Курс переводчиков ACI, курс 1 (Аризона, 2017), занятие 1

[Speaker 1]
Okay, and first half hour every morning I will expostulate. Expostulate means long talk with no special meaning. No, just things I'm thinking about, okay.

So my dream, so I've been working for this my whole life, I'm very excited, this is something I've been waiting for my whole life. I ask you to be here at 645, okay, and we're gonna start on time and I will close the door, okay, and anyway I'm really excited, I've been waiting to do this my whole life. I had dreams about this many times, you know, of like eight serious translators and in the back some, what do you call it, backup translators for if anyone drops out they will take it.

That's how I learned Abhidharma. I was just the backup and the professor who was studying with my teacher quit, then I got to translate the Abhidharma. So there's a backup for each person and we just keep going.

So we have chosen the greatest books there are. There's two books, there's all the Geshe course, okay, so Abhidharma Kosha, I believe it's a Choney Lama's commentary, which I think is the best ever written, and Stanley will be working on that. Your book is too long to finish in one year, so we will put out a book every year, and the books will be like this style, okay.

This is my first translations. These were done 35 years ago or something, okay, when you were not born yet, and this is called Classic of Middle Asia. Middle Asia means middle way really, okay, so we're gonna continue the same format.

This is a good format for America because it's called Echo. There's a very famous series of American Classics, English Classics, that uses this little box. It's called the Penguin Classics, so I stole the box, and it looks the same, okay, so we call Echo in marketing.

It looks like something you know, and it looks really—so these two books I finished, you know, 30 years ago, and we will continue this series. My goal is to have, I don't know, five—each person should finish a book by the end of the year, okay, there'll be eight. You guys will do eight books, and there's two more books that have already been translated for this series.

It's a commentary to the Heart Sutra, and a commentary to the Dhammakaya Sutra by Choney Lama, which I already finished, so we'll clean that up. Hopefully we'll put out ten books by the end of the year. Each of you will put out your own book, okay?

So Stanley's Abhidharma, Xiaoping is Vinaya, and each of you will have a partner, an older student, so I propose for Stanley it will be Adam, and you have to make sure he finishes his translation, you know, he's got two days, right, you have 48 hours to finish your translation, so I'll go, you get one hour with me. We have to average about one page, one page means two sides of a Tibetan book, like one of these Tibetan books, so you know, your book will take, I don't know, five years or something, okay, because yours is the biggest, and it's what I did first, it was what I also—so I feel like you're like me, you remind me of me when I was your age, and I was many years ago, and I think you'll love it. Abhidharma is shared by all Buddhists everywhere, it's very big in Sri Lanka, Burma, you know, all Buddhists keep it.

To be honest, the Tibetan tradition keeps it better than the Southern traditions, and that commentary is the best in the world, so that's really cool. The Vinaya will be studying a poem by Je Tsongkhapa, which I translated for the ACI courses, most of it, which is a summary of all the Vinaya, and so your partner will be Venerable Utpala, who's a nun, and she can help you with details. So, we have a nice commentary on that by somebody named Gyal Kempo, he's from Labrang, Labrang is a famous Tsongkhapa monastery in East Tibet, okay, so you'll be translating that, and it's a nice commentary, and it will come out a book like this, and I don't mean that she has to become a nun, I just want to put this seed in her mind for that, you know.

Word is doing kunshi, he's doing one of the most important books from Sarah May about mind-only school, and it's in debate format, I believe, and I edited that book 30 years ago, it was the first book we ever put out on the computer, and with, along with about seven other books, so, in one collection, so that's a really cool introduction to Alaya Vijnana, which Mr. Wu very much loves, and it's a, it's a basic text about Alaya Vijnana.

Sugeng will be working on a text on dependent origination, which is the Wheel of Life, Sugeng, and so it's a very beautiful text of a Sangha, a commentary on a Sangha, and I'm thinking also because he's organizing a special Wheel of Life seminar in Borobudur, in Indonesia, in, in August, so, and we're trying to finish a major book for that, and so I can throw some of your stuff in there, and it will be fun for you, and then he's translating it into Indonesian language, but he's also fluent in Chinese and Japanese, and English. Adam's working on Se Dora, Se Dora is a, there's a kind of book from Tibet where they took Dharmakirti's logic, and they made it into a collection of topics, so Dora means collected topics, and so this is how you get into deeper logic books, you start with the Dora, and there are many Doras, each monastery has its own Dora, and the most famous subject in the Dora for us is Chi Chedak, which is level seven in DCI language, so this is, Se means the spiritual son, which also means prince or princess, and so this is the Ngawang Tashi, who is the spiritual son of Jamyang Shepa, and it's the greatest Dora of all, it is the greatest, and we don't even study it at ceremony, I found out about it later, I studied it with a monk from Debu, a Geshe from Debu, so it's awesome, it's totally awesome, so that's like the text, when I think about it my mouth waters, I told Adam, you know, like, I want to work on this, you know, so that's, and it's a debate style, so you'll be learning, each subject has its own vocabulary, and they're separate, and they're different, and nobody ever teaches all of them at the same time, so you're gonna learn all the vocabularies of Buddhism, except for Vajrayana, we're not gonna do that yet, but these are all the different schools of Buddhism.

Ben is working on a special subject called Siddhanta, which means you compare all the schools of Buddhism, it's a special kind of literature, the most famous Siddhanta is Canggyur Rinpoche, which is three huge volumes, and that's a little early to do that, so he's gonna do a simpler, a simpler version, and then I think each of you, you know, like, I would like to get with Adam, if you survived, if you survived the Siddhanta, I would like to get into Khedug Jai's really huge commentary on Pramana Vartika, and we can translate Yeshe Wongchuk's commentary to Pramana Vartika, which I edited, and it's a new commentary that was written about 20 years ago, and it's awesome, it's the best, so those are more difficult works, so you cut your teeth on these baby books, and then we go to more difficult works. Then, also the Drukta, Siddhanta, includes books which are, how should we say, non, it talks about non-Buddhist schools, so it has a good summary of the schools of ancient India, and those summaries are better than this, they know those schools better than the schools know themselves, so I, you know, I studied at, what do you call it, Shivananda Yoga Center, and they, they teach some of those schools there, but they don't teach, they don't know them as well as the Tibetans do, so I was kind of shocked, you know, so it's very beautiful, and so, and the later Siddhantas even cover some Christianity, so they will, you know, the ones that were written in the 1800s, some of them mentioned Christianity, and their idea about Christianity is pretty strange, but anyway, so he'll be working on that, and so we'll cover, oh, did I do you? Oh, she'll be doing Beth Utpala, who's a nun, she'll be doing the Tati, Tati means, Tawa means to see emptiness, and Ti means an instruction to see emptiness, so this is a kind of literature of how to meditate on emptiness, and I think yours is written by Choney Lama?

I think Choney Lama is the best to translate for the modern world, he lived about 300 years ago, and his writing is very Western in style, so, very clear, and very sort of systematic, so she'll be working on that, and you could be working on Umar Riktsok Druk, which is the six books of Nagarjuna, about emptiness. We tried really hard to find a commentary, there's only one or two commentaries on them, on any of them, that are something I would translate, and, and we looked for a commentary on a book that he translated, anyway, we, we got the wrong book, I found out last night, so we're just gonna go, we're gonna go straight into those, and that's not easy, and you know, we'll have to, there are no commentaries on some of them, so we just have to work directly from the ancient book and see how we do. I don't, I think at this point in my life, I'm as able as anyone could ever be to translate them, so you know, we'll do it as well as we can, I don't think there's anyone else who could translate them, so, we'll just try, you know.

He did 14 books total that we have, and we can expand it later if we get bored. So, we'll start with the, we'll start with those six, and, and you know, I didn't have time to prepare them, so we'll just go straight into them. My goal is, you know, our long-term goal is to complete 10,000 works, to, in my opinion, there are 10,000 great Buddhist works that I'm familiar with, and we pretty much know what they are already, they're already in the database since about 1999, and most of them, almost all of them.

So, my goal is to finish those, and the work you do is the foundation for the DCI courses, and then, hi, cannot come in the class, okay, cannot interrupt the class, okay, okay, the sign is for real. So, now I lost my train of thought, we translate, and then this becomes the basis for the DCI courses and the ACI courses. So, people will make ACI courses out of your books, and then people will make DCI courses out of those ACI courses, and then, I didn't expect in my life to have universities, but Dr. Wu has indicated that he would like to support some bigger universities. So, part of the long-term goal is we're looking at land in Sedona, we've already negotiating for it, it was in the newspapers this week, and the idea is to have a university with maybe a thousand students to mix ancient topics with modern topics. The three modern topics that I think would be appropriate are medicine, especially stem cell research, which Dr. Wu is into, and environment, environmental studies, which I think are important for the US and China, and then high-tech, mostly like writing apps and things like that, you know, teaching people to write apps. So, those three subjects, plus ancient languages department, but to me the ancient languages department is the foundation for the rest.

So, the doctors and the programmers and the environmentalists, scientists, they are basing their research on, on the seed system, okay, on the, on the four steps of Vassabandhu. So, you are sort of the, what do you call it, worldview police, and from you comes all, comes a constant flow of new books to remind people of where things are really coming from, you know. So, environmentalists are, you know, cleaning up their sexual misconduct so that the environment is better, and you know, the medical people are, are help, teaching people to help other people who have medical problems, and, and the world, the view, the view, your view informs the view of the rest of the college, the rest of the university.

And then we're looking at land in Guadalajara, Mexico, Chapala, nice place next to the largest lake in Mexico, on the shores of the lake, overlooking the shores of the lake, we, we went down and worked on that, and then we're looking at a place in Munich, near Munich, Germany, and then I suppose we'll have one in Asia, maybe Malaysia or Indonesia or Singapore, I don't know, but someplace where we can, and then of course Dr. Wu has a place in Xi'an, China. So, really, the work you do here will affect the whole world, in my opinion, and so for me it's very serious, and I'm, I, the way I studied Sanskrit was, I already graduated from Princeton, then I wanted to study Sanskrit, and I went to the Sanskrit professor, and I said, can I just sit in the back, you know, because I don't have any money, you know, at Princeton, and he said, okay, you can sit in the back, you know, he said, you're serious, I'll let you sit in the back, and he got up, he was 64, I'm also 64, and he got up, he said, I'm 64 years old, next year I have to retire, there was a rule, he's 65, he has to retire, he said, I taught, I was an undergraduate at Princeton, I got my master's at Princeton, I got my PhD from Princeton, I went straight into teaching at Princeton, I've been in Princeton my whole life, and this year I'm gonna teach it my way, because if they kick me out, I don't care, and he taught it the old way, tough, tough way, we had 60 students, 58 dropped out, two of us survived, and that's what I'm gonna do, you know, I want it to be really tough, and I want you to be on time, if you're not on time, forget it, if you don't do your work, forget it, I'll cut you, I'm too old to fool around, I did the Diamond Mountain thing, I babysat people, I psychologied people, I put up with all kinds of stuff, I had to call the police a couple times, I'm not doing it anymore, if your behavior is not perfect, you're out, and if you're late, you're out, okay, and if you don't do your assignment, you're out, your only assignment is to translate your, your piece, okay, three people, Sugeng, Xiaoping, and Stanley, they haven't had any Tibetan, so they're gonna need mentors, so you have to organize that, if you can do some, it'd be nice, I know you're busy, I don't expect you to do it every day, but some remedial, remedial means catch-up classes, ka, ka, ka, A, B, C, D, okay, and, and Adam will do some of those classes, so you guys coordinate it between yourself, we have videos that we made of ka, ka, ka, and you just start, okay, and I'm, you know, I'm just throwing you in the water, when I learned to swim, my mom threw me in the water, and I go, and she's like, good luck, she threw me in the water, I remember, I was like, five or four, and that's what I'm gonna do to you, into the water, and you know, you're Chinese, why are you studying Tibetan language, Sanskrit language, and we'll do Sanskrit, not this year, but we'll talk about some Sanskrit as we go. There's 200,000 great commentaries in Tibet, 10,000 are extraordinary, 10,000 are off the charts, you know, unbelievable, and they will change the world. I'm sure there are some in Chinese language, I don't know about them, I didn't study them, but I've worked my whole life finding those books, reading those books, collecting those books, putting them into the database, they are, those 10,000 books are unbelievable.

My goal is that after we translate things into English, you know, on December 31st, 2017, eight books go to other people in the world, Spanish, German, Russian, French, you know, modern Chinese, and we translate them into modern languages. So, by the end of 2018, the books you finished in 2017 will be in 20 languages. We have a team translating Dr. Wu's new book into 20 languages, now, starting now, it's already set, you know, it'll be out in 20 languages by the end of the year. And so, we have people all over the world, we have over a hundred contracts for foreign languages. I just went through them with my lawyer. I set up a literary trust in case I fall down in my airplane, all the contracts are with a lawyer, a team of lawyers in Phoenix, and they will make sure all this stuff stays public.

My idea, I'm trying not to go over, what time is it? My idea is that each of you will own the copyright to your book, okay? So, it'll say Stanley Chan, and then in little letters it'll say, with Geshe Michael Roach.

I put it the opposite way for my teacher, it says Geshe Losantarte with Geshe Michael Roach, but actually I translated it myself, but because he's my teacher, and he helped me with the hard parts, but it'll say Ben Kramer with Geshe Michael Roach, and you will own the copyright of your own book, okay? But Diamond Cutter Press will have the right to print it also, so equal right, what do you call, shared right to print it. If you go crazy and say you can't print it, I mean we'll have it on a contract that you own the copyright, it's under your name, but we have the right to print it also, and you have the right to print it also.

I believe that in your lifetime you will teach it. I'm teaching this this week, okay? You know, you will teach it for the rest of your life.

I translated this one like 35, 40 years ago, and I teach it all the time. So, you will become known as Mr. Siddhara, or you'll become known as Mr. Drupada, you know, and you know, people will ask you, can you teach me mind only, you know, and so, once you translate a book, it's like you have this intense belief that it's the best book in the world, and people will ask you, you know, Stanley Chan, you know, can you teach me Abhidharma, you know, so you will become, it'll be your baby for the rest of your life, and it's very beautiful. When these books come out, I like sleep with them for three days, and you know, I'm so proud of it, you know, it has my name on it, and I made it available to the world, and I think you should be proud of it, okay?

So, the first day is the honeymoon, everyone's hopeful, you know, they see their book in their eyes, and it's a lot of hard work, okay? Not easy, okay? And you got to be tough, you know, and you're gonna have troubles, this is a very virtuous thing, like when Xuanzang translated the classics, and that's gonna attract every demon in the universe, it's gonna try to get into this room, you know, you will be jealous, you'll be angry, you'll be tired, you'll lose your motivation, and you just gotta be tough, okay?

And I'll be tough, I won't quit either, but you got to get in the room on time, I'm not gonna—no behavior problems, nothing, you know, any problems, you know, you're out. You hassle me, I'll call the police, I've done it before, you guys know, they will lift you out of here, and they'll put you someplace, okay? So, you know, I'm not messing around, I want to get this done, okay?

And that's the—what do you call it? Fear of God? In English, okay?

Fear of God, okay? I know some of you English is not your native language, I don't care, you are young, Sugeng is also pretty young, so just do it, okay? You each have your own helper, did I say who's Sugeng's helper?

It's a word, right? Okay, so you help him with his English every night, okay? And then you three are gonna translate, help translate them all into Chinese language, okay?

So, Mr. Wu's dream, Dr. Wu's dream is to have them all in Chinese by the end of 2018, so we just keep doing that, you know, we'll just keep doing it every year, we'll put them out, you know, in English, and then we'll translate them into modern Chinese. Along with your text, your text, to some extent your text, to there are Sanskrit originals, mother books, so we'll translate those also, okay? Like the Abhidharmakosha, we will translate into—we'll translate the original also as we go.

Alright, and you're gonna change the world, okay? And I'm here, I'll be here, I'll do it, so I'm ready, but you got—it's a lot of hard work, and it's not a one-year thing, it's a—I'm asking you to commit for five years, okay? I'm asking you to be here for five years.

I got money for the first two terms, I got a donation for your—each of you cost about $3,000 for your term, and I got money for the first two terms from somebody, so you're okay for that, and we'll figure out what to do after that, okay? But I'll finance you, I'll find money for you, but you got to do the work, okay? And you got to get here, and I know if you're traveling from Asia or something, we'll get you here, we'll figure out how to pay for that, okay?

So, don't stress about it, but you got to be here, okay? I'm not doing stuff by Skype, okay? There's no way with this, you got to have a human being, okay?

All right, is it time? I'm two minutes over. Okay, we're starting with Bats, can you remind us—I have it written down, but you want to remind us of who's going today, and who's going tomorrow.

Every other day, we will do four people, for one hour, okay? Geshe Michael will not talk too much, we will finish one page each every day, okay? I'll put the schedule up on the screen right now.

Okay. Dr. Wu, you're welcome to come every day, but you don't have to come every day. If you're tired, you have family things, or you're buying some new university, you can—you're welcome to watch from your room if you get here late, but I think if you can be here, you'll be very happy, and we will be very happy, and after today, there will be other people who paid to sit in the room, and they are the backup people, but today I wanted to be with you alone, just because you're the hope, you're my big hope, you eight are my big hope.

Okay, all right, here we go. I expect you to come to yoga, unless you have a physical problem, and if you have a physical problem, I ask you to stretch or something, do something. You can do in the same room, take—do some stretching or something, whatever you like, go for a walk, yep, but do something physical every day.

Don't—don't skip out, don't say, I don't want to do yoga, I know Geshe Michael told us to do yoga, but I don't want to. I'll also do yoga with you today, on other days, I have to be teaching during that time.

[Speaker 2]
You can get a little bit of food in that time if you want, if you have to eat.

[Speaker 1]
I encourage people to have a green drink in the morning, and some cappuccino, like I had a green drink this morning, to me, that and some coffee, it makes my mind good for a couple hours. Okay, tomorrow, mind only. This is Word, I guess.

Oh, Stanley Abhidharma, and then Ben on Siddhanta, okay? All right, and you have one hour, so we got to get going on— So, do you want her to be on the screen, or you? Me.

Okay, so do you know how to do it? I push the little arrow thing, and I say, Scriptorium TV.

[Speaker 2]
Yep. And the Airplay code?

[Speaker 1]
Here's your code, 1875. We have all this nice technology because of Dr. Wu, I'd like to thank you. We also have a room here because of Dr. Wu.

[Speaker 2]
Thank you.

[Speaker 1]
And, cool. Internet password? I think I'm guessed, it's 1-3-5-7-1-3-5-7.

I think it's 1-3-5-7-1-3-5-7.

[Speaker 2]
1-3-5-7-1-3-5-7.

[Speaker 1]
I believe, I'm not sure. Is it working?

[Speaker 2]
1-3-5-7-1-3-5-7.

[Speaker 1]
By the way, you're welcome to drink whatever you want. I don't even care if you eat, but just be discreet about it, okay? And...

Nick, we're going to need her text up. This can't... So, we're working from the input, from the data centers.

That's due to the kindness of Dr. Wu, who's paying, helping to pay for it. There's mistakes in the carving, there's mistakes in the... Which makes it more interesting for our translator, who dances in the Golden Realm.

YAB TSE RGYUR PA BYAS PA Spiritual father and sons, which is who? Tsongkapa and his two great students, okay? People ask me, are you Buddhist?

I say, no. They say, are you Gelugpa? I say, no.

They say, well, what are you? I say, I'm Tsongkapa. You know, unbelievable, unbelievable, pure, pure, pure Buddhism.

In the whole world, pure, absolutely pure. There's a statue in Dr. Wu's room, I like it. We were born on the same day.

And, we both have a crush on Je Tsongkapa. And, God bless you. You know, that's...

That's pure. That's pure Buddhism. And, you will learn, if you translate for five years, you won't want to do anything else.

You won't want to read anything else, okay? And, I'm not going to teach anything else. And, I'm not interested in anything else.

Am I sectarian? No. I just want to die with something pure in my mind.

Okay? It's pure, pure, pure Buddhism and correct. And, I've never seen anybody else who is, to be honest.

Okay? So, that lineage. That's all you're going to get in this room.

Okay? I'm sorry. You know, and outside, I'm very, you know, you know, everything's good.

And, inside this room... Okay? It's a different type of shab tu ne.

This is an active verb from du. You know, I bow down. Having bowed down at your feet, of Je Tsongkapa, the spiritual father, along...

spiritual father and son, along with their lineage. Okay? This spelling of gyu means lineage, along with their lineage.

Okay? dak me tawa rimpa rab she jang. This is what we call the pledge to compose the work.

I promise, or I will explain. jang means future tense. I shall explain.

And the rab you can change. Don't try to put a prefix on it. Change the whole word.

I will explicate, or I will delve into, or... You see? Rab she, rab tu she pa.

I will super explain. But don't say super explain. You know?

Find a...find a deeper word for explain. Give me a deeper word for explain. Yeah.

Well...

[Speaker 2]
What did you say?

[Speaker 1]
Proport, expound. Expound is nice. Okay?

Something not too scholastic, but you work with it. It means I'm gonna tear it apart. Okay?

I'm super explaining. Okay? Good luck.

The steps... And then here I want you to supply developing, for developing the view. Yeah.

Tawa kye pay rimpa. You see? The steps for how to develop the view which perceives that nothing is itself.

Dagme. Okay. Got it?

Okay. Poetry is the hardest thing. I'm sorry it comes in the beginning.

Okay? Alright, let's keep going. De la ndir.

Go for it. I'm gonna...I'm gonna tear apart your pronunciation. Hehe.

[Speaker 2]
De la ndir...

[Speaker 1]
Good. Slight prenasal here. De la ndir.

And here's another one.

[Speaker 2]
Tarn du...

[Speaker 1]
Tarn du nice.

[Speaker 2]
Kyi kye bu... Uh, bu.

[Speaker 1]
Kyi bu.

[Speaker 2]
Bu.

[Speaker 1]
Bu. Bu.

[Speaker 2]
Okay. Tarn du juk bar...

[Speaker 1]
Kang. Not ji. It's not an English ji.

Kang.

[Speaker 2]
Kang du juk bar...

[Speaker 1]
Juk bar.

[Speaker 2]
Juk bar. ...jaway shim.

[Speaker 1]
Okay. So... By the way, you want me to do this in...

I'll do this verse, by the way. I bowed down at the feet of Manjushri, the very image of the knowledge of all the Buddhas, of all the victors. And then somehow, Tsongkhapa has to sound like not a separate person, you see?

To Kama. Tsongkhapa, who... who is dancing in the golden rooms, meaning, he's Manjushri in disguise.

So it has to feel that way.

[Speaker 2]
Do you say masquerading?

[Speaker 1]
You can say masquerading. Usually it's...

[Speaker 2]
Masquerading in the golden rooms?

[Speaker 1]
Yeah, they'll... You can say that. But...

but here he's more emphasizing an actor in a play. You see? You can say actor.

You got to go more on actor, maybe. There are other... Why I'm saying that, there's other words for masquerade.

Tsongkhapa, the spiritual father and sons, those two, along with their lineage, having, you know, I bow down to you. So I would cut it, those three lines, first three lines, I bow down to blah blah blah blah blah blah blah. And now, you know, don't try to make it one sentence, it's going to get too long.

A principle I learned in Russian translation class, cut things into digestible pieces. Cut, cut, cut. Cut it into sentences, okay?

And it comes out better. Don't say, I bow down to blah blah blah blah blah blah blah blah blah, and then I'm going to... Okay?

Don't be afraid to cut. And keep it in a verse, but it can be two sentences, okay? And now I shall, you know, you can say explain, or I will reveal the steps for developing the view which sees that nothing is itself.

Don't say the view of nothing is itself. See, it doesn't make sense. You know, the view which nothing, the view that nothing is itself.

Okay. Okay. ,DE LA NDIR DANG RIGS KYI RGYAS BU, ,GANG DU SBYUG PA'I BYA BA'I ZHIG NI, NI can almost be like a rhetorical question, so sometimes I encourage you to translate it that way, okay?

What is the very foundation into which people who hope for freedom should enter? Or something like that, okay? What's the foundation that people who hope to be free should step into?

SBYUG PA, okay? This is the avatar of, Madhyamaka avatar, Bodhisattva avatar, you know, what's the foundation in which they should, into which they should first enter? ,RGYAL BA'I BRTAN PAR MI CHE GNYIS, ,GNYIS LA, Give me some meanings of the GNYIS.

Yeah, GNYIS? Like emptyness? Huh?

Say again? Oh yeah, yeah, T-I-O-N. But I like his.

Yeah, ON, that and only that. So sometimes GNYIS means one and only. Only that.

Here it's only that, okay? What is the fact... If you wanna get the freedom, where, what room do you have to enter?

,RGYAL BA'I STON PA RINPOCHE, the precious teachings of the victors, and that and only that, NGIS. Okay, so you got to catch the NGIS, that's crucial. It's the one and only.

Okay. ,LA is... ,DE'ER BCUG PA'I DGOS LA MIN DA'O YOD KYANG, MIN DA'O means many different.

Literally it means not similar, but it's an idiom for many different. ,DGOS, not with a prenasal. ,MDGOS, no, this is DGOS.

The door to BCUG PA, the door to enter those teachings, okay? The door to enter into those teachings. ,MONG PO YOD, MIN DA'O YOD, there's many different doors through which you can enter the Buddhist teachings.

There are many different doors. ,MIN DA'O YOD KYANG, but... ,BDAG NAS BDAG PA'I LTA BA, ,KE LEN MI LEN GYI DGOS NAS KYANG, ,RTEN PO LA ZHUGS MA ZHUGS SU BYOGS PA NI, ,DGOS GCIG YIN NO, but one of the doors.

And he's kind of implying the one door. Okay, ,DGOS GCIG... He didn't say GCIG BA.

He didn't say the one and only. So it's a little touchy. He might be saying one of the doors is, but you got to phrase it so it sounds almost like he believes the one door is.

Okay? ,BYOGS PA means to establish. It's not ZHUGS PA, okay?

It's BYOGS PA. To establish whether or not ,ZHUGS MA ZHUGS someone has past tense ZHUGS, has entered, whether or not for deciding or for establishing, for deciding whether or not someone has entered into that teaching or not. Okay?

How? This DGOS NAS is not go. Okay?

DGOS NAS is an adverb. Via. V-I-A or through.

Okay? It means through the door. Okay?

How do you decide if someone entered the Buddhist teaching or not? It's through. Okay?

DGOS NAS Okay? It's through. Whether or not they KHE LEN KHE LEN means to accept.

Yeah. It's the instrumental of KA. With your mouth.

LEN means take. So, KHE LEN means to accept. It means take with your mouth.

Okay? It's whether or not you accept DAG MED RTOG PA'I LTA BA The view. The view that things are not themselves.

Okay? And that's how we decide if you started Buddhism or not. If you're studying Buddhism or not.

That's the door. There's many doors to entering the Buddhist teachings. But, really, you know, you gotta imply like, really, the door to decide whether or not someone has entered the Buddhist teaching is do they accept that things are not themselves or don't they?

Cool? Because he's trying to sell you a book about how to meditate on emptiness. This is a book about how to meditate on emptiness.

So, he has to sell you. In the first paragraph, he has to sell you. I like sales.

Okay? He's like, you know, there's lots of ways to enter the Buddhist teachings, but the door, the door, okay, to decide whether someone got in there or not, past tense, you know, did you get in there or not, is whether or not you accept that things are not themselves. Okay?

What's it mean when you say things are not themselves? Does this cup... Was it made in a factory in Shenzhen?

Oh, I'm sorry, Guangzhou? Or, or, or does it exist because I gave someone else some coffee last week? Where does it come from?

You see? Is it itself? No.

It's not a cup that came from a factory. It's coming from me. That's all.

Simple. That's all. Forget everything else you ever heard about emptiness.

Okay? That's simple. It's popping out of a karmic scene in my mind, and if I meditate a lot, I can see it pop out.

I can watch the image pop out. You know? Then I'll start being very generous with coffee.

[Speaker 2]
Okay?

[Speaker 1]
And then the world will be peaceful, and that's why we're here. The whole world will serve the whole world, and the world will be a Buddha paradise. That's all.

If they just understand where the cup comes from. That's Buddha's teaching. Got it?

Cool. I'm so excited. Read this first sentence.

I'm going to read most of them, I'm going to ask you to read some of them. Don't give me a ta. Tenpa means to pull tupa.

It means to make tupa, noodles. Tenpa means make noodles. This is not tenpa.

[Speaker 2]
Tenpa.

[Speaker 1]
Good.

[Speaker 2]
Tenpa lang.

[Speaker 1]
La'ang.

[Speaker 2]
La'ang. Lung tok ni yu pa le.

[Speaker 1]
Okay. Stop at yu. Okay?

And then we'll get to the pa le. Okay? Now this teaching, moreover, okay, the ang, moreover, this teaching can be divided into lung gi tenpa and tokpay tenpa.

Take your time. Hurry up.

[Speaker 2]
So lung would be like a transmission of some sort?

[Speaker 1]
No, in this it means the physical dharma.

[Speaker 2]
The physical dharma and the realization.

[Speaker 1]
And the realization. The dharma outside, books, teachings, videos, okay, lectures, and then there's the inside dharma, tokpa. What's the most famous place where this comes up?

At the end of the Abhidharmakosha, where Vasubandhu predicts the ending of the teaching in this world. He says, first the lungi tokpa, lungi tenpa will disappear, and then the tokpay tenpa will disappear. Sorry.

First tokpay tenpa. First, first the understanding of emptiness will die in the world. And later, these books will get thrown out because nobody understands what they mean.

Okay? So, the teaching is divided into physical teaching, the books, and then the mental understanding. Okay?

So, le, the le means of those two, of the two divisions of the teaching, okay, which is the physical teachings and the teachings as ideas in people's minds. And here I think you can expand a little bit, okay? You have a choice here, right?

You can say, word, word idea. Or you can expand a little bit for knowing that your readers are not Buddhists, or they're not familiar with this idea. So you can either make it short and put a footnote, which is distracting, or you can expand.

You can say, now those teachings, now it can be the long, you see? Now those teachings which we just described can be divided into the physical teachings and to the teachings as ideas in the minds of people. I don't mind you expand the whole thing like that, okay?

Of those, le, of those, so in English you start the next sentence with le. Of those, okay, le has two meanings. From or karma?

Yeah, here it's, when it comes at the end of a sentence, it's probably from. From those two. RTOG PA'I BSTAN PA'I TSO'O.

You know TSO'O because you know LAM TSO'O RNAM TSUM. The main form, the principal form, P-A-L, not P-L-E. As many people mistranslated this book, you know, many, many people.

RTOG PA'I BSTAN PA'I TSO'O. the principal form of the teachings as ideas in people's minds is BDA MA'I RTOG PA'I TSO'O. Yeah, the view with which you understand that things are not themselves, NGYI.

We just have it. Yeah, that and only that, okay? That's, that's the main teaching.

What's the Buddhist teaching in the world? Everyone who understands the pen. That's it.

That's Buddhism. Okay? How many people learned Buddhism in DCI courses last year?

20,000. Okay? And that some idiots say, Geshe Michael stop teaching Buddhism.

Now he's doing this DCI thing. Shh! Okay?

Alright? That's the teaching. That's the main teaching.

Okay? Got it? It's to understand it.

RTOG BYED DANG MED LA Now this is difficult. When you take a verb and you add cha to it, it means which is to be realized. That thing which is to be realized.

What's seja? No, seja. We just had that in Buddha's father's name.

That which is to be born? That which is to be eaten. Oh, sorry.

When you add ja to it, it makes the future part of the sentence. That which is to be eaten. Okay?

Of all the things you can understand, of the thing to be understood, which is DANG MED, so, the fact that nothing is itself. Okay? That has CHA versions and RAK versions.

CHA and RAK.

[Speaker 2]
Subtle and gross.

[Speaker 1]
Yeah, good, great, great, great. Subtle and grosser. More gross.

Okay? I can't... I couldn't come up with a better word for RAK than gross.

Okay?

[Speaker 2]
Evident?

[Speaker 1]
No, that's NGON PO. You see, NGON PO. There are more subtle versions of emptiness and there are more rough versions.

You can say rough. But you decide. Can I say obvious?

Huh? Obvious. No, because it doesn't mean that.

There's other words for that. NGON PO.

[Speaker 2]
What did you say first? When you said that?

[Speaker 1]
Either gross or rough. The problem is in gross in English, in modern English, gross also means disgusting. Eww, that's gross.

Okay? The old meaning of gross is rough. So, you can divide it very subtly or less subtly.

[Speaker 2]
Yeah, because rough can mean...

[Speaker 1]
Yeah, I know, I know. That's your problem. You choose.

Let us know tomorrow. Sorry, day after tomorrow. THERA KI...

Now I need the block. Now I need the carving. I believe it's CHEN NA.

But I'm not 100% sure. I'm about 90% sure. CHEN NA.

[Speaker 2]
Uh...

[Speaker 1]
Is there a dot between CHE and NA? That's...you don't worry about it. Let Nick do it.

Let's keep going, okay?

[Speaker 2]
We don't have much time.

[Speaker 1]
Yeah. CHEN NA, okay? Yeah.

If you divide it... CHE is past tense of... like CHI CHE DAG, right?

YE BA. To divide, okay? If you...

Now in Tibetan, the conditional tense, if you were to divide it, right? In English we use the past tense also. If you were to divide it, we use the past tense for possibility.

If you were to go to the store today, what would you buy? We use the past tense for future possibility in English, okay?

[Speaker 2]
Do you want me to put the scan on the screen now?

[Speaker 1]
Let's try. I hope it's a... By the way...

[Speaker 2]
It's not a carving.

[Speaker 1]
I always prefer a carving to a handwritten. This is a... neither.

This is a printed book. That's terrible.

[Speaker 2]
It's the only scan we could find. There's one in TBRC.

[Speaker 1]
Find me a carving.

[Speaker 2]
But I can't... but it's copyrighted.

[Speaker 1]
This is from TBRC.

[Speaker 2]
Oh, no. You got it from TBRC? Yeah.

[Speaker 1]
Find me a scan.

[Speaker 2]
There were two or three versions and one of them wasn't accessible.

[Speaker 1]
Find me a carving. Find me a carving. Okay, so you don't want to look at this stuff?

[Speaker 2]
Nope.

[Speaker 1]
Okay. I mean, that just means they typed it the same mistake that our people did.

[Speaker 2]
This is the only one I could download.

[Speaker 1]
Our people obviously did it from a... from a carving because it's divided into lines. Yeah.

Okay. Which one are you looking for? I'll just try to see which one.

Chena. I think it's chena. I don't think there's a word chen.

Okay, anyway. It doesn't matter. It means the same thing.

Chena. Meng. Mambo.

[Speaker 2]
Many.

[Speaker 1]
Okay, like... there are many ways to divide up this thing which we are going to realize. The thing...the fact that nothing is itself. There's many ways to divide it up subtly or less subtly. Maybe you want to say it that way. But...

mang yam. But... jepe tse.

When you do make the division, this njepa is not chepa. Chepa means to do. Njepa means to divide.

Okay. Okay. When you...

but wen tse. When you do it. Okay, there's many ways to divide emptiness.

The thing that you are supposed to realize. You can do it subtly or less subtly. Less to go with that.

But when you make the distinction, when you do the dividing, Okay. druk ten nam pa shing druk tsu dang tsun gyur kyi. This tsun is a verb created from the word tunpo.

Tun chok. Tunpo. Tunpo.

Huh? That's not to teach, right? Say again?

To teach? No. Harmony.

Okay, tunpo. Tunpo du. Are they friends?

Oh, tunpo du. They are good friends. They get along well.

Tunpo. Mi tun chok. Tun chok in logic.

Contradictory side, not contradictory side. Okay. Tunpo means to get along.

Okay. And now he made a verb. No matter how you divide it, when you divide it, you must be in...

you must be in keeping with... Oh good, nice, nice. You must be in accordance with.

You must... fit. Okay.

What? Druk ten nam pa shing. The four schools.

You've got to... it's got to be one of the four schools. Okay?

I don't care how you divide it. Fine, subtle, not so subtle. But when you...

when you sit down to divide emptiness, you better fit one of the four schools. Okay? First of all, it is chen na in the scan here.

It is chen na. Okay? So you can correct it.

This one is chen na. Okay.

[Speaker 2]
And so, where is the... where is the word that is the directive?

[Speaker 1]
You must... need...

[Speaker 2]
necessary.

[Speaker 1]
Yeah. You must... you must be in accordance with the du tsu, with the positions taken by.

Okay? Du tsu. Literally, way of agreeing.

Way of wanting. Du tsu means position. Okay?

You... I don't care how you divide emptiness. Fine, or not so fine.

But when you get to that dividing, you god damn well better fit one of the four schools. Okay? You got to fit one of the four schools.

Okay? Namba shi means the four different kinds of schools. But you don't have to...

you can say the four different schools. You better fit the four different schools. You better fit the beliefs of one of the four different schools.

Okay? Yeah, good place for a footnote. Good place for a footnote.

Ki. Disjunctive. At the end of a sentence.

And is conjunctive.

[Speaker 2]
But.

[Speaker 1]
But. Nice. Okay?

Ki at the end of a sentence means but. He's probably going to tell you how stupid you'll be if you don't. Okay?

But. But. Shi po kang dang yang mi tun.

Okay? Now, for this, you have to understand the adjective tun. Tun means in accord with.

Requires the use of the word with. Dang. So you always say, blank dang tunpo.

Blank dang tunpo. Stanley dang tunpo means... I'm...

What did you say? With Stanley? I'm in agreement with Stanley.

You have to use the word dang. So tun requires dang before it. Blank dang tun.

Okay? Shi po kang dang tun means if you are in agreement with any of the four. Kang means any of the four.

Shi po is all four. How do you say four? Four.

Shi ba. Shi ba. But when you say shi po, it means the four.

Okay? And I can sit there with Stanley, and we can go home, you can go home with Adam, and he'll teach you chik nyi sum shi, yi ar san shi. He can teach you that, and then he can say, when you want to say first, second, third, fourth, you have to say, dang po, nyi ba, sum ba.

Or, you can start translating. And you will learn it. So you can waste your time in a class for five years with a grammar book, or you can translate your own book, and you will never forget, because it's my book.

Okay? All right? That's the way to teach somebody.

Okay? Shi po, the four. Kang yang, and now, he's got mi tum ba.

[Speaker 2]
Mi tum ba.

[Speaker 1]
Yeah. Something which doesn't fit one of the four schools. Something which doesn't fit any of the four schools.

Dag me pe tawa. Some, some idea. Maybe we want to say idea, then view, I don't know.

Okay? But if you have, but sometimes it's direct, right? Anyway, but if you have some view of, of, of no, of a lack of self-nature, you can say that sometimes.

Okay? Or you can say things are not themselves. Which doesn't fit those four, one of those four.

If you have some kind of view of emptiness, that doesn't fit one of those four, what do you think he's going to say? You're a phantom. You're a schmuck.

You're a dude. You're just an idiot. Let's see what he says.

Mi tum ba dag me tum ba tawa. Yo pa ke len, mi ru. It's not right to accept that there could even exist a way of seeing emptiness which doesn't fit into one of the four schools.

Because who taught the four schools? Yeah. Do they contradict each other?

They do. They do. Okay?

Some of them are not so correct. But you go outside of the four schools of Buddhism, you know, to close your eyes, see the purple, black, moving, nothing is real, you're living in a dream, you know. Then you're like, mi ru, you know, it's wrong.

Okay? Not correct. mi ru.

Okay, got it? Dag me ke lenpay tsu la ni, drup tar shing yin, shir ngenpay che. Why?

Te in logic is a colon. Te in logic is, I'll tell you why. I'm going to tell you why.

Here's why. Okay? Because, dag me ke lenpay tsu la ni, of all the ways of asserting that nothing is itself, okay, of all the ways of asserting that nothing is itself, drup tar, schools of thought, shir ngenpay, so the word ngenpay means fixed, fixed number.

There's four and there's only four. So ngenpay means, like chang yin, right? In this case, ngenpay means fixed.

It's always used with numbers. Okay? And then you use the locative case.

It's fixed at four. Okay? shir, shi la nge.

It's fixed at four. shir. Okay?

It's fixed at four. Okay? Of all the ways of, of all the correct ways to assert, right, or accept, that things are not themselves, the different schools that you can have are fixed at four.

Te. Colon. Colon, nice.

Colon. And now I'm going to prove it to you. Two ways to prove something.

Which means what? Logic and scripture. Yeah.

You can prove something in the debate ground with logic, or you can quote a scripture. There's two ways to prove something. Geshe Lothar's main student is called Jampa?

[Speaker 2]
Lomrek.

[Speaker 1]
His name is Mr. Scripture or Logic. His teacher like made a joke when he got his monk's name. He says, what's my monk's name?

He said, Mr. Scripture or Logic. And these are the two ways to prove something. Okay?

Got it? So, you tell me from the first three words here, is he choosing scripture or logic? He's going to quote somebody.

Who? Khenrup Je. Khenrup Je.

Okay. Which you can only do with a gullible audience. You try to prove to your Sakya that this is true because Khenrup Je said that during the Sangha.

They don't accept him as authority, but we do. Okay? Why is that Sa on the end of Je?

[Speaker 2]
Because he's going to say so.

[Speaker 1]
It's the... It's the subject. No.

It's the instrumental. Which in Tibetan you always say, by me this door was gone to. Every sentence you start, by me.

By me the class was taught. You don't say, I taught the class. Okay?

So we got to find the verb in here. Find me the verb. Who's going to find it?

Di, di, di, di, di, di... No. Di, di, di, di, di, di, di...

No. Di, di, di, di... You fail.

Is it the land? No. What's it always when you're quoting somebody, what's the verb?

Yes, soon. There's the subject in the sentence. There's the verb.

Okay? Because Khenrup Je said, and then he puts the whole quotation. Khenrup Je said, blah, blah, blah, blah.

Who's Khenrup Je? The younger of the two principal disciples of Tsongkhapa.

[Speaker 2]
Okay?

[Speaker 1]
He was a tantric master. He was mainly a tantrica. And a?

Magician. Magician. And if you survive this class, we're going to have so much fun going into his logic book, which is this thick.

I started it with Nimbo. He never finished. I was going to strangle him.

Okay? I'll strangle you too if you don't finish. The dead bodies in the scriptorium.

What do you call that place where they keep the dead bodies?

[Speaker 2]
The morgue. The scriptorium.

[Speaker 1]
Yeah, the scriptorium.

[Speaker 2]
The scriptorium.

[Speaker 1]
He'll become the morgue.

[Speaker 2]
The morgue.

[Speaker 1]
No, I wasted two years with this guy. I wasted two years. Anyway, don't waste my time.

If you want to chop off my finger, chop off my finger, but don't waste my time. Because I can deal with it without a finger, but I can't get the time back. Okay?

All right. Daeyang. Daeyang here means moreover.

Okay? We're starting in the middle of some book. Moreover, DE BA ZHES PA'I RTEN PA LA The teaching of those who have gone to bliss.

Okay? Sugata. DA MA'I KHYEN LEN PA'I GYUR BDAG GZHIR NGES Within the teachings of those who have gone to bliss, okay, the schools which assert that nothing is itself, the schools which accept that nothing is itself, are fixed.

NGES At. Or. For.

Okay? He's already proved this point. He could have stopped there.

Khen Rinpoche said so. Okay, but he's going to keep going. ZHIG PO GANG DANG YANG MI THON PA'I DAG MED PA'I DTA' BA DANG DE NYID GOM PA BYED PA'I RNAM BYA'I SU ZHIG GYIS GCIG TSUL MED SU ZIN GYANG I'm, I'm...

This is a difficult sentence. This is Khen Rinpoche, and I'm sorry. This will give you a headache tomorrow evening.

Okay? ZIN, past tense of ZIN, to hold. But here it means, it may have happened before.

Okay? ZIN, it's past tense, ZIN. Okay?

ZIN GYANG. Okay, it's possible, somebody will come up with somebody, ZU ZHIG GIS, somebody, you know, somebody, you know, might say whatever that comes to their head. GCIG TSAM MED SU ZIN GYANG It might happen.

It might happen that somebody just says something that comes into their head. Okay, GCIG TSAM means like, whatever. You know, that's sarcastic.

Somebody says, you know, I'm sorry, I yelled at you yesterday, and you say, whatever. Okay. It's possible somebody will say, some NAM BZHAG.

NAM BZHAG means presentation. A presentation. NAM BZHAG of how to meditate GOM PA BYAS PA on suchness.

So, I want you to translate DE NYID as suchness. Okay? Okay, it's possible somebody will come up with some way of meditating on suchness, okay?

And, some kind of view about no-self nature, which is not in keeping with those four, with one of those four, GANG, with one of those four. It's possible. Somebody might come up with something.

They say meditate on this, or... but it doesn't fit one of the four. Yeah, okay, ZIN GYANG.

Could happen. Okay, past tense. But, GANG, RGYAL BA'I BRTAN PA LAS PHYIR DU THUG RGYUR PA BRGYUR PA BYANG But, future tense, right?

I would say, BRGYUR PA BYANG I would say, or we should say, we should say, imperative tense, we should say, but we should say, that they are PHYIR DU.

[Speaker 2]
Outsiders.

[Speaker 1]
They are not inside the Buddhist teachings. RGYAL BA'I BRTAN PA PHYIR DU PHYIR DU THUG RGYUR means, they have gone outside Buddhism. You know, I don't know what they are, but whatever.

Trumpism. You know, they're not, you know, they're not Buddhist. Okay?

Somebody comes up with some new idea that's not in the four schools taught by the Buddha. I don't know what you want to call them, but they're not Buddhist. Okay?

SIN KYANG means, you know, it could happen, that someone comes up with some weird thing, but it's not Buddhism. Okay? Alright?

SKAD PA'I This is an extraordinarily bad typing. I predict it's RGYER PA. D-G-Y-E-S P-A Give me ten dollars if it is.

Incredibly bad timing. Okay? And I'll tell you something sad.

To translate Tibetan, you have to be able to correct as you go. Which means you have to know what it says before you know what it says. Okay?

And Sanskrit's worse. Okay?

[Speaker 2]
It's all in...

[Speaker 1]
Okay.

[Speaker 2]
So why are...

[Speaker 1]
Oh, they've also misspelled it, but not as bad. Okay? Fourth line, middle.

Find me the first... D-G-E-S, right? It should be D-G-Y-E-S.

[Speaker 2]
Okay.

[Speaker 1]
Ready?

[Speaker 2]
I'm about to tell you why.

[Speaker 1]
Let's start with LOD DUN DENG PA. Okay? Those people who have LOD DUN.

LOD DUN means intelligence. M-A-T-I in Sanskrit.

[Speaker 2]
Okay?

[Speaker 1]
LOD DUN. Those who have... Those who have intelligence.

Okay? LOD DUN DENG PA. Okay?

YI CHE, to believe. Okay? Those who have intelligence, to believe, MIN.

It's not CHA BA. Not something they should believe. Not something to be believed by those who have intelligence.

Right? As being. DENG YI GRAMMAR CASE.

They should not believe that these viewpoints are, DU in Tibetan, as being. Okay? Today, Trump is being elected, as being, what do you call him?

Inaugurated. As president. In English, as.

In Tibetan, you use one of the LOD DUNs. Okay? Those intelligent people should not take it as being the path which pleases the wise.

SKAD PA RGYAS PA'I. He's making an allusion to this verse. RGYAL BA RGYAS PA'I LAM LA YI LTUN PA'I.

SKAD PA DE DAG DANG BA'I YOD KYI NUS. Okay? Listen you who have a pure mind.

Turn your mind to the path which pleases the victors. He's echoing this. He's making a statement.

Who?

[Speaker 2]
Who?

[Speaker 1]
Yeah, it's Je Tsongkhapa's main student. He's honoring his teacher by using the same phrase. Yeah.

Yeah, yeah, that's DGYES.

[Speaker 2]
Yeah.

[Speaker 1]
Yeah, but you have to know. Okay? Okay?

So, totally misspelled. Okay? Totally miscarred.

But we know. ZHES ZUNG PA'I PHYIR. Because K.W.J. said so. Those... So, I'm gonna do the whole paragraph. You ready?

And then we stop. And that's because K.W.J. said... Moreover, there are four and only four schools of thought for those who assert that things are not themselves in the teachings of those who have gone to bliss.

And it may be possible that someone could profess some kind of presentation that purports to have a view which is not in keeping with these four schools. And they may say that one should meditate on suchness this way. But...

But we... But it should be said that those types of people are standing outside of the Buddhist teachings. Okay?

And what they teach should never be accepted by those who have intelligence as being the path which pleases the wife. Okay? We gotta stop.

How did we do?

[Speaker 2]
Can I ask a procedural question?

[Speaker 1]
Yes.

[Speaker 2]
Or pragmatic, maybe. So...

[Speaker 1]
By the way, we finished exactly... Well, if you count the title as one page. We made our goal.

We finished one... That's how much... That's how much material you have to finish every day.

Yeah, I mean... Every 48 hours. By the way, that way you finished five folios a term.

And most of your books are 20 folios. Okay? You walk in...

You walk in on Wednesday with a translation. Okay.

[Speaker 2]
Do I start looking at the next, or I wait for you?

[Speaker 1]
I propose that we go into the next thing, and I'll correct your thing at home.

[Speaker 2]
Okay, so I'll bring to you what?

[Speaker 1]
Yeah, you give me your translation. And... I could fix it in class, but then you wouldn't get any new material.

So, I'll fix it at home probably. But if I have time, if I finish a page with you, we'll go to your translation and I'll make comments on it. Because that would also help everybody else.

[Speaker 2]
And can I do that electronically?

[Speaker 1]
Yeah, sure. Okay. Okay, you're up, Xiaoping.

Saji.

[Speaker 2]
Saji.

[Speaker 1]
Sangye. Sangye. Sangye.

Sangye. Sangye. Sangye.

Sangye. Sangye. Alright.

So we're going to do Vinaya. So the root text of Vinaya is what? Vinaya Sutra.

Vinaya Sutra. Is it a sutra?

[Speaker 2]
No.

[Speaker 1]
Okay. It's not by Lord Buddha. It's by...

[Speaker 2]
Guna Prabha.

[Speaker 1]
Guna Prabha. Okay. And...

it's pretty long. Okay. And...

there's a great commentary on it by Choney Lama. And I did the whole thing with Chuky. And it took me a lot of work.

It took me three or four years of work. And she never published it. And she never finished it.

So you might see why I'm sort of irritated. Okay. It was intense amount of work.

And I had to look on many, many, many things because they're not clear. It's a whole different language. And...

we wasted it. Nobody has it. So...

Anyway. Man. So this is a commentary on a summary of the Vinaya.

Je Tsongkhapa wrote a poem which is a summary of the Vinaya. And it's beautiful. And it's complete.

And it's perfect. It's a great summary of the Vinaya. And I put most of it in ACI course number...

nine? So... Ben's going to keep an eye on that course.

And he'll give you the poem. Okay? So you don't have to translate the poem.

This is an explanation of the poem. Okay? By a great Lama from Labrang.

Okay? Who lived, I guess, about... By the way, I asked you guys to...

What are all the... You should start thinking, what's my book going to look like? So, you have to choose a camera.

This is the only image of Tsongkhapa that was made during his time. And it was destroyed during the fighting in Lhasa. But...

this is a photo of it that was taken by an American spy in 1940. He crashed his airplane in Tibet and he took some pictures. Purposely he crashed his plane there.

And... So we have this picture. The hands are missing.

And my stepmother put them back in. Oh, really? Yeah, she took the hands from another statue.

Oh, really? And she put them back in. She was a photographer.

She put them back in like 30 years ago. Okay? But you have to think about your book.

How do you want your book to look, you know? And what are you going to write on the back? And...

you know... Why did I mention that? Yeah, you have to start thinking about the parts of the book.

And this is how your book is going to be. There's going to be a foreword, which means an introduction. And...

then I think it'd be nice to have a little biography of your author. Okay? Like, he's going to do Vasubandhu and Choney Lama.

So you've got to have a few pages about the life of Vasubandhu and a few pages about the life of Choney Lama. So we went... Adam...

went... to these great sources and cut out for you guys biographies. You have short, beautiful biography of this Lama, Gyaltenpo.

So... we'll work on that later. Okay?

We'll do the book first, because if we die after the book and we don't finish his biography, it's okay. Okay, here we go. And I'm not going to be nice to you, and I'm just going, okay?

And... your helper is... Utpala.

Utpala is a blue lotus, right? Night lotus? I don't remember.

Okay. Okay. Bema is a red lotus.

Utpala is a blue lotus. She's a blue lotus. Okay.

Dukpa gyatso... So I'm... Stanley asked me, why don't we have the Tibetan letters?

Because you can follow me if we use the Roman. And later when you don't, you won't need it. Dukpa gyatso nyunpa dupe cing del, rinchen drangwa she jawa shu so.

Notice, you guys, cing del, prenasal. Okay? Cing del.

Say cing del. Say cing del. Okay, good.

Dulwa means vinaya. Gyatso means ocean. And...

nyinpo means the essence. And dupe means in brief. So how did I translate it in that course?

You know?

[Speaker 2]
I have it here.

[Speaker 1]
The essence of the ocean of discipline. The brief essence of the ocean of discipline. The brief essence.

And don't try to... you just have to record me, okay? And...

I mean, don't go crazy. Learn a few words. Gyatso.

You know? Ocean. Dulwa gyatso nyunpa dupe.

Okay? Cing del is a kind of commentary. Tell me why.

What is it? Word by word. Yeah, word by word commentary.

For example, who wrote the cing del for Nagarjuna's prajna? Yeah, what's it called? No, that's a dundra.

Yeah, prasanna pada. Okay, clear words. Okay, so there's a cing del, there's a meaning commentary, and there's a word commentary.

This is a word by word commentary, which is good for you. Okay. Rinchen chenwa.

String of jewels. Okay. Chenwa can mean...

it can mean a... what do you call it? Mala?

You put flowers over your head? Garland. String?

Or it can mean a mala. Okay? So here it's probably...

it's probably a... I just call it a string of jewels. String of precious jewels.

Who wrote another string of precious jewels?

[Speaker 2]
Nagarjuna.

[Speaker 1]
Nagarjuna, very, very famous. Very, very famous. Maybe we should translate that sometime.

I don't know if it's one of the fourteen, but there's six works. That's in his epistles. He wrote some epistles.

Okay. Rinchen chenwa. She jawa shuk so.

So-called. Don't need it in English. Just put the word at the top of the page, it's a title.

Okay? It means so-called. Sarva mangalam.

Sarva mangalam. You have to say it like this.

[Speaker 2]
Sarva mangalam.

[Speaker 1]
This is Sanskrit. Sarva means all. Mangalam means...

auspicious or good luck. Okay? And this is going to be Sugeng.

He's lived... Indonesian language is heavily influenced by Sanskrit, so everything's going to be comfortable for him. His Sanskrit will be better than you guys.

So mangalam means auspicious or lucky. Okay? We translate it as...

[Speaker 2]
Oh, ever... May goodness ever prevail.

[Speaker 1]
May goodness ever prevail. Prevail means... win a war or something.

Okay? May goodness ever prevail. Usually it comes at the...

end of a book. Why he put it at the beginning, I don't know.

[Speaker 2]
Okay.

[Speaker 1]
Okay, now, I'm sorry but the first page is the hardest page in the whole book. Because it's poetry. Okay?

And Batsa's going to help you. Udpala's going to help you. Sukhu.

Sukhu. Sukhu is what? Sukhu.

It's not Indonesian for is it good?

[Speaker 2]
Yeah, the holy body of...

[Speaker 1]
the physical body of the Buddha. The physical body of the Buddha. Form body.

Form body. Okay, we're not going to call it form body, because that doesn't make sense, but you figure it out. Physical body, holy body, I like to call it holy physical body.

Sumbho. Sumbho. The other name for Sumbho is Rirang.

[Speaker 2]
Oh, the mountain. Mount Supreme.

[Speaker 1]
Mount Supreme. Yeah, the highest mountain in the middle of the world. It's this one here.

Okay, it's called Sumbho. The peak. Okay, it means the peak.

Senpai? A name? No.

Senbangpeje. Senbangpeje. Martian sign.

Ah, I give you... a coffee.

[Speaker 2]
Next slide.

[Speaker 1]
Signs and marks. Okay, signs and marks. Nowadays I'm saying signs and marks.

Signs and marks. How many signs?

[Speaker 2]
Thirty-two.

[Speaker 1]
Thirty-two major signs. How many marks?

[Speaker 2]
Eighty.

[Speaker 1]
Yeah, okay. So, this is the signs and marks. Bangrim, nobody knows, okay?

Okay, this Mount Meru is arranged in Bangrim. Circles? Okay, literally it goes like this.

Okay, it's not like this. And it's not even like this. It actually goes out, in, out, in, out, in.

And there's these steps, right? These terraces, okay? Formed...

If you see a good painting of a mandala of the world, it's... the mountain goes like... Okay?

And the Abhidharma third chapter, he's gonna... translate it. Those are called Bangrim.

Let's say terraces. Terrace. Okay?

It means... Terrace means like balcony. It's where you go out on the porch, on the second floor, something like that.

[Speaker 2]
Okay?

[Speaker 1]
Excuse me? Yeah, yeah, yeah. Like those terraces on the mountain when you plant rice.

Yeah. Okay? Je means beautiful.

Okay? Beautiful. So, your body is like the biggest mountain in the world.

And... the biggest mountain in the world has these beautiful terraces, but your terraces are your signs on your body. Okay?

Mountain Meru has its terraces that make it beautiful, but you have your signs and your marks that make you beautiful. Okay? That's the...

And you gotta get it into poetry. Good luck. PHYUG KU KHYEN TSE NYID DE BA ZER DROG Your PHYUG KU as opposed to your ZUG KU.

Your Dharma body, your Dharma body is... DROG means... You know DROG because you know...

[Speaker 2]
Truck ball?

[Speaker 1]
No, you know... TSUM GANG GYEL BAR DROG BA O TSUM GANG GYEL BAR DROG What is TSUM BA? What is VIRYA?

Oh, what is VIRYA? Helping other people with... DROG means joy.

Oh, taking joy. Taking joy. So...

But DROG also means to give off light. The sun DROGS. Okay?

So here... O ZER DROG Give off rays of light. Give off rays of light.

Okay? Don't stress, don't get confused. She'll help you.

It's like... It's like learning physics the first day, okay? Don't worry about it.

Just relax. PHANG SONG NYIN DA NYIN MA DANG DA WA Ah, sun and moon. Sun and moon.

Good. Sun and moon. What are the sun and moon on the chukul?

KHYEN and TSE.

[Speaker 2]
Knowledge and love.

[Speaker 1]
Knowledge and love. Okay? So...

Your Dharma body gives off this light of knowledge and love. The sun and the moon. Which is love and which is...

Which is moon and which is sun? DA is moon and NYIN is sun. No, but which is love and which is knowledge?

Yeah, love and sun. Yeah, love... The light of the moon in Buddhism is said to be cool.

Okay? And it makes you calm and happy. And then the light of the sun causes crops to grow.

This is Buddhism, in Buddhism. So, knowledge is like fire. And love is like moonlight.

It's very beautiful. You can make it really beautiful. It's like a song.

Okay? Your Dharma body, which is the sun and the moon, is giving off the light of the sun and the moon, of knowledge and love. Okay?

And in Buddhism, okay? In Buddhist... He's going to translate it.

Third chapter, Abhidharmakosha. The world is like this. Okay?

There's four continents, right? And the world is flat. If you go too far, you fall off.

Okay? And the moon is here and the sun is here, and they rotate like this. And we live here, and that's why we have night and day.

Okay? So, here's Mount Meru. And the sun and the moon are circling Mount Meru like this.

Okay? Alright? So, you got to get this image.

He's comparing the Buddha to the world. It's very sexy. You got to get it.

You know? It's like you are the whole world. Buddha, you are the whole world.

You are... You are the mountain. You are the sun and the moon.

It's very beautiful. Phendang Deway Rinchen Ter. Phenday is a common monk's name.

And it means help and happiness. Help and happiness. Phendang Dewa.

Okay? Phendang Dewa. Rinchen Ter.

It's the treasure of jewels. Treasure of precious jewels. What...

In Buddhism, ancient Buddhism, where did they think jewels came from? Yeah. So, Rinchen Ter is a synonym for the ocean.

The treasure of jewels is the ocean. Okay? Rinchen Ter.

Gyurpa. Tubwal. So, look, he's the whole world.

Okay, look, in this thing, there's mountains around the edge. It's like a pizza. And there's little mountains around the edge.

And they hold the ocean in. The ocean is inside the mountains. That's called the great outer sea.

And then there's this big mountain in the middle. And there's actually seven more rings of mountains, but don't worry about that. So, there's these outer mountains on the edge of the pizza.

And they keep the water in. And then there's this mountain in the middle. Okay?

So, he's also comparing the Buddha to the ocean. You are like an ocean. Okay?

Of help and happiness. You know? You give all beings help and happiness.

Okay? Tubwal. Tubewangpo.

Lord of the able ones. Lord of the able ones. It means Buddha.

Munendra. Munendra. Muna, Indra.

Munendra. Okay, don't worry about it. Gyatsoche.

Great ocean. Because there's lesser oceans on the inside of this seven circling room. Don't worry about it.

It's called the great outer ocean. The big ocean is... You are the great ocean.

Kupa... Kupe. Means...

Ku is a tricky word, okay? You ready? Now, here's a translator's problem.

Ku means respect. And it also means me. In ancient Timetan.

Alright, alright. So... Here it's probably...

You know?

[Speaker 2]
Now you're stuck.

[Speaker 1]
Probably it's a good place for a footnote. You know, ku chap tsel means I bow with respect. Or, I bow.

So, you're going to translate it as I bow with respect. But, when someone goes to hypertext it, they're going to say, Oh, Xiaoping added this word respect, because ku means I. And the other hypertext is going to say, Xiaoping added this word I, when it just says respect.

But the Tibetan has caught two meanings with one word. I bow with respect. So, let's do the whole...

verse, okay? I bow with respect to the ocean of the lords of the victors. Okay?

Those who are... a vast treasure of jewels of help and happiness. Those whose physical bodies are the great central mountain of the world with its terraces of signs and marks, and whose dharma body gives off the light of sun and moon, their love and...

their knowledge and love.

[Speaker 2]
Can I ask a question? Uh, good luck. What is different is different?

First you mentioned...

[Speaker 1]
Many, yeah, many Asian languages. I don't know about Chinese, but the syntax or the order of the sentence is different in English. It's almost opposite.

By me the storm was gone too. By me the storm too was gone. And then in English you say, I went to the storm.

So, you know, don't worry about it. You'll learn it. In poetry you often go to the last line and start there.

Okay? Most Tibetan poetry is in four lines. Okay?

Which is a translation of two lines in Sanskrit usually. Okay? All right, here we go.

,DUL BZHIN BUM DE BYAS KHAS BLO GROS, ,SANGS POR BRTAG NGANG KHO YUL KUN SEMS MED, ,KHONG BA LAS RGYAL MA BA'I GNYIS MA BYAS, ,JAM GOS TSONG KHA BA LA, ,TSONG KHA BA DE PHYI BA SPYOD, Okay? We'll go to the end. This is PHYI BA.

Okay, get used to it. PHYI BA SPYOD means... literally I make offering with the tip of my head.

This is PHYI BA. Okay? It means I bow to you.

Okay? I make offering to... The TO is not here, but it's understood.

And by the way, you have to check the carving, whether it's KHA BA or KHA BA. Both are possible. Somebody has to check the carving.

,JAM GON means gentle protector. ,TSONG KHA BA I bow down to the gentle protector. ,TSONG KHA BA The gentle is a reference to...

Yeah, a gentle voice. So I bow down to TSONG KHA BA by offering the tip of my head to your feet, right? It means that.

All right? Your light... Now going to the end of the first line.

Your OD, okay? Your light, okay? Of your LOD DROD.

[Speaker 2]
Of your...

[Speaker 1]
You can say knowledge. Yeah, sometimes intelligence, sometimes knowledge. The light of your knowledge.

The light of your knowledge. Well, let's... Now, let's cut it at CHAD KHAS, okay?

You are a master at explaining. Okay? KHAS at CHAD.

The BUM DE. The hundred thousand. The group of the hundred thousand.

Meaning the mass. The massive collection of the ZHUNG. ZHUNG.

This ZHUNG means highway or government. And it means central. Okay?

And it came to mean scripture. For example, TSONG KHA BA's commentary to the Bodhisattva Vows which Dr. Wu would like to read is called ZHUNG LAM which means what? Yeah, ZHUNG LAM means central path.

So, ZHUNG here means scripture. Okay? ZHUNG means classic.

Major book. Okay? DUL BA of Vinaya.

Okay? You are a KHAS. You are a master at CHAD which is a form of SHAD at explaining the massive collection.

BUM DE. Don't have to say a hundred thousand, okay? That's some kind of idiot translated Milarepa's Guru Bum has a hundred thousand songs.

Excuse me. BUM DE. And they still do it.

DUL ZHUNG of the classics of Vinaya. You are a master at explaining the huge, the massive collection of the classics of Vinaya. Okay?

Yes? It's a TSONG KHA BA, not a BA. I'm pretty sure in this game.

It's just really, it's a ZHUNG LAM. Yeah, it's a BA.

[Speaker 2]
Okay?

[Speaker 1]
You see? Okay? You guys see?

The guys who know Tibetan. The nice thing about a computer is you can blow it out until you can see it clearly. Okay?

So it's misspelled. TSONG KHA BA, not TSONG KHA WA. Okay?

And you'll get good at telling the differences between the body and the letters otherwise. Like the body of the BA is not the same as the body of the BA. You'll get to where you can tell the difference, even without the top.

Okay. The U of your lotus. So I would stop it at K and go to LOD RU.

Okay? LOD RU U. The light of your wisdom.

And the SANG BU DRAG. DRAG PA.

[Speaker 2]
Fame.

[Speaker 1]
Kirti. Kirti. The fame.

Your wonderful fame. SANG BU. Okay?

Your wonderful fame. Okay? SANG BU DRAG.

DRAG NYAN goes together. Sorry. DRAG NYAN means the...

NYAN means the sound. Yeah. Help her out.

Your resplendent fame. Your resplendent fame. Uh...

The light of your resplendent... Uh... Khor Yuk, okay?

Khor Yuk. You have it in the Mandala of Africa. RIR GYAL PO RIR RANG.

It's the... It's the mountains on the edge of the pizza, are called Khor Yuk. Okay?

So, you can say the... the surrounding mountains or something. Utpala is going to help you.

Don't stress about it. Khor Yuk means the surrounding mountains, as opposed to the central mountains. Okay?

KUN SEL MA. SEL MA means clarifying lady. The lady who brings light.

And it's a word for the sun. Okay? KUN SEL MA.

Okay? You clarify everything. You lighten...

You lighten... the entire world, from the edge of the pizza to the middle.

[Speaker 2]
Okay? All right?

[Speaker 1]
KONG WA means the... the whole... Is it KONG in the...

Is it K-H-O-N-G? I'm a little bit not sure about that. Let me see where is it in the text.

Well, his carving will be different. KONG WA. Okay, I see.

KONG WA. I'm not sure about this one, but I can't think of anything else it would be. He swallowed the whole pizza.

So sometimes we have to go look at the carving, because... Yeah, KONG.

[Speaker 2]
K-H-O-N-G. Let me see.

[Speaker 1]
I just want to be comfortable about it.

[Speaker 2]
It's pretty clear here.

[Speaker 1]
Yep, it's definitely KONG WA. Okay. You can say total amount, the whole world, KONG WA.

Okay? The entire world. LAY RGYAL means your sunlight even moves beyond.

Okay? RGYAL means to cross an ocean or two. Okay?

Cover the whole extent. Cover the whole extent. Okay, good luck Utpala.

NYID MA BYAS You are the great son among Mawa's teachers. Okay? Like Chidam Mawa is what?

By Ba Shika. By Ba Shika. What's the language of Indonesia called?

Basha. Basa. Basa?

Yeah, this is a corruption of Basha.

[Speaker 2]
Oh, Basha.

[Speaker 1]
Basha is language. So, anyway. KONG WA LAY RGYAL MAWA NYID MA BYAS So, you are the great son among teachers that spreads beyond the entire extent of the world and illuminates all the way to the surrounding mountains where your fame also spreads and the brilliant, the light of your brilliance.

Okay, good luck. Figure it out. Try to get all those words in there.

Okay? It means you're very famous. Everyone heard about you and your mind spreads everywhere.

Okay? Jump and I bow down to you. Okay?

So, the RGYAL, BOW RAG GA DAG LA RGYAL means to spread to the edge, but literally it means for a ship to go from Los Angeles to China to, you know, extends. Okay? Got it?

Good luck. So, in the first two verses, the reader should feel that Tsongkhapa's physical body, his mental body, and his fame, and his knowledge are like the whole world itself. Okay?

It's kind of cool. All right? Good luck.

This is the hardest thing you're going to do in the whole book, I'm sorry. It comes out too big. Maybe we could put it at the end.

She'll help you. She'll help you. Don't worry about it.

RGYAL DUG BSKYES PA'I CHUN DUG KUN GSUM NAS LAG ZHES RIN CHEN YID GYI CHAR BAS ZHING RTEN DE THABS PA'I LAM STONG KA RIN CHEN KUN KHYEN ZHES PA'I DOR BYED CHAGS CHE DE Okay. CHAGS CHE CHAGS TSEL Last line. Second verse.

Yeah. Sorry, third line. Third verse.

CHAGS TSEL LO Yeah, I... TE is a colon, and it means something else is coming after it. Okay?

Why CHE? Why past tense? It's like this.

Listen. It's always in the past tense when you're... when you're writing a book, because it's like, I bowed...

having bowed down to Tsongkhapa, now I will write the book. Okay? Having bowed down.

Having bowed down. Okay? By the way, it's not Tsongkhapa this time.

It's CHES PA'I DOR BYED.

[Speaker 2]
His teacher, Jamyang Shepa.

[Speaker 1]
Yeah, I'm not sure he was his teacher. I looked it up, but you can worry about it. By the way, there's lots of Jamyang Shepas.

It's a long lineage. Okay? I'm not sure it's Jamyang Shepa DOR BYED.

Well, it is, right? Yeah, I'm sorry. It is Shepa DOR BYED.

Okay. The R is locative. I bowed down to.

Accusative, right? I bowed R to Jamyang Shepa DOR BYED. Okay?

Who is K'un K'en? Mr. Know-it-all. I know I don't.

Almost. Okay? Omniscient one.

Okay? I bowed down to the omniscient Shepa DOR BYED. By the way, those of you who care, that Shepa is an extremely difficult word.

It's not SHEPA, which means to explain, which is very common. This Shepa is very rare, and it means for a lotus to open. Okay?

So, he's called an open diamond or something. Shepa DOR BYED. It's a very unusual word.

It's what happens to a flower after the sun hits it. It's called Shepa. Isn't there some relation to that word Buddha, too?

Like, doesn't Buddha mean to open? Yeah, that's sort of, yeah. Okay.

I'm going to go just straight backwards, although probably it would be the end of the verse in English. It will be the third line. Okay?

The fourth line will be the first line of the English. Okay. He's still describing Shepa, Jamyang Shepa DOR BYED, and he calls him Khatun Chen.

[Speaker 2]
Great kindness.

[Speaker 1]
Yeah, the one who has such great kindness. Khatun. That's the name of the movie we're making.

There it is in Tibetan. Khatun. End of the third line.

[Speaker 2]
Yeah, Khatun.

[Speaker 1]
And normally it's the kindness of your Lama. They don't say... Well, they can say in Mother's Khatun, but it's mostly the Lama's Khatun.

THAR PA'I LAM BTON Huh? Yeah, you are the one who teaches the path to freedom. THAR PA'I LAM BTON.

In this case, freedom can mean nirvana, right? But he's defining freedom as TEN DE, TEN GYI DE BA. TEN means ultimate.

It comes very famously. Where? But you'll never find ultimate happiness without the wish.

No, there's one line after that. Go seek your ultimate happiness. And quickly win your ultimate wish.

Okay? It's a very rare word. He's probably Tsongkhapa-ing it.

It's the last line of a famous poem by Tsongkhapa. TEN GYI DON MA means your ultimate wishes. Here is TEN GYI DE BA.

Your ultimate happiness. TEN GYI DE BA So, the kind one who has taught me the path to freedom, which is ultimate happiness, okay? Who...

Now we'll go to the first line, okay? Utpala, but... The order is going to be four, one, two, three.

Okay?

[Speaker 2]
GYAG PA India and Tibet.

[Speaker 1]
Yeah, India and Tibet. GYAG GAR and PA Okay. Somebody explain GYAG GAR, GYAG GAR and PA to me.

GYAG GAR means... Go. GYAG means white.

GYAG GAR is the color white. Yeah. The expensive place where people mostly wear white.

Yeah, the big country where people wear white is called... India. It's the Tibetan word for India.

GYAG GAR GYAG GAR is the Tibetan word for China. GYAG GAR means black. And same thing, the expensive place where people mostly wear white.

Because most people like to wear black in ancient times. Chinese are wearing black, Indians are calling white. So, India is called the big country where people wear white.

GYAG GAR, here. GYAG GAR And GYAG GAR is China. And what's PA?

How do you explain the word PA? PA is the place which is in yelling distance of the holy land. Yeah, PA means to yell.

And the B-E-T in Tibet, in English, is a bad spelling by a Christian priest. A Jesuit?

[Speaker 2]
Yeah.

[Speaker 1]
He misspelled it. And... Tibet, Tibet.

B-E-T means B-U-T. B-U-T. It means, the Tibetan word for Tibet is B-U-T.

And it means to call. And it means very close to the holy land. The name, the Tibetan word for Tibet is the country which is close to the holy land.

What's the holy land? India. Yeah, and from Tibet you can...

I can be on the border and I can say, Hi Shafiq. You mean, so it's called... The Tibetan word for Tibet is call.

Okay, okay, here we go. So, he's the... What's Gyapa Khepa?

Master of Tibet. The masters of India and Tibet. Okay.

Chuddul means... Tamed themselves with Dharma. Chuddul means the Vinaya.

Okay, Chuddul. The... The word in Tibetan for Vinaya, and the word Vinaya means the teaching which tames you.

Like you're a wild animal. You're like a wild horse. So, the word Vinaya means tames you.

Okay, dulwa. So, Chuddul means the teachings of Vinaya. Kunsung.

You grasp all of the teachings of Vinaya of the great masters of India and Tibet. Who is that? Jamyang Shepa Dorje.

Yeah, Jamyang Shepa Dorje, his teacher. So, he's bowing down to the Buddha, and then he's bowing down to Tsongkhapa, and then he's bowing down to... his own teacher.

His own teacher. By the way, Jamyang Shepa, for example, wrote the big red book, the big Tsongkhapa biography. Very famous lama.

Very, very great lama. Even though he didn't come from Sera. Uh...

Okay. Uh... Having mastered...

Okay. Having grasped all of the great books of the Indian and Tibetan masters of Vinaya, he... mep...

fell? I like it. God bless you.

Okay. Say... Say, jepa po ngu sum yupa.

jepa po ngu sum yupa. jepa po ngu sum mepa.

[Speaker 2]
jepa po ngu sum mepa.

[Speaker 1]
So, in English, all verbs are passive or active. I go to the store, I am feeling good. Okay.

But, in Tibetan, they're not passive or active. They're either a verb which indicates a direct agent, or a verb which does not indicate a direct agent. Okay.

They're divided into two. So, when you say, pop, it means, I fell down. When you say, bep, it means, I dropped.

Same root, bop. But, one is, it fell, I fell, I didn't fall myself down. And then, drop.

But, in Tibetan, it's the same root, bop. Okay. So, here it's, bep.

Who... who makes fall? Who's the most famous make-faller of all?

The gods in the sky.

[Speaker 2]
Like Indra and Brahma.

[Speaker 1]
In Buddhism, the reason it rains is that there are worldly gods up there, and they're like, dropping the water down. Okay. So, char means charpa.

[Speaker 2]
Rain.

[Speaker 1]
You who drop the rain. Okay. Yeah.

Okay. Say, yik. Yik.

Say, yik. Yik. Yik.

[Speaker 2]
Yik. Okay.

[Speaker 1]
Stanley knows this word because... the Sanskrit is... vasu.

It's vasu. It's the vasu and vasubandhu. And it means the riches of the earth.

Okay, riches. It means like jewels. It's an ancient word for jewels.

Okay. What's happening with the jewels? Yeah, they're falling down from the sky.

Okay. These jewels, Rinchen jewels, these precious jewels, of your lekshe, of your brilliant explanation, of your beautiful explanation. Okay.

Okay, got it? Don't call it well-spoken or some shit. Excuse me.

You know, don't... just give it an English word, please. Okay.

Alright. Your great explanations, or your beautiful explanations, something like that. How does that connect to the first line?

What he's reading is... Think about it. Wait, think before you talk.

Okay. That's a translation rule. Get the whole thought clear in your head and then tell me.

How does it connect to the first line?

[Speaker 2]
It's what he's explaining. The precious jewels, which are his explanation, are the Vinaya teaching.

[Speaker 1]
No. It's sequential. Line one first, line two second.

Yeah, good. Then you... Oh, I see.

Because of the name. You dropped your rain. To whom?

Me. Yeah, me, the writer. The author.

Thank you, Jaya Shepard. First you went and mastered all the Vinaya teachings up to that in India. And then you dropped the rain on us.

He's the student talking. Thank you for... Then you let us have the rain so we could grow.

[Speaker 2]
The rain is the teaching of the Vinaya.

[Speaker 1]
Yeah. But here it's called rain of jewels. So, in Buddhism, in ancient sutras, you often see this thing where if you have really good karma, like diamonds drop out of the sky and you just hold out your hand.

Okay. Alright. Okay.

In the story of the Wheel of Life, for example, there's a story about that. The rain of jewels. You have to pick them and run.

Because otherwise you get buried. Seriously. So there's a story about a karma where the bad guy did some good karma and then he did some bad karma.

And there was another guy who did good karma and good karma. So the good, good, good guy grabbed some jewels and got in a boat and ran away. And the bad guy waited and then the jewels buried him.

Okay. Okay. And then you showed us, you were kind enough to show us the path to freedom, which is ultimate happiness.

Okay. Got it? I'll try to make a sentence out of the whole thing, okay?

Here we go. And I bow down to the All-Knowing One, Jamyang Shepe Dorje, who first mastered all the teachings on discipline by the wise, by the sages of India and Tibet, and who then dropped a rain of precious jewels of his explanation to us. Okay?

That kind teacher who shows us the path to freedom, ultimate happiness. Okay? Something like that.

Good luck. Make it sweet. And I'm sorry, the verses come at the beginning.

They're much harder than the book. They're always harder than the book. Okay?

Sorry about that. This is worse. It took me a while, okay?

Okay, this is a really hard one. Okay? Well, the kangchen is easy.

kangchen khepa'i tsukyön tsokpa pa What's kangchen? Yeah, kangchen is the translation of Himalaya. Himalaya.

It means snowy. So, it's a Tibetan word for Tibet. The snowy land.

Okay? The snowy land, khepa, sages, kun, all of them. Okay.

Gokei... Okay, this gets nasty. I'm sorry.

Gokei means came out of the head. Born of the head. It's a synonym for hair.

Okay? Head-born. I don't have gokei.

Okay? Hair. Head-born thing.

Lembu means a lock. Okay, like this. A lock of hair.

Almost like a braid. Yeah, lock of hair. Okay?

Ser is locative. To the tip. To the tip of the braids of hair.

Okay, so far we have to the tip of the braids of hair. Okay? Like here.

It's here actually. Okay? Okay?

Please ngyel so. Please ngyel so. You are ngyel so.

This is hard. Ngyel means to be tired. And you can see it in the word dungyel, right?

But normally ngyel means to be tired, to be fatigued. What do you call it in Chinese? I heard it sometimes.

Tired. And so is like the so in sojong. Yeah, fix.

Ngyel so means to take your rest. Take your rest. Ngyel so gyab dang.

Go rest, okay? You've been working too hard. Ngyel so means to rest.

Okay? Ngyel so. Okay?

And it's a very common colloquial term. Where is the Lama today? Ngyel so gyab gyuri.

He's taking a rest. Don't bother him. He's ngyel so gyab gyuri.

Gyab. Universal verbalizer. Gyab.

Ngyel so gyab gyuri. He's relaxing. Okay?

He's resting. Ngyel so. Shab.

But tell me about this word. Yeah. Honorific.

When you're talking about a Lama, or you're talking about a Buddha, you say shab. What do you call the attendant of a high Lama? Shab ji.

What's it mean? Foot wiper. Foot wiper.

Shab ji. It's actually an honorary... I mean if you say, someone says you're Ken Rinpoche's shab ji, you're like, yeah, I'm Ken Rinpoche's shab ji.

I'm his number one man. Okay? Shab ji.

Anyway. Shab senmo. You heard, you learned this word in the Marks and Signs of a Buddha.

[Speaker 2]
Fingernails.

[Speaker 1]
Or toenails. Good. Okay.

Tupay sem... I'll quote Abhisamankar. I'll quote a Sangha to you.

Tupay semmo sang dok dang. Tupay semmo sang dok dang. Sang dok.

He's going to do kadokarma today. Color. Golden color.

Yeah. Brass, copper.

[Speaker 2]
Sang.

[Speaker 1]
Sang dok. Okay. So, here he's talking about his toenails, which are...

precious, meaning copper. And... and how is he describing the position of those toenails to all the stages of Tibet?

[Speaker 2]
Oh, they're on their head, they're on their hair.

[Speaker 1]
So what's it mean?

[Speaker 2]
Rest.

[Speaker 1]
In English we say, you stand head and shoulders above. In English we say, you stand head and shoulders above these guys. It means, you're way on top of these guys.

You know? Your feet are on their hair. Rest your feet on their hair.

You know, you're relaxing with your feet on those guys below you, on the top of their head. It means, you're the best. Good luck.

Okay? Don't make it sound weird. You know?

Your jewel toenails are on the locks of hair... head grow things of all the wise men of this knowing world. Now you see translations like that.

People give me these books and say, look Geshe-la, there's a new translation. I say, your fingernail, your toenail, your precious is on top of the... I just throw it away.

I don't even want it in my house. Make it beautiful. Don't make it weird.

Find a way to say it that includes as many words as you can. Okay, got it? Good luck.

Tsongkhapa. Who is that? Tsongkhapa.

Okay. What did Tsongkhapa do? Okay, it's instrumental, right?

By Tsongkhapa, P-A-S. Tsongkhapa. By Tsongkhapa.

Understood written, okay? The word written. Oh, I'm sorry, sung.

He sung. He spoke. How?

Lekpar. He well spoke, okay? Don't...I don't want to see a book title Well Spoken Advices. You know? Nobody in the New York Times said Mr. Trump gave a well spoken advice at the... You know, forget it.

[Speaker 2]
Yeah, he did.

[Speaker 1]
Thanks, sung. His brilliant... His brilliant words or something.

Okay, go for it. What? What's his brilliant words?

dulwa gyatsu nyinbo. Xiaoping, say dulwa. Say dulwa.

[Speaker 2]
Dulwa.

[Speaker 1]
Gyatsu.

[Speaker 2]
Gyatsu.

[Speaker 1]
Nyinbo.

[Speaker 2]
Nyinbo.

[Speaker 1]
That's the name of the book that your book is about. That's the name of the poem. By the way, look.

Look in this book. This is a commentary by Pabongka who wrote the Lamrim, right? This is an explanation of another poem by Tsongkhapa called the Three Principal Paths, right?

And there are 14 verses in the poem. What I did when I translated it, I put the root text like that. That's the root.

That's a different poem. But I put it in a little dark print. And that's how you're going to do it.

You're going to have his poem, and then you have explanation. And then you have his poem, and then you have explanation. Okay?

And this is the same. This book is the same. This is also an explanation of a poem by Tsongkhapa.

Okay? So you'll see that. Okay?

All right. Lek sung duwa gyat sur nying bu yi ching de Word by word commentary. Okay?

Word... I don't want you to call it word commentary. We don't call it word commentary.

Do we?

[Speaker 2]
No. Word by word explanation?

[Speaker 1]
Yeah, something like that. Okay, good luck. Rinchen Therma String of Precious Jewels.

That's the name of his book. The guy who's writing the book. That's how he named his book.

I will che... Cut. No, that's che.

Oh, I understand.

[Speaker 2]
I will analyze it.

[Speaker 1]
Bished. Bished. Che.

This is another form of that verb. To explain. Okay?

Is he going to explain Rinchen Therma? No. No, he's not.

So please don't translate it that way. It means, I will now teach you my book called The String of Precious Jewels. Okay.

Which is a word commentary on the essence of the ocean of Vinaya, which was a brilliant teaching by Tsongkhapa, who rests with his feet of gold on top of the hairless locks of the... all the wise people of Tibet. Got it?

Rinchen, okay? It doesn't say gold, right?

[Speaker 2]
No, it's...

[Speaker 1]
He calls it Rinchen, but it means the sangdo. It means the copper color. One of the signs of a Buddha is that their fingernails and toenails are copper color.

Okay. Got it? In fact, it's the first of the minor marks.

Tupe Semmo Sangdo. We're at the official time now. We started six minutes early.

Oh, let's go six more minutes. Oh, by the way, I want to point something out, an extra challenge for you, Utpala. And then we'll stop, okay?

Tell me what's hidden in the second verse.

[Speaker 2]
Somebody's name.

[Speaker 1]
Uh-huh. The second verse of the poem.

[Speaker 2]
This is... You really want it to be right. That's what I'm looking for.

[Speaker 1]
Somebody's name is hidden in there. And this is a common poetry in Tibetan. You will hide your Lama's name in there, or some famous Lama's name.

Is it not the second verse? It's the verse I have up first there. Oh, this one.

Yeah, yeah, give me five. Look at you. LO SANG DANG SUMATI KHYER TE Tsongkhapa's monk's name.

It's hidden. See? BLO BZANG DANG Grax.

That's his name. Okay, so what do you do when I translate? I put it in italics, and I let the reader figure it out.

Or I might put a footnote there, and it says, this is Tsongkhapa's name. It's hidden. You weave the name of the Lama into praise.

It's very, very famous. Got it? That's it.

[Speaker 2]
In translation, how can you do that?

[Speaker 1]
Good luck. No, you'll say, your mind is shining like light. Your fame is pure.

So it's mind, pure, fame. And you put italic, and then you put a footnote, and then you say, this is his monk's name. It's hidden here.

You see? How to do a footnote? Since we have one more minute.

In English you have two choices, endnotes or footnote. Footnote means, it goes at the bottom here, on the first page. Endnote means, you put them all at the end, like this.

Which one did I choose? Endnote. Why?

Two reasons. Yeah, I don't want to interrupt the reader's flow. I don't want them going, you know, and half the time, people don't look at the footnotes.

So I want the reader to just flow, and if they care, they can go to the back and get the footnote. Those of us who read endnotes, boy, does it destroy the flow. It's so much easier.

Now we have a nungdom. We have a conflict between Gershon Michael's view and everybody else's view. I've seen endnotes.

I made my case, I lose, I'll step down. Well, I'm not totally unreasonable. I mean, if you want to talk about it, we can talk about it.

To me, that's even worse, to go find them at the end of a chapter. I think it seriously interrupts the flow. I mean, I know a few people will go back and look for it.

By the way, I also don't do it by chapter. I start the first one on the first page, I do the last on the last page. It drives me crazy.

Which footnote number one?

[Speaker 2]
Yeah. Yeah.

[Speaker 1]
That drives me crazy too. Yeah. And I, if you want to know, I mean, we'll have a class on how to write a footnote, but I, I take a sexy few words from the, from the text.

That's great. And italicize it. If I can read through that without having to go back and re-find the little numbers.

Can't you have your finger there or something?

[Speaker 2]
You can put a bookmark. So I do sometimes.

[Speaker 1]
I'm willing to talk about it. I'm willing to talk about it. My intention was, my belief is that most people don't read them, and that, and that they would just keep reading, and if they cared, they would go look in the back.

[Speaker 2]
She's introducing the book charts. They're these little metal things that are made with a, like an arrow at the end, and you can put that in your notebook. And they come with every book.

[Speaker 1]
And by the way, I have a rule, I have a rule with a footnote. Like, let's say you footnote the Pizza Mountains.

[Speaker 2]
You're gonna need to.

[Speaker 1]
I personally have a, I personally have a rule. I go get the original description of the Pizza Mountains. I go to Abhidharmakosha, I find the verse, or the page number, and I put it in the footnote.

I say, if you don't believe me about the Pizza Mountains, you go check third chapter, Abhidharmakosha, third line. You see? That's my personal standard of a footnote.

I don't put what I think. Yes, Dean? Yes.

Are you gonna teach us the ACIP referencing system? Because I don't know, like, when you said numerical system. You mean the ACIP catalog number?

Yeah, catalog number, and like, oh, find it here. I'm like, okay. There was a young man I met in Thailand that I wanted to teach him how to make these biography entries.

And probably I'll try again, and he'll help you. Okay, yeah. Okay, I have a very specific standard of how to make a biography and bibliography entry, and they're strict, and it's cool, and it takes a lot of time.

But I never put a footnote. I don't say, for example, if you say the three doors, what are they? Body, speech, and mind.

Yeah, what you say, what you do, what you think, okay? I will go find a description of the three doors, and I'll put it in the footnote. I won't say something I think.

You know, I'll say, if you don't believe me, here's the page number. Do you use a standard who you reference? I do.

I take what I call a classical reference, meaning, if I'm going to do the Pizza Mountains, I'll send somebody to where it's mentioned. The most famous, which is third chapter of the Abhidharma. I'll say, here's Pizza Mountains from the third chapter of the Abhidharma.

I will take them to the most famous one. If I have a choice of authors, I'll pick the best author, the most famous. I'll say, this is First Panchen Lama, you know, even though it was also stated by Josh Mo Lama, you know, I'll try to stick to more famous books.

So, I'm doing this translation of Tsongkhapa, that's why it's taking me so long. It's four years in, I think. Okay.