Вступление на срединный путь (текущий курс, Аризона), занятие 20

[Speaker 1]
We'll start. For those of you who are new, we are going through two of the greatest books on emptiness ever written. One by Jetsun Kappa, teacher of the first Dalai Lama, and the other by a Lama, what's his name?

Kedav Dambadagi, from Sereme, from our monastery, who lived in the 1500s, I guess. And we've been at it for about, I don't know, two semesters, right? So we're on to, we just got on to where he starts the book.

And let's go back and see where that was. Yeah, so here he says, I'm in the monastic textbook, okay? And we're translating it live on the web, when we're on the web.

And encouraging people to make comments as we go, like, that doesn't read so well, or you misspelled that word, or stuff like that. And I'm happy that Anthony's here. He was, like, long distance from Australia correcting me, and now he's here to correct me.

Anyway, the idea is that it's a joint effort, okay? So here we go. Now he's doing the author, Kedav Dambadagi, is this for anything?

[Speaker 2]
It's for recording.

[Speaker 1]
Oh, okay. This is where we get to different, separate explanations of selected portions of Master Chandrakirti's text. We proceed in four stages.

Offering of praise. And that's, they usually praise somebody before they write a book, okay? And it's like good karma to finish the book.

And it kind of tells people where you're at personally, okay? Then the actual body of the text, which will be like 90% of the book. Comments on how the text was composed, which will probably be a few pages.

And then a dedication of the good karma that Master, who did, when he wrote Entering the Middle Way? Master Chandrakirti. Okay, good.

Now this praise that he makes at the beginning of the text will have two parts. Honoring great compassion without dividing it. And then honoring great compassion by dividing it.

Here we'll explain the first. It is found in the verse. And then he's going to say, it's found in certain verses.

Now we, he only says the verses going from this up to this, but he doesn't say which verses. So part of this class, the function, the purpose of this class, those of you who will become actual translators, it's to teach you how to use the database. So we have, I don't know, three, four hundred thousand pages of text finished.

And it's to teach you how to jump around, grab pieces that you need for translation, stick them into the text. So I'm going to, it's pretty much my presentation is geared towards those people. If you are, if you want to learn Tibetan, stay in the class, you will learn Tibetan.

In a very non-invasive way. We just kind of repeat it after each other. And then, you know, in a year or something you start remembering stuff.

Okay. So we're going to read this paragraph together in Tibetan. And if you don't know Tibetan, just fake it.

And what happens is it starts to grow in your mind. So we'll go really slow. I'll say one, two, three, and then we'll start.

This paragraph here. Here we go. One, two, three.

DANG PO DE CHE PA LA NYEN THER SANGYE DRING NAM THUB WANG KYE CHE PA NE DE CHIR DAG GI THOB MAR NYING RJE DROB PAR GYI CHE PE PAR SUNG DE CHIR Are you comfortable? Would you like a chair? Sure?

Okay. If you feel uncomfortable, there's a couch right behind you. So if at any point your legs fall asleep or something.

Okay. All right. Okay, here we go.

So he says the verse from this up to that. And I went and cut out the whole verse. That was the last thing we did last class.

It's two verses. And I'll just repeat it at normal speed and you watch it. DANG PO DE CHE PA LA NYEN THER SANGYE DRING NAM THUB WANG KYE CHE PA NE DE CHIR DAG GI THOB MAR NYING RJE DROB PAR GYI CHE PE PAR SUNG DE CHIR Right?

And then that thing where you hear the LA TA TA TA TA TA That's poetry, right? So here's the full poetry. This is the full verse.

NYEN THER SANGYE DRING NAM THUB WANG KYE SANGYE CHANG CHU SEM PA LAS THUNG SHING NYING RJE SEM DANG NYIS SU MED LO DANG CHANG CHU SEM NI GYAL SEM NAM GYI GYU KANG CHIR TSE NI GYAL WAY LO THOB PHUN TSOR GYI SA BON DANG NI PEL LA CHUN DRA YUN RING DU LONG CHU NE LA MEN PA DAG PAR NDUR GYUR PA DE CHIR DAG GI THOB MAR NYING RJE DROB PAR GYI And we have to memorize the... Most people memorize this by the time they're 15 in the monastery. They memorize three great texts.

These are the opening lines of the... Entering the Middle Way. Very famous.

So I thought we have to translate the full verse before we can say this relates to the verse from that up to that. You see? Okay.

So here we go. Do you know NYEN THER? Listeners.

Okay. Listeners and... Well, we'll do it this way and you tell me.

Mid-level Buddhas. We'll talk about it. He's going to go into a long explanation of this, so I'm not going to bother.

It's pretty much self-explanatory. Listeners and mid-level Buddhas. Two kinds of practitioners.

We don't know who they are yet. He's going to go into a long explanation. Like if you ever wanted to know what listeners were and self-made Buddhas and things like that, this is where you get the explanation.

Are born from Buddhas. Buddhas speak and then their disciples become arhats, the lower disciples. But Buddhas themselves are born from bodhisattvas.

And the cause for a bodhisattva, child of the victor, is our three great compassion, understanding of emptiness, and bodhicitta. Okay? Those three.

Let's do the second. By the way, those of you trying to translate Tibetan, how many beats in each line in this first verse? Yeah.

Well, let's see. Count like this is a Tibetan way of counting, on your knuckles, okay? ...

... ... ...

... Okay? Like that's how you do it in the debate ground when you're like...

like that. Alright? Now let's check this one.

... ... ...

... Eleven. And you just have to know that, you know, when the Tibetan were trying to translate from Sanskrit and they felt the line was a little too heavy for 9 beats, they would just stretch it to 11, or it might have been written in more beats, okay?

So, what it means is, if you have to do that with your English, don't feel so bad, okay? Like, if you have to make it a few lines longer, a few lines shorter, more beats per line, you've got a precedent, okay? All right.

Sometimes, like in the fourth chapter, in the Abhisamankara of Maitreya, the Ornament of Realizations, the whole thing is written in a certain meter. But then when you hit the qualities of a Buddha, it changes to like 13 beats. And it's like really difficult to memorize.

It's the last, the eighth chapter of that work. So, that's the first book you always memorize in the monastery. So, it just changes beat completely.

And I think it's for that. I think it's to like alert you, that now you're talking about some holy being, you know what I mean? I think it's like that.

They do that. Milarepa does it a lot. Milarepa's poetry goes, dung, dung, dung, dung, dung, dung, dung.

Dung, it's backwards. See, this is dung, dung, dung, dung, dung, dung, dung. Dung, dung, dung, dung, dung, dung, dung.

Milarepa goes backwards. He goes, dung. Dung, dung, dung, dung, dung.

You know? And then the Panchen Lama follows him sometimes. Alison's really, really good with languages.

And she's in Georgia, Atlanta, right? Like, has to go back to the Atlanta realms tomorrow. You've got to do this online.

And then we've got to find some project. Like, you've got to do hypertexting or something. Because she's really good with languages.

You've got to think of something. Anyway, that's why I talked you into coming today. So he'll talk more about this, but the idea is that normally you bow down, before you write a book, you bow down to, like, a Buddha.

Or you bow down to George Washington. You know, you bow down to some big person. And so he's saying, I'm not going to bow down to a Buddha.

Well, I'm not going to bow down to lower arhats because if you think about it, they're produced by Buddhas. And if you think about it, you shouldn't bow down to Buddhas either because they're produced by bodhisattvas. And if you think about it, you shouldn't bow down to bodhisattvas because they're produced by bodhicitta.

And you shouldn't bow down to bodhicitta because it's produced by compassion. So you should bow down to compassion. Love.

Because it's love. And then the commentaries say that's necessary at the beginning, in the middle, and at the end. You see what I mean?

So what it's saying here is love and only love was said to be like the seed, the first seed for enlightenment. When you first get started on the road to enlightenment. And then it's like water, which you have to keep giving to the crops in order for them to grow.

And then it's like the finished crops which become something we can eat, partake of. So love is needed at the beginning. Love is needed during the whole path.

Love is needed even at the end. And that's the idea. During the whole crop cycle, love is needed.

We had yesterday in the talk, in Tibet and India, metaphors involving farming. And with Jesus too, right? They were very important.

And I guess now we've got to switch them all to computers and web and stuff. I don't know. But these are the original lines.

Now, why did we translate these? Because... Should I blow these up?

How big were we before? 16 point? The reason we did this, the reason we translated these two verses is because here it says, here we will explain the first.

It is found in... It's not very logical, the syntax. But anyway, we'll just do it.

Okay, so the two ampersands are pieces of the verse, alright? The first ampersand is a piece of the first verse that we just translated. The second ampersand is a piece of the second verse that we just translated.

Now, word order in Tibetan is the opposite of English word order. So, how are you going to do this? You see?

Do you see the point? The word that he says he's starting with comes last in our translation of the first verse. The word he says he's ending with comes first in the translation of the second verse.

So how do you handle that? I'll show you what I've come up with over the last 25 years or something. It's there because the verse never stayed.

We're beginning from the one which includes the line. You see what I mean? Actually, we don't have to do this on the first one because it happens to be in the right order.

I'll continue to...

[Speaker 2]
Yes.

[Speaker 1]
Hello, hello.

[Speaker 2]
Okay.

[Speaker 1]
Hypertexting nightmare.

[Speaker 2]
Okay.

[Speaker 1]
Cool? So that's all. What is he trying to prove here?

That there's a place where they honor great compassion without dividing it. Okay? Which is supposed to be these two verses.

Okay? Now you probably have a footnote, right? So we've been putting footnotes in.

Single? Yeah. And the footnote will go something like this.

Okay? Something like that? And we change it to...

Was it 16? 16?

[Speaker 2]
Okay.

[Speaker 1]
So you have a footnote like that. And then I can erase. This tells me where it comes from.

And we're not going to try to... Again, when you undertake a translation, it's usually a 10-year project of a major text. And you kind of decide at the beginning, are you going to translate the root text as you go along or not?

And I'm not going to try. But where he refers to it, I think we should translate it. So one of you guys will have to translate the whole root text, but it'll be easy once we finish the two commentaries.

So I'm kind of trapping you. Okay. Yeah?

Let's see what he does next. Because here's where they do divide it. And I don't know either.

Let's see if it's obviously divided in the next section. Okay, that's a good question. Where are we?

Okay, we're going to read together. You ready? Ready?

One, two... By the way, those of you who are new, this means high tone. This means low tone.

This means stretch it out a bit. This means cut it short. Okay?

What does this mean? Pre-nasal. Okay, all right.

Oh, and this means... This means a low tone sound like, How are you? Which comes from this lady in the Brazilian airport that announces the flights, and she goes, Flight number 538.

In Rio. She's very famous in the whole country. But I always think of her when I think of this sound.

Because it's like... Okay, here we go. One, two, three...

One, two, three, four... Okay, good. I'll say a Tibetan word.

You say the English word. Okay, try that again. This is how my Greek teacher did it.

It actually works after a while. First. Me.

I. Okay. Dark.

Me. Me or self. Ching.

And... Let's see. Yo.

High tone yo. Yo. Yo means to shake.

Like... Sayo means an earthquake. A land shake.

Yo dang. Dang. And...

Rang shin. Nature. Tong bah.

Empty. Tong. Si.

That's enough. Okay. Soon.

Sad. Soon. Mantra.

Okay. Hear the difference? Soon.

Sad. Soon. Mantra.

Okay? Alright? Okay, here we go.

Okay. The second is explained in the lines. Okay, now we gotta go find those lines.

Okay? Because we have to translate the whole line in order to help people. I mean the whole verse, right?

So... We go to Gopher. Hopefully everybody will get Gopher on their computer.

In this... You know, I really want people to have it. Something you really have to have.

Or we have to port it to Windows 32-bit or something. I don't know. But anyway.

This shows you how you would go look for this in the database. And this, again, those of you who are new, this process used to take three days that I'm going to do in the next ten seconds. No.

You used to have to go to the Kanyur. Or if you had one. You know.

Just 350 volumes of ancient scripture. Take down the one you think it might be. Unwrap the first cloth.

Unwrap the second cloth. Open the boards. And start scanning it.

Scan through a hundred pages. Maybe you'll see it on the first shot. Maybe you won't.

Then you come back the next day and you start again. You know. And this is how we used to do it.

So anyway. Here we go. You try to look for a unique section of the text.

Okay. So, for example, would you look for Nga? No.

Why? There's like 5,000 books in here. Everyone has Nga in it.

Okay. So you take a piece. You take a chunk which is unique.

Dambar Nga happens to be very unique. Nobody says, first me. You see what I mean?

It's probably unique in the whole Tengyur. I don't know. Okay.

Now. Are we going to look for Chandrakirti's work on emptiness? I'll give you three choices where you can look for it.

Kanyur, Tengyur or Sumbam. Kanyur is what? Yeah.

Lord Buddha's own speech. Or speech of any enlightened being. Tengyur?

Yeah. The classical Indian commentaries that were geared into Tibetan. Okay.

Translated. Then Sumbam? Tibetan commentaries.

So where am I going to look for this? Tengyur. Yeah.

I'm looking for Master Chandrakirti. Okay. So here we go.

I keep all my database under A. Why? It's just easy.

I don't have to type database. Because I use this like a hundred times a day. So just call it something easy, like A.

Okay. Then Tengyur. Can we make it easier for ourselves?

Is it in any one of the sections of the Tengyur? It'll be in Madhyamika. It won't be in poetry.

It won't be in classical languages. It won't be in astrology. It'll be in Uma.

Okay. Here we go. Now compare it.

I'm about to hit the key. Compare this to what it used to take. Okay.

There it is. All right. And it's so cool.

It's so easy. But somebody has to type it in. Which means somebody has to find the funding to type it in.

Which means John Brady is still in the dark. Okay. So we're going to cut this out.

And this... You decide where you want to send it. We're calling this gongsang.

You decide what you want to call it, which is part two, I guess. And then you place your cursor on where you want it and you start cutting it out. How far do I go?

Up to tongwayi. Okay. Which is right up to here.

You see the part that's white now? That ends with tongwayi. That's the part he's talking about.

So then I send it. I send it over there. This is like pre-window stuff.

Then I insert it I insert it in the text. Part two. And that's the section.

Now, when I first cataloged this text maybe seven years ago, I noticed mistakes in it. So those are those comments there. Those little comments.

And we'll compare it. And I like to put poetry in like this. Separate lines.

Before we publish the text, it'll be we'll convert all the Roman. Or maybe not, I don't know. But this has to be correct.

Let's see what he said. He said ching. We'll go with the Tibetan.

Yeah, we just cut it out in the original text. Now here I have a question, you see. I don't know if it's daki-di or it seemed to me it should be instrumental right here instead of possessive.

And before we translate it we have to decide. The problem is that the text from like a thousand years ago may be corrupt. Do you see?

I think it's corrupt. So how do you find out? How do you decide?

It's corrupt in the original. So I would probably look up a unique piece in the auto-commentary maybe. See if it's in the auto-commentary.

So we'll do this. Daki-di-she. By the way, I think it might not be corrupt.

Let's see. Daki-di-she. So those are the two possibilities.

It's either instrumental or genitive. And we'll just see which one. It might be in the auto-commentary.

I don't know. Who wrote the auto-commentary? Yeah, that's an old trick.

Okay. Here's the auto-commentary. And it still says possessive.

maybe we just stay with that. Let's see if anyone in Tibet made any changes to it. Kangyur Tenggyur or Sumbam?

Sumbam. Any particular section? Umar.

[Speaker 2]
Umar.

[Speaker 1]
Okay. Could you check the Sanskrit? Yeah.

No. Listen. All this stuff you could check the Sanskrit.

I mean, if you had to say we have parts in Kristila's text that she's going to teach tonight that we were looking at. And like there's ngun. Ngun can either mean blue or before.

And then you just glance at the Sanskrit and it says purva which is before. Then there's no question. You know you're right.

There's no problems. We have to input the Sanskrit. We're just starting that.

John just started the input center in Varanasi like two weeks ago. So it's very, very exciting. And the people who have found the most Sanskrit texts in the world Buddhist Sanskrit texts are running the center for us.

But it's going to take years to input them. And we need funding. So we're, you know that's why we keep hitting at people at yoga studios because we're also inputting all the ancient yoga texts at that center.

We're putting them in together. So we thought that there's more likelihood there's more there's 20, 30 million people doing yoga. There's only 5 to 10 thousand Tibetan Buddhists in America.

No, really. So you just make a you know, if you include yoga texts then you can probably have a bigger base of people who are interested in it. So that's what we've been working on.

The night that we presented the proposal in New York $8,000 was donated that night when the Tibetan lady got up and spoke. Yeah, so that got it started. We bought computers for all the people in Varanasi.

John flew over there set them up. They're all set up now. Okay, so anyway, Je Tsongkhapa himself quotes this line and he doesn't use an instrumental.

So I'll give up on my opinion that it should be changed. Okay. So let me see.

Let's read this one together. I'll get it up first. Okay, you ready?

On the count of three. One, two, three. Good, okay.

By the way, you just keep doing that. It sounds dumb, you feel dumb. Our Greek teacher made us do that.

And then after we left the class and went off to work on our own, you could hear his mind in your head for days and days. You couldn't get it out of your head. And so it's very powerful.

It'll work. It's something I learned from him. He was very adamant about how to teach languages.

And he had written books about it. And I feel like this was a good thing to do. It was a blessing that he did.

By the way, he's passed away now. So we should pray for him. Father John.

All right. I'll just translate.

[Speaker 2]
Yeah. With the yoke, as a baby hypertexture, is it not just G-Y-O because that would be a yatag?

[Speaker 1]
Yeah, right. There's only one ambiguity in the transliteration. In all of Tibetan, there's only one ambiguity.

Yeah. And this is it. Why?

If you type it this way, it's kyo. So all the systems that transcribe Tibetan, all of them, have had to struggle with that because this one is yo. Some people do this.

The Wiley system does that. Some people don't distinguish between them and then you don't know which one it is. But in ICRP, we just use that.

Originally, we started with that to make it easier for the typists until they understood what was going on. So that's a good question. That's the only case where you have to do that in the Tibetan language.

It's the only ambiguity that you're faced with when you transliterate it into Roman letters. Give me a word. Shenpa means to be...

Dak means self, right? Shenpa means to be entranced with the idea of self or to be... Enthralled.

It's like enthralled. That's a little... Got another one?

Captivated. Captivated. It's very much like enamored.

That's really close. Let me think about it. In philosophy, it often means wrongly.

You see? Infatuated. Almost infatuated, yeah.

It's like a moth to a flame and it burns them. You see what I mean? What would you say?

[Speaker 2]
Ensnared.

[Speaker 1]
No, but before you get ensnared, it's like an attraction. Yeah, I like that. Let me think.

Yeah, that's close. Yeah, entranced by the idea. Okay.

Let's begin by thinking me. Entranced by the idea of self. Chakpa?

Chakpa... Duchak is desire. Chakpa is different.

It's like what you feel towards your possessions.

[Speaker 2]
Attached.

[Speaker 1]
Attached, yeah. I think attached, yeah. And then find themselves attached to things.

Let's begin by thinking me and entranced by the idea of self. And then find ourselves attached to things. I always think of that song by the Beatles, I Mean Mine.

It's very similar. This verse is very similar. You get in trouble because of I mean, and because of mine.

Okay. Anyway. Sochinchen is a weird old word that means, I think, a water wheel.

I'm going to look it up. It looks like a ferris wheel. Maybe somebody can try Valby's dictionary too.

I don't know. Sochinchen. So-cho-chin.

I'll use this Tibetan-Tibetan dictionary. We input this dictionary and then it came out of Tibet. And it was the best dictionary ever made.

It was put together by all these Tibetan scholars who were like locked up by Chinese. And so we input the whole thing and started using it. But we didn't distribute it, of course.

And then they swiped it back and they printed the People's Publishing Press of Beijing has printed the translated dictionary now using our data without crediting us. So it's kind of 50-50. Okay.

Sochin-ko-lo. Yeah, it's a wheel for... This is this thing in Tibet and India where if you want to move water from one field to another but the second field is higher than the first field then you have a wheel with buckets on it.

It looks like a ferris wheel and it scoops up the water and then dumps it up to the higher level field and that's called the Sochin. So the idea is that it's the idea of a self-perpetuating samsara, a cycle. Because the weight of the bucket carries it down for the next...

Like if you get it going the weight of the bucket coming down pushes this next bucket up. You see what I mean? So once you get it going it perpetuates itself.

What do we have that's similar? And do you want to change the metaphor or do you want to leave an old agricultural one? You see?

Something that once you get it going it's like fission. Yeah, it's like a feedback loop. I don't think feedback loop is good.

It's like a pendulum. But there's also this idea that you're getting dumped into another realm. I mean, you're going up and down, up and down, up and down.

Either way we just leave it. Would you call it a water wheel? Say again?

It's just a paddle, right? Some people say it that way. But it's that if you've ever seen one you know what it is.

[Speaker 2]
It is that thing that the cycle moves on. It is the thing. So it is some sort.

It is the wheel. One of the analogies of Ferris is that it's hard to go up. It's hard to go up.

[Speaker 1]
That's true too. That's true too. You call it an irrigation wheel?

But no. Well, hopefully people don't fall out of Ferris wheel.

[Speaker 2]
Could we catch other ones?

[Speaker 1]
I don't know. It's too complicated.

[Speaker 2]
What do you think?

[Speaker 1]
I think we'll stick with water wheel. Yeah, or you leave it for the teacher. Those who begin by thinking like a wheel for water.

Water wheel?

[Speaker 2]
A hamster wheel.

[Speaker 1]
Oh yeah, a hamster wheel. That would go well. All the guys from Harvard would like that.

[Speaker 2]
Turning.

[Speaker 1]
A reciprocating pump. We call this hill, but who knows what a reciprocating pump is, right? Turning.

Rang rang me pa means they don't want to, but they have to. How do you say? It's like that, but it's like...

It's like... No, it's a negative one. It's like with no...

Helplessly. Turning. Turning helplessly.

Give me another couple syllables because we've got to fill it out.

[Speaker 2]
Is that alright? That's the Alexander emanation of Ray.

[Speaker 1]
Okay. That's alright. Except we've got another little piece, I think.

Let me see. Which is weird because he's included now half another line. This cuts off in the middle of the line, so I want to go back and see what the whole thing said.

By the way, the next... See, he cuts it off those who blah, blah, blah and he doesn't tell you who the those are. And then if you see here, if you know Tibetan, in the first line here, it says, gyalwe se.

So that makes it clear who it is that's doing the action that's in the half of a verse that he gave us. Okay? So we'll just go back and check.

Yeah. Oh, I need to look up one more thing. Okay.

Okay, gyalwe. This is a beautiful image. He's going to say, Bodhisattvas realize that...

Is this called migme tsewa? To love somebody but at the same time understand that they are your projection? You see what I mean?

Which is a weird state of mind, right? Like, you love someone and then you realize that they're just your projection anyway. So that's migme tsewa, terchen chenrezig, Tsongkhapa's mantra.

So they are looking upon these beings who are caught in this wheel, samsara, helplessly, moving on and on. And they they see that they are both empty and yowa, like the reflection of the moon on a lake which is disturbed. And yowa means like, yowa can mean like ephemeral or fleeting.

You see, the idea is like they're not solid. Yowa literally means to shake. Like akshobhya is like miyowa sometimes, not shaking.

But now the water on a lake is like this and then the moon is reflected. So there's two points here. Is it the moon?

It's a false moon, right? So it's empty of having reality of the moon. You see?

And then it's also yowa. We had it in the verse that we did at the yoga class. The verse from the diamond cutter.

Because he kind of mixed in these two ideas. Impermanence and emptiness together. Do you have to be impermanent if you're empty?

Do you have to be empty if you're impermanent? That's just something you would do in a debate ground. But anyway, yeah, he mixed the two things.

So how do you want to translate that? How am I going to put that in a poem? It has to be like the water is like it's not a visual thing.

It's a moving thing. It's ruffled water. Rippling?

I think rippling. Okay, yeah, yeah. But you can't say the beings are rippling.

It has to be one word that will cover lakes and people.

[Speaker 2]
Fleeting?

[Speaker 1]
But if you say she's wavering, it means she can't make up her mind. You see? It's like something maybe you're going to say fleeting or something.

But that's not the point of the water.

[Speaker 2]
It's the image of the water being like this.

[Speaker 1]
But then if you say the beings are agitated, it means they're upset. You see? It has to mean that one word has to cover but then it means they're going like this.

You see? One word has to convey that the water is moving so the image can't be still. The image can't be complete.

And then the second meaning has to be that a person is impermanent. Shifting? But the shifty is sort of different.

Give me one that covers water and impermanence of people at the same time. The transient doesn't fit the water image because the water you have to have this image like you see a moon reflected in the water but the moon is like No, but you see when you call somebody he's unstable. No, it doesn't mean he's momentary.

It means he's like nuts. Flickering. You like flickering?

[Speaker 2]
I'm sorry. I can't hear everything.

[Speaker 1]
Flickering I like. Flickering is fine. See these beams?

Like a moon Like a moon flickering.

[Speaker 2]
Fluctuating.

[Speaker 1]
You hit two? You got two?

[Speaker 2]
Well, I think it also conveys some kind of a movement, I think. Anyway, I'm going to buy it. You don't have to raise your hand.

You just yell out.

[Speaker 1]
Nah, too complicated. Don't take it personally. Sometimes you hit it, sometimes you don't.

I gave a talk in Singapore and this businessman came to me and reviewed it for me and he said you get some twos and you get some nines. Sometimes you hit it, sometimes you don't. Okay, now.

This is all a side trip, right? The second is explaining the lines that go from Dambonga Now we have to say in the verses that include begin by thinking me up to I have to do this, right? to I have to do this, right?

Okay. Technically, we should tell them what page it was on. So, we have to go back and find what folio it was on.

[Speaker 2]
What is it? Sorry?

[Speaker 1]
I think by now they would know it, but It's going to be, are they both on 201B? We'll put it in here, how's that? It's named folio, right?

Folio 201B? 201B? Okay, cool.

And again, if you're working on a project that's going to take you ten years, I mean, you only have like two blocks of ten years in an adult life of when you're not senile yet, and you have to decide carefully what you're going to do with them. You know what I mean? You don't undertake something like this lightly, because it's a big chunk of your life.

And you decide how much detail you're going to put in. And also, don't ever believe you're going to be able to go back and work on it. Ask Winston, who's, you know, we were talking about the other day.

It's just like, that's going to be ten years or something. You know, you were talking, you were like, let's do it. And I'm like, I didn't say anything, I was just standing there saying, I know what this is, I know how long this is going to take, you know.

And it's like ten years, you have to be very careful. Before you commit to something like, because it's ten years of your life. So you never believe, rule number ten, never believe that you're going to go back and work on it later.

You know, you won't. So get all the dirty, this is dirty work, this is dumb. Go find a page number, you know.

But do it now, don't, it's like, it's like washing the dishes. It's like that moral quandary you always have just after you eat. Do we wash the dishes now or do we just stack them in the sink until we need a plate so bad that we wash them all?

You know, and it's better just to, Rinpoche used to say, wash it right away, you know. And I think so. Huh?

Yeah, okay. You get roaches otherwise, I'll tell you. Okay.

Now I get to go on. At least I'm going to go on, okay. Ten seconds.

Okay, we're going to read together. You ready? Okay, sit up, straighten your back.

One, two, three. Ten, nine, eight, seven, six, five, four, three, two, one. LUSUG DAPALA GAPAYUDE What's going to come next by the way?

Da da da da. YINPEI CHEN, okay. It's like, da da da da YINPEI.

DA MI TAKTE, DA CHEN MI TAKTE. Then he's already like this, you see. DA CHEN MI TAKTE.

Da da da da YINPEI CHEN. Then he's going to, the whole thing is written in debate style, the whole book. Like we just had a section where he said, because of that he didn't even say what he was proving.

You know, he just couldn't bear not to do that, you know. So, okay, so here we go. You tell me what the word is.

DUMBO. TEN CHE. Classical commentary, right?

SHEN. SHEN WANG. Yeah, under the power of something else, right?

CHAK TAL LO. Yeah, bow down, do a prostration. Now listen.

NGÖ or NGÖ. NGÖ or NGÖ. NGÖ means your face.

NGÖ means directly. Okay, this is NGÖ. So any nasal, any fourth column with a, anything on top of it or before it, make it high tone.

Because if you don't, nobody can understand what you're saying. That's not so bad because you might never meet anybody who needs to understand what you're saying. But in your own mind you won't distinguish between these words.

And that's a problem. That's a translation problem. Because everything will sound like, I always tell the story of working in Bangkok, and I was dealing with three gem companies.

One was rare gems, one is real gems, and one is lyr gems, right? But because R's and L's in Thailand are all the same, the secretary would get on, he would call me, Lil Gems is here. I'd say, Lil?

Yeah, Lil. Is that R-E-A-L or L-E-A-R or R-A-R-E? Lil, I said Lil.

Because they all sound the same. In their language, they don't distinguish between R and L. In our language, we don't distinguish between the ka, ka, ka, nga, nga, nga.

You see? And so you have to learn to do that or else everything sounds the same in your head when you're translating. So this is NGÖ.

And not NGÖ. NGÖ, say NGÖ. It's like you're blaming somebody.

NGÖ did it, not me. NGÖ means direct. What's RANG?

My, my, okay, yeah. GALWA. Victor.

Like meaning Jinnah, the winner, which is always an enlightened being. NYING RJE. Break it down.

Lord of Hearts. Compassion is called Lord of Hearts. Where do you see that JE somewhere else?

Je Tsongkhapa, okay. CHEN PO. Big, yeah, good, okay.

Make sense? Did I miss something? It's coming.

It'll come. Yeah, it's coming. Yeah, to help you.

So now in your mind you're suspecting maybe Sangyupdhing is, maybe mid-level Buddhas is referring to self-made Buddhas. He wants to set that up. Then he's going to hit you with a punchline later.

Okay, nice question. So now as for the first of two, but do we have any clue yet as to why compassion was split in the second one and not split in the first one? I don't think so.

If it doesn't, remind me and we'll do something. So in the one where he doesn't split out great compassion, he does say, and you know where he's going here. Where is he going?

What he's saying is, look, normal people just bow down to Arhats or they bow down to Buddhas or they bow down to Bodhisattvas. Why did Master Chandrakirti bow down to? Compassion.

Compassion. Notice he's a debater so he's stuck in what? Directly.

He's covering his rear end. In a debate, what do you mean he didn't mention that? Of course he mentioned that.

Indirectly. So he's got to cover himself. He didn't directly mention that.

Got it? Okay, we're going to read this together. Don't forget, look at the last three syllables.

Okay, here we go. One, two, three. sem chen du ngel wa le gyo par nge pe yin che chen po te yin ten tam che gyi ja war she pe ge par yon pe chur Okay, come on.

Do it again. There was one good one over here. Okay.

There's a specific reason why he did that. And this is true because there's a reason why he didn't directly bow down or sing the praises of these beings. Because he wanted you to know where everything comes from.

He wants to talk about what's the real source. So he bowed down to the source which is not common. Not to a bodhisattva.

Not to some arhat. He bows down to an emotion. He bows down to an idea.

He's making a point. He's saying that's behind everything. That's at the bottom of everything.

So I'm smarter than all those other guys. I'm bowing down to the root of all goodness which is just that idea or that emotion of wanting to help other people, protect other people. By the way, he has defined great compassion in general.

There's going to be a debate about that so keep it in mind. I was going to bring you jelly bellies to keep you awake in class. I mean, we forgot them.

This is kind of long but it all hangs together. Excellent. Where did that come from?

Well, pass it on. What's hini-mini in Sanskrit? Do you know hini-mini in Sanskrit?

Hina means small like in Hinayana. And mini? Mini is English.

I like to call it hini-mini. It looks hini-mini. Let's read this.

I'm trying to pronounce it or something is wrong. Oh, let's go. One, two, three.

I'm trying to pronounce it or something is wrong. Nyingje chenpo le chunpe Okay, nice. That's better.

Yinden. Good high spiritual quality. Yinden gyatso.

Second dialect? I don't remember. Anyway.

Tsawa? Root. That's tsawa.

Good. Listeners and self-made Buddhists. It's a dual.

It's a crunched, it's an abbreviated pair. Tubuang in Sanskrit. Tubewangbo.

The Tibetans called it the able ones, but in Sanskrit it's the silent ones. Muna and Ishvara, so it's like Muneshvara. Tung is the honorific, honorific, honorific for Kewa.

What's Kewa? To be born. Tibetans don't keep their birthdays, but they keep the High Lama's birthdays, like the Dalai Lama or Ken Rinpoche.

That would be Tungkar. Say Tungkar. Tungkar we had in Ishtaraka.

Where have you heard that before? Yeah, yeah, yeah, it was the star, the star in the sky. So Tungkar means the star under which a Lama was born, meaning their birthday.

So you'd say, if you meet a Lama and you want to ask him their birthday, you don't say, hey dude, when you were born, you have to say, oh, your goodness, what is your honorable Tungkar? There's a whole honorific language. Once you get through with this headache of learning scriptural Tibetan, then you have to learn another language which is spoken Tibetan.

And then you have to learn a third language which is high spoken Tibetan. You see what I mean? Pain in the butt.

Okay, in Tibetan, Changsem? Boricitta. Sewa?

Le. Le, okay. Nyingje Chempo in Sanskrit?

Mahakaluna. Mahakaluna, okay, Mahakaluna. Okay, here we go.

What's another way to say in turn again? I don't know. It's got a da da da da.

They're born from that. They're born from that. They in turn are born from that and they are.

Something poetic, come on. Something poetic. We did in turn already, you see.

Sounds like there's too many syllables. The power of the New Testament is that it's 25 pages of Jesus. You know, 2,000 years of religion.

Based on his own, if you look at the red print, it's like, I don't know, three pages? And it's all like clean and short, you see. Simple.

Should we just put the in turn down here and cut it out of, let's do that, okay. And two of these causes in turn. In their own turn?

Nah. That's something I would do if you weren't here. Okay, two of these causes in turn.

Sorry?

[Speaker 2]
You could say at last. At last?

[Speaker 1]
Finally?

[Speaker 2]
You could say in turn and then finally at last.

[Speaker 1]
Yeah, I see what you mean. Let's see how it feels.

[Speaker 2]
But really it's at first.

[Speaker 1]
I don't understand. I don't mind, I think it's kind of cool. Let's try that.

I think it's kind of cool. Okay. But now you see this domino effect he has built up.

It's nice. It's really nice. Let's see.

What are the three causes? Let's go back and find them. Here they are, okay.

We translated them today. They are nyingje, compassion, wisdom that perceives emptiness, and bodhichitta. Now you should have a debate here.

Here's a debate for you guys for tomorrow night. What's the debate?

[Speaker 2]
Why is it wisdom? It's just one of the two causes, as though wisdom is the root cause.

[Speaker 1]
Yeah, now he said the root cause of all of them is compassion, right? Great compassion. So listeners don't have wisdom.

Yeah, they don't, because that's born from great compassion. And they don't have great compassion. You see?

How can you say that the direct perception of emptiness is somehow dependent upon great compassion? That's what he's saying. He's saying, you get...

What did he say? The causes for bodhisattvas are compassion, the wish for enlightenment, and the understanding of emptiness. Basically, to put it simply, okay.

And then he went one step further. He said, out of those three, which are what? Compassion, the wish for enlightenment, bodhichitta, and understanding emptiness.

That at the root, if you had to ask which one of these causes the other two, you'd say great compassion causes bodhichitta. That's easy. That's okay.

But to say that great compassion causes the perception of emptiness? Then it's a little sticky to me. I don't know.

I would debate it in the debate ground when you get there. Well, I'll tell you some of the elements here. No, you can use another text.

But I'll give you some of the elements, some of the clues. He's mentioned here bodhisattvas, right? Causes for children of the victors.

He hasn't mentioned causes in general. I don't know. You think about it.

Always they do. There's a big debate about that. It's in one of the ACI courses.

I don't remember. I remember looking it up. Who's born from bodhisattvas?

Who's born from buddhas? I guess there's a supplement.

[Speaker 2]
I say... I hate it.

[Speaker 1]
That's coming. That's coming. That's coming big time.

Maybe we'll get to it now. Let's see. I think it's a great debate topic.

You should take it to the debate ground. You should come back and report to us what you guys decide, okay? I don't know.

It just seems controversial to me. You know, you gotta have emptiness, right? To get bodhichitta?

I mean, that's backwards.

[Speaker 2]
Yeah, he didn't say that, did he?

[Speaker 1]
Well, that's it. You can debate like that. Is bodhisattva mentioned in the Abhidhamma?

It is. They are, big time. It's weird.

You see? So, what is it that distinguishes lower path from higher path? Mahayana.

What did he say earlier in the same text last semester? That was a hundred years ago, but... Yeah, huh?

Yeah, or... You know, like, how many... Yeah, how many different versions do you want to hear it?

You see what I mean? So, don't forget that in this text we're kind of going... You know, what is it that makes you...

that makes a greater Mahayana person different from a Hinayana person? And normally we'd say, oh, they got to have bodhichitta, but in here he's saying like, no, they like... they enjoy more proofs for emptiness.

That's what makes them... they want to know more. You see what I mean?

Oh, so then can you say that they perceive a lower kind of emptiness? Like Hinayana people. Is that what distinguishes in this text from higher...

Be careful going from there to there. Be careful going from there to there. You see what I mean?

I'll say it again. What did he talk about distinguishes Hinayana from Mahayana people? Mahayana people want to hear emptiness taught a million different ways.

They want to hear it a million different ways. So it's not so much bodhichitta, not so much in this text that divides them, right? So can we say then that higher...

Mahayana people see a higher form of emptiness than Hinayana people. Not in this school. Like if you ever say that in this school, you're wiped out in the debate ground.

You are wiped out in the debate ground. What school is this text? Madhyamika Prasangika.

Higher half of the Prasangika. Higher half of the middle way school. And who's the...

What's the last school that believes there's any different degrees of emptiness? It's the lower half of the middle way school. So you get in big trouble if you jump from that to that.

I'll say it again. Is it mainly bodhichitta that divides Mahayana from Hinayana in this context? No.

What divides it then? Mahayana people want to hear it a million different ways. Oh, so they must perceive a higher kind of emptiness.

See, you get in big trouble. But that's a great debate in the debate ground. That's a really nice one in the debate ground.

You see what I mean? Because it's so easy to slide from one to the other. Oh, they must perceive a higher kind of emptiness if they're like so interested in emptiness, you know.

Which is what the lower middle way school believes. Why is that important to you? What's that matter to you?

Teaching. No, you'll get to a point where that will be the last problem you have is thinking that there's some kind of difference between this kind of emptiness. You might think the first five Mahamudras are emptiness, for example.

You might teach it that way. And then they're not. They're not at all.

You see what I mean? And then like that, your students, the reason lower versions of emptiness were taught in lower schools is that you and your students at some point in your spiritual career will come across those ideas in your own head. And you have to be able to say, I know that's not emptiness.

That's like mind-only school. Yeah, we went through that in class. I mean, it sounds good, but I know there's something wrong with it.

I can't quite remember what, but, you know. No, and then you're empty. Then you know you're not.

Then you know you still have somewhere to go, a ways to go when you think you saw emptiness. And you say, no, no, that's Mahamudra number four. I still got a ways to go.

But it's good. I'm getting up there, you know. It's like, is it a lower form of emptiness?

No, not in the highest, not according to our school, right? But is it damn helpful? Yeah, or Lord Buddha wouldn't have taught it, right?

And your mind at some point will go through each one of those wrong ideas about emptiness. And it's good to know them in advance, right? Okay.

[Speaker 2]
Yeah. So what you're saying is that like the lower five, it's not a lower form of emptiness.

[Speaker 1]
No.

[Speaker 2]
It's not emptiness at all.

[Speaker 1]
They're not at all.

[Speaker 2]
They're misunderstandings.

[Speaker 1]
They are misunderstandings about emptiness. They are well-informed misunderstandings about emptiness that would be very useful to know. I'm doing my yoga.

We did that series today. We really enjoyed it. And I was just on number one.

I was just thinking, you know, how I feel right now is, this too will pass. This too will pass. I was actually enjoying myself, but this too will pass is a kind of emptiness, you see?

Okay, or not. Okay, anyway. We got another few minutes.

Let's see here. Now that would hang together, but that's one sentence.

[Speaker 2]
Okay.

[Speaker 1]
Let's cut it. I don't think I can. But anyway, let's just read the whole thing.

It's like, what the heck. Okay, ready? One, two, three.

DE YIN TE RANG DEL RE YAN THAG PA RDZO PE SANG GYE DANG TANG CHUN SEM PA NAM PE KYANG THOG MAR CHOM DEN DE NING RJE CHEN PO SANG GYE NI GYI GYUR PHUN SUM SOG PA DANG PO SEM CHEN KHOR WE CHEN LA DANG PA GYAP ME PA BAK DU ME PA MA RU PA YONG SU GYOP PE SEM NYID CHEN LA DOD PA RU PA NYID DU DEN PAS CHIR, this is not that chir. NYIN TE SANG GYE RIG NANG THUB WANG KHE CHE SOGS SIG SUG CHE PA NYID MU SOGS CHE SUNG DE YIN Okay, I don't think I can cut this, but I don't know. But let's talk about some words here.

yin, is, rang del, auto-commentary, le, why not karma? He's probably not going to say auto-commentary karma. He might say from the auto-commentary.

You get a sense after a while that he's not going to say karma at the end of a sentence. You see what I mean? Yantapar dzopay sangye in Sanskrit.

I have time for a tea. Samyak sambuddha. Samyak sambuddha.

Okay. Chanjusambha? Bodhisattva.

Nam meaning plural. Misspelled. Okay.

It's carved wrong. Let's confirm that. Let's confirm that.

This is a quotation for the auto-commentary. Okay. I believe there's a mistake here.

Either in the original manuscript or the carving. Okay. And it's important because there is a word namba.

What does it mean? Lam gyi dzog namba sum. What's that mean?

The three principle paths. The three principle types of paths. So there it means type.

You see. Without this S, it means types. Okay.

So we have to go look it up. What's unique here? How about Thogmar Chomden?

Where are we going to look? Auto-commentary would be in the Kangyur, Tengyur, or Sumbum?

[Speaker 2]
There's some Tengyur over here.

[Speaker 1]
Tengyur. Okay. Can I make it more detailed?

Uma. Uma. Restrict the search if you can.

Saves battery power. Okay. They're expensive, those IBM batteries.

Okay. You see this little line? The third line down from the top in the black.

It says path. C, A, Tengyur, Uma. Then it says U, Juk, She.

That's Umla Jukpe She. What's it called? She Dun or something.

It's the auto-commentary's name. So you know you're in the auto-commentary. So we're in the right place.

And there's the... In the first line in the middle, how is Namba spelled? With a Sa, okay?

So then you confirm it and then you can... The cool thing, you have to realize, like, over the 13 centuries since the book was written, they get corrupted. People corrupt them.

The whole idea of the ACI project is to uncorrupt them. Like, we're turning back 13 centuries of corruption. You see what I mean?

And that's a really incredible task. I mean, if you can succeed at it and then you fix it digitally forever, then people can read it. You see what I mean?

Anyway, you're all convinced already. So Nambaikyam. I always tell people, I remember Cheomdende because Palma, we were riding in a car one day, like five of us, and from the back of the car comes this.

It was all quiet. We were driving through a forest and then comes this, Cheomdende! What?

I'm memorizing the hard sutra. What's Cheomdende? In Sanskrit, Bhagavan, which means the victor, the conqueror, something like that.

Cheomdende. Nyingjechenpo. Great compassion.

The short form for Punsum Tsogpa. Punsok. Punsok.

Which means perfect. Excellent. Korwa.

Yeah, circle or samsara. Here is samsara. Chakra.

How do you say chakra? Korlo. See the difference?

Korwa is samsara, meaning the circle, and then korlo is chakra. Prachara. Prachara.

From the Yoga Sutra. Hehe. I can have another tea by the time she gets that word.

Think of an English word that comes from char. Incarcerate. Prachara.

It's a jail. It comes in the definition of Chongzhu. Remember?

People see their body as a prachara. This is the Tibetan word, tsunra. Tsunra means a jail or a prison.

Okay. Kyabme. No kyab.

No protection. No helper. No one to help them.

Okay. Kyabmepa. Pakme in Sanskrit.

Upakme. Pakme in Sanskrit. What's upakme?

Yeah, amitabha. Say amita. Bha.

Amitabha. So that's upakme. U means light, like Lama Utsav is clear light.

So upakme means limitless light. The bha is light. English derivative?

It comes in the Greek as ph. Photo. And beacon, and stuff like that.

And then amita means can't be measured, you see. Amitabha. Amitabha.

Okay. Okay. I was trying to avoid translating this.

And I did. It's time to quit. I stopped.

I'll read you the meaning though. Okay. The meaning is this.

The other commentary says Yantabha Dzogpe Sangye, fully enlightened Buddhas, and Bodhisattvas, by all of them, at the beginning, and here there's an understood ma. Okay. And I'm just going to put that to remind myself because I saw it in a commentary today.

At the beginning, the first cause of Buddhas and Bodhisattvas is jomden de ma. Which means what? Bhagavati.

The Lady. The Lady Conqueror. Who's that?

Wisdom. Wisdom. Okay.

The Lady Buddha. It's wisdom itself. You see.

So, if you don't know that, you get stuck on this line. So, he says, jomden de ma, meaning what? Right here.

So, here he's calling the Mother, the Great Mother. He's calling, compassion is the Great Mother. Why is that appropriate here?

He just got through saying, look, this gives birth to that, this gives birth to that, this gives birth to that, that gives birth... Okay, so now we're going to call her jomden de ma. The mommy Buddha.

Buddha mommy that gets pregnant and bears forth all these Buddhas and Bodhisattvas. Okay. Nyingje chenpo.

Which is Nyingje chenpo. Sangye nyi gyi gyu. Which is the very cause of Buddhahood itself.

Punsang sopa. The best. Dambo.

And the first cause of all Buddhas. Okay. Sem chen korway, tsun rar dampa.

Living beings who are bound up in the prison of samsara. Kyab meypa. Have no one to turn to.

Pak du meypa. There's infinite number of them. Amitta, right?

Malupa means every single one of them. Yong so kyopay chen yi chen. Takes care of them.

Lata pa upa. That's something that you should bow to. That's something you should praise at the beginning of your book.

What? The desire to protect all these people. Right?

Who are helpless. Hopeless. All the people in the world hopeless.

Right? No hope. If they just go on like they're going on, they're hopeless.

Just die. You know what I mean? Just die.

No hope for you. I mean, unless something extraordinary happens, 99% of the people are just... No hope.

Lapa nyu denpa chen. In order to show that fact, he bows down to... He gives those first two verses, he says.

And then he quotes the first part of the first one. Okay? Okay?

That's the auto commentary. That's why he bowed down to great compassion. Yeah?

[Speaker 2]
I just want to ask about something.

[Speaker 1]
Cool.

[Speaker 2]
Sometimes I just God is talking about using lowercase B for mid-level Buddhas and...

[Speaker 1]
Oh, yeah, yeah, yeah. What do you think about that? Oh, I think it may be a good idea.

It may be a good idea. I like it. I like it.

But I'll give you a... But I'll say how I feel about it. You know, I have an opinion about translation.

I feel very stormy about translation. What Anthony said is, self-made Buddhas are not real Buddhas. It's just a name that's given to them.

They're going to talk about that in this text. This is the text where they talk about why they're not real Buddhas. So Anthony is saying, some nowadays translators have said, why don't we use a lowercase B when we know it's referring to someone who's not enlightened.

And that would help people understand that they're not really Buddhas, you know? That's cool. I think a little bit you get out of the need then to explain it.

You see, when there's a problem, when a word can be misunderstood in Tibetan, you should keep it ambiguous in English, so people can misunderstand it too. Because there'll be places in the Tibetan where they try to clear it up. You see what I mean?

This book is... They're going to try to clear it up in the next class we have. So then you're kind of jumping the gun if you clear it up for them.

You see what I mean? Then there's no tension anymore. You're not resolving any tension.

But I don't... But that having been said, I don't think it's a bad idea.

[Speaker 2]
But it would be a bad idea to, for example, say something like solitary realization, and not even mention the word Buddha. That would be...

[Speaker 1]
Oh no, you have to. That's what I'm saying. Because he has to...

Then Tsongkhapa has to come and say, and Kedrup Dhammadharaya has to come and say, hey, we call them Buddhas, but this is why they're not Buddhas. And if you jump the gun and change the word Buddha to something else, then his clearing it up doesn't make any sense. You get what I mean?

So when it's something that they have to clear up, you have to leave it a mess before, so they can come and clean it up. You see what I mean? But in general, I think it's a good idea.

Because it's so confusing to call someone who's not a Buddha, not only a Buddha, but a self-made Buddha, which doesn't make any sense either. So I don't blame... I think it's a pretty good idea.

You know? Okay. Okay, we're going to stop there.

I'll leave it here.

[Speaker 2]
Okay, thanks.

[Speaker 1]
And I wanted to... Because of the pressure on my own time personally, I designed this kind of a class so that I could translate an important text that I got taught for eight years and teach a class at the same time. You see what I mean?

So it's not like a normal class. And there's many different levels of people here. Some people have been doing Tibetan for 20 years.

Some people, this is their first night. So stick in there, okay? The power of the virtue, of the ideas will teach you Tibetan, okay?

So stick in there. You will learn to translate if you hang out in this class, okay? And it will come.

Just one day it will... You'll look at a line of text, you'll say, I know what that means. I had somebody just came to me this week and said, God, I was just looking at a line of Tibetan and I just realized I was reading it.

You know what I mean? And it'll just happen like that. So the virtue of everyone helping to write it, the translation, is that the virtue of that will cause the Tibetan...

So it doesn't feel like a normal language class, but it's more powerful, I think. So stick in there, all right? Okay.

See you then.