Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. Geshe Pema Tsering opens this 97-minute first session of a series on the Three Principal Aspects of the Path with Lama Tsongkhapa’s verse that good motivation determines whether practice succeeds — then spends most of the session on the text’s single opening line of homage to holy lamas. That line occasions a substantial teaching on the virtuous teacher: Vinaya and Mahāyāna criteria for qualification, the benefits of proper reliance, and the steep consequences of failing — a Kālacakra passage warns that each moment of anger toward one’s lama destroys an equal number of eons of virtue. Stories of Marpa prostrating to a deity over his teacher Naropa, and Milarepa’s empty bowl offered to Marpa, ground the doctrine in specific dependent arising. Suited to practitioners with some Lamrim background.
File metadata (for organising)
File: 1. Day 1 AM Teaching.mp3
UUID: 946d0710-36c9-4139-a1a7-9966591f65bc
Teacher: Geshe Pema Tsering
Collection: z Teachings DTL (Geshe Pema Tsering)
Date: 2006 (exact day not recorded)
Recorded at: Buddha House Adelaide
Duration: 97.3 minutes
Words: ~6,130
So again, Geshe-la urges us then, certainly understanding that we should give rise to proper motivation and then thinking that we should accomplish enlightenment for the sake of benefiting all sentient beings. Then with that in mind, one is then with that aim in mind, one is then going to study the the three principal aspects of the path, this text on the three principal aspects of the path, and then immediately put them into practice and you shall as they say, but with with the only wish to benefit all all sentient beings and never thinking of benefiting oneself alone. So Geshe then is then quoting a verse from Lama Tsongkhapa himself. And the verse is is saying something like, if if if one’s intention is good, then the grounds and and and the paths will turn out well. And then if one’s intention is is bad, then one the grounds and paths of practice will not turn well.
So Geshe-la then explains, so that when the when when Lama Tsongkhapa is talking about intention, he’s referring to to motivation. So that that means then if the motivation is good, then the grounds and the paths, the one’s practice will turn out well. And then if one’s motivation is bad, then it won’t turn out well. Geshe-la was then further saying that if once even though we are studying a Mahāyāna text, if one’s motivation is a lesser motivation, is a motivation for liberation, then that practice will also turn into a lesser practice. And then because this is the Mahāyāna, then it is a practice which has as its motivation, then the thought of benefiting all sentient beings.
Then so then, Geshe-la then said, so then this is beforehand, Geshe-la said that this this then this motivation is very important. And with this motivation of of benefiting all sentient beings and whatever action one does with this motivation will turn out into into a virtuous action of the Mahāyāna vehicle. And then said, concluding then that one must generate the thought that may may I attain enlightenment for the sake of all sentient beings, and to accomplish that, we’re now going to I’m now going to study this text. And Geshe-la is then saying that we must give rise to this thought again and again, and we we must do it with we must be careful about it because if if we’re not careful, if we’re not watchful, then the the the thought the self-cherishing thought will creep in again. So then, Geshe-la started reading for the commentary.
The commentary is then introducing the three main divisions of of the the text, the root verses on the three principal aspects of the path. And then there’s three main divisions. The first one is a praise and a and a, how to say, a pledge to compose a text. The second one is then the main body of the text, which is the teaching itself, the main teachings. And then lastly, concluding actions, what is called the concluding actions?
And then as for the first part of the the commentary, then which is then the pledge to compose the the praises praises and the pledge to compose, then this this has three parts. So then the first one is is the praise itself, the opening verse. Then the second is a pledge to compose compose the the text itself. And thirdly is, how do you say, the the motivation to the reasons and the motivation to listen to these teachings or or or with with, I guess, I’ll explain what which attitude one must have to to to study these teachings. Oh, yeah.
Then this one. And then of the first one, the first topic, which is then the praises and prostrations, then is mentioned, and we read the first the very first line of the text, which is then I bow down to all the Buddhas to all the high and holy lamas. The Geshe-la is explaining in this first line of of of the text, this very first line, which is praises and prostrations to the to all the lamas, to all the high and holy lamas. And Geshe-la is explaining, so then every author of a text would then start a text with with with a verse like this, which is appraising and and paying showing respect and making offerings to to holy objects. And then, I guess, was explaining some some some authors would then make prostrations to all the Buddhas and Bodhisattvas.
And then for example, in the Madhyamakāvatāra, the main text on middle way view, there is prostrations to great compassion. And then and then but then and then many many other such such verses are found in the beginning of every every composition. And then Geshe-la was then saying so then, but then, then he he himself, he he chose to prostrate to all the high and holy lamas. Okay. I was reading was reading for the for the the commentary.
The commentary is then saying something. At the beginning of every text, of every composition, then the authors then must must prostrate or pay respect to one’s to one’s favored deity or or Buddha object or holy object. And then to that, there was there’s there’s there’s a quote from Dandin, Dandin, which which reads something like in the English translation that I have, it reads, the benediction, bow down and the essence must be written because they are the door. But then Geshe-la was explaining, so then this verse is referring to to both the the auspicious verse verses at the end of of of of the text, and then and then the the prostrations and the respect at the at the beginning of of of the text. And and then that one will then act in this way, acting in this way, that that because this is the proper way.
This is the doorway, so to speak. So then having quoted that verse from Dandin, and then then he quotes another verse, Pabongka quotes another verse, which is then saying, so then because of that, then one pays respect to one’s favorite deity. And then why why one does so? And he explains it saying that this is done in order to be able to complete the work at hand, the composition of the text, and to stop any obstacles to the composition of the text to come about.
So then what then he he he he wrote this first line also to show us that we we who are going to listen to the sittings on the on the three principal aspects of the path, then we also must each each of us should also pay prostrations, pay respect to our own favorite deities or lamas and so forth in order to, again, with the same objective to avoid to be able to complete the studies and the practices and to avoid any obstacles. And then the text is explaining Geshe-la was explaining. The text is is referring into to what is what is meant by all the high and holy lamas. And then that is is explained to to to be referring to all the direct lamas, gurus, and to all the the lineage lamas of of of both the, how do you say, the lineage of vast activities or far-reaching activities, and then that is traced back to Maitreya and Asaṇga and Vasubandhu, and then and the lineage of the profound view, which is traced back to to Ārya Nāgārjuna. So then this this is what what is meant by all the high and holy lamas.
And then also, once direct gurus is refers to once direct lamas, and then I guess I was explaining to then to Je Rinpoche himself and and all the other teachers of that of that tradition. And then further is how to say, in in a special sense, it refers to what is to what is mentioned in the in this one particular text, which is called the knowledge that unlocks the world. And then it it refers to paying respect and procession, making prostrations to and to those who are different manifestations of enlightened activity. And then so then and then the text goes on to explain that the lord Mañjuśrī, he appeared to to Lama Tsongkhapa, how to say. He always it was always appeared to to Lama Tsongkhapa himself.
And then as for for the way that a deity can appear to someone, there are three ways. It can a deity can appear to someone in in dreams, or it can appear to someone in in in imagination, or it can appear to someone directly. And then and then as far the direct way that a deity can appear to oneself, there are two divisions of that one. So then a deity can appear directly to one’s physical senses, or it can appear directly to one’s mental sense faculty. And then it actually goes on to explain that Mañjuśrī appeared to Lama Tsongkhapa straight directly to his physical senses just as teacher as as teacher and students.
They were just like teacher and students. And then in this way, he clarified he explained to Lama Tsongkhapa all the important points of both the sūtra and the tantra of both sūtra and tantra. And then so then and then the text was explained that there was there are some some some scholars, some authors, or or some people who say that Je Tsongkhapa composed his text only of out of mere scholarship and some some moral depth that he might have. But then Pabongka Rinpoche is telling us that that that was not the case. There is nothing that Lama Tsongkhapa has has composed.
None of his compositions such as the the how to say, the great or the smaller explanations or or text that the Lama Songhapa has composed. None of them has has been written that was not taught directly by Mañjuśrī himself. And guess what was saying, so Mañjuśrī was teaching Lama Tsongkhapa, and Lama Tsongkhapa was writing it all down. This one. I guess and then the text is explaining is telling us that there was everything that Lama Tsongkhapa did, the place the place that he was staying, where he was going, how many servants or attendants, how many attendants he was taking with him, the number of attendants that he was taking with him, everything to the to the to the smallest detail, to the to the tiniest detail was was all, how to say, explained, was all given to him, taught to him by by Mañjuśrī.
Everything that he he did was as as Mañjuśrī was telling him to do. And then further and then all the the the very profound points of this that of of both the sūtra the sūtra and the tantra systems that previous lamas and scholars were unable to to realize, to understand. Then Lama Tsongkhapa, he he he he not only understood them and realized these points, he he explained he taught about them, and he he he explained them directly. He he wrote he wrote them all down. And then there was nothing that that he that Lama Tsongkhapa has has taught or or composed that is that is not clear, that is that he has not understood.
And then the text concludes this part saying that, generally, this the the commentaries and and the the compositions, they they make praises and the the opening verses are are praises or and and offerings and respect to to such holy objects as as the great compassion or or to to wisdom, to realize the same things and so forth. But here, in this case, then this praise and homage is paid to the lamas because this is how it is generally done in the Lamrim tradition, the tradition on the text on the stages of the path to enlightenment. And especially here in this text on the three principal aspects of the path to enlightenment, in order to give rise to these three principal aspects in in one’s mental continuum, then it depends very much on the way to rely on on a virtuous friend, on a on a virtuous teacher. And because of that, so then then then this this praise and and respect to the lamas was was made in the beginning of the text. Okay.
And then so then in this way, the text is saying the text is telling us in this way, in the very beginning, the the lamas are are very important in the very beginning for for the practice, for the accomplishment of Dharma. And then it the text goes on to quote Geshe Potowa. And Geshe Potowa is telling us that in order to that there’s nothing that is more important than the lama for the accomplishment of liberation and enlightenment. And further on furthermore, he goes on to say, even in this life, in the activities of this life, those that you one one can see directly, if one does not have someone to to teach oneself or to guide oneself, then those those activities won’t those activities of this life won’t won’t be accomplished. And then what how to say?
Much much more even so how to say? Much more so when when when one is trying to accomplish how to say? When one is when one is trying to reach a place where one has never been before, just coming from the the lower realms. And English I was explaining, so then just just this is referring to ourselves, ordinary beings who are coming from the lower realms and trying to accomplish and trying to get to to liberation and enlightenment. Just just more so is how to say?
Without without a lama to guide us in this in this path, then how is it that we expect to to ever get there? So and because of that, the text is telling us because of that, then just reading and studying the text, the Buddhist, the the the scriptures and so forth, that is not enough. One must definitely rely on the lama, and he gives us a reason for that. In past times, there has never been someone who has how to say, accomplished, who was able to accomplish these teachings by merely reading the text or studying the text alone, and then there will never be in the future also people who who are able to do so by themselves. And then in the same way in the same way, Pabongka is telling us that in the same way that if one wants to reach a certain place, by a certain path which one has never gone through before, then if one wants to reach that place in one day, then one won’t be able to do so without consulting someone who knows that path very well and who can show oneself that path.
Then in the same way, we are trying to reach liberation and enlightenment, the state of enlightenment, if we we also need a fully qualified lama to guide us in this path. And then so then if if if one does not have the fully qualified lama, then however good or bad the one’s lama may be, then that’s that is that is the the measure that that how to say, of the students’ accomplishment. Just just as how to say, the tsatsa the tsatsa molds, the students just like the earth that is expressed in the tsatsa molds where they they have the little images. Everybody knows what is a tsatza mode? Okay.
And then, as I was explaining, so then if if if one does not have a fully qualified lama, and then once once teacher by by any chance, teacher is is is is great, then one will become just great as as the teacher. If if if one’s teacher is average, then one will become just average as as as one’s teacher. And if one’s teacher is a bit inferior, then, again, one will be become just as inferior as the teacher. And then the text goes on to to to explain then. So then to say that then a fully qualified lama is extremely important.
And then what is what are the characteristics of a fully qualified lama? And then Dex is going to give these characteristics according to the Vinaya scriptures, the scriptures on on on morality, on moral conduct. And then he starts quoting some lines of the Vinaya saying that the lama is the source of all good qualities, but in this way, he is both steady. He has both qualities. He’s endowed with the qualities of steadiness and wisdom.
And then Geshe-la was explaining that in this context of the Vinaya, then steadiness here refers to a fully ordained person who who has been who has kept his his vows his or her vows properly for ten years or more. And then, how to say, a learned or wise person here in this case, it refers to one who knows all all of those vows and divisions and explanations that are concerning one’s one’s conduct. And then and then from from a a tantric perspective, then again, must be one who who keeps well how to say, the conduct of the three doors. And, again, I guess I wasn’t explaining it. Generally speaking, again, it’s it’s someone who keeps once tantric Samayas, once tantric commitments well, who knows all these commitments and who is a good practitioner and so forth.
Okay? And then the text goes on to say that at least it it should be someone who has pacified one’s one’s mental continuum by means of the three the three trainings, and then the training on morality, the training on concentration, and training on wisdom. And one who is learning the scriptures and one who has realizations also. So then it must must at the very least, it must be someone like this. And then the the text is then quoting then the ornament of the sutras, which is have a four where where there is a four line verse explaining the qualities of of the the the virtuous teacher, which is then someone who is who is pacified, who is who is subdued, pacified, and able to, how do you say, pacify afflictive emotions.
And then Geshe-la was then explaining that these three words here are referring direct directly to the three trainings. Again, the trainings on on on ethics, then which is then to to to subdue one’s conduct and to the the pacify, then we refer to the training on on concentration, and and the issue of which is then to to subdue one’s afflictive emotions, then the training on wisdom. And then someone who has superior qualities and who who is endowed with this perseverance, with some perseverance, who is learning the scriptures, who has very great realizations, and is is proficient in in in teaching, in expounding the teachings. Not only that, it’s someone who who who has great affection, how to say, and who who is never disheartened about who he’s always enthusiastic about teaching and and giving the Dharma and so forth. He’s never disheartened about working hard or hardship.
And then so then, all that being explained, then knowing the characteristics of the lama, then the students knowing these characteristics must then when meeting with such a person, then one must then pay respect and rely on that person, on that lama. And then the test was also to tell us that once how to say? How can I translate this better? The the the the the greatness of the lama a lama with with however however many qualities that lama one’s lama has, that is in accordance to that amount of qualities and the good fortune of the students, then they will meet in accordance to the good quest of the Lama and the good fortune of the student. Okay?
Is that making sense? So then if one if one is If one is if one is able to then to rely on the on on on a lama who who can complete, who has perfected the path both of both Sūtra and Tantra, and then who is able to then to guide is able to guide one’s one through this path, then if one relies on such a lama, then that that student, that disciple then how do you say will then hear or will listen to the to the to the perfect complete path, and then we’ll be able to develop having developed an understanding of that, he will then be endowed with good fortune in this way. And then the text goes on to say that that even even a mere understanding of of the the how to say it? Of this complete path, then it is it is it is a greater virtue than than other virtues. And then, as I was explaining, when when the text is talking about other virtues, it is talking about worldly worldly virtues.
And even even a mere understanding, even not having realized the teachings themselves, but even a mere good understanding of the teachings is is much better than than any worldly virtue one might think of. And then the text concludes if one then if one then meets such a lama, then one one must one must then rely on this lama properly. And then the text goes on to say that relying relying on a lama on a fully qualified lama, then such such benefits of reliance on such a qualified lama, the eight benefits of relying on a qualified lama will ensue, such as being closer to enlightenment and so forth. Also, the fault if one does not rely on a lama, then the faults of not relying on a lama will ensue, which are the opposite of the eight benefits. And then the text goes on to to give to quote a verse from the the short Lamrim text of Lama Tsongkhapa, the short text on the stages of the path to enlightenment.
And this text is then telling us that what is the source, the very root of the dependent arising of everything that is excellent, of all the collections of excellences of both this life and all future lives. And then it is it is is the lama, it is the the virtuous teacher who shows us the path. And then so then so then one must then make effort with a pure heart, make effort in in in thinking and and practicing and perfectly relying on on on this lama by by thinking and reflecting on his teachings. And then having seen, having met with such a lama, one should never give him up even at the cost of one’s life. And whatever it is that that he teaches, one should please the lama by putting it into practice.
Please, once lama, putting it into practice. And then those the the text the verse concludes, if one has read this smaller text, one will understand that Lama Tsongkhapa is is then saying, I, the yogi, have practiced in this way, and you who wish for liberation must practice likewise. And then the text goes on to give some illustrations. It’s then telling us that previous in the past, then Lama Atisha and Dromtönpa and others, all their great realizations and all their, how to say, the great deeds that they have accomplished, they all came about because they have properly relied on a virtuous teacher, on their respective lamas. And not only that, but then and the text is then giving us the example of even Jetsün Milarepa.
And the text refers to Jetsün Milarepa also who has done so in the past. And the text is then is then telling us that as the way the text is then telling us that the way that one relies of relying in in the way to rely in the lama, the way that one relies in in in the lama, in the in the virtuous teacher, is very important because because of the dependent arising, how to say, in relation to it, how to say, because it is it is the the benefit or how to say? One’s profit or loss in relation to rely on the lama comes out of oh, man. How can I say that? It is in dependence on that reliance, on the proper reliance on the lama that one will profit or lose out of that dependent arising that is within that practice.
And Geshe-la was then just saying that if one does not rely properly on the lama, then one, how do you say, one’s practice will be harmed. And if one one relies properly on the lama, it relies well on the lama, then one will will benefit a lot out of that loss. And then the text is then giving two illustrations that of this of this instance of of having improperly relied on the lama or showed improperly yeah. Improperly relied on the lama, then how the dependent arising that has issued from from in the case of in the story of of Marpa and and with his relationship to Naropa, who was his teacher. And then there is another instance where Milarepa has offered an empty bowl to to Marpa, but the bowl was was perfectly clean.
So, also, he experienced the dependent arise a mixed dependent arising out of that. The the cleanness of the bowl was good, but the empty the fact that it was empty was was bad. This one. Okay. And then so then Geshe laz then giving How did the Geshe then telling the story of of Marpa and Naropa.
There was there was one one at one point, Marpa and Naropa, when they were together, then the the the a deity. I do not know the the Sanskrit name of the deity. I cannot remember. But one particular deity appeared in the air, and then Naropa asked Marpa, so to to whom to whom will you prostrate? To the deity or to the lama or to your lama?
And then Marpa, he prostrated to the deity. And because of that, the dependent arising that came out of that, as Geshe-la was explaining, Marpa was unable to perform enlightened activities in that life. And then as in the story of of Milarepa with respect to Marpa, then Milarepa offered a a clean bowl to Marpa, but the bowl was empty. So because of that, the dependent arising that came out of that is that Milarepa had to experience a scarcity of food. Okay?
I was just checking with the Naropa and Marpa story. He offered to the deity. He prostrated to the deity instead of prostrating to the lama. And then the dependent arising? The dependent arising was that he was unable to perform enlightened activities in that life.
Not able. And then there is another instance, story where this this one particular lama who’s called Töchen Dampa Rinchen, while he was attending to his teacher, Yeshe Ö Chungwa, he was attending for his teacher while his teacher was you. By by attending caring for his teacher, then he he he then then he realized emptiness because of that. He was able to realize emptiness because of that. And this one?
This one? And then there’s another instance where Sakya Pandita was standing for his teacher, Jetsün And then he was standing he was attending to his teacher, caring for his teacher. And then because because of that, he was able to see his teacher as inseparable from Mañjuśrī himself. And then also also because of that because of that, Sakya Pandita also became learned he easily became learned in the in the how do you say? In the five sciences, what’s called the five sciences of of of his time.
And still still following on on the story of Sakya Pandita himself. Sakya Pandita also because of as a consequence of of his good service to his lama, then Sakya Pandita became renowned, famous, and it was and it was held on on on the top of of the head of everyone in the in the in the lands of Tibet, China, Mongolia, and so forth. So we’re just going a little bit further. We’re almost finishing this part of the text. Is it okay?
Do you have many questions, guys? I’m wondering if you have many questions. If if you don’t have any questions, then we’ll we’ll proceed with with the teaching. Okay? Okay.
And then and then the text starts start explaining the faults, the shortcomings of of of not properly relying on on on a lama, on a fully qualified lama. And then it’s quoting a verse from one particular scripture. And this verse is then telling us that even even one who who who merely teaches who merely teaches us one one line of verse, even such a one must must be must be held as one’s lama. And if one if one is not to to hold such such a person as as one’s lama, then the text is telling us that one will be born as a dog for a hundred lives. And and after that, this person will be born with And after that, then one will be born will take birth in a in a body, even even a human body, but with with deformities.
Okay? And then there is another quote from the the root tantra of the Kālacakra, which is Geshe-la was explaining this is a teaching given by the Buddha himself. And in this this verse is telling us then that however many moments of anger one one might have towards one’s lama, then for exactly that that same amount of thank you. Yeah. Thank you.
No. No. No. Thank you. And then for that for that same number of of the same number of of eons, the same number of eons of of one’s collection of virtue will be destroyed.
And not only that, one will have to experience a birth in the hell realms for again, for the same number of of eons. So then the text is then explaining that within one moment, which is within the space of time of a finger snap, there are what is called sixty-five instances or sixty-five moments of indivisible time. And then so then if one if one has is is angry towards one’s lama for for the amount of lama or fingers snap, then that that means that one will we have this anger for sixty five moments, and one will then be reborn in hell realms for sixty five years. And then not only that, there is a difference in this conception of of moments within a finger snap between the the lower philosophical schools and the higher philosophical schools. Yeah.
In the Mahāyāna texts and tantras in the Mahāyāna vehicles, the great vehicles, then there are much more moments within a finger snap than in the lower vehicle. This one. And then there’s another verse with respect to not only that, but we we also with respect to the proper way improper way of relying on the teacher, then the the fifty verses on the lama, which is another text, is then telling us that even in this life, then one will experience a lot of hardships, such as sickness and and and physical harm and so forth.
And then also, at the time of death, one will will experience great fear and and will be highly tormented at the time of death. Okay? And then and then also we’ll one one also to to finish that that verse, that verse is then telling us that also one will meet with the thirteen conditions of untimely death. So the we’re just about to finish this part of the text, but then Yeah. Yeah.
Okay? Tired? Did you understand? Did you have any questions? Pardon?
I actually don’t know. That that’s that is a period between two teachings in the same day, isn’t it? Sorry. What? That that this period that was just done.
The last period was his whole life. His whole life? And before that? So then it is it a it is a dedication prayer that is the intention that whatever virtue one one must might have accomplished with this with this action, with this activity, then may be dedicated just the same as as these eight bodhisattvas, such as Mañjuśrī, Maitreya, and so forth. These these eight bodhisattvas, and then have have dedicated their their virtue.
So then in the same way, one dedicates one’s virtue. It’s it’s it’s you said this man, this is a this is a sūtra that was taught by the Buddha himself. Then just as this is all these bodhisattvas, and so forth, have dedicated their virtues in the same manner, and one will dedicate one’s virtue. And then again, just as all the Buddhas of the three times, past, present, future, have dedicated the virtues, then in the same way, for the same goal, one dedicates one’s collection of virtues also. Then shall explain for what goal is that?
Again, the goal is of enlightenment. That is the dedication. La, just ask me if you have any questions. I would guess that I’d be able to describe the transmission of the teaching after Lama Tsongkhapa got it from Mañjuśrī. It to go to Tibet, or was it transmitted, or was the teaching then taken to Tibet or the teaching that we’re studying, the text?
Yeah. Where did it go from Lama Tsongkhapa? Did he go to Tibet and give the teaching his teaching or? Lama Tsongkhapa. Was he in Tibet?
He was in Tibet. He used Tibet. Sorry. It was hot. Okay.
Sorry. No worries. Then he wasn’t in he was he was he was he in at that time, when he was when he composed this text, he was in one particular monastery away from from Lhasa. It’s called. I don’t remember which one is that now.
But, anyway, he was he was living in this particular monastery Mhmm. In Tibet when he composed this text. So then, as I said, we haven’t got yet to the main body of the course, which are the three principal aspects of the path itself. We’re just on the praise and, how to say the praise the verses of praise on beginning of the text. So we’re gonna get into that later on.
Explain that in this this in this text of the text, which is a very small text, then there is nothing this first line of verse of praise to the lamas, there is no other reference to to the way to this teaching of of the stages of the path, which is explained the way to rely on the teacher. There’s no other reference in in the in the whole text. This is there’s only this line of verse making reference to the way the teaching which is the practice which is properly relying on the lama. This is a brief explanation of of the meaning of that those line that that one line of verse, and one can can make a very extensive explanation of that one line of verse. And I guess I wasn’t referring to each each word on on on that line of verse.
So there’s a there’s a big meaning attached to each one of them. And I I was was talking about Yeah. The first the first three words of of the of that verse in Tibetan, which is which is usually translated as lord or or venerable, then then is explained that that makes can be explained as making reference to the to the path of the beings of of a small scope. And then, okay, which is more likely to be translated as venerable, then it’s it’s making reference to the path of the beings of middling scope. And, the third word of that that line of verse is making reference to the path of the beings of great There be mention of this in the text.
Okay. So now what is it that you have to do now? Drink tea or what? Lunch. Lunch.
Oh, lunch?