I don't know what to say. [...] I don't want that. That's just the laundry. No, I don't remember. I don't see you. I don't see you. I don't see you. I don't know what to say. I don't know what to say. I don't know what to say. You will recall from our... You will recall from our many sessions of study in the Landre lecture series that

[02:36]

it is of utmost importance that we approach these lectures with the right attitude. In its essence, right attitude lies in of having a sense of purpose, true sense of purpose about one's efforts to seek out and understand the principles and practices of Buddhism. And our purpose as followers of the Mahayanist and the Sakya tradition should be one of unfeigned resolve to use this knowledge, to acquire and use this knowledge in order to promote

[04:11]

the enlightenment of all living beings without exception. This entails a recognition of fellowship with all other beings and a sense of responsibility to make efforts to make spiritual efforts on their behalf rather than for the sake of oneself alone the So when one seeks out teaching of Mahayanist doctrine, one should approach those occasions of study with a sense of purpose, a sense of

[05:37]

attention and respect. And especially when one is engaged in learning the counter-practices of the Vajrayana path, such as we have undertaken to do with our studies in the laundry and in the foundation meditations, which will prepare us for tantric meditations. There are Vajrayana practices, which also serve to enhance these sessions of study. In particular, you should not think of the situation as being an ordinary one, of human beings gathered to discuss one or another topic.

[06:56]

But think of the teacher who is teaching you as being none other than Shakyamuni Buddha himself, who is personally expounding to you the principles of enlightenment and the path for their attainment. And as he speaks, the words that you hear, the sounds that you hear become a proclamation of non-dual become a proclamation of the doctrine of voidness. And as he teaches, also rays of light shine forth from his heart to touch your own heart and there dispel all the darkness of ignorance, doubt, confusion,

[08:04]

and the obscurations of the negative emotions, and awakens within your own mind also a discerning wisdom, discerning insight into the true import of these teachings which you are hearing. nor should you think of yourself as being an ordinary person. But you are none other than Maitreya Sri Bodhisattva himself, the great Bodhisattva of wisdom, who tirelessly seeks out the teachings of enlightenment. on behalf of unenlightened beings.

[09:06]

Then you should think of all the appearances of teacher, of student, of one's environment, all of this as appearing. as owing its appearance to interdependent origination, that is, that there is nothing solid and real and substantial, inherently existing by itself, as we like to think of things ordinarily. But rather, while apparent, while everything is clearly apparent here, Nonetheless, it is all through interdependent origination. It is much as with the appearance of a rainbow, which definitely has form and appearance, but in itself is nothing substantial, has no inherent nature of its own, and owes its appearance itself

[10:23]

to a mere concatenation of causes and conditions. So through a similar concatenation of causes and conditions, this present situation also, everything involved in this present situation, is by its very nature devoid of any inherent essential existence. So by remembering this, one's own wisdom is deepened and one's act of learning the Dharma becomes enhanced, magnified and made more efficacious through one's approximating ultimate reality through this reflection, these visualizations and reflections.

[11:31]

So if one keeps the right attitude and tries to, during the course of the study session, to practice these tantric visualizations, keep in mind the philosophical the philosophical principles which we have just explained, then one's efforts today in learning the practices, learning something of the teachings and practices of modern Buddhism would be greatly enriched. The countless teachings of enlightenment uttered by Lord Buddha have maybe categorized as belonging either to the lesser or the greater vehicles, that is, those teachings which are

[13:01]

those teachings of the lesser or hinayana vehicle, which are designed to bring about individual salvation, and those teachings which belong to the mahayana or greater vehicle, which are designed to promote universal liberation. Now, we here are followers of the Mahayana school of practice and in our own studies at this center we are concerned with the primarily with the study and practice of both the exoteric or sutra practices, concepts and practices, and those of the esoteric Vajrayana principles and practices.

[14:15]

In our own course of study and practice at this center, we are attempting to combine the two. esoteric and esoteric now the in our efforts whether it be study or study meditation or the the accumulation of merit through virtuous actions, and so forth, we should keep in mind the three elements which must be present in our actions in order for them to be

[15:31]

effective as we wish. That is, there must be... These three elements are preparation and... main practice or the main practice and the result. These three are interdependent and all of them, the latter two, must be preceded by right preparation, if one is to succeed in either one's main practice or in the attainment of the spiritual results you seek.

[16:47]

So these meditations, these preparatory practices and teachings are rightly called foundation teachings. They are the sine qua non for all the spiritual experiences which may follow. Again, there are two types of preparatory practices. you're already familiar with the ordinary preparation, ordinary preliminary meditations, which we studied in great detail in the book, The Three Levels of Spiritual Perception, by Vajrayana Kondratundu. There, in the ordinary,

[17:54]

preliminary practices, we learnt to meditate upon the unsatisfactoriness of worldly existence, the certainty of death, the operation of the laws of impermanence and of karma, of cause and effect, and the developing the spiritual qualities of great love, great compassion, insight through training in the two stages of meditation, concentration and insight or wisdom meditations. These are the exoteric or that is the exoteric or ordinary preliminary practices which prepare one for undertaking a main system of advanced meditation, some type of real advanced meditation.

[19:14]

Now, the second type of preliminary practices are called the esoteric or the extraordinary foundation meditations. They are a feature of the Vajrayana or tantric system of meditation. Here one seeks to prepare one's whole being, body, voice, and mind for advanced tantric practices through a series of foundation practices.

[20:18]

They are four or five in number, depending on how you count it. Firstly, the taking of refuge, the purification meditation of Vajrasattva, the mandala offering, the guru yoga meditation, and the performance of prostrations. Now, if the performance of prostrations be combined with the taking of refuge, that is, that you take refuge while performing prostrations, this gives us four foundation meditations. And these four are the subject of our new series of lectures such as Sakya, in which Rinpoche will explain what you need to know about each of these preliminary practices and

[21:44]

give you direct guidance in the way in which they are to be practiced. It needs to be stressed that the training in these four preliminary or foundation meditations, as we'll call them, is essential If one aspires to attain enlightenment through relying upon Vajrayana principles, for anyone who anticipates Vajrayana meditation, it goes without saying that that person will first have had to complete these four foundation meditations.

[23:15]

He is to derive any benefit at all from his advanced practices. This applies to every practitioner of Vajrayana meditations. It is not right to meditate upon a Vajra without having completed the foundation meditations. It is not right to meditate upon Vajrayogini without having completed the Vajrayogini meditations. It's not right to meditate upon Aryatara, the goddess Tara, without having completed one's foundation meditations. Nor is it right to meditate upon Sri Mahakala or the other deities of the pantheon without having completed one's training in the foundation meditations. All right. having established that they are important, not to be ignored, not to be circumvented, let us say exactly why they are essential as prerequisites.

[24:36]

When a beginner first undertakes to first embark upon the path of Buddhist study, meditation, and other practices, he or she will usually encounter a number of difficulties which are due firstly to the to the undisciplined or unruly state of his or her own mind, which has for so many years or even longer periods of time been untrained in the ways of virtue. And also, through ignorance of the teachings, doctrines, the practices,

[25:43]

will be liable to experience weakness and faith, weakness and interest, doubts, confusion, and discouragement. Therefore, the practice of the refuge, the repeated practice of taking refuge, is the first of the four foundational meditations. Its benefit lies in removing these obstacles, these various obstacles, and strengthening one's mind in a sense of

[27:14]

of confidence, not only about the validity of the Dharma, the authenticity of such principles as enlightenment, liberation, possibility of Buddhahood, so forth, but also strengthens one in self-confidence, a sense of clarity of purpose and confidence in one's ability to undertake a great spiritual task such as is involved in following the Mahayana, Mahayana's way. Further, through one's practice of this first foundational meditation, that is of refuge, one receives a transmission of blessings from the enlightened ones, the Buddhas, Bodhisattvas, take note of one, and through one's invoking their blessings, one receives a very real blessing, a sense of strength, encouragement, and assistance in one's own spiritual efforts.

[28:36]

This is the effect of accomplishing this foundation meditation of refuge. Am I going too fast? Am I going too slowly? Then the second of these four foundation meditations is that of the Vajrasattva meditation. Its primary purpose is one of purification through one's performance of the Vajrasattva meditation, which consists of the visualization of the Bodhisattva, Vajrasattva and the recitation of his hundred syllable mantra, the various mental and physical obstacles which one may have accumulated through

[29:42]

previously acquired unholy karma, such as illnesses, mental hang-ups, insanity, and things like that, these will be purified through the meditation of Sri Vajrasattva. After having, through these first two preliminary practices, more or less removed new obstacles to one's entering into practice and sustaining a later meditation, one needs to build a build-up. One needs to build certain positive conditions as well. So through the third foundational meditation, that of the mandala meditation, through which one offers one's entire being, one's entire universe, as it were, body, voice, mind, all that you identify with, one's entire universe is offered up through this mandala offering.

[31:12]

And through this one overcomes a sense of attachment to I in mind, this egocentric impulse within one's own mind. And through this training and practice where you give up your all on behalf of all living beings in order to bring about the highest good of all living beings, that one's training in this kind of unselfishness on a great scale not only counters this narrow, constricted self-centeredness, centered impulses of the mind, but accumulates in the process a tremendous store of merit just by the fact of being able to or willing to give up all that you have, to give up all selfishness in order to achieve the highest good of all beings.

[32:19]

This is a great deal of merit is acquired even by thinking in this way and by practicing this meditation of the mandala offering. one accumulates great merit. And as you recall, merit along with wisdom is one of the two essential accumulations required to achieve Buddhahood. So, now, after the accumulation of merit, one is then in a position to undertake, to develop real insight, for example, insight into the true nature of one's own mind, insight into the real nature of phenomena, insight into the nature of ultimate reality, all of these things that we presently have no glimpse of, things that we know.

[33:26]

which to us now are only words, become a direct gnosis or a direct perception to the purified, meritorious mind of a meditator. These experiences, however, really depend a great deal upon one's having a good, qualified teacher who has experience in itself, who knows just how to to bring the meditator's mind, the student's mind, into a state of direct perception of Mahamudra insight, or insight into the non-dual clarity and oneness of one's own mind. These things depend a great deal upon the skill of one's teacher.

[34:33]

So in order to develop a sense of clear-minded and trusting, confident rapport with one's teacher, one trains next in the guru yoga meditations by meditating upon the One's teacher, invoking his guidance and blessings through this Buddha Yoga practice, one becomes receptive to the transmission of his blessings, guidance, and becomes sensitive, open or receptive to sensitivity to what he is trying to show you about your own mind and the nature of reality. So, you can see then that this training of this training in the form

[35:49]

these four preliminary practices does have purposes which are considered valid and important by experienced Buddhist meditators and that further they are as we said, prerequisite to successful practices on the Vajrayana path. When you hear meditators, the teachers of meditation, or when you read about them, declaring that they have attained such and such realizations or have experienced such and such states through their own practice or have beheld the face of so-and-so deity,

[37:12]

You should understand that this is not uttered, this is not communicated out of a sense of pride and accomplishments, or through sheer boastfulness. But our but are spoken in the context of guidance and encouragement to their own present and future disciples, that is, to other students who are beginners in meditation, who will be in need of guidance, as to correct methods of practice and also would be in need of assurance about the validity of their practice and their results.

[38:35]

Since spiritual attainments, realizations, are indeed the results of right efforts in practice, we need to take seriously the words of those teachers, those teachers of meditation, who have stressed to us the importance of mastering these four foundational practices. For example, we have the word of Rinpoche's own great teacher, Rinpoche's own great teacher, Gautama Lama Lepore Rinpoche, who, at the age of 15, began his own meditation career as a meditator with the

[40:01]

performance of... Actually, if we... I don't know what I'm going to do. I'm going to... [...] who began his own career as a meditator through the practice of the same four foundation meditations. Now, keeping in mind that all that is required of a beginner is that he perform 100,000 100,000 prostrations, 100,000 recitations of the Vajrasattva's mantra, 100,000 of the Guru Yoga recitation, and 100,000 mandala offerings, 500,000 in all, including prostrations.

[41:21]

This is the basic requirements for the amount that you need to train yourself. Datangawan Lekarama Che did not stop with merely 100,000 recitations or performances. For example, during his youth, he recited the Refuge for Nila, 2,400,000 times rather than 100,000 times. He recited the Vajrasattva mantra 1,800,000 times rather than 100,000. He performed 4,700,000 prostrations rather than 100,000. He made one million mandala offerings rather than one hundred thousand.

[42:38]

And he performed the guru yoga practice in which he took Sakyapandita himself as his guru. He performed that six million five hundred thousand times. rather than 100,000. And he, in the recitation of mantras, he recited the mantra of Manipemihung Chenraising. That's it. 100 million times. This he did by reciting every day of his life a minimum of at least 5,000 recitations.

[43:41]

So... And this was just... Here we're talking about just basic preliminary practices, just to give an idea that he did any other meditations. He recited the... the mantra of the green Tara some 10 million times, and that of the white Tara some 18 million times. And similarly, the mantra of Mahakala some 10 million times.

[44:48]

So you can see then that He did not. He did anything but ignore or downplay the importance of these foundation practices. And what was the result? Gautama Maha Rinpoche became known in his own lifetime as unequaled among the living teachers of Tibet, as a real fountainhead, of knowledge and experience of the Dharma, of the Buddhist teachings. Both as a teacher, as a practitioner, he was known as a great master. And his name is most highly revered, even up to the present moment, by all of the greatest teachers of Tibetan Buddhism.

[45:49]

His qualities were so great that it was hard for even other advanced teachers to fully fathom them. And through his own, through his training in these four foundation medications, he became able to become a great teacher, to attain great realizations for himself, for others' sake, to communicate those to others, and his training in those same foundations and education, through his taking the trouble to prepare himself, become a teacher, then he has, through his own transmission of those teachings and insights, we ourselves have become beneficiaries and have the possibility of loving one another and of achieving those same resolveful experiences through our own practice.

[46:56]

So that will just give one example of why these poor foundation practices are indeed to be taken seriously. I can do the tree, that's so funny. You and me. [...] To resume our discussion of the first of these four foundation meditations that are refuge, we will

[48:04]

review some of the main features of instruction for the practice of the refuge. These instructions which Rinpoche is giving us do not differ in the slightest from the instructions taught and written by his own teacher and other great masters. Now, in considering the foundation practice of refuge, we have to note five topics.

[49:17]

They are cause, the object, in other words, the cause of refuge, the object of refuge, the mode or method of refuge, means of refuge, the benefits of refuge, and the instructions for refuge. Now let's turn to the first of these, the cause of refuge. Actually there are three causes, three primary causes which impel the thinking Buddhist to seek refuge or the thinking person to seek refuge in the Buddhist trinity. They are

[50:21]

Did you run like this last week? Did you go through all this? Fear, faith, and compassion. Fear, faith, and compassion. Good. All right. To repeat, these three are fear, faith, and compassion. By fear, we mean a sense of uneasiness about human existence, the conditions of human existence, that human existence involves us in

[51:43]

a state of general unsatisfactoriness, that there is not only the experience of real and imagined suffering, but also the experience of impermanence, constant change, of death, and the separation from that which is dear to us, the meeting with that which is very disagreeable to us, and so forth. It is a sense of insecurity and awareness that human existence does involve a great deal of gross and subtle pain and has within it the potential for the experience even of unbearable pains.

[52:56]

And in spite of the pleasures which it also affords, that even these are unstable, subject to change and impermanence, and cannot be clung to as real supports. Then through reflection upon the principles of karma or karmic cause and effect, when one contemplates the sufferings that unfortunate beings who, even in the human realm, find themselves afflicted by misfortune and tragedy,

[53:58]

not to mention the terrible sufferings which we see prevail in the animal worlds, which we see, which we understand prevails in the lower realms, the hell realms and the ghost realms. We see that all of these experiences of pain, gross pain, are the result of karmic actions, of unwholesome actions of body, voice and mind perpetrated through carelessness and through our minds being governed by negative emotions, desire, hatred, delusion and the like. So through an awareness of this general unsatisfactoriness of worldly existence, of egocentric worldly existence and of its results, its karmic results in the future, we develop a healthy sense of fear, of fear of what might happen if we continue to allow our mind to act selfishly and deludedly and carelessly.

[55:22]

So, Then through reflecting upon the... And so this sense of fear, of healthy fear, impels us to realize that something should be done about it and causes us to develop an interest in the... protection and guidance of the Three Jewels, the Buddhist Trinity of Buddha, Dharma and Sangha. Secondly, when we reflect upon the qualities of the Three Jewels, the Buddha, Dharma and Sangha, or more specifically upon the qualities of the Enlightened One, the Buddha himself, we develop a sense of confidence, an ability to rely upon this guidance with real trust, not merely through belief or through a sense of wanting it to be so, but because we

[56:43]

realized that through his compassionate efforts on our behalf for over very long periods of time, that he did indeed attain a state of illumination, that what is the insight the enlightened insight which he has obtained is one which does truly perceive the true nature, which does rightly perceive the true nature of all modes of being, of all phenomena, that his unerring insight is truly authentic and valid, and that his

[57:45]

omniscience, his omniscient wisdom, is unobstructed. Not only is he endowed with transcendent wisdom, but with great compassion for beings that the Buddha even though liberated from delusion and sufferings himself, never for a single instant turns away from unenlightened beings. But as the culmination or the expression of the fulfillment of his many prayers become able to help beings over countless eons of time in order to remove their suffering, that his mind of enlightenment, of wisdom, is also non-dually one of wisdom and great compassion, that he perceives every living being just as a mother might regard her only child.

[59:09]

that is, with very deep affection, fondness, and wish only for that child's well-being. And in this regard for the well-being of beings, the Buddha's mind of great compassion is constant and spontaneous. And further, not only is he endowed with wisdom, with transcendent wisdom and great compassion, but also with tremendous spiritual powers. And that translates into the ability to work among beings for their good in countless ways, countless world systems, the Buddha is acting constantly on behalf of beings through many exercises and skill and means to help beings to develop virtue, insight and sense of

[60:36]

loving compassion for one another. In other words, dharma qualities. So, just as his wisdom and compassion are unlimited, unchecked, they are not hindered by anything whatsoever, so are his spiritual powers, that they are similarly, unobstructed. And so through his having attained on our behalf these protections of wisdom, compassion, and power, he has become for human beings, the highest kind of refuge, the highest source of strength, guidance, protection. When one reflects upon qualities such as these, such as those which he embodies, one develops a sense of confident reliance, of

[61:53]

of trust and reliance upon his guidance. And whenever one remembers, this is called, and this is called the taking refuge through faith or really through confidence. Remember, fear, faith, and compassion. So, when everyone reflects upon his good qualities, this is called belief, or the faith of belief, or the confidence that it comes through belief, that you just... belief that the Buddha is enlightened, that there is benefit to be obtained through one's practice and through one's taking refuge.

[63:01]

This constitutes the more creedal aspect, merely an expression of one's belief, even without knowing it to be so. I just think that for various good reasons, because wise people tell you so, but you think it must be so. That's belief in the three jewels. But higher than that is confidence. Confidence, faith of confidence, which means a real logical and painstaking examination of the qualities of Buddhahood, all that can be ascertained about him and his teachings, all of these develop within us a sense of confidence, and that is superior to mere belief. The third cause for taking refuge is compassion. When one reflects upon all those beings in this world and in others,

[64:09]

whose conditions of existence do not allow them any immediate hope for attaining these teachings of liberation and the prospect of gaining freedom from the realm of birth and death. whose conditions in fact really consigned them to a very long future of further deluded suffering, then when one contemplates the unhappiness of those beings and the prospects for future unhappiness, and their prospects for future unhappiness, realizing that they are less fortunate than you yourself, and not having knowledge of the path to enlightenment, to liberation from suffering, nor having any knowledge of, any sense of protection, any connection or protection with creatures, or any spiritual friends to steer them from

[65:42]

powers of non-virtue and suffering, but are through delusion only accumulating for themselves the causes of further and greater suffering in the future. Then when you contemplate the lot of those beings, It is then that one feels a sense of sadness, of sorrow, of real grief to see beings who are, if we only knew it, as close to us as the members of our own family. who through ignorance and through lack of means are only compounding their great, their sorrow for themselves and their suffering for themselves and for other beings.

[66:57]

And this wouldn't have When one finds it difficult to contemplate such suffering on such a large scale of time and place, then one realizes that one cannot ignore them, that it is cruel to ignore the sufferings of these beings. and developed a sense of urgency to do something on their behalf, to do something, whatever one can, to remove those sufferings and those prospects of suffering and to do all that is in one's power to help them out of those sufferings.

[68:02]

their plight. So with this sense of compassion, of feeling of fellowship and compassion for all those other beings, one feels compelled, one feels impelled to take refuge and undertake to follow the spiritual path for their sakes. topic is that of the object of refuge. This should be quite familiar to you, so we'll merely review what you have probably heard before. That is, the object of a Buddhist refuge is the Buddhist trinity of Buddha, Dharma and Sangha, that is, the enlightened one, Buddha, his teachings or the Dharma, and his assembly or community that is the Thanga.

[69:14]

Now, who is the Buddha in whom we take refuge? He is the enlightened one who has obtained the two bodies of enlightenment. That is, through his accumulation of merit and wisdom, he has obtained the form body, that is, the sambhogaya and nirmanakaya bodies, and through his accumulation of wisdom, has obtained the dharmakaya, or the body of reality. It is this an enlightened being upon whom we Buddhists rely as our guide, as our spiritual guide, to the attainment of that same state of enlightenment.

[70:18]

The Dharma, briefly put, is the path which we follow to enlightenment. from unenlightened to enlightened. It consists of, it has a dual aspect. It is both the teachings and the realizations. The teachings are comprised of the three collections of Buddhist literature. That is the Vinaya, the code of discipline, the sutras, or the direct words of the Buddha, the direct teachings of the Buddha, and the Abhidharma, that is, commentaries on the words of the Buddha. Now, the second aspect of the Dharma are the realizations.

[71:24]

The realizations are those experiences of the path and of the result of the path, that is, of the state of enlightenment, which are experienced by a Buddhist follower, the Great Way. They belong to the three classes. of insight, that is, those which are derived from through three types of training. The experiences which come about as a result of training in, one, in moral discipline, two, training in meditative techniques, and three, training in

[72:54]

insight or wisdom, that is, the training through both analysis and meditation or absorption to perceive directly such principles as selflessness, emptiness of the life. These are the experiences to which the Buddhist literature, the teachings refer. All right, now the Sangha. What is the nature of the Sangha or the Buddhist community, which is an object, a third object of refuge? The nature of the Buddhist community, which we refer to here, is the assembly of great bodhisattvas who have already attained the first bhumi or the first stage of bodhisattva-hood.

[74:05]

They are those bodhisattvas who dwell on one or another of the first to the tenth bhumis or spiritual stages of bodhisattva-hood. It is in that assembly of great bodhisattvas that we place our confidence as spiritual guides on the path, as spiritual helpers and friends on the path. We're going to have a very brief intermission.

[75:12]

Can I ask you to speak up just a little bit? I'm recording. We don't want to miss you. Thank you. And this is what he's talking about. When you do the pray, when you say that and do visualize that your own Lama to lead me until I be enlightened, to lead me to Buddhahood.

[77:12]

Third verse. Then, to show me the Lord. That's the second one. Which is the Buddha's teaching. What you practice, that's the teaching you're on. What you're going to do with the practice. That's what you're going to do. For example, like four verses. First one, this is a short explanation. As first one says, say like, show me, lead me the road.

[78:16]

And then, show me the road. And this is the road itself. And the Nami word, Nami is Lord. Nui is the Lord, the true Lord. The Lord, and then the Buddha, all the monks who helped me and to come with me, your friend, to protect the Honored Lord. When you say it's very important that And you do it mindfully, and when you say the word, you do, you know, think about what you say.

[79:40]

It's not just a mumbling in the mouth, because that may have a little blessing, but it's not much. So every, each verse that you say, then think about, you know, your mind is very important. If you don't understand English, please stop, and I'm resting, because... First verse, in Vajravaris, the Lama showed us the road. Yes, really was leading them. Oh, leading, to show. Third one, that's the real road, you're in the road now, right? You're going in the road. Fourth one is the monks to come with you, help you in protecting the road. When I was a young boy, I was married to a woman. [...] George, George, George, George, George, George.

[80:55]

Also, when you use the rosary tone, which is, I think many people use mala, and we notice that some are holding down, and some holding just one hand, and anywhere they wish. But it's proper way, you hold this above your heart, and hold it, and hold it this high, and this is inside when you count, and this is just holding up. So holding up like this, this just hold up, and this is a count with your finger inside. This means all the... the blessing come to end your mind. So you hold this and you're counting inside. And it's like in Western, you say your mind is in here. But in Buddhism and Tibetan, your mind is in here. So you want to receive the blessing from Buddha.

[82:03]

Your mind, blessing in mind, so you hold it back to blessing inside, not outside. I know there's some people using backward, too. That's not the way. But I can't stop, you know. Same time I've seen it, and this is the way. Yes. Count with the left hand. You can hold this. If you sit down and use it, maybe if you're walking, you may have to use it. Like, you know, doing something with that. But it's a proper way to do it with the left hand, counting, and holding this up, and about this. This is our fourth one.

[84:13]

This is the Jambudas' virtue, how much. And Buddha himself said that, uh explain this how much you have when you do jumbo you cannot even you know count it is countless and tremendous that uh even the fall of the sky and but this is the very um just short explanation. He's going to say that Jamboree is the most important thing. Jamboree is what? Jamboree Refuge Foundation? I don't know.

[85:16]

Jamboree Refuge Foundation. Jamboree Refuge is Jamboree. So this, um, Jiangdu is not only just a, you know, a beginning foundation, it's everything. And without Jiangdu, you know, you are not really a religious person. And if you finish Jiangdu, then you are a very faithful religious person. You know, Jiangdu is how important. All right, come with me. No, come with me. Come with me. When I was a child, I used to go to school. [...] You do in the jungle, even the evil and devils who try to harm you, they can't harm you at all.

[86:35]

And this is just the best life. And then also in the next life or in the end of life, you will be enlightened with doing the jungle. And anything you wish, well, wish for your... Tell me, don't tell me. Added in.

[87:41]

And first he said Jamboree is one thing I missed was how important just like you must do Jamboree first because Jamboree is like foundation seed and it's butter in the milk. You know how... How do you say? We say, you know, butter. Without butter in milk, this milk is very weak. And then this short story, they said in India, there was a monk, a full-bowed monk. was really cute. And then when the disciple came in, he brought a piece of woolen into his, the woolen piece was nice and warm for, you know, some clothes he used. So he gave that, and there was a burglar, he saw this disciple was carrying to one, going to give it to this monk.

[88:44]

So then after the disciple left, and the monk looked, he was really nice, wanted to use it. But he wasn't inside, and right after, this burglar came and said he wanted that wooden door. Somebody give you if you want that. So this monk said, well, I can't give you from the door, because he doesn't want him to come through the door. But I want to give you from the window. and give them to the Buddha. I said, OK. So he said, well, you both put both hands through the window. He first put one hand and said, give it to me. And the monk said, no, this is the tradition in Buddhism. When you ask something with both hands, receiving something, giving both hands, so you put both hands through the window, and I will give you my willing both hands to you. So he said, OK.

[89:45]

So he opened the window up, and then the man who put his hand inside. So he tied his both hands, tied really hard with rope, and then brought a stick and beat him. And every time he beat many times, then this man was almost just sore all over. He hardly walked. So then he released, let's go home now. So the burglar thought, oh, that's trouble. He has no way to ask him again. You know, he was just so all over. And then he was walking back. It was dark. And then on the way, there was a bridge. And on the way. And he thought, oh, that's funny, the monk. Because every time he beat me, he used that. But he didn't. memorized things, you know, that too, because he heard it so many times. He was saying, and there was lots of evils, devils coming through, like, you know, it was a spirit who harms, you know, like.

[90:58]

But the way he said, not Tibetan language. Sanskrit language, because this has happened in India. And so he saw, and they all tried to find the human body to, you know, the spirit. But when he was saying this loudly, he saw all of, they tried, come to you, get him. But when he said this loud, and this all around went away, said, oh, no, we can't do, because he's the one who's doing refuge, Lama Ligayat Sujuwa. He had a protection. Even he didn't know what meaning was. He's that much virtue. He even didn't know the meaning, but didn't harm him. And he was saved by saying this Lama Ligayat Sujuwa, Lama Ligayat Sujuwa. I don't know what to do. I don't know what to do. I don't know what to do.

[91:50]

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