32 million. 32,000. 32,000 yards times 3. No, 8,000. 8,000 times 4,000. 32,000. Oh, 32. 32 million, yeah. All right. Now, how many yards in a mile? That's pretty tall. Yeah, right. 32 million yards. 32 million yards. That's good. There's 1,700 yards. How many yards in a mile? 1,700. 7,700 years ago.

[01:06]

Okay, then you have... Alright, let's get on to it. So you get the idea. It's quite tall. It's in the center of the universe. And it has four slopes. I mean, it's four slopes in each of the directions. So in the north, On the north, the color of the stone, the slope, the color of the substance is white. And therefore, the light reflected off this mountain is white. And therefore, the sky, the space facing in the northern direction, sorry, eastern direction, I mean eastern, is white. Okay. No.

[02:07]

Yes. In other words, as Richard says, according to the other time, I'm sure you're getting all these figures of this much. The length of one's hand span is one dome. But in fact, I'm calling a yard to multiply that by five. They multiply that by five hundred five hundred. That gives you one. And then that times eight gives you one. OK. the Abhidharma.

[03:15]

It's a real mountain, and it has these four slopes. One facing east is colored white, and one facing south is blue in color. It's actually composed of slopes made of white duria, lapis lazuli. And so the light reflecting off that colors the sky blue, and it just happens that our sky is blue. Remember, our planet is in the south. The southern planet, the southern continent, Jambudweba, has a blue sky, whereas in the east, the sky is perceived as white. To the west, the sky is perceived as red, because Mount Meru has its slopes made of moraga, which is coral, coral slopes. To the north, It has yellow, its slopes are made of gold, therefore the sky is yellow.

[04:16]

That's in the northern, the people who live in the northern continent are going to see yellow skies and so forth, whereas we see blue skies, okay? Yes, sir. Charlie what would you do? All right, now the beings, these four continents are all inhabited by beings.

[05:33]

Now, as we said, on the slopes of the mountain, there are all kinds of celestials living at the very point of the tip of the of Mount Sumeru you have these highest form of deities. Now let's talk about the inhabitants of these continents. Now the beings, the humans living in our southern continent of Jambudvipa are approximately six feet in height. In the eastern continent of Witeha, they are 12 feet in height. What's that? East, east. Yes. In the eastern continent, they are 12 feet tall. In the western continent, they are...

[06:39]

3, 3, 3. They are 4, 4 times 3, 4 times 3 by 10. That is going to be 18. How much?

[07:54]

4.5. 4.5. All right. In the... All right. So in our... in our continent... in our... in our continent, beings are 6 feet... humans are 6 feet tall. In the eastern continent, they're 12 feet tall. In the western continent, they are 22 and a half feet tall. And in the... It's going to be... This is how much? One and a half. One and a half. So in the, yes, in the northern continent, they're 24 feet tall. 24 feet tall. Yes. Yes. I don't know what to do.

[09:22]

Now, in the Abhidharma, also we have a description of these various continents. Let's talk about the eastern continent, that is, Purva-videha. That's B-I-D-E-H-A. In the east has a white sky and the people there were 12 feet tall, right? So, how big is it? The main continent is 350 parcfers on its on its eastern perimeter.

[10:52]

That is approximately, if we say Pakse is 2000, that is 4000 yards. I'll call that two miles. OK, roughly two miles for one Pakse. So that would make it 700 miles on its eastern side. And then it is 4,000 miles on each of its other sides. 4,000, 4,000, 4,000. So approximately it is, it is on its circumference, it is about 12,000, 12,750 miles in circumference, okay? I'm calling, I converted it to miles. 12,000. Yeah, I'm saying 12,750. working out I see.

[12:10]

Now, these are Now we have the southern continent of Jama Dweba, which happens to be our own. There, the sky is blue, the people are six feet tall, and the continent itself is shaped like the shoulder blade of a sheep or a yak, you know, with a sort of That's represented by this shape here. Our continent, Jambudweepa. It is... Now, each of these, the beings, the humans that live in each of these different continents have sort of different physical features.

[13:20]

They sort of resemble the shape of their continent. So that our faces sort of resemble the shoulder blade Okay. Oh yes, now the circumference of Jambudweepa is approximately 3 and a half. 3 and a half. It's a little over 30,000 miles in circumference.

[14:39]

Somewhere over there. And the beings there have three eyes. I believe everything you say. How would you interpret this gospel? It is such a social issue. Yes. Now, it is such a social issue. Well, I know it's a personal issue. That's where I'm just trying to get it out of the way.

[15:42]

But my way is right. Well, I've been here for my whole life. When I meditate, I feel like I'm going to start itching right here. Where are we? Right here, I start itching. I feel like I'm going to start itching right here. The beings, of course, do not have three eyes. All right. Now we have The western continent of Godinia, which means wealthy in cows.

[17:02]

And it's two continents. In it, there, the continent has this shape, that is a circle, a circular shape, and it is 16,000 miles in circumference. Lettuce. Lettuce. Lettuce. Now in the north we have the continent of Uttarakuru, which means noisy sounds. Bad noises. All right? It has It is also, it is shaped in a square and has four equal sides. And it is also 16,000 square, 16,000 miles in circumference.

[18:07]

They have square faces. I say, not too much. Not too much. Not too much. Not too much. Then we have the sun and the moon, which look like, they look like, and they are, the sun is, It's about 102 miles in circumference. 102 miles in circumference. Very good. Where are they? Excuse me, just in order? Yes. They are... These sun and moon are common to all these four continents, because they rotate around the point, the peak of Mount Sumeru, and shine on these different continents as they come to them.

[19:38]

So they rotate around. around the peak of Mount Sumeru. They're not at all like the Western conceptualization of the... In any case, however visualized, this This arrangement of the universe is symbolic and what it symbolizes is what is important that you are offering up the whole of your being, your universe towards the enlightenment of all living beings that visualize it in this way through visualizing it in this way, reciting the mandala prayer

[21:05]

mandala offering prayer sincerely and meaningfully, then you will effectively acquire merit through offering up sincerely all that constitutes your universe. And since it is expanded, since you are also dealing with these concepts of great space and of totality of everything that the universe consists of, There is nothing to which you are holding back, nothing which you are clinging to, but relinquishing your all and offering to the highest, towards the highest ends of living beings, the highest spiritual goal of living beings. And this is training in highest kind of gift. Now if you are successful in your meditation and sincere, you will start getting signs of the accumulation of merit.

[22:13]

For example, you may dream that you are seated upon a jeweled throne or that you are being elevated and that the sun and the moon will rise and so forth. of pure merit. Now, also, it has been pointed out that just with a single act of offering the mandala, one single offering of the mandala incorporates within it, in that single act, all six of the bodhisattva's perfections. That is by, for example, As you begin to offer the, you pour the water to purify the mandala, that offering of water is the first perfection of giving. As you cleanse the surface of the mandala with that offering, that is the purification that accompanies training in moral conduct, moral discipline.

[23:28]

As you prepare the offering, that is, if you're offering stones, you weed out all the black stones from the white and offer only the best, whitest and so forth. That is training in patience. As you devote yourself to the practice of offering, that is training in diligence, As you act single pointedly without distractions in performing the mandala offering correctly in all of its parts, leaving out none, that is training in meditation, that is concentration. And by having done it perfectly, correctly and so forth, and having accumulated through a perfect offering, a correct offering, You have trained yourself in all six perfections.

[24:38]

You will have signs and dreams and so forth that your practice of this mandala offering is succeeding. We gave you examples of auspicious dreams which accompany the successful practice of this mandala offering. There will be other more immediate signs of success not just in dreams, but in your own conscious experience, you will find that your mind and body feel pure, that thoughts of sadness for the sufferings of beings, for the sorrows of worldly existence begin to rise spontaneously within your mind, that thoughts of insight into the nature of and into the morbid permanence begin to rise spontaneously within your mind, then along with the...

[26:16]

Maybe, Arthur, maybe you'd like to... I have to go and stay with you. Maybe you'd like to take over. Oh, come on. It's like mystery. I'm just joking. I'm just joking. Okay. I was just trying to teach him this.

[27:47]

So you will be getting to have spontaneous arisings in your mind. Lots of great love and compassion and insight. All of these are signs that you are accumulating great merit through your practice. Your mind is becoming purified, enriched, and strengthened through the accumulation of merit by your practice of this mandala offering. Now, we by no means exhaust the description of the mandala and its achievement. So in this way, we have given a description of the four basic offerings, the four basic continents and so forth.

[29:00]

In other words, we've had a summary description of the mandala. There are a lot of other details which we haven't been able to go into. I am scheduled to meet with Casey Jomsbal for another class just about this time. I have to leave you and we have no other translator. Therefore, Rinpoche proposes to continue these instructions in our session next Sunday evening at 4 o'clock. Well, after I'm gone, you will continue with your practice of the mandala offerings. That is, you will sit through a few token offerings of the mandala and the recitation of the prayer according to your booklets, in case you haven't got it memorized. And then that will conclude this evening's session.

[30:02]

It should be in this book. If it's not, it's definitely in the Long Day prayers, you know, where we invoke the Guru's name. Hey, what's up? I'm going to In order to listen to the Dharma, first of all, we have a very strong wish that we wish to become enlightened for the sake of all sentient beings.

[32:08]

And towards this end, we are going to practice Dharma and listen to the Guru's instructions, try to learn how to meditate, and offer the purpose of getting enlightened in order to help all sentient beings. So that's called the arousing of the bodhicitta, which is the first important part of hearing any kind of talk or instructions on Dharma. And so we must arouse that bodhicitta now. And at the same time, we're visualizing the Lama who is giving us the instructions to be actually Buddha himself. His body is totally like the Buddha and all pure and clear and emanating light. And what his words are, the essence of wisdom. And we are imagining ourselves Jump in.

[33:09]

And we ourselves are all Manjushree sitting here who are sitting receptacles to be hearing the Dharma. So we must visualize all that and that all of this what is happening is sort of like a dream. It's nothing real or solid but the whole phenomena is like a dream. Now we have been studying the Vajrayana path for a long time especially we've studied the whole of the Namsum and we've been hearing all sorts of details and everything there is to be heard we've been hearing and everything there is to be learned we've been learning etc.

[34:21]

and all this has been for the purpose of that we can try to practice that's the idea we're trying to practice Dharma. And if you answer now you get the other form of Who do they have? Was it Marina? First of all, taking refuge is extremely important. You must take refuge properly in order to practice dharma. And if you don't really take refuge or understand it really and truly, then no matter what you've done, be it Hevajra or

[35:29]

Vajra, Yogini, etc., all the different yidams that we have, no matter what you practice and do, you won't really have a true realization unless you understand the meaning and you've really taken refuge first of all. For taking refuge, what is meant by taking refuge and also the preliminary practices includes a hundred thousand of taking refuge, a hundred thousand prostrations, 100,000 repetition of the Vajrasattva 100 syllable mantra and 100,000 offering of the mandala.

[36:36]

This is, these are called the 400,000. And I'm a gardener. You can do it. But I'm not sure that you don't get it. But I'm not sure that you don't get it. But I'm not sure that you don't get it. He has heard the Vajrayana, Lamje, great Lamje teachings from his teacher, Lama Lepa and that great teacher practiced the preliminary practices and he did 2,400,000 taking refuge

[37:51]

and 1,100,000 of the Vajrasattva mantra and 4,300,000 frustrations and 1,000,000 And when he says he did one million of the mervenjas, that doesn't mean that the short, you know, the four line search and pursuit, it's the 17th one, which is the more extended one, the 17th thing. And by doing that, can continuously finish that in two years, two human years?

[38:57]

And then the Lama Nelja, by the way, Lama Nelja is both considered a preliminary practice and it's also considered actual practice. You know, it kind of fits into both categories. And there's that four-line verse which is the essence of the Lama Nelja practice. His guru did 6,500,000 of that four-verse thing of the Lama Nelja. Yeah, 100,000 things, 6,500,000. There's a picture of Ngolelepa on the altar. With the one with the hat. With the black flat hat and Ngolelepa. With a turn like that.

[40:26]

Nalchor is Guru Yoga and the four lines is praise to Satchipandita. Is that? Yeah. That's okay. Wait, can you say that again? What is it? That's the thing I think that you repeat many times when you're doing the Nalchor. There's a verse, I'm not sure what it is. Yeah, what he said. He said it. Yeah, that's the thing that you do. The Guru Yoga, right? Yeah, that's Guru Yoga. There's many different types of Lama. Of course, this one is called the Lama Samma, which the deep path, which is best directly in the Lamje Kyi teachings. he was

[42:16]

Two students of Ramana Maharaj, Lampar Rinpoche, they're both called Deshu Tulkul, the older one and the younger one. He's, Deshu Rinpoche, the younger one. The older one has already passed away. But he did, there's another four-line verse. He says now he's the older one now. But he did 7,500,000 of this other four-line. I didn't catch what it is, but that's another part of it. So since we're following the Lamje path of Vajrayana We actually must do the Lama Nyong'o at least a hundred thousand times, then we'll be okay.

[43:41]

But anyway, do as much as possible. As much as you possibly can. Lama Nyong'o... Lama Nyong'o... We're not doing that today. We're going to get the mandala off him. So we're going to sit around the mandala. So it's sort of finished the taking refuge and the Vajrasattva. Now we're going to do the Vajrasattva. I don't even mind about it.

[44:42]

Because the taking of refuge is, if you want to know what happens, you actually receive some kind of blessing from the Quintessence, from taking refuge, and also your obstacles and personal problems will be lightened greatly by doing this. So that's really the main reason why you do that. And the Vajrasattva purificatory mantra is for all the sins. I don't know, sin is really not a good word, but dikpa means obscuration is really not good. Yeah, defilement is a good word. Defilement is having to do with past karma, that's the main point. All the bad karma we've done for all the many lifetimes. All those defilements are purifying those which is a different kind of problem.

[46:02]

That's the purpose of doing the Vajrasattva. Yeah. Then, as for the purpose of doing the mandala offering, that is so that you can accumulate sonam. Sonam means Translated as merit, but again, that's not really good thing. It means that you have you have a good store of Good karma or something like that.

[47:08]

So you the result being that you live a long life You don't become very ill you have enough money and wealth, etc Your wisdom your mind is sharpened so that you're able to practice dharma all the good things You know that you want to have in other words I don't know.

[48:16]

I don't know. Chobaz, [...] Now when you're doing these hundred thousand practices of the different preliminary practices, you must or you really should set up altar.

[49:33]

Which means first you set up those altars like that. And also, any kind of thangka or painting of the yidams that you have, Chenrezig, or tar, et cetera, put it up. And if you have photos or pictures of lamas or different, you know, things, related Roman things, put them up. And then you set up the offering cups. There's two basic ways. This way is the Sakyapa way. The Sakyapa way starts from the right and goes to the left. In general, the other one starts on the left and goes to the right. So starting, this is the sake way. So the first two cups on the right are two cups of water. Then there's the flour with sake and some rice. Then there's the incense and the rice.

[50:36]

Then there's a candle or a, you know, a lamp, candle, butter lamp. Then this is Kinship? Kinship. Kinship. Kinship. And the next one is the water which is used to bathe the feet of the Yidams, etc., the Buddhist feet. This comes from an old custom in India. That's one of the main things you offer to people is you bathe their feet. So that's the meaning of that.

[51:38]

And that's water usually with saffron and also special herbs and things on there. And the last one is food. And so usually if you have a nice torma or something, that would be good. so the last one is supposed to be food if you had a beautiful tarma etc that would be very nice but since we don't have it right now we put orange up there or fruit but anything you have like bread or whatever you can put it there in general you don't put meat or beer

[52:39]

However, I just asked, I've seen meat and beer. So he said, well, for special Vajrayana practices, you know, when you're doing Tsongkhapa, et cetera, you have to put meat and beer. So that's different. And for other practices, is that order ever reversed? Is there a reversal of that order in Sakya? Or any other practices? Sakya, you saw that day, year, and [...] It always is, except for, for Purabhu, Dorje Purabhu, which is basically a new nothing anyway. In that case, they go from left to right. But other than that, it's just right to left. How much can I do to that? You can. It's hard. Anyway, tamas don't come from India.

[53:42]

That's a Tibetan custom. So it's not really the original thing in any case. Thoma is a Tibetan. In other versions, not the Saket thing, they put something for a musical instrument, like the small string finger cymbals or a bell as a music offering, but in the Saket tradition, you don't have to put it up.

[54:48]

Whenever you're doing any practice, and this includes the mandala practice, you always start out with saying refuge and arousing of the bodhicitta. And, you know, the four-line sanghya chitta, sakhya chitta, that four-line verse. And we say that three times before you do anything. And that four-line verse contains both refuge and arousal of the bodhicitta. So you always do that before any dharma practice. That is the case. Now, since we're doing the mandala offering, the next thing you do is the mantra, Aum Sambhava Suddho Savatam.

[56:07]

That one, which is the mantra which turns it, dissolves everything into emptiness. So you have to visualize that your house and your country and everything has dissolved into emptiness by saying that mantra. Then out of the emptiness comes a better drum.

[57:07]

Drum? Drum. [...] Well, it's right here. It's in the book. Oh. Well, in English it's B-H-R-U-N. Long U-N. In Tibetan, B-A-R-A. [...] under the hara.

[58:10]

Yes. And then Shakyu? Shakyu. And then the third one, the one south of Pram? Pram. [...] Pram The actual pronunciation from the Sanskrit is broom, but the Tibetans always say broom. And this is a very good seed syllable because this is the seed essence of all jewels and precious. And so you visualize that letter in many colors. And from that seat symbol appears a crystal, a palace, a God's palace, huge castle and things all throughout the space, very huge.

[59:25]

Did that. So in the center of that huge palace, there is a throne, a lion throne. So the palace itself is considered the first seat, on which the second one is the lion throne, and on top of the lion throne is a lotus, which is the third, and on top of that is a sun seat, tamo-jīla.

[61:04]

Tamo-jīla. Tamo-jīla. So on top of the lotus is the sun seat, and on top of the sun seat is the moon seat. So that's all together five seats. On top of that is Dorje Chang Vajradhara, who is the essence or the condensed essence of all the lamas and gurus in blue in color. Holding arm, vajra, and bell. This one. Right hand on the vajra on the outside. She has a picture. And he's extremely beautiful, handsome, smiling.

[62:13]

And around Dorje Chang, going around in the right direction, clockwise, are all the Lamas of the lineage. Now, since we're doing the Sakya one, so this is the Lamje lineage, which is Dorje Chang, Damye Ma, Yiruba, etc. Going all the, all the five Sakya Lamas. All around. Going in the right. Taj and Manj and etc. All those Lamas. And then going around. And also the Dorje Chang is like a bit bigger than the others. The others are smaller around. And in front of Dorjechev are all the yidams, like Hevajra, Chakrasamvara, Guhyasamvara and Tara.

[63:51]

All the Gita we know about are all there in front of him. And on his right are all the Buddhas. You know, like Shakyamuni and all the other Buddhas, and Upame, Buddhas in Nirmanakaya and Sambhogakaya, Dharmakaya, all, there's many types of Buddhas. All those Buddhas are there, I want to write. There are [...] There's a huge pile of books behind him, like a big mountain of books, which are the words, the symbol of the Dharma.

[65:29]

So all the books containing the Dharma, which is the Kangyur, the Tengyur, etc., all these many, many books are behind him. And then, you know, at the end of the month, at the end of September, at the end of the month, Saturday, Sunday, [...] So, and on his left is the Sangha. When they say the Sangha, they mean the Papa Kingdom.

[66:31]

Papa means venerable, which means that they've at least reached the first Bumi, the first level of, on the bodhisattva path. from the first to the tenth, that type of Sangha is all there. All the Bodhisattvas and the, you know, the sixteen main Bodhisattvas of the Buddha, I mean the eight, I'm sorry, eight Bodhisattvas and the sixteen Arhats, etc., all the great followers of the Buddha. And the Bodhisattvas are wearing, you know, the clothes of the Bodhisattva, which includes jewels and silks, And those who are the Arhats or monks are wearing the monk's robes and with shaven head. All of those on the left. Then on top of that, all the sky is filled again with all sorts of llamas and dakinis and other celestial beings, just filled with light clouds all through the sky.

[68:01]

When you tell them, so she took me to be so cute. Yeah, yeah, [...] yeah. I don't know what to say. [...] Then in all these visualized beings, you imagine that on their forehead there's the white letter OM, and on the throat there's the red letter AH, and in the heart center there's the blue letter HUM.

[69:33]

And from the HUM, blue letter HUM in all of their hearts, there spreads out light rays from each of them, which stretches out to the Buddha fields and all over the universe. And instantaneously, that light kind of invites and absorbs the wisdom essence of each of these beings. So in other words, they no longer are simply a visualized image that you've made up, but it becomes the real thing, the real one. So that essence is instantaneously absorbed back into each of their hearts, sort of like rain coming out of the sky, just absorbed into all of those. So that the visualized image and the real essence of being are now totally indivisible. It's just into the heart, into the heart.

[70:41]

So, I don't know, but it's hard. Sushi. So, so, [...] This light that comes back, it's like a rainbow. It's all different colors. Okay. I didn't get it. It's clear in my sound. I've never heard this before. Can I try to do it?

[71:42]

it. Saru papa, Saru... Saru papa, Saru... Saru papa, Saru... [...] Okay, what happens is that the light goes out of your visualized images of the heart and it reaches to all these Buddha fields, et cetera, paradises.

[73:35]

And that reaches to the real Buddhists who are there. And when they see that light, I guess they know what's happening that you're visualizing. You're sort of inviting them and they right away have a great compassion for the situation. So they come themselves. It's not like light coming back. They themselves come to your visualized place. And it's just an example. It's not really real, but it's like rain. In other words, they just all of a sudden all manifest out of the sky. They're all coming, right? Absorbing each into the, you know, like, if you visualize havidri, so the real havidri is just all of a sudden coming in, absorbed into your visualized image, and it becomes the real havidri and not just the visualized image, etc. So you have these little things coming back down. Yeah. Like a big wave. No, I mean, go to the boys.

[74:40]

Sorry. I love you. I don't know You mean to say that you are a gentleman? I am a gentleman. [...]

[75:42]

I am a gentleman. [...] Okay, so from our heart, again, after these Buddhists have become the new Buddhists, then we imagine that from our heart center, heart chakra, light comes out, light shines out, and from this light manifests the goddesses of offering. And they, see first we set up these real offerings, like actual items which we put here. For example, we have flowers here and everything. But these goddesses of offering who are white, blue, yellow, red, and green in color, they offer inconceivably many large different types of offerings, much more than we've offered in reality.

[76:59]

These are visualized offerings, which they give to all these Buddhists. Then you do the mudras along with a Sanskrit mantra, which the mantra is It's really a symbol for all the different types of offerings. All offerings that we have there, there's seven mudras that you do. In other words, you're giving offerings to all these Buddhas and Bodhisattvas. I am better.

[78:11]

I am more established. I am more than men. I am more powerful [...] than men. Then that second mantra, say at least once or three times or as many times as possible because that's a very special mantra that simply by saying the mantra itself you have in fact offered many things. It's a special mantra devised by Buddha himself, that simply by saying the mantra, you'll offer.

[79:19]

So you say that as many times as you can. Forty-six. Forty-six. In this way, you will be able to get rid of all the negative karma.

[80:37]

You will be able to get rid of all the negative karma. you want to get off. you know. I don't know.

[82:01]

Okay, so next, after those mantras, there's... Can I ask you, which mantras... The first one is the actual one that you say while you're doing the movement. And the second one is, they're both really offering mantras. But the second one is like, instead of offering, you just say that. Okay, so after you've done these offerings, then you say these prayers. And I think in the book there's two different prayers. There's a short one and a long one. goes for a few pages and those are basically the seven branch prayer seven aspects which if Rinpoche was to discuss all of that now he said we can spend just two days just on that so we're going to skip it right now but he just said it out loud to you which is like a lung and basically the meaning of it you know if you read it in English you can see

[83:49]

Also the meaning, there's seven branches in that prayer, which are the first of them is taking refuge. Okay, sorry. The first one is bowing down. Okay, second one is making offerings. The third is confession of sins. It's like being aware of all the bad things you may have done or thought, etc. and also say that you're sorry that you've done. That's the third one. Then the fourth one is taking pleasure in the good of others.

[84:51]

In other words, being aware of the great wisdom and knowledge of these venerable noble beings and taking pleasure in that. In other words, not being jealous. So the fifth statement is that you're beseeching all these beings to please turn the wheel of dharma. In other words, please teach dharma. And then the sixth is beseeching them not to enter nirvana, but to please stay around in the samsara. So all beings are enlightened. And then the seventh is the statement that all the other six things you've just done, there's some merit which comes out of doing that.

[86:01]

So you're dedicating that merit so that you will get enlightened, get enlightened for the benefit of helping all beings, not just yourself. So it's like sharing of merit. So that was, that's what that is. So now we'll go on to the actual instructions on offering the mandala. So that was, that's what that is. So now we'll go on to the actual instructions on offering the mandala. I need to die. I need to die. I need to die. Now, the first thing is we're talking about giving offerings.

[87:20]

So first of all, there's two, as we said before, two types of offerings. One are actual offerings, and the other are imagined offerings. So now, actual offerings, really, we're not capable of doing very much. At best, we might have a few candles and a couple flowers and things, but nothing... expensive or really amazing, we really can't do. On top of that, there are three stains on these actual offerings. And three stains are, first of all, there's a sin stain, which is that the things that we're offering, we got by doing through some sort of sin. Like, you know, we may have sold it or I don't know, whatever bad things we did in getting what we have, you know.

[88:52]

Working? What, instead of, is that what you mean? Instead of editing? What, to work? Deepak, [...] You know, there's no, [...] no. yeah it is because you're always involved in all sorts of things when you're when you do these kind of things for example

[90:23]

mental sins like being jealous of other people, with fighting, and then certain kind of work involved killing all sorts of beings. I mean, you could go on and on for, you know, all the things that happen every time, every time you can't get out of the house or whatever. I don't know. I don't know. I don't know. Anyway, so most likely, most likely, one way or another, the money that you got in order to buy the office, you did something wrong. So that's the first one. Oh, yeah. We can't win. And then the second one is... Oh, yeah. So, and then the second thing on getting offers is you're stinginess. on top of that. It's that, you know, he probably didn't want to really give his heart, or maybe he shouldn't be more essential.

[91:34]

So that's also a stain. And then the third, um... And then the third one is pride. Once you've Send all these offers up and you think, boy, I'm really great. I'm really put up a lot. This is fantastic what I've done. That's the third thing on giving us offers. So the thing is that with imagined offerings, you don't have to, there is no meaning in getting them and there's no stinginess in offering them and you don't have any pride for having offered them. So, you have to understand this.

[92:53]

You have to understand this. [...] I don't know.

[93:21]

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