Long day girl, once I go to Turkey, I'm not going to sleep, I'm not going to eat, [...] When I was a child, I used to go to school. I used to go to school. I used to go to school. When I was a child, I used to go to school. When I was a child, I used to go to school. According to the system of meditation expounded in the three visions, there are three aspects of training.

[01:02]

which a practitioner should endeavor to master. The first is study, the second is contemplation or reflection, and the third is meditation. These three requisite efforts, as we said, must be made by every practitioner of the Mahayanaist way. Yesterday evening, we focused upon the general theory of the ngondro practices or foundation exercises and I gave a brief description of each.

[02:42]

Today we will devote ourselves to acquiring the necessary instructions, the necessary details of instructions for their practice. And in particular, we will learn something about the way in which these different exercises are to be performed in actual practice. So, we can say that yesterday Yesterday's session was concerned with the first two of the three types of training, that is to say, study and reflection. Today, we will apply ourselves to the third type of training, which is meditation or meditative practice levels.

[03:45]

When I was a young man, I was a young man. [...] don't see that can do it yet and that's when you know it don't tell it to you but just to me and I only don't know that they did you know some kind of something you want to come at it to me and I only don't know I know that day did you know some kind of something to me you want to come at it to me to you then don't don't you didn't check out the new you didn't send us on chat don't to the general they make don't you somebody gone down to check down you got done long it was really they in between

[05:05]

When I was a child, I used to go to school. I used to go to school. I used to go to school. When I was a child, I used to go to school. I used to go to school. I don't know. I don't know. I don't know. So, you have to be very careful. If you are not careful, you will die. If you are not careful, you will die.

[06:06]

If you are not careful, you will die. [...] Right on. Neither the instructions nor the practice for these foundation exercises is complex. Each can be learnt thoroughly without any great mental effort.

[07:08]

And in execution also, one won't encounter any difficulty in mastering the exercise itself. But because of their importance, as we said, as essential fundamental practices that are to become the foundation of all good things to follow in later practice, it's necessary to perform them rightly. For that reason, the various orders, such as the Kajupa, have long placed considerable emphasis in providing instructions for these basic practices.

[08:17]

There have been any number of short and long treatises written, published, and circulated so that there would be no confusion about the correct method of practice. In the Sakyapa order also, there is a very large amount of literature devoted to the exegesis of these foundation practices. Rinpoche has, at the request of a number of his disciples at his other center in Seattle, written a treatise himself, a short work of explanation of instructions on the correct way to perform these foundation exercises.

[09:25]

This, although the composition is his, he has relied entirely upon authoritative works of previous masters and has also incorporated the practical instructions which he received from his own great teacher, Ngāwan Lekpa Rinpoche. It was his intention to provide in a simple form all the essential instructions all the essential instructions which beginners such as ourselves might need.

[10:37]

So, after learning from His disciples and elsewhere that such instructions were necessary, He has made the the effort to condense and simplify these instructions. So in order to integrate our practice of the Five as a whole in a consistent manner. Our own practice in this seminar, our own practices in this seminar, and in our individual efforts later, will be based upon this text written by Dejong Rinpoche himself.

[11:41]

Since this will be a key text for our own practice. Rinpoche has agreed to give us a reading empowerment before expounding the instructions that it contains. So we'll now hear from Rinpoche a or reading empowerment of that text. Thank you. Thank you. But then Lama Chalukya Chalukya, when he was a young man, [...]

[12:53]

I am very happy to be able to talk to you today. [...] Nying, Tung-Tung-Huang-Bo-Xia-Chi-Chan-Niang-Ching, Do-Jie-Tribe-Tu-Kan-Nong-Nan-Ching, Run-Ching-Ru-Jie-Na-Tzu, Dar-Di-Liang, U-Ta-Tan-Ting, To-Tu-Kyong-Lin-Zi, Xia-Ni-Do-Jie-Long-Shi-Tzu, Ko-Shen-Di-Jien-Zum-Da-La-Xia-Tzu-Kwa, Deng-Ni-Rong-Jie-Ju-Pen-La-Mang-Nong, Do-Jie-Chong-Gen-Nong-Bi, Yi-Kor-Yu, Deng-Jie-Pen-Da-Ju-Jie-Yi-Dong- If you want to know more about this, you can go to our website, www.youtube.com, www.facebook.com.

[14:17]

This is what I have to say. I have to say it again and again. If you don't, you will not be able to do it. [...] If you want to know more, you can go to our website at www.youtube.com.tumblr.com If you want to know more, you can visit our website at www.youtube.com.

[16:14]

If you don't believe me, I will tell you the truth. If you don't believe me, I will tell you the truth. I will tell you the truth. If you want to know more, you can go to our website at www.youtube.com Mahāyāsā maya sātāwāhaṁ biyé, tantā dōjī tamā yin kā yin, gōmbā tā, nā mēshī mōmbā tē, tantā yin nā gāshī ni, nā mā gōmbā yin kā yin tē, tō wā dōjī yin tā mā tē, tō yin kā yin kā yin tā mā tē, tō [...] yin kā yin tā mā t In the past, when I used to go to the temple, I used to go to the temple and pray to the Buddha.

[17:59]

But when I went to the temple, I used to go to the temple and pray to the Buddha. But when I went to the temple, I used to go to the temple and pray to the Buddha. But when I went to the temple, I used to go to the temple and pray to the Buddha. When I went to the temple, I used to go to the temple and pray to the Buddha. When I went to the temple, I used to go to the temple and pray to the Buddha. So we continue to do what we have to do. We have to do what we have to do. We have to do what we have to do. He said, if you want to go to the temple, you have to go to the temple.

[19:01]

If you want to go to the temple, you have to go to the temple. If you want to go to the temple, you have to go to the temple. I am very happy to be able to speak to you today. I am very happy to be able to speak to you today. He said to me, I have to go to the temple to pray. I said to him, I have to go to the temple to pray. He said, I have to go to the temple to pray. If you want to know more about this, please visit our website at www.youtube.com

[21:22]

Tsimala, takut jiwa, tsangpo hachong pongchwa nimde na rongyi la konduchi kyangyongzi, pho khok nongma tsangpo kyangyongzi zak, menda la tende kyi ni chenpo yuti, pho yupa gui shi jit lami yongyong song, tongman menda tsangpo sode ma tasdik na tongzi. I am not going to tell you that [...] I am not going to I don't know if you can understand what I'm saying. I don't know if you can understand what I'm saying.

[22:38]

I don't know if you can understand what I'm saying. Nymari Reji Ndusabagye, Kaya Ong Samale, Nyukta Ongorombesha, Oda Sabo, Sabarawara, Lina Mendalapangabanga, Samana, Sabarana, Samayi Ong, Kona, Kongi Chiti Sunda, Yanikundi Namarumuchi, Kanchi Chuti Dira, Soan, Nyongi Kadinchenki, Tujisi, Ndusapardo Kandasangiroke, Soayon, Ta, Tanjopana, Choyilatso, Wejilama, Teng, Kongi Chitun, Netan, Derongi, Miamanda, Netaten, If you don't believe me, I will tell you the truth. If you don't believe me, I will tell you the truth. If you don't believe me, I will tell you the truth. If you don't believe in God, you will not be able to see God.

[23:55]

If you don't believe in God, you will not be able to see God. If you don't believe in God, you will not be able to see God. If you don't know how to do it, you will not be able to do it. [...] That's why I'm telling you, I'm telling you, I'm telling you, I'm telling you, I'm telling you, I'm telling you, I'm telling you,

[25:08]

I was very happy. [...] When I was a child, I used to go to school with my mother. I used to go to school with my mother. Thank you.

[27:22]

What is the meaning of the name of the Buddha? The name of the Buddha, the [...] name of the Buddha Dātā ngēngdēm vātātī. Ami hērēm dātā, hērē kā sāma hi manapalai, hērē kā tēwa nukai. Tī tāsa, yāi tī kūtā sāma hi. Tī tā. Tī ndātā duwa mēwa. You see, this is a very important thing. What kind of work do you do?

[28:56]

I am a carpenter. [...] If you want to go to London, if you want to go to India, [...] I am the one who is the one who is [...] the one Yes, thank you.

[30:19]

If you don't want to do it, you can't do it. [...] I think we'll need copies of these for recitation. Maybe they mentioned someone. If you want, I can help you. No, I don't want to help you. I don't want to help you. No, I don't want to help you. No, I don't want to help you. No, I don't want to help you.

[31:43]

No, I don't want to help you. [...] Yes, so we've had the reading empowerment of the practices of the foundation exercises from Rinpoche. Now he will give us instructions for each of the practices beginning with the refuge and we will And with each we will spend some time in actual sitting practice. So for that you will have to assume the correct posture of meditation. . Since these practices also constitute a type of Mahayanaist meditation, they can also be divided into three stages, that is, the preliminary,

[33:12]

preliminary practice, the actual practice, and the conclusion. The first of these three consists of developing the right attitude towards one's actual practice. That is to say, one takes refuge with the right attitude or motive, as a Mahayanist one's motive should be to undertake this practice of taking refuge with the desire to accomplish the enlightenment, to bring about the enlightenment and liberation of all living beings. Let us... I am not saying that I am saying that I am not [...] saying that

[34:37]

Kato humbo tsui yuri, kato humbo kuru. Tene, dondo tenpa, sirji murti pa, menungzi. Tene, tele tene, dit tsebe tsokho, rumbol tsebi dyanshin, neto na tsobe nze pa. Sya kuru, mada pa sya yuwa mari, dit tsebe pa sya, kato na tsobe pa, tongbi tsuja. Tene, dani togen, denga kuru kuna. Tene, nangka tong Visualize that all the ordinary appearances of this world are purified into emptiness.

[35:40]

And in their place there arises a ground of lapis lazuli. In the center of which stands a throne, a lotus throne, a jeweled throne upon which is a lotus moon. You are now in the Pure Land at the Buddhafields, where And you should visualize it as the pure land of Sukhavati, where fragrant

[36:42]

fragrant, perfumed, breezes blow, rainbows, numerous rainbows of various colors are visible, and rains of flowers fall, and so forth. You tell me. You tell me. That's it. That's it. That's it. If you don't know how to do it, you will not be able to do it. If you don't know how to do it, you will not be able to do it.

[38:11]

If you don't know how to do it, you will not be able to do it. In front of you is the wish-fulfilling tree, a tree fashioned of various types of precious metal and stones and the tree also endowed with the miraculous power to grant spontaneously what's every wish.

[39:16]

Now at a height On top of this wishful pulling tree, at the height of one's own eyebrows in front of you, you should visualize Visualize a large four-petal lotus upon which rests representations of the three jewels. Yes. [...]

[40:43]

They are arranged in this manner. Atop the lotus, the four-petaled lotus, is a lion throne, that is, a jeweled throne supported by eight lions. Atop that is another lotus, upon which rests the disc of the moon. Seated thereon is one's own guru, one's own teacher, in the form of the... primordial Buddha, Vajradhara. He is dark blue in color, seated in the lotus position, with his hands crossed over his heart. He holds the Vajra and bell.

[41:44]

He is adorned with the silk garments and ornaments of of the tantric Buddha. In him are combined the essence of the three jewels, the Buddha, the Dharma, and the Sangha. He is the quintessence of all three. He is one's own guru, one's own real guru, but in the form here of Vajradhara. If you don't know the meaning of the name of the Buddha, you will not be able to understand the meaning of the name of the Buddha. If you don't know the meaning of the name of the Buddha, you will not be able to understand the meaning of the name of the Buddha.

[42:47]

If you don't know the meaning of the name of the Buddha, you will not be able to understand the meaning of the Buddha. Then seated around him in a clockwise manner are smaller forms of the Buddha Vajradhara. Although their forms are identical, they are to be identified with the historical masters of the Sakyapa lineage. That is, the first is Vajradhara, the second is Virupa, and so forth, down through his disciples, through each of the great masters who transmitted the lineage right up to one's present guru. And these smaller representations of the Buddha Vajradhara are

[43:53]

identical in every way, in form, to one's own teacher. Seated in, uh, not seated, appearing in front of the, um, of that, uh, of one's, uh, uh, teacher are the, uh, various, uh, great deities, Sri Hivajra, Sri Chakra Samvara, and the rest, who appeared together with, who appeared surrounded by the various deities of their respective mandalas.

[44:56]

Yes. When I was a child, I used to go to school. [...] Yeah, don't do it. See, I remember you.

[45:39]

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