Q, Tuba, Samba, Rumba, Katan. Did you get it? Don't confuse it, you know. Sentient is sentient. Sangita, Sangita, Samba, Cheta. Each of the Q's are sentient. Rumba, Kanda, T. You know all of it. Much of it is sentient. and concentrate on receiving teachings of the Buddha Dharma, and for the sentient beings who will soon be enlightened. And not just today, continually you have to have bodhicitta, and this is what I'm studying and entering today. All of us

[01:04]

Our daily activities, seeing a lot, what you see in the houses and mountains and all this, all try to concentrate. There's nothing there. Everything's empty. Yes. And talking nonsense. I don't believe it. Yes. Yes. The first one is everything is empty. It's top now. There's nothing. Then top now is Lama itself, like living Buddha itself, and so-so changes in the reality. It doesn't matter. You've got to cut everything. You've got a bunch of money. In Lama itself, not like that, sitting in Lama, but the on-sitting of the line, on-lying prone is the Buddha Himself sitting, and you yourself is with the God of Wisdom, Manjushri, and you have to come to Him.

[03:01]

When the body has the light comes, when the light reflects on you and you receive the all teachings and bestow It's not like a dream. It's nothing really happening, but it's more like a dream. So he has talked about such a teaching and twofold version and all those things.

[04:12]

The result is what you have done in the first... What is mundo? Preliminary practice. Yes. Four preliminary practice. And that's the main thing. And you have to start. You may choose here or... And all Dharma teaching has two ways. There's Munro and Ngoji. Ngoji is preliminary teaching and Ngoji is the main teaching. But without preliminary teaching, you cannot do with the original teaching, with the main teaching.

[05:45]

For example, like if you build a house, if you don't have a good foundation, and the house is not stable, and it's the same thing as if you're not finishing one of the projects. And you started worrying about me and it's not very stable. And The Śrīla Prabhupāda himself received four Lamrim teachings, four times, and his root Lama is a Ganga Lepa.

[07:02]

This picture up here. And he received all the four teachings from the Ganga Lepa. That's his root. In the Lama Rinpoche's congregation, there was a great number of monks and nuns. The lama himself went to retreat for 15 years and got him bones in the Tibetan language, which means that he has not stepped out from his doorstep. for 15 years and stayed inside that one room, and his food and water comes through the window to receive the food.

[08:04]

And he also practiced, like he, H.H. has talked to you before, the Tupu vision. And just now, Tupu vision itself, all three years he practiced and meditated for three years. So, you do it. Don't just leave it like that. You handle. Lama Nanjok. So, you don't need to drop your money. You don't need to get rid of this. So, you don't need to get rid of this. Lama Nanjok. [...] Actually, it's a primary practice.

[09:26]

The main is 400,000. Each is 100,000, which is the general refuge, like Lama Lodro Srivastava, and 100,000. And Nindra, offering Nindra, 100,000, with two kinds of short and long. And also the chakras, prostration, is 100,000. And with chastisement, with refuge, if you do that same time, you will be finished too. And then Lama Ilam will add that, which is just do the four verses, which prayed Lama himself a lot. So that's sometimes even comes to 500,000. The main thing is 400,000. And also one is the Dorje Sempak mantra, you know, the yijia, shibu, but some amount of money, and that's 100,000.

[10:32]

So there's 500,000. Sometimes they do some, but the main thing is 400,000. Each is 100,000. I think, my Lord, you give it to me. You give it all to me. If you give it to me, I'll give it to you. If you don't give it to me, I'll give it to you. Like he said, we all do this practice. He did this for, just down to a refugee cell is 2,400,000. 2400,000 years. This is what I am going to tell you. I am going to tell you a story.

[11:33]

I am going to tell you a story. I am going to tell you a story. I am going to tell you a story. And then he also did Sakyabendhuta's prayer, these four verses. Each of those, he said, what he just mentioned, each of those with frustration and chakras, and he visualized Sakyabendhuta in front of him and did 4,300 times. just said the mantra, that's he did this 1,800,000.

[12:53]

She just mentioned the mandala. This is what we Tibetans call Tsampa Dungpa, which when you do it on the mandala, there's seven things, you know, seven more ones. And so the long one, he did ten hundred thousand, what is it, million? That will be million? One million. Ten hundred thousand, he did that. That takes a long time. He said, this is such a bandit, I pray for such a bandit.

[14:20]

That verse is four verses. And he did... And he did 6,400,000. And he did the... I think that's a billion or maybe more. Dong Suk is like a thousand tea, and ten thousand is one tea, and tea, ten tea is one bong, and ten bong is jiwa, one jiwa, and ten jiwa is… One, dung, saya, saya. Saya, ten saya is dung dung. And there is no in English word.

[15:21]

I think it was maybe ten billion, a hundred billion. A hundred million, I think that sounds like. That's Omani people. Five thousand a day, never. And it is 200,000 butter lamps. And then often the water cups build up and it seems 700,000. I don't know. [...]

[16:40]

I don't know. [...] I don't know These all are done during the 15 years. He has never seen anybody, never talked to anybody. He retreated for 15 years, during 15 years did this. And then he was enlightened, and he became like a saint. And then he went to retreat when he was a... So 37, he was 37 when he went to retreat. And he came out... 32. When he was 15, no, 52. And Venerable Rinpoche was 10 years old.

[17:42]

And so then he started teaching till every day. Tremendous monks and all the lay people, which are all over Tibet, he said, he recalled who had done so much teaching and all. He's famous, very famous, and he's the most known lama who appeared in Tibet. especially in such a sense. He said, since Lama has done so much of those, and he tells all of his students that they should do the Nanda practice.

[19:07]

It's very important. So, Nishananda said that he is not maybe one-tenth of his own Lama, but he has done a few hundred thousand each of those. You see? That's it. That's all I can do. So then this is when the practice first comes in the jungle of refuge and thousands and then prostration three thousand mandala prostration [...]

[20:12]

Do you have all this? But you can't do with the jungle. refuge and chakras at the same time. So when he finished it, 100,000, it became 200,000. But his lama, Leper Rinpoche, did not do that way. He did one finish, completed first, and then started anew. I don't know. [...]

[21:29]

I don't know. [...] I don't know In the first, you do the Tantra, and then Chakras, and then third is the Doshisambha Gongle, and the Thousand, and then Vendra, and the last one, you do the Lama Namgyur, which is the most well-done, who has faith and devotion to such a benediction. do the Satipaṇṭhita, those four verses, but then also the smaller combination is, jāmi-puṇḍa-laṅga-vambuṣa-jāmi, and you can do that instead of Satipaṇṭhita, those 100,000.

[22:38]

That's the last one. Jāmi-puṇḍa-laṅga-vambuṣa-jāmi, jāmi-puṇḍa-laṅga-vambuṣa-jāmi, [...] jāmi-puṇḍa-laṅga-vambuṣa-j In this Deshung Labrang, Labrang Lama's resident was two Deshung Rinpoches. the younger Deshmukha Rinpoche, the other one, Anjum Deshmukha Anjum, the older one, who he also received the teaching from Lama Lekpa Rinpoche. And he did this, the Jamini Buddha Lama Rinpoche, and he visualized the Lama Lekpa Rinpoche, and he did this for 7,500,000, This is the way Mungo practiced.

[23:53]

Are you all going to do that? Mungo practiced. Radhārkārya took me. He said, I'm going to go to Mungo. I went to Mungo. [...] Radhārkārya took me. He said, I'm going to go to Mungo. Radhārkārya took me. He said, I'm going to go That's what I mean. And yes, the Guru Rinpoche is teaching a lot and teaching the mental practice, very important. So there are lots of people, Westerns, doing the mental practice. And then when Lama Nola was giving teaching, told us Nanda practice is very important. So when he got lots of students, and then the students learned how important Nanda practice, and Nishnagaraji did not promise.

[25:06]

He doesn't know how much they accomplished, but about 40 students said they were going to do it. And also in the Vancouver and the Seattle students and the Buddhists who also have done some of the wonderful practice, but may not complete all, but some have finished Chaksa, some have finished Jambu, and they are continually doing it. I have been doing it for a long time. I have been doing it for a long time.

[26:08]

I have been doing it for a long time. If you don't know how to do it, you won't be able to do it. [...] KUNG FU SANGA, KENPO RINPOCHE REPEATS IN TIBETAN These are four primary practices.

[27:15]

Why is it important? Because in our world, there are two kinds of religion, and we consider One is Nangpa, which is Buddhist. One is Shiva, which is included like Christian, Muslim, Hinduism, everything. Beside Nangpa, Shiva means the inside and outside, and Buddha is the inside. So Buddhists believe in Buddha, Dharma, and Sangha. And all others, the Shiva, they don't hate. have that, they have a, you know, like a Hinduism have their own God, and Christian they have one God, and anything this, not the same as Buddhism.

[28:20]

So this is what is really separation, like the, that means you are really Buddhist, you believe the Buddhist teaching, and you devote all those three triple gems, and That's why the temple is very important. That means you are more like a guaranteed, you are good. Right. I am here because I am here. [...] You keep on chanting it. You keep on chanting it. You [...] keep on chanting it.

[29:22]

You keep on chanting it. You can't do [...] it.

[30:23]

You can't do it. [...] You can Takasugi, Jishin-dako, Towa-dako, Kashi-dako, Mie-dako, Shira-dako, Hanu-dako, Neku-dako, Yuge-dako. These are the Geshis. These are the Chikuhonsons. [...] I don't know. I don't know. I don't [...] know.

[31:23]

I don't know. [...] I don't know This is just a short story he put it in. For example, there's Bhattacharya Rinpoche, who is a very famous lama, always very humble, famous lama, appeared in eastern Tibet, who has a retreat cave near the Seshu Monastery, which is a big, very big monastery, and Patrul Rinpoche himself is Nyingmapa set. And then the Seshu Monastery is Gelugpa, which is a very big, we have a big one there, and it is five, six hundred, five, six, There are over a thousand monks in that monastery, but then lots of people and students and monks come to these lamas, always receiving teachings.

[32:28]

And then Gelugpa monks did not like that. This lama, he got more students than their monastery. They were kind of jealous of him. So they didn't know how to say it. But if they go to, they said, like saying, embarrassing and kicking him out, which is not good. It's not... The monks should do that. So they didn't know what to do first then. But this monastery is very... well-known debate, monks' debate. But he said there's 500 monks who are very special for debate, monk debate. So they decided we should go to him, and the three best Geshes go, and we can debate him. And first, what we're going to say is we ask a question, what religion are you? and then he would say, he is Nyingmapa.

[33:41]

So then always Gelugpa, most of the time they criticize Gelugpa and Satyapayana. So then he said, the Nyingmapa, Gelugpa, they are the Gelugpa monks. So the three learned Geshes went, and if they want to ask what he said, he would say, he is Nyingmapa. But then, the Nyingmapa, they can say lots of things, they were going to say. So these three monks went, and then he was staying really in a small tent and practicing. And in Tibet, we don't have any lights or anything, so he had his own food, fixing on the piece of wood, or yak dung, and just making fire and fixing himself, just praying on Manipatman. So these three monks came and said, How are you? And the Lama greeted, and the Lama said, Fine. Then they sat down and said, We want to talk to you.

[34:44]

And he said, What are you practicing? Some student goes to you. What are you believe? And he said, I am Nanga, which is, you know, I'm the Buddhist. So they couldn't answer, because he didn't say his name, I'm Buddhist. Then they can't answer that. Then he said, what yidam, which is what the deity are in practice. And they're going to say something for that case, since they didn't find anything. He said, I practice Buddha and Dharma in Sangha. So then they thought, oh, this is really, you know, we can't answer at all that he's saying so. Then later, apologized and they received some teaching and went back. So that's very important. If he's a Buddhist and he says he's like Guru Tavo or something, they're going to say something.

[35:47]

There are a lot of things that the Lupa say. But he said, You don't need any cards on the table. You can go to the same. [...] You can go to So, I'm going to give you an example. I'm going to give you an example. Kumbha, Alpha, Kumbha, Kumbha, Gyatso, Mumbo, Gyurna, Runggul, Ludin, Umateno, Masongna, Chepi, Pongwan, Phengyin, Chepi, Yufeng, Gyurna, Machop.

[37:12]

This, this, [...] So it is a jambra practice, it's very important. It's not just the jambra, you say, the praying, the words, without any meditation, without any visualizing, which is not very useful. That's why this teaching is important. For example, like if you are walking in a long, like a flat valley or wasteland, big storm or rain comes. If you try really hard, run and try to find some kind of cave or under rock or something, try to hide, and you will not get wet. So that's the one is when you do jangro, you have to visualize what you're saying, what each of those.

[38:14]

If you The rain comes, you're just walking slowly, no penetration, but you say, oh, I wish I can find a cave. I wish I can hide someplace. Just say, say, say, your body will be all closed. It will be all wet. It doesn't help. Just saying, that's the same thing. In the year 39 B.C., in the year 39 B.C., in the year 39 B.C., All the Buddha's teaching is very important in your mind. It's not the physical or you're doing something. Everything in your mind. which is the first four verses, has everything was... I will not try to void all the sinful things.

[39:17]

I will do all the virtues I can for the virtues. do try my, concentrate my mind in stable. This is the Buddha's teaching. Because in the end, you can take it and drop it.

[40:42]

You can take it and drop it. [...] You can take The Kajipa's teaching, Lamas has made special sentences, special verses about the primary teaching, which is very useful and especially teaching for the Western peoples to understand easily. But in such a teaching, in Ngondro, the primary teaching, has not done like verses like Kasyapa has, easy way.

[41:51]

Because most of the lamas, they are very learned, they are very sane. They just pick up from lamjas, pick up some, memorize, and then they teach. So they didn't need that for teaching to Western people. And then, Deshobha Rinpoche had thought this before, I wish we, Sakyababha, had something that easy way to teach. And then he also has requested several patrons and students, Tibetan students, the Sakyababha students, and if he can do that, he's the only one who can do. So he started collecting from the Lamrim about the Jambu teaching. some verses, pick up and teach easily. And also the Lama Lekpa Rinpoche, who has taught him the way the general practice, and he put it together. And then when Sajatin Singh came here and he asked to look, and Sajatin said, this is really wonderful.

[42:57]

And so Sajatin said he wanted to take this and to take in Siloam, Malaysia Valley, of course. And he printed this out, over a thousand books. But he only had a few here, and he thinks this is very easy and good. And Śrīla Prabhupāda also said that this teaching here is all collected from the two lamas' teachings. their words from the Lamrim teaching and Lama Rinpoche's teaching. He did put together, but he didn't make anything extra. And then also, Sakyacitta Rinpoche, his English is very good, and his student, is that Jay? Yes, Jay Gopal. Oh, I know him.

[43:59]

And Jay and Sakyacitta Rinpoche, they translated even in English. So this is very good, too. I am very happy to be able to meet you. I am very happy to be able to meet you. I am very happy to be able to meet you. Then you can look at it in English, and he's going to read it through the Tibetan. When I was a monk, I was a monk. [...] In the past, when I was a monk, there was a time when I was a monk, and [...] there was a time when

[45:14]

First, I'm going to start with the Sangye Chodang Sutra. This is just four verses, but there's a very big meaning for the time of George Pandey Atisha, who came in Tibet. In there? We may not have in this. I think this is the, oh, whatever you call it. Two verses, it's sentient, the mellum, the dedication, and sentient in that way. you want to enlighten and pour the sacs of the sentient beings, all suffering sentient beings.

[46:17]

So this four is very important that this is not just one sac, like Sakya or Nyingma. All the Buddhas in Tibet, Gelugpa, Sakyabuddha, Nyingma, Bhagavad-gita, all over the sac, they will do this practice. I learned that from a refugee, It's two firsts. Two firsts is refuge, that's what I said. Then third and fourth, it's four verses. Sangye Chö Dang, Sogye Chö Nam La, it's Canggyupa, the Dharmakya Sutra, that's refuge. Sangye Chö Dang, Sangye and Chö, you said it, Buddha and Dharma, and all of Nam La, Truth, and Canggyupa means until I, in my life, Dharmakya Sutra, This is the practice you do every time you try to do the practice, like doing dharma, like Jainism meditation, even offering some the field of water cups, or you do the mantra of Mani Padme Hum, do the Sanjaya Chaitanya, that verse three times, before any practice.

[47:49]

We do our teaching. We do our teaching. Our Tibetan class. Yeah, you said, I said, nobody can go near this. kākāra kāṅkhori. Dēle mādhā sāṅge kāṅkhori, sāṅge sāṅge reśaṅge mādhā [...] mādh We don't have to be afraid of anything. We don't have to be afraid of anything. First sentence is, whether it's we see the house, we sit in, anything, or seeing things, it's madhava-bhakti, what would you say? Madhava-bhakti is very good. Madhava-bhakti. It's something that bathes the unbeautiful. It's something that bathes the unbeautiful.

[48:57]

It's something that bathes the unbeautiful. [...] Unpure fight, because everything is just made up in your own mind. It's like samsara. It's madhavanawa, which is ma, whatever you hear, ma in Tibetan word, anyway, it's negative word. It's madhavanawa. And that's all you try to know. It's just gone off. And then taobinawa, which is that you make your own... plays the realm of where the Buddhists live. That's happening now. That's when you visualize, when you sit in now. First you visualize the way you sit in this earth, place.

[50:12]

It's all of ventria, which is blue. What is blue gem? Purple. Sapphire, I think. Sapphire. And all the place. And then on the design on sapphire has a sig. Sit like a gold design like this. Lapis. Okay, lapis. I think lapis. Clay. Oh, clay. I'm sorry. Like that's what you were sitting on, with the lapis, with the gold design on. I don't know how to do it. [...]

[51:13]

I don't know how to do it. [...] I don't know how to do it And then the other side, the water, you see, like we are now, un-purified, just ordinary water. And tsok, zing, tsok is the ocean or lake. Zing is the pond, which is kind of man-made pond. And the boat, become like duty. Duty is not necessary. Duty is also holy water, and all that you have to do. In Yunxin, which is all the trees, the bushes, the flowers, all the trees have flowers, plus the rumbu qi.

[52:35]

Rumbu qi is in Yunxin. In Yunxin, there is no rumbu qi. In Yunxin, there is no rumbu qi. There is no rumbu qi. The trees that you see is not like a tree, it's a tree trunk, like a... and all the flowers and leaves, each color, like pearl and gold, amber, each color has own the name of James, and coral, and anything you visualize, not just the flower that we can, you know, fresh flower, it's all the like James.

[53:43]

You don't know how to do it. [...] So also the birds on the tree, and it's not the birds like in the sentient beings we see. These birds are the emanation of all the Buddhas, and who are singing the song, all the Dharma and teaching. And because in the nirvana or the Buddhist realm has no, really like life and things, this is just all made up. And this is where, in the publishing, when we saw the

[54:47]

pure world. I think that's what publishing means. I've never been. Okay, so visualize the rainbows on your head, and the rainbow, and then also the smell like incense, but not just ordinary incense smoke. Incense, whenever you smell that, Kind of you make you happy or just excited, not, you know, just only excited receiving the teaching. And as soon as you smell, change your attitude, happy way. I don't know what to say. I don't know what to say.

[56:09]

I don't know what to say. [...] And all the flowers are coming down like rain. And these flowers are not the ordinary flowers we see. Upala, Pema. Upala, Mendrawa, I don't know in English.

[57:11]

Pema is lotus. Upala is very similar to that Upala, but it's just what you visualize, but it's not like, you know, it's all like jewels. And jewel is not hard like you can touch, but it's visualized. They're all like rain comes down. And for example, he said is that the high metal is very different than our world metal, you have to visualize. For example, on that fruit and vegetables, like we grow in Tibet. Tibet is very cold. And fruit like the apricots, we get like this big, you know. And the same thing, those plums, we get very small. And in America, you have huge plums and all this. This lime metal is more different than that. And then Tape Shin is the pure world.

[58:12]

We are in the New Year's Resolution. There's several of them. Shasombala, Dewaji, Navanna. Devajīn is nirvāṇa. Nirvāṇa? Oh. God realm. God realm, yes. But there's several different devajīn, shastra, mumbāla. Mumbāga. Mumbāga, we should come. Yes. And all the few, but we visualize we are the one of them. Siddhi. Me and Siddha, all know me. Pass on. Pass on. Yönshin, Rwanda, Mekong River, Tongjin, Kongru, Tungyi, Yixi, and so on. All of them are in Yönshin.

[59:13]

I don't know how many of them are in Yönshin. I don't know how many of them are in Tongjin, Kongru, Tungyi, Yixi, and so on. I don't know how many of them are in Yönshin. I don't know how many of them are in Tongjin, Kongru, Tungyi, Yixi, and so on. I don't know how many of them are in Yönshin. I don't know how many of them are in Tongjin, Kongru, Tungyi, Yixi, and so on. I don't know how many of them are in Yönshin. I don't know how many of them are in Yönshin. I don't know how many of them are in Tongjin, Kongru, Tungyi, Yixi In this world, there is no such thing as good or bad. There [...] is no such thing as good or bad. Then visualize the balsam jenshin, which is a glorious tree, which is a wishful tree, I would say. And that tree, whatever you wish, it comes right there.

[60:29]

Like you wish you want food, or you wish you want clothes, you wish something. But it's just that, as soon as you think, you will get it. And that kind of tree is a Basamjinshi, like, you know, you may see with some of the thangkas, it's not all of the... Tree is like made in jewels, not the tree like gold. And that's what you have to visualize, too. This is not just the one small tree. It's a huge, which is a measurement in Buddha's teaching. Nomba. [...]

[61:29]

Nomba. [...] And the five hundred, this is one yongda. And then eight yongda is one batse. And I don't know what that mileage is. I'm sure it's more than mile. Which means that five hundred times eight. That's the one batse. So this tree is more than many batse. This is Amida... Amidamma... Abhidhamma Gokha's teaching inside of us. What measurement? Na sok pe ma. [...]

[62:30]

Na sok pe ma. That's why I'm telling you, that's [...] why I'm telling you, So on the top of this tree is a flower. It has four leaves. And the leaves are like, this pema is like a lotus. Four leaves, not leaves, what do you call?

[63:31]

Petals. Petals. And the petals have shakar, which means white in East, khosr, yellow South. Nupma, red, north, no, no, west. Chang, yang. Chang is north, is green. So that's, you have to visualize. In the center of this flower has a... Okay, rinpoche is... from... from... with the... 8 lines.

[64:49]

These lines are not like American lines. It's the lines like monks, snow lines, and they carry holding this throne. And on the throne, first is a lotus. And the sun, this, moon, this. On the top of that, in the Yadu Lama. Take your sadhu. You can never force it on people. You know what I'm saying? Go eat meat. Go eat meat and you will be fine.

[65:52]

You need to get doje chung. Go eat meat. Go eat meat and you will be fine. You need to get doje chung. On top of this flower and thorn is your lama who you receive special teaching and all initiations. I just asked if you received many different lamas, different initiations. He said it's all you have to visualize, all, whatever, like, for example, the Shudra Murti, the Labra Murti, they're all, Jamya Kundu means combined, all the lamas, the same one combined, they're all.

[67:01]

When Dojichang is there, it will always be seated on all the Buddha, so that Dojichang and your Lama are exactly the same, you see. No difference. I don't think I could read it really well. Could you say that one more time? Dojichang. Dojichang. Dojichang is like all of the, any yidams, any, you know, you receive, when you visualize, Dojichang is on the top of the head. And that's why Dojichang and your Lama are exactly the same when you visualize.

[68:04]

Mo means you look your Lama. Oh, I see. For example, Lama. Yeah, when you look at your own Lama, when you receive the teaching, that on the top is a monk desk, but inside the Lama is Dojichang, two Dojichang. Okay. Dojichang is, you know the Dojichang is blue with the setting, and you sing the... the picture, all the picture. And holding the Dorje, five tops.

[69:06]

And the left is the Thibu, is not Thibu. And holding, I think this way. Holding like this on your heart. Is he blue or white? Blue. Blue. Blue. There he goes. Blue. Blue. Okay, that's under this flower, on the top of this flower, your Lama, who you received the teaching. In his physical, ordinary form. Right, like you received the teaching, like Sakyat Rinzong [...] The form is dojichang, with the dojichang in blue. And inside your lung, inside the dojichang, your lung. I mean, just light, just essence.

[70:09]

Essence, right. Essence. Essence your lama. If you have many lamas, they're all of whom you have to visualize. And there's not too much difference when you do the... You're doing the gyambro, which is refuge, and then doji-chan. But when you do doji-sen, do the yugya, you know, then change the color, doji-sen. But this time... Right, right. Doji-chan? I don't know. [...]

[71:10]

I don't know. [...] I don't know I think that will come later. Don't come with this. This is the Dorje Semba. Dorje Semba one is blue. Okay? Dorje Thibu is... Thuka means the heart wave, heart falling like this. And Rinchen, Rinchen, Rinchen. Rinchen is precious. Rujen is like the human bones with the jewelry. The six bone jewelries and then

[72:12]

Rinpoche has a lot of gem jewels, eight of them. Rinpoche has gem jewels? And who has bone jewels? No, no. He has all of them. Both jewels, bones and jewels. Yes. He has a lot of gems. [...] He thought this was Sushi. Five different silk, how do you say, dress garments, or garments,

[73:30]

Like, for example, garments on the bottom is red, garments on the top here is white, and jubin, which is with rubens on here, with green. He said he may not go all detailed. This teaching is more details you do practice and come to question, because it's very hard to visualize all this, the five different color of the garments, all silk, and six different bone jewelries, and eight different gem jewelries. So, on all the wearing by the Dojichang. Dojichang. Yes, I'm going to tell you. [...] The udra is here. It's half, it's color first, it's black. Black with a little blue reflection. And half put it up on the tojo, you see in the pictures.

[74:58]

And then half loose down. Yes, loosely. So, then Shab means that the foot is sitting in the lowest position or the cross, like which cross? It goes this out. There are two kinds.

[76:20]

This is cross-legged, but then you put it inside, I can't do it. Full lotus, that's Dojichiro, sitting that way. And also the Longche Zopa, which there are two forms, you usually say Truku, Longku, or Truku, which is when you hear Truku, your Lama's visualized form of Truku, which is like Buddha himself, Buddhist monks, no jewelries, just wear kind of... No jewelries, only wearing the monk's dress, shaved, no jewelries. That's dukkha, which means that dukkha is also that reincarnation, like the same thing brought. That's the one who wears always the jewelries, earrings, jewels, all wearing different color of the garments.

[77:22]

Now this is, this is what you visualize this time. Whenever you visualize your lama or shindhi, ji, zomzom, and shindhi means very, usually in book language, shindhi means very, very, happy, compassionate, and looking at you. And he also said this, whenever you visualize your own Lama, and always visualize that he's happy and kind of kindness looking at you, not that if he's looking at you a little anger or not happy, then it's not good for you.

[78:28]

Then, the next day, [...] In this world, there are so many things to do, [...] to do And then all the lamas, the lineage lamas, who your lama received the teaching of lineage lama, the same tone, kind of same tone with the line, but it's much lower than your own lama, and lower, and sitting around clockwise.

[79:51]

And each lama, you know, goes, whose first or second goes clockwise, you have to visualize. You [...] have to See? Mother sees all the Dharma here. The Lama himself is visualized as a human, you know, size of human, and the throne is much higher. And all the other lineage Lamas' seat is much lower, but it's the human size also, clockwise. When I was young, I used to go to the temple to pray. When I was young, I used to go to the temple to pray.

[80:53]

When I was young, I used to go to the temple to pray. When I was young, I used to go to the temple to pray. Yes. Yes. Yes. You know Gyude? Gyude, I don't know in English. That on the front is... In Sanskrit, it's Dantra. Gyude is like a...

[81:55]

Which is, yudhi is really like... All those are yudhi. Might have in English. Precious symbols? Maybe tantric yidams. Yidam can be a lot of other things too, but tantric yidams maybe. and around him all the lineage lamas. And the front petal, flower petal on the white is Yudhisthira on there.

[83:21]

There they were sitting on the front. And these are the Yidams. These are the Yudhisthira Yidams. Yudhisthira Yidams. For example, like Ketuji, Heveshwara, Vajrapani. On the white pedal, on the white pedal. It's not very good one to eat. And then the right side... Yeah, the kind of song.

[84:31]

Like Tukung Dzogchen Kudel, Shakyamuni Amitabha and Buddha and Bodhisattvas. Yeah, the... One is Tuku and Lungku. Tuku is like Buddha and Bodhisattva. Lungku is the one is Buddha with the jewelry on. Okay, right petal, which is a yellow petal. And let me tell about Buddha. They are right. In the Tibetan, as we say, Like, for example, Lama's sitting on a place to east. Right? East. And that means your front. Lama's front. You've probably seen it also on the throne, the doji jarang, the cross dojis.

[85:35]

It's always white on the front. So, in, I think it's Western term, when you look at home, like I look, who's my right side? Is your Rinpoche right? Okay. Then you're looking... That's right. You're looking the left side, really. If you visualize, the Rinpoche is the Dojichang, your Guru Lama. And Dashidharma is like... He's right. So you talk that she is on the yellow petal. Yeah. He's not yours. He's right now. Right. And on that petal is Amitabha. That's a petal with Amitabha, Buddha and Bodhisattva.

[86:37]

Shakyamuni. Shakyamuni. Right. All the tukku, longku. Two kind of tukku, which he said is like Buddha with, you know, no jewelry. monk's gown, and Lungku, who like you, has it before Dojichang, with the jewelry, he's a very... That's the right side on, Lama. Behind the Lama, that's what you call, not your back, it's Lama's back, which is a red petal, right? Red petal on the, all the Buddhist teaching, the books, and filed up like a rocky mountains, rock mountains.

[87:43]

It's a tari, which word is tari? Ta is rock, ri is the mountain. and filed up, not just messed up, but filed up with each of those has... which has the... Tibetan books sitting in the special bookcase in this way, not like that way, comes in the front this way, cross way. So each of these books has hanging down the label, what is inside. They're called dungda, which is not... And they're all different kind of silk. And Rinpoche said it's a thing written by gold, like, you know. On the top are very tactive color, the dungda.

[88:44]

You look at, and it's all fired up behind the lama. That's all Buddha's teaching. In the Yangtze Namaste, especially in my country, there are many people who are very religious. In the Yangtze Namaste, [...] there are many people who are very religious. In the Yangtze Namaste I don't know. [...] Okay, left pedal, which is green.

[89:49]

Right? Am I right? Green, right? No? Shakyamuni Buddha said, no more. Changyam. We green. Right, that's the word Lama's sitting on. Lama's front. Always faces east, okay? So this is green, I think. So on the green seat, there's lots of Buddhist gundu, monks, and chimba, for example, like anyone who reached first level of the Buddhist teaching, there's thirteen levels to go. This is the only first level, the one who is a monk, and people like, you know, for example, like we are, eight jewels, long hair, anything, anybody. I said, Are we reached one level yet?

[90:50]

He said, No! I just cheated. So, that's where all things come from. So, that's all the sitting on the three levels. So, that's all the sitting on the three levels. So, that's all the sitting on the three levels. I don't know. [...] I don't know I don't know how to say it in Chinese.

[91:45]

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