 Ddweud o'r ffordd, Nathan, a ddiddordeb am y dyfodol, rydyn ni'n gweithio i'r Manuscript sanscrete. A dyma'r ffordd, rydyn ni'n ddiddordeb am y ddysgol, rydyn ni'n ddiddordeb ar y cyfnodol ac mae gymryd yn hawddio'r twyddiadau ym mhwyaf mewn ddechrau'r pobl yn ymdraen. Felly rydyn ni'n teimlo'r ddau cyfwyllfa i'r ysgrif iawn i gafodd mwyaf. Rydyn ni'n ddau'r ddau'r cyfwyllfa i'n ddau'r hyn. Therefore, it will be data management in the critical edition of the time of thechodd Bysau Cymru of the Wajra Tundas-Maergyl-Khalparajah. This, I propose, will be a case study within this broader topic of editing the Sanskrit manuscripts. First, I am presenting my introductory findings about this particular text and then Then we can move to data management in this specific case. We do not know about this text too much. The only reference I am aware of is from about a hundred years ago, two publications by Lawrence Crossen Votel facility. 1912 ac 1914, yw dechrau'r hyn. A oedden nhw'n meddwl, yng Nghymru'r hyn o'r dechrau'n hyn o'r hyn. Yn amlwg na gawsain a'r hwnnw, ac Ydell, hwnna i'r ymdweithau, yna yma'r yma'r hyn o'r hyn o'r hyn o'r hyn o'r Tybeton. ac mae'n ddweud y tectfodd yma yn Tybeton. Ac mae'n ddweud yma'r rhaid o'r tectfodd. Mae'n ddweud y 100 yma, ac mae'n ddweud yma'r amser yn ddweud yma'r amser yn Ddweud Daniel Santo yn Oxford, yn ddweud yma'r ddweud yma'r ddweud yma'r ddweud yma'r ddweud. Mae'n ddweud yma'r ddweud yma'r amser yn ddweud yma. Ac mae'n ddweud yma'r amser yn ddweud yma, mae'n ddweud yma yma'r arfer y project, y project de-bion, ac mae'n ddweud yma yma'r ddweud. Before we move on to introduction this is what I have been doing. I have been doing the first critical edition and translation of this text in Sanskrit on the basis of the now found Sanskrit original text. Dyna'r tîm yw ymddiadau gan ymddiadau yn cael Calparagia, ymddiadau a'r cyfnodr rhifeddau. Mae'r ddweud o'r ddweud yw Wajra, yn yma yn Gwau, a'r bod yn Llyfrgell yn ymddiadau i ddweud yma yma yn Gwuru. Mae'r ddweud yw ddweud yw 6. ac rwyf amgylcheddodd y llyfr o'r llyfr yma yng nghymru, rwyf wedi cael ei ddaeth o'r prydd ymlaen o'r bydd yma yma yma, efallai y 5 o 6 yma, ym Llyfr E 5, ym Llyfr E 5, yma yma. Mae hynny'n hynny o'r 80 ym 1000 a 100 yma, Mae'n gweithio i'r catalogau â'r ysgol, a dros yn gwrs a'r eitiynau i'r gwaith yn gweithio. Rhywbeth, mae'n gweithio'n gweithio'n gweithio'n gweithio'n gweithio, yn ei ddifwng, ac yn eitwch yr eitwch yn gweithio'n gweithio'n gweithio. Yn ymwneud hynny, rydyn ni'n hynny'n gweithio'r sefydliadol, yw'r rhaglen o'r rhaglen o'r rhaglen o'r rhaglen, ac mae'n gwneud yn ymdweud yma'r rhaglen yn y rhaid yn y rhaid. Yn ymdweud yw'r rhaglen, wrth gwrs, yn ymdweud yn ymdweud, ac ymdweud ysgawr, ymdweud ymdweud, ac rydych chi'n gwneud ymdweud yma yng Ngog, mae'n byw ychwanegwyr i fod yn ei bodai. Yn ymdweud yma, Eau Milenniam, yw ymdweud yw'r rhaglen yn ymdweud yma, ac yw'r rhaglen yn ymdweud yma yma, ac ymdweud yw'r rhaglen yn ymdweud. Yn ymdweud yw'r rhaglen, yw'r rhaglen yn yn ymdweud. Mae'n hyd ymddai'r llyfr yn yr hynny, which are called Dharani or Vidya or Mantra, lots of benefits if one uses this tradition, and we have vows which the Nagas take that they shall provide good weather with sufficient rainfall in a certain region, and this refers to the title of the text, the Vajratunda Samaya, the vow of the Vajratunda. ac yma'r Gerddor i Gerddor i Gerddor i'r Cerddor, yn ddiwedd, ond allan o'r naigau os yma'r holl yn fawr, mae hi'n gweithio gyrdw i'r Gerddor. Felly mae'n gweithio'r adrodd i'r teimlo. Mae'n gweithio'n adrodd o rhaid i'r hyn o'r cyffredinol, ac rhaid i'n gwneud, yma'r adrodd o'r hyn o arddwyr, o'r holl gwaith? Felly, rydyn ni'n gweithio gweithio'r ffordd ychydig y ffordd yma, yma yw'r ysgolwyd yng Ngagos, rydyn ni'n gweithio'r ffordd yma. Rydyn ni'n gweithio'r ffordd yma, yma yw'r ysgolwyd. Yn ymgyrch yn ddod i'r cyfnod, wedi'n gweithio'r ysgolwyd, oherwydd mae'n gweithio'r ysgolwyd, yma, y ddechrau'r ysgolwyd, y gweithio'r ddod i'n gweithio'r ysgolwyd, a'r ddod i'n gweithio'r ysgolwyd. A'r ddod, y syniad mewn ysgolwyd, y fidiadr, yw'r gweithio'r rydyn ni'n gweithio'r ysgolwyd, a'u gwneud i'n ddod i'n ddod i'r ddod i'r ddod. Felly, mae'r ddod i'n gweithio'r ddod i'n gweithio. Mae'r parwennu mynd i'r teimlo'r y être hoi o'r tfonen, ond iawn gwylio'r gweithio'r gweithio. Felly, rwydd deillent ei bydd i'r graf hwn wedi'i fan ales. Nid oedd mae'r gwirionedd Here ac wir. Mae dd refreshed pan yw gwel yn polw i terrych o bwysig boatswyr. Aeth Re��, pen ddoedd, gyda'r cyfnod, gyda'r cyfnod, ac yn ymwneud yn cael ei gynhyrch ymddiol. A o'r llai ffynol, rydych yn ei wneud y ffynol sydd wedi'i gweithio'r ffordd o'r hyn yn ymwneud. Maen nhw'n ddweud o'r 5th century, yw'n iawn i diolch i'r wychauности rydyn nhw'n creusio cyfathiewol, gallu Handhala o Handhala. Mae'r newydd yn wych yn cael eu llunio'n yw sylfor. Mae'n rhaid i'w rhaid i'w lle meditation教u y mudra. I was quite interested to learn that there are pesticides used in a Buddhist context, and this text describes how to use these pesticides. This was an introduction to the text in general, and now we can turn to data management, how to manage the addition of a Sanskrit text. So, as Jim mentioned, it took them about two years to collect all manuscripts, copies of all manuscripts. For me it took about one and a half to collect four manuscripts. You can see reproductions of all here. This is what I call manuscript A, and this is part of that, and this is manuscript B, manuscript C. This is a palm leaf manuscript, the previous two were paper manuscripts, and this is manuscript D. So, we have four manuscripts, and these are listed here. Two of them, C and A, these were discovered by Peter Santo, and B and D, they were found by myself. So, you can see the dates. We have one palm leaf manuscript, undated, incomplete from the 12th, 13th centuries, and we have three complete paper manuscripts from the 17th, 18th and 19th centuries. So, one thing which I should refer to here, all these manuscripts are multiple text manuscripts, and possibly this is why this text was not really found in Sanskrit for a very long time. These were hiding, I mean this text was hiding in these multiple text manuscripts. So, what happens if we have all the manuscripts ready? What do we do with the data on all these manuscripts? We collate them, as Jim has mentioned, and I have been using a positive apparatus that is whenever there are variant readings, I list the reading or the readings in the main text, and then I read the variants. See the first example, which is Chakrar Karam, which is read in manuscripts C and D, whereas A reads Chakraram and B reads Chakrar Karam. In the fourth example, you can see with PC and AC if there was a correction in the manuscript. AC means before correction, PC after correction, so D here before correction reads Viputakaya, one syllable missing, whereas after correction it reads Viputakaya, a dond podi. In the last example, you can see that B is broken off or it is illegible, so I have indicated here four achsuras are missing in the case of Om Amrute, part of a mantra in AC and D. With such a positive apparatus, it is possible to provide all the information I believe without anything being lost or anything being mixed up. After this collection of data, we can say, of course comes something which is very difficult to define or explain how to prepare the addition, how to make editorial decisions, and this can be a very long process and one has to go back to the text very often, and I believe one has to spend as much time as possible with the text to come close to this very piece of writing. We have heard about various programmes which help with making additions, preparing critical additions. I'm trying to follow the old school and I think spending time with the text as much as possible is quite beneficial and that's my experience. Then, of course, when one reaches a kind of text which one thinks is more or less intelligible, then one can start preparing a translation, but this works vice versa, so sometimes you have to return to your addition and think more about a reading or more. After this is done, then our project plans to publish this as an open access publication which can be downloaded from the publishers website. So, I'll treat data presentation, it will be completely public and accessible for everyone for free, and after this is done, we also have plans to put the text itself, the Sanskrit text online, and Jim has talked about Sarit, and we are planning to put the Sanskrit edition on Sarit, and after this we can also put the text on another site which is called Gratil, and this is not a TEI, a marked up based website, but it's the largest repository of Sanskrit or Indic texts available. So, this is basically what I wanted to show you through this case study, and probably we can return to some of the questions or new questions related to the addition of Sanskrit manuscripts. Thank you. I have two suggestions which I would make strongly with emphasis. First, I understand your positive apparatus, it's nice, but I think you also have to document your choices. I'm not talking about data documentation or whatever, but you as an editor make a choice, this is a better reading. Why do you think that? And I think that is the editor's responsibility to explain that in each and every case. And sometimes it's really simple, like the text is ungrammatical this way, but you can explain that, an Akshara has dropped it, and sometimes it's much more complicated than that. The second thing is, and it's sometimes a feature of Sarit, that I think that we should all, all of us, should seek to establish regular numbering for texts in a kind of biblical fashion. Chapter, verse, line, sentence, whatever, such that when somebody finds a new manuscript, it plugs in, when you decide to, somebody decides to make an addition of the Tibetan translation, if somebody finds a Chinese, you'll be able to coordinate things like that and find references. I really think this is very important. And that's something that is part of that process that you talked about, sort of reciprocal process between addition and translation, because you might not be able to do it until you've actually carefully understood the text and its structure. But I think in the end it really is essential. Also it means that your apparatus can simply be, you can simply cite lemmas, which refer to your numbering in the same way it works in the Bible. And you can make a glossary, you can make a dictionary, people can refer exactly. And I'm very much in favour of this, even though it's a lot of work. Yeah, thank you very much. But the same way, I mean, if I say to you Mark 15.5, you can open up any Bible and you find it, right? We should be able to do that. Yeah, I'm starting with your second question. As I have mentioned, this text has six chapters. And these have subcolophones. So I have already numbered chapters from one to six. Of course then comes the question whether we should further subdivide these chapters into smaller chunks that can be decided. This I have done previously with another text. So I absolutely agree this would be an ideal word if all these texts were very clearly perhaps line by line marked up. As for your first suggestion, this will absolutely be done. But not in the apparatus, not in the critical apparatus at the bottom of the page with the Sanskrit. But with the annotated translation, where in the annotations one can explain a choice, whether it's grammatical or context-based. So it will be there. But I don't understand the annotations of the translation referred to the translation. But not necessarily to your looking and saying, for example, I don't think there was an example there, but sometimes you may have some version has a sentence with that. If you look at, for example, just pick the second one, very easy. There's no problem here. In fact, two manuscripts have one reading, one letter has dropped in the second one, and the other one, the other one has disappeared. It's easy to explain that, but I think it should be explained. It should be explained, yes, absolutely. I have not really seen an addition where these explanations are included below the Sanskrit, so that's why I would go... You usually don't explain anywhere. I have personal experience of asking people, why did you do it this way? I don't remember. Really? It's your addition. So my plan would be to put explanations at the relevant places with the translations, but if we have better solutions, I'm very much open to that. But it will be there. It will be there, absolutely. That explanation level of explanation doesn't have to be visible unless somebody wants to see it. Why did you pick this? Then click a button or something like that. For most people, they trust the editor, as they should. What the classicists would do in the old world, if you have commentary for it, that is aligned to the text rather than to the translation, I don't know why we don't. I believe I have seen some end-notes in some additions explaining choices, so I think that's another option to use end-notes with the Sanskrit. Yeah, it's certainly, it should be there. Thank you. Congratulations on finding this text. Well, congratulations to Peter. Do you consult sometimes? I do. I have asked for the help of Tibetologist colleagues, and we have read the text together, and I'll have to think, or we will have to think, how to incorporate Tibetan into the addition, whether we should indicate within the apparatus what the Tibetan reflects, or put the whole Tibetan text in an appendix, so it's available in the volume. So, it's an ongoing process, and we should absolutely include the evidence, which is reflected in the Tibetan translation. Yes. So you're applying on putting this in Saudi. Saudi is in TEI. TEI has conventions about how to mark up text-critical editions. It sounds to me like your intention is to write the thing basically in a word, get it ready to, this is the way, it seems like your present. You get it ready in word, you send it to the publisher, they typeset it, how are they going to typeset it. Once it's printed, then you say, OK, now how do we make it in Saudi? And it seems like maybe actually marking it up in the Saudi way as you work will make it be able to be saved in Saudi, and printed, for instance, through latech, as is supposed to be possible. Can you follow the summary? I second that. There are people who will do it for you. There's a place in the Montechary that will convert file into TEI. That's what we can do anyway. I was going to say this earlier, we're inputting all our files in latech, because people at the conference in Vienna in May, the experts always did tell me that it's a long way off from being able to go straight from XML to latech at the moment. I was feeling bad about the fact that we weren't inputting in XML, and these guys also keep doing what we're doing. Then I was told about the special order of auction, I'm from the cherry that will convert your files into XML. You could just save a dogfile as XML, but so what are they? Well, they would put it into the TEI encoding. Oh, okay. Thank you.