Вступление на срединный путь (текущий курс, Аризона), занятие 3

[Speaker 1]
We'll be all right. That's even better. We're improving.

Is there anything on the screen? Right there on the screen. Oh, that looks cool.

If you want to open a window, then... Yeah, I know, I just had to turn it on. It's just trying to do...

Okay. I'm going to close the window. I don't think it's online.

Yeah, I'm going to be opening the other one, so... Oh, there is one here. Let's do Sachi, you and me.

Sachi Sachi Sachi A couple of business things. I want to give you guys homework, and I want to give you attendance, and I want to give you quizzes, and all that. Anybody who wants to...

Because in case you want to get credit for this, for some kind of later thing, if you don't care about that, I don't care. Okay? You're welcome to be here.

This class is open to... What do you call it? Auditors?

So, if you want credit, and you want, you know, homeworks and quizzes, then we're going to do that. Now, I don't even know how far I'm going to get each night, because that's the nature of the class. So, I talked to James briefly.

Since he's not here, this will be easy. So, I'd like him to... He's going to be in charge of converting this class into a course.

And so, I would like... If you're doing this with Jim, maybe like 18 in-depth courses on Latin America. You see what I mean?

Will come out of this exercise. So, he has to cut out readings, make homeworks, as if it were normal ACI course, without the translator stuff. You see?

Just the material. So, then if people want to go deeper into Middle A, there'll be 18 courses available for them, as a result of this class, in the next six years. Okay?

And then you guys can go teach Latin America number 14 somewhere. Hi. What's your name again?

Wow. You guys are really good at this. Okay.

So, anyway... So, he's got to write his homeworks, and then he's got to throw in enough translator stuff for this course. And then he has to take it out when he wants to write the legal courses.

You see? So, that will include principles of translation, and it will include, maybe, translate the following line, which we had last week, you know, on your homework, or stuff like that. Okay?

So, I just want to give you an opportunity to take this course as a credit course, if you wish to. It also helps with our tax exemption, if everything's official. Okay?

So, and I don't mind if nobody takes it that way. It doesn't matter to me. But you can also audit.

You're welcome to just come and go, and audit as you like. It's going to be a long time. It's going to take a long time to finish.

Okay? How many of you don't have any Tibetan at all? Basically.

Yeah, okay. So, every night I'm going to do, as I said the first night, I encourage you to stick with it, even if you don't know any Tibetan. You will learn.

This is how I learned. This is how everybody else learned. There wasn't any college for learning Tibetan when I learned Tibetan.

We just, people say, what dictionary did you use? I say, I used kanibete. I didn't have a dictionary.

I just went upstairs and said, what's this word mean? And he told me, you know. And that's the old way, you know.

So anyway, don't feel like overwhelmed or anything. Just stick there. Just sit there.

And it will sink in. Okay? And I don't care how old you are.

I don't care if you're a male or female. I don't care if you're over 90 by chance right now. It doesn't matter.

Just sit there. And learn a lot. This is the greatest book I've ever written about emptiness, in my opinion.

And it's just historical to be here. And some day we'll be in a Starbucks somewhere, talking to somebody, and 20 lines will come out from Gomu Rapsa, the previous point, you know. And it happens like that.

When you get to Supa in Jalan, when you get to that mastery stage of the second path, you remember everything you ever heard. Whether you understood it at the time or not, you see. So learn it up.

Get it found. And when you can access it, it will come. Okay?

So just sit there. And it's beautiful to learn this thing. One line of this is worth the rest of your life.

Okay? All right. We don't understand any of that.

So since there are so many people here, I'm going to do some alphabet stuff. We don't have, like, we don't have it on a file that I could...

[Speaker 2]
I'm making it right now.

[Speaker 1]
Yeah? Can you give me just the kachatabatsa?

[Speaker 2]
I'm not... Okay.

[Speaker 1]
Okay. Okay. We'll do something brand new, and then we'll get a piece of paper, okay?

You have that piece of paper, right? Okay. Let me have one.

Now, this is how the Tibetan and Sanskrit alphabets are traditionally arranged. And every night, I'll give you, like, a five-minute how to read Tibetan thing, okay? So I'm going to have this paper.

As you can see, there's, like, one, two, three, four, five, six, eight rows. Eight rows of letters. And then there are columns, you see?

So there are five letters in each row, right? Eight rows of each of five letters. So I'm calling the vertical letters are all in columns, okay?

So, like, imagine, like, all the first letters go down in a line, and then there's a space, and all the second letters go down in a line. Got it? So let's read down the first line.

Say, ka. Ka. Cha.

Cha. Ta. Ta.

Ta. Ta. Ta.

Ta. Ta. Cha.

Cha. Cha. Cha.

Okay, that's the first column, okay? And this is the extended Tibetan alphabet, meaning sometimes it's presented shorter, but all the real letters are in here also, okay? This now matches the Sanskrit alphabet, so once you learn this, you can learn Sanskrit, okay?

So I just want you to learn the first, ka. Ka. Cha.

Ta. Ta. You see that third row there?

Ta. Ta. Ta.

Ta. Ta. Circle it.

Circle the third row. The whole third row. We're going to ignore this tonight, okay?

We're going to ignore this, okay? Now I'm going to go down the first column again, and I just want you to repeat, okay? Say, ka.

Ka. Cha. Cha.

Ta. Ta. Ta.

Ta. Ta. So it's going into Tibetan organized logically, so that they come up your throat.

Notice where your throat is closing to make ka. Ka. Ka.

Where is it closing? Back here. Yeah, back here in your throat.

So it's called a guttural. It comes from your throat. Say, ka.

Ka. No, the next one is cha. Cha.

Uh, it comes from the palate. Upper palate. Your tongue hits the top of your mouth.

Cha. Cha. Back in the back.

Cha. Cha. Then now, ta.

Ta. Ta. Ta is kind of down front, but it doesn't touch your teeth really.

It's right behind your teeth, right? Your tongue touches the top of your mouth right behind your teeth. Try it again.

Ta. Ta. Ta.

Ta. Ta. Ta.

Ta. Ta. Ta.

From here, it comes up the throat. It's logical. Ka.

Cha. Ta. And then, ba on your lips.

Say, ka. Ba. And then, ta is the ta in pizza.

Say, pizza. Pizza. Pizza.

Pizza. Drop the p. Pizza.

Pizza. Pizza. Drop the e.

Ta. Ta. Ta.

Ta. Ta. Ta.

Now you have ka. Say, ka. Ka.

Cha. Cha. Ta.

Ta. Ta. Ta.

Ta. Move it up your mouth and then back a bit, okay? This first column, we don't have it in English.

It doesn't exist in English. Okay? So it's hard to learn.

It's hard to learn. Is it a real ka? No.

Is it a real si? No. Is it a real ti?

No. Is it a real pi? No.

Okay, what's the difference? Listen to this. Say, ka.

Ka. Then say, ka. Ka.

It's almost a u sound on the first one and then almost an ah sound on the second one. Listen. Ka.

Ka. Ka. Ka.

Ka. Ka. Ka.

Ka. Okay? Hear the difference?

We don't have the first one in English. It's called non-aspirated. It's made without much air.

You don't go, ah. You just go, ka. Ka.

Say, ka. Ka. Ka.

Okay? And if you don't make it right, if Tibetan can't understand you, kala is a pillar. Kala is snow.

Kala is understand. Kala means kala. Kala means something else.

So, I mean, they can't understand you if you don't distinguish it. And your Tibetan will never be good. You'll never be a good translator.

Because you can't hear the difference between real and real and real. We talked about, from time, right? Thank you.

Well, I lived in Poland. And the R and the R are mixed in Thai. So, real gems, real gems and real gems were real gems.

And when you speak Tibetan, when the Russians speak Tibetan, they sound the same to the Tibetans. They're like, what did you say? Did you say ka?

Ka. Ka. Ka.

Ka. And I said, just ga. What are you trying to say?

If you mix up five letters, that means you mix up five words, in your mind, when you speak in your mind, you'll never be a good translator. And this is easy. I was taught this by Wangtubi Laki, greatest linguist that ever lived in Tibet period.

Greatest linguist that ever came out of Tibet. He got a PhD in Western linguistics. He taught linguistics in Tokyo and Beijing.

He lived in the Potala Palace and was trained there. And unbelievable. So he taught me this system.

It's amazing. And we'll be really good at it. And we can use it for Sanskrit too.

So say ka. Ka. And ka.

Ka. Which one is first column and which one is second column? The first one.

Yeah. The only one is the second column. We do have the second column in English.

For example, cop. Is which?

[Speaker 2]
The second column.

[Speaker 1]
Now, an Indian guy comes to your office and says, Can you give me a cup of tea? He's not aspirating. And that's why they sound funny to you.

They're not aspirating. You see? Give me a cup of tea.

And a pen. You see? And they're not aspirating.

So it sounds strange to you. You see? They're not aspirating.

They're not aspirating first column. So I'm going to be aspirated and unaspirated. You tell me which one I'm doing.

Ready? Ka. Did you say first or second?

First. Okay. First or second column, right?

I'll do it again. Ka. First.

Ka. Second. Ka.

Second. Ka. First.

Cha. First. Third.

Cha. Cha. Cha.

[Speaker 2]
Cha.

[Speaker 1]
Cha. Cha. Cha.

Cha. You can think of it as an uh and an ah. But that'll be easy for you.

Okay? How about da.

[Speaker 2]
First.

[Speaker 1]
Ta.

[Speaker 2]
Second.

[Speaker 1]
Da. First. Ta.

Second. Da.

[Speaker 2]
First.

[Speaker 1]
Ta. Second. Da.

First. Ta. Second.

Ta.

[Speaker 2]
Second.

[Speaker 1]
Okay. Cha.

[Speaker 2]
Second.

[Speaker 1]
Cha. Cha. Ta.

Second. Cha. First.

Okay. So you go. Just check this out.

You go. Ka-cha. Ka-cha.

Da-ba. Da-ba. Cha.

Cha. Ka-cha. Ka-cha.

I always think of ka-cha-da-ba-cha. Ka-cha.

[Speaker 2]
Ka-cha.

[Speaker 1]
Da-ba. Da-ba. Cha.

Cha. Ka-cha-da-ba-cha. Ka-cha-da-ba-cha.

Ka. Cha. Ta.

Ta. Ta. Ta.

Cha. Ka-cha. Ka-cha.

Ta-ba. Ta. Cha.

Cha. Ka-cha-da-ba-cha. Ka-cha-da-ba-cha.

You just learn one day in Tibet now. No, really. It's very cool.

It's very cool. And the next time you'll do this. Okay?

It's very easy. Just remember that. Ka-cha-da-ba-cha.

Ka-cha-da-ba-cha. And you can practice in the debate ground, you know. I took the Prince Orchestra in Tibet and in New York now.

Right? And he's teaching, like, 50 people in his meditation class. She was there the first night we walked in at the Princeton Club, right?

Out of the way. So, he and Tsuchin walk in. Everybody else, nobody else came except her and me, plus him.

Right? And he comes in, and I said, what do you guys want to do? It's the first class I ever came to.

I'm sitting on the bed at the Princeton Club, you know. And he says, I don't know. What do you want to teach me?

I said, let's learn the alphabet. But we'll do it debate style. So then I said, the first column, da, in the A tier.

He said, da. Right? I agree.

Ka in the A tier. Ka is the first column. No.

Cha is the second column. No. Cha is the second column.

Right. Ka is the second column. Right.

Da is the second column. No. And he just went on like that for, like, an hour.

I don't know. What did he do? I didn't know he was teaching in Tibetan in the class.

You know? He's teaching more people Tibetan in New York. He's the main teacher.

So, you know, it's just, you can debate it in the debate column. Just do that all night long. Just, you know, da.

Da is the main one. Right? Right.

Ka is the main one. Right? No.

Ka is the main one. Right? No.

Da is the main one. Right? Right.

You know, you can go like that. And your mind gets sharper. And your ear gets sharper.

OK? OK? So we'll have something to debate.

That's for the main people. We'll keep going next time. Next time.

We'll post it for you guys online.

[Speaker 2]
There's a chat now, but I didn't catch it on the slide already.

[Speaker 1]
Oh, yeah. That's good.

[Speaker 2]
So... This has the ACIP consideration underneath it. This is the board.

Oh, OK. It's got the ACIP and Wiley.

[Speaker 1]
So... So James's assignment is clear, right? And what I'm thinking is he has to find some people to help him.

Like, in this group. You know? I think I might be able to help with this Tibetan.

Alistair makes really good homeworks. He's good at it. He did the diamond cutter, right?

The notes. And he did a really good job at it. So I suggest, if he needs help, I can help with the Tibetan and...

Yeah. For next Friday. For the first two classes.

The first three classes. Yeah. And quizzes.

And answer sheets. OK? Yeah, yeah.

OK? So we'll just catch up. And I can't do it because I can't pay you any attention next.

You see? Because it's just how far we get. OK?

Then Betsy's going to... We're going to publish this dumb thing. Where is she?

Yeah. Oh, yeah. In six parts.

And maybe tonight we'll start cutting it up into six parts. Maybe pace ourselves. OK?

And in the meantime, I think... We do a lot of good at hypertexting. So talk to Ted.

Get... If you like...

[Speaker 2]
Do you like?

[Speaker 1]
The answer? Talk to Ted about... He has a program that saves time.

But the basic idea is I want to... I'm asking... Do you underline it whenever it happens?

Yeah, yeah. OK. And then we'll produce...

We'll generate dictionaries from that. So then we can have other words, other words to translate. We'll come out of the 18 courses, and then we'll try to draft people to help with the courses as we go.

OK? If you hypertexted all 18 courses that have already been done, you'd have a great Tibetan dictionary. But you could...

You could ask them, what's this word meaning? It would jump to the sixth course, third class, when you had that word, and you heard it explained. So you could have, like, a whole page of explanation there.

You could put in a sound file in here itself. You see? It would be really cool.

And we started that a while back. OK. We're going to breeze through the meeting now.

You should be where I am here, just before 2 a.m. Here we go. Just repeat after me, OK? Good luck.

Ready? Judson? Judson.

Jump below. Jump below. Ki?

Ki. Ka? Ka.

Jubti? Jubti. Pape?

Pape. Tama? Tama.

Tatuk? Tatuk. Saradze?

Saradze. You notice the similar prefix letters I now pronounce? Like, no in English, I know, K-E-L-O-W.

Tibetan's like that. OK? So just...

And even if other weird things happen, you don't have to worry about it. We'll figure it out in a few weeks. I like to teach it that way.

I don't like to sit here and give you 14 years for something. Let me just ask myself it. OK?

Ready? Jubti? Jubti.

Rangzi? Rangzi. Nyesa?

Nyesa. Shekepa? Shekepa.

Sanjeka? Sanjeka. Kshabla?

Kshabla. Bechaksa? Bechaksa.

And... I bow my head to the girl. You guys...

I'm going to keep asking you questions as we go. For those of you who are new tonight, we're happy to translate. We're all going to be authors.

So... It's tradition in Sanskrit scholars to put Buddha, Palina like that. It gets a little long to me.

Would you like it split or would you like it as one word? One word is easier? OK.

OK. Shucks. OK.

But... Buddha, Palina.

[Speaker 2]
For some people that's confusing. It's too big a word. It's hard to...

[Speaker 1]
Sorry?

[Speaker 2]
What is Palina? That's a name? Sorry?

Is that the name of a Buddha?

[Speaker 1]
No, it's just part of his name. His name is called Buddha Protector.

[Speaker 2]
Protector of the Buddhas. If you just put it in syllables...

[Speaker 1]
It's like...

[Speaker 2]
It has to be said together, though.

[Speaker 1]
He wasn't a Buddha, was he? No, no. It's just his name, like Joe Smith.

[Speaker 2]
OK, we'll keep it together.

[Speaker 1]
That's what we've been doing. I haven't been changing personal names of people, but I wrote personal names of gods because those are... What do you call them?

Epithets. You see? More than personal names are.

I missed something here. A bow at my head. A bow and touch my head.

See, this is what happens if I... Have you ever had a true thought before? What's the name of this book?

Gonda Lobsang. What's a gonda mean? What the guy really had in mind.

True thought. So now I've got... Buddha Palina is clarifying that the true thought of the realized one...

Realized one is... I use it for Papa Aya, a person who's seen emptiness directly, OK? Who's that?

[Speaker 2]
Maya Jina.

[Speaker 1]
Yeah, Aya Maya Jina. Here, OK? Maya Jina.

But then he says the ultimate true thought of the realized one. He says, How am I going to put that into nice English here? Do you want to say ultimate true thought but doesn't give me a cleansing?

I don't know. You tell me. Speak up.

Don't be shy. I don't want to imply anyway. I don't want to make sense to any college educated person.

No, ultimate is what it is. But how do you put it in here?

[Speaker 2]
Like this, this is... I don't know.

[Speaker 1]
It is the highest of its true thought. But that's true. You see, there's another way for it.

[Speaker 2]
Sorry?

[Speaker 1]
No, because it's a thought. It's a gama.

[Speaker 2]
Definitive?

[Speaker 1]
No, it's not. Ultimate is form. How do you put it into the syntax?

[Speaker 2]
It takes out true?

[Speaker 1]
Okay, I'll bet. I like it. You can't find...

You carry about the instructions in words. Who's the one doing this? Magistrate.

Okay. Okay. Try one.

This is like he got up to the place of a true yogi. How do you feel that? You see?

But he uses the word for travel. You see?

[Speaker 2]
Ascended?

[Speaker 1]
You understand that? Okay. Does that sound okay in English?

Okay. You've got to decide. Maybe change it now or by now.

[Speaker 2]
Heights?

[Speaker 1]
I like it. Okay. Is that right?

Heights? No.

[Speaker 2]
Heights.

[Speaker 1]
Yes or no? Is that okay? If you say heights, it means a place.

It is a place. It's a place. The place is the height of an accomplished one.

That's the whole point. It's a place. It's a place.

Okay. Let's go. We've got to be in when we're building when we're doing a travel project, so it doesn't matter if I push a little bit.

Okay, here we go. These are just... It's a tradition to sing the praises of the past Lamas at the beginning of the book.

We're going to... That's what we're working on. And it's in poetry.

I still... Now we're in trouble. Well, he just calls him Chanda, okay?

Who's that? Chanda Keerthi. Yes, Chanda Keerthi.

He just says dawa. He just says moon, okay? What did Chanda Keerthi write?

To which this is a commentary, right? He wrote Entering the Middle Way, and we're studying the explanation of Entering the Middle Way. Entering the Middle Way is a commentary on what?

We'll get there. Yeah, I know what you mean. It'll come.

It's a big deal in the first few pages, so I think we... Sometimes when it's about to be explained, we can do it, you know what I mean? I've stopped to touch the feet of Chanda.

Okay. Is that all okay? Can you see me all right?

I've stopped to touch the feet of Chanda. You taught us in its entirety. You know, what I always dreamed of doing at Dowling Mountain is...

Do you know Tolkien, right? One of the runes. So as I understand it, as I remember, he and C.S. Lewis and some other big guy like that, was it...

I don't remember, with T.S. Eliot, something like that, but they had a club, and once a week they would get together and read out loud what they had written that week to each other. And that's why I think they all came out so great, because they just read it out loud to each other. But somebody said, that's just insane, right?

You know? There's no living to that, you know? So let's see.

I've stopped to touch... Somebody else read it. Benjamin?

I've stopped to touch the feet of Chanda. You taught us, in its entirety, the path of the great adepts, subtle and so difficult to fathom, the unique and crucial points of the system of Nagarjuna. Can you touch the feet of Chanda, David, too?

Of Nagarjuna's system? Yeah. Fewer words is better.

When I hear it out loud, it... All right, okay.

[Speaker 2]
The last sentence.

[Speaker 1]
Sorry?

[Speaker 2]
The last sentence.

[Speaker 1]
Yeah, it is that one, it's a button. See, what do you do if it's... if it's sticking with the button?

You see? Do you rewrite him, or... You know?

He kind of... It sounds like an addendum, right? And it's...

It's surahat al-jabr, shabbat b'it. It sounds that way in the Tibetan, too. He's finished by God and Chanda Kirti by here.

And when it says surahat al-jabr, it means, Oh, surahat, too, and shabbat b'it, too. You know? So, it's a really stiff...

Is that... Yeah, I think I know that because it's that... No, sometimes when you say that doesn't sound smooth, I say that's the way it was in Tibetan.

And sometimes we fix it to that, and sometimes we don't.

[Speaker 2]
You know? Or as your tune sounds like.

[Speaker 1]
Oh, okay. I don't know. Or shabbat b'it as what?

You like also? I don't think it has a b. Also doesn't have a b to it.

I touched the food, the shabbat b'it. I don't know. There's a b to it.

There's a b to it.

[Speaker 2]
Okay.

[Speaker 1]
Okay, I don't know. Don't feel bad if your tune doesn't get sung. Keep that.

But don't be like, Oh, I'm not going to sing anymore. No, it's a... It's a...

a llama-ocracy. Okay. This is a tough one, I'll tell you why.

It basically says... Well, I'll translate it first, and then we'll talk about it. Give me a word for it.

This is a word into that that means to comment, and also to untie a tough knot. That's pretty cool. I like that.

[Speaker 2]
Okay.

[Speaker 1]
I see what you mean. What's shunda? Shunda.

Little horse. We had it in Tucson. Okay.

Those have been the little horse. Here they are. I'm going to cross a word.

Oh, yeah. This is my question. Who would be in there, right?

Which... Which three innovators is he talking about? You see?

Shunda, Soljay. Traditionally there are two. Maybe horseberries?

This is like an inventor. Somebody who makes a... like a...

horse's cage. It's called a shunda. And...

Traditionally there's only Arya Nagarjuna and... Asanga. Master Asanga.

And then sometimes they throw in Jetsun Kappa. But, you see, it can't be one of them here, right? And...

Who came after those two that might be considered... It's got to be Vidyabalita in there. And maybe Chandrakirti.

But who's the third? I mean, he wouldn't count himself. Not yet.

So here you go. You go to this. Shiva.

Vidyabalita. Soljay. Or Shinde.

Soljay. Near the word for three. This is the cool thing about the database, okay?

So I'll search for the word three near the word wooden horse bringer. And I'll search 300,000 pages in about five seconds. And we'll see if anyone ever mentioned them.

You see? And then that's how you make something accurate. Because you actually go to the...

You go through two and a half thousand years of books and you find it in about ten seconds. You ready? Let's try.

Now, I've made it real fun and I look like a fool tonight, but we'll see. Let's put my name too. Here's a mention of...

But it includes Jetsun Kapra, so that's too early. Okay. So we're going to skip that.

Here's a whole discussion of this question. In, I think, 1600s. This is by a lama who was the lama to the emperor of China, Changyong Rinpoche, whose reincarnation is Padang Konpachi.

Okay. And he's got this long discussion. He says, well, you know, some people say that the three are Maitreya and Nagarjuna and Asura.

Okay. then there's a debate about whether that's the three from Madhyamika as well. So let me see.

This sentence here that I'm putting at the top, it says, some people say that it's true, but we know Jetsun Kapra's position was that Arya Nagarjuna brought us the wagon of Madhyamika and Master Sangha brought us the wagon of man anyway, and there's only two.

[Speaker 2]
Yeah.

[Speaker 1]
Trailblazers is pretty good. Trailblazers is pretty good.

[Speaker 2]
Mahayana school of philosophy.

[Speaker 1]
Oh, yeah. Okay. No, it's okay.

It is a little better. It is a little better. We'll think about it.

But I still really love this. Let me see. Was he talking just about Nagarjuna, Ayodhyana, and Chandrakirti?

I don't know. That's awesome because Nagarjuna is the disciple in some position. I see.

That doesn't make sense. But he's always a Shringasenja, right? Let's get another author and see if he just lifts them.

Okay. By the way, Shringasenja is a whole subject in the Master. It takes like a year to study it.

It's like a whole subject in the Prajnaparamita. It's like it's like it takes years. It takes months to study this subject.

Who is a who is a true innovator and who is not and what makes him an innovator? And it's a huge subject. And it's not just something off the top of your head.

Okay. Who's the third? Here it says, this is from a text about Chani.

What's that? I don't interpret that very well. And it says, generally speaking, there may be three Shringasenjas, but there's only two who are involved with Chani.

Okay. I don't know. Let's go somewhere else.

This guy says, we should check back with the first book we heard. Okay. Why is there 15 Lamas in this argument about who is whom?

Because somebody here says Buddhaparita should be one. Okay. Because they say he started the Prasangika system.

Somebody else says, no, that should have been Chandrakirti. I mean, all these textbook writers from each monastery get in this fight. No.

No. There may well have been five or seven Shringasenjas. I think we need it.

I don't know. It seems to me if I could... Let's see if somebody...

Oh, Pabongka Rinpoche talked about it. No. This guy says there's only two.

Laksasanga and Ayodhya Gajana. You see this thing at the top that's changing? Path?

We're going late almost. But right now it's in Siddhan, which is what? Tibetan commentaries.

Why didn't they look for this in the commentary? Well, I mean, that's before Gajana was written. So I'm not going to fight it there.

You see what I mean? It's before the first person began to comment on it. Okay?

where are we now? Let's see. No, that doesn't help.

And then, so in the Sindhan, which is Tibetan commentaries, and then Gyu, which Gyu? What's Gyu-myo and Gyu-tyut? Tantra college.

So Gyu means Tantra. Okay? And I just hit something in Tantra.

Okay? Here it says Sankarpa is a Shuddha. Doesn't help.

He wouldn't have declared himself a Shuddha, a Suddha, okay? At that point. It's bad manners.

Okay, here's another one. That's not the same thing. What's Namta?

Bargavis. Okay. Who's Namta we know?

Narayana, sorry. No, doesn't know it. What's Paksin?

[Speaker 2]
Paksin, okay. These are the commentaries on Nagarjuna's, he's, Ken Sandberg is suggesting Buddha-Puneetha, Baba-Viveka, Baba-Vivekarti.

[Speaker 1]
Could be, but Baba-Viveka is, doesn't fall in Nagarjuna's system. It could be. It could be.

[Speaker 2]
He's going through books one by one.

[Speaker 1]
No, that's why we did it this way. Here's the Sairamu textbook. What's Sima?

My first two logic, logic, yeah. Here's the Sairajaya textbook. It says, only two, only two.

Okay, that's all we got of this. Some other day.

[Speaker 2]
Yeah. Do you guys like it better?

[Speaker 1]
I have seen, with eyes of immaculate wisdom, all the, okay.

[Speaker 2]
Why don't you take up a standing position?

[Speaker 1]
Is that, is that okay?

[Speaker 2]
Yeah. Yeah. I assume.

Is it? Is that better? I do actually, though, like the poetry, I think it's nice to end with the, not you, but, it's nice to end with the, you know what I mean?

What do you mean? Like immaculate wisdom, you know what I mean? It's nice to end with the, the power, you know what I mean?

[Speaker 1]
Did I lose to you?

[Speaker 2]
Yeah, in your entirety.

[Speaker 1]
In my entirety? Was that in there? It was in there.

[Speaker 2]
All is to say, in my entirety. I really like the, the eyes, he did, he did.

[Speaker 1]
Yeah, no, I'm just, I'm just, no, I think the eyes next to the fingers is much clearer. Oh, okay, here we are.

[Speaker 2]
Do you mean all with the entirety?

[Speaker 1]
Say again?

[Speaker 2]
All is to say, all is to say, all is to say.

[Speaker 1]
No, because it's a different thing to say that ten prayers, but then to say that in your entirety, you see, in your fullness. You want to say in your fullness?

[Speaker 2]
In your what?

[Speaker 1]
Fullness.

[Speaker 2]
No?

[Speaker 1]
Okay. Okay. Now, the point I wanted to make in the beginning was, I'm not sure he's talking about himself.

But let me give you the next verse and then you'll see the problem. Okay? So here we go.

Um, oh, no, it's not a sentence yet. Hang on. I like it.

[Speaker 2]
I like it.

[Speaker 1]
That's the thing. I like it. I like it.

Oh, Timo, I probably read the, Timo means stink, but I don't know how to say stink. What do you think?

[Speaker 2]
Stink.

[Speaker 1]
That's kind of rough, right? Wow.

[Speaker 2]
Ignorance.

[Speaker 1]
Delusion. No, you see, it's very specifically something that stinks, smells bad. Right.

He's been very, he's been very, you see, I saw it all and you guys didn't see it. You see, he's been very, he's been very brash. He was very much attacked during his time.

[Speaker 2]
How stinky? So stinky.

[Speaker 1]
It also means impurity, but, how about just how polluting it? How about just polluting it? I mean, that implies kind of a stench, right?

[Speaker 2]
Yeah.

[Speaker 1]
This one back here?

[Speaker 2]
No, that's his point.

[Speaker 1]
That's his point, though. That's his point, though, is that he's got the real position.

[Speaker 2]
Because he comes from, yeah, yeah, yeah. Excuse me.

[Speaker 1]
How contaminated? I don't know. I don't know.

How do I contaminate? Because the way I did contaminate, you put a lot of animal gills into it, you see, and then it got passed down contaminated, which is very dangerous. Yeah.

[Speaker 2]
Ken's still thinking about this.

[Speaker 1]
Well, if he confirms it, tell him to go for it. That's why we did it this way. Now, he's going to say, I wrote this book to, to, in Tibetan, it's to clear away the contamination.

But how do you want to say it? It's like he's clearing up a toxic dent.

[Speaker 2]
Detox.

[Speaker 1]
To detox. This is the only, I'm going to have a footnote any time I sign over here. To cleanse what though?

To cleanse what though? Well, maybe cleanse something other than impurities, you see what I mean?

[Speaker 2]
So, right here, baka sel.

[Speaker 1]
Baka means pollution. Sel means to clear away.

[Speaker 2]
It's to eliminate.

[Speaker 1]
It's to eliminate. No, that's a ga, different spelling. Different spelling.

This spelling means to clean, clean up. It's like to clean up the mess, but you don't want to say that, right? Yeah, cleanse, but eliminate an object.

No, it's to cleanse the view, you see. We can't add stuff. Hang on.

Hang on, we don't add anything. It's an action word, it's just me. To clean away.

[Speaker 2]
To clean away. Clear the stench. To eradicate.

To eradicate.

[Speaker 1]
There's a word for that in Tibetan, if you didn't use it. You see, you've got to know Tibetan right now to know that it's the same agenda. Yeah.

I'm just going to clear away the stench. That's it.

[Speaker 2]
I've got it in there. Somebody out there wants the stench.

[Speaker 1]
And now there's a second part. Oftentimes a learner will write a text at the behest of somebody else. Like somebody else will come time after time and present offerings and beg them to write a commentary on this thing.

So he's going to say, and also because people did that to me. How many of you have seen that? It's called kula.

Kula means to Kula means what do you call struggle in this age?

[Speaker 2]
It's like urge. Urge or demand.

[Speaker 1]
Yeah. So how do I write that? I am not the blah blah of other people.

It's also kind of a mirror here. It's like I am a witness on my own. It's just because my students made me to write.

That's it. And so now I should write this expression here. I think it's kind of declaring a stench.

[Speaker 2]
And to please.

[Speaker 1]
And then reply. Oh yeah, it appeared all right.

[Speaker 2]
It's not a It didn't appear.

[Speaker 1]
He doesn't say. But no, no. He says shin.

He says others have asked me. He says shin up here. Where is that?

Here it is right here. Shin ki kula means other people have asked me. Other people have urged me.

Okay.

[Speaker 2]
I like the thing that he's in order to and to and to satisfy urgent appeal.

[Speaker 1]
Appeals? I like that. Okay.

[Speaker 2]
No?

[Speaker 1]
I like it. I like it. I don't know.

Okay. I have that here. Okay.

Here we go.

[Speaker 2]
Oh, he never says.

[Speaker 1]
He just says others. Yeah, that's implied when you say in response to urgent appeals from friends. Requests.

[Speaker 2]
Okay. How's that?

[Speaker 1]
Is that okay? Okay.

[Speaker 2]
Okay.

[Speaker 1]
Now, something cool is going to happen here. There's a suspected error in the text. So, what do we do?

In the typing. Right here. You want to say che ka.

You say che wa. You see? Yeah.

So, what are we going to do? That's why we have three editions available. So, we're just going to literally.

So, I'll show you how to do that. We're going to confuse her. And we're going to go to the website.

And I'm going to rely heavily on the Toshio Honda edition rather than the Kundan. Why? Because we're doing this whole year on the first pension line and that's just modest thing.

Come on. And here you can see the difference between a... I can't search a scan.

I can't search a picture. I have to go flip through page by page. When we did this kind of work 20 years ago, we were in the temple unwrapping scriptures one by one.

Looking manually through each page. Looking through the three fingers of the human horse. You know?

For hundreds of hours. You know? And then rewrapping the scripture and then putting it all around.

And that's when the computers came out. We're like, yes! You know?

But somebody has to input them. You see? So, anyway.

Let's go over here. Come on. Oh, there we go.

This is from Sir James Smith's incredible project. He's trying to scan everything. But we try to type in everything we've scanned.

He's about 150 years ahead of us. No kidding. Who's Marlon Gayle Daniel, do you know?

The publisher at the bottom. That's Gary Competre. He printed a lot of books before he left India.

He was one of the main printers. He's actually His real title is not Daniel Competre. It's his Anyway, that's a mistake.

That's his real title. Daniel Competre. His real name Daniel Competre.

Okay. So there you go. There's a scan, okay?

I think we're going to have to increase the You see, they're very difficult to work with anyway. Now we'll go down to the part where Oops. Do what?

There, right there at the top of the screen in the middle is our bow down to Champadena 2. So we're in the right area. Okay.

There's just Do here. You see? It's very difficult.

There it is at the top of your screen in the middle. Can you see it? Do What's that?

See? I'll put the cursor right there. Yeah, it works for me too.

Uh It's right there. Okay, I'm mistyping. That's how long it takes to check a scan.

And you could die before you finish. Okay, so now we go back and we fix the text. Okay?

That's just an example. Now, I probably would have corrected that just on my own. But if you see a more serious one and you're not sure then you have to go find it.

Uh Um Here now I will That is breaking out part here now. That's the end of the A lot of learners just skip that part and they go straight to the explanation, right? So Here now I will explain Here now I will present an explanation of that great classical commentary which itself sets forth the principles of the profound and the far-reaching aneurymy or aneurymy How am I going to say this?

He's going to say I'm going to stick to what Master Chandrakirti said in his own commentary. See that? Master Chandrakirti Master Chandrakirti wrote Aeneid in Italy and then he wrote an explanation of it which we call Rango Say Rango?

Rango Which means self-commentary auto-commentary So sometimes in the debate ground when somebody just throws out their own idea and it's done we say Oh what book are you quoting? Talmud or Rango? Which means is that from the self-commentary that does not have a root text?

You know You know and it's like come on maybe we'll find out in the scripture you know So I'll just say in keeping it according to I haven't looked at it pretty well See that? I haven't looked at it pretty well I'll tell you what keeping faithful to in a hundred years might mean something totally different So that's there's an interesting thing that happened between Tibet and China In Tibet they translated syllable for syllable You know and it was just gibberish when they finished If I did it here I'll do it here in English Here profound end wide leading two backwards low fun fall down teach clean big middle in none enter its you see and they translated that way and they made a whole new language and it took 700 years for people to oh what's that saying you know and then in China they already had see because Tibetans were nomads Tibetans were sheep herders yak herders and then the Chinese already had this extraordinary civilization for thousands of years so they just put it into their their own words that they already had for philosophy and more scholars could play about it because those words had lost had changed their meaning you see so if you read a Chinese commentary a lot of times you can't figure out what does it mean keep faithful to was he cheating on somebody you see you know they look up keep faithful in all the dictionaries and it says not cheating on your wife you know and they're like what's that mean you know so sometimes you've got a future proof of your translation holding

[Speaker 2]
in accordance

[Speaker 1]
yeah in keeping with in keeping oh he said that I like that that's also a little colloquial but let's try it oh this is time to

[Speaker 2]
let's see

[Speaker 1]
oh okay you okay with that it's to the comment panel my explanation oh stage okay oh okay sometimes I just kind of override what I'm doing I think this part should go down here I'm going to cut this out I don't know how to do this okay is that right you see what I did

[Speaker 2]
yeah

[Speaker 1]
okay I'm cutting the Tibetan sentence in the middle before I got to his period but nowadays I've been doing that because it's going to make it easier to have a text okay next person should be proceeding four points

[Speaker 2]
okay

[Speaker 1]
oh yeah we didn't we didn't Microsoft Word cut that one after what oh yeah when you see those two commas these are good questions you know like you're learning to translate just throw out questions those two commas mean major major stop major major shift in major stop like a a new paragraph yeah yeah okay now people tend to break up the book that way like they'll make four no a translator an immature translator will break the book into four parts part one is the meaning of the title which takes less than half a page part two the translator's ambitions which takes less than half a page part three the meaning of the body of the text which takes 576 pages and then the meaning of its conclusion which takes about two pages and then the they get lost in this debate in that one so like 1-1-10 was translated that way recently okay it's now on part of the 1-8-3-4-point-5-7-8-9-point-slash-6-7 you know and it's just it's one of my pet peeves you know I'm going to show you a thing called a running headers or running divisions which means you just flow through the text and make divisions like that you don't artificially try to follow the Tibetan outline because the Tibetan outline is not rated correctly three of the points in this outline take less than five pages one of them takes 600 pages so you don't break the book into four parts of which one is 500 pages long and the other three are less than one page that's just blindly following the Tibetan outline is not rated by amount of material it's just an artificial division of his four parts you see so you'll see what I mean as we go okay no it's a computer it's a computer it's not a flow chart it's strictly it's a binary thing you know but you can't take the first split as equal to 500 splits and come after it you see what I mean it's difficult to explain but you'll see what I mean

[Speaker 2]
as we go oh yeah

[Speaker 1]
but they wouldn't rate it that way uh okay

[Speaker 2]
so

[Speaker 1]
oh yeah that's good oh so we'll be showing uh section providers but don't rate it down with one eight three four five point B seven eight which doesn't mean anything to a reader okay okay

[Speaker 2]
this one here

[Speaker 1]
um prove it to me no I'll do it I know it's changed cause the last time they were editing one of their books they did something like that and I bought it uh yeah

[Speaker 2]
in the preceding paragraph yeah to defend the use of personal pronouns like is there any clue whether it's the author commentary or his author commentary

[Speaker 1]
oh oh oh oh that's a good point um I happen to know that later he keeps quoting the auto commentary so he's talking about Chandrakirti's auto commentary but it could have been my commentary yeah oh the question was no no no no uh oh it was written by his auto commentary cause auto means always by that author you see the whole word auto commentary but it's always by the same author you see what I mean so that's how you but but there is a good point which we'll address later next week which is uh sometimes you can't translate something to a word that says I'm sorry and in Tibet it's that way I mean Christy has explained that going on uh you almost have to have a lama there with you uh so Tibetan was a sheep herders language and um it wasn't designed for philosophy turns out it's great for philosophy but it takes a certain amount of intuition to read it and uh extreme familiarity with every other book on the subject or something like that okay so hang on uh with Tibetan with Tibetan oh yeah yeah if you had never been trained and you tried to translate it it would be gibberish it would be you wouldn't understand it at all yeah that's why hypertext is so important uh because you have someone there are five or six different discrete languages you can read Madhyamika and not be able to read logic you can be able to read logic and not be able to read Buddhism you can do it it's like math or physics or so what Geshe means is you know six different languages you see there are plenty of different languages there are when you're learning it would be like learning French and then you go to a logic text it's like Spanish they're that different the language is that different and modern Tibetan is totally different from spoken Tibetan is completely different from scriptural Tibetan but scriptural Tibetan within one subject like Madhyamika written in 1940 by Pabongkha Rinpoche and Madhyamika written by Nagarjuna in 200 AD is the same that's that's how that's like unbelievable that's like 2000 years later it's the same words and when you're debating Tibet in a Tibetan monastery you're debating in Shakespearean English what death thought through and then he said I think it's that God is strong you know and and you're debating in ancient language it's very interesting and then you're throwing in your dumb head you know and it's a very cool way to learn Tibetan because you learn dumb head and you learn you learn you learn to read ancient scripture at the same time debating is essential you have to debate okay okay I can't wait to see

[Speaker 2]
if you can translate the Sanskrit

[Speaker 1]
yeah here we go here's the first what is the first

[Speaker 2]
the beginning

[Speaker 1]
yeah the beginning of the Thai text yeah the beginning thank you tell me when you let me split it I think that will not be good yeah not good not good I will tell you how's that it's just Sanskrit doesn't split there it can't like a whole sentence is just what is it what is it you know and then you guys sit there and try to figure out where its spaces go Tibetan is halfway that way because it just puts a dot right so you don't know where the root starts or where the root ends okay I'm not going to put any bad critics in here because they just lie people down I'll put the simple fact one solution the closest sound gotta let's make that a principle okay when you must use a foreign word where are you

[Speaker 2]
six or ten

[Speaker 1]
six or ten anyway when you must use a foreign word spell it in its simplest approximate pronunciation okay don't put in all kinds of marks and you know it just drives me nuts people put denikita because a German in 1750 used si to translate it tsa and every book has denikita it drives me crazy they even did it with Sri Lanka which is spelled like suida it's they just lost the mark the subscriber put over the S and the whole country's name is spelled wrong you see I mean come on put it in in the easiest pronunciation that is the closest and most accurate in that person's own language don't joke it up with linguistic symbols that people don't understand anyway okay you're translating put it in the sound that a person can remember you know so

[Speaker 2]
not at all

[Speaker 1]
no actually in reality this is a special audience thing right if you're writing for an American audience or an English speaking audience put the word in the closest sound in their language without special marks that are most closely approximated in their own language that's all what do you mean like when a French word has made it into Webster's dictionary you spell it as it's spelled in Webster's dictionary if it hasn't made it into Webster's dictionary you spell it in it's closest approximate sound yeah I don't know when it's in my mind if you're trying to teach somebody well just try to grasp that concept okay it's this no and it's very debatable people debate it I'm not I'm not putting it in here I'm not doing it this way okay choose one no really come on the book is for you're translating and also the sound is chitta shall I spell it this way or this way come on except in Pinocchio or something we don't really see Fratella no we don't in Italian we do but we're speaking English we're translating in English you see so that's all we'll have to monitor something maybe but I don't how

[Speaker 2]
to do it I

[Speaker 1]
don't know don't it I don't know how to do

[Speaker 2]
I

[Speaker 1]
And the pronunciation, which is what you see here. You see what I mean? Here's the transliteration, or the transcription, for Legend of the Carvatar.

Something like that, okay? If I wanted to convey to someone the exact spelling in Roman letters, that's how you do it. That's how it is in our database.

Okay, that's how it's spelled in our database. So I can search for it. But when I just want the sound, the closest sound for a Western person, that's pronunciation.

It's a completely different thing, you see? You can't translate just from the pronunciation. Why?

This is horse. This is... This is now.

This is... Like that, okay? They are pronounced, pa, in the closest English pronunciation.

But if you're translating, you've got to go like this, you see? You have to know what they are. If you had a person from another country, like Alaska, Alaska now, and they said, spell the word K-L-O-V-E-R in pronunciation for me.

I need to know how to pronounce it. Not how to spell it. I just want to know how to pronounce it.

They would go like that, you see? People don't get it. It's like amazing to me.

Like every translation I've ever read mixes them up. They mix them up. It's like unbelievable.

It's such a basic thing, get it? When I send an email to a Tibetan, which one do I use? I've got to use the transcription.

Because I've got to know if it's K-N-O or N-O. Is it T-W-O or T-O or T-O-L? Okay?

But if a guy is asking me how to pronounce that, I say T-O. You get it? It's such a basic thing, and I swear, it drives me crazy.

I open the translation, I just send it down. I can't take it. How can you translate if you don't figure out the difference between these two things?

One is, convey the sound to somebody easily. One is, spell a word for somebody. You know?

It's different. It's a different thing, you see? It's such a basic thing, and it drives me nuts.

It just drives me nuts. So anyway, do you get it? Here's transcription, also called transliteration.

And here's pronunciation. In your translation, you want to use pronunciation. In the back, you can put the transcription to impress some scholars, so they know that you know how to spell.

You know what I mean? Get it? Get it?

The goal of translation is, someone can make that sound to its closest approximation. It will never be exact. And I'm going to teach you how to cut that sound and you'll get to the spelling?

You know what I mean? It will never be exact. That's a fountain.

How many times I sat in a hospital waiting room as an inventory, could Mr. Fountain come in? Because some guy mistook transcription for Enrano Serpa's name. That's the transcription.

His name is not Zappa. His name is S-U-P-A. Serpa.

You know, whoever did his passport or whatever word was named on the first time, they mixed up an inventory. They mixed up the pronunciation of his name with the transliteration of his name. Even the person's name for the rest of his life is stuck with fortune.

You see? No, it's like people just don't get it. It's just, I can't believe it.

You know? It's like, oh, you know, anyway. It's whatever.

No, Enrano Serpa gets stuck with his name. How many people call him Zappa in his life? You know?

No, really. Really. Z is not the pronunciation.

It's the transliteration. We want him to think he's S. Because Tibetan has two S's.

Two S's. One is high-pronounced. So, sa, sa, sa, sa, sa, sa, sa, sa, sa, sa, No one calls him Z.

Nobody calls him Z except out in East Tibet or something. You know? I mean, it's Serpa.

You know? It's not Zappa. You see?

And somebody confused the translation of the song. You see? It's a maze to me.

There's like many examples like that. It must be frustrating for Enrano that like 5 years later he's going to figure it out that he can't change that passport. You know?

It's like so weird. Anyway, okay. And not that I feel sorry about that or anything.

What time is supposed to be? 17? Okay, we'll do this piece real quick.

So principle number X, for God's sake, distinguish between pronunciation and transcription. Okay, alright. This is tricky.

Okay, get it? I've seen translations that say this could be translated into British as any and no way. Add something, okay?

Jetsun Kata didn't say in English this is. Okay, get it? This is very funny.

I've seen that. Okay, I'll stop there. I mean, I may have a chance to vent all this stuff.

Because, you know, you'll get a lot of this. It's my pet peeve. I think it makes a distinction between great translation and just poor translation.

And time will tell. Natural selection. The translations that I grew up on, which were really bad, aren't even in printing anymore.

Because they're just bad. And now people know they're bad. Ever since the ACI courses came out, you can't talk about emptiness in a bad way to a lot of people.

Because they say, come on, it doesn't mean close your eyes and think back. It doesn't mean stay a while. You know, come on, we can read it out here.

We have these translations, you know. Don't give me that. You know, a lot of bulk has just disappeared.

And translation may be the same. If translations come out that people can read, and they understand the thing, and everything is clear, then just all this commas, plus, plus, you know, it'll just, it'll just, maybe they won't read it. Because they can't see it.

So, I think it's like natural selection. And I feel very strongly about it. I feel like if you know Tibetan well, you can convey all these books in normal English to normal people.

They don't have to sound like gibberish. And they don't have to sound like a foreign language. Tamanese, you know, they can just be, if you understand a language well, you can translate it into the other person's normal words.

You don't need to make it weird. A lot of people were disappointed when some of these books were retranslated, because a lot of mysticism left. You know, they thought it was supposed to be understandable.

And then, you know, like, this wrong intimist explanation, and it just, you know, it turns out to be so weird. And then it got translated right there. It's like, is that all it means?

A panther? Is that all it means? No, what about this non-conceptual morality of the anthropological metamorphosis of the cosmogony, you know?

And they're like, sorry, forgot to mention Sendai. You know, he was just talking about pants, you know. Now, I want to come.

I hope you guys help. I want to overstate a whole school of translation, you know. In Tibet, they had the first translation read, and then they had the later translation read.

So when you read the Kalmyr or the Tengyur, they'll say, this book was translated by So and So in 1000 A.D., and we translated it in 1300 A.D. to bring it into more understandable Tibetan. And the original translation is dead. We don't have them.

We don't know it. They were just thrown out, you know, because they didn't make any sense. So I hope we can do that.

Okay. Thank you. Thank you.

Okay, thanks. Stick around. We'll get good at it, okay?

All right. We'll put out some great stuff. Okay.

I'm going to ask James to choose who he wants to do the attendance keeping, maybe back on Friday.

[Speaker 2]
Good.

[Speaker 1]
So Tony's got to decide on an attendance keeping method, and he can appoint somebody to take the homework. So let's just say the homework's on Friday. He gets to choose his teammates.