So I'm going to present my ongoing Ph.D. research and I must apologise if some of you
should have already attended one of my talks because there are very few upgrades,
I'm afraid, at any rate, and the focus is on ensembles, commentary on the mind you should enormous and medium.
So for those of you who may not be familiar, perhaps with the topic, with the Monday shooting a muslim or the author of the commentary,
I will first give a brief introduction to the Scripture and to the author of ensemble.
And then towards the end, maybe Odell, a little bit more deeper or more deep into some textual details.
The Munchkin. Amazon gift is a circa seventh to eighth century Indian tantric Buddhist scripture.
On the chanting of the names of lingerie Jana set about that is lingerie, the knowledge being.
It is practically a list of epithets.
In the nominative case in Sanskrit.
These are called Names one, and they are of various kinds describing various characteristics of functioning and so on and so forth.
The title manager shooting on a Sunny Day with which perhaps it is best known in the West,
or maybe also the Tibetan tradition as jump singer is only attested in transcribed titles of Tibetan translations,
but it does not appear to be attested in Sanskrit manuscripts or Sanskrit manuscripts,
rather, show the simple title Namaz and epi, or such as in the name of Sun itself.
Longer titles such as manager Shri Jana Sebastian Lamas.
And so the chanting of the names of majesty, the knowledge being or even lower ones,
as the one we find in the court of one such as Hug of Atonement, you should.
Each of them are autonomous. And so the ultimate chanting of the names of the PAG about mandatory, the knowledge being or something like that.
The Scripture claims to be extracted from the summary chapter of a 16,000 verse Miyagi la Tantra.
But the Miyagi like extent in the conduit does not seem to contain it.
The Scripture itself begins with another word in there, untranslatable to now or then suggesting that it may follow a larger part of the text.
It consists of 162 verses or shloka, followed by a prose section describing the benefits of the chanting of the names.
A short mantra, section and five concluding verses some manuscripts of the Namaste Sangeeta Show.
Chapter Divisions 14 Chapter Divisions such as First Chapter on the request Chapters on the six families,
a chapter each for the five noses and so on and so forth.
And these divisions are probably derived from the later commentary of literature on the.
The Sanskrit text has been edited and reprinted various times from minutes in to
print ships of 1887 to perhaps the most widely known and used edition by Davidson,
which is actually a collection of previous editions of the Sanskrit text,
and more recently of verses 1 to 41 have also been re-edited, slightly edited by Anthony Tribe in his monograph.
On the latter, Majerus commentary on the mind Just hitting on my son Eddie.
Even more recently. Also Matteo Salvini published I don't know How to Say maybe an online PDF with a reprint of the
Sanskrit text and discussion of variants taken from various commentaries and and the like.
The Monkey Shilling Amazon has been translated into Tibetan,
and there is an early translation listed in the early 19th century Imperial Catalogues and Carmine Dharma.
There is a later translation by a French ensemble.
So from the 10th 11th century and the 13th century revision by Sean Lord,
at that time, the second war flourished around the second half of the 13th century,
and this version is the one that was included by Wootton at the head of the Cross in the Congo.
And there is even a 15th century revision by our children's uncle, or my pal of Pedro,
who in many cases, according to Rufino, studied restored Renaissance samples and revised text.
Or Rufino, by the way, transcribed the Korczak fragment of the now missing 80, providing the variants from the Dumont Manuscripts.
Not all of them. All of them except the Tibetan, was not accessible to her at the time and providing the variants also of the new version.
For instance, as I said,
there are or do not manuscripts of the Tibetan translation of the numbers which provide do not provide the name of any translator,
and none of which have a section divisions. So the section divisions I was talking about earlier, two of them are without the prose,
one is incomplete and the other one is complete, and the translation largely corresponds to the ancient samples.
Unrevised Translation. Another one is incomplete, but this time with the pros and it presents various different readings.
So it might correspond to an even earlier translation perhaps.
And the fourth one below is complete and with the prose.
So it is, so to speak, the most complete doing one version of the last meeting.
And this one too, largely corresponds to referential samples.
Translation. It has also been transmitted in the immaculate womb, again with no translators provided and no section divisions.
But with the prose again corresponding to oranges samples,
translation and it is also found in the various editions of the NUMA come together with the California states
that it was translated by Parmesan bevacqua paid sick and chocolate nuggets and revised by vital chance.
So this is probably an editorial column on which is found very often in numerology about text.
To provide authoritative lists to to the translation in this one to corresponds to tensions on translation.
The text has also been translated various times in English.
Again, the most widely used or famous translations are those by Davidsen in 1981 and then reprinted in 1995.
Women's 1985 Translation and Presents 2009 Translation.
Brazil's translation is not annotated. While Davidson's translation is very fully annotated and Whitman's,
it's also annotated slightly less, and they are arranged in a slightly different manner.
Whitman's monograph actually contains both the Sanskrit text and the Tibetan text together, accompanied by the English translation.
While Davidson has the edition of the Sanskrit text and the annotated translation.
Verses 1 to 41, again, as I mentioned, are both re-edited and retranslated in Tribe's 2016 book.
And there is a very recent translation by Ryan Kannan with the assistance of Stefan Munch for the Iowa House,
which makes use of various sources among which Davidson's edition and Vlasov addressed commentary and
they compared the canonical translation of the numbers epi with the extra canonical translation.
And it is also quite fully annotated. Last but not least, there is a forthcoming translation for the 84,000 project by,
among others, I think DRS Julian Short and 60 to share Anthony Tribe as well.
The popularity or influence of the numbers in GP, especially in Indo-tibetan Buddhism,
cannot be overestimated as the sheer amount of works related to the tantra are found is found in the canon, in the Tibetan canon.
So there are around 129 related works in the singular.
And among the various Indian commentaries, which, by the way, have been written from various hermeneutical perspectives,
from a yoga, tantra, perspective, coloured chakra, and so on and so forth.
The ones which are still extant in Sanskrit are villous about Charas eighth century.
None of them are looking be edited from chapters 1 to 5 by Anthony Tribe.
Ravi agreed. Jana's later 11th to 12th Century American Kanishka,
edited by A.S. Lal in 1994 and more recently the still unpublished vice defining Absorb in 2006, accompanied by Chandra's amrita daughter.
And there is also a yet unedited but published codex soon equals one manuscript of this
would armada a huge manuscript very large by one and very evocative or ugly at Chuck Gras,
which might be a slip for a giraffe to be distinguished.
However, according to Peter Daniel Santo and Francesco Spera, among others, by Mitri.
And that also goes to be distinguished, sorry, from my train of thought, who also goes by the name of Archer.
And it might be from around the 11th century.
There are. There have also been various Tibetan commentaries on the draft from various authors of various schools.
Again, the reason Cheeky Samples commentary is the focus of my research might be one of the earliest commentaries.
Even though this is a slightly earliest Tibetan autochthonous commentaries.
Even though this might be a little bit difficult to determine, especially because, for instance, the MM commentary, which is allegedly a translation,
shows many signs of actually being thought of actually having been written in Tibetan directly and
having been based on the Tibetan translation of the non-Muslim rather than the Sanskrit original.
As for the life and works of Rose and Chicky sample, they have been mainly studied by Dr. Mogi Professor Doge one shook as well and Dominic Slaughter.
His dates are uncertain.
However, we can say with some certainty that he flourished between the 11th for the latter part of the 11th and the early part of the 12th century.
So during the later propagation of Buddhism in Tibet, he was born in not all from a district in the western Tibetan region of lower tongue,
and he is considered to be an imitation of Manchester City.
Given his sharp intellect and ease in learning Sanskrit.
And by some the reincarnation or disciple of slate, the genealogy of the and by others of Arcadia tailoring one or tailoring one.
Now the identity of this lady Janaki and our charioteer laryngeal, which sometimes is or coalesces, is yet not not very certain.
So they are two rather obscure figures.
But Smriti Janaki, as will be seen later, was a very important figure in Rosenblatt's intellectual environment,
meaning that Rosalba relied heavily on the texts associated with somebody that she had either translated by him or authored by him.
She is. Also Rosalba is said to have met additionally Ponca City, Indiana,
who recognised them as the reincarnation of creation Arcadia, one of the former haciendas cities.
And in addition to being a translator of mainly Tundras, he was also the author of commentaries and treatises.
Something that was not very usual or even well seen in the environment of 11th century Tibet.
Among his most important works are his commentary on the future of Tantra, the earliest commentary on the Gujarat based tantra.
The conjunction partly edited in non-Mortgage 2009, his commentary on the Amazon Getty, of course,
also a very short passage actually edited in a Mogi 2009, but translated in its entirety by two chapter in 2012.
His commentary on Atma Some of US manga that would take a while.
Again, the authorship of this text is disputed,
but it is usually ascribed to sum it up and his commentary on stated genealogy of this grammar mogul to ensure that this text as well.
The authorship of the commentary is also sometimes ascribed to some reteaching and teaching.
So. He also wrote a commentary on the set up about the summer yoga,
and among his treatises are the tendency to get the picture completely edited in full by Campbell passing from
the humour we saw among the research centre in Mysore and translated in its entirety by Dominic Slaughter.
The Normal Handbook, also edited by Campbell Pashley, Dogen and other pilots of this project based in Mysore,
so to speak, and translated into English by Heidi Campbell.
And the Sunset Channel, edited and also translated, by the way, by a doctor or an animal in its entirety.
So sorry. Perhaps a few words on the tension in his.
Maybe most important work. So it is usually considered to be an apology of the doctrine or the great perfection.
And much more than that. But you get into the details.
As for results commentary on the numbers some. The 19th ship.
And it well, a commentary with unspecified title is mentioned in the room by Maples.
A list of works by Lonzo Ball was a direct disciple of Denzel Russell, also from the late 11th, early 12th century.
And as you see, he simply lists a commentary on the number,
saying without specifying the title in the Milbank's catalogue to his own plus collected works the commentary on the numbers and beauty.
Again with no title specified is set to be a general commentary on the Scripture.
The commentary. Is transmitted with the title of Nansen Ship.
The supposed explanation or perhaps explanation of three points or three points in the various editions of Ransom's Collected writings.
And also in the cut of me, my column on the various editions of the column.
As I mentioned earlier, it has been already translated in its entirety by two of Sheldon,
but his translation as the as to who himself specifies in the introduction is not annotated and not meant for an academic readership,
though it is very elegant, in my opinion, at various points, and very useful indeed.
And the commentary is also transmitted with a slightly different name.
That is the lamp that clarifies the three ways or the three methods in all editions of the ten.
However, this version found in the canon does not specify either author or translator.
Translator since the being found in the Penguin should be a translation of a Sanskrit text.
And Putin in his catalogue to the show.
Thank you. As a matter of fact, doubts its authenticity, namely Indian origin.
And this is not the first time that such a thing happens with the work, but also about, for instance,
the commentary on genetic genealogy of this grandma, as I mentioned before, is also described as making himself and included in the year.
And there are also a couple of other texts that Dr. Auden and McGee found out to be
actually by add ons and and which have nonetheless been transmitted in the canon.
In her own words. Mitten states that the fact that ensemble style of composition resembles that of Indian scholars
in Tibetan translation may well have resulted in some of the works that lack an authorship call,
often being mistaken for translated Indian works, and therefore in their being included in the ten new.
So this is certainly a possibility.
However, I would also argue that at least with regard to Rosenberg's commentary on the numbers and perhaps
the main reason for it being included in the ten year is that it borrows very often verbatim,
very lengthy passages of text from Indian sources.
Now the text is structured as the title itself specifies in three main points.
The first one being on the nature of mind usually.
And in brief he is said to be known to this act by a junior.
Immigration. The second point is on the names of.
So what are these? And these should be that one should chant again.
The second point is further subdivided into two points.
The first one is the so-called general teaching, in which a magistrate is said to be the embodiment of all phenomena.
He said, to pervade all phenomena in for manners, symptomatic, for knowledge, compassion, activities.
He manifests as all phenomena. He delights in all phenomena.
He knows all phenomena, and he speaks of phenomena. And so on and so forth.
The specific teaching is further divided into a section regarding defiled phenomena and a section regarding undefiled phenomena in the first one.
Monday she is said to be the defining characteristic of defiled phenomena, but he is not characterised by them.
Similarly, she pervades them, but she is not supported by them.
He suffuses and empowers or blesses them, but he is not seized nor tainted by them.
On the ultimate level of a state's one chance by assuming that there is no duality between pure and impure phenomena.
And since those impurities are to be abandoned merrily on the conventional level,
one chance the names by assuming that on the one hand mandatory abandoned the impurities which characterise defiled phenomena,
and on the other that the impurities are perpetually exhausted.
You can see it's there's quite a bit of addition in spread brackets.
It's bit towards passage. And then again Monday.
She is said to give rise to difficult phenomena, but acting as their dominant condition.
I think that the bacteria, but not as their causal condition Hindu criteria.
Similarly she arises on account of them, but defines phenomena are not mind usurious causal condition there.
As for undefiled phenomena, Monday usually is characterised by then he is supported by them, he is suffused by them, and so on and so forth.
The third point concerning the actual ways of chanting the names of my city and it is the section that shows the most textual borrowing,
as we will see in a minute, consists again of three points itself.
The first one concerns the chanting by viewing the names as having the meaning of good qualities
and then qualities in the parameter and in the mantra system are described at some length.
The second point consists in chanting by viewing the names as having the meaning of mantras in which there is a very lengthy discussion.
And actually here is where the textual borrowing from the Last of US commentary begins on the Awakening through the five forms of analysis.
Or the five. Abby Some of it is so mare like noses, noses of equality, discriminating noses,
the noses of the pure atmosphere and access to this then follows a mandala visualisation
with habanero china at the centre and the Ardi Buddha at the centre of my
have I wrote China a wisdom wheel in his heart and my speech on a satellite and
the letter off and then followed by an emanation or reabsorption of libraries.
The text continues with a description of the generation of the 37 duties of the budget atop the Maha Mandala.
So the basic mandala the site about the target that that the sum up plus 16 bodhisattvas.
Then it goes on with the emanation from the letter of the five circles outside the mandala with
a reabsorption of the mandala and to the letter and other similar visualisations for those of,
in the words of a lesser intellect, who are not able to perform such a complicated or complex visualisation as described before.
The third and last point of this last section of the text consists in the chanting by viewing the names as having the meaning of non duality.
And here it also goes into some detail in discussing the concept of the helpfulness and truthfulness.
So Pemberton then parts of the Buddhist speeches and it concludes with three ways of generating non dual dharma to one spend time.
Then there's a very short conclusion and the qualifier.
The text, by the way, begins as other texts, but also abruptly.
That is, it does not have. Kind of a statement of authorship and where now the exact word escapes me.
Kind of it would be in Tibetan, I think. Spiritual worship.
Yes. Thank you very much. And as you would expect at the beginning of the treatises, both in the Indian and the Tibetan tradition.
Now, concerning the textual borrowing in the ancient ship, the main sources of this,
as I have already mentioned, are Villa Saba, Jarrus, Nama, Luchini and other texts by some related generic.
So as for the first one, there are three versions of the Tibetan translation.
So perhaps from the talk from the last version, there is a final real revised,
as I call it, canonical version transmitted into tangled, which goes by the name.
Since Samsung Accidental Number Talwar translated by Smriti Janaki and revised by Vijay
Rupani and look a [INAUDIBLE] up sick who also flourished around the 11th 12th century.
So. Not. Not much later than somebody teaching an occupied self or even one.
And the version contained in the picking. Thank you. States that it was further revised by one nin.
She knew about the identity of this man is not yet entirely clear to me.
There is an intermediate once revised we could say canonical version in the 10th update compiled in the 14th century around 1317 1323,
which goes by the title of.
Slightly different titled Stand up a ship and number Ship but sing a song according to zinc instead of sung accidental number one.
This one, as I said, already translated by Smriti John and revised by Vegeta and look at [INAUDIBLE] up tape that is,
I think, not further revised by this men.
And there is an earlier yet earlier unrevised extra canonical version extant as far as I can tell in a single which in manuscript.
Which goes by the title again numbers but singing nothing bar.
So as you see more similar to the intermediate versions title.
And this, I think is this military genealogy is unrevised.
Translation The call phone, unfortunately, is very hardly legible.
But I think we can make out at least the name of part of the name of Great Kitchen.
And I get this, so I hope it is. Visible, but Hewitt's as guilty.
Beautiful. And so on and so forth.
So at least the name of the translator is secured.
And I do not think that any revise or as mentioned.
And the translation is very different from the other two versions.
So this is also why I think it is assimilated. Nina's Unrevised translation as indicated by the.
So do we could say at the top of the manuscript. So cheap, MA Six, six, seven.
It was probably kept in the general National Park.
And it it is one of those manuscripts which came from outside the Library of Japan, as indicated by Cheat.
However, the double card check published in the early 2000, if I'm not mistaken,
does not include this manuscript because it skips from tumour 665 to tumour 670.
As I will show later. Also, Rosa clearly borrowed from this early unrevised translation of the notes, not from the canonical ones.
The parts of the text that are borrowed are the ones concerned with the generation of the
five forms of analysis and mandala visualisation borrowed from the name of my niece.
Chapter four. Without however the commentary on not singing D 25 to 27.
The same section is can also be seen.
Also occurs however with the commentary in the chewed up matter, which is one of the Sanskrit common sorry commentaries on the name of Sangeeta,
which are still extant in Sanskrit in the large yet unedited manuscript and a shorter section,
also appears to have been borrowed in Ananda Garber's set about little cutie pie showdown at Peacock,
translated by Kumar Asha and troubleshooter also from around the 11th century.
Of course, this text only survives in Tibetan translation.
And this text too, appears to borrow this part of text from the early unrevised translation of the non online content in.
However, there are slight changes in the in the mandala visualisation because it is adapted from the name of intractable Guinea
to this let's say Salvador at the parish hall in a context with some of the vital China at the centre of the Mandela.
The borrowing continues with the generation of the 37 days of the budget at the heart of Muhammad, the last 16 bodhisattvas,
which corresponds to Chapter five of the norm of Antarctica, New Guinea,
and the very final parts of chapters 6 to 10 of the same texts are also borrowed.
This time, less literally, No. In the ensembles description of the emanation from the letter of the five circles outside the budget of Dr. Muhammad.
Now. As for. The other main source of rules on US borrowing or reuse is this metagenomics of these workshop up on global recovery.
That is a commentary on underreport these wash up on ICA.
Now again, the identity of Andrew Body as well is quite disputed.
In the Tibetan tradition, he is usually considered to be the same as Vinessa by John Oliver, as shown by Anthony Tribe,
the Californian of the Palm Leaf manuscript of the commentary that suggests that Andrew Body was actually the maternal uncle of Elizabeth.
So I will consider him to be a different person for the time being.
And this text by Andrew Body was also translated by Smriti, Janu and.
Is also found in an extra canonical version in a human manuscript,
which again bears the same code of the declination Kong as the manuscript containing
the extra canonical Unrevised translation of Elizabeth Gerrard's number one.
The section borrowed from the spirited genealogy of these pretty is the section
commenting on the 12 syllables for art with long citations from in London.
Sri Miyagi Luthra Tantra, which I have not traced yet.
So these verses which I cited actually seem to be found only in the bottles Lopez nonsense ship.
And in spite of these pretty.
Roseanne Barr, by the way, can also be seen to perhaps borrow some ideas,
if not text, literal text from some pretty genealogist own commentary on the people.
Possible. Now to give a few examples of such textual borrowing.
There is what I. For the time being tentatively called non-repeating borrowing.
In which, for instance, in this section dedicated to the noses of equality.
Villa Saavedra. So the part excuse me in In Grey is part of text, which are also kind of ignored,
so to speak, to the part of text in Black is something he is likely rewrites or copies.
And this part, too, has been substituted by Rosenbaum with two paths from the door which express a similar idea.
So now to take a look at it in English translation, which might be faster and easier,
where the lasso vajra states just as phenomena are empty without an essence, so too am I empty and without a self.
Rosenbach Kind of. Quoting the number, The backdoor expresses a similar idea, saying that since all phenomena are naturally pure,
I too am naturally pure, and the concept of purity is very important in the Numa tradition.
This may be one of the reasons why it also, in this specific case, chose not to borrow text verbatim from the classified chirag,
but substituted it, so to speak, with two others from from an authoritative scripture for the tradition.
In addition to this non verbatim borrowing, there is also the AC verbatim borrowing.
So without taking a look at this in its entirety, let's say that Rousseau simply skips some words here and there,
but reproducing the text practically verbatim from de la Salvadorans commentary.
Now to show you that rules of.
Borrowed, clearly borrowed from the Unrevised extra canonical translation of philosopher Janus commentary and not from the canonical one.
Let's take a look to some translation differences between these two versions and also Byzantine text.
So this short Sanskrit phrase said about the target on Malabar somebody some up on them.
So with all the target as head ornaments immersed in meditative concentration, here are clearly the parts in italics are the ones that interest us,
and the blue ones are the canonical ones, and the green ones are the actual canonical.
So Mahabharata has been translated as Rajini Ganga and sum up as large number, but in the canonical version,
while the extra canonical version shows the translation gaining for my partner and simply tending Themba for some up on them.
And this is exactly what we find in the text.
So getting this thing in Zintan that. Similarly, in the compound state of Virginia, Chinese know they are khanum.
So the cause of the arising of the noses of the ammunition, once the very last word corona is translated GQ in the canonical version,
or rather I should say maybe revised, it has been revised in the canonical version.
While the initial unrevised translation has kin, as does the bronze on text.
Perhaps one last example. Which also shows, by the way, the.
The superiority, we could say, of the in many places, not in all places, but in many places of the early unrevised translation,
meaning that it reflects more faithfully the underlined Sanskrit than the revised canonical one.
This happens, of course, with many. Revisions which ended up in the ten year.
So again, maybe the word boutique is translated by Cuba in the canonical one and nibble in the extra one.
And again, it also shows the extra canonical reading.
And here, most importantly. The this long sentence so paramount that shut them back.
Shut on car and put on a car. I'm gonna say it is translated correctly but let's say ten number you drew or shut up I'm it.
So Sharon the king in Google car number in the extra canonical one and this is indeed again that also is reading
the canonical version somehow reads instead of ten number two you took time to kick in etc. reads ten number.
Yes. [INAUDIBLE] cheeky jaguar you get actually so clearly not reflecting the Sanskrit, the underlined Sanskrit.
Okay. Now, in conclusion,
perhaps since I hope we are a little bit more familiar with the sources of borrowing and mainly the sources of the Indian sources of his borrowing,
I would like to go back to the issue of the authorship of the text.
So if you remember Rousseau commentary in addition to being found in also collected works is also transmitted in the penguin.
So of course there is an issue of authorship, meaning that is this text.
Is this a translation of an Indian text?
It as also again argued by Wootton, the text found in the ten year or rather its authoritative ness or authenticity was doubt by Wootton anyways.
I would like to argue, as has already been done by Dr. Owen and McGee, that there is no doubt for.
For not considering the text as being authored by Alonzo, but in this can be perhaps argued through the following points.
Again, as already mentioned at the beginning of a commentary on the numbers, MVP is mentioned,
albeit without a typo in Roman members, so it also has disciples list of rules on those works.
So even though a specific title is not mentioned, at least we can take for certain that Rosalba.
Excuse me. I wrote a commentary on the Nelson runs on both sides, the numbers and elsewhere in his works.
This may not be a very strong point.
However, at least these verses that he cites in the Clinton tale are also cited various times in the numbers and shape up.
Unlike this very famous verse from the non-Muslim needy people singing Angel not
to warm there and won't dwell on the variance that one can find in this verse.
But I think it's a rather often quoted verse.
It can also be found with a slight difference in the gospel, and it is cited by Rosalba and his children.
So in his investigation of the two vehicles, but it is surprisingly not cited nor commented on in the Notes Sheva.
So in his commentary on the Nelson meeting, which, by the way, indeed does not comment on each and every non-Muslim verse where rather cites verses.
That, according to Roseanne Barr. Show or teach various aspects of Montessori, for instance.
In the section concerning Manju SRI as one who pervades all phenomena.
Roles above would cite a verse from the scene in which she is described as the Pervaiz or somebody who pervades and.
So on and so forth. Again, the third point, maybe slightly more significant,
is that among the very few scriptures quoted in the Nancy Sheva, only three in total, if I'm not mistaken,
very significant are the Bush tantra in 80 or 82 chapters,
also known as the young to get chopped up and the vegetables had done in 75 chapters or Dodger Cooper Or about the middle.
Actually the verse quoted by Rousseau, apart from the Boucher tantrum he quotes only without providing, by the way, the source of his quotations.
He never does so in the and shiver. He simply says in some other text it is stated thus, etc.
So he quotes two fathers, and only the second one precisely corresponds to a powder found in the bottom.
While the first one may be a rewriting or a summary of three other orders from the character.
While the quotation from the middle of again only two part as is verbatim as you would find it in the middle.
So again, the Rosenbach, as is well known, wrote a commentary on the copper tundra,
the kinship bell, and he cites the large review at tundra, both the short and the long version.
Numerous times in his three main works, the times of dogged the kinship bell and the picture of.
And as we saw above, Rusal reuses these two powders on the go, but do better to rephrase a concept found in less about China's.
It's difficult because it's a human moment.
Yes. I think this is the last page. As we've seen above.
In the name kinship. Others heavy reliance on textual material associated with the subcultural meaning that he
borrows from his commentary on the nationality and associated with assimilated genealogist,
who translated the commentary by philosopher Jack and who wrote a commentary on Elizabeth Girard's maternal uncle's sadhana,
and who also wrote a commentary on the Savita.
Now, as for the, let's say, association between the rules and the classified chapters,
the genealogy of Pete Rose on vice credited with the translation of two works by be less about Jerome or mythology.
Again, the authorship of many works ascribed to Gigabyte Dorjee or Dorjee or Leena.
It is very disputed and complicated.
At any rate, one of these translation is transmitted in the tenure and the second one is transmitted in also as collected works.
However, as noted by Tashi Dogen, this second one, rather, appears to be a ritual rearrangement compiled by arrows, but from the classified text,
as also argued by Professor Dorjee in a recent blog post,
and also by most likely derived his knowledge of the function of Mandala and cut out tantra and its idea of the well put up.
Rumi's, which he alludes to in two works of is from the last seven Judas and then eight which side seven has
on the 12th is from this picture in full so evidently the held be less about should I in high esteem.
Or at any rate, he based his ideas, many of his ideas or some of his ideas, rather sorry on his words.
And as for the association between Rosenbaum's Rudy Giuliani's gift, as mentioned earlier,
Rosen by said to have been either the student or the reincarnation of the stated generic GOP.
And here he is also credited with a commentary on the latter's grammar, the mangled search at Abu.
This is the last page, I promise.
Perhaps the strongest point not to doubt Rosenberg's authorship of this text is that we can find many passages in the nonsense Sherpa,
which are very similar to other passages in other works by Rosalba.
So, for instance, this very short phrase in one in numbers, in the numbers in Sherpa is found almost verbatim in the print.
Up to date, only one people and longer ones are found variously in the kinship objets or the commentary on the book Aqaba and also in his book.
Yes, I'm finished. Thank you very much for your patience and attention.