Вступление на срединный путь (текущий курс, Аризона), занятие 58

[Speaker 1]
Hi, welcome back. This class, I want to first talk to you about some changes in this class. Before it was Friday and Monday.

It was supposed to start at 5.30, I got here about 6.15. And what happened was I made a decision that we were trying to finish some business courses. A whole series of ten business courses. Because, you know, we travel around the world.

Most recently, Taiwan, Hong Kong and China. And we teach business courses. We give a big talk, like in Taiwan, a thousand people came.

But then I felt like we didn't have anything to lead them. And that's been a couple of years, three years now. That we make trips and I didn't have anything to give people.

And we struggled to do some business courses. But I didn't really have time to give attention. So I thought what we'll do is just do ten series of business courses here.

At Diamond Mountain. I didn't do it here in the past because no one here cares about business. But it's the only time I have to do a series of courses.

And then leave it for posterity. It's got to be like ACI courses, I think. So all I can do is do that, say, on Friday night.

And then do this on Monday night. And then what we, Christy and I, thought we would do is I would do a full two hours on Monday and on Friday. And then what I thought is we'll do...

It'll be two hours, it'll be 5.30 to 7.30. We'll start on 10. We'll take a 15-minute break after an hour. By the way, it's 5.40 now, instead of 10. We'll take a break after an hour for 15 minutes. And then I've arranged for vegan cookies to remaster Ernie. And Anatole and Daniela are going to make some fresh juices.

I'm turning over a new leaf in this class. There's always a bag of chocolate here, so I don't know what it is. Ernie says we can only start on Friday, so...

We maybe have to do it that way. So, it'll be a strict 15-minute break, then we'll start back. So, you'll probably get as much time as you used to get.

Then, the business class is something special. I mean, it's more like a management class. And it's meant to teach you how to manage, especially large groups of people, doing a project.

And this I learned in 15 years in corporate life. You know, I started a department with one person. And then it got up to about 800 people.

And we were called upon to do impossible, huge tasks. You know, like 30,000 meals in one day or something like that. And we did it.

And I learned how to do it. And I thought it's good to know. I thought it's good for anyone to know how to manage a large group of people.

So, it'll be... Friday night is a management class. What we'll be doing in that class, we'll be undertaking a project each semester.

Some kind of big management project. The first project we're going to do during this term will be to finish an ACIP release. It takes about 100 people to finish an ACIP release.

And we haven't done one in 6 years or 7 years now. Because it's so difficult. It takes so much work.

So what we're going to do is split the work up between everyone who comes. And then, you know, everybody will learn something. The reason I'm mentioning all this to this class is that if you want to learn to translate, or you just want to learn to be able to read better or read the scriptures better in English, you have to collect the karma to do that.

And there's a specific karma which is working on something like ACIP. It's like providing texts or translations to other people. It's the karma to be able to translate well.

And ACIP this year is 20 years old. It's its 20th anniversary this year. It's 20 years of supplying texts to people.

And the karma of that, just from my own experience, the karma of helping with that, is that I can pick up any Tibetan and read it. And I can translate it as fast as I can type. There's just no...

They call us a sangha. Yeah, a sangha. It's like they call hot knives through butter.

A sangha means you can just do it and there's no... There's just no hesitation and there's no pauses. It's just go, it's just flows.

And that's from helping people with Tibetan for 20 years. It's not because I'm better at it. I was not the best person in either of my classes when I started.

But it's just the karma of working on that. So if you're serious about translating, I think you should come to the management thing. And as a result of that, you'll be able to either translate Tibetan quickly or you'll be able to understand the scriptures better.

Like really deeply. But it comes from some kind of karma. You have to collect some kind of karma.

It's not enough to sit in a course and have someone talk to you like a human dictionary. Oh, here's what this word means. That's not how you learn according to Buddhism.

You learn because you have provided to other people what you want to learn. And so the karma comes and then you're able to translate. And it just comes.

You don't know why. When it comes, it just pours through you. So I wanted to encourage you, if you're serious about translating, to come to the Friday night class also.

And we need a lot of Tibetan help. Anyone who knows any Tibetan, we need there. Because it's going to be a big project.

Then there are some changes I'd like to make in this class. One of them is that I'll go through the text that we're going to cover for the next week or two. And first, I just cut it into pieces, into paragraphs.

And then what I'd like you to do is if you want to try to translate, then I'll say, I'll pick like three or four paragraphs. And I'll say, anyone who wants to give it a shot for next week, then you try to translate these three or four paragraphs on your own. And then you bring them all back next week.

I'll get them on a flash disk, or you can email them to me. And then I'll put them up on the screen and I'll critique them. And I thought not to tell who translated it.

So, you know what I mean? So we have this agreement. I'll put it up there.

I will anonymously critique it.

[Speaker 2]
One person will be very quiet. Yeah.

[Speaker 1]
But it's very, when you're being, what do you call it, when you're an apprentice at any skill, at any art, then to have someone who's very experienced critique your work is a blessing. It's very rare. There are very, very few Tibetan scholars around the world who would take the time to critique a beginning student's work.

They would just say, I'm busy. I remember the first email I ever wrote to Jeffrey Hopkins. It was, it wasn't an email.

It was like a letter. And my mom was dying. And I wrote him and I said, could you translate these three sentences about her medicine?

I was still in college. And he wrote back and said, I don't have time. And that's, you know, people who are intense translators, you can't get time with them.

You won't get time with them. And so I offer to critique your work. I think you should take it up.

And it's hard to get someone to critique your work. Critique means not criticize. Critique means, you know, give you suggestions about how to improve the translation.

I'm going to give you two kinds of paragraphs to translate. I think I'll mark one of them D. And one of them will be B.

D means you can translate this paragraph at home using a dictionary. Okay? B means you have to use your brain.

And what I've found, you know, if I'm serious about making translators out of you, when you have a dictionary available, you use it and you don't learn anything. And then when somebody just confronts you, you know, the sangchu kamayore. Sangchu kamayore.

Say sangchu. Sangchu. Kamayore.

[Speaker 2]
Kamayore.

[Speaker 1]
Someone walks up to you and says, sangchu kamayore. You know? I'm like, where's the toilet?

You know? And then you've got to know. You can't be flipping through a dictionary.

Right? Like, you don't have time. Usually when you need a toilet, you don't have time for a dictionary.

So it's my experience that if someone forces you to not use a dictionary, it can be very helpful. So, that paragraph will be kind of sketchy. You know, that paragraph will have a lot of dot dot dots and that's fine.

[Speaker 2]
Okay?

[Speaker 1]
So, you'll get two kinds of paragraphs. One will say D. That means you can use a dictionary of it.

And one will say B. That means you can't use a dictionary. Okay?

Okay. I'll give you the email, but don't check very often. And I won't give you my real email.

It's geshemichael.yahoo.com Just one word. geshemichael.yahoo.com Okay? Then send your paragraphs there.

Okay? And I promise I won't say in class whose they are. Okay?

And then you should have them in by Wednesday so I can get them all in front of the desk. Secondly, I'm really determined to finish all of these three texts. What are the three texts?

Umachieden by by by Kevdembedagye from the 16th century. Commentary on Jetsun Kapra's Govanasa. He's created the greatest book on emptiness ever written probably.

And then Umalajupa Yeah, Umalajupa, which is Master Chandrakirti's root text from the 7th century. I'm really determined to finish them. So I was negotiating with Lama Christy and she kind of made it clear that I won't have any time during today's retreat.

[Speaker 2]
That's because it's part of the retreat.

[Speaker 1]
Yeah, yeah. So I want to finish them. And then somebody would say, Oh, you're crazy.

You've been doing it for two years now and you've finished like 20 pages. We're going to finish all three texts. Okay?

I don't know how. It will happen. Okay?

But as a translator, right? I'm teaching you not just the words. I'm teaching you the what a translator does to get something done on time.

Right? Like we have to crank out the taboo courses every every three months, every four months. Last time it was 500 pages of translation.

And you just do it. You know? There's just an attitude you get to say, I'm going to finish.

You know? And you finish it. You work in the car.

You work in the toilet. You work in the in your room, you know? And you people say, ah.

And you say, no, I don't have time. You know? But one thing you have to do as a translator, when you reach a point like where we're at now, you have to define to yourself some kind of goals.

So I'm teaching you the art of translation. It's one thing to translate a few paragraphs. It's another thing to translate a rough copy of your translation.

I'd say 80% of all translations stop at rough copy. 80% of all translations get lost before the publication of the book. You see what I mean?

People don't there's just something about translators where they can't crank out that last finished product. You know? I know, all the translators I know, all the scholars like I went to Robert Thurman's house one day and he had stacks and stacks of manuscripts around the room.

And I'm like, what are those? And he says, translations I didn't finish. You know?

And some of them were really important translations. So, as a translator, you also have to be a manager. It's not enough to be able to translate well.

You have to be able to manage the project of your translation and get it to the public. Because otherwise you're not a translator. Right?

Otherwise you're not doing anything. You're not serving anybody. You're not helping anybody.

If it never reaches people, then it's of no meaning. So, one of the things you would do at this point, if you had a three year retreat coming up in like three and a half years, and you wanted to finish these three books, you would have to set yourself some goals. You would have to define how much you're going to do each quarter.

Sorry, each trimester. Right? So we have three semesters.

I figure, let's do tonight first. Let's define how many pages we have to finish. And then I'm thinking what will end up is that I'll do major sections without you.

And I'll do as much in classes I can do with you. And those of you who submit paragraphs will be doing pieces in a year or two to help me finish. You see what I mean?

So, it's not just an exercise. I don't like to teach exercises. I don't like to do exercises with people learning language.

I don't think I've ever done it. What I like to do is say, here's a text. It's now your text.

And you have to finish it because somebody needs it. You know? Like in the Bok Chumba classes, like Arya Nagarjuna's text.

Just give it to Christy, say you need to finish it because people need it. And you don't do like three years of exercises. You start on a text right away and you crank it out because people need it.

And then I'll fix it as we go. So you have to help or we won't make it. We won't finish.

People who are close to being translators or who think they might make it as a translator, you have to start right now. If you're on the line, on the border, you know, maybe I'm going to be a translator, maybe I'm not, then do the paragraphs. Do as much as you can in the week and then send it to me like by Wednesday.

You know what I mean?

[Speaker 2]
Do like, I don't care.

[Speaker 1]
Do a sentence. I'll still check it. Okay?

I'll still put it up and check it. So I don't care. Do as much as you can.

At some point, what I hope, what I anticipate is that the paragraph will be good enough to just use. And we'll stick it in the translation and it will become part of the first translation of these three most important words on emptiness. And then you have that karma.

So I encourage you to try. Okay. To really evaluate how much text we have to do, we'd want to call up the ASCII, the basic text forms of these three words, you know?

Because this one's already messed up. It's got English halfway through it, right? So I'm going to...

I think first let's look at the... Well, we'll do the root text. The root text, that's easy.

Somebody should make a note, okay? Keep score. How many folios, okay?

And I say again, especially I just looked at Venerable Phil, like you kind of guys, I need you on Friday night, okay? Anyone who knows any Tibetan, I need you on Friday night. Okay?

Alright. Alright. Tell me I took out the page numbers already.

Is it? Okay. Write 74.

How about Umachitin? Did you write that? What's that?

Oh, it's 162. So then write 320. Okay, it's up to 400 pages now, I think.

Folio means front and back, right? They count them A and B, right? And then, let me do this.

How about Gomarapsa? That's going to be painful. Here's the ASCII.

We did get the first sentence finished. It's 530. So we're looking at 1030.

We've done 25. Yeah? Is it 1030?

1024. 1024? 924.

924. Let's call it 1000. 30% over Doten.

How many semesters do we have left? Is it 12? You tell me.

Spring of 7. Fall of 7. 3 in 08.

3 in 09. How many do I get in 010?

[Speaker 2]
I don't think you get any. That's when we start. When do we start?

We start in October.

[Speaker 1]
We do?

[Speaker 2]
I think that's what we said. 10, 10, 10, right?

[Speaker 1]
We were going to do 18 classes total. So, when did we start? 04?

No, 05 we started. 04, 05. We started in the fall, so we have to go through the spring term.

We have to finish the spring term in 2010. So I get 10 classes. I have 10 more courses.

This one is the first of 10. Yeah, so we have to finish 100 pages. 100 folios per semester.

Alright.

[Speaker 2]
Sharing and disseminating.

[Speaker 1]
Yeah, yeah. No, we promised 18 tantric courses. We promised an 18 course tantric series.

You know the name of this book? Right? Didn't we?

[Speaker 2]
The last course was supposed to be helping people build their retreat caverns and getting into retreat.

[Speaker 1]
And that's 19.

[Speaker 2]
No, no.

[Speaker 1]
Anyway, here. To win this argument.

[Speaker 2]
You don't need to show me your syllabus.

[Speaker 1]
Yeah, just this paper. This is what we went around the country telling people what we were going to do.

[Speaker 2]
Yes, I know. I know what you're doing. How to write a title.

Yeah, I know.

[Speaker 1]
I don't know. XBI. There's 16, 17, 18 courses.

Spring 2010. Okay. Alright.

It's better to start in winter. Because then the summer comes later. Okay, so we have to finish 100 pages.

200 folios. 100 folios, right? 100 folio faces?

Is that right? Yeah. Okay.

And then Betts will edit it and publish it in the last few weeks. Okay. Alright.

I think the first thing we'll do. We'll start numbering the paragraphs. We're picking up here.

And as we get towards the end of the class tonight, I'll pick out a couple paragraphs for you guys to work on. So we're ready to start the class, I guess. Yeah.

That's it. I'm going to ask you to... Let me see.

Let's read the text together. If your Tibetan letters are okay, read from the top. Be honest.

If they're not so good, then read from the bottom. On the count of three. One, two, three.

One, two, three. Okay. Where are we?

He has just said that I'm going to start the book after two and a half years. We're going to be talking about bodhisattvas. We're going to be talking about the ten bodhisattva levels.

And in one sense, those levels relate to the six perfections.

[Speaker 2]
Okay.

[Speaker 1]
So the first bodhisattva level would correspond to the first perfection. The first of the sixth grade activities that any spiritual person should master. What's that?

Giving. Okay. And some people translate it as generosity.

I don't like it. Generosity is always with money. Giving can be with dharma, or, you know, with things like that.

It's the act of giving. And even the Tibetan word means to give. And of course the Sanskrit word.

And then he said, look, there's two kinds of giving. One is worldly, and one is transcendent. Okay.

Worldly giving is done without knowledge of emptiness. And then transcendent giving is done with a knowledge of emptiness. What's that mean?

We're always talking about the only viable commercial establishment within 200 miles, which is the 31 Flares. Yeah. At the gas stop, gas station, on Highway 10.

And the only probably truly employed person, I believe, which is the lady behind the counter. And so I figure everyone meets her at some point in their life, right? And then we've been talking a lot about how do you relate to her, how do you see her, right?

And if you were going to, like, give her a tip, if you were going to leave a tip in her can there, and contribute to the buoy economy in this way, you could do it in two ways, right? You could see her as self-existent, you could see her as coming from her own side, or you could perceive her as coming from you, right? So you want to be generous to this person, you want to make her happy.

She's just giving you an extra scoop of ice cream. Or she, you know, it's 9.30, she's already half-closed, which is usually what time we show up. And she takes out the ice cream and she gives you a scoop, right?

So you look at her, and if as you put the money in the jar you think of her as self-existent, it means she's out there and she's not coming from me. And if you think of her with wisdom, with an understanding of emptiness, then as you give her the money, you realize that she's coming from you. Okay?

And that in a way, giving her money is selfish, why? Yeah, I mean, she'll just give you more scoops in the future, right? Like, it's not just that you're helping someone, you're also helping yourself.

If you understand emptiness, then the act of giving her a tip is enlightened self-interest also. What His Holiness the Dalai Lama calls enlightened self-interest, right? So, that's giving with the knowledge of emptiness.

So, now in the text, Kiruk Dhammadhargi is introducing Master Chandrakirti's introduction of that idea. And he says, if you want to know about that kind of giving, you have to go back and refer to the root text where it says, jinpa jinjan lenpo tong du tong up to jikten pa'i paro cinchey te Okay? So, you have to go to the root text.

Everybody in Tibet would have memorized the root text at around age eight. So, it's not a big deal for them. He just says, you remember from there up to there.

We have to go, we're being, we're advanced, we have all these computers, and we don't think anymore. So, we can just go to the file and look at the root text. Here's the root text.

We've been keeping up, which is very responsible. Sometimes you might get lazy and not do the root text as you want. Okay.

Let's read it together. All right. I'll put it back at the top here.

It's poetry, so, reading couplets, reading pairs. And the last syllable should hang loose, except for Miller Effort, or First Tantra. Okay, here we go.

One, two, three. jinpa jinjan lenpo tong du tong jinten depe paro jinshe jang sungho dhala chakye gyur he de jinten payi paro jinshe de That's the part that he was talking about. Jinpa means what?

Giving. Jinja. It can either mean do it as an imperative, but he's talking about the emptiness of the three spheres, so it means the act of giving, right?

It can also refer to the thing you're giving. It's, what do you call it? It can mean either thing.

Jinja can mean the act of giving. Jinja can mean the thing which is given. We have to find more context.

Lenpo. Lenpo. Dongpo.

The recipient. Dongpo. Dongpo.

Dong means to give, right? Say, dongsem chenpo. Dongsem chenpo.

Sem means what? Mine. Chenpo?

Big. Dongsem chenpo means a generous person. That's colloquial Tibetan.

They have a big mind for dong. Dong means to give away things. Dong also means to send a letter, or to throw something.

You see, so it just means they're like, they're just so generous, they're just giving away things. Dongpo dong. So he's saying, that's jikten depe paro chen shen jan.

That's paro chenpa means what? Perfection. Perfection.

One of the six great deeds of a spiritual person. Jikten? The world.

Jikten meaning the thing which is destroyed, the thing which falls apart. So when you say you're still in the world, it's an insult. You're still in the place where things are going to fall apart.

We talked about relationships or spiritual partnerships last night. And it's the idea that you have to keep reinvesting the karma or the thing will fall apart. Left to themselves all things fall apart because karma wears out.

So that's jikten. Jikten depe means beyond that, beyond the world, transcending, gone beyond. It just means you know the trick about recharging your debt account.

Okay? Every time you get money, you give it again. And it just gets bigger and bigger and bigger.

You can siphon off a little bit, okay? But then it's just your finances will just continue on an upward cycle if you keep giving away money. And it's an upward cycle.

You get older. You start to lose things. You lose your hearing.

You lose your sight. You lose your relationships. Your friends die.

That's if you consume it and don't reinvest it. That's your career path. Unavoidable, okay?

So jikten depe pado chin means the perfection which is beyond the world. The perfection which is transcending. Why?

Because he saw the tong, last syllable, first line, of the jimba, the jinja, the lembo, the tongbo. Now, line three. sumbo dala chakye gyelpe de But when you do it with a chak towards those three.

Okay? Towards those three. Chak means what?

Chak means desire, attachment. It doesn't mean you sit there and say, I'm not gonna like ice cream anymore. Because that's an attachment.

That's an old Buddhist fallacy. That's an old mistake in understanding about what Buddhism means. Okay?

You should like ice cream. It's good. I admit you shouldn't like sugars.

But anything that's creamy and has a lot of fat in it, this is good. This is just good. So it's not like you're not supposed to like ice cream.

It's not like if you're a real Buddhist, you're never gonna throw your own face. It's not that. It's that you understand where the enjoyment is coming from.

And you share that enjoyment with others and create more enjoyment for everyone. That's all. That's done with wisdom.

And then you also don't get fat for some reason. I don't know why. Okay?

Jinta. sumbo dala chakye. But if you get attachment towards the three, meaning attachment to them as being self-existent.

Right? If you think the ice cream, you have to eat the ice cream fast or somebody else will get it. Then you have chak.

If you take the ice cream, give half of it to somebody else, eat the rest yourself, you don't have chak. Okay? Then you're really enjoying ice cream.

And I always say that the one person I saw eat dinner who enjoyed their dinner the most was His Holiness. We were at a dinner in Washington DC and Harrison Ford was there and Richie Havens and all these cool people. And the one person who was like really enjoying dinner was His Holiness.

And obviously he didn't have chak. Right? He's probably dedicating everybody.

So sumbo dala chakye gyur pe te. But a person who has chak, who has desire, attachment towards the self-existence of these two, jik ten payi paro chen chen ten, they have what? Worldly perfection.

Now, that's sort of a contradiction of terms, right? What makes a perfection a perfection? It's imbued with wisdom, right?

So I said, ooh, we could debate this. I hope it comes up on the debate ground. Okay.

That's jik ten payi paro chen. That's a worldly perfection. Che ten.

Che ten. That's what the Buddha said. That was taught by the Buddha.

Now I have trouble translating this. We have giving. Jimba.

Jinja, the thing given. Lambo, the thing received. And we have tombo, the giver.

And then how many down, what's this number sum? Three. Three.

So he's given you four different elements of an act of giving. And then two lines later he said, these three. And we always call it the three, right?

Khor sum. Say khor sum. The three elements of an act of giving.

The giver, the recipient. But then there's always a debate about the third. Some people say it's the gift.

Some people say it's the act of giving. Because like in the act of patience you don't have a fourth thing. You see what I mean?

Or I guess the patience could be called that. But in the act of patience you have the person who pisses you off, you not getting pissed off, and then the not getting pissed off. Okay?

You have three, alright? And you don't have like a fourth, right? So, I'm interested.

I mean I want to see how to translate this properly. What would we do? Who would we ask?

Yeah! Let's go to Gomba Rapsa. We have another commentary at our disposal.

We have Je Tsongkhapa. Let's go see if he said it. Okay?

So we call up this search program. Go for it. And we take we take a pretty what's maybe the most unique couple of syllables in there?

It's going to be a lot of us. Let's try. Maybe it's not going to happen.

No, sometimes it happens. I would say Tombo is not very common. Let's try Tombo.

And we'll just search for it in our own language. Those of you who are new, we're going to have to search some more. We spent 20 years this year putting in ancient Tibetan texts into the computer by teaching refugees to do the work and paying them 10 times what they get elsewhere.

And so we have about 300,000 pages that you can search in about half a minute. But sometimes it's good to restrict the search to a certain section, which would be what? Simbom, which means Tibetan commentaries.

And then? Emo, okay. By the way, this is...

What's Dorje? By the way, in the new project we'll get rid of these weird directories. We don't have to anymore.

In the old days they had to be 8 letters or less. So we couldn't say Dorje Chepe Dehpa as a directory name. Now we can.

We're going to change all these. Orange is the expert. She's going to do all of them.

Okay. He says, jupa le jimpa jinja nembo tong du tong ji tenpey paro chin chen kyang Okay. Who is that?

Who wrote Dorje Chepe Dehpa? Who wrote the only known commentary to the Diamond Cutter? Chanyu Dhapa said it from our monastery that we found in St. Petersburg. Okay. Let's see if he mentions who it is. He says here, kang gi jinpa kang la jin jinpa ji dar mi mi pe kang gi jin means...

kang gi jinpa Who does the giving? kang la jin To whom do they do the giving? And the jinpa, the giving itself.

He doesn't mention the gift. All right. He's quoting someone who doesn't mention the gift.

All right. mmm... kor sung denme The three elements are empty of any self-existence.

But he doesn't really help us out. So we're going to go to a different text. Who's Nabdao?

Nabdao Nabdao studied his whole tantric text. Last spring, right? He went through a couple hundred pages of Nabdao.

Okay. So, he's a cool guy. Let's see if he says anything.

mmm... tongway senpe jinpa di When you give with a mind of generosity, yang, there's the jinpa jawa, what you give. There's the lenpa po, the person who receives it.

And there's the tongway po, the person who gives it. So there we have confirmation that tongway means tongway po.

[Speaker 2]
Okay.

[Speaker 1]
But we still have four elements. So how do I translate that? I don't know yet.

Maybe I'll wait, hold out for Jetsun Pabla. This is SJ Umachidin. What's SJ?

Every monastery has an Umachidin. This is SJ. So we can...

just skip it. Just skip it. There's this rivalry between our sister colleges.

We're from the other college. But... jinpa pabong nge nge shenpadute jinpa jinpa chunjya nge tongway po Yeah, he didn't explain anyway.

This is SJ. This is our Umachidin, which we're in, so it doesn't matter. That doesn't count.

I'm not telling you? Is it on? Turn it on now.

It's okay? It's still giving me a battery short, though. Is the green light on?

Is the green light on the box? Oh, make sure the plug is... make sure the cord's plugged in.

There. No, push the cord into the box. No, push it towards the box.

Oh, yeah, you're right.

[Speaker 2]
Unless this cord's plugged in. All the way in. That's weird.

[Speaker 1]
I guess I could lick it and see if it's plugged in. It's still... I think it's okay.

All right. Jeta Kapa didn't use either phrase in Gomu Ratha. So, maybe we try something else.

Who? Look up Korsun? Jinja...

How about Menpo? I'll try Korsun. He may not have mentioned that particular phrase.

So, let's try it. We'll try Gomu Sarva. Okay.

Jinba Jinja Sheve Kamba Nigi Korsunmi Mikpa Tobe Shirob Summe This verse where it starts with Jinba Jinja, right? Those first two lines refer to Korsunmi Mikpa, the non-self existence of the three elements. But he doesn't mention that.

He never mentioned that. Yeah, he never mentioned that. Okay, so I'm going to go this way.

Give me a word for Jipten. I want to say the world of black. And I want it to reflect the idea that I'm decay.

[Speaker 2]
That's close. Yeah, that's close.

[Speaker 1]
But something that more gives you a sense of crumbling. You see what I mean? I don't like to use Sanskrit words in a translation.

I have to think. I want to make them all English.

[Speaker 2]
Disintegrated world?

[Speaker 1]
Broken world? Broken. The veil of tears?

[Speaker 2]
That's another one.

[Speaker 1]
What language are you?

[Speaker 2]
What language are you?

[Speaker 1]
I like short, sharp. That's the world of decay. Correct.

Love it.

[Speaker 2]
This is my favorite part of the class.

[Speaker 1]
I don't know. Let's hear another one. The doomed world?

When it is done, still what? Still time. Okay, like that.

So this gives us enough to go back and start translating. Who can guess why you have to go translate the verse before you translate a section that says the verse from here up to there? Yeah, because the syntax in English is three verses, Tibetan.

So, and I just, you know, I was just doing some Chinese. Memorizing more Chinese. We started Dao De Qing.

But it's English word order. But like Japanese and Hindi, they're in the reverse, like Tibetan. So if you're going to translate a sentence that says from the verse from this up to there, you have to translate the verse first so you know what's going to come first.

And that drives who crazy?

[Speaker 2]
The hypertexter.

[Speaker 1]
Because he's looking for, he or she is looking for something that's not even there yet. You can fudge it by saying the root text which includes the lines, blah blah blah. Sometimes I do that.

Just to keep verbal nimble from going crazy. But anyway, which way you want to do it? How about octave?

Still tied to the one on the key. Okay. And then this becomes a footnote, right?

Let's read this together. You ready? One, two, three.

Okay. Just for pronunciation. A couple of notes, okay?

These two syllables here, how do you pronounce them? It says kil, and then it says kor.

[Speaker 2]
There's three syllables.

[Speaker 1]
There's never a prenasal on the second column. Ka is second column, right? Ka, ka, ka, ka, right?

There's never a prenasal on the second column, except for this word, okay? And maybe one other, like gyansen. Gyansen.

But, say? Yeah, dunkor is another one. Kalachaka.

So, say kinkor. I mean, that's how a Tibetan would tell if you know what you're talking about. If you say kinkor, they'll just look at you like, huh?

Okay, kinkor. It's like saying canal. What's that?

I canal. I know. Oh, they don't know the K is silent.

Yeah. Okay, say kinkor. Kinkor.

It's like noun journal. That's a third column, right? Noun journal.

Okay. Here's another tough one here. What's this?

Say yin. Yin. Yin.

Yin. It's high tone strong. Yin.

[Speaker 2]
Yin.

[Speaker 1]
Okay. It's not yin yang. Yin.

[Speaker 2]
Yin.

[Speaker 1]
Yin is onomatopoeia. It means what it sounds like. Yin means the ether.

You know, the realm of zero. You know, something like that. Okay, yin.

And in colloquial Tibetan nowadays, you say yin chenpo. Say yin chenpo. Call out yin chenpo.

Call out yin chenpo. In modern colloquial, yin means to have a great interest in something. So, when I go to the master and say, oh, my students have a great yin about domini.

Domini or yin chenpo. Say domini. La.

Yin. Chenpo. They're just like really turned on by emptiness.

Yin chenpo means big yin. Okay, so we all remember yin. All right.

I don't know if that's your refreshments or not. They're bowing. That probably means they can do it.

Okay.

[Speaker 2]
Ah. Okay.

[Speaker 1]
Ah.

[Speaker 2]
More irreverent than usual. Okay.

[Speaker 1]
Are you going to start today or Friday? Friday. Ah, that's what I thought.

Okay.

[Speaker 2]
Everyone's happy. They get the chocolate.

[Speaker 1]
They get the chocolate, but you also don't get a break. Okay. Should we take a break?

We'll probably take a break. I think it's better, because it's a long class. Nah, it's okay.

Okay. What's Daoist kinkor? Daoist kinkor.

Sorry? The disk of the moon. Yeah.

The disk of the moon. Here you have to understand that in Buddhist cosmology of the 4th century, the sun and the moon were thought to be flat disks. So kinkor, in Sanskrit, what's kinkor?

Mandala. Mandala. Okay.

And mandala is the source of the English word mundane, the world. Or Spanish, mundo. Okay.

Mandala is the source of those words. So, they perceived the word for disk and the word for world as the same word. The same.

Mandala means a flat big round thing. Alright. And when you offer a mandala, you're offering the world.

Okay. So, it speaks about the How do you want to translate it? The disk of the moon, really.

Standing high in the yin of namkara. Namaste in Ramayana sky. Ramayana sky.

It's really moving. I don't know how it... Zepa kepa means...

Zepa means beauty. Okay. Kepa means to make beauty.

How it beautifies? Yeah, I think so. This is something you should learn, you guys, who are translators.

Say selwa. Selwa. What's sel mean like in usa?

[Speaker 2]
Light.

[Speaker 1]
Clear, right? Usa is clear light, right? The clear light.

But that's kao, sa, la, sel. Say kao. Kao.

Sa. Sa. La.

[Speaker 2]
La. Sel. Sel.

[Speaker 1]
That's an adjective, it means clear.

[Speaker 2]
Okay.

[Speaker 1]
This is sel, S-E-L. Sa, dempa, se, la, sel. And this is a verb that means...

To clear away. To clear away something. To clean away.

So, you have to be sensitive. They sound different or not? They are exactly the same pronunciation.

Say selwa. Selwa.

[Speaker 2]
Selwa.

[Speaker 1]
So, then you have to be... A lot of translators mix them up. Okay.

This is a verb that means to clear away. How... Describes how this moon dispels...

How do you say... Mumba means darkness. Tupo means thick.

But how do you say it in plain English? It means darkness which is particularly... No, it's bigger than that.

It's like you go out on the new moon and you just bash your nose on the first thing. Give me a kind of darkness.

[Speaker 2]
Yeah.

[Speaker 1]
Yeah, that's it. Darkness. And I need a word, sadul.

Say sadul. Sadul. Sa means hot, right?

Sabadul. It's too hot. Dung is a very special word that means to be made uncomfortable by heat.

It's worse than that. It's worse than that. It's like ready to die.

It's like... And they use it for their mental afflictions. They say nyomon gitsa dung.

Like when you're really having an anger attack. It's like you're totally out of control and it's dunging your mind.

[Speaker 2]
Anger. Agony.

[Speaker 1]
It's like agony. Like tormentor. Yeah, good.

And... The agony of... Heat, but heat is too...

It means the heat of the sun or the heat of a hot day. Great heat. Scorching heat.

Scorching heat. Why? Why does the moon...

So he's saying, look, the moon has these qualities. It stands up higher in the sky, number one. Number two, it helps make the world pretty.

That's below it, number two. Number three, it dispels darkness. You know, we were on a, I don't know, seven hour hike in Colorado by accident.

And the sun went down. And we were in the forest. We didn't know where we were.

And then the moon came out. It was like a full moon. And no problem.

It was like big. You're right? And then it dispels agony of heat.

What's that mean? Yeah, they believe in Tibet and India that the light of the moon has a quality of coolness. That if you feel like you had a fever and you take the patient out into the moonlight, it would help them.

So these are four qualities of the moon. We're getting there.

[Speaker 2]
Usually, almost always.

[Speaker 1]
Almost always. Yeah. Yeah.

OK, so I'm going to throw around candy. I think we should take a break. I just want to get in the habit of taking a break.

No? Don't take a break?

[Speaker 2]
Nobody wants a break.

[Speaker 1]
We're going to go for another hour. Your butt's OK? All right.

OK, we'll keep going. But still we need candy. You ready?

Just catch. Paul Newman's, If you got to eat cookies, this is the best. He just passed $200 million to charity.

After taxes. He pays the taxes and then he invests the money. That's why he makes money.

Yeah. Yeah. I know.

If it's the sun, right? So I think we just got to assume it's like... No, I mean...

We got to assume it's somebody having a fever or something. Because there can't be agony if there's sunlight while the moon's out. Or maybe you're hot from the day and it cools you down.

OK? Yeah. OK?

Let's keep going. Straight up following your previous pronunciation. Let's go.

One, two, three. One, two, three. Either everybody has a cookie in their mouth or you got worse over the break.

Uh... Maybe it's both. OK.

What's the first level called? I know Rabgad. Extremeless?

Is that how you translate it? Rabgad's a very popular name in Tibet. I think the abbot of Sarah, Mae, is Geshe Rabgad, right?

Is he still? Yeah. Big, tall Geshe?

Yeah. His first level, the one called Extreme Bliss, is a level of a Gyelse Pakpa. What's that?

Yeah, Aya Bodhisattva. Aya meaning? Samhita.

Samhita. Interesting. So, Geshe's name, her real, her old name was Gel, and we thought the meaning of Geshe was close.

But it means Bodhisattva, child of the victorious bliss. His first level is a level of a... You could do Geshe Pakpa two ways, right?

You could say Aya Bodhisattva and leave it in Sanskrit. But we're not gonna do that. We're trying to avoid Dharma lingo, Dharma jingo, right?

We're trying to torpedo Dharma lingo. We're trying to open Dharma to all people, and not make it exclusive by making it like one Sanskrit word in every sentence, right? We would like to fix the dukkha of samsara with our Katvangas, right?

You know what I mean? And then it's not, it doesn't help people. So, it's a level of a...

Realized spiritual warrior. Okay. Unless the word has become English.

So if you notice now, the New York Times uses mantra. You know, this has become a mantra of the business community. They use karma, they use nirvana.

Bodhisattva is like on the line now. It's about to break into English, I think. Bodhisattva, won't you take me by the hand?

Yeah. I think it's close, but I think it's not quite there yet. Okay.

Maybe the 10th edition of this book, they have to change it, okay? Dukkha is a level of realized spiritual warrior. This way you start, those of you who are translating, it starts out with Deshindhu, right?

And lazy translators just put similarly, comma. And how many times did you hear someone start out a sentence with similarly? Except for somebody who works for the government or something.

You see what I mean? So, think about finding other ways to do similarly. It doesn't have to be at the beginning of the sentence, okay?

All right. Okay? Something like that.

So, the person and the level is being compared to the moon in the same four ways. One, once you reach Aya Bodhisattva, you are by nature higher than the beings who haven't reached that. There are only two kinds of beings in the universe.

Those who have seen emptiness directly and those who haven't. Those who have are Parpa, in Sanskrit Arya, which means in a higher place, in a totally higher place. As different from normal beings as an adult would be from a two-year-old, or something like that.

Chiba, right? Child. Okay.

Okay. And in the midst of them would feel that way. Right?

Like being... If you had to go sit in a nursery school... No, seriously.

In theory, that's how they are. All right. And then they would...

Whatever place they go to... We're reading the science fiction series books. It's 11 books so far, 800 pages each.

It's called Cycle of... Wheel of Time? It's Keith Horan's fault in Galway.

He made us read the first one and then we're addicted. And then the guy, he's like... Now he's like 9,000 pages into this story and he gets terminal disease, the author.

And now everybody's just like sitting there waiting for the next book. And he's like very ill. It's a big problem.

But anyway... Why did I mention that? Oh, there's this idea of a tavern.

Right? Tavern. And tavern means the hero of the book has some kind of spiritual qualities and wherever they go they act like a magnet and they bend reality around them.

So weird things happen wherever this tavern guy goes. And he's just a normal guy but he's tavern so... So wherever he shows up just...

reality gets bent. And then weird things happen. Like to the weather or anything.

The same for Bodhisattva Arya. So wherever they would go then there would be some kind of special feeling to that place or it would change the atmosphere of that place. Drastically.

You would feel like you were in another reality. We were in Varanasi and we're down in this little temple which is in the basement of this building. And it's only like 3 feet high.

So it's like an 8 story Indian building which can fall down anytime. And you're under it. In this little temple.

You have to bend your head to get down in. And then you're around this sacred fire. And...

And one day we went down there and this guy who speaks English shows up and he says, You know... This is Varanasi, right? Right next to the Ganga.

He says, You know, I have to tell you, you're in a different universe. I'm like, What? He says, Varanasi.

The old word is Kashi. This is not the world. This is a different universe.

And he's like a businessman. And he's just like, Seriously explain to us for like an hour why we're in a different universe now. You know.

And we're like, You mean the minute you cross the city line you're in a different... Yeah. You know.

So it's like that. It's like you're in a different universe. Down in mountain.

And then automatically this person would do a lot of activities to help remove ignorance in people's minds. And the torment of the mental afflictions. Okay?

Alright? Let's read this. One, two, three.

Dhe par gyau re, se ki yi la, ram me shing, she pa men she ki, shung na su. So, he's saying here that the root text is giving you this metaphor of the mood to describe an Arya Bodhisattva. Someone who's doing their acts of giving with an understanding that is born from the direct perception of ignorance.

Okay? And he says, the root text refers to it in those lines. So what do we have to do now?

We have to go to the root text and translate this part. And here it is. Dhe par gyau re, se ki...

Oh, we have to read it. Hang on. Hang on a minute.

When was the root text written? Century. Century.

7th century. Around the 7th century. Okay.

And I don't believe it's available in the Sanskrit. And there's a rumor that there's a copy in the Patala Palace. But we haven't been allowed to...

No one's been allowed to look at it yet. Okay. Let's read it together.

One, two, three. Dhe par gyau re, se ki, yi la, ram ne, shin. Dham pe, ten la, ver chak, dze par nye, gyau re.

Ga wa, di ni, lo bu, chu shak, chi shin du. Mun pa, tuk po, dham che, nam par, sam ne, gyau. How many beats, how much meter in each line?

Dhe par gyau re, se ki, yi la, ram ne, shin. Eleven. How about the last verse?

Ji ten payi, paro chin chit ten. Ji ten payi, paro chin chit ten. Nine.

Oftentimes in Sanskrit, and therefore in Tibetan translations of Sanskrit, a change in meter is meant to alert you to something special. Like the last chapter of the Abhisamavankara is all different meter. Like it's impossible to memorize.

But that's the chapter about the qualities of a Buddha, the eighth chapter. So it's meant to like alert you something special is going on. What's going on here that's special?

What's this say here? Let's read this together. One, two, three.

U ma la, ju pa le, sen kye pa, dham po. Liu, the word Liu means chapter. But each high text, each high scripture invents a different word for the word chapter.

I don't know why. It's a tradition. So like in the Abhidharmakosha, a chapter is called a ne, a sthana, which means a place.

And in the U ma la, ju pa, in the Madhyamakaratara, a chapter is called a sen kye, which means what? Sorry? Bodhichitta.

It means the wish that all beings could be free. Right? So he doesn't call it a chapter.

He says, we just finished the first sen kye. We just finished the first bodhichitta, of the U ma la, ju pa, from the U ma la, ju pa, from the root text. So he changed the meter to tell you what?

You just made it to the first chapter. We didn't get to the book yet, but we're done with the first chapter. Which raises the question, how many chapters are there?

Is it 10? Oh, go down near the end and type. Where did you see that?

[Speaker 2]
It's 250 in deep.

[Speaker 1]
Okay. I'll take your word for it. You're probably right, because there's 10 Bodhisattva levels.

And it's all about the Bodhisattva levels. Okay. Does this mean he's done with the first Bodhisattva level?

I don't know. We read this, right? Yeah.

Okay. We'll translate it. Gyal, finding a word for Gyal, Gyal means, it's a sort of some connotations of being high, but it means victorious.

I want some visual reference that they are high and they are victorious. Say again? That's very good.

And thus they... And thus they... What's the term?

That's pretty good. And thus they triumph. I like it.

Okay. What's it? It's the bliss.

What's that? What's extreme bliss? First Bodhisattva level.

Okay. So if the first Bodhisattva level resides high in their mind, right? So their vision of the moon.

And it lends beauty to this highest place, their mind, with its light, this level, this understanding of emptiness, and an advanced skill in the act of giving, right? Like a jewel card from pure crystal. Here you have to know that it's believed that the moon is made of Chushel.

Chushel means water crystal. It means like pure crystal. Okay.

It's believed that the moon is made of this crystal. Okay. It clears away the deepest darkness of the night and thus they triumph.

Okay. This then concludes the first...

[Speaker 2]
Samkhaya. The description of the level of the Bodhisattva level.

[Speaker 1]
No, because it's all going to say Samkhaya. Help me out. Give me a creative solution.

It has to imply chapter, but it also has to imply Bodhicitta.

[Speaker 2]
Okay.

[Speaker 1]
She's on the right track. I mean call it something totally different, call it like an offering or something. You got to come up with something.

Huh? I like kindness. Okay.

And it's cool, because some people say, what do you mean first kindness? And then you say, oh it's a chapter, but it's a kindness that he wrote. You see, I mean something like that.

I like it. And then here we have to go get the verse. He didn't say where it stopped, he just said continue on down.

Mention it continues on down. Okay. Okay.

Let's see what he does. Is he going to close the chapter? I doubt it.

One, two, three. Nyi pa shung dun mu she pa la dzong pe chung chu sem ta thang bo she so sun Nyi pa means what? Yeah, the second step in our explanation is shung dun mu she pa.

Shung dun mu she pa means we'll start the actual text. Okay, everything up to now is introduction. Shung dun mu she pa la.

And he says, we'll start with the part that says dzong pe chung chu sem ta thang bo let's go see where that is. There is no such thing.

[Speaker 2]
Okay.

[Speaker 1]
It's not the next part in the root text. Alright. It's not the next part in the root text.

Where do you want to look for it? By the way, never convert your text to the last word. Why?

[Speaker 2]
You can't search it.

[Speaker 1]
Why is ACIP dying in Roman letters? So you can search it. Tibetan programs change every two years.

All the ones we used before Surya Retreat are now out of business. The people are gone. The program is no longer in use.

All the data we did in those systems can't be used. So, from the beginning we've put the text in Roman. Alright.

What he's going to say is that up to now I've been summarizing chunks of the root text and now we're going to what? We'll go back and re-read them more carefully. Like, we're not done with the first chapter.

I just wanted to give you an overview. I was just laying out huge chunks of text for you and telling you this relates to this and this relates to this. Now we go back and really study it.

That's what he's saying. We haven't started debate yet. I mean, when you hit the debate parts, you'll love it.

That's why I love this text. This is what makes this text so beautiful. So, he says we're going to skip back to the first...

We're going to go back through it again. So, let's go back to the top and look for something unique which would be this thing we couldn't figure out a few weeks, months ago, which was Semta Dambho. Right?

We looked through all the commentaries in Tibetan, all the commentaries in Indian, we couldn't find Semta Dambho. So, here we go. Ta...

Ta Dambho. Here it is, okay? So, it's in the...

It's early on. And it's... Even a person who has only just reached this first state, the first state of mind that looks towards eternal enlightenment, already overwhelmed, right?

So, he's going to go back to this line. Alright? Here we go.

Read this part with me. One, two, three. One, two, three.

De... Da... Ki...

Dru... Dru... She...

Ba... Da... Su...

Mmm... We have to go find where Deni Runggisorn was mentioned. Okay?

Deni Runggisorn. No, you're not right here. It's the last part of that section that he was just doing.

Mmm... We'll just cut it out. That's the lazy way.

So, it turns out to be part of this. That means this part has to go up here. Ah, do you know Thachepa?

Do you know Thachepa? Yeah, it's a kind of commentary. Say, ah...

Chidin? Thachepa. Chidin?

Thachepa. Thachepa. Chidin means an overview.

And in the monastery we study five great subjects. In the course of 25 years, you study five great subjects. The first is Perfection of Wisdom, Parchin.

Takes 12 years. And then you do Uma, Majjhimika for four years. Then you do two years of Abhidharma, two years of Vinaya.

And every winter you do three, four months of Pramana. Logic. So, for each of these five great subjects, each monastery will have two great textbooks, normally.

And one is called a Chidin, and one is called a Thachepa. So, there'll be a Majjhimika Chidin, there'll be a Majjhimika Thachepa, there'll be a Perfection of Wisdom Chidin, there'll be a Perfection of Wisdom Thachepa. What's the difference?

Chidin means an overview. Kind of go through it quickly in 130 pages, 264 years. And then a Thachepa, we'll take it more in detail.

Thachepa means an examination, or a detailed analysis of something. Thachepa means rip it to shreds, rip it to the final. Parchin means going to the end, right?

Thachepa means to analyze it, break it down. The Thachepa for Parchin, at Sarah Mae is 8 volumes. It's maybe, I don't know, 3-4 thousand pages.

When we are touching the Majjhimika Thachepa, that would take us 50 years. We're on the Chidin, we're on the simpler text. But Thachepa means, now I'm going to like, we're going to analyze this closely, all right?

Analyze it closely. Three steps. Explaining how, what's nirnam?

Listeners and self-made Buddhas. Silky Numba. Outshine.

Ken Rinpoche's example. Queen Elizabeth standing in a line of normal ladies. Like one day we're watching TV, right?

And there's a lineup, like a police lineup of, you know, British nobility ladies. And there's Queen Elizabeth, like she's the third to the left, but she's Silky Numba. Like there's no doubt.

Like she's like old, and she's like bent over, but she's still Silky Numba as the other ones. She doesn't even have a crown on. Okay?

She's just Silky Numba. So, explaining how those on the first level outshine listeners and self-made... I'm in the mood nowadays to put lower B here.

Because they're not Buddhists. Okay. Okay.

By virtue of their... Rick? You can say family.

You can say family. I guess family is okay. What's the famous Rigna?

Five families. The five Buddhas, right? Okay.

By virtue of their family, how they outshine others by virtue of their state of mind. And then... What's a Dukdun?

Those of you who studied Chang'e. Who said that? Oh, that's good.

Yeah. It means a result of an exchange. In Chang'e, the context was, the Buddha taught...

turned the wheel of the Dharma three times. In the first turn of the wheel, he didn't mention emptiness much. In the second turn of the wheel, he only mentioned emptiness and said everything is empty.

And then in the third turn of the wheel, he said, I was just kidding you. Right? I was just kidding you.

Some things are empty, some things are not. You know. Okay?

And he says all that in response to a question. Right? Somebody comes up to him.

Who was that? I forget. The Bodhisattva called Padamarta.

What's it? In Tibetan. Yandapa.

Yandapa. So Yandapa goes up to Lord Buddha and says, Did you... Were you just kidding me in the second turn of the wheel?

Or what? You know? And then he says, Yeah, I just...

Everything is empty. Right? And the result of that exchange is that, is what?

What school? Minoist school. It's the dukedom of that school.

Alright, good. You were listening last time. So what's it mean here?

And the conclusions we can draw from these points. Okay? Something like that.

Trying to get some kind of debate so you come back next week. Here we go. We've covered these ideas in brief and now we're covering them in detail.

Okay? That's the way it's structured. One, two, three.

Okay. Here's the first of these. Of these three.

Once a person has attained the first level of the ultimate wishful enlightenment, which is what? Direct perception of the ultimate. Right?

And the other is, kundalpa-sankhye means what? Yeah. The deceptive perception of the ultimate.

Okay. This one is... I'm sorry.

The deceptive wishful enlightenment. Yeah. Okay?

Why deceptive? While you're having it, while a non-Buddha is having it, they can't be seeing emptiness at the same time. While they are having this kind of love for a person, they can't be seeing emptiness at the same time.

So on one level their mind is fooled. Even as they are having this highest state of compassion. Because they can't perceive the reality of a person directly.

While they are having that kind of love for them. Alright. Once a person has attained the first level of the ultimate wishful enlightenment, they already not showing listeners.

Why listeners? They can hear, they can go to a class, they can hear people talk about ultimate love. But then when they get home, they can only...

I was thinking recently that reporter wouldn't be a bad word for these people. They can report what was said, but they can't get it themselves. They can pass it on to others.

They are reporters. Okay? They already outshine listeners and self-made...

Why self-made Buddhas? Yeah. They don't have a teacher in this life.

But they have a teacher in about a billion lives before them. Okay. They already outshine listeners and self-made Buddhas.

As the... What's namtar? Good.

Nice. Where are you getting all this? She whispered it.

No. Okay. Alright.

Yeah. As the life story... But it's a tricky expression because what does it mean really?

Nambakarpa. Total freedom. It means liberation.

But a holy person's biography is always called liberation. Nambakarpa. As the life story of who?

Jamba? Maitreya. Putzing.

Oops. And we've covered these ideas but now we're going to get more detail. Okay.

Now it's a direct quotation from the sutra. Alright. Here we go.

There's a lot of text here. So I'm just going to... The work by John Brady and the ACIP has allowed us to...

The 20 years of work has allowed us to correct this text many times. And that's been five centuries. It's been long.

And it's really beautiful. You can't really appreciate what you're doing. Like you're fixing something that's been broken for five centuries because of John's work.

So to get your karmic finger in that pie is a very good place to be. Okay. O child of noble firmness.

It's like this.

[Speaker 2]
Okay.

[Speaker 1]
And it's the idea that certain people in the kingdom by virtue of their wisdom and long service to the king, perhaps over decades, right? 40, 50 years of service to the king, they have risen to the position of minister. They are a close advisor to the king.

Okay. Then the king has a son, the first son, right? And within moments of that son's birth, they are already senior to the ministers.

Okay. They are already more honored than the ministers are who have struggled for 40, 50 years to reach their position. What's the metaphor?

Yeah, Buddha is the king, right? Bodhisattva is a child of the king. And within moments of seeing emptiness directly, within moments, they are already senior to...

Yeah. Which always means arhats, okay? Which always means arhats.

People who have struggled for millions of years. Yeah. Oh no, they haven't.

Look. It usually refers to lower arhats. Within a few seconds of seeing emptiness directly on the Bodhisattva track, right?

As an Arya Bodhisattva, they already are superior to people who have spent thousands or millions of lifetimes to reach Nirvana.

[Speaker 2]
Okay.

[Speaker 1]
On a lower track. They don't have ultimate mind yet. They have seen emptiness, they don't have ultimate mind yet.

He's already superior. Okay. Within moments.

Just by virtue of his new family. Okay? Of the family he's born.

That's what rikipu means, right? In the? Heart circle.

What is it in Sanskrit? Purabhutra. Who said that?

Oh good. You're not even memorizing Sanskrit. Okay.

In Chinese? In Chinese? Sha Li Zi.

Sha Li Zi. They never say it in the Chinese. Okay.

They just say Sha Li Zi. Right? Purabhutra.

Huh? In the heart circle? Shan Namsa?

Shan Namsa. Yeah, it doesn't mean that in the Chinese. It's just his name, right?

So it means, Purabhutra. There's another one? I don't remember.

Shan Namsa. In the heart circle? In the long heart circle?

[Speaker 2]
Where is it?

[Speaker 1]
I don't think so. You show me. Okay.

Let's divide up a little bit. This is not going to be too exciting, but those of you who want to do the Tibetan, I mean do the translation, you're not going to be able to do it unless I give you a few paragraphs. It's going to take a few minutes.

Oh, sorry. Okay. And I'm not in the mood, you know.

In a translator class, I don't threaten people. I don't have homeworks. I don't push people.

I don't think you can make it as a translator if you don't have that much motivation. You know what I mean? I'll give you the paragraphs.

I'll tell you what they are. I'm not going to chase anybody. I'm not going to say anything if you miss a week.

You won't even know who's doing it. I don't think, unless you have a drive, an inner drive that you can't stop, you'll never make it as a translator. So I'm not even going to...

There's no homeworks. There's no, you know, there's no quizzes. There's...

You got to have this drive. Like, you got to stay up until 2 in the morning doing the non-dictionary one. And if you're not in the mood to do that, you'll never be a translator.

So... So that's why this class is a little different from our other classes.

[Speaker 2]
Yeah.

[Speaker 1]
Ew.

[Speaker 2]
Oh, I've...

[Speaker 1]
Yeah. Sorry? Oh, that...

No, you can't. No, the brain is from your brain. And don't be shy about the brain one, you know.

Don't just do the dictionary one. My Russian dictionary was so... It fell apart.

Because I used it all the time. And I didn't learn any Russian. You know?

I can't speak it well. I can't read it well. You know, because I...

I just did it out of the dictionary. And... Yeah, you're welcome to do that.

I'm just going to put numbers on it now because I have to... I have to split the paragraphs for you guys. And then I have to decide which ones are more fun without a dictionary.

Which means the easier ones. Yeah. I think that's maybe enough.

How much time I got? Oh, I still have one more minute. I think that's maybe enough.

And you can have the file, right? And if you're doing it from brain, if it's mark B, just do single words. If that's all you can do, that's fine.

Just say... Just say family of child like that. That's fine.

And with all... Like 80% blanks is okay. Alright?

And you can write little blanks. Ampersands are good for that. Okay.

13 is a B. 9 is a D. D means you can also use what we used...

What we translated before.

[Speaker 2]
Right?

[Speaker 1]
Any source you can. I was thinking about letting you use other people, but that gets a little sticky. But ultimately, a translator should highly depend on other people.

So, at the beginning... Let's do this one. Yeah.

I don't know. I don't think so. Normally, it's good, but I don't think so.

Okay? So, you got one B, two Bs, and you got two Ds. Okay?

Submit it to me by Wednesday evening, by email, keshemichaelayong.com The format is like the chopped out Roman with the Tibetan name. I mean with your English name. You don't have to convert.

Okay? And... Any format is okay.

Word perfect. Okay? Okay?

And then I'll just take one or two at random and I'll critique them for you. Okay? And don't get...

Please, don't do what I did for 20 years and get competitive about it. And... You know, don't like my yoga.

Don't make it like that where you spend more time watching the other person who's doing it right than you do you, because you can't do it right. So, just forget other people in the class. It's the people with the big hearts that end up being the great translators and end up being Geshes.

And all these competitive people and really smart people and really sharp people and really like go-getters and even in the Geshe course, they didn't make it to the end. You know, the people who were like... They were all the stars at the beginning and they got big heads and they never made it to the...

Halfway to the Geshe. They never made it, you know. And it's the same with translators.

If you're just doing it because you want to help people and you want to be able to be a better teacher, you know, and you want to remove the suffering of life for people, you'll be a great translator. And if you're doing it because you want to be the one in class that Geshe Michael said, Oh, look at the sentence, so good. You know, then you won't make it.

So, remove that motivation from the beginning. Just forget it. You know, as you translate, do it for other people.

When you start, do it for other people. Dedicate it to other people. Then you'll be a great translator.

You'll make it, okay? And other people won't make it. No matter how smart they are, they just don't make it, okay?

Alright. We do the prayers, right? Doesn't that...

[Speaker 2]
Shri Kunti Dushshin Medho Dhammi Kala Vinshi Nirmalai Sangye Shindu Nirmalai Nirmalai Sangye Shindu Nirmalai Sangye Shindu Nirmalai Sangye Shindu Nirmalai Sangye Shindu Nirmalai Sangye Shindu Nirmalai Nirmalai Thanks for crying.

[Speaker 1]
You're crying. This term, there's going to be more work than ever. And look, you only have five weeks here.

And you know, we're already planning the day that it will end, right? And then there will be on to another phase. So...

And then at that time you will regret that you didn't work hard enough. You know? So, you only have very limited amount of time in this phase of the...

of the grand plan. Right? So, don't...

don't wimp out. You know? Kristi's like, I'm afraid people are going to start dropping courses because there's going to be so much work.

And I'm like, no, they're going to do more work.

[Speaker 2]
Yeah, I didn't say that.

[Speaker 1]
You know?

[Speaker 2]
I said, do the work.

[Speaker 1]
You can do it. If you want to do it, you can do it. I mean, my experience is if you really want to do it, you can do it.

So, don't miss any courses. Don't wimp out. Take as many courses as you can.

And... and do all the work and do it well. You know?

Just spend less time talking with your friends. Okay? It will work out.

Alright? Do it. Do it.

Take as many courses as you can and do them well. And... don't lose this time.

This time will not come again. Do it. So, use it.