, I see.

Okay. You got to catch DGOS PA. The purpose, right?

Yeah, the reason I'm writing this book is that... Yeah, the reason I'm undertaking this action. I caught that in the last line, so they may be...

I may be more explicit about the purpose. Oh, SO DE is DGOS PA. Okay.

All right. That's okay. That's good.

That's good. Yeah. Good.

By the way, what's DGOS SOGS CHOS ZHI? The four necessities of a Buddhist book? The four qualities of a good book, starting with...

Purpose. Purpose. Yeah.

So he's shading into that, Tim, and probably that's going to come up soon. The four qualities that a Buddhist book should have. Ben has a nice essay about it in his book.

Okay. I like it. That's good.

I think that's all I did. Yes. Yeah.

Okay, good. All right. Nice job.

Thank you for spending the time. I know you're really, really busy and you have a thousand things to do. I don't know how you do everything.

Probably you don't sleep. Here we go. Yeah, there's Gyel Tsarpa Jey's book, Nick, and that's where I found this stuff.

Yeah. Okay. Yeah, I was curious about the ten...

Unfortunately, in the footnote, we're quoting a verse which mentions ten great activities. CHOS CHOS CHOS Unfortunately, you're going to have to have a footnote to the footnote. So I went to try to find the ten Dharma activities.

Because somebody was supposedly the embodiment of the ten Dharma activities. The Great Dictionary has a version of them. I'm always a little bit wary of the Great Dictionary.

It mixes different schools. By the way, the Great Dictionary is what our database would look like if we weren't very selective in choosing a certain lineage. It's confusing and it's wrong.

Tsongkhapa doesn't agree to it. Just be careful when you use the Great Dictionary. It can be very helpful.

I always go and try to confirm it. Here's Tsongkhapa's opinion from his classic commentary on the Abhisamavankara called Golden Beads, which is one of the first books he ever wrote, probably the first major book he ever wrote. He was young and he was verbose.

Please read the big part, Tim. Ben, I'm seeing you on the screen. Do you want to...

Sure. Yeah, nice. Okay, good.

Tsongkhapa says, what are the chod chodpa chu? What are the chod chodpa chu? What are the ten Dharma activities?

He says they are the perfection of jimba, etc. It's the etc that people disagree on. He says the etc, and when you add the instrumental to etc, it makes etc the subject of the sentence.

The etc means the parchen hagma gu. The remaining... Yeah, the remaining what?

Nine perfections? Yeah, the remaining nine perfections. So six plus four.

He says the ten Dharma activities mentioned by Haribhadra in the beginning of his text doesn't refer to other things which other people have claimed. He says it's just the ten perfections of a bodhisattva. Why ten?

Six plus four. What's the plus four? The four ways to get a student.

Yeah, the four ways to attract students. First one? Give them money for bets.

Yeah, be generous. Give them physical support, material support. Second one?

Tell them how well they're doing, even if they're not. Encourage them. Number three?

Encourage them to do what you told them to do. Okay, and number four? You actually do it.

Yeah, okay, good. Okay, good. Nice.

According to Tsongkhapa, explaining these as the ten Dharma activities fits the two commentaries in SHES BYUNG GI RTOG SHES ROL GYI PHAG TU BYUNG BA The Source of Wisdom. TSA LTA NI NYID KYI BSGOM PA RGYUN MED PA STE That's the real meaning. RGYUN MED PA means faultless.

This is the real meaning of the two commentaries, of the root text and the commentary. These are the ten bodhisattva. The ten Dharma activities equal the ten activities of a bodhisattva.

And that's all. Tsongkhapa decides. If you need a footnote to your footnote, there's the ten.

All right. You can pick somebody else, Tim, if you want, because your reading is boringly correct. I don't know.

I don't know Rinchen Sutra. Would you like to try?

[Speaker 2]
Thank you. KHA CHIG NYEN TSO SHIWA TSOL NAMS SHES SOG KYI TSUNG GYIN NO NGON TOG GYEN KYI TSOM PA DAM CHE GYE TSUNG GYIN PAR TEL NGON TOG GYEN TSOM PE CHIR DU YIN KHYEN PAR TEL TSUM LA THOB CHAGS MDZAD PA'I CHIR SER NA MA BSKYAB Nice.

[Speaker 1]
Good job. Good job. KHA CHIG Somebody said, NYEN TSO SHIWA TSOL NAMS KUN SHES NYID KYI NYES SHUGS CHI TSE GANG YIN PA That verse that starts out with listeners who seek for freedom.

Those lines. It is to the TSOM PA DAM CHE What's that? Oh, I'm sorry.

I was just... I wasn't translating. It is to the promise to compose the...

Yeah, it's the promise to compose the book. It's not like the praise of good qualities or something. It is the promise to compose the book.

Why do you say that? Because NGON TOG GYEN TSOM PA'I CHIR DU In order to TSOM PA the NGON TOG GYEN To compose that deliberation. Yeah.

Somebody, I guess Maitreya, is bowing down to and praising YUM KHYEN PA GSUM The three... The three great mothers. The three great mothers.

The three knowledges which are the mother. Yeah, the mother in the form of the three knowledges, which is ZHI ZHES, LAM ZHES, and NAM KHYEN. And you got to get used to that.

ZHI ZHES, LAM ZHES, NAM KHYEN Foundation knowledge, path knowledge, and omniscience. He says, look, he's bowing down to those three states of... And they are perceptions of emptiness.

He's bowing down to three perceptions of emptiness in order to write his book. Therefore, it must be a commitment to write the book. And we say...

Yeah. Just because he's bowing down to three perceptions of emptiness in order to write his book, doesn't mean that those bowing down to the three perceptions of emptiness is his commitment to write the book. He's got to bow down to them to write the book, but that doesn't mean that's his commitment to write the book.

Cool? Yay. Yeah, and there's the full verse.

And we should probably read it, Tim. And this is very, very famous. And if you go to the...

If you meet somebody in the Geshe course and you say you're translating this book and you can't recite this particular verse, you're in trouble. Okay, so you should probably memorize it in your free time. There's a misspelling above Geshe-la.

Where? In the first line. Here?

No, so here, the soul. Here. Oh, it should be apostrophe soul?

Or does it... it has one? Oh, yeah.

Probably this one's wrong. But let's make a mark on it. All right.

Okay, anyway. Do you want to work on this verse? It's extremely famous.

You could have somebody else read it if you want. Line by line, line by line. How about Venerable Kat?

We'll do the first line. Okay. Thank you.

NYIN TOG ZHI BA TSUL NAM KUN SHES NYID KYI NYER GZHIR NGOS KRI DZE GANG YIN DANG Nice. So, NYIN TOG is Tim. I'm the listeners.

Who are TSUL for ZHI BA. Who are searching for freedom. Or want freedom.

Or peace. Where do we see the TSUL in another context? Someone...

I don't know. Yeah, CHAGS TSAL. To seek a boon from the hand of your teacher.

CHAGS TSAL. Which is prostration. So that's the same verb.

Those listeners seeking for freedom, they use KUN SHES NYID KYI. They use knowing everything itself to be led, PHYI PA, to NYE BAR ZHI BA. To total peace.

So the thing which leads them to total peace, whatever that may be. So KUN SHES NYID KYI, this is all a reference to ZHI ZHES. ZHI ZHES, foundation knowledge.

So the knowledge that helps listeners to get to their freedom on their track is called ZHI ZHES. And he's going to bow down to the three knowledges. First, I bow down to the perception of emptiness by lower track people.

It's called foundation knowledge. Then, who's going to read the next one, Tim? Anastasia.

Geshe-la, may I ask a brief question? Is NIR SHER or NIR BAR ZHI BA, is that just nirvana or is it like extinction or like clock may? Just nirvana.

It's just nirvana? Technically it's NIR BAR ZHI BA. Okay.

It's kind of an unusual spelling. Okay, Tim, who's next? He doesn't want to.

How about Claire? Me? Yeah.

Yeah. Okay, good. Yeah, good.

By the way, the teaching in the lower middle way school about the three tracks and the three tracks themselves derive from different degrees of emptiness. Those different degrees of emptiness are not accepted at all by the higher middle way school. When you're in the lower middle way school and when you're studying Maitreya's Jewel of Realizations, you're going to have to get familiar with different levels of emptiness perception.

They are not real. They aren't all emptiness, but they're very helpful in learning about emptiness. That's why the Buddha taught them.

We're going to have three kinds of emptiness perception. They're not all real emptiness perception in the higher middle way school, but in the lower middle way school, they are the foundation of their system. We're going to have to get very familiar with ZHI ZHES, LAM ZHES, and NAM KHYEN.

ZHI ZHES, perception of emptiness by listeners and self-made Buddhas. And then DRO LA PHAN POR PHYIR, LAM ZHES, perception of emptiness by a bodhisattva. Perception of emptiness by a bodhisattva who is not yet a Buddha.

There's two kinds of bodhisattvas, right? When you become a Buddha, you don't lose your bodhisattva badge. You're still a bodhisattva.

DRO LA PHAN POR PHYIR NAM means... What's that mean? DRO LA PHAN POR PHYIR NAM Tim, PHAN means to help.

People who have that intention to help all living beings, which means bodhisattvas. Their perception of emptiness is called LAM ZHES. Path knowledge.

First, Maitreya himself bows down to the perception of emptiness by people who don't have bodhicitta. Then he bows down to the perception of emptiness by people who do have bodhicitta, but they're not yet Buddhas. In order to help people, they work to see emptiness on a bodhisattva track.

In doing that, they DON DROD. What's the Sanskrit? Siddhartha.

Siddhartha. It's a pun. They accomplish the goals of the world.

Of actually the world's... They use their perception of emptiness at their level, bodhisattva non-Buddha level, to help people. In doing so, they accomplish the goals of living kind.

Now, what's the third line going to be? Anticipatory translation. The third one.

NAM KHEN. NAM PA THAMS CAD KHYEN PA Which you translated in your homework as perceiving all the aspects. Aspects in this case means all knowable things.

Therefore, it's called NAM KHEN. NAM PA THAMS CAD KHYEN PA Omniscience. Maybe we should make it more accessible where we say something like knowledge of all things.

Yeah, exactly. I like it. When you don't have space, you can say omniscience or something.

I call it Mr. Know-it-all because I identify with that. Okay, who's going to read this line, Tim? Let's see here.

How about... Jen, are you translating? Yes, she is.

How about Emily Chen? Gibson has to sit on the other side of the room. YANG DA DAM PA DUD NAM NAM PA KUN DANG NAM SOGS TE GSUNGS PA Nice, good job.

Yeah. GANG DA YANG LA BSTAN PA'I means because he had it so well, or because she had it so well. That thing which they possess so well.

This is a reference to omniscience. Because they have reached it, the Buddhas, tubas, were able to teach all these different aspects, meaning the Dharma in its entirety, all things. Because they had omniscience, the Buddhas were able to teach all things.

The knowledge which enabled the Buddhas to describe all things in their teachings. Which is a reference to the third knowledge. The third line is a reference to the third knowledge.

Okay, what's the fourth one? Who's going to read it? Dr. Bernie. It's Tim. Welcome back from retreat. Good to see you, Michael.

All right.

[Speaker 2]
NYIN TU BYANG CHUB SEMS PAS SOGS CHE SANGS RGYAS KYI NI YIN DE LA CHAGS TZEL Nice.

[Speaker 1]
NYIN TU BYANG CHUB SEMS PAS SOGS CHE SANGS RGYAS KYI NI YIN DE LA CHAGS TZEL Low, I think. I think there's a low missing here. Anyway, NYIN TU BYANG CHUB SEMS PAS SOGS CHE SANGS RGYAS I bow down to the mother of the Buddhas, along with the big groups of listeners and bodhisattvas.

And listeners here is going to include listeners and self-made Buddhas. Two lower tracks. Cool.

That's the opening lines. What is it, Tim, and what is it not? By the way, the text I have doesn't have the low at the end, but that doesn't mean it's not.

I count the NYIN TU BYANG CHUB SEMS PAS SOGS CHE SANGS RGYAS KYI NI YIN DE LA CHAGS TZEL Low, I think. Fourteen? Eighteen.

GANG DANG YANG DAG LDAN PA'I THUB LEN NAM PAR KUN DEN NA TSOR GYI TZIN PA Oh, seventeen. It's okay. All right.

Those are the verses of praise. Yeah. They help him to promise, but they are not the promise, can we say?

Right. Something like that. Okay.

All right. One minute, Geshe-la. Sorry, six minutes.

Don't listen to me. Okay, good. I won't.

Okay, Tim, next debate. All right. Let's see here.

Vimala, would you like to read? Okay. Hi, Tim.

Hi, how are you?

[Speaker 2]
Good, thank you. Welcome back.

[Speaker 1]
Hmm. Oh, now. I'm saying it.

[Speaker 2]
NEN THOS NEN THOS Nice, Vimala.

[Speaker 1]
Good, nice. Well then, okay. Sheropada Chimbala is...

We got to go look at this one, okay? He's referring to another verse, okay? This debater is referring to another verse.

We got to go find the other verse. This is in Haribhadra's commentary. Haribhadra wrote two commentaries to Maitreya.

The commentaries we are reading are commentaries on Haribhadra. There's a layer here. Here's Haribhadra's...

Here's a verse at the opening of Haribhadra's book. We got to read this one to read that one. Let's divide it like this.

Okay, good. Okay, Tim, who's going to read this one? I think Lindsay is.

Oh, Lindsay, yay. Sheropada Chimbala Day Yeah. Yeah.

Yeah. Yeah. Yeah.

Yeah. Yeah. Yeah.

Yeah. Yeah. Lindsay, you're learning very fast.

You should help that older guy. All right, here we go. This is Haribhadra.

These are the opening lines of his commentary to Maitreya. Our author is commenting on Haribhadra. Here we go.

Sheropada Chimbala Tim? I bow down to the perfection of wisdom. Yeah, and to the gen of the perfection of wisdom.

To the jewel. Yeah, to the jewel. Which is a reference to mundo gen.

I bow down to the perfection of wisdom sutras, and I bow down to the jewel. By the way, jewel means jewelry, and it has a couple of connotations. One is, look, the perfection of wisdom sutras are already like a super beautiful lady.

But even a super beautiful lady can wear a necklace, and it makes her even more beautiful. So, Maitreya is saying, look, Shakyamuni Buddha's perfection of wisdom sutras are already beautiful and sexy. I'm going to offer...

I'm just putting a necklace on those ladies who are already super beautiful, the mother of the buddhas. Gen jiglor chepa is a clue because it means... Versed?

Yeah, the verses. And Maitreya's commentary to the perfection of wisdom is in verse. What do you call it, Abhisamankara?

Kardika. Kardika means set in verse. Jiglor means verse.

Jiglor chepa means set into verse. So, I'm going to bow down to that. It is kung gi gyen tu gyurwa.

All jewels? The jewel of all the sutras, probably. Well, these are going to become...

Well, you could also read it as, I'm going to offer every living being a piece of jewelry. Oh, cool. It's kind of nice.

Now, nampa ye means to make a commentary. And what it means is to split it up. Nampa ye means I'm going to reveal the meaning.

I'm going to split open that book. Nampa ye means I'm going to split open that book and reveal its contents to you guys. And therefore, I'm going to bow down.

I bow down to the perfection of wisdom sutras. I bow down to the jewelry that Maitreya wrote to put on those sutras. I bow down to the thing which will become a jewel on every living being.

And I do so with great respect. Now, is that a promise to write the book? Or is it an offering of praise?

Kind of both. Kind of both, okay. I don't know.

We're going to go back up here. We're out of time, right, Nick? Yes, sir.

We're out of time. That's lucky. Hi, Amelie.

Do you want to show Geshe Michael that thing? Yeah. No.

Take your time. Sorry again. Go ahead.

All right. Tim, we want you to resolve it by next time, okay?

[Speaker 2]
I'm showing him it.

[Speaker 1]
Nice. You should hang that on your dad's head.

[Speaker 2]
No, I won't. It's a purse.

[Speaker 1]
Oh, sorry, sorry, sorry.

[Speaker 2]
For my sewing kit.

[Speaker 1]
Oh.

[Speaker 2]
I sewed it.

[Speaker 1]
Oh, my goodness. Wow. I think your dad should fill it up with something.

Okay. Tim, you've got to figure it out.

[Speaker 2]
Well, my mom likes to do it with me.

[Speaker 1]
Nice. All right. Okay, we're going to stop there.

Tim, next time, hang on. Stop here. Okay.

LOGS SUR BRAL BAR LDAN TSAL MTSAMS PA'I LDAN PHYIR ZHIG YOD MA THA I want you to figure out this sentence, okay? That starts with ona. Okay.

Got it? Then I'd like you to... I don't know.

Oh, here's the original, okay? Oh. Hmm.

Yeah, then you're going to have to translate this one, okay? This verse, okay? Got it?

Starts with DRO LA CHAGS PA'I By the way, that's part of a commentary to my trailer. That's all. Those two verses, okay?

This verse, and then... and this sentence here, okay? Cool?

Thank you. All right, I'll see you guys tonight. Mr. Nick, I am traveling to Phoenix, but I'll be back on time, no doubt. You're going to Phoenix and back before class tonight? Yeah. We will...

I'll have my teacher here lead that one. Yeah. Hi, Ollie.

Okay. Again, Tim, thank you for your hard work, and thank you not only for supporting my family, but thank you for running ACI so nicely. All right.

Thank you. Hey, stick around, everybody. In 10 minutes, we have Yoga with Lydia, Dharma Pitra-style Yoga, which should be fun.

Thank you, Geshe-la. Thank you so much, Geshe-la. Great classes.

See you guys later. Drive safe. We'll see you soon.

Okay, thanks. Bye, guys. Thank you, Geshe-la.

Can you show them again, Dad? Go ahead. It's so loud.