But then all the trees and all the space where you see behind the Lama, around the Lama, and all the Buddha, Bodhisattvas, protectors, and all the Buddhist deities, God of wealth, God of worship, anything you think about, sitting around all the space. It's like Thingtupa, which means when the storm comes, the cloud really kind of fight. These lamas and all the buddhas and bodhisattvas sitting like that all around. Excuse me, who was on the green petal? Green petal is like a gundu buddha dharma. The Buddhist students, I think what do you call it?

[01:04]

Yes, Gundu. Gundu and Papagundu. Sangha. Sangha. Sangha. And then they... Students of the Sangha. No, Sangha itself is a student. Sangha itself is a student. And it's not just the monks, but anybody who reached the first level of teaching. Like, you know, any... Even the like, you know, the jewelries on any, in very ordinary, ordinary human dress with who has reached the same level. How many, how many of you are there? Countless. Can't count. What is something like my history? I'll look as far as, where are they? This is the picture on the top, around the Lama, with the space. There's space above or behind all, not exactly, but... All over on the top of the Lama, behind, and also some other ones on the...

[02:11]

visualize this possum, a special wishful tree, and even on the branches and the leaves and all over. There's cherries here. I think cherries is one is with a good, it's a front, yes. Cherries is good, don't worry about it. Cherries, cherries, you don't feel it. You know, you don't feel it, you don't feel it. The Pope gave it to the God, and he was kind and he also gave it. First he mentioned that in the front, but he said, and we do the regular practice, and you can put Jainism wherever you wish. Me, non-Jain, that day just in Dosaki, go to Europe. And then Namgya Sakye Rangdungpa Me Tsuyu, he said. That's from Rokhinji. Rangdungpa Me Tsuyu, he said.

[03:28]

That's from Rokhinji. Rangdungpa Me Tsuyu, he said. [...] That You can't do it. You can't do it. You can't do it. You can't do it. Then you may not be crazy. Then you wanna that's really good. Thank you. Don't you? Gone. Go now. Then you don't know. You know what I should get? It's a college. Right? You can buy it. But did you? Then you know, you're thinking, you know, you know, don't don't make it.

[04:29]

You know, you [...] know And then the... So you then... You are sitting in front of Lama, much lower level, on the Vendriya. peace, space, space or ground.

[05:48]

So you sit with the lu, with the devotion, with the out, do the hands like this. And lu means this is your body, sits like this. And nga means what your voice is very humble and request that blessing. And on the right side of you, this time not Lama, right side of you, your father, whatever he is right now, like old, young, whatever he is, sitting on the right side of you, and your mother is sitting on the left side of you, and all your enemies, whatever you wish, on the front of you. And then all the six realms, you know, they're all sitting all around of you, to all doing the same posture, posture, and then they're asking the blessing.

[07:07]

And I just asked the six realms, like, you know, the hell realms, like a hungry ghost, ugly looking, and all the animals, how they came out. He said, just like you visualize in the Lama, with the outside dogma, inside Lama, but this same thing, these six things, like not animal, they're all like human, inside of the animal, but they can understand, they can do the devotion, they can hear what Lama's teaching. So don't visualize the six stones, not the animal way. So everyone is asking, and jungle. So the inside, the human. You see a hungry ghost, an animal. And also, Pado Sanjay, he added. Pado is not the human, not the six realms.

[08:10]

It's between the... What is it? Pado. What do you call it? Transit. Transit, okay. Thank you. I like to read that. Even those... And then, this is the very important part. Now you're sitting posture this way, but you're asking that from now, today, until you are enlightened, I and all sentient beings, and sake of all sentient beings, until enlightened, you're the only one who can help me, blessing and enlightenment. This is the jungle you have to have, asking with very devotion, deepest from your heart, not just asking.

[09:19]

And it took you to send it to you. So it took your dinner. Sure. No, no, [...] And then you're asking Lama about this, of the Buddha, that soju means ten directions, east, west, south, and southeast, you know, and up and down. Altogether, it's ten directions with the Buddhas. And three Buddhas that is past, present, future, everyone you're asking to help.

[10:23]

You're asking the teaching, the blessing. If you don't know how to do it, you won't be able to do it. [...] This is two kinds of practice in Buddhism, sutra and tantra.

[11:53]

Sutra and tantra. Sutra has the three Buddha dharma and Sangha. So three. Tantra has added four, which is your Lama. And this is very important. We are all practicing Tantra, which is that Lama is the one who really shows you, wrote and teaching everything. So this is the one you visualize, asking Lama with your posture, with devotion, and asking that Lama is... The ku, body, sung, speech, tu, mind, ku sung tu, yun te, is knowledge, tun, is activity.

[12:54]

All five blessings you want to receive from. and who is Lama is the same as the number nine, that kind of thing. These are five Buddhists, Javarin, I think, more like. Those five visualize Lama is the same thing, who is number nine. Lama is like these five things. Those five Buddhists, you know that, and this is the same as Lama. That is the activity, all those five. There's all the Buddhist teaching.

[13:55]

You've collected volumes of books. There are 8,400,000. 24,000. So, which is the owner or head of the sanghas? Lama. Mata, when you get some tawa to keep and keep fresh, you do. Tawa literally, Lama, they don't go on.

[14:56]

You don't want to use that. You pass it, you don't want to use that. You [...] don't Here I am going to give it to you. That's on... You hear? Hmm. Thangpo Khatswang, you just... Thangpo? Gyudzun Tsawa. Gyudzun Tsawa. Gyudzun Tsawa. Tsawa means a rose. Gyupa Degyebi, which means all the lineage of lamas. So Gyupa Degyebi. Funded lama is glorious lama. to take refuge, Sangye, until I'm enlightened. So Sangye Jumdende, Nama Gyatso Chö is Shakyamuni, and all the three past, present, and future Sangye,

[15:58]

Yes, yes, [...] Park is a word in Tibetan, means park. Jumped, you know. I think that's park, leveled. We are the Sosukyo. This is a transit from the city. First level until 10th level is a public meeting number of the Buddhist school. From 1st to the 10th. When he came to the Buddhist school, he was in the 9th or 10th level.

[17:18]

When he left, he was in the 9th or 11th level. When he came back, he was in the 10th or 11th level. When he left, he was in the 11th or 12th level. When he came back, he was in the 10th or 12th level. Ramanadeva bodhi, of course. Ramanadeva. When he said, Ramanadeva bodhi, it was [...] Ramanadeva. When he said, Ramanadeva bodhi, The first one, the first one, it means, if you don't know the road and somebody comes to lead you, The second one means a short road.

[18:27]

For example, a roadway example. The third one, he said, railroad and go in. The Sanghas come with me, help me on the road if there's any problems. obstacles to help me protect you. Kampuchea is the railroad.

[19:27]

Lam-ngur, we say that. Lam-ngur is the two railroads. They are here. Rail path, rail road. This is what we call a lama. And when you say, when you say the word, you visualize the center of the lama, who is your root lama, you know, this thing. The second verse is, you think in the front that are white petals, all the yidams, and then right side, you think those two visuals. The behind the Lama, all the Buddha's teaching books, that's what you visualize.

[20:46]

On the left side, there's all the starting from first level and you're trying to send back Chumba monks and any, any, you know, all the Buddhist students and that's how you visualize. So then you start in doing the concentrate, not the I think in all the things, so concentrate every verses, the things that are visualized.

[21:47]

Visualize the white petal was the first verse? Yes. In the central, the lama, and in the central was the flower, the lama. And in the front and right, too. Front and right. And those four lines were the lines you were supposed to say a hundred thousand times? Yes. That's the first one. What about the four lines before that? What was the four line before? Up, down, row, and on the side. Yes, we… I said if you do this mantra, like do maybe three times meditation, I mean the prayer. Prayer. What's it called?

[23:06]

Pray three times a day or four times a day. So, he showed you how to do that in the starting and until when you do the reciting. That's right, recite. He said he just watched Rinpoche, and he has done retreat and has done several hundred thousands of yantras. So just watch him, how he would do, and begin until one sets, so you will know how to do it. Then, for example, like you do daily three or four times recite and so many thousands.

[24:28]

And then at the end of the day, when you finish that, then it's almost the same as Jamdo. It's a different saying, but its meaning is the same. He was asking the Lama to please, you know, like to say in the refuge, and please bestow on my heart. I don't know. [...] The most important part is that you have to have faith to Lama, and devotion, and completely believe, no any doubt.

[25:43]

And the more you have that, you will receive more blessing. Because if you don't have that, sometimes obstacles will come with doubt. So when you're asking, you're asking not just talking, but just have really deepest devotion from your heart. That's the most important part. It's not that I don't want to do it, but I don't want to do it. [...] Okay, then he said, almost the same, the lama and the kung fu.

[26:55]

What was chak-sa-lo in English? No, but the meaning is different. Let's see. Salute. Salutation. Salutation. OK. Chak-sa-lo and Lama and Kunchor Rinpoche. It's the same. It's very similar. It's like Khyen-lo in the beginning. And then Lama Chak-sa-lo, Kunchor Rinpoche, Nambasomla. It's three of you. Nambasomla, Chak-sa-lo Gyab-su-chi. Gyab-su-chi. and take it out from you, without the sentient beings, body, speech, mind. What is ching gi lap do so? Bless me. Bless me. Ching gi lap do so. That's you have to decide.

[27:56]

Lula. [...] Chilap means that the meaning of Chilap is when you receive the Chilap in the body, which means the body is healthy and no problem, your health, that you receive the Chilap from love. Also, the Chilap receives your speech, and when you talk, when you teach anything, there's no problem speaking. Not that, what is it? Chilap machupe. There's no chilap than having coughing, and he just said that sometimes he can't talk, and stutters, and breaks the speech, and this, and not receive the chilap.

[29:14]

And the yíg, yíg-chilap, okay, the chilap is the mind. The chilap in the mind is received. If it's not received, yes, then you have the doubt in the Lama's teaching and some, and also there's poisons like your... What is it? Five poisons and like anger, desire, that's which is ignores. These, if you have, that means not receive the heart blessing. And this is what you're asking, please bless me without this, help me. In the beginning, I missed that one. and saying that dhala-kshetra is dharma, kshetra is dharma.

[31:00]

Drava is that my thinking or my mind is think only dharma. Otherwise, you think only the siddhi means this life. You practice anything for this life, which is not good, and that's not the way to practice. And asking anything is disliked, if not Buddhist practice. I wish the samsara, I don't, you know, that's kind of what you dislike. That's changing of blessing means, but I don't, you know, how do I say? Sanghsara that I want to avoid from Sanghsara. How do you explain it in English also?

[32:28]

Tuluwa means something you just make the mind. Lamjituba means you... Also, you mentioned that in the book, the spelling was a little wrong, wrong, too, angkharata, angkharata. Spelling was wrong. Tibetan spelling was wrong. But tuba, jiva ching jingo, lam jituba, tuba means what we do the daily, something that you make mistake, things, that's the tuba, lam jituba. Mystic, please bless me, not mystic.

[33:28]

Help me, not mystic. Once you receive the blessing, then it goes away. disappears, you don't have any mistake. Namdo is the something that you make up. For example, anything with nine virtues is a namdo. And that's ngapa, ngapa means cut or stop. to increase you, increase. This is the The main root of the Buddha's teaching, loving and compassion to others, was all sentient beings.

[35:01]

And then the Chang Chok Seng Nying Kyong Wang Ching Kyi Lop means cause that deceives you, the Bodhicitta seed. For the sake of all sentient beings. Nyurdu means the fast. Sun in life is fast and makes short. Nyurdu means in the book language, means fast, quick. Right now. When I was young, I used to go to the temple every day to pray. I used to go to the temple every day to pray. When I was young, I used to go to the temple every day to pray. When I was young, I used to go to the temple every day to pray. Whether it was the Lama at all?

[36:18]

And then when this happened? Okay, and then, um... Hmm... That is the conclusion, the closing, when they are finishing. And Lama, and all the lineage Lamas around, all the Buddhas and Bodhisattvas, everyone is from them to have a vessel, We say, is it rays?

[37:37]

Rays are different colors. They're very bright and come to you and pok, which means... Not resolve, pok means on. We say, come on you. Struck on you, and not only you, all that you have visualized, that your father, mother, and all the sentient beings, all the six realms, everybody is struck. And suddenly, all the... When the darkness is outside, a sudden sun comes out, the darkness is gone, and visualized like that. [...]

[38:40]

When the darkness is outside, a sudden sun comes out, the darkness is gone, and visualized like that. When the darkness is outside, a sudden sun comes out, the darkness is gone, and visualized like that. When the darkness is outside, a sudden sun comes out, the darkness is gone, So, so, [...] Here, I don't want you to turn it over. You know. OK, then to me, which means that all that your devotion things absorbed, which means received great merit. And so nice. So nice. So, so, [...] so

[39:47]

Oh, okay. The lama, this race, strikes on you and all the sentient beings. The sentient beings, with that, the devotion on them, merit, and they are all purified and then disappear in the shingam, the virgin shingam. But shingam, we are talking about heaven. I don't know if she comes. Is there a guard here?

[40:50]

There's a few here talking. There's many. All of these sentient beings have gone here. But there's so many Nagas, Lanjomas, here. Yes. And this Thakotjayu here, Thakotjayu, [...] Then, Lama Thich Nhat Hanh, Maharaja Yogyakarta Shakyamuni, Shingdugyakarta Shakyamuni, Tukgal, Dekhala Tengri, and then, Vajrayogini Kumbha, Vajrayogini Kumbha Rinpoche, Nyingmantangpa Vasita, Yogyakarta Shingdugyakarta [...] Shingdugy Okay, we were talking before that all the sentient beings and other things are now disappeared, gone. And then Tama is the end, all the lineage lamas.

[41:54]

Lama, you and Yashoji, you and Yashoji, like you... I think you, me and Yashoji, you and Yashoji, you and Yashoji, like you... I think you, me and Yashoji, you and Yashoji, you and Yashoji, like you... This is what I want to tell you. If you don't understand, don't listen to me. [...] I asked the lineages how they dissolve from left to right or right to left. He said, there is a way to practice, but it's very hard. We're just starting. And he thinks the lamas all dissolve to the central lama, all the lineages dissolve to the center, your root lama. And then lama dissolves from top, head, down to about...

[42:59]

that wherever his heart is down, and dissolve from the tree, all that he's thrown up, and then when it reaches the center of his heart, and then turns the light, umbrella, blue ball, like how size like we see sun, like now, in that size, And then this sun, this blue light comes on your top of head and resolves on you to your body. And then you meditate a little bit. Now you received all the body, speech, mind. And then you can feel it. You can feel it. At that time, if you do the meditation and see your own mind, that's the time you bring that time.

[44:02]

When I was young, I was a monk. [...] Oh, yeah. So then, sawa de, tongba yi de, meru, meru sawa yi genzen. Kaka tse hi mare. Meru baki yi den dere. Asa tsa se, sawa yi den dere. Kaka ten tse hi mare. Meru yena sawa yi de yore. Sawa yena meru yi de yore. De lada zige san de, sawa yena tongba yi de yore. Tongba yena sawa nyi de yore. Kani yeru mazi basi. Kani tele sawa tongba yi de yore. So, if you don't do that, then you will not be able to see the truth.

[45:30]

That's why I say, don't do that. If you don't do that, then you will not be able to see the truth. That's why I say, don't do that. If you don't do that, then you will not be able to see the truth. That's why I say, don't do that. It's not that I don't want to do it. It's just that I don't know how to do it. [...] It's not that I don't want to do it. If you don't know how to do it, you can't do it. If you don't know how to do it, you can't do it. If you don't know how to do it, you can't do it.

[46:33]

If you don't know how to do it, you can't do it. [...] When I was young, I didn't know what it was. I didn't know what it was. I didn't know what it was. I didn't know what it was. I didn't know what it was. Yes, I'm going to watch it. No, no, [...] no In the beginning of the world, there was no such thing as a god.

[47:34]

There was no such thing as a god. There was no such thing as a god. This is really hard. Okay, this time, the time when you're concluding and you meditate, that's... The same is your mind. Stay as stable as possible. And to turn, look at yourself and on your mind. And don't think about what you have to... plan to do tomorrow, next day in business and what in work, don't think that. And don't think what have you done before, you know, all those things.

[48:38]

Just to control your mind and stay stable and look in your mind. And it's very hard to, especially in the first stage, it's very hard. But then sometimes it's kind of clear, and there's something there, but there's no shape and no color. And that means it's something... That means it's a lot of fungus. And then there's... And then, for example, You can't see where your mind is, where your body is. Because, for example, when you touch the fire, you get burned. But where does the burn come from? You don't know. It's in the fire, but where is this? So it's hard to separate from it.

[49:43]

That's an example he gave me, but I myself don't know very well. And then the mind... as stable as possible and then between you try not think anything and once you're not thinking anything then clear and when it's clear then you may have some days sour is clear Dongpa, emptiness. Nothing you see, nothing you, you know, visual, nothing. And that means Dongpa. And between that is the, uh, uh, Tongboke, yeah. Shing, shing, [...] shing. Okay, when you can't separate from the emptiness to the truth or to between sumjus, combined, that's the one, the Buddha.

[50:46]

And then everything jangro is what you visualize everything, but it's really in all things in your mind. and all the jambra, the four things, in your mind, in this case. And this is very hard. He said, these Buddhist teachings are not really for, especially this sen or the mind, are not easy to teach for the public, and special teaching, because first stage is very hard to understand and confuse, and not practice, which is not good for the Lama or student world.

[51:50]

But since you're asking him to teach, and he's the... the Lama, and he's teaching, he hopes you will practice this. And also he added that the Lama who never practiced much, but khyamdo, and just to teach a student, that's not also right, but he has done many times. And so he can be able to teach you, because he has done many times. And this is the old main root foundation. And it's hard to understand, but this is the main thing. If you can't meditate at your own mind, This way, you cannot enlighten. That's for sure.

[52:51]

Sava is clear. It's your mind's mark. And don't look outside at what you see and what you think. Look yourself in. And the tongpa is emptiness. It's your mind's, what is it, rongjin? Kyö means don't make. Just leave alone what, you know, not make. Kyö means something like kyö. In English, I don't know, kyö is in Tibetan, somebody's helping you to do things.

[53:59]

Oh, you do, you help yourself, kyö. For example, if I can't put this one, I put something here, here, mix it, stir it up. That's good. Very good. Don't do that. You might say, don't use a crutch. Crutch? Yes. No support. Support. That's a good one. No support. That's the main. Everything, everything. that there was no spiritual support. Don't support, says this case. Don't support. If you support, then you will numb always, you think that all the future, past, present. Right, don't. All the teachings, Chagye's teachings, it's just all in mind. He said it's not really good to teach Everybody, this kind of teaching, since lots of people don't know what he's talking, but he said he's doing some mantras for them.

[55:27]

But he also hopes, or he may, just the good students who, you know, took out this way, Maybe some of you will practice and will succeed somehow. Let's see if someone, if no luck, it's no matter how much he talked or how much he, how he showed, nobody sees. This is the dedication for the Gewa day. All what you have done, what you have practiced, and four verses, last verses, Gewa means the conclusion prayer. Gewa means what you did, virtue. Gewa means virtue.

[56:27]

This is a... This talk is roughly, but there are so many more details as we've done this. But he'd also like to go one more time, again, the same one, in some other time. And today we're going to stop. This is the beginning, when we started Asanga Chodron, and the last part, the dedication, several verses. And these are very important, and you have to

[57:33]

done by even student when we started the dedication and so since we don't have that many books and you all don't know and he hopes that you know he's going to write down like this and maybe you can copy that and everyone has it so you can do it it is good to you know, memorizes some Laksandarjuna. All my students have this memorized. When we do the Tibetan lesson, we do, you know, so it's good to memorize. It's not just the four verses and then maybe four or eight verses in dedication. That's the one he's teaching. Now he's going to read through how to do it, beginning to end. So we do all together, so then you know how we're going to do it, what he's going to do now, and you do that next time. Chö dang chö chö chön lai chan chö pa dui dang ne kyap su Chö dang gyei yin soi gyi wei sun na Chö dang chö chö chön lai chan chö pa dui dang ne kyap su Chö dang gyei yin soi gyi wei sun na

[59:25]

DIN RO LAR TEN SRI SANGYIN RIN PA SHUK SANGYIN CHUD DANG TSUL KHYE CHUN LAR CHANG CHUG PA DUK DANG NEN GYAP SUK KHYE DAK GYI CHEN SOY KYI PHYI SUNG DIN RO LAR TEN SRI SANGYIN RIN PA SHUK Thank you. Tungwa nipiti wadang drawa kyi, Nyi ring shwa tungta kyali, Tungwa nipiti wadang drawa kyi, Nyi ring shwa tungta kyali, Tungwa nipiti wadang drawa kyi, Tungwa nipiti wadang drawa kyi, Nyi ring shwa tungta kyali, Tungwa nipiti wadang drawa kyi, Tungwa nipiti wadang drawa kyi, Tungwa nipiti wadang drawa kyi, Nyi ring shwa tungta kyali, Tungwa nipiti wadang drawa kyi, [...] Tungwa nipiti wadang drawa k Dhag tse tson tse gye gye me thong, gye gye [...]

[60:59]

Veda vishni vikapayun su, vishnu nante vipassu, shi shanmukha vidur vibhu. chen chen par chen [...] par chen chen par chen [...] Dhamma-yid-me-rik-kun-cha-ta-duk-shik-chak-gung-duk-ngo-bo-shak-shik-chak-gyi-duk-gyi-duk-duk-ka-nam-gyi-duk-gyi-duk-gyi-na-so-tak-gyi-duk-chak-gyi-duk-duk-chak-gyi-duk-duk-chak-gyi-duk-duk-chak-gyi-duk-duk-chak-gyi-duk-duk-chak-gyi-duk-duk-chak-gyi-duk-duk-chak-gyi-duk-duk-chak-gyi-duk-duk-chak-gyi-duk-duk-chak-gyi-duk-duk-

[62:09]

Deshya Nindur Jeyam Jeyam Jyoti, Gacchind Jeyam Jyoti, PADME PRAJAPATI [...] Ye yang jik pe gai tsang sen gyen pa. Dwa ra tsong tsong dzin tsang gyi ma gya. Dwa jik yong tsong gwa syi dang san gyi. Dwa jang sen gyi rang pa hoi kan tsong.

[63:12]

Tsong chik tsong dong la gya yong. SONAM KAKAWAI DEVOTEESHU SADANJU SASHIRAM GARVANE SORITOSIN CHEMAYA NAMASKAR KACHANCHU PADARITUSHU The Buddha's song could be just a little whiter. Dandruva, Kanakana, Katadanya, Vinshiji, Dandji, Dunduni, Shantide, Chaise, Chanchu, Nyingwalai, Chichibai, Chö Chö Tön Sön Tön Tí Ché Ché Pa Thang Ché Ché Kho Sön Tön Yön Tén Ché Mön Lé Thang Ché Ché Ma Ta Ché Ché Phang Po Tön Toy Ché Ché Tsang Ché Ché Ni

[64:32]

Forgive them those who did not love you, and the world on you forgive. PADE LAMA TAM PA NAM LAK KYA SUY KHYE WO TOD DE SANG GYE CHUNG DE DE NAM LAK KYA SUY KHYE WO HUNG DE CHE NAM LAK KYA SUY KHYE WO PADE PADE NAM LAK KYA SUY KHYE WO Namo Buddhaya. Namo Buddhaya. Sophi Sanye Gyumden De Nangla Gyakso Gyiwa Thangpe Chö Nangla Gyakso Gyiwa Pape Gyünde Nangla Gyakso Gyiwa Pande Lama Tangpa Nangla Gyakso Gyiwa Sophi Sanye Gyumden De Nangla Gyakso Gyiwa Thangpe Chö Nangla Gyakso Gyiwa Pape Gyünde Nangla Gyakso Gyiwa Pande Lama Tangpa Nangla Gyakso Gyiwa Sophi Sanye Gyumden De Nangla Gyakso Gyiwa

[65:57]

Chanting in Tibetan. Namo Tantra. Namo Tantra. Dhamme chö nam la chö su kyi wa, hape kyi ne nam la chö su kyi wa, pan de la ma gam pa nam la chö su kyi wa, dho pe sang ye jung de ne nam la chö su kyi wa, dhamme chö nam la chö su kyi wa, hape kyi ne nam la chö su kyi wa, pan de la ma gam pa nam la chö su kyi wa, dho pe sang ye jung de ne nam la chö su kyi wa, dhamme chö nam la chö su kyi wa.

[67:07]

Papagena namaja sogyo, pandena matamba namaja sogyo, dupe sangye jungde ne namaja sogyo, tambe chhe namaja sogyo. Papagena namaja sogyo, pandena matamba namaja sogyo, dupe sangye jungde ne namaja sogyo, tambe chhe namaja sogyo, papagena namaja sogyo, pandena matamba namaja sogyo, dupe sangye jungde ne namaja sogyo. TAMI CHE NANGA SOGYE PHA PYE KYE NANGA SOGYE PHA NENG LA MA TAM PA NANGA SOGYE DROP PYE SANGYE YUM DENG DENG NANGA SOGYE TAMI CHE NANGA SOGYE PHA PYE KYE NANGA SOGYE PHA NENG LA MA TAM PA NANGA SOGYE DROP PYE SANGYE YUM DENG DENG NANGA SOGYE TAMI CHE NANGA SOGYE PHA PYE KYE NANGA SOGYE Thank you very much. Thank you.

[68:20]

Chanting. [...] Chanting in Tibetan. yo yo

[70:06]

Namo Buddhaya Namo Buddhaya Namo Buddhaya Namo Amitabha. [...] Dukkha Sangye Khyentse Namah Jai Guru Ji Ho Tengpe Khyentse Namah Jai Guru Ji Ho Bhai Khyentse Namah Jai Guru Ji Ho Pandit Lama Thangpa Namah Jai Guru Ji Ho Dukkha Sangye Khyentse Namah Jai Guru Ji Ho Tengpe Khyentse Namah Jai Guru Ji Ho Bhai Khyentse Namah Jai Guru Ji Chanting. Chanting. PABE KUNDE NAMAH JA SUKHYO PANDE NAMAH TAMBAH NAMAH JA SUKHYO DROP DE SANGYE KUNDE DE NAMAH JA SUKHYO TAMBE CHEN NAMAH JA SUKHYO PABE KUNDE NAMAH JA SUKHYO PANDE NAMAH TAMBAH NAMAH JA SUKHYO DROP DE SANGYE KUNDE DE NAMAH JA SUKHYO TAMBE CHEN NAMAH JA SUKHYO PABE KUNDE NAMAH JA SUKHYO PANDE NAMAH TAMBAH NAMAH JA SUKHYO DROP DE SANGYE KUNDE DE NAMAH JA SUKHYO

[72:00]

CHANTING Thank you very much. Namo Buddhaya Namo Buddhaya Namo Buddhaya Vande lama dhamma nala jay sogye, lobhe sangye jung de ne nala jay sogye.

[73:05]

Svābhāna namo nārāyaṇa, namo nārāyaṇa Svābhāna namo nārāyaṇa, namo nārāyaṇa Namo Shakyamuni Buddha [...] Shakyamuni Pabbajjana Naja Sutra Pabbajjana Naja Sutra Pabbajjana Naja Sutra Namo Buddhaya.

[74:28]

Namo Buddhaya. Namo Buddhaya. Namo Shakyamuni Buddha Shakyamuni Buddha Shakyamuni Chö Namo Gyatso Gyatso Chö Chö Namo Gyatso Gyatso Chö Chö Namo Gyatso Gyatso TAM BE CHE NAMA JA SO CHO BA BE KEN DE NAMA JA SO CHO PAN DE NAMA TAM PA NAMA JA SO CHO DO PE SANGYE JUNG DE NE NAMA JA SO CHO [...]

[76:07]

CHANTING Thank you. Thank you. Thank you. Chanting in Tibetan. In the name of the Father, the Son and the Holy Spirit.

[77:14]

Amen. Thank you very much. I'm going to do it. I'm going to do it. OK.

[78:19]

That's all. Siddhartha, Thongbo, Ngo, Sobhu, Nthumi, Rote, Re, Ronde, Tshiga, Ndru, Matwe, [...] Tshiga, Ndru, Mat So, this is what we are going to talk about. I don't know what to say.

[79:40]

I don't know what to say. I don't know what to say. I don't know what to say. See, today we're starting, begin, so we all kind of fast and loudly sing. But when you do the hundred thousand, you should do it very, a little slow and not too loud. And then when you're counting in the rosary, and many people are doing the rosary, hand down, the right hand, but the Lama Rinpoche himself will use the rosary and the Bible for your heart. And each of those, Concentrate and, you know, pass the one rosary. That way you should do it. And he said, Uncle Dukla himself finished several hundred thousand in the general.

[80:41]

But he said, if you do diligently, you will take maybe twenty-some days. But, yes, if you do religious law and concentrate, This is not probably a few hours a day, though. It's many hours a day, and I think one month we've completed 1,000 jambas. Dhamma-la, Dhamma-la, you're trying to say if you did that with prostration at the church, I don't know. I don't know. General, the darling, now won't die fully." So it is like this. It takes a little longer, over a month or maybe forty-five days, like with the child, but together.

[81:47]

And Vishnuji himself hasn't done that way. He did, the general, he said, and then chak, he said one hundred thousand chak, like he did, but never much told. During that time, he did recitation about tungsa, which is, The Buddhist name is Tungsha. That's why it's called Tungsha. Tungsha. Tungsha. The Buddha himself is very diligent. He doesn't... He only sleeps a few hours a day, and he finishes 5,000 chakras a day. What he... Even, you know, even he was old age, he even did 3,000 a day.

[83:05]

Uncle Tugla, when he was young, he did all day 2,500. That's the best he can do. And... And Chime did maybe 6,000, 7,000, 100,000, 1,000,000. She finished 100,000 one month. 100,000 one month. One month. Because she's fast. She's fast. And what the Labrador Buddha did with the Shakyamuni, Shakyamuni Buddha, with the chakras. These two kinds of chants. Chants. These two kinds of chants. He tumbles a little bit and I allow him.

[84:26]

And that's the problem. In this samadhi, there is no need to be afraid of anything. [...] There are three kinds of prostrations you can do. The one is yelang lao, which is called body stretched. Yelang ye, eight. And that's the one's heart. Liber Rinpoche has not done that. He has told that five is OK.

[85:30]

It's like, you know, chakras, regular chakras. And then you assume the third one. You just sit knee down in a little higher place. You just touch the, like, you know, Chinese chakras, I think. And three. And he used, that's kind of, Nguyen Truc was done some in East Tibet. And Neshe Nirmalche thought, well, that's just, you know, it's not very good. But later he saw the Sakyajitin Thakur Jamsen, one of the Kumanama, his biography. He saw, and it is okay if you do that. It's something, you know, that also is good enough. So, I think that's also permitted. Put in your hands. Yeah, you just sit knee down already all the time. And there are two hands in the head. And you say, ÒNga-druk-la.Ó And they say, ÒSomeone might do this.Ó You're going to do. Now we're going to do the, when you do the ÒNga-druk.Ó You know, when you do the ÒNga-druk.Ó When you do a hundred thousand, very slowly, like this way.

[86:33]

What happened? What happened? Vajrayana Mantra Chö rung po chen nam pa sung la la cha tsa pa shin tsa suy ché wo ché nam ché da göi chü chen ché la göi sung.

[87:57]

Ma da kun chö, chö rung po chen nam pa sung la la cha tsa chen sung. Ché ché ché da da sim ché tham ché Ché du ngá yé sáng ché ché láp du Sotá ló ché sun dró wá ché ché Ló tham ché lam du dró wá ché ché Ló tham ché ché wá ché wá ché ché Ló ché na ché [...] Ló ché mé nam du ngá bá ché ché Lo chan dang yin gyi gyi wa chen gyi Lo chan gyo sen yin yong wa chen gyi Lo nyur do sung gyi thob ra chen gyi lo. Ngu nang nyi wisra nang tsok tsok Da xin lak wot nyi pa chak Dang sung yin yong tsok sang men chalik.

[88:59]

Kashi nishu kuchu nishinpaa, shidaa koojyaa yoo vishu lamaa, ten ten yong yin maa vishu dukaa, yoo vishin mongpo kongpo yin, baa jingwaa nithaan daa jih chingwaa. Oh. In the name of the Father, and of the Son, and of the Holy Spirit.

[90:24]

Sangha does not belong to any religion, nor does it belong to any sect. It belongs to all sentient beings. It belongs to all sentient beings. Khenpo Togchen Khenpo Togchen Khenpo Togchen GEN DRO WE TEN DROI PEN LANG KUNG THAG PA TE DROI THAM CHE TEN DROI NDRO BAI SHUK SEM CHOI RUNG PO CHEN MA GYE PANG NANG CHE GYUR [...]

[91:41]

Dako ne kundu pe wai shuk. Kho sang nyinpe ching. Dako [...] nyinpe ching. RAKOLI SHIJYO KUNGAR SONG CHENWA SANG PYE SHARJE PYE MERTAR SHIJYO RANGYOR SOJYO GYALWA SONG CHENKYIN LUNG GYI DUR DURG DURG DURG CHUNG KYAR GYI LUNG DENG KUNGAR SONG Ye tenpa yin re nyi re ga shi shok Ye gong ye [...] gong

[92:55]

Lama Yogyakarta Sangha, we thank you for your great kindness. May you continue to teach us the Dharma. [...]

[93:18]

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