Well, sit and concentrate on the receiving teachings for the Dharma and for the sentient beings who are seeing the enlightenment. And that's not just today, continually you have to have bodhichitta. And this is what I'm studying and entering today. All our daily activities seemed a lot like what you see in houses and mountains and all this, all twilight, concentrated.

[01:25]

There's nothing there. Everything's empty. And the first one is empty. Everything is empty. Stop now. There's nothing to stand on top of now. It's a Lama itself, like a living Buddha itself. And Lama itself, not like a sitting Lama.

[02:26]

but the un-sitting of the line, un-lying front is the Buddha himself sitting, and you yourself is with the God of wisdom, Manjushri, and you have to come to this. You are not going to be able to choose. You have to choose. You are not going to be able to choose. Then Lama asked, so a body, however, the light comes. When the light reflects on you, then you receive the old teaching and bestow. Those all is like a dream.

[03:45]

Nothing really happens, but it's more like a dream. So he has talked about such a teaching and triple version, and all those things, the result is what We have done and firsted the preliminary practice. And that's the main thing.

[04:45]

And we have to start. And the old Dharma teaching has two ways. There's mundu and muñji. Muñji is preliminary teaching and muñji is the main teaching. But without preliminary teaching, you cannot... What do you do with the money? What do you do with the money?

[05:51]

For example, like if you build a house, if you don't have a good foundation, and the house is not stable, and the same thing, if you don't finish your practice, and you start building, and it's not very stable. And the Śrīla Prabhupāda himself received four Lamrim teachings, four times. And he wrote dharma, he said, gaṅgāṅgā. This picture up here. And he received all of them. for teachings from them. That's his rule. I have come to see you.

[07:37]

You have come to my place. The Lama himself went to retreat for 15 years and got him promised 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 the sink. And he also practiced that he Geshe Longche has talked to you before about tupu vision. And Geshe Longche, tupu vision itself, all three years he practiced and meditated, for three years.

[08:46]

In Hindu telegraphy, tupu means yes. See me, tupu. Tupu means yes. It's a primary practice. The main is the four 100,000. Each is 100,000, which is the gendo, the refuge by the Lama Lajapsri World, and 100,000. And nendra, offering nendra, 100,000.

[09:48]

There's two kinds of short and long. And also the chaksa, prostration, is 100,000. With chaksa, with the I think if you do that same time, we will be finished too. And then Lama Nanda will add that, which is just do the four verses, which pray Lama himself a lot. So that sometimes even comes at 500,000. The main thing is 400,000. And also one is the Dojisenbaku Mantra. You know, yeah, it should be. I'd like to say something about it. And that's 100,000. So there's 500,000. Sometimes they do some, but the main thing is 400,000. Each year is 100,000. I feel my heart is getting heavy, you know? I can't go on like this. That day I'm on my own, I can't sit still.

[10:51]

That person is going to be ill, I can't sit still. I'm going to kill, I can't sit still. I'm going to die, I can't sit still. I can't go on like this. Like he said, when the Lama Thongpa Lama Gyatso, we were all doing this, practicing, this Lama Lekpa Lama Gyatso, he did this for, just down to a refugee cell, he's 2400,000. 2400,000, yeah. When this happened, We don't get monkey on me. She's up on this occasion, but we're going to get it to get in. So [...] we're going to get it to get in.

[11:52]

And then he also did the Sakyabendhata's prayer, these four verses. Each of those, he said, he just mentioned, each of those were frustrations and chakras. And he visualized Sakyabendhata in front of him and did 4,300 times. Can I just say the mantra? Ah, it was a simple mantra.

[12:57]

He did this, 1800,000. [...] So, she just mentioned the mandala. This is what we Tibetans call Tsampa Dunga, which means you do the mandala, the seven things, you know, seven more rounds. And so it'd be long, he did ten hundred thousand, what is it, million?

[13:58]

That will be million? One million. Ten hundred thousand he did that. That's what takes so long. What I feel is, me, she's that one who's in the pain of that, broken, deliberate, to take me, and it's only in the book of my work, don't go on with your language of solicitude. Don't take torture very much. Don't suffer. This is such a bandita, a prayer for such a bandita. That verses, 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 ti, and ten thousand is one ti, and ti, ten ti is one buong, and ten buong is jiwa, one jiwa.

[15:13]

Ten jiva is one, uh, dung. Saya. Saya. Saya. Ten saya is dungjung. And there is no in English the word. I think it was maybe ten billion. Hundred billion. Hundred million. I think that sounds like it. That's money payment. Five thousand a day, never. And these 200,000 butterlands of... And then up in the water cups built up, it seems, 700,000. I don't know. I don't know. I don't know.

[16:16]

I don't know. I don't know. What do you mean? [...] What do you mean These all are done during the 15 years.

[17:17]

He has never seen anybody, never talking, but he retreated 15 years, during 15 years did this. And he has received, he was enlightened, and he became like saint. And then he went to retreat when he was... He was thirty-seven when he went to retreat and he came out thirty-two when he was fifty, no, fifty-two and Vishnu was ten years old. And so then he started teaching to every day. Tremendous monks and all the lay people, which all over Tibet, he said, he recalled this, who done so much, you know, teaching, you know, he's famous, very famous, and he's the most

[18:27]

Non-Lama appeared in Tibet, especially in Sajjigit. When we tell him, the whole world was under pressure from the Jigme Phuntso Rinpoche. There was also a woman under hardship of the Sajjigit. She was also a Lama. So, Jigme Phuntso Sajjigit was going to marry a Yama. Since Lama has done so much of those, and he tells all his students that they should do the practice, it's very important. So Nishananda said he is not maybe one-tenth of his own Lama, but he has done a few hundred thousand each of us. So then this is when the practice first comes in general

[19:32]

of refuge in a thousand, and then prostration in a thousand, jambu cha, mandala, prostration. jambu cha, mandala, prostration. jambu cha, mandala, prostration. do have orders, first Jambu, and then Cha, and Nandala, and Bodhisattva Gondi, and Lama Yantra, the fifth, but he said that you can't do it with Jambu, refuge, and Cha Cha at the same time.

[21:04]

So when you finish it, hundred thousand, it becomes two hundred thousand, like that. His Lama, Leper Rinpoche, did not do that way. He did one finish, completed first, and then started. I'm going to show you how it's done. And first you do the dhamma, and then chata. And then third is Jyotishumbha-bhagavane in the thousand, and then Vrndavana.

[22:18]

And the last one you do the Lami-nanja, which is the most revered dharma who has faith and devotion to Satya Pratyekabuddha. I can do the Satya Pratyekabuddha's four verses, but then also the more combination is And you can do that instead of centipedes and other things. That's the last one. In this Dejong Labrang, Labrang Lama's resident, was two Dejong Rinpoche's. Dejong Rinpoche, this Dejong Rinpoche, the younger Dejong Rinpoche, other one Anjang, Dejong Anjang, the older one, who he also received a teaching from Lama Labrang Rinpoche.

[23:25]

And he did this, the Yamuniputra Lama Rinpoche, and he visualized the Lama Lekhpa Rinpoche, and he did this for 7500,000. This is the way, the practice. Are you all going to do that? I don't know. I don't know. I don't know. The government is just teaching a lot and teaching the Munda Pratis, very important.

[24:48]

So there are lots of people, Westerns, doing the Munda Pratis. And then when Lama Nolak was giving teaching and he told us Munda Pratis is very important. got lots of students, and then in the students, they learn how important it is to practice. And Venerable Mipham Rinpoche will not promise, he doesn't know how much they accomplished, but there are 40 students, and he says they're going to do it. Guru Prabhupāda is going to do that. See that for yourself. And I tell you, such a good student he is. And also in Vancouver and in Seattle, students in the Buddhist school also. Some of them have done, some of them are in the practice, but they're not completely old, but there's some of them finishing Chaksa, some finishing Jambu, and they are continuing to do it.

[26:07]

So, what is the meaning of this? This is the meaning of the Buddha's teaching. [...] So, 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. 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. These are four primary practices.

[27:32]

But Jambudvipa is important because Jambudvipa is... In our world, there are two kinds of religion we consider. One is Nangpa, which is Buddhist. One is Chiba, which includes Lhagang. Christian, Muslim, Hinduism, everything beside them, you know, Nambha Shiva means the inside and outside, and Buddha is the inside. And the, if, so Buddha's beliefs, there's Buddha, Dharma, and Sangha. And all others, the Shiva, they don't have that. They have a, you know, like Hinduism have their own God, and question they have one god and anything this not the same is buddhism so this is the what is really uh uh separation like um that that means you are really buddhist you believe in the buddhist teaching and uh you um devote all those three triple gems and that's why is that the temple is very important that means you are um

[28:51]

I'm more like a guarantee that you are a Buddhist. Right. You know, cause of it, of it is, it is, come up, a part of it is, you know, keep it, you know, it's, you know, [...] you When you take time, you get a great benefit from it, you see? This is what it is. This is what it is. When you take time, you get a great benefit from it, you see? [...] This is what it I don't know what to do.

[30:17]

I don't know what to do. [...] What is your name? What is your name? What is your name? [...] What is your name?

[31:19]

What is your name? [...] This is just a short story he put it in for example, with Dr. Rinpoche, who is a very famous lama, a very humble, famous lama, appeared in eastern Tibet, who has a retreat cave near the Seshu Monastery, which is a very big monastery. And then the Seshu Monastery is Gelugpa, which is a very big, we have a big one there. And it's five, six hundred, five, six thousand.

[32:22]

There's over a thousand monks in that monastery, but then there are lots of people, students and monks come to this lama, always receiving teaching. And then Buddha monks did not like that. This lama, he get more students than real monastery. They kind of jealous of him. So they didn't know how to, you know, But if they go to this, you know, like saying embarrassing and kicking them, kicking 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, 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.

[33:41]

And first what we're going to say is we ask a question, what religion are you? And then he will say, he wrote his Nyingmapa. So then always Gelugpa, most of the time they criticize Gelugpa and Satyabhaya monk. So then he said that the Nyingmapa, Gelugpa, they are the Gelugpa monks. So the three learned Geshes went They won't ask him what he said there. He will say his Nyingmapa. Then the Nyingmapa, they can say a lot of things, they were going to say. So these three months went, and then he was staying really in a small tent and practicing. And he, in Tibet we don't have any lights and everything, so he had his own food fixing on the piece of wood or yard done, just making fire, fixing himself, you know, just praying.

[34:46]

So these three monks came and said, how are you? And the Lama greeted, and the Lama said, fine. Then they just sat down and said, we want to talk to you. And he says, What are you practicing? They said, some student brought to you what I 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 they said, what Yidamuji is, what deity are you practicing? And they're going to say something for that case, since they didn't find anything. He said, I practice Buddha, Dharma, and Sangha. So then they thought, oh, this is really, you know, they can't answer at all that he's saying so. Then later they apologized, and they received some teaching and went back. So that's very important.

[35:48]

If he is a Buddhist and if he says he is like Guru Tavo or something, they are going to say something. But you know, there are a lot of things that the Buddha said. But he said, Nidam punja asubhu, which is Buddha, Dharma and Sangha. You don't need to me cause of the same thing. The same. So, I'm going to give you an example.

[36:57]

I'm going to give you an example. kumbha, all the bhagavata kumbha, jatam, tamas, mumbha, yudha, runga, muda, ngoma, tenor, mahasana, japa, paramana, khenjhima, japa, yidam, yidam, vachagopa. This jeta, katam, titam, jatam, [...] So the jangdro practice is very important. It's not just the jangdro, you say, the praying 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 long...

[38:01]

like a flat valley or wasteland, and there's big storm or rain comes. If you try really hard to 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 jungle, where you have to visualize what you see, what each of those. If you... If the rain comes, you just walk in slowly, not paying attention, 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, every bit of weight doesn't help. Just saying, that's the same thing. You tell me that, that's so deep, true. You try telling me that, you are possessive. You want the sun, you don't see the sun. All the Buddhist teaching is very important in your mind.

[39:03]

It's not the physical, or you're doing everything in your mind. I will not try to avoid all the sinful things. I will do all the virtues I can for the virtuous. Do try my, concentrate my mind in stable. This is the Buddhist teaching. He turned up with passion in his heart and he told me about this matter.

[40:27]

He said to me, don't you want a marriage? I said, no, I don't want a marriage. I don't want to get married. [...] In the beginning, I was a monk. I was [...] a monk. In the beginning, when I was in Singapore, Malaysia, there were a lot of people there. But when I went to Hong Kong, India, there were a lot of people there.

[41:31]

The Kajipa's teaching has, Lamas has made special sentence, special verses about the primary teaching, which is very useful and specially teaching for the western people to understand easily. But in, in such a teaching is in a wonderful way. the primary teaching has not done like a versus like that you perhaps easy way because it's the most Lamas that they're very learned they're very same they just pick up from laundry some pick up some memory memorized and then they teach so they you know didn't need it that for like teaching to Western before and then on the vision which he had thought this before I wish we said it but has something that easy way to teach and then he also has a requested so students, Tibetan students, the Sajid students, and if he can do that, he's the only one who can do it.

[42:38]

So he started collecting from the lunge about the Jambu teaching some verses, pick up and teach easily. And also the Lama Nepal Rinpoche who has taught him the way the Jambu practice and he put it together. And then when Sajatin Singh came here and he asked to look and said to him that this is really wonderful. And so Sajidin said he wanted to take this and to take in Ceylon, Malaysia, Malaysia, of course. And he printed this out, over a thousand books. But we only have a few here, and he thinks this is very easy and good. And Venerable Mipham Rinpoche also said that this teaching here is all the collecting from the two, the Lama's teaching, their words, from the Lamrim teaching and the Lama Rinpoche's teaching.

[43:43]

He did put together, but he didn't make anything extra. GURU POWAH ULUKU 2.0 And then also, Sajid Chintzin Rinpoche, his English is very good, and his student, is that Jay? Oh, I know him. And Jay and Sajid Chintzin, they translated even in English, so this is very good too. Then you can look at it in English and he's going to read it through the Tibetan. In the past, when I was a monk, I would go to the temple to pray.

[45:03]

I would go to the temple to pray. [...] First, I'm going to start with the Sangye Chodang Sochi Chögyam Trungpa [...] Chögyam We may not have in this. I think this is the all... ...two verses in Sanskrit... ...meditation and... ...so...

[46:06]

You want enlightenment for the sake of the sentient beings, all suffering sentient beings. So this school is very important, that this is not just one sect, like Sakya or Nyingma. All the Buddhas in Tibet, Yalupa, Sakyabuddha, Nyingma, Bhagavad Gita, all over the sect, they are seated. I learned that in the West, The first three, the third and fourth, is four verses. He said it's Buddha and Dharma and all of it. Until I, you know, like now, I don't remember. This is the practice, you see, every time you try to do this practice, like in the meditation, even offering some

[47:33]

They filled up a lot of cups. All you need is a mantra of Manipurinam. Do the Sanjaya Dhamma. That verse is three times. Before he started. Did you ask him? Did you ask him? Yes, I asked him. I asked him very fast. Why you start your life with me? You can start something with you. I'm coming. I'm coming. If you don't know how to do it, you can't do it. You [...] can't do First thing that we see is the, what is we see the, how she sits in, anything you're seeing is just the Madhava Tantra, which is the, Madhava Tantra literature.

[49:11]

Something that says that, it's a, [...] I feel fine. Everything is just made up in your own mind. Like, um, samsara is ma-da-pa-sang-wa, which is ma, whatever you hear, ma in Tibetan word, anyway it's negative word, ma-da-pa-sang-wa. And that's all you try to know, it's just gone off. And then kha-pi-na-wa, which is that you make your own, um, mind. the place, the realm of where the Buddhists live. That's what's happening now. That's being visualized. We're sitting now. Hello. First, you know, visualize the way you're sitting in this earth, um, place.

[50:29]

There's all of Mendria, which is, uh, um, and, uh, blue. What is blue, Jim? Purple. Sapphire, I think. Purple. Sapphire. And all the place, and then on the design on Sapphire has a, uh, good, purple, I mean, That's what he was sitting on. The lapis with the gold design on it. I don't put that on my lap. I don't care. [...] Then the other side, the water, you see, like we are now un-fueled, by the way, see, just ordinary water.

[51:58]

And tso, zing, tso is the ocean or lake. Zing is the pond, which is kind of man-made pond. And the boat. become like Duchi. Duchi is... not necessarily... Duchi is also holy water. All of that you have to do. Jönshin is all the... The trees, the bushes, the flowers, it all has a flower. All trees have flowers. Okay, the tree that you see is not like a tree, it's a tree trunk, like a...

[53:08]

Ventria is blue, Jane, and all the flowers and leaves, each color, like pearl and gold, amber, each color has only the name of Jane. Coral and anything you visualize, not just the flower that we can, you know, fresh flower. These are all the, like, Janes. Buddha. Also the birds on the tree, and it's not the birds like the sentient beings we see.

[54:39]

These birds are the emanation of all the Buddha, and who are singing the song of all the Dharma and teachings. Because it's in the nirvana or the Buddhist realm, has no really like life, just all made up. And this is where, in the Tao Te Ching, when we saw the pure world, I think that's what Tao Te Ching means. Okay, so visualize the rainbows on your head, and the rainbows, and then also the smell like incense, but not just ordinary incense smoke.

[55:48]

Incense, whenever you smell that, you kind of make you happy or just excited. You know, just ordinary, excited, receiving the teaching, and as soon as you smell, change your altitude to a happy way. I don't know. [...] The flowers are coming down like rain.

[56:56]

And this flower is not the ordinary flower we see. Upala, I don't know in English. Pema is lotus. Upala is very similar. But just visualize, but it's not like, you know, it's all like jewel. And jewel is not hard like you can touch, but it's visualized. They're all like rain comes down.

[57:58]

And for example, he said that the high metal is very different than our world metal. You have to visualize. For example, on that fruit and the 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. And this lime meadow is more different than that. That's all for Johanna. That's all we know about Johanna. And then Tao Te Ching is the pure world, we are in, and you visualize these, several of them. Shatok Mumbala, Deva Ching is Nirvana. I think Deva Ching is Nirvana. Oh, God's realm, yes.

[59:10]

But they're totally different. They were just in Shambhala. And all the few, but we visualized we are the one of them, sitting. He said, if you want to be a monk, you have to be a monk. If you want to be a nun, you have to be a nun. If you want to be a monk, you have to be a monk. If you want to be a nun, you have to be a nun. If you want to be a monk, you have to be a monk. If you want to be a nun, you have to be a nun. If you want to be a monk, you have to be a monk. If you want to be a nun, you have to be a nun. You don't have to worry about it. [...]

[60:11]

You don't have to worry about it. You don't have to worry about it. You don't have to worry about it. You can visualize the Basamjinshi, which is a glorious tree, which is a wishful tree, I would say. And that tree, whatever you wish, it comes right there. Like you wish you want food, you wish you want clothes, you wish something. But it's just that, since you think, you will get it. And that kind of tree is the Basamjinshi, You may see some in Hong Kong, it's not all of the tree is like made of jewels, not a tree like gold.

[61:13]

And that's the visualized, too. When I first came to Hong Kong, I didn't know what to do. I didn't know what to do. This is not just the one small tree. It's a huge patsa, which is a measurement in Buddha's teaching. The patsa is significant. Patsa is significant. That's how it is. It's a number. [...] Okay, faucet is, I asked him, what is measurement faucet? In a faucet, there's two, there's many faucets. Faucet is measurement, this is a number, one number. In the 500, this is one yangda.

[62:15]

And then eight yangda is one faucet. And I don't know what that mileage is. I'm sure it's more than mileage. Which means 500 times 8. That's the one who bought it, so this tree is more than many houses. This is the Amitabha. Amitāma, Abhidhāmakokha is teaching inside of us what measurement. So on the top of this tree is a flower that has four leaves.

[63:20]

And the leaves are like, this pema is like lotus. Four leaves, not leaves, which are called petals. And the petals have shakar, which is white in the east, prostrate, yellow, south. Mukma, red, north, no, no, west. Chang, yang. Chang is north, is green. So that's how you visualize it. Rupi pema khyavati. Pema khyavati. Rupi pema [...] khyavati. In the center of this flower has... Okay, Rinpoche is... She's drawn with the... Eight lines.

[64:56]

These lines, not like... American lions. It's the lions like monks, snow lions, and they carry a holding in this throne. And on the throne, there is a lotus, and a sun, moon dust, On the top of that, in your root lung. On the top of that, in your root lung. So, you are saying that if you are happy, you will be happy?

[66:17]

Yes, if you are happy, you will be happy. If you are happy, you will be happy. If you are unhappy, you will be unhappy. If you are happy, you will be happy. If you are unhappy, you will be unhappy. If you are happy, you will be happy. If you are unhappy, you will be unhappy. On top of this flower and throne is your Lama, who you received 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. For example, Vishnu Rinpoche, Siddhartha Rinpoche, they're all, kundu means combined, all the lamas, the same one combined, they're all.

[67:24]

Only you can understand it. Dojichan. Dojichan is the... always be seated on all the... in the... so that... same is the... Dojichan, your Lama is exactly same, you visualize. And no different. I don't think I could read it really, but... really, but could you say that one more time about yourself? 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. You look at your Lama.

[68:31]

When you look at your Lama, you receive the teaching that on the top is But inside the Lama is Dojichang, true Dojichang. Okay. Dojichang is, you know the Dojichang is blue with the setting? And you see the picture of Dojichang. And holding the... Dorje, five tops. And the left is Thibu. He's in Thibu.

[69:32]

And holding, I think this way. Holding like this on your heart. Is he blue or white? Blue. Blue. Blue. There he is. Blue. Blue. Okay, that's under this flower, on the top of this flower, your Lama, who you received the teachings. It's physical, ordinary form. Right, like if you receive the teaching, like physical form. But the inside... When the Lama took the unit, at the second meeting, when the Lama in that room, and inside your Lama, inside the Dojichang, your Lama. I mean just like, pure essence. Essence. Right.

[70:33]

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

[71:33]

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

[72:35]

Rinpoche has other lots of gems, jewels, the eight of them. Rinpoche has gems, jewels, and all? And who has bones, jewels, and all? No, no, all. He has all. Both jewels and bones? Both jewels, and bones, and jewels, yes. Who has all? Dharji, Dharji, Shanta. Dharji, Surya. Dharma, Jyoti. That's it. [...] Five different How do you say?

[74:15]

Dress? Garments? Oh, garments. For example, garments on the bottom is red, garments on the top here is white, and chupin, which is with ribbons on here, with green. He said he may not go all detailed. This teaching is more detailed. do practice and come to question because it's very hard to visualize all this because of the five different color of the garments, all silk, and the six different bone jewelries, and the eight different gem jewelries. So on all the wearing by the... Dojichan. Dojichan. What? It is not to die, it is to live. The udra is here. It's half, it's color first, it's black. Black with little blue reflection. And half put it up on the tojo, you see in the pictures.

[75:17]

and then half loose down. Loosely? Yes, loosely. So, then Shab means love. foot is sitting in the lotus position, or the cross, like what you call. There's two kinds.

[76:45]

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

[77:48]

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

[78:54]

Righteous. Thank you. Thank you. When I was young, I used to go to the temple to get a massage. [...] And then all the lamas, the lineage lamas, your Lama received the teaching of lineage Lamas.

[80:02]

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. And each Lama, you know, goes, goes first or second, it goes in the clockwise, you have to visualize. Are they smaller? The Lama himself is visualized as a human, you know, size of human. And the tone is much higher. And all the other lineage lamas, their seat is much lower.

[81:08]

But it's the human size also. On the clockwise. It's not that I don't know. I just don't know. I [...] don't know I don't know any English Sanskrit is tantra Which is, yudhi is really like...

[82:27]

All those are Jyotish, Jyotish language. Might have a name, he said. Stay on your territory. Protect it. Do you have precious symbols? Yidam. Maybe Tantra. I don't know, Yidam can be a lot of other things too, but contrary to Yidam's movie. We visualize this center is the seat of the lama, and around him are all the lineage lamas. And the front petal, flower petal on the white, is Yudhisthira on there. They were sitting on the front.

[83:54]

And these are the Yidam. These are the Yidam. Yidam is an example. An example like a Ketoji, Heveshura, Vajrapani, Heveshara. Those are the Yidam of Yidam. On the white petal. On the white petal. Let's protect him. This is not good. Probably better, but not quite. This is not a very good one to read. And then the right side... Yes, kind of...

[85:00]

Like Tukun Dzogchen, Shakyamuni Amitabha and Buddha and Bodhisattvas. And yeah, the one is Tukun Longko. Tukun is like Buddha and Bodhisattvas. Longko is the one is Buddha with jewelry on. Who said that? Who said it? Okay, right pedal, which is a yellow pedal. And let me tell about Buddha. There are right or wrong? There are right. In Tibetan, as we say, like for example, Lama's sitting on a face 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, it's always white on the front.

[86:09]

So, I think it's worse in turn, when you look at home, a guy look at, who's my right side? Is your mother's side? Okay, if we are looking, then you're looking. That's right. You're looking the left side, really. If you visualize, the Rinpoche is the Dojichang, the Buddha Lama. And Teshitunga is like... He's right. So you talk that she is on the yellow petal. Yes. So he's not yours. He's right. Everything. He's right. Right. And on that petal, Amitabha. That's a petal with Amitabha, Buddha, Bodhisattva. Right.

[87:12]

All the tukku, longku. Two kind of tukku, which he said is like Buddha with, you know, no jewelries with that. monk's gown, and Lungku, who like you, has it before Dojichang, with the jewelry, was a very... Lungku is a girl's garment, not a monk's. Girl's garment. That's the right side on, Lama. When I was young, I used to wear a monk's gown. Behind the Lama, that's what you call, not your back, it's the Lama's back. Which is a red petal, right? Red petal. On the, all the Buddhist teaching, the books, and fired up like a rocky mountains, rock mountains.

[88:16]

It's a tari, which word is tari? Ta is rock. Ma Rhi in the mountain and piled up, not just dirt. Master but fight with each of those has Tibetan books sitting in the special book is in this way not like that way comes in the front this way crossway. So each of these books has a hanging down the label. What is inside? They're called dungda, which is not... And they're all different kind of silk. And what she said is saying that they were written by gold, like, you know. On the top, it was this very tactive color.

[89:16]

You look at And it's all fired up behind the Lama. That's all the Buddha's teachings. The Buddha's teachings. The Buddha's teachings. The Buddha's teachings. Chimba said, Chimba said, Chimba said, Left pedal, which is green, right? Am I right? Green, right? No? The cars are not the same cars as it is originally.

[90:18]

Right, that's the word Lama's sitting on. Lama's in front, always faces east. So this is green, I think. So on the green seat, there's lots of Buddhists, Gundu, the monks, and Chimba, for example. One who reached first level of the Buddhist teaching, there's 13 levels you go. This is the only first level, the one who's a monk, same people like, you know, for example, like we are with a Jew with long hair, anything, anybody. I said, are we reached one? level yet, he said, no, I just cheated. So that's where the whole thing comes from. So that's all the sitting on the green level. So, I'm going to read it to you.

[91:56]

I'm going to read it to you. It is so important to work together.

[92:20]

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