Вступление на срединный путь (текущий курс, Аризона), занятие 19

[Speaker 1]
So, what did you guys decide about that line? Oh, we're going to do a book.

[Speaker 2]
They were talking on the line here about what the last line of the line they had was.

[Speaker 1]
And it was the same as the last line I had, so I assumed it was the same.

[Speaker 2]
I didn't check, though. But I did upload it last week, so it should be here. It doesn't fly.

It's out of my hands.

[Speaker 1]
Where did my thing go?

[Speaker 2]
Oh, my goodness. I don't know where it is. I'll get my newspaper, see if I can...

It's going around. Give it to Carol. She's the chairman.

Mrs. Hui. I'll hear you. It's all right.

You got it. cough laughter I knew that would be done. I knew that would be I don't know if I want to do it.

We didn't get him yet. Some people didn't get him yet. It's just the last two of them.

That's it. Do it. I love you.

I love you. That's not what I meant. You're a card of gold.

You're a card of gold.

[Speaker 1]
For the online people. It must be true. It's true.

[Speaker 2]
I don't want any bad news for you.

[Speaker 1]
I don't want any bad news for you. Is it? He did.

[Speaker 2]
I can't read it. It's empty. That's really good.

[Speaker 1]
What are we going to do about those weird lines? Do we correct the text? What do you guys think?

Yeah, I think we correct it. In this case, because it sucks. It's the opposite, right?

Sometimes when it's a little cropped, you just kind of translate over it. Yeah, I'm going to put that in. Here we go.

Let's translate it.

[Speaker 2]
Cool. That's good. Not good.

Turn the book the ideal way. Is it possible to go higher? It'll actually be so high, it'll be off the screen.

The legs aren't doing anything. They're just straddling. That's better.

That's good.

[Speaker 1]
It's a nice way of saying it. Revision. I'm just going to do it like that.

This is just what do you call it? Housekeeping. It's boring and I'm sorry for that.

We're not going to think we're going to come back to it later. That's just a rule of translation. Don't leave stuff for later because you'll never come back to it.

You'll never have time. You'll be 45 minutes late three years from now, too. You've got too much to do and you're not going to have time.

Get it done while it's in your hand. Unless VOA is there filming and you jump ahead to it. Now we can go ahead and fix the tag.

I know, I know.

[Speaker 2]
I'm sorry.

[Speaker 1]
That's fixed now. We can go on. We did some housekeeping.

I always link it to this right here. That's where I make a footnote because I prefer to put the footnotes in the back. We can fight about that for a few hours.

That's awesome. I have this sense that when you write a text or a translation it should be like By the way, I love what you guys did. I actually read it yesterday.

It's really cool. The homeworks are really cool. And the rules are really cool.

But rule number, I don't know what it was, is this new rule is don't interrupt the flow of the original. Let the guy say his piece. Don't keep putting in brackets.

We had that. But also don't keep putting in footnotes that are right there on the same page that the person is going to have to stop reading, look down at the bottom of the page, read your idea, come back up again and try to remember where they were. I like to let them just go through in the flow and then later they want to go back and see some footnotes they can.

Most people never read the footnotes. I was telling somebody yesterday it was Douglas and Blyth I think about writing fundraising proposals. Two colored pictures on each page.

Not much words. And every rich person I've ever been to they just look at the pictures and then they say yes or no. It's really funny.

And philosophy books are the same. Nobody reads the footnotes. So put them in the back.

And you know one scholar wants to know what verb you changed. That's ok. At least they know you're qualified and it's an authentic translation.

Let him speak in his own, the way he was headed. And don't interrupt him. It's like if you're translating for somebody like a lama and then sometimes the translator will interject their own opinions and it's like that.

It feels the same to me. Let the lama go on. Let him flow.

Or her. If you want to make comments later, that's ok. That's my idea.

They'll see the footnote and they go back there and find that word. That's how the petition starts. Any questions?

[Speaker 2]
I think so.

[Speaker 1]
This is a little hard. I've got to think about this. I could stall and we could read it out loud.

Let me make a change first. Ok, here we are. Let me get it.

Ok, watch the bouncing head. 1, 2, 3 1, 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 19 20 21 23 24 25 26 27 28 29 30 31 32 33 Ok, we have it.

[Speaker 2]
A little, sorry.

[Speaker 1]
How about this part? 1, 2, 3 Re, Fa, San, Lu La, Re, Ten, 50, 30 Ok, jump a little. How about this one?

1, 2, 3 No, master, Acharya. That's that master I keep putting in front of everybody's name. Acharya in Sanskrit.

How about these four syllables? One, two, three. Ume, genshin, classical commentary on Ume, which is?

Which is? What's the other Tibetan name for it? Sashin.

Sashin. Sashin. Sashin.

Munga Prabhya. The root text of Munga. That's the other name for it.

Majjhimaka Shastra. Dittamso Shesumbhucha. Okay, here we go.

What is this? It's called Indra, right? Indra, yeah.

Cool. Okay? That's easy, right?

They won't get that. It's a big problem, right? Madhyamika is all about jhāna, really.

Madhyamika is all about what the Buddha said that he didn't really mean that way. And so that's the main reason why Master Hu has to write the commentary on the Middle Way. Who?

Who?

[Speaker 2]
Arya Nagarjuna. Okay.

[Speaker 1]
Why didn't I capitalize classical commentary on the Middle Way? Yeah, it's a generic reference. And it's meant to be confusing.

You're supposed to say, what classical commentary on the Middle Way? And they say, oh, the city. They call New York the city, right?

I mean, everybody's supposed to know about the classical commentary. That's Sarasvati. That's Lula Prajna.

That's the New Testament of the Way. So as a translator, you have to leave it generic. You see what I mean?

You can't make a title out of it. It's not a title. It's the city, okay?

Excuse me, question. Can you comment, please, on why Topan is with the secondary suffix Yeah, I know. I know.

I think it means that they think they perceived it. Let's put that in. No, I don't think so.

Yeah, I'm doing it that way, but I admit it could be, it's troublesome. It's what Geshe Thubten Rinchen calls uncomfortable. If it had been the other way around, I might have translated it as what we understand to be figurative, to be literal.

Maybe I, I think you might be right. Let's look at it that way. I think we'll change it.

I like it. I was going to do that, and then I changed my mind, because I thought it was reversed, but it's not reversed. I'll show you what Alistair is saying.

I think you're right. Let's see. Hang on.

No, it doesn't work. I feel more comfortable than you do. And I'll tell you why.

There's another word in here that supports your idea. See, normally what Alistair is saying is that ratokpa means to realize, whereas ratokpa without this stuff means to have a wrong idea. So it's a tricky word.

So whatever comes before that should be correct. Which is that thing about, right here, what we said, what seems to be literal should be taken figuratively. And that's the big problem.

The other sign that's best for correct reading is this thing right here. What's dhara? Na, as a pluralizer.

Do you know? Say, nam dhara. Nam, ra, nata, na, masa, nam, means plural, many.

And then dhara, in translating from Sanskrit, means the dual in Sanskrit. So in Sanskrit you have a different verb. When you say, Anatole and Alistair went to the store, you use a dual verb.

Because there's two people. When Alistair goes by himself, you use a singular verb. And then in Sanskrit, you use a plural verb only for three or more guys.

So there's whole separate tenses and whole separate conjugations for dual. And this is how the Tibetans translated dual. Dot.

It means the two. So then, if you translate it the way Alistair was thinking, you only come up with two problems that people have. They either have uncertainty about it, or they simply misunderstand it.

That's two. Then the dual fits. So that's another reason that supports translating dopa as correct perception.

Here. So I like it. It's more comfortable.

That's good. I hope you all get to some point where you can correct me. Okay.

Here we go again. Now the easy part. By the way, translating a Tibetan translation of Sanskrit is just really nasty.

And once you get better and you can read Jetsun Kappa easily, you can see that much of his time is spent trying to figure out which Tibetan translation he should use of a Sanskrit that he doesn't have in his hands anymore. And we have lost the translations that didn't make it into the Kangyur and Tengyur. Like a long time ago they got lost.

So we only have these pieces that Jetsun Kappa had in the 15th century. Here's two translations that are floating around the country right now. I don't have the original Sanskrit.

This one sounds better to me. Sometimes he has the Sanskrit and he's saying, I don't like the Tengyur one so much. I like the one that didn't make it into the Tengyur for this sentence.

So it's really hard to translate a Tibetan translation of Sanskrit. Let's read it together. Ready?

One, two, three. One, two, three, four. You feel the tones every time I do it like that?

I'll do it again. I'll just do it. Listen to the tone.

I'll snap every time there's a tone change. Ni pa shung dud nam so so shhe phala. You hear that thing?

You've got to get like that. And then it sounds really good to Tibetan. Otherwise it sounds like, what are you doing today?

You can understand, but it doesn't sound right. Here is the second section from above. That's a cop-out.

That's a cop-out. Like the Tibetan text says, here's point number two. And you can cop-out.

You can just say, here's the second section from above. Above maybe 400 pages by then. And it's not really fair to your reader.

In English, you wouldn't have a two and no chapter name under it. You see what I mean? You should go back, find what the second point was.

And that's a little bit of extra work. But you've got to do it. Because you don't have an English book with chapter titles that are just missing.

Because it's not the first time you mention them. You see what I mean? You don't do that.

When you get to the actual chapter that you promised somebody, you don't put the name of the chapter there. You just say, oh, here's the second point from before. But there's been like 400 second points from before.

So it's kind of a hard... You've got to learn what to look for and go back. And here the computer is very useful.

So we'll go back to the start. We'll look up Xīngdīng, which is the name of that second section. And here it is.

And you'll get good at it. And that way you match what you said before. I don't know, did we put that in the rules?

You should match what you said before. You gave the second part a name already. Don't cop out and make a new name for it because you're too lazy to go back and find out what you called it the first time.

Here it is. We have an accepted explanation. Is that what it was?

Yeah. Yeah. We can even cut it out.

Separate explanations of selected portions. It was supposed to be the second. And then go back.

This is just a point too, obviously. Go back and find out... Oh, what happened?

Go back and find out what you called it. Two steps, two chapters, two sections, two... What did you call it?

We called it two steps. So you'll be totally consistent. Now you jump ahead to the next one.

And you can be totally... Here's the second section.

[Speaker 2]
Step.

[Speaker 1]
Step. Yeah, from above. You see?

And the Tibetan never gives you that. The Tibetan just says, here's number two. And as a translator, to be responsible, you should put it in.

It just makes the translation flow better. And your reader's like, thank you for telling me. And what really annoys me...

You can put this in. Officially, it annoys me. You get these translations where they follow the...

There's been a big one recently done by a board of scholars. It'll say section 47811B1417A67 in parentheses 47D. I'm supposed to remember where you're at?

400 pages later and some weird outline. Just make me a chapter heading like every English book has. Just like that.

And we're not going to put them in yet, but we'll cut it into chapters later. Why not now? Do you remember why?

This is why you don't follow the Tibetan outline literally. They give equal weight to the explanation of the name, which has taken like 60 pages. And then after we finish translating, we'll have about 1,200 more pages.

So do you give equal weight? Do you call that first part and second part? 60 pages and the 1,200 pages?

That's what the Tibetan outline does. And then translators do that. And it gets this weird book.

Part one is 60 pages. Part two is 1,200 pages. After you've gotten pretty far into the book, go back and cut it up into chapters of roughly equal length, like a normal English book.

And there'll be this transparency developing. What's transparency?

[Speaker 2]
So you can understand it.

[Speaker 1]
I said programming. It doesn't boggle you down. Transparency in programming means what?

[Speaker 2]
The user just doesn't burden with it.

[Speaker 1]
You don't see the programming. You're not aware of the programming. He's invisible.

Or she's invisible. You see what I'm saying? You don't sense the programmer behind.

Everything is, what do you call it? Intuitive. And you don't sense that somebody worked 1,200 lines of code to give you that extra button there, which pops up at the right moment.

You see what I mean? You don't think of the programmer. And you shouldn't think of the translator.

The translator should be transparent. The translator should be in the background. Nobody should notice the translator.

The translator maybe should be in the bottom of the book somewhere at the end. You know what I mean? It should be, het op de medaag is.

And then people should pick it up, read the whole thing, and not even be aware it's a translator. You see what I mean? That's the idea.

Let me think about it. Yeah, OK. We can do that.

Separate explanations. Selected portions. I'm not so sure about this text.

Is that OK? That helps the reader a lot. OK.

Nice. You guys are doing good. Uh...

[Speaker 2]
Uh... Chandra?

[Speaker 1]
Sorry?

[Speaker 2]
Chandra?

[Speaker 1]
Yeah. Now, you've got step already. What are you going to say now?

Here we proceed in four...

[Speaker 2]
Segments? Stages? Stages.

[Speaker 1]
I like stages. Because it really is sort of stages.

[Speaker 2]
Cool boy.

[Speaker 1]
OK, just so you know, here are the four steps. These aren't really four stages that any great commentator would go through in writing a new book in ancient India. OK?

First one, say, Chitra? Chitra. Chitra means...

Chitra means what? Offerings. Offerings, right?

Chitra. Chitra Bu. Like Mama Chitra is offering to Mama, right?

And, uh... Chitra means to stay. So, it's a custom in ancient India that as you begin to write a new book, you bow down to somebody.

Why? What's he say here? Vehicle for...

It serves as a vehicle for undertaking the composition and commentary. What's that mean? Do you need an excuse to start the commentary?

Yeah, really good. You've got to have the diploma to finish the book, right? To finish writing it.

And there's these huge obstacles that come. Any time you do something major, the more major, dharma-wise, you must have obstacles. You must attract obstacles.

There's no exceptions. Now, if you like doing something really good, there are some exceptions, I guess, if you're coming from it. But, uh...

Susan Stumps, Professor Stumps, says, never say never.

[Speaker 2]
Uh... Never say always.

[Speaker 1]
Never say always, okay? But, uh... Often, most often, some...

And the stories about the... the obstacles are beautiful. They're unbelievable.

Like, who was it? Master Dignaga? He's writing his text on logic.

And he's, uh... Or is it Dharmakirti? I don't remember.

But they're... They used to write them on, um... First on a...

There's a special board that you sprinkle with dust. And then you lick a bamboo pen and you write out your sentence the way you think you might want it. And then you look at it for a while and if you really like it, then you waste the paper or the vellum or whatever.

It's really parchment. It's, like, really expensive. So you don't go scribbling notes.

So... He, like, would write his first idea. He's in a cave in the mountains and, um...

And he's writing. And he gets it half done and then this big wind comes and blows on the dust away. And he's like, Man, I just had that idea and I can't get it again.

Then he, like, thinks really hard and he licks his pen and he does it again, you know? And, uh... The wind comes and blows it away.

And he's like, I can't. He's like, I give up. And he, like, took the board and he went, like...

He just threw it in the air like that. And he's... He's waiting.

[Speaker 2]
And he doesn't hear it fall down.

[Speaker 1]
And then he looks up and hears... I forget, it's like Manjushri is sitting there with the board, you know, and he says, You'll always be ostracized.

[Speaker 2]
Don't get upset.

[Speaker 1]
Tosses him down the board. So that would happen. Like, normally your hard drive would go down.

And this is something. You lose the two terms of work. Then you just get up and start over again.

You get nervous. I lost my computer. It's doing fine.

Your voice doesn't continue. So a vehicle for undertaking here means you gotta get the good karma. Which means you should think carefully about the heaviest karmic object you can.

Right? And we already talked about that. Like, he's...

Before you bow down to somebody to collect good karma to finish your book, think carefully about who you're going to bow down to. You get more mileage out of some objects than others. Then the actual body of the commentary, which is very...

By the way, I didn't say classical commentary, because that would get cloying, boring. That's usually like 90% of the material. In a normal text.

It's the actual explanation of the book. Then, I don't know what this third section is. We'll get to it in about three years.

Seriously. After the main book. And I bet Master Chandrakirti is going to say something about where he was when he worked on it.

You know, oftentimes, like at the end of the Abhidharmakosha, Master Vasubandhu says, I was in a temple in Kashmir. I met these guys. This is why I wrote this book.

Probably something like that. We could jump ahead and look. I think we'll jump back and change it when we find out later that that's not what I want.

Okay. And then the last one is the dedication of the good karma. So at the end of the book, you know, a real lama will always dedicate the good karma of the book.

You know, gewa di, gewo ho. May this book help all people. Okay?

Yeah. Okay.

[Speaker 2]
Okay.

[Speaker 1]
Later this will probably be, a chapter will probably start around here. But we can decide that once we have some, you know, two dozen pages of text. Okay.

By the way, when you see this thing, I mean, I edited this whole text for the monastery. And, for their printing of it. And, these were the corrections I made at the time.

So, we'll just accept them. So, if you have a choice between the word in front of the brackets or the word in the brackets, take the word in the brackets. And the monastery accepted all those changes and we published it that way.

But, as a matter of historical record, when you have it in a database, you leave the original and you state what the correction was. But that's not what we're doing now. We're trying to get a book into people's hands.

Archiving is one thing. Communicating to the general public is another thing. But you should do both.

Okay, where were we? Okay, want to read it? Let's go.

One, two, three. Okay, good. You got the ni and all that.

Good? Like tomba ni is a condition of emptiness. Ni is the number two.

Big difference. So, you got to have that high tone. Listen.

We repeat, okay? Ni. Ni.

Ni. Ni. Ni.

[Speaker 2]
Ni. Ni.

[Speaker 1]
Okay? Ah, ni, mi, means essence of something, like sunyata. In Sanskrit, it's ta.

Which came into English as shun, T-I-O-N. Like locomotion. Okay?

Then, say ni. Ni. If you make it a little long, ni.

Ni. It's two. If you cut it short, ni.

Ni. It's to sleep. Okay?

So, I'll say it again. And you should get used to this. Okay, ready?

Ni. Ni. That's two.

Ni. Ni. To sleep.

Okay? Got it? Ah, say it.

Say it. Shokchar. Shokchar.

Dangna. Dangna. Shokni.

Shokni. Niegore.

[Speaker 2]
Niegore.

[Speaker 1]
Shokchar. Shokchar. One more time.

Shokchar. Shokchar.

[Speaker 2]
Dangna.

[Speaker 1]
Dangna. Shokni. Shokni.

Niegore. Niegore. Tibetans love sayings.

They love, ah, what do you call them? Like, old, ah, what do you call them? Yeah, old wives sayings.

Like, a stitch in time says, like, they love these. There are dictionaries of them. There are huge volumes of them.

I used to memorize them. Because then you get with a Tibetan and you lay one on them, they're like, you're Tibetan, so good. No, I used to memorize them.

There are books of them. And they're really beautiful. Ah, so, shokchar.

Shokchar dangna shokni niegore means, ah, if it rains a morning rain, you should sleep in a morning sleeper.

[Speaker 2]
You see?

[Speaker 1]
Like, if you get up and it's raining, you should just put the covers on over your head again and sleep for another half hour. You know? Like, we did it the last few days.

And it was raining in the morning. And I said, shokchar dangna shokni niegore.

[Speaker 2]
You know?

[Speaker 1]
It's like, I have an excuse to sleep in today. It's like that. And it, they, so that's a meal, to sleep, okay?

So, we already translated that when the VOA was here. The first of these has two, by the way, she was, they were incredibly happy. And, ah, she wants to start a group in Washington, D.C. You know? It's like, and Ali's going to help her make sure it happens. Okay. The first of these has two parts of their own.

Honoring great compassion without dividing it and then honoring it with great compassion with dividing it doesn't sound too good to me.

[Speaker 2]
Okay.

[Speaker 1]
I like that. Is that okay? By the way, I don't know what it means.

We might have to come back and correct something. But that's what the Tibetan says. Let's read this together.

Ready? One, two, three.

[Speaker 2]
tan po de shey pa la nyen du sang ge jin nan du wang ge shey pa ne Okay.

[Speaker 1]
I kind of cheated on that because we didn't have the second part of it. So this goes up here. I'll tell you what it says literally.

It says, we'll talk about the first now. What's the first? Of the four.

Four parts to writing this book. Yeah. Offering praise to some object.

To make good comments so we don't have, if we have obstacles we can overcome them as we go through. And it applies to us too, right? We got five years to go on this thing.

And we'll take just about five more years. So, for the first one, the first one is expressed in the words that begin with nyen tu, okay, which is right here, and end with de chey daki to mar nyen jey to par gi. Now, when the lady was here from Biore, I didn't pull out the verses.

I pulled out one because it was sexy. Now we got to go get the rest of the verses. That was only the first.

Okay, there's more verses than that that apply to the offering of praise. And, that's not my goal, right? You make a decision at the beginning.

Am I going to translate the whole umla dupa? Am I going to translate the whole sawa shveda? Should I throw in sing sal?

Which would bring it up to about 30 years? Not really, literally. So, you know, I don't believe we're going to translate the whole umla dupa.

But here he's specifically referring to the verses. So, let's go get those. This is his expression.

I brought it up because it's going to come in later. Say sangye ding. Sangye ding.

Medium Buddha. Who's that?

[Speaker 2]
Self-made?

[Speaker 1]
Yeah, a self-made Buddha. Are they self-made?

[Speaker 2]
No.

[Speaker 1]
Are they a Buddha?

[Speaker 2]
No.

[Speaker 1]
Yeah, okay. So, Pratyekabuddha, it's a misnomer. And he goes into a long thing about why it's a misnomer.

And he goes into the whole theory of misnomers. Like, lotus is called, tsokye. Say tsokye.

Tsokye means born from the lake. Tsokye. What's a big lake?

How do you say that in Tibetan? Gyatso. Gyatso.

What's the biggest lake? Roshan. So, Dalai Lama is from Tenzin.

Gyatso. You see what I mean? So, gyatso means big lake.

So, a tsokye is a lotus. But some lotuses don't grow in a lake. They grow on the side of the lake.

They grow in the mud in the lake. And they're not... tsokye.

Where are they?

[Speaker 2]
Is it a lotus?

[Speaker 1]
By the way, in Tantra, tsokye is a big deal. If you, if you study that Bajiragini Dakyay, tsokye comes all throughout there. And it has a very profound meaning.

And it's a hidden word for Padma. Because, Tibetans have the word Padma, but everybody figured out that it was a secret word for something else. So, they started to use tsokye.

Because not so many people know that one. It's born of the lake. And if you read the Dakyay translation, he kept it born of the lake.

Child born of the lake. Child of the lake. Because he wanted to keep it a secret.

It's a secret term. So, anyway. So, these are all tsokye's lotuses.

Oh, that's true. Are all lotuses tsokye? Because it's just a name.

Well, no. Some grow on the side of the, on the earth, on the side of the lake. You see?

But, no. Tsokye is a word that everyone understands to mean lotus. So, can you call a lotus that grows on the dirt on the side of the lake a tsokye?

Yeah. Because everybody knows that means a lotus. You see what I mean?

Isn't it the case that many of these words lose their literal meaning? Yeah. Yeah.

Like, we were working with Jalan Dara Banda. Which is, do you know? What's Jalan Dara Banda?

[Speaker 2]
Oh, Jalan Dara Banda.

[Speaker 1]
Yeah. It's this lot. Yeah.

That you do with your chin. And it's misspelled in a lot of the texts. Jalan Dara.

It's Jalan Dara. And it means, Jalan Dara is chunzin. In, not chunzin, but chunzin, okay?

In Tibetan, which means water holder. And it's the, Sanskrit poeticism for a cloud. Okay?

And then, now there's chunzin, it just means cloud, you see? In the Gandenha Yama, this year. And people don't stop and say, what holds the water, you know?

They just see it as the word for cloud. You see what I mean? So, then there's this beautiful thing in Tibetan about that lot.

We're going to teach it someday. It's actually one of the 24 holy lands, sacred lands, Jalan Dara, to the west, in India. And, and there's a famous yogi who lived there, in Jalan Dara.

So he was named Jalan Dara Yogi. And this is his lot. So people like, go through all these gymnastics to explain why it's called Jalan Dara.

And it's just the guy, it was his name. But that's, and then it relates, the 24 external holy lands relate to 24 inner, sacred sides of your body. And, it's really cool to check out how that lot might affect one of the 24 inner, parts of the inner body.

You see what I mean? But that's another thing. But that's a case where Jalan Dara means cloud.

And if a Tibetan comes across, the Tibetan, which is Qinzhen, they don't think, oh, born of the lake or, you know, water holder. They just see it as cloud. We have those in English.

I don't know. Like what? Icebox.

Father Christmas? Yeah, like icebox. And nobody sees it as a wooden box with ice, big ice blocks in it anymore.

It's just a refrigerator. Okay. So Sangye Ding, we're going to look for Sangye Ding, which is where we got off on a tangent.

Sangye Ding means middle Buddha. And, he's going to say later, he's going to say, you know, it's not so bad. You could say, because Buddha doesn't just mean enlightened being.

What's the root mean? Buddha. To know, to realize, right?

So he says, you could say, tattva buddha. You could call them tattva buddha. What's tattva?

Suchness, right? So tattva buddha means what? Realize suchness.

Are self-made Buddhas tattva buddha? Yeah, they saw emptiness directly. They're arhats, right?

So it's cool. Because of this whole discussion, they should be called, you can call them Buddhas, because they know. Not because they're enlightened.

And then you can call them tattva buddhas, because they know emptiness. Okay? So it's kind of interesting.

So Sangye Ding is not so bad, he says. Even though it's a misnomer. Okay, here we go.

We were looking for the rest of that. Can't you take your sunbun? If you get good at this, then you're going to have your own gopher.

Right, Ted? And, I'll buy them a car, right? I'm going to take your sunbun.

Ten year. Search the whole ten year, or? Save yourself some time.

Oops. Oh, there we go. What's jipa?

[Speaker 2]
What's this?

[Speaker 1]
Umla jipa. It's the monastic short name. What is that in English?

Umla jipa. Here we go. Now, he said we should go down till we hit...

Let's go look at it again. Ninja tepagi. Where is that?

It's right there. Got it? So it's going from there down to there.

So, I'll show you how you cut it out in this ancient program. No, nowadays you just paste it, right? We'll call it whole thing.

Then you start here. And you go down to... Where's the ninja tepagi?

There's the whole quotation. Then you move this down a little bit. Then you play this out, because that's going to be replaced.

Then you insert this little piece. What do you call it? It's on Word Docs.

There you go. Then you insert it. Okay?

And I like to keep... This program has a cute little thing where it tells you what book it came from, if you ask it to. So that will come in handy because we're going to put a footnote where we got this from.

So, here we go.

[Speaker 2]
I did it for you.

[Speaker 1]
I did it right there. We won't finish this piece tonight. But let's just get used to it.

Naruto had a cute thing. He said that before he came out here, he had a piece of paper on his altar that he didn't really know what it was about. He grabbed it for some reason and put it in his pocket.

And then when he got here, last week he realized it's his first verse here. Just a coincidence. Let's go through this.

These are the Chuju. What does that mean? Yapping of Prayer.

Chuju is a very popular way for a lama... If you go up to a lama and say, I studied Martin Luther. If you find a monk or any Tibetan monk, and you say, what have you been doing?

I was out in Arizona.

[Speaker 2]
What did you do?

[Speaker 1]
I studied some commentary on Uma Lajupa and Geshe Mai. And they'll say, tell me about the Chuju. Why?

Well, if you didn't get past the Chuju, you didn't get anywhere. And everybody knows that. With any book, it doesn't matter.

Every lama, they'll say, oh, you're studying that, right? What's the Chuju? What did the guy bow down to before he started writing?

The second reason they often ask you that is because they didn't make it to the whole course. And everybody spends a lot of time on the Chuju. And then they might not come to the rest of the year's study.

Because the monastery system is very weird. You study for a couple of weeks, then you go see your family for three months, then you come back, and you just pick up where your fellow students are. It's really kind of unstructured in many ways.

Then you get to your finals and you don't know what's going on. That's another story. So, let's read these verses as well as we can without a commentary.

Here we go. One. And by the way, this is a great blessing.

I told you before. They say if you have the right bark chops, then when you get to this part, you're like, ooooh. You get to throw up this part.

It's like when you see It's like 31 Perry's Ice Cream. It's not really good. Some people.

[Speaker 2]
Okay.

[Speaker 1]
Here we go. One, two, three.

[Speaker 2]
Stop.

[Speaker 1]
Three days after an open bow.

[Speaker 2]
Chin down.

[Speaker 1]
It gets very pronounced. Chin down. Ok, here we go.

One, two, three. NGYUN RING DU LUNG CHUR ME LA ZING PA THA BUN DU GYUR PA DE CHIR THAR GYI THOG MA YIN CHE THOD PAR GYI We're going through it fast, we've got like 7 more minutes. Check the beads for me.

NGYUN CHUR SANG GYI DU LUNG THU BUN GYI 9 beads. Do Tibetan Ring, right? Each finger has 4 on it.

Each line. We're probably like metacarpal tarsal carpals.

[Speaker 2]
I know how to do it. OK.

[Speaker 1]
NGYUN CHUR SANG GYI DU LUNG THU BUN GYI 9. Now go to the second bead. NGYUN CHUR SANG GYI DU LUNG THU BUN GYI Second verse.

You ready? Let's start again. NGYUN CHUR SANG GYI DU LUNG THU BUN GYI 11.

OK, now the Tibetan words try to have the next verse have 11 beads. If the Sanskrit was a little tougher or a little longer. OK, generally speaking.

I believe if you go to the Sanskrit, which doesn't exist. There's a rumor that there was a copy in the Potala Palace and that it's now in Beijing. But they haven't let it out.

But probably the Sanskrit had another bead also. Something like that. But when you're memorizing it, it can drive you crazy.

Because you're used to this 9 and then suddenly there's 11. OK, but that's another problem. We want you this verse.

I'm going to do it again for good luck. We've got five more minutes. NGYUN CHUR SANG GYI DU LUNG THU BUN GYI Buddhas are born from listeners and mid-level Buddhas.

Meaning self-made Buddhas, right? I'm sorry.

[Speaker 2]
Yeah, sorry.

[Speaker 1]
Other way around. Yeah, I'm sorry. Stand correctly.

Well spotted. Listeners and mid-level Buddhas come from Buddhas. Being taught by them.

Then, SANG GYI CHANG DU SEM PA LE CHUNG CHING Buddhas come from bodhisattvas. And then they've used, instead of GYE, which is the non-honorific for born, they use CHUNG, which is the honorific for born. Then, NGYUN CHE SEM PA NI SU ME LO DANG DANG CHANG DU SEM NI GYAL SEM GYUR MI GYUR And the cause which creates a bodhisattva are three, three causes.

There's three causes that create a bodhisattva. NGYUN CHE. NI SU ME LO.

Yeah, non-dual state of mind. Direct deception. And CHANG DU SEM.

PA LE CHUNG. So those are the three causes of a bodhisattva. So why not bow down to all three?

If you're going to bow down to the cause of everything, this is chain reaction, right? Why not bow down to all three? Then he's going to say that NGYUN CHE causes the other two.

Compassion. Well, we can see that it causes bodhicitta because... Yeah, right.

It's step number, uh, huh? Five. Five?

[Speaker 2]
Five.

[Speaker 1]
Yeah, I think it's five. Is it five? Yeah, in that system, in the seven steps.

Okay. But how is it a cause for the direct perception of infamy?

[Speaker 2]
Couldn't hurt.

[Speaker 1]
We got to get into that. It's an interesting argument. Having just talked about self-made buddhas, you suppose they don't care about other people so much?

You know. But here he's talking about bodhisattvas, right? So anyway, we can debate that later.

KAN JIR. Why? For the reason that TSE NI.

Love. And only love. TSE NI.

He's going to say it's similar to Gyalwa? Buddhas? Lothok?

I don't think it's Lothok. I think it's misspelled here. It might be in a damkha.

What's a damkha? Damkha is where you have two alternate spellings in Tibetan. In English, is that damkhas?

[Speaker 2]
In British English.

[Speaker 1]
Well, there's British and American spellings, but is there any damkha within American English?

[Speaker 2]
Like sedatives? No.

[Speaker 1]
It's two spellings for the same meaning. That's English and American. I think there's a few in American English, but I can't remember.

O.K. and O.K. Yeah, O.K. and O.K. spelled out. That's pretty good. Or barbecue.

[Speaker 2]
Yeah, that's true.

[Speaker 1]
Yeah, that's true. Catalog. But anyway, there's a couple.

If you come up with more, you don't have to yell about it. O.K. Lothok. Punsogdi.

Punsogdi is what? Yeah. Excellent.

Totally complete. What's the Sanskrit? What are the Sanskrit words?

You had it. Atisha. Atisha.

O.K. So, the Tibetans didn't translate his name into Tibetan. It's one of the few names of Indian teachers that was never translated. But it translates as Punsog.

Those of you who know Punsog understand. O.K. What's Lothok? Lothok means crops.

Crops. Yeah. When they say, when the crops go high, the whole world will be happy.

That's Lothok. But it's Lothok. But that's Lothok.

Saban? Sea. Also, sometimes just sun.

Sometimes they crunch it into one word. Sun. So, sometimes you hear it as saban.

Sometimes you hear it as sun. Sometimes you hear it as, we've got the mental thing. Bhaktshat.

Same thing. Bhaktshat. What do you say in Sanskrit?

Sanskrit. Sanskrit is one of them. How do you say seed syllable in Sanskrit?

[Speaker 2]
Bija.

[Speaker 1]
Bija. Long I. Bija.

Bija. O.K. So, in Sanskrit there's different words. Bija in Sanskrit.

O.K. Bela. Bela means to help it grow. Shu means what?

Water. Water. Da.

Similar. Nda. Sound is da.

Nda means similar. Yun ring du means for a long time. What's sering?

Long life. So, the ring means long. We named the dog Sering.

Because, yeah. We named it that for good luck it can represent. And it worked for a long time.

Long chun mei lat. Long chun. What's long ku?

In German.

[Speaker 2]
In German, probably.

[Speaker 1]
So, long chun means to enjoy the use of something. Or to eat something. So, here it means when you can use the crop.

When you can start eating the crop. Long chun mei lat. To the point where you can enjoy it.

Eat it. Min ba. There's a big debate in Tantra about jere min dzong ren.

One is min je. One is the min je path. It ripens your mind.

So, min ba means karmic ripening. Also, fruits and crops are called min ba. What's min ba?

Min. It's not. What's min ba?

It ripens. Okay? I'll say it again.

Min ba. It's not. Min ba.

It ripens. Okay? You got to know this high tone.

Say min ba. Min ba. Min ba.

Okay. Got it? You'll get used to it.

You'll get better and better. Min ba. Tabar gun gyur pa.

We believe that they are similar. And here's the clencher, punchline. And then we'll stop.

Re je. For that reason. Dak ki dak.

Atma. Meaning me here. I.

Okay? In literary Tibetan, dak means me. Dak.

And atma can mean I. Me. Dak ki.

By me. Tok ma. There's a very famous poem by Jetha Kapil called Tok Ta Par.

Tok Ta Par. Tok Ta Par. Tok is the opposite of tar, which is in Tarchan.

What's that tar mean?

[Speaker 2]
The end.

[Speaker 1]
So tok means the beginning. Okay, so tok par means at the very beginning. Ning je.

Compassion. In Sanskrit?

[Speaker 2]
Karuna.

[Speaker 1]
From which root? Ker. Ker.

Double with vocalic R.

[Speaker 2]
It's the only one in the whole language. Ker.

[Speaker 1]
English card me.

[Speaker 2]
Care.

[Speaker 1]
Could be. Grata. And apocryphal.

But anyway, to be covered up. Why? In Russian kershan, kershan.

A car bonnet. Hood. Hood.

Why? Why would that be the root of kerushan? Hidden or covered?

[Speaker 2]
Protect you.

[Speaker 1]
No, when you protect somebody, you cover them with your body. It's like a grenade that's thrown in the trench and one guy jumps on it and gets himself killed for everybody else. That's the whole idea of keruna.

I'll cover you. You know, this angel sweeps down, you know, and you're sitting there having these little mental afflictions, and they sweep down behind you and they keruna. They cover you in their means.

It's very beautiful. It happened for me. Okay.

Dapa means to praise. Sing the praises. And gi is an ancient word for to do.

I sing the praises. That's why I sing the praises of compassion. Because it's like the water.

And it's like the sea. And it's like all these excellent crops. They all come from compassion.

The crops of Buddhahood come from compassion. Are grown by compassion. Therefore, I bow down to compassion.

At the beginning of my life. That's the first thing I'm going to do. So I can get enough good karma to keep going.

That's a good place to stop for the term. And thank you for coming. I'm surprised so many people survived.

I have this vision of like nine people. I don't know why. But keep coming.

Even if you never wanted to learn Tibetan or Sanskrit. And even if it's going too slow. I can't get to the book already.

And I don't really care about prenatal. You know, it's cute that you have this database. But, you know.

Keep coming. It has a profound effect on your mind. And you will never get this anywhere.

Like no Lama has six years to stop and take a bunch of foreigners to the two greatest books on emptiness. Okay. Which are what?

I think by the time you finish. You'll think it's Robo-Datsa and this monastic text. You know.

For you, they will be more important than the two originals. You see. It's like that Lama thing.

Where you're supposed to visualize your Lama as a sixteen. Because they are closer to you. In the lineage.

Younger relative to you. And more valuable for you. Has a direct link.

Direct window. To the ancient book. You see what I mean.

So, once you really learn the monastic textbooks. And once you read Gombo-Datsa. Which is like one of the greatest masterpieces of book ever written in this world.

You know. Then you'll be like. Wow.

You know. By the time you get through this. It just blow your mind.

Your mind will be 100% different. You know. To go through a book and have your whole mind transformed by the book.

It's just. It's like such a. It's such an amazing thing.

You know. You're in an unbelievable. You're in a unique position.

You guys are some weird karma. No. You're in a historical cusp.

In many, many ways. Right. We talk about it in many ways.

You're in some kind of a weird vortex here. It's not Sedona. It's Buddha.

No. You're in the Buddha vortex. Not quite as the Shishi.

But. No. Really.

Some incredible karma. And this going down here is really. Just hang in there.

And even if you. Never learn. Gar Gar.

Profound. Effect on your mind. And then you'll be able to help other people.

Really well. Okay. So we'll stop there.

Do a nice dedication. Yeah.

[Speaker 2]
Oh yeah.

[Speaker 1]
That's not Lungo. Okay. That's Ness Lungo.

Ness and Connie are on. Okay. Do you know that?

Okay. All right.

[Speaker 2]
Okay.

[Speaker 1]
Here we go. Maybe you have to do that. Not.

Okay. Let's dedicate. Okay.

Hey. Hello.

[Speaker 2]
Hello. Hello. Hello.

Oh, my God. Hello.

[Speaker 1]
Hey. Hello. And I'd like to thank.

And. For all the wonderful. Yeah.

His. His. It's really beautiful.

And they work really hard at it. They spend a lot of hours on it to get it going. And they drive a long way.

And they put up hundreds of people in their bathroom. The car we drive around in, they donate it and stuff like that. They've done a lot.

They've done a lot for us that we may not have done that much. It's kind of good for the very, very warm atmosphere here. It's a welcoming place.

And who else? John Brady includes all this stuff. He's not around, but...

You know, I need a text. He usually gets, like, 30 minutes to have it input in India. And he just gets it done.

He sends it to Russia sometimes. He sends it to India sometimes. It's a good thing.

So I'd like to thank all those people. And Rinpoche for teaching it to me. He taught me Umachi Ren.

And then Geshe Thukdren Rinpoche taught me Gombola himself for eight years. So, lucky, huh? Okay.

We'll take a break in 20 minutes, I think. We'll come back and we have Bhaktindra. What is it?

Final. Final.

[Speaker 2]
Final.

[Speaker 1]
Okay.