Oh, God. and concentrate the receiving teaching of Buddha Dharma and the sake for the sentient beings who are seeing the Enlightened. And not just today, continually you have to remember Bodhicitta. And this is what I'm studying and entering today. We, Tamar, we are saying that we are going to go back and [...] we are going to go

[01:26]

All our daily activities, seeing the houses and mountains and all this, all tried, concentrated. There's nothing there. Everything's empty. And topic point, we can't go to see it. Don't [...] go to see it. The first one is the empty. Everything is empty. It's up now. There's nothing. The main topic now is the nāma itself, like living Buddha itself, and social changes and the like. In Lama itself, not like sitting in Lama, but the un-sitting of the line, un-lying point at the

[02:33]

the Buddha himself sitting, and you yourself is with the God of Wisdom, Manjushri, and the captive comes to you. Then Lama asked, Our bodies have a, you know, the light comes. When the light reflects on you, then you receive the old teaching and bestow. . Because all is like a dream.

[03:52]

Nothing really happens, but it's more like a dream. When I was a child, I was very young. When I was a child, I was very young. He has talked about teaching and the triple vision, and all those things, the result is what you have done in the first ... We have four preliminary projects, and that's the main thing we have to start.

[04:54]

And it's true, you hear that? One of them, we need to eat. We need to eat. We need to eat. We need to eat. And the old Dharma teaching has two ways. There's ondra and uruja. Uruja, which is... ondra is preliminary teaching, and uruja is the main teaching. But without preliminary teaching, you cannot do with the uruja teaching, with the main teaching. Kumbhati, that's the Zoko. Tumbo pita mei de yakuhose kemba bi. Kumbhati chayi de yakuhose bi. Kumbhati yakuhose mi.

[05:55]

Kumbhati pita mei de chayi de yakuhose bi. Kumbhati yakuhose bi. For example, like if you build a house, if you don't have a good foundation, and the house is not stable, and the window is the same thing. And if you're not finishing the window practice, and you start wearing the main thing, and the house is not very stable. Feeling like that. Somewhat longer. It means, and the Ascended One Himself receiving, received four Lamde teachings, four times.

[06:58]

And His Root Gama is the Ganga Laba, which is up here. And He received all the four teachings from the Ganga Laba. That's His Root Gama. When the Ganga Laba is on the ground, it is called the Ganga Laba. When it is on the ground, it is called the Ganga Laba. The Lama himself went to retreat for 15 years and got his bones in 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]

When I was a child, I used to go to school with my mother. [...] He also practised, like he, Ashton Rinpoche has talked to you before, the triple vision, and the gist of the triple vision itself, all three years he practised and meditated for three years. When I was a child, when [...] I was a child, When I was a child, I used to go to school. I used to go to school. I used to go to school.

[09:08]

I used to go to school. It's a primary practice. It's a main, it's a four... hundred thousand, each is a hundred thousand, which is a candle for the refuge of the Ramaladekri World and the one hundred thousand. And Nanda, offering Nanda, one hundred thousand. There's two kinds of short and long. And also the citta, prostration, is one hundred thousand. With citta, with refuge if you do that same time we will be finished too and then laminate you add that which is just uh do with the four verses which prayed lama himself a lot so that sometimes even comes to 500

[10:15]

The main thing is 400,000. And also one is the Dojisambak Mantra, you know, Igya, Shibu. That's 100,000. So there's 500,000. Sometimes they do some, but the main thing is 400,000. Each is 100,000. I think Mantra would be like this. Like he said, we all do this practice. He did this for, just down to a refugee cell, it's 2,400,000. 2,400,000, yeah. You know what's happening? We don't get no kind of money.

[11:32]

She's not going to be efficient. You're not going to get it. You're going to get it. So you're telling me to talk now. I don't know. I'm not going to talk to you. She's got to talk to me. She's got to talk to me. And then he also did such a penitentiary prayer, these four verses. Each of those, I want to just mention, each of those with prostration and chants. And he visualized such a penitentiary in front of him and did 4,300 times. No. . . . Okay, but now we just said the mantra, that's the third December mantra.

[12:54]

He did this at eighteen hundred thousand. I don't know what to say. I don't know what to say. I don't know what to say. Just now, what you just mentioned, the mandala, this is what we Tibetans call, which when you do it on the mandala, there's seven things, you know, seven world norms. And so the long one, he did 10,000, what is it, million?

[13:56]

That will be million? One million. 10,000, he did that. That's a 10,000. That's a 10,000. That verse is so verse-less. And he did, um... What's up? Church is here now. and he did up 6400,000. And he did the Aumāna Venerable Mantra is Tung Su. I think that's a billion or maybe more. Tung Su is like a thousand teeth, and 10,000 is one teeth, and teeth

[14:59]

Ten chi is one bone, and ten bones is one chihuahua. Ten chihuahua is one chihuahua. Ten chihuahua is one chihuahua. Ten chihuahua is one chihuahua. And they know in English the word. I think it was maybe 10 billion, 100 billion, 100 million. I think that sounds like it. Five thousand a day. [...] And then often the water cups build up and it saves you $700,000.

[16:06]

I've been in the water for a long time. [...] I don't know what to do. I don't know what to do. I don't know what to do. I don't know what to do. These all are done during the 15 years. He has never seen anybody, never talked to him, but he literally during 15 years did this. and he became like a saint, and then he went to retreat when he was 37 when he went to retreat, and he came out.

[17:32]

When he was 52, and the Deshinomichi was 10 years old. And so then he started teaching to every day. tremendous monks and all the lay people, which are all over Tibet, he said, he recalled this, who done so much teaching and all these famous, very famous, and he's the most known lama appeared in Tibet. Especially in such a sense. He said, since Lama has done so much of those, and he tells all his students that, you know, they should do the mental practices, very important.

[19:08]

So, Missionary Rinpoche said he's not, well, maybe one-tenth of a lot. He's his own Lama, but he has done a few hundred thousand each of those. See? That's it. They come back and go on. Just like that. And then, just like that, boom, shot. Remember, you have to go and buy your miscarriage. So then this is that, I mean, when the practice first comes in, then the refuge, and the thousand, and then prostration, few thousand, then go chop, mandala. Then go to the shop. Then go to the shop and you drop it, chew it.

[20:09]

But then I remember when I was a child, [...] If they do have orders, first general, and then cha, and then dala, and then samba konde, and lamina, and all those things, but he said, you can't do it without... you know, dhamma, refuge, and citta, same time. So when you finish it, a hundred thousand, you've done two hundred thousand. But he's the Lama, like, what if you did not do that? You could get one finished, completed person, then start again. You know, you don't know something, you don't know, you don't know something, you don't know, [...]

[21:23]

When I was four years old, my father was a monk. My [...] father was a monk. And first you do the dhamdo, and then cha-cha, and then third is the dhoti-sumbhagambe, and then venda. And the last one, you do the Laminanjo, which is the most people have done who have faith and devotion to Satchipendita. You can do the Satchipendita, those four verses. But then also the more like combination is the Jambikundala Navambshira.

[22:33]

And you can do that instead of Satchipendita, those hundred thousand. That's the last one. Then they put him down and shot him, shot him. They shot him, put him in jail. They [...] put him in jail. Who he also received the teaching from Lama Lakpa Dhammaji, and he did this and he visually visualized the Lama Lekpa Rinpoche, and he did this for 7,500,000.

[23:38]

This is the way, doing the trotters. Are you all going to do that? I don't know. [...] And there's a curriculum which is teaching a lot and teaching the Wound of Practice, very important.

[24:41]

So there are lots of people, Westerns, doing the Wound of Practice. And then when Lamanola was giving teaching and he told that Wound of Practice is very important, so when he got lots of students, and then in student they learn how to input it when they practice. And Deshinomichi will not promise, he doesn't know how much they accomplished, but about 40 students says they're going to do it. You need probably to go to Seattle to learn it. That's all the subject which you need to learn. And also in Vancouver and lots in Seattle, the students and the Buddhists, they were also out. Then some of them went to parties. but may not complete it all, but some are finished with chaksa, some finished with jamjo, and they are continually doing it.

[26:00]

In the past, when we used to go to the temple, we used to go to the temple, and we would go to the temple, and we would go to the temple, and we would go to the temple, When I was a child, I used to go to the temple to pray. [...] It's hard around the city in that way. It's hard around the city in that way. It's hard around the city in that way. These are four primary practices.

[27:09]

Why is janto important? Because janto is the end of our world. There are two kinds of religions. And we considered, one is Nangpa, which is Buddhist, one is Siva, which is included like Christian, Muslim, Hinduism, everything besides Nangpa, Siva, means the inside and outside, and Buddhist, the inside. So Buddhists believe there is Buddha, Dharma, and Sangha. And all others, the Siva, they don't have that.

[28:10]

They have, you know, like the Hinduism have their own god, and Christian, they have one god, and anything this, not the same as Buddhism. So this is what is really separation, like the That means you are really Buddhist. You believe in the Buddhist teaching and you devote all those three triple gems. And that's why the gem book is very important. That means you are more like guaranteed you are Buddhist. They are going to send the people to Taiwan.

[29:20]

They are going to get to Taiwan. They are going to get to Taiwan. They are going to get to Taiwan. When I was a child, when I was a child, I was a child. [...] I don't know. I don't know. I don't know. When I was a child, I used to go to school.

[30:49]

I used to go to school. [...] You're not going to do something like that. You're not going to do something like that. This is just a short story he put it in. For example, Yes, Pato Rinpoche, who is a very famous nama, a very humble, famous nama, appeared in eastern Tibet.

[31:54]

He has a retreat cave near the Sesshu Monastery, which is a very big monastery. And Pato Rinpoche himself was in that place. And then the Sishu Monastery in Vilupa, which is a very big, we have a building there. And it's a five, six hundred, five, six thousand. It's over a thousand monks in that monastery, but then lots of people, students and monks come to these lamas, always receiving teaching. And then Gilugong monks did not like that. This lama, he gets more students than their monastery. They're kind of jealous of him. So they didn't know how to… say that but if they go to they said you know like saying embarrassing and kicking them uh taking 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 a very um well-known uh debate months debate but we say there's five uh 500 monks who are

[33:13]

very special for Tibet, Mount Tibet. 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, and he won't, he's Nyingmapa. So then always the Gelugong, most of the time they criticize Gelugpa and Sakyapa. So then he said, the Nyingmapa, Gelugpa, they fear the Gelugpa monks. So the three... learned about Geshe's went, and then they wanted to ask him what he said. He said he wanted to say his Nyingmapa. Then the Nyingmapa, they can say a lot of things they were going to say. So these three monks went, and then he was staying in a really small tent and practicing.

[34:20]

And in Tibet, we don't have any lights or anything, so he had his own food, fixing on the piece of wood or yagdan, just making fire and fixing himself, just praying on Monday, Friday, and Monday. So these three monks came and said, how are you? And Lama breathed, and Lama started crying. Then they sat down and said, I want to talk to you. And he says, what are you practicing? Some student goes to you. what I believe, and he said, I am Nangva, which is, you know, I'm the Buddhist. So they couldn't answer, because he didn't say to me, no, I'm Buddhist. Then they can't answer that. Then they 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 Dhamma and Sangha. So then they thought, oh, this is really, you know, we can't answer at all that he's saying.

[35:28]

So then later they apologized and they received some teaching and went back. So that's very important. You know, if you want to talk about that, If he's a Buddhist and he says he's like Guru Thabo or something, they're going to say something. They're [...] going to say something. There were only four or five of us in the village. There were only five of us. [...]

[36:28]

There were only five of us. There were only five of us. There were only five of us. When I was a child, I used to go to school. [...] I went to school. 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 go to the temple, you have to go to the temple. So this jhamra practice is very important.

[37:32]

It's not just the jhamra 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 if when you do jungle where you have to visualize what you're seeing what each of those if you If the rain comes, you're just walking slowly, no 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. Everybody will wait. It doesn't help. Just change. That's the same thing.

[38:33]

If the rain comes, you're just walking slowly, no paying attention. If the rain comes, you're just walking slowly, no paying attention. If the rain comes, you're just walking slowly, no paying attention. All the Buddha's teaching is very important in your mind. It's not, you know, physical or you're doing something. Everything is in your mind. , , , which is the first four verses, has everything with . I will not try to avoid all the sinful things. , I will do all the much as I can for the virtues. , to try to concentrate my mind in stable.

[39:45]

This is the Buddha's teaching. I don't know. I don't know. I don't know. If you don't believe me, I'm going to kill you. If you don't believe me, I'm going to kill you.

[40:47]

When I was young, I used to go to Singapore. I was very busy there. The Gajipa's teaching, the namas has made special sentences, special verses about the primary teaching, which is very useful and especially teaching for the Western people to understand easily. But in such a teaching, the primary teaching, has not done like the verses that Gajupa has, the easy way, because most of the lamas, they are very learned, they are very sane. They just pick up from Lamja some, pick up some and they memorize, and then they teach. So they, you know, they needed that for like teaching to Western people.

[42:04]

And then the Deshun Rinpoche had taught this before. I wish he would have said it, but he has something, that easy way to teach. And then he also has requested several patrons and students, Tibetan students, the Sakyas students, and if he can do that, he's the only one who can do. So he started collecting prong dots. long day about the general teaching. Some verses pick up and teach easily. And also the Lama Nipur Rinpoche, who has taught him the way the general practice, and he put it together. And then when Sakyatinsen came here and he asked to look and said this is really wonderful. And so he said he wanted to take this and to take in Ceylon, Malaysia, Mali, and he printed this out over a thousand books.

[43:11]

But he only have a few here, and he thinks this is very easy and good. And Vishnu Rinpoche also said that this teaching here is all the collecting from the two, the Lama's teaching, their words from the Lama's teaching and Lepa Rinpoche's teaching. He did put together, but he didn't make anything extra. And then also, Sathya Khyentse Rinpoche, his English is very good, and he's still doing the ngon-san, is that ye? Oh, I know him. And Jay and Sajjit Singh do the translator even in English. So they think they're very good too. Then you can look at it in English and you can read it through the Tibetan language. I don't know.

[44:31]

I don't know. I don't know. I don't know. I think you'll make two or three, but then I'll just shut it. You have a problem with it. Turn it up. You won't be able to help me. You know what? [...] First, I'm going to start with the Sanjiv Chö Dang So Chö Nang La. These are just four verses, but there's a very big meaning for the time of Chö Dipande Akshaya, who came in Tibet. We may not have it in this.

[45:43]

Maybe this is the, oh, whatever you try. Two verses, so you should send it. Dedication and send it from the pathway. Send it. Send it. Send it. You want to, you know, enlighten and for the sake of the sentient beings, all the suffering sentient beings. So this fold is very important. This is not just one set, like Satya or Nyingma. All the Buddhas in Tibet, Gelugpa, Satya, Nyingma, Bhagavad Gita, all over the set, they will do this. I learned the refuge. With two firsts, two firsts is refuge, that's what it said.

[46:44]

Two, then third and fourth is four verses. That's refuge. We said Buddha and Dharma and all over. And until I and, you know, like that. . . . This is the practice you do every time you try to do the practice, like Jainism meditation, even offering some filled-up water cups, or you do the mantra of Mani Bhima, do the Sanjaya Kirtan.

[47:45]

That was three times before any practice. We do our teaching. [...] The first sentence is, whether we see the house, you know, sitting, anything, you're seeing things, it's a... which you said. Something that they... So everything is just made up with your own mind.

[48:59]

It's like samsara. It's madhapana, which is ma. Whatever you hear, ma in Tibetan word, anyway, it's a negative word. It's madhapana. And that's all you try to know. It's just gone off. And then the topic now, which is that you make your own place, realm of where the Buddhists live. That's the topic now. That's where you visualize where you're sitting now. First you need to visualize the way you're setting this earth in place.

[50:02]

It's all a which is blue. What is the blue gem? Waterfall. Sapphire, I think. Sapphire. And all the place. And then on the design on sapphire has a, uh, sig. That's what I mean. You won't sit like a gold design like this. It's lapis. Okay, lapis. I think lapis. I'm sorry. Like that's what we're sitting on it. Like the lapis with the gold design on it. We do this sort of wishing that we do. And that's all, but I don't want to open the door. I don't want to do this. I don't want to do this. I don't want to do this.

[51:03]

It doesn't matter. If you don't believe me, if [...] you don't believe me, And then all the side with our waters, you see like we are now un-filified, we see just ordinary water. And is the ocean or lake. is the pond. which is kind of man-made pond, and the boat becomes like duchi. Duchi is not necessary. Duchi is also holy water, and all of that you have to go to.

[52:11]

If you want to go to the temple, you have to go there. If you want to go to the temple, you have to go there. Zhenxing is all the trees, the bushes, the flowers. All the trees have flowers. The flowers are the rongbo qi. The rongbo qi is the jianjia qi. The jianxing method is the jianjia qi. The jianxing method is the jianjia qi. OK, the trees that you see is not like a tree. It's a tree trunk, like a... Then we have blue, jade, and all the flowers and leaves, each color, like pearl and gold, amber, each color has on the name of jade.

[53:34]

Coral and anything you visualize, not just the flower that we can, you know. fresh flowering people. These are all the like genes of life. So, also the birds on the tree, and it's not the birds like, you know, sentient beings we see. These birds are the incarnation of all the Buddha and who are singing the song of all the Dharma and teachings. And because in the Nirvana or the Buddhist realm has no really like life and things.

[54:41]

This is just all made up. And then you have to go to the trident. You need to go to the trident. You have [...] to go to the trident. I published a novel. This is where, in the publishing, when we saw the PO world, I think that's what publishing means. I never did. Okay, so visualize the rainbows on your head. and the rainbow, and then also the smell like incense, but not just ordinary incense, more incense. Whenever you smell that, you know, you kind of make you happy or just excited, not, you know, just ordinary, excited, receiving the teaching, and as soon as you smell, change your attitude, happy breath.

[55:55]

nirgha-jñi-myato'-vāca-kṣara-dvī-se, bhāva-jñi-yato'-mṛtā-mṛta-mṛta-mṛta-bhāva-mṛta-dvī-myato'-mṛta-mṛta-mṛta-mṛta-mṛta-mṛta-mṛta-mṛta-mṛta-mṛta- The flowers are coming down like rain. And these flowers are not the ordinary flowers we see. I don't know in English.

[57:05]

Pema is lotus. Upā is a very similar thing to upā, but it's just what you visualize, but it's not like, you know, not with all the jewels. And the jewel is not hard, like you can touch, but it's visualized. It's all like rain comes on. And for example, you said the Hain method is very different than our world method we have visualized. Here's the 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 a huge plum and all this. This lime metal is more different than that.

[58:07]

And then tapishing is the pure world we are in the new visualize there's several of them Oh, Gajarangam, yes. But there's several different Dewa Ching Shing, Shantung Umbala, Umbaga Ushinkan, and all the few, but we visualize we are the one of them. Siddhi. Siddhi. I was very happy.

[59:17]

I was very happy. I was very happy. I was very happy. If you don't believe me, I'll kill you. [...] Thank you. You visualize the bosom junction, which is a glorious tree, which is a wishful tree, I would say.

[60:23]

And that tree, whatever you wish, it comes right there. You wish you want food, 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... It's a and you may see with some of the is not all of the tree is like made in jewels, not a tree that grow. And that's thing you have to visualize too. This is not just the one small tree. It's a huge faucet, which is a measurement in Buddhist teaching. The faucet can just... I asked him the faucet, what is measurement faucet?

[61:33]

In the faucet, there's two, there's many faucets. Faucet is measurement. This is a number, one number. And 500, this is one yongda. And then eight yongdas, one faucet. And I don't know what that mileage is. I'm sure it's more than mine. Which means 500 times 8. That's the one faucet. So this tree is more than many faucets. This is Amidam. Abhidhamma Gokha is teaching inside this, what measurement? So on the top of this tree is a flower.

[63:21]

It has four leaves. And the leaves, this femur is like a lotus. Four leaves, not leaves, which you call petals. And the petals has a chakra, which means white and east. Yellow, south. Red, north. No, no, west. North is green, so that helps to visualize. In the center of this flower, there's a... Okay, Rinpoche is... She's thrown with the... Eight lines.

[64:49]

These lines are not like American lines. It's lines like mountains, snow lines. And they carry, holding this throne. And on the throne... and the sun, days, moon deaths. On the top of that, I mean, you are so dumb. Top of the sand.

[66:03]

flower and trunks. It's 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 are the same one, combined, they are. And Dojichang will always be seated on all the Buddha, so that same as the Dojichang in your lamas is exactly the same, you see. and no difference. Dojichan.

[67:30]

He is... Dojichan is like all of the... any... Give them any, you know, that 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? Lama means you look at your Lama. What does Lama mean? Normal Dojichang. Normal Dojichang. Oh, I see. Yeah, when you look at your Rama, when you receive the teaching that on the top is No desk.

[68:39]

But inside the Lama is Dojichan. Two Dojichan. Okay. Dojichan is, you know the Dojichan is blue with the setting? And you've seen the picture of all the Dojichan. And holding the... Dorji, five tops. And the left is Tibu. He's not Tibu. And holding, I think, this way. Holding like this on your heart. Blue or red? Blue. Blue. Blue. What? Okay, that under this flower, on the top of this flower, you're a lama, where you receive the teaching. You're in his physical, ordinary form. Right, like you receive the teaching, like physical form. Physical form. But, inside, I go, [...] Nothing.

[69:57]

The form forms Dojjīcāng with it, the Dojjīcībhu, and inside your Lama. Inside the Dojjīcāng, your Lama. Essence, right, essence. Essence, your Lama. If you have many Lamas, they're all... You have to think about it. And there's not too much difference when you do it. you're doing the yidamdo, which is refuge, and then dojichan. But when you do dojisen, do the yigya, you know, then it changes the color, the dojisen. But this time, you do the refuge. Right, right. And then when you do dojichan, I don't know.

[71:01]

Dojichan, I don't know. Dojichan, I don't know. Bajidara. Bajidara. Who is Bajidara? I don't know. I don't know. Dojichang is Bajidara, who is the blue palm. Palm. Dojichang will carry this palm like this, holding. And Bajidara's temple. Bajidara's temple. Yeah. Bajidara's temple. I think that will come later. This is the Doji Samba. Doji Samba one is blue. Okay. Okay. is the heart holding like this. And the ring chain is precious. Ring chain is like the human bones with the jewelry.

[72:03]

Ring chain is like the human bones with the jewelry. There are six bone jewellery and then there are six gem [...] jewellery and That's what I did. That's what I did. [...]

[73:05]

Five boyfriend. Five different silk, how do you say, dress? Garments. Garments, oh, garments, 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. And he said he may not go all detail this. This teaching is more details you do practice and come to question, because it's very hard to visualize all this, because the five different color of the garments, all silk, and the six different

[74:27]

bone jewelries, and eight different gem jewelries, so on all the wearing by the Dojichan. Dojichan. The uta here is half, it's color first, it's black, black with little blue reflection. And half put it up under tojo, you see in the pictures, and then half loose down. Loosely and then flat. Yes, loosely. So, we went to the village.

[75:29]

We went to the village. [...] So, then shab means that a foot is sitting in the lotus position or the cross, like what you call. Shab, dandratse ji, dandratse ji tal bolji kitumse. She goes this out. No, dandratse ji, dandratse ji kitumse. There's all kinds. This is cross, cross leg. But then you put inside, I can't do it. Full lotus. Full lotus. That's dojichirung. Sitting that way.

[76:29]

And also the long jit dopa, which stays two forms. You usually say tukko, long kko. Tukko, which is when you hear tukko, your lama visualizes from the tukko, which is like Buddha himself with the Buddhist monks, no jewelries, just wear kind of... No jewelries, only that... wearing the monk's dress, shaped, you know, a nodule. That's dukkha, which means that dukkha is also that incarnation, like the same thing brought. But lanku is the one who wears always the jewelries, the earrings, jewelries, all of them. We're in different color of the garments. Now this is, this is what you visualize this time. Whenever you visualize your dharma or this vision,

[77:52]

jis, so and so on. And shindong means very in the Yujune book language. Very, very happy, compassionate, and looking at you. And what he also said is whenever you visualize your own lama, and always visualize that he's a happy and kind of 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 him. That is... And then all the lamas, the lineage lamas,

[79:07]

Your lama received the teaching of lineage lama. The same throne, kind of same throne with the line, but it's much lower than your own lama, and lower, and it's sitting around clockwise. And each lama, you know, goes, whose first was 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 throne is much higher.

[80:34]

And all the other lineage lamas, their seat is much lower, but it's the human size also, on the clockwise. We have a lot of things to do. [...] You think it's like kubra?

[82:02]

They can grow. Which is, the jude is really like... All those are jude. Might have a name. Maybe tantra. Yidam can be a lot of other things too, but the country yidams, we visualize this center is the seat, the lama, and around him are all the lineage lamas, and the front,

[83:15]

uh petal flower petal on the white this judiciary on on there they're uh they were sitting on front from there and these are the you know these are the judicious you will have an example i will example like that jay doji have a jira watch your planning that's all right yes those are the you don't assume On the white petal. On the white petal. That's right. That's right. Let's protect it. This is not. But in front of the pedal, is that with the arugula?

[84:17]

Probably pedal, but it's not quite. It's not very good one. And then the right side. Yeah, the kind of song. Yeah, one is long, two is like Buddha and Bodhisattva. Long one is Buddha with jewelry on. Okay, right petal, which is a yellow petal. They are right. They are right. In Tibetan, as we say, like, for example, Lama sitting on a place to east.

[85:22]

Right? East. And that means your front. Lama's front. You've probably seen those on the throne, those doja gentlemen that cross dojas. It's always white on the front. So I think it's worse in turn when you look at home. Like I look, who is my right side? You shouldn't be too right. You shouldn't be too right. You're right. Okay, if we are looking... Okay. Then you're looking... Ah, that's right. You're looking the left side, really. To our left. If you visualize, the rumpache is the dojichan, the Buddha Lama. And Tashi Dhamma is like, he's right. So you talk that she is on the yellow petal. Yeah.

[86:25]

On the south here as well. So he's not yours. He's right on everything. He's right on that. Right. And on that pedal, Amitabha. That's a pedal in Amitabha, Buddha, and Bodhisattva. Again, again. Right, all the... Two kinds of... What she said is like Buddha with, you know, no jewelries, with a monk's gown. And longgu, you have it before Dojichang with the jewelry. That's the right side, Lama. Behind the lama, that's what you call, not your back, the lama's back, which is red petal, right? Red petal on all the Buddhist teaching, the books, and fired up like a... a rocky mountain, rock mountain.

[87:43]

I said, tari, which word is tari? Ta is rock, ri is mountain. and filed up, not just messed up, but filed up with each of those. It has the... Tibetan books are sitting in the special bookcase in this way, not like that way. It comes in the front this way. crossway. 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 what you said is a thing like written by gold, like, you know. On the top, it's very tactic color, you know, dungda, you look at, and it's all fired up behind the lama.

[88:48]

That's all Buddha's teaching. Okay, left pedal, which is green, right? Am I right? Green, right? No? That's the word Lama's sitting on.

[90:01]

Lama's in front. Always faces it. So this is the green, I think. So on the green seat, there's lots of Buddhist, the monks, and Chimpa, for example. one who reached first level of the Buddha's teaching, the thirteen levels you go. This is the only first level one, who is a monk, same people like, you know, for example, like we are, with a jewel, with long hair, anything, anybody. I said, are we reach the world? One level yet, he said, no. So that's what all the things come from. So that's all the sitting on the three levels. So that's all the sitting on the three levels.

[91:02]

When I was a child, I used to go to school. [...]

[91:28]

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