Вступление на срединный путь (текущий курс, Аризона), занятие 17

[Speaker 1]
So here's this argument like root text on wisdom does teach a far-reaching side of teachings because the students for whom it's targeted can get that from it without having to read any other book. That's it. And why is that true?

Because there's another book, The Form and Organization. And that's the main subject, the explicit subject is Bodhisattva side of things. And people read that, get the emptiness side of things without reading anything else.

OK? So it's called Ritpa Gotsu. Say Ritpa.

[Speaker 2]
Ritpa. Gotsu.

[Speaker 1]
Gotsu is called parallel Ritmi. This is true, but that's not true. OK?

What did I say before that? Oh yeah, the other is that, well, they do talk about the levels that the Bodhisattva has to go through from the point of view of emptiness. OK.

So hopefully he's done with this subject. OK, here we go. On the count of three.

One, two, three.

[Speaker 2]
CHOIR SINGING IN FOREIGN LANGUAGE Wait, did we go up or down?

[Speaker 1]
Let's go up. Let's see what happens. Dang it.

He didn't give it up. He's still going. What do you call it?

The collection of wisdom? Let me make sure we're still on the root text. Now, he says the root text of wisdom actually takes the far-reaching side of the teachings as its principal subject matter.

Is that true? The principal subject matter?

[Speaker 2]
Yeah.

[Speaker 1]
It's profound, right? Why not? Because there's wisdom.

Yeah, it's a profound side of the teachings. But then they turn this mutten tenjutsu. There's a difference between saying mutten.

Mutten.

[Speaker 2]
Tenjutsu. Tenjutsu.

[Speaker 1]
Mutten means explicitly stated. Tenjutsu means principal subject matter. So there's a difference between tenjutsu and mutten tenjutsu.

One is the main thing it talks about. The other thing is the main thing it talks about explicitly. So, you know, you can argue he's saying it's the main thing he talks about implicitly.

Okay? That's all. Now, it's a big deal to master.

You've got to say mutten tenjutsu. It's not a... Is it its principal...

Is Bodhisattva's stuff the principal subject matter?

[Speaker 2]
Yeah.

[Speaker 1]
In regards to its text. Yeah. Is it the principal explicit subject matter?

[Speaker 2]
No.

[Speaker 1]
Okay? All right.

[Speaker 2]
What's the last line there, Keshav? Can you just scroll down so we can see? In English?

Yeah, thank you. Oh, yeah.

[Speaker 1]
Then... It takes... It naturally takes stuff from the other of the six texts I'm reading.

[Speaker 2]
So, there can be another principal subject matter?

[Speaker 1]
There's two principal subject matters.

[Speaker 2]
There can be two, right?

[Speaker 1]
Yeah. One is explicit. One is implicit.

[Speaker 2]
Hmm. Hmm.

[Speaker 1]
Hmm. Hmm. Hmm.

Hmm. Hmm. Hmm.

I'm going to just check something. Hmm. Hmm.

Hmm. Oh, let's use that. Ready?

One, two, three. U Madhubani Ritso Shende Tempe Sok Sok Ke Vajrasunda Sok Sok Sok Ke Vajrasunda Sok Sok Ke Vajrasunda Sok U Madhubani Ritso Shende Tempe Sok Sok Ke Vajrasunda Sok Sok Ke Vajrasunda Sok Vajrasunda Sok Ke Vajrasunda Sok Ke Vajrasunda Sok Ke Vajrasunda Sok Ke Vajrasunda Sok Ke Vajrasunda Sok Ke Vajrasunda Sok Ke Vajrasunda Sok Ke Vajrasunda Sok Ke Vajrasunda Sok Ke Vajrasunda Sok Ke Vajrasunda Sok Ke Vajrasunda Sok Ke Vajrasunda Sok Ke Vajrasunda Sok Ke Vajrasunda Sok Ke Vajrasunda Sok Ke Vajrasunda Sok Ke Vajrasunda Sok Ke Vajrasunda Sok Ke Vajrasunda Sok Ke Vajrasunda Sok Ke Vajrasunda Sok Ke Vajrasunda Sok Ke Vajrasunda Sok Ke Vajrasunda Sok Ke Vajrasunda Sok Ke Vajrasunda Sok Ke Vajrasunda Sok Ke Vajrasunda Sok Ke Vajrasunda Sok Ke Vajrasunda I don't know why we keep hearing the same thing.

It's not acting right. It keeps coming back to itself. It's because of love.

It doesn't occur again? How about Umitsuge? Here it says, If you want to achieve in total enlightenment, you must practice the three qualities of an ordinary human being.

It doesn't say what they are. Let's try again. It doesn't occur again in the text.

Let's see if anyone else ever studied that. Nobody. Nobody missed them.

But somebody did say they occur in the opening phrase. Usually on an opening phrase. Offering a phrase to a teacher or something.

So I think we're going to find them now. They're going to be the three causes of the bodhisattva. So let's see.

It will come in this term.

[Speaker 2]
Anthony has a suggestion.

[Speaker 1]
Okay.

[Speaker 2]
It says maybe compassion, non-dual awareness, and the wish for enlightenment.

[Speaker 1]
We'll see. Okay. It'll come.

Yeah. We'll see. Is he done yet?

Here we go. Ready? One, two, three.

[Speaker 2]
Done?

[Speaker 1]
What's it called? Oh, I can just type, right? Oh, cool.

He's going to quote a book called, The Intuition Which Illuminates the Turnpoint. What is that book? What's the other main book we're studying?

Sometimes it's called Namche Govindamsa. And that book has a quotation in it. Let's go look.

What's that say? The root text of our wisdom does present the profound side of the teacher, but it does not go further to elucidate the specific features in a greater way that polish the side of the teacher. Who said that?

Who said that? Who just said that?

[Speaker 2]
No, who wrote Kabbalah? Who said that?

[Speaker 1]
Just a guy right here. He says, look. The root text of our wisdom presents the profound side of the teacher, but it does not go further to elucidate.

Let's go back. That's cool. We don't even have to translate this.

He's just quoting. Oops. Okay.

Sorry. But isn't it true that it's not the case that the root text of our wisdom presents the profound side of the teacher? Because isn't it the case that Jetsun Kappa himself says, the root text of wisdom How come that looks bigger?

That's 18 times. The root text of our wisdom does present the profound side of the teacher, but it does not go further to elucidate the specific features in a greater way that polish the side of the teacher. Okay?

He's got us, right? He's quoting. We're studying, Umajina is a commentary here.

Dombravasa. So he's quoting Dombravasa. Dombravasa says he doesn't present the Bodhisattva side.

Umajina doesn't present the Bodhisattva side. Dombravasa says that. So what are you doing?

Why are you all in this argument? Why are you doing that? Let's see what he says.

Probably going to be something like that, right? You know how it goes. Oh, what did we call it in the past?

Illumination? Oh, let's use that. I'm going to do it a little bit differently because he does, but we'll keep the Q5.

Are we using a dollar sign? For a note? How do you get out of here?

Let's put a footnote. We'll put in a folio. This stuff used to take like a month to do the footnote, and now it did in like five seconds.

Chima Tenkyan. We want the original. We don't have to spell it right.

We don't have to spell the whole thing. And there it is. Page 3B.

Footnote's done. The grammar's a little weird. This, of course, is the verb.

Is the verb being commented on? No, I'm sorry. Yeah, I'm sorry.

I'm tired from yesterday. I don't know about you guys. It was such a catharsis.

I think you should all be tired of catharsis. Yeah. Like you needed to tell somebody, and there's nobody to tell.

And he got a chance to let it out, and it was like, I never heard all this stuff. I think he was really happy, but it was like he had to get it out. Anyway, two minutes.

Okay. Is that how we've been doing footnotes? Yeah.

Did we have brackets on them? No.

[Speaker 2]
We did have brackets.

[Speaker 1]
Really?

[Speaker 2]
Yeah, we did have brackets.

[Speaker 1]
Before the dollar started? Before. Before.

[Speaker 2]
And then after it opened.

[Speaker 1]
All right, here we go. Oh, by the way, here's a verb that I didn't say. What is that right there?

Sarna. Not Sarna. Sarna means he's a cheapskate.

[Speaker 2]
Sarna. Sarna. Sarna.

[Speaker 1]
No, you've got to get it. Like you go to Tibet to research your White Lama book, and you get some Sarna, and the guy says, I'm not a cheapskate. No, no, I meant Sarna.

Okay? No, you've got to announce things right. There's a big joke in the monastery.

How many times do jokes about foreigners come up? You know, instead of asking where the bathroom is, they ask, you know, how do you get to the Tibet or something.

[Speaker 2]
You know, because they didn't pronounce it. It's silly.

[Speaker 1]
So we've got to go out and get the Sarna in here. Now suppose someone comes in and makes the claim. Now it's just a claim.

That's a pretty good one as far as I'm concerned. Oh, it's still the other guy. That's so short.

You want to put it up here? No. Okay, who wrote Manjushri Upadhyatta?

I think it's another Jyotish couple that missed it. Oh, what's that say? It's a commentary on what?

[Speaker 2]
It's another commentary on Arya Nagarjuna's work.

[Speaker 1]
Somebody has written a commentary on Arya Nagarjuna's work. By the way, this is called, see this up here at the top here? Tohoku is a big catalogue of like 5,000 early scriptures.

So if you're looking for something that's a good place to look. Now who wrote this? We happen to be in volume Ba of this person's works.

Whoever it is, we're in volume Ba. And they number things by alphabet. This is all I get.

Do it Tibetan way, with your joints. Four joints to a finger, right? Ka Ka Ka Ka Ja Ja Ja Ja Ja Da Da Da Da Ba Ba Ba Volume 15.

This person's collected works. Has this book in it. So we gotta go up to where the first volume starts to get who he is.

This is how you blind yourself translating. Screwed up. You watch the brackets.

And it'll go, pa Go backwards. Ready? Pa Pa Ba Ma Ma Ta Ta Da Da Nya Nya Cha Cha Cha Cha Nya Ka Ka Ka Ka You gotta go back up to ka Ka So keep your eyes on the little bracket things.

Nya Nya Nya Nya Nya Nya Nya Nya Nya Nya Nya Nya Nya Nya Nya Nya Nya Nya Nya Cha Get close. Don't go too far. We're in ka.

It's the next one. Go very slow. There's a lot of ka.

There are? I almost dared. Another ka?

[Speaker 2]
Oh, we're in the ka.

[Speaker 1]
Okay, what do we do? Oh, here we go. That's the next guys.

Next. Here we go. Yeah, okay, it was written by Jetsun Kappa.

It went to the commentary on, yeah, it's on far-reaching sciences. So he's saying, look, Jetsun Kappa when he commented on Master Chandrakirti said that the root text of wisdom didn't talk about the far-reaching sciences. Then when he commented on the works of Master Chandrakirti himself, the book itself, he said the same thing.

Now, if you have time you can go look up where he said that. I guess we should have a note, right? We'll give him a catalogue number just to make it more official.

What's right here. ACIP uses this ancient Tohoku Japanese catalogue number. Just so you know.

So it's 5-4-1. Okay, here we go again. Ready?

1, 2, I hope we get Alice Arnold pretty soon. It gets interesting, okay? You should learn Christian Biognostics.

Kym Ndu, say Kym Ndu.

[Speaker 2]
Kym Ndu. Kym Ndu. Kym Ndu.

[Speaker 1]
Kym means a problem, a fault. And Kym Ndu means no problem, no problem. And when you hear that in India, you know you're helping.

So, invariably when an Indian says no problem, it's just like, no, stop the car. Because you're already like 50 miles off the road. So anyway, you should learn it.

It's Kym Ndu Stop the car. Kym Ndu. What do these four mean?

What's the short form of that? Here's one. Say the next like four.

[Speaker 2]
Muhtem Tenche Tso.

[Speaker 1]
Muhtem Tenche Tso. Tenche Tso is different from Muhtem. Tenche Tso.

You know Ram Tso and Ram Tso. You know the three principles of Tenche Tso. Principles of Tenche Tso.

Muhtem. You smell the arguments going? If you don't, I'm going to translate it for you guys.

[Speaker 2]
Okay.

[Speaker 1]
No problem.

[Speaker 2]
Right?

[Speaker 1]
Jetsun Kapra says the Nagarjuna's text doesn't talk about the Bodhisattva side of the teachings. All he means is that it doesn't take the Bodhisattva side of the teachings as its explicit principle. Is it its principle side?

Maybe. But is it its explicit principle side?

[Speaker 2]
I don't know.

[Speaker 1]
Okay. This is a very important thing in the book. Yes.

Does it talk about directly? No. That's all.

Got it? Well, how does he talk about it? He talks about emptiness.

And anyone who understands emptiness is going to get to Bodhisattva somehow. That's the basic argument.

[Speaker 2]
Should the side in the second line be plural? Yeah, you can say that.

[Speaker 1]
He says two, and I didn't know how to get the word T-W-O in there. I think it's okay.

[Speaker 2]
So is it a difference between explicit principle and explicit principle? Three different things? Say again.

[Speaker 1]
Oh yeah, there's principle subject matter, there's implicit principle subject matter, and there's explicit principle subject matter.

[Speaker 2]
And so explicit principle is another category also.

[Speaker 1]
Yeah. Explicit principle subject matter is emptiness. Implicit principle subject matter is Bodhisattva.

So when Jetsun Kapra says it doesn't take the far-reaching side of the teachings, it doesn't treat that, all he meant was it wasn't an explicit principle subject matter in this book.

[Speaker 2]
But didn't you earlier say there was a difference between explicit and principle?

[Speaker 1]
No. Well, just that if you add the word explicit, principle becomes something different. So is there a principle subject matter in the graduate book?

[Speaker 2]
Yes.

[Speaker 1]
What? I just said principle subject matter. Yeah, there's two.

There's two principles. It's sort of a contradiction of terms. There's two bosses in this country or something.

There's two, you know what I mean? But anyway, yeah, one is explicit, one is implicit. But it's tough.

Actually, this is the end of the argument, okay? You can celebrate. Here we go.

One, two, three, four. One, two, three, four.

[Speaker 2]
Careful.

[Speaker 1]
Up.

[Speaker 2]
Up. Up. Say up.

Okay?

[Speaker 1]
Va after di changes to a. Like Wong, like give me an initiation of Wong. And we don't say wap, we say up.

Here we go. So, some guys say chir, by quoting another guy who said kir. That's true because that guy said it's true, okay?

Alright, so you're going to hear two claps there. Got it? Here we go.

What do we call ancient talent? Stranger? Stranger.

Any more?

[Speaker 2]
Oh yeah.

[Speaker 1]
Okay, so somebody has written a commentary to ancient talent, which was itself written by Ian McGregor, because it's one of the six works on reasoning, which are reasoning to logical proofs of emptiness, as opposed to scriptural proofs, which are presented by Ian McGregor in Compendium of Secrets. Okay, got it? So somebody's quoting, this is how it gets you to dimension.

You know, you can't sleep in this class, because you're supposed to be yelling the answers when he pauses. Anyway. We have a rough day, as you said, sometimes.

But anyway. So in that commentary it says, he was just talking about the principle point being made, which means explicit principle something. Okay?

Moreover, the whole point of Master Chandrakirti's text is to prove that Arya Nagarjuna is giving great detail about the whole steps of the Mayan path. Okay? That's all.

So he's quoting, he's picking out somebody to prove it. We are. Who wrote?

I don't know all these books, okay? Who wrote this book? You can look it up.

By the way, what's his word? You know, dik, say dik. When you see a small t, it means you're supposed to represent it.

So say dik. Without flopping your tongue up. Just normal.

It's that here, the front top of the tongue against the back of the teeth. First columns. Now to get the Sanskrit retroflex, you twist it under.

Then say dik. And this little apostrophe means a long i in the Sanskrit. If you know Tibetan, it's that little, it's that little achu.

It's an achu under the thing. So it's dik, say dik. Dik is a Sanskrit word for commentary.

So they leave that word alone sometimes in Tibetan. I wrote a dik. I wrote a dik on the string of jewels.

And it's important, like hatha. Say hatha. Hatha is hatha yoga.

And it's a whole important word. It means drastic means. Tantak means drastic yoga.

And nowadays it came to mean mild yoga. Which is very funny. And then ha means sun.

And ta means moon. So hatha. And if you said hatha.

Hatha? Yeah, then nobody knows what you're talking about. What are you talking about?

Say ha. It's a retroflex. I'm studying hatha.

Oh, you're hot. And in Hindi it's hath. You're studying hath?

[Speaker 2]
Yeah.

[Speaker 1]
Oh, wow. That means like you're a real yogi. It's because it's hard.

It's drastic yoga. It's like heavy on the heavy. Anyway.

Who wrote this? I have no idea. 2010.

2010. No. I just went through 500 pages.

Now it gets a little nasty. I don't know if I would have written this. It'll go through the 102,000 towers in St. Petersburg. Right there. And that can make for a bit of a read. Oh.

That's not it. That's not it. Let's try a new tick and see if anybody found it.

Tick. Tick. This is Longdu Lama.

He was in the 1700s. Very famous lama. And he made a catalog of the books that existed in his time.

And this book existed in his time. But he doesn't say who wrote it. Okay.

But he's just saying who tried to convince somebody to write it. So anyway, here's the full name of it. So I'm going to...

Somebody want to write that? It starts right. Umo Rinchen Taro.

It starts right here. Just type it into that. B-B-U-M-A Rinchen Taro.

Okay. Tamja Rinchen Taro. Tikka.

This is another name for it. It's Lungdun Tso. So that was the name that it was known by in the 1700s.

Got it? Lungdun Tso? Typed it?

I can cut it out. You got it? Anybody else got it?

[Speaker 2]
Lungdun Tso?

[Speaker 1]
Got it? It's hitting the same book over and over again. In Russia, out of 100,000 books, maybe 50,000 are the same books.

Because they were stolen from monasteries. So like if someone came in and stole all our books tonight, they'd get 50 copies of the same book. I'm going to skip it.

It's going to take too long. I will do it slow. What's it called?

Nimbu Dinsa? Nimbu Dinsa. Ooh.

There it is. So it's not called Darte in that century. It's called Uma Rinchen Taro and Nimbu Dinsa.

Who wrote it? Who's that?

[Speaker 2]
Gyaltsab Je?

[Speaker 1]
Yeah, it's Gyaltsab Je. That's his full name. Dharma Rinchen.

Who's Gyaltsab Je? Right-hand man. Whenever you see a tiger, he's on the right-hand side.

Why is he called Gyaltsab? Gyaltsab means regent. The one who takes the throne after him.

And now, after that, Gyaltsab was the first what? Ganden Chippa. And now we're on number, I don't know.

My teacher is the next Ganden Chippa. It's like, I don't know, a hundred and something? It usually lasts about 20 years.

You can calculate it. So anyway, now we can say, who's who?

[Speaker 2]
Gyaltsab Je?

[Speaker 1]
Gyaltsab Je. Dates? 1964, 1964.

Dharma Rinchen?

[Speaker 2]
Dharma Rinchen.

[Speaker 1]
Did we say Srimad-Bhagavad-Gita?

[Speaker 2]
No, but the author did. No, I didn't.

[Speaker 1]
Oh, I don't know, it's okay. Now, if that's really the book by Gyaltsab Je, it should have been input already. So we can find the word.

We can find the page it's on. And again, this is noonic stuff, and most people would do it in a class, but if you wait till later, you never finish it. Like, if we keep going like this, then the day we reach the last line, we can give it to Betsky and say publish it.

Otherwise, it gets finished, and then no one wants to go back and fill in all the footnotes. I'm just apologizing for the footnotes. How come I didn't finish the word there?

[Speaker 2]
It doesn't matter, it'll still find it.

[Speaker 1]
Save yourself some trouble. What about 30 years of transmitting it? Oh, yeah, okay.

Okay. Is it going to be in Sumbun, Kanyo, or Kanyo? Sumbun, because it's written by Shantanu.

Okay. We can have a debate about that. But anyway.

What subject? It's a commentary on ancient times. It might be.

We can save some search time. Oh, we found it in Umachidin. Skip that one.

It's in Umatachi. What's that? There's always a chidin and tachi.

Say chidin. For every subject, there's a chidin and tachi. Chidin means an overview.

It's usually shorter. Like for this chidin, it's maybe 160 pages or something. Then tachi, I check because I'm getting worried.

Tachi means an extensive what do you call it? It's like it's like an analytical it's a dialectical analysis of the text. For Pratyaparamita, it would take you 12 years to get through.

So we're working on the chidin. Which will only take you 6 years. So, who wrote the tachi for Sarame?

See, there's a chidin and a tachi for each subject for each monastery. Kiriten dan. Same guy.

Skip it. We didn't find it. Let's try another piece of it.

In case this is something you heard in the debate ground and didn't quote it quite. It's been going like that. Let's go So let me take a couple of pieces on it.

Hoping that one of them got quoted right in the debate ground. It's like our debate ground, right? Michael said that book said something like what was that?

And then the younger students hear that and they memorize it on the spot. And then it's just what you remember the book said. Like you didn't study it well.

Anyway. Let's do a shen ni natsa natsa Let's do like 3 pieces of it and see if there are any of them. This is gomoraph san.

Not interesting. This is interesting. Look at the first line.

Another textbook writer from another monastery has quoted the same quotation. But it's spelled all differently. Instead of tenlab apje dzong That's why we didn't find it maybe.

So if you're really into it you probably have to search for this spelling or something. Got it? That's too bad actually.

This is S.J. Uchi. What's that mean? It's the umajidun from S.J. Who's S.J.? How do you spell it? He uses the same No, a different wording. yinki instead of yinbe chir, for example. This yinki means bot.

So again, it's quoted differently. Who wrote the S.J. textbook? It's probably S.J. Uchi Genshin. Who's the teacher at the kindergarten who wrote our textbook. He's not even quoting it the same as his teacher quoted it. Okay?

Probably. We can keep going like that. Here's somebody else.

This one's actually the same. Oh, that's our own. Sorry.

Okay. Let's check this one. Just so you get a feeling for how these things go.

Ki. And our text is yinbe chir. But who wrote the tachir for ceremony?

Who wrote the sister text for Madhumika? The same author is quoting the same quote differently. Okay?

Just so you get used to how hard it is sometimes. The same author who's writing two books on the same subject, parallel books, is quoting it differently. Because how do you find it?

This is really cute. Look at this first line. What's it say?

Papao. Tenla. Bang bang.

[Speaker 2]
Bang bang. It's not bapja.

[Speaker 1]
And it's not bapa. And it's not bapja. It's bang.

Hand me that board. Hand me a piece of paper. You don't have to do it.

There's no need for it. Okay. So you're a Tibetan woman feeding her family in Hunsur, India by what?

[Speaker 2]
Typing in.

[Speaker 1]
Typing stuff for ten years at the ACIP's input center. And they told you no matter what you know it is, just type what's there. You don't want you correcting the text.

Okay? So she comes to this place where it's bap. And she knows it's bap.

But the block chipped here. Okay? The block chipped there.

And it says sorry, it chipped here.

[Speaker 2]
Okay? The block chipped.

[Speaker 1]
The corner of the block broke off. So instead of bap it's bang. She typed it perfect.

She obeyed the rules of the project. Okay? She typed what was there.

Because they're not allowed to even if they know it's wrong, they're not allowed to change it. Because otherwise it would go crazy. So it's bang.

And you won't find it when you go searching for it.

[Speaker 2]
Okay? Is that a real word? Bang?

[Speaker 1]
No, it's not a real word. But that's a legal construction.

[Speaker 2]
Everything is legal.

[Speaker 1]
It could have been a word. Sa is allowed as a secondary suffix letter after nga. And a is allowed before ba as a prefix letter.

It's a totally possible word. Okay? Okay?

So it's stuff you have to know if you're going to be using a database. So why don't you just hire some guy to correct all this stuff? There's three people in Saramé who would catch this error.

And they're busy. Yoshitetsu Minjin has 400 students. And he's got Palma every other day.

So, you know, because it you can't find, there's nobody who can read it. There's only like four people who could. I used to edit the text for them.

It's really hard. So anyway, we found it. Uteng Der means a commentary on Umar Ibn Chanchawan.

[Speaker 2]
Okay?

[Speaker 1]
And this is his book. And now we can finish the footnote. And by the way, was it spelled anywhere?

Was the rest of it the same? Yeah, that part was different. The first was not Does it make a big difference in the meaning?

But that's misspelled. Or spelled differently. The rest is okay.

It's something you would hear in the debate ground. It's also something that might very well have been written in a manuscript before the carving was done. Like he might have been working from a manuscript before Geltsefter was carved.

Okay? Alright? So these are all problems that you're going to face as a translator.

And now we can say 5427 What folio is that on? 3B It used to take a few months to do a footnote like that. I used to do it.

You went into the temple. You unwrapped the Kanya. And you memorized the first three words of the next three lines.

First you memorized it. Then you just put your eyes on automatic and you started flipping through pages. A thousand pages to find this quotation.

And then your eyes are burned out like you missed it. And the next day you come back and you look again and you find it. And it used to take like two days to confirm that this is what Geltsefter said.

So my hope I think you can sense we're making it more pure. The texts are being purified instead of getting more corrupted. It's a big deal.

Someone will appreciate it in a few hundred years. Okay. He's wrapping up.

We get to go on to a new subject. This is all one sentence. Okay.

I don't think you want to leave it that way. No. Okay.

I don't even know where to cut it. I'm just going to sort of fake it, okay, to summarize. Let's read it together.

Say one, two, three, four. Namo Shepa Shepa Shepa To summarize. Oh, sorry.

Okay. Let's read it together. One, two, three.

[Speaker 2]
Ten, shu, ju, wa san, pe, te, pa, mayyānaṁ saśe goṅkā tārthu saṁsāṁ tu yadu niruṅgā lānyekā tenpo nyepādaṁ These are all stuff he said.

[Speaker 1]
He's just wrapping it up. Why did he say the first part of the purpose? Is there going to be a second part of the purpose for writing the book, which was?

Yeah, he's trying to differentiate it from the Mahayana school. Oh, sorry.

[Speaker 2]
No more Mahayana school.

[Speaker 1]
Yeah, it's a joke. He did it on purpose.

[Speaker 2]
Okay, we know that.

[Speaker 1]
And he's still going. Okay, he's quoting the other commentary. It would be convenient if we've already had this, and we've already translated it, and we try to match the translation.

So, let's see if he's used any of those ones before. Okay, he already used it, because they haven't realized this one thing. Okay, now he's going to quote six sounds.

What's six sounds? Three words. Chandrakirti's commentary on Ayurveda.

His other commentary on Ayurveda. Now, is he just paraphrasing it, or is this a direct quotation from that? It's unclear.

So what do we do? Go for it. That's what I called it.

Go for it. That's the meaning of that. Okay, so should we just type a little piece of this quotation in and go looking for it?

Pick something unique, because you don't want to look for it all day. You want to look for unique pieces. If there's something else, maybe we should do it.

Look for a couple of unique pieces. Why?

[Speaker 2]
We just went through that. I just went through that.

[Speaker 1]
We had to look for six pieces of that quotation to hit one. Because five different authors had it spelled differently. And quoted differently.

And the same author quotes it differently. And his teacher quotes it differently. So let's take some pieces.

Now, which pieces are you going to take? I'm just going to put them both up so we can find the pieces. By the way, I know that I'd probably go looking for a direct quotation because it sounds very stilted language.

Which means what? Did Chandrakirti not write in nice Sanskrit? By the way, you guys who are scanning, KSIP, honey.

Yeah, I went in there. I saw this pile of books they're scanning for Sanskrit. And one of them said Majinika Shastra on the front.

Which means what in Tibetan?

[Speaker 2]
It's a Kama Tantra.

[Speaker 1]
Which is what?

[Speaker 2]
It's a Kama Tantra.

[Speaker 1]
It was Nagarjuna's original text in Sanskrit. But there's this huge thick book. And the title of all the pages says Umekdantra.

And I'm like, wow. But it can't be that thick. It's just a little tiny book.

It's like 20 pages long, 10 pages long. And they're like scanning it. And I'm like, wow.

So I open it up. And then it says, down in the fine printing. So I'm like, oh, this includes Siksala.

The son of Baba. So here is the Sanskrit. And they found it.

Jambredi found it. And it's the Sanskrit for Siksala and Asavasya together. It's so cool.

And they're just sitting there scanning it. I didn't even know it was in the house. I didn't know it was in the country or in the world.

And they're scanning it already. It's kind of cool. Anyway, let's find some pieces.

Dekhone. Denchen is pretty good. That's pretty good.

That's not good.

[Speaker 2]
That should be enough.

[Speaker 1]
Sumbong Tengyur or Kanyur? I'm looking for something from Siksala.

[Speaker 2]
Oh, that's huge. Tengyur.

[Speaker 1]
Why? What's Tengyur mean? What's the Ten mean?

What's the Gyur mean? By the way, Eastern Tibet, they're corrupt. They can't say Gyur.

They're Kambas, right? And they change it to Gyur. So people go around.

And Westerners learned it first from the Eastern Tibetans. So even in the Library of Congress, it's like Kanyur and Tengyur. Which is like saying Romeo do it.

It's like totally wrong. Yeah, Ten mean Tenchen. Classical common sense.

Gyur meaning translated into Sanskrit. From Sanskrit into Tibetan. So we're looking for Tengyur.

Do you want to search the whole Tengyur? Any section you might want to search?

[Speaker 2]
Uma. Uma.

[Speaker 1]
Okay. Save yourself some time. We found something.

It's in the 400 verses. Which is not what we're looking for. Uh-oh.

Ah, what's this? Siksala. Yeah.

How well did K.T. Targe do? It's down here, you see? I'll get it up on the top line.

[Speaker 2]
Tenshi.

[Speaker 1]
Let's look at how well he quoted it. Detabur.

[Speaker 2]
Detabur. Tenbe.

[Speaker 1]
Tenbe. Gongba. Gongba.

Mishepe. Is missing. What's Mishepa mean?

[Speaker 2]
They don't get it.

[Speaker 1]
What's it say now? Because they get it.

[Speaker 2]
Okay.

[Speaker 1]
See, it's really powerful to have an input. And it's cheap. It's so cheap.

I mean his budget is like $20,000 a year for 50, 60 people. To save all the books in the world that we care about. And then...

Catch stuff that's opposite? Some guy carving K.T. Targe's thing left out the not. Left out that they don't get the true point.

Right now it says they get the true point. And I'm struggling over this quotation. But they don't get the true point.

Let's see what else he meant. Mishepe. Because they don't know the true intent.

Here it says because of the true intent.

[Speaker 2]
Right here.

[Speaker 1]
How's he doing?

[Speaker 2]
Okay.

[Speaker 1]
I gotta start putting this up here. I'm not gonna remember all this. And this one is like unbelievable.

What was it?

[Speaker 2]
Gongba.

[Speaker 1]
Gongba. Mishepe. Okay.

How it goes for me? Whoa.

[Speaker 2]
What am I doing?

[Speaker 1]
Gongba chin.

[Speaker 2]
Me.

[Speaker 1]
There's no deer, right? Oh, is there? I'm sorry.

Gongba chin. Me. Deer.

Kong. Sheep. Min.

Nyam. Do. Kong.

Sheep. Tetsam. Do.

Gyo. Don. Kong.

Sheep. Lo. Shemba.

Ay-yah. When you spell shemba with a G, it means other thoughts. Lo shemba means other thoughts.

When you spell it without a G, it means people-minded.

[Speaker 2]
Oh my goodness.

[Speaker 1]
Okay? Okay? But how can you translate this?

You see what I mean? Okay, so, he says shemba. Okay, got it?

See it down here? Let's keep going. Shemba ni ki.

Turn away. Dun. Ki.

You see? It doesn't make any sense like ki. Where were we?

[Speaker 2]
Right here? Right here?

[Speaker 1]
Shemba la. Ngepe. Dundu.

Dupa te. Ni ke is okay. That's a dum ka?

What's a dum ka? Alternate spelling. Illegal alternate spelling.

Okay? Ni ke. Tetsam.

Tetsam. Dun. No comma, but that's okay.

Lope. Shemba. Dun.

Sha. Dupa te. Ni ke.

Gane. Selwer spelled differently that's okay. Chawwa cheeru.

Mok dun. Ki. Ume tenchu is added.

He threw it in. Am I right? Down here.

It doesn't have to say that. Now, this is a debater. He's trying to prove a point about a certain book.

Which is Tsao Tshiro. He's quoting something to prove something about that book. He has inserted the book's name in the quotation.

Doesn't say it in the original quotation. Okay? I mean, that's a little sneaky.

Okay, get it? This whole part here, up here. Umei Tencho.

The book he's trying to prove something about. Tsao Tshiro. It doesn't say that in the original quotation.

It's not there. Where are we?

[Speaker 2]
Right there. Down there.

[Speaker 1]
Yeah. It's just D. This book.

What book? I don't know. Okay?

It's funny, huh? It's interesting. Okay, so anyway.

[Speaker 2]
At the beginning, it's B-U-R, and it's just B-U, so it makes a big difference.

[Speaker 1]
Not much difference. So what are we going to do with this quotation? I don't even know.

Anyway, it's nice to know what it said originally. Because now we can translate it better.

[Speaker 2]
So you would translate it according to the correct?

[Speaker 1]
Well, to tell you the truth, the way it stands now, it just doesn't make any sense. It's like totally bizarre. And you're like...

You know, yeah. How would you translate it? Hmm.

Oh, we've got to make a few notes here. While we're there, hang on one second. T-3860.

I'm just going to do this so I don't have to do it later. It's T-3860, and it's what page? 13-B.

No, I'll tell you why. We'll do D. That tells you which 10 years from their day.

Okay, so I just made that note, so if I turn the machine off and... Now, did you have a question?

[Speaker 2]
I thought another D had been spelled G-Y-I, but the window's not open anymore. Let me check. It's the second line.

No, you're almost there. Oh, it didn't change G.

[Speaker 1]
And it's spelled G-Y-I-S up there. Oh, that's a big difference. That's a big difference.

Thanks. That's the difference between he did it and it's his. You see?

It's totally different. I don't know if you should do this on 7-23. We have this saying, Christina, that life is made of five minutes.

Right? Five minutes is? So not to waste it.

I just thought you'd know how to cut it. It's still there. Wow, now it makes sense.

Wow, I don't think you can cut it. I'll try here. The first one, the negative, is like unbelievable.

It's totally different. It's like they understand it, and then now they don't understand it. It's like unbelievable.

Well, you kind of make a judgment call, like, which makes sense. I mean, which clearly makes sense, given all the context and the argument and the proofs. And it's clear.

It's very clear which one makes sense. But you'll see. I'll show you.

We figured it into English. More or clearer, it says. It's the opposite of figurative.

Literally. Okay? So now it says, there will be some who have doubts, who, because they don't understand the true intent of the word, will think to themselves.

Yeah. Will think to themselves. What part of this book is written literally?

And what part of it is written with some other point in mind? Now, if we hadn't checked the quotation, it would say, there will be some who have doubts, who, because of the true intent of the word. Just imagine this sentence without the stuff I'm about to put in parentheses.

And that's what it says if you didn't check the quotation. Now, that's what it is. Isn't that unbelievable?

And there's no awe. It's just because of the true intent of the word. It's like unbelievable.

You see, it's kind of cool, right? You can make it more pure than it was. Which means that people who have studied this book for the last 100, 200 years just skipped it.

They just skipped over that quotation. When you translate, you're forced to deal with every single word. You can't just say, that doesn't make much sense, let's go to the next paragraph.

You know what I mean? You can't put a note there that says, I couldn't figure this out. It's a much different thing.

Westerners are forced to deal with every single word if you're translating. And then you're forced to figure out what it really says. In the monastery, the teacher would say, ha, just take a break, we'll do it tomorrow.

And then the next day, you just go on to the next page. They don't have to deal with all the issues. If the thing's not spelled right, or it doesn't sound right.

So for 300 years, he gets passed on that way. And then that section doesn't have much meaning for anybody anymore. It's really interesting.

So anyway, I think we'll stop there, because we got it right. It's 7.30. And I hope it's not boring for you, but for me it's very exciting. It's like you're recovering something that got lost.

You know that thing where if I tell Ellie something, and then she whispers it to Elizabeth, and that's what happens. And then now you have this, because of personal computer, you have this really unbelievable opportunity to find out where it really is from. And you can do that with all kinds of texts, like Christian texts also.

We're doing that now, like with Thomas, the Gospel of Thomas. You can see what it really says. It's really cool.

Okay, we'll continue that one. Just to give you hope. And I know, yesterday was a rough day for me.

I don't know about you, but I'm exhausted from yesterday. And you look like that too. But right about here, we're going to start the book.

[Speaker 2]
Okay.

[Speaker 1]
Now, on Monday, we're going to start the book. We didn't start the book yet. That all was introductory.

That would have been in the preface. You see what I mean? Just to let you know, this is the standard start.

Yipa shundun namsoso shepa. Now I will start the book. First there's the explanation of the opening.

You always do a praise at the beginning of some high object. That's just good form. Tsambe tenjuki.

Lumlu means, then we get to the book. The body of the book. Jita tsambetsu.

At the end, there's an explanation of how Chandrakirti wrote it. Where was he? What was he doing?

Then, tenjutsampe gyelwa. Law. What's law?

[Speaker 2]
Right here.

[Speaker 1]
Law. Nature. Dedication.

[Speaker 2]
Parinoma?

[Speaker 1]
Parinoma? Yeah. Anyways, dedication.

What's the last thing Master Chandrakirti does in the book? Dedication. Dedicate the virtue.

So that's like the last page. And then, danbola means, here we go. Here's the actual book.

And I'm just going to give you a taste. This is Nyingje Chambola Sosomachewa Thubpadam. He's trying to choose the highest object in the universe he can bow to, to get enough virtue to finish his book.

That's the idea. So what does he pick? Does he pick Lord Buddha?

Does he pick the Bodhisattva? Does he pick a tantric deity? He picks this.

Oh, compassion. He picks Karuna. He picks compassion.

Does he bow down to Lord Buddha? Remember we had this rule of the king, bow down to Buddha, bow down to blah, blah. He says, everything comes from love.

Everything comes from love. And then he's got this whole chain of stuff that comes from love. So he says, if you're going to bow down at the beginning of a book, why bow down to the end product, bow down to the source of everything, bow down to where everything comes from.

And it's just love in normal people's hearts that's the seed that can be developed into a Buddha. So if you're going to write a book, you're going to bow down to the highest thing in the world, I think you should do the opposite. Bow down to the source of all enlightenment, which is just love in normal people's hearts.

So he's this weird thing at the beginning of Master Tendulki's work. He bows down, not to the Buddha, not to Prajnaparamita, not to the Three Jewels, not to some tender deity. He says, I bow down to love.

It's very beautiful. And then he goes into this long reason why he does that. So I just wanted to give you some hope that we're not going to do like textual analysis next week.

I like that kind of stuff.

[Speaker 2]
Thank you.

[Speaker 1]
The schedule Friday, we decided to do this compromise. And frankly, I'm not embarrassed to say it's because Voice of America is coming. And we have a chance to show a billion Chinese what we're doing.

I don't know what your advertising budget would have to be to reach a billion people, but we're getting it for free for some reason. And so we thought it's good if they see it. And they can only come on that day.

So what we're going to do is an hour of this class, an hour of Dzogchenpa. So the Chinese can see a woman teaching down there, which is a big thing here. You don't know.

So you have Geshe Notar sitting in a class. The white guy Geshe is bowing down to the lady teacher. It's a profound cultural statement about where Buddhism is going.

And it was a historical cusp. You don't know. Something happened there.

And now he'll go back to Sera and they'll be taught. And it will be a new era. So anyway, we want to get that in on Voice of America.

And then we'll do Tsog. And everybody can come, like last time. It's nice.

It's the end of the term. And it's the only chance I get to eat a lot of sweets. And I mean, it's a very important...

...practice. It's kind of nice. So we'll do like an hour each. With a break in between.

Okay. He kills my kind of guy.