We all sit and concentrate on receiving teaching of the Buddha Dharma and the sake for the sentient beings who are being enlightened. And that's not just today. Continually you have to have a bodhicitta. And this is what I'm starting and entering today. I don't know what to say. I don't know what to say. I don't know. All our daily activities, the scene, the like, what you see in houses and mountains and all this, all tried, concentrated, there's nothing there.

[01:41]

Everything's empty. Yes. And... And... The first one was the end. Everything's empty. It's stopped now. There's nothing. It's bent up now. It's a lama itself, like a living Buddha itself, and . In Lama itself, not like sitting in Lama, but the un-sitting of the line, un-lying point at the the Buddha himself sitting, and you yourself is with the God of wisdom, Manjushri, and you have to come to Him.

[03:05]

You know, I couldn't do it as a Jew. I am a Jew, sir. You see, it was a drama for me. I couldn't do it as a Jew. When the light comes, when the light reflects on you and you receive the old teaching and bestow... Because all is like a dream. Nothing really happens, but it's more like a dream. It's not like a dream.

[04:07]

It's not like a dream. It's not like a dream. It's not like a dream. So he has a talk about Sajja, about our teaching and the triple vision, and all those things, the receipt, the result is what you have done, and first the... Munruh, what is Munruh? Yes, preliminary projects. And that's the main thing. And you have to start. And the truth is that when you get beat, you know, when you get beaten, you know, when you get beaten, you know, when you get beaten,

[05:10]

And the old Dharma teaching has two ways. There's unvo and ujja. Ujja. Ujja, which is... Unvo is preliminary teaching, and ujja is the main teaching. But without preliminary teaching, you cannot do with the ujja teaching, with the main teaching. Khandhās, sādhu-yoga, khandhā pitta-mīṅga yā pūsī, khandhā cājītā yā, it's enough. Khandhā pitta-mīṅga cājītā yā pūsī, khandhā yā pūsī, it's enough. Khandhā pitta-mīṅga yā pūsī, khandhā yā pūsī, it's enough. For example, if you build a house, if you don't have a good foundation, and the house is not stable, and the slander is the same thing.

[06:22]

If you're not finishing on the waters, and you start very good maintenance, and it's not very stable. It was my fault. It's a lot longer. What do we do? Two of them, I remember, were sitting there, and I said, I want to go there. Two of them, I don't know, two of them, two of them, and the other one, and the other one, and the other one, and the other one.

[07:33]

That's a little thing. You don't have to act like this. The Allama himself went to retreat for 15 years, and both influence 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 same thing. That's all. And they called me. They said, I don't think that's what you're talking about. I don't think that's what you're talking about. They didn't want to tell me. They wanted me to tell them what I was doing. They didn't want to tell me. They didn't want to tell me. He also practiced, that he, Vishwanam Jaya has talked to you before, the triple vision, and the gist of the triple vision itself, all three years he practiced and meditated for three years.

[08:44]

You don't want to go there like that. One of the main gist, say with me, don't move. Chop the gear. I told you something, you hear the other. Remember, when I'm not good, so I just can't do anything. That's why I'm not going to do anything. So I just can't do anything. I can't do anything. The primary practice is Ming is a furor. 100,000. Each is 100,000, which is a candle of the relationship of the Malakashti world now. And 100,000. And Nindra, also Nindra, 100,000.

[09:48]

They're two kind of short and long. And also the chatra, cross-station, is 100,000. What chatra would the... If you do that same time, you will be finished too. And then Lama Nanjo adds that, which is just do the four verses, which prays Lama himself a lot. So that sometimes even comes to 500,000. The main thing is 400,000. And also one is the Dojisambhava Mamsara. We know Egypt, Egypt, but there's something wrong about it. And that's 1,000,000, so there's 5,000,000. Sometimes they do some, but it's a plain thing, it's 4,000,000. Egypt was 100,000. I don't know what I'm going to do.

[10:51]

I don't know what I'm going to do. You don't have to let your family go by this. Like he said, the Wanda-Lama, the Wanda-Lama gesture, we all do this practice. There's a Lama Leperam, but he's now, he did this for, just down to the refuge itself, it's 2400, 2400, 2400, yeah. You know, you know what's happened? Ibrahimiye nankādha pārme, siddhātāṁ kī siddhi te kyaṁ pā, gurukhaṁ gayaṁ kyaṁ kathujyatiṁ, sarvaṁ caṁ diṭa tattvaṁ āvāṁ, dvāṁ gayaṁ āvāṁ kyaṁ gayaṁ gayaṁ, dvāṁ caṁ caṁ laṁ si kyaṁ, ti chikā kyaṁ caṁ gayaṁ gayaṁ dvāṁ, caṁ vipāṭṭhāṁ kyaṁ kyaṁ si śyasaṁ kyaṁ kyaṁ. And then he also did such a penitence, a prayer with four verses.

[12:01]

Each of those he would want to just mention, each of those wrote a prostration and he visualized such a penitence in front of him and did 3,300 times. What do you think about that? When you hear in Vedic, Samayal, Manipalaya, Vedic, Duryodhana, Gita, Duryodhana, Sattva, Duryodhana, Anumavati, Sattva, [...] He just did his mantra. He did this at eighteen hundred thousand. You know about that? It's not what you just mentioned, the mandala.

[13:43]

This is what we Tibetans call the , which when you do it on the mandala, there's seven things, when several war runs. And so if you long run, he did 10,000, what is it, million? That will be million? One million. That's a take so long. And he did, um, and he did, uh, 5,400 policies. And he did, uh, and one of them in the mantra is punsu.

[14:51]

I think that's a billion or maybe more. Punsu is like a thousand ki, and ten thousand is one ki, and ten ki is one brung, and ten brung is one shiwa. Ten shiva is one... ten fire is kungju. And there's no English word. I think it was maybe ten billion. Hundred billion. Hundred million. I think that sounds like it. Five thousand a day. And he gave 200,000 butter lambs. And then often the water cups filled up and saved 700,000.

[15:53]

That being, we were doing our work and then you went and did it. But then I went and called and said, what's that? We don't carry out any drama like that. So we have to do, we've done all the other books, we've seen to that. So we went out and did it. [...] We went out and did it. What do you mean? Tell me. These all are done during the 15 years. He has never seen anybody, never talked to anybody, but he retreated during 15 years of his birth. And then he was deceived.

[17:27]

He really was enlightened. And he became a saint. And then he went to retreat when he was 37 when he went to retreat. And he came out. When he was 52, he was 10 years old. And so then he started teaching for every day, tremendously. monks and all the little people which are all over Tibet, he said, he recalled this, who done so much, you know, teaching and all these famous, very famous, and he's the most known lama appeared in Tibet.

[18:32]

especially in such a sense? . [...] He said the saints never done so much of those, and he tells all of his students that you should do the number of practices where you put it. So he said he's not, well, maybe one-tenth of a lot. He has done a few hundred thousand each of those. So then this is the, I mean, one of the priorities, the first council is the Jamboree Refuge, 100,000, and then prostration, 100,000, Jamboree Chalk, or Land Rover?

[20:11]

Jamboree Chalk. First Jamboree Chalk. Jamboree Chalk is a drug, truly. I don't know what I'm doing. I don't know what I'm doing. I don't know what I'm doing. He said, we do have orders, first January, and then July, and then July, and December, November, and November. But he said, you can't do it without... You know, Dhamma, the Prefuge, and Tathā, same time. So when you finish it, a hundred thousand, it becomes two hundred thousand. But, uh, Kītā Lama very much did not do it that way.

[21:13]

He did one finished, completed book and then started in the middle. And then, Dhamma was taught to me, taught to me. And then, Dhamma was taught to me. And then, Dhamma was taught to me. And then, Dhamma was taught to me. And first you do the... and then Chatha, and then third is the Dojisambha Ganga, and then Vendā.

[22:18]

And the last one, you do the Rāmināja, which is the most people who have faith and devotion to Satchipendita. You can do the Satchipendita's first two verses, but then also the few more combinations of it. And we came to that and stayed over until they came with that house. And she went out. That's the last one. . . . There was Deshun Levran, Levran Lama's resident.

[23:26]

There was two Deshun Rinpoches. Deshun Rinpoche, this Deshun Rinpoche, the younger Deshun Rinpoche, other one Anjam Deshun Anjam, the older one, who he also received a teaching from Lama Padme Rinpoche. And he did this... That visualized the Lama Lekha Rinpoche and he did this for 75,000. It's the way you practice. Are you all going to do that? I don't know. And there's a which is teaching molasses and teaching the wound of practice.

[24:47]

It's very important. So there are lots of people, Austen's, doing the wound of practice. And then when Lamanola was giving teaching and he told the wound of practice is very important. So when he... that lots of students, and then in student, they learn how important one of the practice. And Mr. Rinpoche will not promise. He doesn't know how much they accomplished. But there were 30 students, and says they're going to do it. You will probably do that. See after that, I think. That's what was said, that was written in there, when Rinpoche did. And also in Vancouver, in Seattle, students who were also done some of the other parties, but were not completed all, but there's some unfinished workshops, unfinished general, and will continue doing.

[25:58]

So now, we don't have to worry about what will happen in the future. The future is in our hands. [...] This is what the Buddha taught us. The Buddha taught us everything. This is what the Buddha taught us. I said, what are you talking about? I said, what are you talking about? I said, what are you talking about? These are four primary practices.

[27:23]

Why is Jamboree important? Because Jamboree does end our world. There are two kinds of religions. And we considered. One is Nāṅba, which is Buddhist. One is Śiva, Śrīla Madhika, which is included like Christian, Muslim, Hinduism, everything beside Nāṅba. Śiva means the inside and outside, and Buddha is the inside. So Buddhists believe in Buddha, Dharma, and Sangha. And all others on the Shiva, they don't have that. They have only... you know like a hinduism have their own god you know the christian they have one god and anything this not to confirm it's buddhism so this is what is really uh uh separation like um the

[28:36]

That means you are really Buddhist. You believe the Buddhist teachings. And you devote to all those three triple gems. And that's why the gem book is very important to me. That means you are more like a guarantee that you are Buddhist. I don't know why, I can't help it. I can't face it, Jesus. I can't help it. I'm a part of it. You know how it is. Keep that chamber away. You don't know how it is. If you want to go back to the past, go back to the past.

[29:48]

If you want to go back to the past, go back to the past. If you want to go back to the past, go back to the past. This is just a short story he put it in.

[31:45]

For example, there's Batu Rungbache who was a very famous Lama, always very humble. very Muslim, appeared in the eastern Tibet. There was a house, retreat, cave near the Sishu Monastery, which is a very big monastery. And then the Sishu Monastery in Gilupa, which is a very big, we have a big one there. And it was a five, six hundred, five, six... I don't know. He said, over a thousand monks in that monastery. But then lots of people, students and monks come to these lamas, always receiving teaching.

[32:50]

And then Gilupa monks did not like that. This, you know, lama, he gets more students than their monastery. They're kind of jealous of him. So they didn't know how to, you know. say, but if they go to, they said, you know, like saying embarrassing and kicking them, uh, kicking out, which is not good. It's not that monks should do that. So they didn't know what to do first then, but this, this monastery is a very, um, well-known, uh, debate, monk's debate. But, um, say there's 500, uh, 500 monks who are very special for debate, monk debate. So they decided we should go to him, and the three best geishas go, and we can debate him. And first what we're going to say is we ask the question, what religion are you? And then he will say, no. And he wrote his name about it.

[33:52]

So then always the Gelugpa, most of the time, will criticize Gelugpa and Satyapa, you know. So then he said, the Wing Mapa, Gelugpa, they're the Gelugpa monks. So the three... Long, long, long, long, long, long, long. and and he in tibet we don't have any lights and looking so he had his own food fixing on the piece of wood or yagdan just making fire and fixing himself we didn't just pray on money so these three monks came from how are you with the llama bleed it and one for the fire Then he sat down and said, I want to talk to you.

[34:56]

And he says, what are you practicing? Some student goes to you, what are you believe? And he said, I am Nama, which is, you know, I'm the Buddhist. So they couldn't answer, because he didn't say he's Ming or I'm Buddhist. Then they can't answer that. Then they said, what Yubang, which is what the... Deity, I mean, practice. And they're going to say something for that, I think, since we don't find anything. He said, I practice Buddha and Dhamma 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. If he's a Buddhist and if he says he'd like to travel or do something, they're going to say something.

[35:58]

There are a lot of things that the Buddha said. But he said, I don't know. [...] When I was a child, I didn't know how to fight.

[37:17]

I didn't know how to fight. I didn't know how to fight. When I was a child, I didn't know how to fight. When I was a child, I didn't know how to fight. It's a general practice. It's very important. It's not just a general, you say, the praying that works without any meditation, without any visualization, which is not very useful. That's why this teaching is important. For example, if you are walking in a long 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 when you do jungle where you have to visualize what you see what each of those if you

[38:28]

The rain comes, you're just walking slowly, no pain, tension, but you say, oh, I wish I can find a cave, I wish I can hide someplace. Just so it says to you, your body will be all closed, everybody will wait, just help, just sing. That's the same thing. . Saṅgītāṃ dīn dekha kṣurikāṃ dītā saṅgītāṃ [...] dītā All the Buddhist teaching is very important in your mind. It's not, you know, the physical or you're doing something. Everything in your mind. You are perfect. Very simple. Which is four verses, has everything with... not try to avoid all the sinful things.

[39:44]

I would do all the much as I can for the virtues. I do try to concentrate my mind in stable. This is the Buddha's teaching. I think what the whole nonsense I'm going to do is I want you to teach me how to do it. I'm going to teach you [...] how to do it. I didn't know what I was doing. I didn't know what I was doing. I didn't know what I was doing. I didn't know what I was doing. The Gajipa's teaching has, the namas has made special sentence, special verses about the primary teaching, which is very useful and especially teaching for the Western people to understand easier.

[41:51]

But in, in such a teaching is, in, one of the primary teachings, has not done like the verses that Gajupa has, the easy way, because most Lamas, they are very learned, they are very sane, they just pick up from Lamas, they memorize, and then they teach. So they, you know, they needed that for like teaching to Western people. And then the Deshun Rinpoche had taught this before. I wish he was a psychic, but he has something, that easy way to teach. And then he also has requested several K2 students, Tibetan students, the psychic students. And if he can do that, he's the only one who can do it. So he started. collecting from the laundry about the Jamboree teaching. Some verses pick up the, you know, teach easy, easily.

[42:53]

And also the Lama Nipur Rinpoche, who has taught him the way the Jamboree practice, and he put it together. And then when Sakyatinsin came here, and he... I asked to look and said to him that this is really wonderful. And so he said he wanted to take this and to take Malachia and he printed this out over a thousand books. But we only have a few here, and he thinks this is very easily good. And Vishnu Rinpoche also said that this teaching here, and all the collecting from the two, the Lama's teaching, their words from the Lamja teaching and Lama Padmanabha's teaching, he did put together, but he didn't make anything extra. There is also Sajjajinjani Rinpoche, he is very good. He has stood in the... Is that Jay? Oh, I know him.

[44:13]

The two are translated even in English. So this is a very good tool. Then you can look at it in English and you can read it through the Tibetan. At that time, some of the children told me, they told me, they told me, some of the children told me, they [...] told me, First, I'm going to start with the Sanjiv Chö Dang So Chö Chö Nguyen.

[45:33]

It's just four verses, but it's a very big meaning for our time of Chö Devandakishya, who came in Tibet. We may not have it in this. This is the O. So this story is very important that this is not just one set like Saga or Nuwa. All the Buddhas in Tibet all over the world.

[46:36]

I don't know. [...] So I just said, I'm going to find a chair. He said, go down and buy me. And all of us, you know, laughed. So we just talked. Until I, you know, like, I don't need to forget. I was right when I said, I'm going to do this. That's the right thing to do. I'm going to do it. [...] This is the practice we do every time we try to do this to our practice. That we start, you know, by doing this meditation, even offering some, um, fill up a water cup, or we do the mantra or anything that we do this time, that was three times to ask before we practice.

[48:05]

We do our thing. [...] So I don't think it's only my own. I [...] feel fine.

[49:14]

And that's all we try to know. It's just a gone-off. And then the topic now, which is that you make your own place around where the Buddha is. That's the topic now. That's when things are like, when you sit down. I don't understand what you're talking about. But do you realize where you're sitting is earth on clay? with all the , which is the blue.

[50:35]

What is the blue gem? Sapphire, I think. Sapphire. And all the place, and then on the design on sapphire has a... That's what I need. [...] And then all the inside will have water.

[51:53]

You see, like we are now, I'm still fighting to get the ordinary water. And Chok, the Chok is the... ocean or lake. Zing is the pond, which is kind of man-made pond. And both become like duchi. Duchi is not necessarily. Duchi is also holy water. All of that you have to do. It's all the trees, the bushes, the flowers. It's all the types of flowers. All trees have flowers, flowers and flowers, you know. And the lumbar tree. The lumbar tree is in the middle of the forest. The lumbar tree is in the middle of the forest.

[52:55]

It's in the middle of the forest. The tree that you see is not like a tree. It's a tree trunk. The gentia is blue, jane, and all the flowers and leaves, each color, like pearl, gold, amber, each color has only the name of jane. Coral and anything is eventualized, not just the flower that we can, you know, fresh flower and it's all like jane flower.

[54:01]

I don't know. I don't know. I don't know. So also the birds on the tree, and it's not the birds like we often say, we say that these birds are the incarnation of all the Buddha and who are singing the song of all the Dharma. I see it because it's in the Nirvana or the Buddhist realm has no... I really like life and just all the made up. This is where Papa came home one way or another.

[55:06]

I think that's what's happening with me and with them. Okay, so visualizing the rainbow on your head. and the rainbows, and then also the smell like incense, but not just ordinary incense, more incense. Whenever you smell that, you know, you're kind of, you're happy, or just excited, not, you know, just ordinary excited, receiving the teaching, and as soon as you How does the smell change your altitude? How do you do it? I don't know.

[56:38]

I don't know. I don't know. I don't know. The flowers are coming down like the rain. And these flowers are not the ordinary flowers we see. Upāla. [...]

[57:38]

Upāla. [...] And the jewel is not hard like you can touch, but it's visualized. It's all like rain comes down. And for example, 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 apricot, we get like this big, you know. And the same thing, those fronds, we get very small. And in America, you have huge fronds and all this. This lime metal is more different than that. . And then is the pure world.

[58:48]

We are in the . Oh. You got it. God is wrong, yes, but they're a little different. They were teaching in all the few, but we visualized where the one up there said it. . When I was a child, I used to go to the mountains. [...] In the past, there was no such thing as a temple.

[59:58]

There was only one temple. [...] Thank you. and visualize the Balsam Jinshu, which is a glorious tree, which is a wishful tree, I would say. And that tree, whatever you wish, it comes right there. If you wish you want good food, you wish you want clothes, you wish something, but it's just a, since you think you will get it. And that kind of tree is...

[60:59]

You may see some in Hong Kong, it's not all of the tree is like made in jewels, not the tree like gold. And that's the object visualized too. This is not just the one small tree, is there? No. Bāṭṭhāt, which is a measurement in Buddha's teaching. Bāṭṭhāt. [...] I asked you about the faucet. What is the measurement of the faucet? The faucet is one of the many faucets.

[62:00]

The faucet is the measurement into the number, one number. In 500, this is one young duck. And then eight young ducks, one faucet. And I don't know what that mileage is. I'm sure it's more than miles. Which means it's 500 times eight. That's the one process. So this tree is more than . This is the . Amidama Gokha is teaching in that as what measurement? And by the way, what do you think?

[63:11]

What do you think? [...] So on the top of the tree is a flower that has four leaves. And the leaves are like, it's a femur, it's like a lotus. Four leaves, not leaves, which are called petals. And the petals have a chakra, which is white in each process. Yellow, south. Red, north. No, no, west. North is green, so that's have socialized. In French, all the dishes are flour, and they're all the kind that we don't want.

[64:39]

Okay, Rinpoche is strong, strong with the eight lines. These lines not like American lines. It's a line like mountain, no line. And the carry, holding. and this throne, and on the throne is a thing which would be gone, the temple. First in that lotus, and the sun, those moon deaths. On the top of that, and your root lungs. I don't know what happened. [...]

[65:57]

I hope you will be happy. I hope you will be happy. I hope you will be happy. The top of this flower and trunk is your nose. 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. Like, for example, they all... means combined. All the Lamas, the same one combined, they all... And thirty times, they're always seated on all the...

[67:26]

So that same as the Dojichang in your Lama is exactly the same, your visual. And no different. Dojichang. Dojichang is like all of the... Any yidams, any, you know, you receive when you visualize Dojichang on the top of the head. And that's why Dojichang and your Lama are exactly the same when you visualize. What does Lama mean by that? When you look at your own dharma, when you receive the teaching that on the top of this Okay.

[69:00]

But inside the Lama is Dojichan. Two Dojichan. Okay. Dojichan is a... You know the Dojichan is blue with the setting? And you see the... a picture all this time. And holding the dorji, five tops. And the left is the tibu, you know, tibu. And holding, I think this way, holding like this on your heart. Is he blue or white? Blue. Blue. Blue there. Blue or blue? Who knows? Who knows? Okay, that on this flower, on the top of this flower, your Lama will receive the teaching. In his physical, ordinary form. Right, like you receive the teaching, like the teaching of physical form. Physical form.

[70:01]

But, inside, gom jaya bhena, the Saul Lama take, karan kusutra tangraya. Parima, where you take, dojeche? I mean, just like. Essence, right, essence. Essence, your lama, if you have many lamas, they're all, you have to visualize. It's not, it's [...] not. And it is not too much different. When you do it, you're doing the gyandro, which is the refuge, and then dojichan.

[71:05]

But when you do dojisan, do the yigya, you know, then change the color, the dojis. Bajidara. [...] Who is the blue one? Dojiti Vukeri. One like this, holding. And Vajrasempa. Vajrasempa, yes. I think that will come later. This is the Dojisi. Vajrasempa one is blue. Toji chibu is tuka means the heart, where the heart's holding like this.

[72:19]

And rinchen, rinchen, rinchen is precious. Rinchen is like the human bones with the jewelry. Rinchen is true. That's what's up. jewelries, and then regentulche. Regentulche, rumbuche. Rumbuche, there's other lots of gem jewelries, eight of them. Rumbuche has gem jewelry? Yes. And who has bone jewelry? All, he has all. Both jewels, bones and jewels, yes. Oh, that's all. Parji, Parji Shanta. Parji Jewelry. That's my future thing.

[73:20]

That's my future thing. five different... how do you say? Dress? Garments. Oh, garments. For example, garments on the bottom is red, garments on the top here is white, and chippin, which is with ribbons on here, with green.

[74:30]

And he said he may not go into all the detail. 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 um bone jewelries and eight different uh gem jewelries so on all the wearing by the uh What did he do? The uta is here. It's half with color first. It's black. Black with little blue reflection.

[75:32]

And half put it up under tojo. You see in the pictures. And then half goes down. Loosely? Yes, loosely. So, we went to the village. We [...] went to the village. So, the foot is sitting in the lotus position, or the cross, what do you call it? Throw this out. There's all kinds.

[76:45]

This is cross, cross-legged. But then you put it inside, I can't do it. That's dojichirung, sitting that way. And also, the long-che, which there is two forms you usually say, tru-ku, long-ku. Tru-ku, which you see, when you hear tru-ku, your lamas visualize form tru-ku, which is like the Buddha himself. Buddhist monks, no jewelries, just wear kind of stuff. No jewelries, only that. or wearing the monk's dress in shape, you know, a nodule. That's tuku, which means that tuku is also that reincarnation, like the same thing, but that's the one who wears always the jewelries, the earrings, jewelries, all of them. um wearing different color of the garments now this is a this is what you visualize this time um

[77:52]

Whenever you visualize your own dhamma or... jī, so and so on. And śaṇḍa means very, in the usually book language, śaṇḍa means 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 and It's kind of a kindness looking at you, not that if he's looking at you with a little anger or not happy, then it's not good for you. Ah, jeez. . And I took away my dhala and my chung-chung.

[79:14]

I took it and I made my mat. I made my chung-chung. And I took it and I made my mat. And I took it and I made my chung-chung. And then all the lamas, the lineage lamas, Your Lama received the teaching of many Lamas. The same throne, kind of same throne with a line, but it's much lower than your own Lama, lower, and sitting around clockwise.

[80:18]

And each Lama, you know, goes, whose first or second goes in the clockwise, and you have to visualize. Are they smaller? The Lama himself is visualized as a human being. 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, on the clock. When I was a child, I used to go to school. I used to go to school.

[81:20]

I used to go to school. I used to go to school. I don't know. [...] I don't know any English. Sanskrit is tantra. Tantra. [...] which is really like um um

[82:45]

Maybe tantra. Okay. Even can be love other things, too, but country, you don't know. We visualize this center is the seat that the Lama, and around him all the lineage Lamas. And the front pedal, pedal on the right, this Yudashi on there. There they were sitting on the front. And these are the Yidams. These are the Yiddish Yidams. For example, I've got... Those are the Yidam... On the white petal.

[84:15]

On the white petal. That's right. [...] But in front of the petals, is that like the iridescent? Probably a petal, but not quite. It's not a very good one, too. And then the right side, you'll kind of see. Like Tukul and Jyotisamyi. Shakyamuni Amitabha and Buddha and Jyotisamyi. And one is Tukul and Lankul. Tukul is like Buddha and Bodhisattva. Lankul is the one that's Buddha with the jewelry on.

[85:16]

Okay, right petal, which is a yellow petal. And Amitabha Buddha, they are right? They are right. In Tibetan, we say, for example, Lama is sitting on a chair to the east. Right? East. And that means your front. Lama's front. You've probably seen those on the throne, the dojijaram, the crossed dojis. It's always right in the front. So, I think it's worse in turn when you look at him. Like I look, who's my right side? Yes, you remember she's right? She's on your right side. Okay, if we are... That's it? Then you are looking... That's right. You are looking the left side, really.

[86:37]

To our left. If you visualize, the rumpche is the dhoti-chang, your root lama. And dashi-doma is like the first right. So you talk that she is on the yellow petal. Yes. On the sun. So it's all right. So he's not yours. He's right on everything. He's right on that. Right. And on that petal of Amitabha. That's a petal of Amitabha, Buddha, and Bodhisattva. All the... Right. All the... Tukulongkul, two kind of Tukul, which he said is like Buddha with the, you know, no jewelries, with a monk's gown. And longkul, like you had before Dojichang, with the jewelry, was a very... That's the right side of the Lama. Okay.

[87:46]

Behind the lama, that's you call, not your back, it's the lama's back, which is the red petal, right? Red petal on the, all the Buddhist teaching, the books, and fired up like a, are rocky mountains, rock mountains. I said, Tari, which word is Tari? Ta is rock, ri is mountain. And piled up, not just a... Tibetan books are sitting in the special bookcase in this way, not like that way, comes in the front this way. crossway so each of these books has hanging down the label what is inside they're called dunga which is not um and they're all different kind of silk and and uh you know what you said is saying that written by gold like you know on the top of it it's very tactile color

[89:17]

you look at, and it's all fired up behind the lama. That's all Buddha's teaching. Okay, left pedal, which is green, right? Am I right? Green, right?

[90:18]

No? Chakras are not the same cause as it is originally. That's what the Lama is sitting on. Lama is in front. All the faces east. So this is the green, I think. So on the green seat, there's lots of Buddhas, gundu, monks. And Chimba, for example, like anyone who reached first level of the Buddhist teaching, there's 13 levels you go. This is the only first level one, who's amongst any people like... You know, for example, like we are, with the eight jewels, the long hair, anything, anybody.

[91:22]

I said, are we reached one level yet? He said, no. I just chewed. That's where the whole thing comes from. So that, all the things are on the green level. I don't know. When I was a child, I used to go to school. [...] When I was a child, I used to go to school with my mother. I used to go to school with my mother. I used to go to school with my mother.

[92:20]

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