If you don't know how to do it, you can't do it. [...] That's the moment that such a big laundry. No, some young limbo. The sheep had come to see you today. Yes, you can marry. You know, I'm going to tell you, I don't know. You know, you don't give a go on it. So I'm going to show you. You know, I'm going to tell you, I don't know. [...] In this world, there are so many things that we can do, but we don't know how to do it.

[01:29]

We don't know how to do it. We don't know how to do it. That's all. That's all. You will recall from our many sessions of study in the Lamdre lecture series that it is of utmost importance that we approach these

[02:48]

lectures with the right attitude. In essence, in its essence, right attitude lies in having a sense of purpose. true sense of purpose about one's efforts to seek out and understand the principles and practices of Buddhism. And our purpose as followers of the Mahayanist path and the Sakya tradition should be one of unfeigned resolve to use this knowledge, to acquire and use this knowledge in order to promote the enlightenment

[04:14]

of all living beings without exception. This entails a recognition of fellowship with all other beings and a sense of responsibility to make efforts, to make spiritual efforts on their behalf, rather than for the sake of oneself alone. So, when one seeks out teaching of Mahayanist doctrine,

[05:18]

one should approach those occasions of study with a sense of purpose and sense of attention and respect. And especially when one is engaged in learning the tantric practices of the Vajrayana path, such as we have undertaken to do with our studies in the Lamdre and in the Foundation Meditations, which will prepare us for tantric meditations. There are Vajrayana practices, which also serve to enhance these sessions of study.

[06:32]

In particular, you should not think of the situation as being an ordinary one. of human beings gathered to discuss one or another topic. But think of the teacher who is teaching you as being none other than Shakyamuni Buddha himself, who is personally expounding to you the principles of enlightenment and the path for their attainment. And as he speaks, the words that you hear, the sounds that you hear, become a proclamation of non-dual... become a proclamation of the doctrine of voidness.

[07:41]

And as he... As he teaches, also rays of light shine forth from his heart to touch your own heart and there dispel all the darkness of ignorance, doubt, confusion, and the obscurations of the negative emotions. awakens within your own mind also a discerning wisdom, discerning insight into the true import of these teachings which you are hearing. Nor should you think of yourself as being an ordinary person, but you are none other than Maitreya Sri Bodhisattva Himself,

[08:46]

a great bodhisattva of wisdom who tirelessly seeks out the teachings of enlightenment on behalf of unenlightened beings. Then you should think of all the appearances of teacher, student, of one's environment, all of this as being as appearing, as owing its appearance to interdependent origination, that is, that there is nothing solid and real and substantial, inherently existing by itself, as we like to think of things ordinarily.

[09:51]

But rather, while apparent, while apparent, everything is clearly apparent here, nonetheless, it is all through interdependent origination. It is not just with the appearance of a rainbow, which has its... definitely has formed an appearance, but in itself is nothing substantial, has no inherent nature of its own, and owes its appearance itself to a mere concatenation of causes and conditions. So, through this through a similar concatenation of causes and conditions, this present situation also, everything involved in this present situation, is by its very nature devoid of any inherent essential existence.

[10:57]

So, by remembering this, Wisdom is deepened and one's act of learning the Dharma becomes enhanced, magnified and made more efficacious through one's approximating ultimate reality through this reflection, through these visualizations and reflections. So if one keeps the right attitude and tries to, during the course of the study, the session, to practice these tantric visualizations, keep in mind the philosophical the philosophical principles which we have just explained, then one's efforts today in learning the practices, learning something of the teachings and practices of Mahayana Buddhism will be greatly enriched in this future.

[12:22]

Yes, that's what I'm saying. The countless teachings of enlightenment uttered by Lord Buddha have maybe categorized as belonging either to the lesser or the greater vehicles. That is, those teachings which are those teachings of the lesser or Hinayana vehicle which are designed to bring about individual salvation and those teachings which belong to the Mahayana or greater vehicle which are designed to promote universal liberation.

[13:23]

Now, we here are followers of the Mahayana school of practice and in our own studies at this center we are concerned with the primarily with the study and practice of both the exoteric or sutra practices, concepts and practices, and those of the esoteric Vajrayana principles and practices. In our own course of study and practice at this center, we will be attempting, we are attempting to combine the two.

[14:31]

exoteric and esoteric. Now, the, in our efforts, whether it be study or study meditation or the the accumulation of merit through virtuous actions and so forth, we should keep in mind the three elements, keep in mind three elements which must be present in our actions in order for them to be effective as we wish.

[15:34]

That is, there must be... These three elements are preparation, main practice or the main practice and the result. These three are interdependent and all of them, the latter two must be preceded by right preparation if one is to succeed in either one's main practice or in the attainment of the spiritual results you seek.

[16:47]

These meditations, these preparatory practices and teachings are rightly called foundation teachings. They are the sine qua non for all the spiritual experiences which may follow. Again, there are two types of preparatory practices. You're already familiar with the ordinary preparation, ordinary preliminary meditations, which we studied in great detail in the book, The Three Levels of Spiritual Perception, by Mohacin Konjoktundu. In the ordinary preliminary practices, we learnt to meditate upon the unsatisfactoriness of worldly existence, the certainty of death, the operation of the laws of impermanence, of karma, of cause and effect.

[18:21]

and developing the spiritual qualities of great love, great compassion, insight through training in the two stages of meditation, concentration and insight or wisdom meditations. These are the exoteric or, that is, the exoteric or ordinary preliminary practices which prepare one for undertaking a main system of advanced meditation, some type of real advanced meditation. Now, the second type of preliminary practices are called the esoteric or the extraordinary foundation meditations.

[19:37]

They are a feature of the Vajrayana or tantric system of meditation. Here one seeks to prepare one's whole being, body, voice and mind for advanced tantric practices through a series of foundation practices. They are four or five in number, depending on how you count it. Firstly, the taking of refuge, the purification meditation of Vajrasattva, the mandala offering, the guru yoga meditation,

[20:50]

and the performance of prostrations. Now, if the performance of prostrations be combined with the taking of refuge, that is, you take refuge while performing prostrations, this gives us four foundation meditations. And these four are the subject of our new series of lectures, which will explain what you need to know about each of these preliminary practices. give you direct guidance in the way in which they are to be practiced.

[21:58]

It needs to be stressed that the training in these four preliminary or foundation meditations, as we'll call them, is essential. if one aspires to attain enlightenment through relying upon Vajrayana principles. For anyone, who anticipates Vajrayana meditation, it goes without saying that that person will first have to complete these four foundation meditations.

[23:15]

he is to derive any benefit at all from his advanced practices. This applies to every practitioner of Vajrayana meditations. It is not right to meditate upon a Vajra without having completed the foundation meditations. It is not right to meditate upon Vajrayogini without having completed the Vajrayogini meditations. It's not right to meditate upon Arya Tara or the Goddess Tara without having completed those foundation meditations. Nor is it right to meditate upon Sri Mahakala or the other deities of the Pantheon without having completed one's training in the foundation meditations. All right? Having established that they are important, not to be ignored, not to be circumvented, let us say exactly why they are essential as prerequisites.

[24:38]

When a beginner first undertakes to first embarks upon the path of Buddhist study, meditation, and other practices. He or she will usually encounter a number of difficulties which are due firstly to the to the undisciplined or unruly state of his or her own mind, which has for so many years, or even longer periods of time, been untrained in the ways of virtue. And also, through ignorance of the teachings, the doctrines, the practices,

[25:43]

will be liable to experience weakness and faith, weakness and interest. doubts, confusion, and discouragement. Therefore, the practice of the refuge, the repeated practice of taking refuge, is the first of the four foundation meditations. Its benefit lies in removing these various obstacles and strengthening one's mind in a sense of

[27:02]

of confidence, not only about the validity of the Dharma, the authenticity of such principles as enlightenment, liberation, the possibility of Buddhahood, and so forth, but also strengthens one in self-confidence, a sense of clarity of purpose and confidence in one's ability to undertake a great spiritual task, such as is involved in following the Mahayana, Mahayanist way. Further, through one's practice of this first foundation meditation, that is of refuge, one receives a transmission of blessings from the enlightened ones, that the Buddhas and Bodhisattvas take note of one, and through one's invoking their blessings, one receives a very real blessing, a sense of strength,

[28:29]

encouragement and assistance in one's own spiritual efforts. This is the effect of accomplishing this foundation meditation of refuge. Am I going too fast for you? No, take it. Am I going too slow for you? Take it. Just trust me. All right. Then, the second of these four foundation meditations is that of the Vajrasattva meditation. Its primary purpose is one of purification through one's performance of the Vajrasattva meditation, which consists of the visualization of the Bodhisattva. Vajrasattva and the recitation of his hundred-syllable mantra, the various mental and physical obstacles which one may have accumulated through previously acquired unwholesome karma, such as illnesses, mental hang-ups,

[29:52]

insanity and things like that, these will be purified through the meditation of Sri Vajrasattva. Now, after having through these first two preliminary practices, more or less remove the obstacles to one's entering into practice and sustaining later meditation, one needs to build those nets. One needs to build certain positive conditions as well. So, through the third foundation meditation, that of the mandala, meditation through which one offers one's entire being, one's entire universe as it were, body, voice, mind, all that you identify with, one's entire universe is offered up through this mandala offering and through this one overcomes a sense of attachment

[31:18]

to I in mind, this egocentric impulse is in one's own mind, and through this training and a practice where you give up your all on behalf of all living beings, in order to bring about the highest good of all living beings, that one's training in this kind of unselfishness on a great scale, not only counters this narrow, constricted, self-centeredness, centered impulses of the mind, but accumulates in the process a tremendous store of merit just by the fact of being able to, or willing to give up all that you, to give up all selfishness in order to achieve the highest good of all living beings. This is a great deal of merit is acquired even by thinking in this way and by practicing this meditation of the mandala offering one accumulates great merit.

[32:37]

And as you recall that merit is one of the Merit along with wisdom is one of the two essential accumulations required to achieve Buddhahood. So, now, after the accumulation of merit, one is then in the position to undertake, to develop Real insight, for example, insight into the true nature of one's own mind, insight into the real nature of phenomena, insight into the nature of ultimate reality, all of these things that we presently have no glimpse of, things that we know. which to us now are only words, become a direct gnosis or a direct perception to the purified, meritorious mind of a meditator.

[33:39]

These experiences, however, really depend a great deal upon one's having a good, qualified teacher who has experienced them himself, who knows just how to to bring the meditator's mind, the student's mind, into a sense of direct... into a state of direct perception of Mahamudra inside, or inside into the non-dual clarity and poetness of one's own mind. These things depend a great deal upon upon the skill of one's teacher. So in order to develop a sense of clear-minded and trusting, confident rapport with one's teacher, one trains next in the Guru Yoga meditations by

[34:55]

by meditating upon the one's teacher and invoking his guidance and blessings through this guru-yoga practice. One becomes receptive to the transmission of his blessings and guidance and becomes sensitive, open or receptive to, sensitive to what he is trying to show you about your own mind and the nature of reality. So, you can see then that this training of this training in the fourth these four preliminary practices does have purposes which are considered valid and important by experienced Buddhist meditators and that further they are

[36:11]

as we said, prerequisite to successful practices on the Vajrayana path. When you hear meditators the teachers of meditation, or when you read about them, declaring that they have attained such and such realizations, or have experienced such and such states through their own practice, or have beheld the face of so and so deity, you should understand, thank you very much, that this is not uttered, this is not communicated out of a sense of pride and accomplishments, or through sheer boastfulness, but

[37:40]

are spoken in the context of guidance and encouragement to their own present and future disciples, that is, to other students who are beginners in meditation, will be in need of guidance as to correct methods of practice and also will be in need of assurance about the validity of their practice and their results. Since spiritual attainments, realizations, are indeed the result of right efforts in practice, we need to take seriously

[39:06]

the words of those teachers, those teachers of meditation, who have stressed to us the importance of mastering these four foundation practices. For example, we have the word of Rinpoche's own great teacher, Rinpoche's own great teacher, Datan Lawan Lakpa Rinpoche, who, at the age of 15, began his own career as a meditator with the performance of... Which is the Datan Lawan Lakpa Rinpoche? Who began his own career as a meditator,

[40:15]

through the practice of the same four foundation meditations. Now, keeping in mind that all that is required of a beginner is that he perform a hundred thousand refuges, a hundred thousand prostrations, a hundred thousand recitations of the of Vajrasattva's mantra, 100,000 of the Guru Yoga recitation, and 100,000 mandala uptakes, 500,000 in all, including prostrations. This is the basic requirement for the amount that you need to train yourself. But Gata-Nirvana-Lekha-Ramacharya did not stopped with merely 100,000 recitations or performances.

[41:47]

For example, during his youth, he recited the refuge formula 2,400,000 times rather than 100,000 times. He recited the Vajrasattva mantra 1,800,000 times rather than 100,000. He performed 4,700,000 prostrations rather than 100,000. He recited and made 1,000,000 mandala offerings rather than 100,000. He performed the guru yoga practice in which he took Sakyapandita himself as his guru.

[42:52]

He performed that 6,500,000 times rather than 100,000. the recitation of mantras. He recited the mantra, Om Mani Padme Hum, of Chenrezig. That's it. One hundred million times. This he did by reciting every day of his life a minimum of at least 5,000 recitations. And this was just, you were talking about just basic preliminary practices, just to give an idea that he did many other meditations.

[44:18]

He recited the mantra of the Green Tara some 10 million times, and that of the of Vaitara Samyukta, 18 million times. And similarly, the mantra of Mahakala, 17 million times. So you can see then that he did not, he did anything but ignore our downplay the importance of these foundation practices. And what was the result? Gautam Ramana Mahaprabhu became known in his own lifetime as unequaled among the living teachers of Tibet, as a real fountainhead of knowledge and experience of the

[45:26]

Dharma, of the Buddhist teachings, both as a teacher, as a practitioner, he was known as a great master. And his name is most highly revered, even up to the present moment, by all of the greatest teachers of Tibetan Buddhism. His qualities are so great that it is hard for even other advanced teachers to fully fathom it, to fathom it fully. And through his own, through his training in these four foundation meditations, he became able to become a great teacher to attain great realizations for himself, for others' sake, to communicate those to others, and his training in those same foundation meditations, through his taking the trouble to prepare himself to become a teacher,

[46:36]

then he has, through his own transmission of those teachings and insights, we ourselves have become beneficiaries and have the possibility of kind of achieving those same results and experiences through our own practice. So that will just give one example of why he's... or foundation practices are indeed to be taken seriously. I can't even treat that so badly. Yud, yud, [...] yud This is the command of the people. And they do not know what to do.

[47:46]

To resume our discussion of the first of these four foundations of meditation, that of refuge, we will review some of the main features of instruction for the practice of the refuge. These instructions which Rinpoche is giving us do not differ in the slightest from the instructions taught and written by his own teacher, Gandharva Nagarjuna and other great masters. Now, in considering the

[48:53]

foundation practice of refuge, of the refuge, we have to note five topics. They are cause, the object, in other words, cause of refuge, object of refuge, the mode or method of refuge, means of refuge, the benefit of refuge, and instructions for refuge. Well, let's turn to the first of these, the cause of refuge.

[50:01]

Actually, there are three causes, three primary causes, which impel the thinking Buddhist to seek refuge, or the thinking person to seek refuge in the Buddhist trinity. They are... Did you all have this last week? Did you go through all those? Fear, faith, and compassion. [...] To repeat, these three are fear, faith and compassion. By fear we mean a sense of uneasiness about human existence, the conditions of human existence, that human existence involves us in a state of general unsatisfactoriness, that there is

[51:51]

not only the experience of real and imagined suffering, but also the experience of impermanence, constant change, of death, and the separation from that which is dear to us, the meeting with that which is very disagreeable to us, and so forth, that it is a sense of insecurity, an awareness that human existence does involve a great deal of gross and subtle pain, and has within it the potential for the experience even of unbearable pains, and in spite of the pleasures which it also affords, that even these are unstable, subject to change and impermanence, and cannot be clung to as any real

[53:17]

as real supports. Then through reflection upon the law of the principles of karma or karmic cause and effect, when one contemplates the sufferings that unfortunate beings who, even in the human realm, find themselves afflicted by misfortune and tragedy, not to mention the terrible sufferings which we see prevails in the animal worlds, and which we see, which we understand prevails in the lower realms, the hell realms and the ghost realms. We see that all of these experiences of pain, of gross pain, are the result of karmic actions, of unwholesome actions of body, voice and mind, perpetrated through

[54:37]

carelessness and through our minds being governed by negative emotions, desire, hatred, delusion and the like. So through an awareness of this general unsatisfactoriness of worldly existence, of ego-centered worldly existence and of its results, its karmic results in the future, we develop a healthy sense of fear, fear of what might happen if we continue to allow our mind to selfishly and deludedly and carelessly. So, then through reflecting upon the... All right, and so this sense of fear, of healthy fear, impels us to realize that something should be done about it and causes us to develop an interest in the protection and guidance of the three jewels, the Buddhist trinity of Buddha, Dharma and Sangha.

[56:00]

Secondly, when we reflect upon the qualities of the three jewels, the Buddha, Dharma and Sangha, or more specifically, upon the qualities of the enlightened one, the Buddha himself. We develop a sense of confidence, an ability to rely upon his guidance with real trust, not merely through belief or through a sense of wanting it to be so, but because we realized that through his compassionate efforts on our behalf for over very long periods of time that he did indeed attain a state of illumination, that the

[57:01]

what is the insight, the enlightened insight which he has attained is one which does truly perceive the true nature, which does rightly perceive the true nature of all modes of being, of all phenomena, that is, unerring insight is truly authentic and valid, and that his omniscience, his omniscient wisdom is unobstructed. Not only is he endowed with transcendent wisdom, but with great compassion. for beings, that the Buddha, even though liberated from delusion and sufferings himself, never for a single instant turns away from unenlightened beings.

[58:28]

as the culmination or the expression of the fulfillment of His many prayers to become able to help beings over countless eons of time in order to remove their sufferings, that His mind of enlightenment, of wisdom, is also non-dually one of wisdom and great compassion. that he perceives every living being just as a mother might regard her only child, that is, with very deep affection, fondness, and wish only for that child's well-being. And in this regard for the well-being of beings, mind of great compassion is constant and spontaneous.

[59:38]

And further, not only is he endowed with wisdom, with transcendent wisdom and great compassion, but also with tremendous spiritual powers. And that translates into the ability to work among beings for their good. In countless ways, in countless world systems, the Buddha is acting constantly on behalf of beings through many exercises and skill and means to help beings to develop virtue, insight and sense of loving compassion for one another, in other words, dharmic qualities.

[60:43]

So, just as his wisdom and compassion are unlimited, unchecked, they're not hindered by anything whatsoever, so are His spiritual powers, that they are similarly unobstructed. And so, through His having attained on our behalf these perfections of wisdom, compassion and power, he has become for human beings the highest kind of refuge, the highest source of strength, guidance, protection. When one reflects upon qualities such as these, such as those which he embodies, one develops a sense of confident reliance,

[61:52]

of trust and reliance upon his guidance. This, and when one, when everyone remembers, this is called, and this is called the taking refuge through faith, or really through confidence. Remember, fear, faith, and compassion. So, and when everyone... when everyone reflects upon his good qualities, this is called belief, or the faith of belief, or the confidence that it comes through belief, that you just... You believe that the Buddha is enlightened, that there is benefit to be obtained through one's practice, through one's taking refuge.

[63:01]

This constitutes a more creedal aspect, merely an expression of one's belief. Even without knowing it to be so, you just think that for various good reasons and because wise people tell you so, that you think it must be so. That's belief in individuals. But higher than that is confidence, faith of confidence, which means a real logical and painstaking examination of the qualities of Buddhahood and all that can be ascertained about him and his teachings. All of these develop within us a sense of confidence, and that is superior to mere belief. Then the third cause for taking refuge is compassion. When one reflects upon all those beings in this world and in others whose conditions do not

[64:18]

these conditions of existence do not allow them any hope for, any immediate hope for attaining these teachings of liberation and the prospect of gaining freedom from the realm of birth and death. And these conditions in fact really consign them to a very long future of further deluded suffering, then when one contemplates the unhappiness of those beings and their prospects for future unhappiness, and their prospects for future unhappiness, realizing that they are less fortunate than you yourself in not having knowledge of the path to enlightenment, to liberation from suffering, nor having any knowledge of any sense of protection, any connection or protection with rituals, or any spiritual friends to steer them from paths of non-virtue and suffering.

[65:46]

but are through delusion only accumulating for themselves the causes of further and greater suffering in the future. Then when you contemplate the lot of those beings, it is... then that one feels a sense of sadness, of sorrow, of real grief to see beings who are, if we only knew it as close to us as our own, as the members of our own family, and who through ignorance and through lack of means are only, are only compounding their great, their sorrow for themselves, their suffering for themselves and for other beings.

[66:57]

And this, when one finds it, difficult to contemplate such suffering on such a large scale of time and place, then one realizes that one cannot ignore them, that it is cruel to ignore the sufferings of these beings, and develops a sense of urgency. to do something on their behalf, to do something, whatever one can, to remove those sufferings and those prospects of suffering, and to do all that is in one's power to help them out of their plight.

[68:06]

So with this sense of compassion, of feeling of fellowship and compassion for all those other beings, one feels compelled, one feels impelled to take refuge and undertake the, to follow the spiritual path for their sakes. The topic is that of the object of refuge. This should be quite familiar to you, so we'll merely review what you have probably heard before. That is, the object of a Buddhist refuge is the Buddhist trinity of Buddha, Dharma, and Sangha. That is, the enlightened one, or the Buddha, his teachings, or the Dharma, and his assembly, or community, that is, the Sangha.

[69:13]

Now, who is the Buddha in whom we take refuge? He is the enlightened one who has obtained the two bodies of enlightenment. That is, through his accumulation of merit and wisdom, he has obtained the the form body, that is the sambhoga and nirmanakaya bodies, and through his accumulation of wisdom has attained the dharmakaya, or the body of reality. It is this enlightened being upon whom we Buddhists rely as our guide, as our spiritual guide. to the attainment of that same state of enlightenment.

[70:18]

The Dharma, briefly put, is the path which we follow to enlightenment, from unenlightenment to enlightenment. It consists of, it has a dual aspect, it is both the teachings and the Realizations. The teachings are comprised of the three collections of Buddhist literature, that is the Vinaya, the Code of Discipline, the Sutras, or the direct words of the Buddha, the direct teachings of the Buddha, and the Abhidharma, that is commentaries on the the words of the Buddha. Now, the second aspect of the Dharma are the realizations.

[71:24]

The realizations are those experiences of the path and of the result of the path, that is, of the state of enlightenment, which are experienced by the by a Buddhist follower of the Great Way. They are... They belong either... belong to the three classes of insight. That is, those which are derived from Lapa Sankara Sutra, Through three types of training, the experiences which grow out, which come about as a result of training in, one, in moral discipline, two,

[72:42]

Training in meditative techniques. And three, training in insight or wisdom. That is, training through both analysis and meditative absorption perceive directly such principles as selflessness, emptiness of the life. All right. These are the experiences to which the Buddhist literature, the teachings, refer. All right. Now, the Sangha. What is the nature of the Sangha, or the Buddhist community, which is our third object of refuge? The nature of the Buddhist community, which we refer to here, is the assembly of great Bodhisattvas, who have already attained the first bhumi, or the first stage of Bodhisattvahood.

[74:05]

There are those Bodhisattvas who dwell on one or another of the first to the tenth movies or spiritual stages of Bodhisattva life. It is in that assembly of great Bodhisattvas that we place our confidence as spiritual guides on the path, as spiritual helpers and friends on the path. Let me tell you. I'm going to write a song with you. Very good. We're going to have a very brief intermission.

[75:34]

Can I ask you to speak up just a little bit? Because we're recording. We don't want to miss anything. The two already has been Japs do yu, who to do refuge. And Japs do yu, which is what object to Japs do. And then Japs do tsu, which is this third one. And how to do Japs do. Japs do is to take refuge, right? And this is what we start now. Japs do tsu is that when you do practice, Pandey Lama Dhamma Nama Gyatso Chho, be sure that do concentrate each verses with the constitute, and when you do the prayer, Pandey Lama Dhamma Nama Gyatso Chho, when you say that, and do visualize that your own Lama

[76:58]

lead me to, until I be enlightened, to lead me to Buddhahood. Third verse. To show me the road. And that's second one. which is the Buddha's teaching, what you practice, that's the teaching, what you're going to do, the practice. That's what you're going to do. That's the truth. For example, like four verses. First one, this is a short explanation. As first one says, say like, show me, lead me the road and then And this is the road itself.

[78:25]

Lam is road. Nguy is the road, red road. The road, and then, the Buddha, all the monks who helped me, and to come with me, be your friend, protect the underworld. I don't know. When you say, it's very important that you do mindfully and when you say the word and you think about what you're saying, it's not just a mumbling. in the mouth, because that may have a little blessing, but it's not much.

[79:47]

So, every, each verse you say and think about, you know, your mind is very important. If you don't understand English, please stop and ask a question, because... Please tell me what the first verse is. You visualize the Lama shows us the road. Yes. The second verse really was leading them. Oh, leading. And the second one to show us. The second one shows us the road. And the third one to... That's the real road. You're in the road now, right? You're going in the road. The fourth one is the monks to come with you, help you, and protect you in the road. It's not that I don't want to do it. [...]

[80:50]

It's not that I don't want to do it. It's not that I don't want to do it. It's not that I don't want to do it. It's not that I don't want When you use the rosary tongue, which is, I think many people use mala, and we notice that some are holding down and some holding just one hand and anywhere they wish, but it's proper way you hold this above your heart and hold it... When you hold it this high, and this is inside when you count, and this is just a holding up. So holding up like this, this just hold up and this is a count with your finger inside. This means all the... The blessing is come to in your mind. So you hold this and when you're counting inside and it's like in Western you say your mind is in here but in Buddhism and Tibetan your mind is in here so you want to receive the blessing from Buddha

[82:04]

your mind, blessing in mind, so it's holding back your blessing inside, not outside. I noticed some people using backward too. That's not right, but I can't stop, you know, sometimes I've seen it. This is the way. Yes, come to the left hand, you can hold this. If you sit and use it, maybe if you're walking, you may have to use it, like, you know, while you're doing something with that. That is, how can we do the left hand counting and hold this up and about this? DURING THAT TIME, SONGJI KHO, HONGJU, KUTOPA RINPOCHE, YOUNG WOMEN, KENPO KINJU, SONGJI KYATSO, SHUNCHI TSUKHO, DURING THAT TIME, ZE WI SHEN, KENPO KINJU, TSUCHENG NYANG, HONGJU, CHUGYO, YANNI, NYEI PACHI, YOPA RINPOCHE, KENPO KINJU, DURING THAT TIME, NYEI PACHI HONGJU, TAPO, NYEI PACHI DOPA, TAPO, HONGJU, TZANANG KINPO, TAPO, KENPO KINJU, CHEPA, KENPO KINJU, LAM CHEN, HONGDO SHEN, YOUNG WOMEN, KENPO KIN

[83:43]

If you don't know how to do it, you can't do it. You [...] can't do And this is our fourth one. This is the yamdus' virtue, how much. And Buddha himself said that if he explained this, how much virtue you have when you do yamdus. You cannot even, you know, count it. It's countless and tremendous that even the full of the sky.

[84:52]

But this is a very just short explanation. It's going to say that Jambu is the most important thing. Jambu is what? Refuge? Foundation? I don't know. Refuge is just jungle. Right. And so this jungle is not only just, you know, refuge, beginning foundation, it's everything. And without jungle even, you know, you are not really a religious person. And the jungle, If you finish Jangdo, then you are a very faithful religious person. You know, Jangdo is so important. Because of the... I don't know what to say. [...]

[85:54]

I don't know what to say. [...] I don't Even the evil and devils who try to harm you, they can't harm you at all. And this is just this life. in the next life you will next life or any end of life now you will enlightenment with doing the jambro and anything you wish for wish fulfilled

[86:56]

That's what's wrong with you. You're not doing it. You're not doing it. You're not doing it. Added in. And first he said Jambro is one thing. It was how important, just like you know, you must do Jambro first because Jambro is like a foundation seed and it's butter and milk. You know how... How do you say? You know, butter. Without butter and milk, its milk is very weak. And then this short story that said in India, there was a monk, a full-bowled monk, who was in a retreat.

[88:20]

And then when a disciple came in and brought a piece of woolen into his... That woolen piece was nice and warm. you know, some kind of clothes he used. So he gave that. And there was a burglar, he saw this disciple was carrying to one, going to give it to this monk. So then after the disciple left and the monk looked, it was really nice, he wanted to use it. But he wasn't inside and there was, right after this burglar came and said he wanted that woolen, you know, somebody give you if you want that. So this monk said, well, I can't give you from the door because he doesn't want him to come through the door, but I want to give you from the window. And then the Buddha said, OK. So he said, well, you both put both hands through the window.

[89:23]

He first put in one hand and said, give it to me. And the monk said, no, this is the tradition in Buddhism and when you ask something with both hands, receiving something, you know, giving both hands, so you put both hands through the window, and I will give you my willing both hands to you. So he said, okay, so he opened the window up, and then the man who put his hand inside, so he tied his both hands, tied really hard with rope, and then brought a stick, and beat him. And every time he beat Salaam-Alaikum-Salaam-Alaikum-Salaam-Alaikum-Salaam-Alaikum-Salaam-Alaikum-Salaam-Alaikum-Salaam-Alaikum-Salaam-Alaikum-Salaam-Alaikum-Salaam-Alaikum-Salaam-Alaikum-Salaam-Alaikum-Salaam-Alaikum-Salaam-Alaikum-Salaam-Alaikum-Salaam-Alaikum-Salaam-Alaikum-Salaam-Alaikum-Salaam-Alaikum-Salaam-Alaikum-Salaam-Alaikum-Salaam-Alaikum-Salaam-Alaikum-Salaam-Alaikum-Salaam-Alaikum-Salaam-Alaikum-Salaam-Alaikum And he thought, oh, that's funny, the monk.

[90:30]

Because every time he beat me, he used that. But he memorized that, too, because he heard it so many times. He was saying, And there was lots of... and the evils, devils coming through, like, you know, or the spirit who harms, you know, like, take your life. But the way he said, Lama Rinpoche, Sangha Rinpoche, not Tibetan language, in Sanskrit language, because this is happening in India. And so he saw, and they all tried to find the human body to, you know, the spirit. But when he was saying this loudly, he saw all of, they tried, come to you, get him. But when he said this loud, and this all around, went away, said, oh, no, we can't do, because he's the one who's doing refuge, you know, Maitreya Stupa. He had a protection. Even he didn't know what meaning was, it's that much virtue.

[91:33]

He even just didn't know the meaning, didn't harm him and he got, he was saved by saying just Lama Nagarjuna, Sangha Nagarjuna. What's wrong with you? What's wrong with you?

[92:08]

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