Сейджи Арао — Книга 2: Мастер Шантидева, занятие 5

[ШАПКА ДЛЯ ЦИТИРОВАНИЯ]
Курс: Seiji Arao — Book 2: Master Shantideva (Diamond Cutter Classics) — «Руководство к образу жизни бодхисаттвы» Мастера Шантидевы
Урок: занятие 05 — Winter '23 — Guide to the Bodhisattva's Way of Life — Seiji Arao — Class 2
Ведёт: Геше Майкл Роуч; перевод: Сейджи Арао
Дата и место: зима 2023, место не указано
Источник: YouTube, канал Diamond Cutter Classics, плейлист PL1KVm5jgTljSp6vDnCG3LZlYhA2STM3UR; расшифровка TurboScribe
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[Говорящий 3]
Okay, hello, hello. Can you guys hear me?

[Говорящий 1]
Yes. Yeah. Let's go get them, Seiji.

Make it hard, make it hard. Well, I already did. Oh, I just remember I didn't send it to you, Venerwood, but I'm really, really sorry.

How do you feel? How do you feel, by the way? Oh, good.

It was two days of intense, two very intense days, but now I'm better. Yeah. Did you eat that?

What was it? It was a quiche. Was it a quiche?

No, I think it's something I ate in Guadalajara. You went and had the real Mexican food. That's foolish.

I went to all my favorite restaurants for a meal. All right. Now your stomach is American.

Don't forget. Yeah, I know. It's very sad.

All right. Let's see. Don't worry.

Nur told me she's going to learn to make Mexican food. All right. Okay.

Okay. So you guys remember we started with our new book. Super, super exciting.

Oh, sorry, translators. We started with the new book and we started talking about the author, this new book, Master Shantideva, and pretty impressive life that he started having. Now, who can remember what was one of the extraordinary experiences that he had when he was six years old?

And this begs the question, well, we'll see that later. Who can remember the story?

[Говорящий 2]
He met a great secret practitioner and he invested empowerment and he worked hard and practiced mantras for visualizing Manjushri. And not very long after he met Manjushri face to face and Manjushri granted him very personal advices also face to face.

[Говорящий 1]
Perfect. Do you remember, for extra points, do you remember what version of Manjushri this was?

[Говорящий 2]
It was Sharp Manjushri, right?

[Говорящий 3]
Awesome.

[Говорящий 1]
I don't know if this is how you spell it. Good. Why he's called Tikshna, I don't know.

I mean, it's something we could look into if we had time. Why he's called Tikshna, I don't know. Right.

I mean, Manjushri seems very sharp already to me. Yeah, that's what I think. And how can you have a soft, how can you have a soft sharp?

I don't know. Well, it'd be interesting to check. And then this, you know, I was reading, it's like, oh my God, six, he was already, or not long after six, he was already talking to Manjushri face to face.

How on earth did this guy ever get the nickname of Mr. Three Thoughts? Is that something that came up in your book? Or is this just you're asking us what we think?

[Говорящий 2]
You know, like, well, why would he want to broadcast it all? You know, he was a secret practitioner.

[Говорящий 3]
Yeah. People also see where they're at. You know, they'll see you in their seed in a way, you know?

[Говорящий 1]
Oh, that's a great point.

[Говорящий 2]
That's true.

[Говорящий 1]
I was thinking more on the lines of what Gyaltsir said. Maybe he was just pretending to be dull to help his fellow monks feel at ease or something. I don't know.

I'm inspired by Gyaltsir. Right, right. If I can do it, yes.

And do you guys remember, how was it that after that, we started continuing the biography of Master Shantideva, how was it that he ended up in the Nalanda Monastery? They wanted him to be king and he split, right? Because Manjushri said it's my throne.

Yeah.

[Говорящий 3]
And it would be proper for both to sit on the same. Big boy.

[Говорящий 1]
Yes.

[Говорящий 2]
That's my throne.

[Говорящий 1]
His father the king passed, people asked him to be king. He said yes, but he had this dream the night before his coronation. And yeah, what everybody said.

Now, this is a little bit more difficult. Yeah. Whoops.

Hey, that was your homework, Sanjay. Well, I pulled a Stanley. Very intelligent.

Yes. No, actually, I did try to guess, but I wanted to ask the audience to participate what they think. Some of them I think are obvious and some of them not so much.

Who remembers the first one? The first chapter?

[Говорящий 2]
Benefits of... Why Bodhichitta is so cool.

[Говорящий 1]
Achieving Bodhichitta. Oops. Yes, you're right, both Word and Gyaltsir.

Explanation. That's fairly easy, right? Why would you start with that?

It's like the advertisement for the book. I was using the four types of learner system, the format. Learner number one.

Why do you want to spend your time here? Yes, I said the same thing. Perfect way to sell people on the idea of studying and practicing Bodhichitta.

Since that's the whole thing about this book. Number two? Iqbal Shah?

Confession? Is that number two? Yes.

I think so. Oh, it is.

[Говорящий 3]
Sorry.

[Говорящий 1]
Why would you do that? I think this, in my opinion, this relates to number three. Do you remember which one was number three, Word?

Number three is... I don't know. Gathering goodness?

I forget.

[Говорящий 2]
Committing yourself to Bodhichitta.

[Говорящий 1]
Right, right. That was my reasoning. Why would you want to confess your bad deeds as number two?

So that you have a chance of clearing the karma necessary to actually achieve Bodhichitta. That's what I thought, yes. That's what I thought.

Purification. That's nice, yes. I like that.

Like you said, number three was committing yourself to Bodhichitta. I mean, this one, I think, is straightforward. Just knowing what the process is to committing to Bodhichitta.

[Говорящий 2]
Speaking the vows, I think, yeah.

[Говорящий 1]
Right. So, who remembers number four? Mindfulness.

Yep.

[Говорящий 3]
Teaching on mindfulness.

[Говорящий 2]
Or being mindful. Mindfulness.

[Говорящий 1]
Sorry?

[Говорящий 2]
No, sorry.

[Говорящий 1]
What did you say, Venerable Panna?

[Говорящий 2]
Well, being mindful, because the next one is also about mindfulness.

[Говорящий 3]
Being mindful, okay.

[Говорящий 2]
To make the distinction between the two.

[Говорящий 3]
And what would you want to be mindful of?

[Говорящий 1]
So that you can know, so you can be careful about the things you just committed to. Cool, yeah. I thought something like that, too.

To keep your Bodhichitta, even in bad moments, when it really counts. And yes, number five, I think, Venerable Panna had it.

[Говорящий 2]
Taking care of your mindfulness.

[Говорящий 1]
Right. Oh, I put taking care of your mind, of your mindfulness. Yeah, sheshin, right?

Right. Awareness or mindfulness.

[Говорящий 3]
Okay. Why do we want that?

[Говорящий 1]
Because that's, I mean, sheshin is also like alarm mind, like the thing that's supposed to go off if we're doing something bad, so. All right, to take you back. So we'll be more capable of practicing the bodhisattva practices that are coming.

Yeah, I said something like that. Make sure we can sustain our practice, taking care of our mindfulness. All right, and six.

The perfection of not getting angry. Yes. Very much related to mindfulness.

Right. So why would you have this as number six?

[Говорящий 3]
You gotta go to perfection eventually.

[Говорящий 1]
Yeah, but this is not the first perfection. I know, I know. It's not the first.

Well, I mean, if you've graduated and actually can have some mindfulness and awareness, you have, like Nick was saying, some chance of actually not getting angry. Oh, that's cool. I thought we jumped two obstacles to bodhicitta.

And to be honest, this part, I was not sure why I keep giving an ethics. I don't have a. This is the part that I struggle the most, to be honest, I couldn't come with a very good answer.

Ethics was kind of the first five chapters and giving is the 10th chapter, isn't it? I was thinking the same thing. Those are all ethics in a way, right?

Right. Dedication can be giving. Confessing is morality.

Mindfulness is morality.

[Говорящий 2]
And also in the first chapter, there's a lot of making offerings, as I recall.

[Говорящий 1]
Yeah, like the different kinds of bodhisattva offerings are explained, right? The different kinds of offerings or something. I believe.

If I recall. Yeah, I think so. Yeah.

Daniel says, if you get angry, you destroy your mindfulness, by the way. So six, you know, six helps take five, something like that. Right.

Cool. And what was number seven?

[Говорящий 2]
It says teaching a joyful effort.

[Говорящий 1]
Nicole says that anger would also destroy the seeds to get to the last two perfections, especially. Okay. Cool.

And then here we have the classic succession between the six. Why do we get joyful effort after not being angry? So if we're not getting angry, we can actually be happy.

Yes. What was that? What did you say?

[Говорящий 3]
In course ACI 10, it's explained exactly why you want to do it. All right.

[Говорящий 1]
I have to check that. All right. Teaching on concentration.

[Говорящий 3]
Why do you have concentration after a joyful effort?

[Говорящий 2]
Because you needed to create the karma for that.

[Говорящий 1]
Mm-hmm. Yeah, basically each one of those builds on the one before. Well, I mean, except for the last one that you were supposed to have it for all, right?

And number nine, you guys remember?

[Говорящий 3]
Wisdom. And why do we have it after concentration?

[Говорящий 1]
You only need a platform. Yeah, you need a platform. And the last one, do you guys remember?

Dedication. Cool. All right.

[Говорящий 2]
Because you want to see it again.

[Говорящий 1]
Yeah, cool.

[Говорящий 2]
And you want to continue perfecting, perfectionizing yourself.

[Говорящий 1]
Cool. And I think this traditionally is the chapter on giving, right? The chapter what, sorry?

This is the giving that we were missing. Is that the chapter that he was giving us he was super high in the sky? Well, it started wisdom when he was high in the sky.

And some people blamed it on the distance that they didn't understand what he said. Also these last two. Uh-huh, cool, cool.

Isn't there some argument about chapter 10? I believe so. Some people said what?

It was, I believe it was added later when they found him. And he said, by the way, there's another chapter. I left it in the rafters of my house.

Well, or wasn't it that they asked him to write another chapter? I guess we'll find out in his biography. Good chance.

It's in a biography. I've read it, but I don't remember which biography. Let's see.

All right, cool. Okay, vocabulary words. Sharp, gentle voice.

Gentle voice, the sharp. Sharp, gentle voice. You don't want the agi kui.

[Говорящий 3]
Unless you're putting the whole phrase.

[Говорящий 1]
And oh, I think Nick already said this one. Does it mean vast or the vaults of the skies? Or will he comprehend?

I found this on the dictionary. I saw that Geshe-la put in his notes, also can mean fully comprehend. Yeah, yeah, wait, what?

Gina Deva? Yeah. And you guys remember who that was?

His secret teacher? Nope. No, he granted his name, right?

I mean, maybe it was his secret teacher, but it was kind of like the abbot of... Yeah, she was the guru, I think. Yeah.

Oh, yeah, the person he sought out who had the best morality in the monastery or something like that. All right. Oh, Geshe-la, so I took the next ones.

I got some help from Nick. I mean, this was pretty simple. Okay, good.

Let's check. Please read the Tibetan. Change that G to a K, Seiji, in Jukpa, in English, not in the Tibetan.

No, no, no, not in the Tibetan, in the pronunciation. Okay. Can you read the first line, Seiji?

Good. Good. Sometimes the Tibetans break out the Sanskrit, which is actually what the Mixed Nuts do.

So they didn't join the two A's, for example. So, and because of that, especially, I would cut it up into pieces, Seiji. So it'd be Bodhisattva, Charya, Avatara.

Yeah, and I would capitalize the C and the A.

[Говорящий 3]
Oh, okay.

[Говорящий 1]
Uh, we're going to talk about that, but we'll get there. And I would italicize it, since it's the title of the book.

[Говорящий 3]
Okay.

[Говорящий 1]
Good, yep. And I would put a period at the end. Yay, all right.

All right, that's when we don't italicize, right? I always get this wrong. You always italicize it.

I mean, title. You do? The dot?

Oh.

[Говорящий 2]
Yeah, whatever punctuation is following an italicized word, with some exception, you can find it in the style guide for the Diamond Cutter Classics.

[Говорящий 1]
Yes. In the language of Tibet. Oh, can you read, please?

Perkei du? Perkei du chak chup sempe chupa la jukpa. Yeah, give me a little prenasal, because there's an open vowel here.

Chupa la jukpa. Chupa la jukpa. Oh, okay, okay.

Good. In the language of Tibet, it is called chak chup. I would say P-A-Y.

Okay. Here, P-A-Y. P-A-Y, oh.

Yeah, good. Chupa la jukpa. Yeah, you could do that.

There's no reason not to capitalize the la. Okay. And then italicize the whole thing.

[Говорящий 3]
Okay.

[Говорящий 1]
Eshola. Yep. Isn't there a good reason to not capitalize the la?

Because it's like a preposition? Postposition? Uh, no, here it's just a title.

It's just words in a title, okay? So, yeah. I would just capitalize all the words.

It looks better as an English title. You know? Oh, so here as well, the to and the, and of?

No. Oh, okay. Then I would start the in English on the next line.

Uh, you know, you know, just, yeah, it looks nicer. And, and that's something that I do with your books. And Rosa helps me, Utpala helps me.

In English, uh, it is, is called, uh, the guide to the place of this way of life.

[Говорящий 3]
And would you leave that there or you put a, put it in like a footnote or?

[Говорящий 1]
Um. This part. Well, I would put it in, uh, square brackets because we are adding something to the text.

So that's the standard. Yeah. And I would end both of these with periods.

Yeah. And I would say in English, uh, in English, this is, I would just say it is. This is.

In English, this is. And then I would say a guide. Uh.

Oh. The, the implies there's only one in the universe. And, uh, uh, and I would cut out the word called in the English.

Yeah. Oh, this is a guide. Yeah.

Yeah. Yeah. Okay, good.

Please read the next slide. Yeah, when you see a, uh, an ah ending a word like sempah, uh, don't confuse it for an apostrophe I, which is such a common possessive, right? So this is sempah.

Okay. Yeah, it's just sempah. Yeah.

Not sempeh. Yeah. Cool.

Okay. Yep. I bow down to all the Buddhas and Bodhisattvas.

Nice. Good. All right.

Let's go see.

[Говорящий 2]
Oh, he doesn't have the Sanskrit. I'm like, why aren't we talking about the Sanskrit? Because it's not.

[Говорящий 1]
We're gonna do it there. We're gonna do it there. Uh.

Okay. Uh. Is this your own translation of the root text?

This one? Yeah. I mean this next.

Oh, okay, okay, okay. I helped him with this part of it, but yeah. That's why he's good.

Let me, okay, let me digest it for a second.

[Говорящий 3]
Uh, Nick, I want you to catch the ngah.

[Говорящий 1]
Oh. I'm looking. Oh, ngah se.

Yeah. I was confused about that. But I was trying to understand if it was modifying se or what?

No, no, it's, uh, it means then. Possessing. It means possessing.

Oh, okay. And to, uh, to those gone to, to the truth. Oh, to the, to the children who possess the dharma body?

Or, oh, no, no, no, they don't. Oh, the truth, to the truth body in which they possess. Uh, I, I bow down to the desheks who ngah the tripiku.

Uh-huh. I bow down to those gone to bless who have, it's not and to their truth body, but it's like who have truth, but who have a reality. Possess the reality body, I guess.

I would say who possessed the body of reality or something. Yeah. And to all worthy of prostration.

So you can just delete the two. I want to see the se here. Oh, that's right.

I forgot about the se. And their children. Possess the body of reality.

Yeah, and the children of, and their children. Yeah. And their children.

Right, yeah. Or maybe and to their children to make it slow. Yeah, that would be good.

Yeah. I would, oh yeah, possess the body of reality. Okay.

And then catch, now catch the dung at the end of the first line. Totally. And to all worthy of prostration.

I think we had it, but. Yeah. Yeah.

I would probably, I would, I would put who possessed the body of reality on one line and then and to their children on the next line, maybe? To their children. You know, Geshe-la likes to split them out.

I think poetry is more powerful when it's short. Yeah. Pithy.

I have no intention ever to try to stick to four lines. We learned it really well. Thank you.

I would say children again instead of sons and daughters, Seiji, at the end. Okay. Yeah, and in accord, okay, good.

Yeah, okay, the rest is okay. Yeah, the rest is okay. Yep.

[Говорящий 3]
All right, cool. Okay, thanks. Thanks for that one, Nick.

[Говорящий 1]
All right, you got rescued by Nick, all right. You're doing your special Guadalajara dinner meditation. Okay.

So I always try to translate, but then when I get stuck, I ask Nick for help. I think it's very wise. You can learn more.

Okay, so I have a proposal, kind of a proposal. Well, we'll get to it. Okay, we finished this part.

So as I mentioned last time, I think, I asked Ayesha, who's our Sanskrit hound dog, who sniffs out the Sanskrit originals everywhere in the universe, to find a good Sanskrit edition of this text, which was originally published by the Russians in 1920 or something. They were really, really good in St. Petersburg, and they had a great, great German and Russian collaboration there. And so they published a lot of, they had like a mixed nuts group going there, and they published a lot of rare Sanskrit books from the original palm leaves.

And then they haven't really been updated, but we have David Riegel and his wife Nancy, who have agreed, who refused to take payments so far. I'm still, we're still working. And they have come out with a new edition of the first chapter, which is, which considers all the pieces that have been found on palm leaves.

They find half a palm leaf somewhere, somebody puts it into a computer, and they put out a new edition. Anyway, the only original they can find says, Om Namo Buddhaya, I bow down to the Buddha. And so our Sanskrit will not always directly match the Tibetan.

There were probably dozens of Sanskrit versions running around India, and one went to Tibet. Yep. Isn't this book rare because it was very popular in Master Shantideva's lifetime?

I'm not sure how widely spread it was, or I'm not sure myself. There are more editions of this book than usually that you find other books. So it was a hit.

It was a hit, yeah. Sure. And here's the, here's the verse that you already translated.

I just wanted to point out that there's a pun here. Se ki dom la jupa. What's the jupa in Sanskrit?

[Говорящий 3]
Avatara.

[Говорящий 1]
Avatara. So it's kind of a, he's hiding the name of his book in the first verse, okay? The se is the bodhisattvas.

The dom is their commitments. And the jupa is their avataras. So it's bodhisattva, karya, avatara.

You see?

[Говорящий 3]
It's kind of cool.

[Говорящий 1]
Okay. Now, I have a proposal. And Christina Casica has no idea I'm going to do this.

I thought it'd be fun for you guys to learn some Sanskrit. And I personally, I don't support doing exercises to learn a language or something like that. I think you learn something by doing something real.

And so I have this inspiration. And I don't even care if you don't want to learn Sanskrit, you're going to do it. I want to teach you Sanskrit organically.

So I call it, it's a new invention, it's a new project, which we really need, called DCC Organic Sanskrit. And I want to teach you guys Sanskrit organically. Which means it's going to be inextricably tied to a text.

I have no interest. I was forced to memorize a grammar book. And it was painful.

And 50 students dropped out to survive. And it was boring. And I don't know.

So I would like to teach you Sanskrit by going to an actual text. That means a lot to your spiritual life. And then that way...

And again, I mentioned it last time. There's only a small handful of texts available in Sanskrit. But it is the language of the Buddhas.

When you become enlightened, you do speak in Sanskrit. And this text, Sanskrit, is available and it's beautiful. So I thought it would be a good chance to...

I don't want you to spend too much time on Sanskrit. And I'm telling you that to your face. I don't want you to become...

I want it to be a hobby and not a job. When you need it, I want you to be able to go check a text. But I don't want you to translate from the Sanskrit.

And by the way, your translation of the Sanskrit will never, ever be better than a Tibetan's translation. Never. Nobody.

Okay? Those translators were unbelievable. They were on some kind of drugs or something.

But I don't care who you are. I don't care how well you know Sanskrit. In my opinion, you will never understand it better than the ancient Tibetan translators.

They were goddamn good. And I've checked them countless times and I'm always amazed by how good they were. Okay?

So there's no point to go study Sanskrit to re-translate what the Tibetan's already translated. It's a waste of... it's a supreme waste of time.

Okay? But even here, in this first verse, the third line, Bodhisattva Charya Avatara is hiding in there. And you don't see it in the Tibetan.

Here's the Avatara in the Sanskrit. Where is that? Yeah, here it is.

Avatara. Okay? And you should appreciate that it's hiding in there.

Okay? So I want you to know some Sanskrit. If you're translating a book that was written in Sanskrit and we have the Sanskrit, like, who is doing that?

Seiji. For goodness sake, you know, at least you should know some Sanskrit, right? Now, what I mean by organic Sanskrit is that I would like to teach you Sanskrit as it comes up in the Bodhisattva Charya Avatara.

Okay? As it comes up in the bodhisattva's way of life, I will teach you principles of Sanskrit. And then by the end of his class, five years, six years from now, you will have a very good grasp of Sanskrit, the basics of Sanskrit.

You will know them pretty well. Okay? So my idea is, in each verse, roughly, I will try to give you one principle of Sanskrit.

And then we'll collect them. And that will be the Mixed Nuts Diamond Cutter Classics Guide to Sanskrit. Guide to Buddhist Sanskrit.

And that's where Christina comes in. What I would like to do is, I will derive one Sanskrit principle from each verse. Just one.

I'll try to stick to one. Sometimes there's more. Well, there's always more.

And then I will put a percent sign, like here. And that means this is the principle for this verse. And then I will explain the principle briefly, because our main job is still to translate the Tibetan.

And that's Seiji's main job. So Seiji has to translate the Tibetan. I put here Seiji, but if Christina Kasica nods at me right now, I'd like Christina to record my...

You're the recorder of my principles. Now, I do not want the classical linguist lingo. Okay?

I don't want to see your funny combination running around here. And I don't want to see Sanskrit names for conjunctions and stuff. I'm not interested.

Okay? So wipe out the Harvard part. Okay?

All right? I want something everyone can understand when we finish. Okay?

So I don't want technical words in here. Okay? So every verse, there'll be one or two principles of Sanskrit.

I will not take much time. Otherwise, we don't learn the topic and Seiji cannot translate the verses. But I'll give you...

And then I want you to record it in some master document. And by the end, we'll have a course for learning Sanskrit, which is organic, because it derives naturally from a real book. Okay?

And then that'll be the Mixed-Nuts Sanskrit Manual. Will be this book. And everyone who ever studies Sanskrit from the Mixed-Nuts system, unfortunately, will have to go deep into the Bodhisattva Charm.

Okay? All right? It's a master trick.

And you know, Dwight Whitney, and we're going to talk about him, he would have numbered it. And he did. He wrote all the principles of Sanskrit in a numbered list, which is 300, 400 pages long.

And I'd like to do that. I'd like to organize them in a simple, clear categories. And then I want you to be able to say, years from now, when you guys are sitting up here, we're referring to Organic Sanskrit Principle Number 36.

And everybody will say, oh yeah, 36. I know that one. Okay?

So it's like how they numbered the Bible. You know, like Matthew 3, you know. I'd like each principle to be numbered.

And then put into a logical order. Something like that. All right?

And then you have to keep the master document. And then every time you get 10, 20 pages done, I'll go through and clean it up. And I'll take out all the Harvard stuff.

You might as well just leave it out in the beginning. Okay. All right.

So here's my first principle, okay? And it's number one, but it doesn't, you know, you decide how to number them. The ratio of Tibetan to Sanskrit, of Sanskrit to Tibetan, is always one to...

is most often one to two. In other words, you're going to get four lines of Tibetan for two lines of Sanskrit. Okay?

That's normal. In a Sanskrit shloka, which means a Sanskrit verse, you will normally have two lines. And the Tibetans normally will translate it with four lines.

[Говорящий 3]
Okay?

[Говорящий 1]
So when you're trying to figure out what's the Sanskrit for something in the first two Tibetan lines, you're going to go to the first long line in the Sanskrit. And same with lines three and four. And they stuck to that.

The Tibetans precisely stuck to a certain number of syllables per line, and they stuck precisely to double the number of lines. All in this text. No exceptions.

And that's extraordinary. In the English, I think it's a tremendous waste of time to try to do the same thing. It just doesn't work.

I tried it. If you see my early Abhidharmakosha translation, 12 years of work. I stuck to the lines.

And it sucks. Okay, I threw it out. I never finished it.

It was 12 years of work. So it's a waste of time. Okay?

I don't think it's worth it to try to make it go, you know, when you were so cool, I knew you wouldn't drool. You know, it's hopeless. No, it's just, it's silly to try, in my opinion.

Okay, so anyway, there's the first principle. By the way, is it the most important principle? Not at all.

I'm doing it organically. As it comes out, I'm teaching you the principles, okay? Second principle here.

The meter, which means the number of beats per line, is normal. It's always the same. In this book, it will always be the same.

There will be some lines that are longer, but they will match the next line. So that's okay. But the first line and the second line will always have the same number of beats, syllables, okay?

And very often, the Sanskrit splits evenly where the Tibetan lines split. In other words, a Sanskrit line might be 16 beats, and it always cuts at eight. Okay?

There's a bum bum bum bum bum bum bum bum. Bum bum bum bum bum bum bum bum, okay? It's always like that.

Shabdi Deva is playing, and he doesn't do that, and it's unusual, okay? But he does stick to something normal, okay? And you count for me, okay?

By the way, Buddhists count like this. One, two, three, four, five, six, seven, eight. Okay?

Prāṇipatya-dhāgato kīlāṃśca-vajñāṃ. Sorry. Sugatāṃśca-sūtāṃśca-dharmakāyāṃ.

How many is that? 11, okay? Prāṇipatya-dhāgato kīlāṃśca-vajñāṃ.

Then I say 11 and 12. He's playing. He doesn't do 12 and 12.

He does 11 and 12, okay? So at the end of the 11th beat, there will always be a major division in the Sanskrit, and that's usually where the Tibetan splits, okay? So he's going to be doing 11 beats followed by 12, okay?

For everything, most lines. When he gets to the end, he likes to play around. Why I mention it here is, it alerts you that there's a mistake here in the Sanskrit, okay?

You cannot have a T-Y by itself followed by a consonant. It's not allowed, okay? You can't even pronounce it.

Prāṇipatya-dhāgato kīlāṃśca-vajñāṃ. Someone has made a mistake in the first line in the Sanskrit, okay? And you don't have to be a genius, and you don't even have to know what it means.

You can tell from the beats. Something's wrong with the beats, okay? You cannot have a Y as a vowel in Sanskrit, okay?

In English, you have a few, like the name Lin. That's the only vowel in the name. But it's not allowed in Sanskrit, okay?

Something's missing here, all right? That's another story. I'm not going to try to fix the Sanskrit today.

But second principle, right? What was the first principle? Generally, one to two, okay?

And then in the lines. And then learn to feel the meter, and you'll be able to detect when there's a problem. So a lot of, what do you call it?

Spotting a mistake in a Sanskrit manuscript is often as simple as the meter doesn't work out. There's a problem with the beats, okay? Cool?

And you don't have to know what the heck it means. Okay, now I'm not doing any more Sanskrit for that verse, because the main job we have is to translate the root text. The whole root text, which I did not do in ACI 1011-12, okay?

Because it was a, you know, 10 class course, and you couldn't do that, okay? Okay, but still we should read it, okay? So just follow, okay?

Okay, and we finished the Tibetan, so let's go to the second verse. And Seiji's going to read the Tibetan. Here we go.

And I'm not trying to teach you the Sanskrit for the first verse. I'm teaching you organically. By the time we get to the end of the book, you'll be able to read the first verse, okay?

All right. LUN CHE Oh, yeah, LUN CHE means in days gone by, okay? In the time up to now.

LUN CHE means in the time up to now. MA CHUNG BA means something that wasn't said about this book, okay? Some new insight, which no one ever had before.

DER MED Has not been said, no. Yeah, I got nothing new to offer you, okay? There's nothing in here, DER, DER in here.

There ain't nothing MED that somebody hasn't figured out before, okay? About Buddhism, okay? GZOD means I've got nothing to say.

GZOD means say, okay? So, LUN CHE means before. MA CHUNG BA that people didn't say before.

YANG is a filler to make the verse. DER MED I got nothing to say that people haven't said before. I have nothing new to offer you, which is already a lie, okay?

That's the way. You always exaggerate at the beginning, understand?

[Говорящий 3]
He went up to the throne, and they asked him to do something new.

[Говорящий 1]
Yeah, yeah, yeah. Hatsa says, don't forget that when Shantideva went to this, Master Shantideva went to the throne to teach, they asked for something new. Okay, DEP GZOD, do you guys remember?

Isn't that leisure and fortune? No, DEP GZOD means, DEP GZOD is the science of composition. Writing.

DEP GZOD means composition, okay? DEP means to put stuff together. GZOD means join it together.

DEP GZOD is the ancient word for writing, okay? Writer, okay? And he says, Doc, DEP GZOD, KEPA, MA YIN, Seiji.

Doc, DEP GZOD, KEPA, MA YIN. I will not compose.

[Говорящий 3]
I'm no master. I ain't no kind of scholar.

[Говорящий 1]
Yeah, hey, I'm not a great writer. I don't know anything about writing. Second lie.

Yeah, hey, I'm no great writer. I don't have any great skill in writing, you know? Third line, Seiji.

Therefore, day and chair, here's the biggest lie. I don't have any sampa shender. I don't have any thoughts.

Shen pen, shen pen, shen pen. To benefit others. Yeah, I don't, I'm not, I have not a single intention to help anybody with this book, okay?

I could care less about everybody else, okay? I'm not a master writer. There's nothing new in here.

I'm sure I cannot help anybody. Then somebody's going to say, what? Why the hell did you write the book?

And then he says, it's to go my own need. Habituate my own mind to these ideas. Yeah, this is, this gom is not meditation.

This gom is, I just want to get, bhava yittum, I just want to get used to the ideas, okay? Chir means just in order to get used to the ideas, okay? In my own mind, rang gi yi.

That's why I wrote this book. Nge, instrumental subject of the sentence. Tsam, verb.

Di, object of the sentence. Therefore, I wrote this past tense. I have written this book, okay?

When you see an extra S on the verb, it's almost always a past tense. It's like E-D in English, okay? And we're at time for recap.

I guess we don't really need to recap. I'm about to ask Seiji to recap, Uncle Nick. And we'll continue with the Sanskrit in the next.

And by the way, I think this is a brilliant idea to teach you guys Sanskrit at this point. And I also think that if you are just joining the Mixed Nuts, you came at a goddamn good time, okay? You know, you saved six years of hassle.

So what I'm saying is, I really, the Tibetan translators, the 12 disciples, are ready to learn Sanskrit. And if you happen to be here, you can start Sanskrit now. And if you miss a class, you are kupa le shintu kupa.

You are more retarded than retarded. So this is a line. We're drawing a line today.

If you want to learn Sanskrit, you got to come to the, at least to Seiji's classes, okay? For the rest of your life, probably, okay? And I can teach you.

And I can teach you well. And I've never done it. But we can do it organically.

We're not going to memorize things. And we're not going to read, you know, practice. I had to read the gut.

I was cursed again. Hito Padesha, these are children's stories. I had to read children's stories.

It was terrible. So you get to read the Bodhicaryavatara to learn Sanskrit. Seiji, we're going to go over to Seiji.

And we're going to take a few minutes to summarize. But if you're here now and you don't start Sanskrit, you're a kupa, idiot. I don't know.

That's probably a sign. I'll look it up while he's talking. Well, surprisingly, this is the universe we got to see today.

So this is pretty much it. Well, I mean, I guess the recap is we're going to be learning Sanskrit in an organic way. Michael is going to give us a principle.

Yeah, one Sanskrit principle per line of Sanskrit. What are the first two? The first one is the ratio.

Sanskrit to Tibetan is one to two, meaning for one line of Sanskrit, you get two lines of Tibetan. And the meter, the second principle, the meter is always the same. For this book, we said 11 syllables, the first line, and 12 the second, if I remember.

And this is the first. And what did he say in this verse? In this verse, he said, I am not going to say anything that hasn't been taught before.

I'm not a great writer, and I don't have, I don't think I'll help anyone with this book. This is, I'm writing this book just to get used to these ideas myself. By the way, somebody asked me what's kupa in Sanskrit.

I looked it up. It's muka. Just muka.

My experience is everyone memorizes curse words easily, and then they have a lot of trouble with the Buddhist terms. You muka. All right.

Okay, so you can make a promise in your own heart. You're in the right place at the right time. If you drop out, then you're a muka.

Don't blame me. All right. Thank you very much.

Thank you, Keshava. Sashi. Good night, Amelie.

[Говорящий 2]
Hi, Amelie.

[Говорящий 1]
I'm going to wave to the people.

[Говорящий 2]
Hi, Amelie.

[Говорящий 1]
Can you say good night?

[Говорящий 2]
Good night. Good night, Amelie. Sweet dreams.

[Говорящий 1]
She does that so graciously. She looks like Queen Elizabeth. She's got that vibe.

Can you say don't be muka? Don't be muka.

[Говорящий 2]
Perfect.

[Говорящий 1]
Thank you, Amelie, you guys. See you bright and early. All right, we love you.

Good night, Amelie. Keshava, can I sneak in a question? How do you get your kid to act like Amelie?

All right. We'll see you guys tomorrow. Get some sleep.

Thanks, Keshava.

[Говорящий 3]
Bye, Amelie. Thank you, Amelie.