When I was a child, I used to go to the temple to pray. [...] When I was a child, I used to go to school with my friends. I used to [...] go to school with my friends. I don't think she would tell me because I'm married.

[01:02]

I don't think she would tell me. [...] That's why. You will recall from Iran a... You will recall from our many sessions of study in the Landre lecture series that it is of utmost importance that we approach these lectures with the right attitude.

[02:51]

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 Mahayana and the Sakya tradition should be one of unfeigned resolve to use this knowledge, to acquire and use this knowledge

[04:01]

in order to promote the enlightenment of all living beings without exception. This entails a recognition of 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, one should approach those occasions of study with a sense of purpose, a sense of

[05:30]

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 and in the foundation meditation, which would prepare us for tantric meditations, there are Vajrayana practices, which also serve to enhance these sessions of study. 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.

[06:57]

who is personally expounding to you the principles of enlightenment in 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 poetness. And 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 and awakens within your own mind also a discerning wisdom, discerning insight into the true import of these teachings which you are hearing.

[08:23]

Nor should you think of yourself as being ordinary person, but you are none other than Maitri Sri Bodhisattva himself, the great Bodhisattva of wisdom, who tirelessly seeks out the teaching of enlightenment on behalf of unenlightened beings. then you should think of all the appearances of teacher, of 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

[09:26]

solid and real and substantial, inherently existing by itself, as we like to think of things ordinarily. But rather, while apparent, while apparent, and everything is clearly apparent here, nonetheless, it is all through interdependent origination. It is matched up with the appearance of a rainbow, which has it, which 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 has is by its very nature devoid of any inherent essential existence so by remembering this one's own

[10:47]

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 Keep the right attitude and try to, during the course of this study session, to practice these tantric visualizations. Keep in mind the philosophical... the philosophical principles which we have just explained, then one's effort today in learning the practices, learning something of the teachings and practices of Mahayana Buddhism would be greatly enriched.

[12:04]

The countless teachings of enlightenment uttered by Lord Buddha have maybe categorized as belonging either to the lesser or the greater vehicles, but it's those teachings which are the 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. 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 of

[13:41]

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. esoteric and esoteric. Now, 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.

[14:57]

Keep in mind three elements which must be present in our actions in order for them to be effective as we wish. That is, there must be these three elements are preparation, made practice and the result. These three are interdependent and all of them, the latter two, must be preceded

[16:11]

by right preparation if one is to succeed in either one's main practice or in the attainment of the spiritual results you seek. So 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 Meditation, which we studied in great detail in the book, The Three Levels of Spiritual Perception, by Vajrayana Conjata Tundra.

[17:23]

There, in the ordinary preliminary practices, we learnt to meditate upon what the unsatisfactoriness of worldly existence, the certainty of death, the operation of the laws of impermanence and of karma, of cause and effect, and the developing the the spiritual qualities of great love, great compassion, insight through training in the two stages of meditation, concentration and insight or wisdom meditation. These are the exoteric or ordinary preliminary practices

[18:26]

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. 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.

[19:51]

They are four or five in number, depending on how you count them. Firstly, the taking of refuge, the purification meditation of Vajrasattva, the mandala offering, the guru yoga meditation, and the performance of prostrations. Now, if the performance of prostrations be combined with the taking of refuge, that is, that you take refuge while performing prostrations, this gives us four, four foundation meditations. And these four are the subject of our new series of lectures at Jetsun Sakyas, in which Rinpoche will explain

[21:02]

the what you need to know about each of these preliminary practices and give you direct guidance in the way in which they are to be practiced. It needs to be stressed that the training in these four preliminary or foundational meditations, as we'll call them, is essential if one aspires to attain enlightenment through the through relying upon Vajrayana principles.

[22:13]

For anyone who anticipates Vajrayana meditation, It goes without saying that that person will first have had to complete these four foundation meditations if he is to derive any benefit at all from his advanced practices. This applies to every practitioner of Vajrayana meditation. 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 is not right to meditate upon Aryatara, the goddess Tara, without having completed the foundation meditations.

[23:29]

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 meditation. 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. When a beginner first undertakes, first embarks upon the path of Buddhist study, meditation and other practices, he or she will usually encounter a number of difficulties.

[24:33]

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, will be reliable to experience weakness in faith, weakness in interest, doubts, confusion, and discouragement.

[25:46]

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 obstacles, these various obstacles, strengthening one's mind in a sense of confidence, not only about the validity of the Dharma, the authenticity of such principles as enlightenment, liberation,

[26:52]

possibility of Buddhahood, 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 if it's involved in following the Mahayana, Mahayanist way. Further, through one's practice of this first foundation meditation, that is the refuge, one receives a transmission of blessing from the enlightened ones, that the Buddhas, bodhisattvas, take note of one. And through one's invoking their blessings, one receives a very real blessing, a sense of strength, encouragement and assistance in one's own spiritual efforts.

[27:57]

This is the effect of accomplishing this foundation meditation of the refuge. Am I going too fast? Am I going too slow? 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 at the recitation of his hundred syllable mantra, the various mental and physical obstacles which one may have accumulated through previously acquired unholy karma, such as illnesses, mental hang-ups,

[29:12]

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 a later meditation, one needs to build a build-out. 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.

[30:29]

And through this one overcomes a sense of attachment to I and mine, this egocentric impulses 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, uh, self-centeredness, uh, centered impulses of the mind, but, uh, accumulates in the process, tremendous, uh, a tremendous, uh, store of merit just by the fact of, of, uh, being able, uh, to, or willing to give up all that you, uh, to give up all selfishness in order to achieve the highest good of all living beings.

[31:34]

This is a great deal of merit acquired even by thinking in this way. And by practicing this meditation of the mandala offering, one accumulates great merit. And as you recall, 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 a position to undertake, to develop real insight, for example, insight into the true nature of one's own mind, insight into the nature of 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 now

[32:40]

which to us now are only words, become a direct gnosis or a direct perception to the purified, meritorious mind of a meditator. These experiences, however, really depend a great deal upon one's having a good, qualified teacher who has experience in itself, 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 insight or insight into the non-dual clarity and oneness of one's own mind. These things depend a great deal upon upon the skill of one's teacher.

[33:46]

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 meditating upon one's teacher, invoking his guidance and blessing through this Guru Yoga practice, one becomes receptive to the transmission of his blessing 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 in these four preliminary practices does have purposes which are considered valid and important by experienced Buddhist meditators.

[35:15]

That further, they are, 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 to their own practice or have beheld the face of so-and-so deity, you should understand that this is not uttered, this is not communicated out of a sense of pride and accomplishments.

[36:38]

or to share both of them. But are these, but are spoken in the context of guidance and encouragement to their own present and future disciples ready to other students who are beginners in meditation who 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 and their results.

[37:42]

So, since the, since spiritual attainments, realizations, are indeed the result of right efforts in practice, we need to take seriously the words of those teachers, those teachers of meditation, who have stressed to us the importance of mastering these four foundational practices. For example, we have the word of Rinpoche's own great teacher, who at the age of 15 began his own career as a meditator with the performance of

[38:50]

He began his own career as a meditator. through the practice of the same poor foundation meditation. Now, keeping in mind that all that is required of a beginner is that he perform a hundred thousand refutations, a hundred thousand prostrations, a hundred thousand recitations of the Appalachian Sattva Matram, 100,000 of the Guru Yoga recitation, and 100,000 mandala offerings.

[40:21]

500,000 in all, including prostrations. This is the basic requirement for the amount that you need to train yourself. But Gautama Lama Lekhara Rinpoche did not... stop with merely 100,000 recitations or performances. 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 made 1,000,000 mandala offerings rather than 100,000. And he performed the guru yoga practice in which he took Sakyapandita himself as his guru.

[41:52]

He performed that 6,500,000 times rather than 100,000. And he did the recitation of mantras, he recited the mantram, or Manipemihung of Chenrezig, the Tungcigraha, the Tungcigraha song. One hundred million times. This he did by reciting every day of his life, a minimum of at least five thousand recitations. And this was just, here we're talking about just basic preliminary practices, just to give an idea that he did many other meditations.

[43:15]

But he recited the Mantram of Green Tara some 10 million times, and that of White Tara some 18 million times. And similarly, the mantra of Mahakala some two million times. So you can see then that he did not, he did anything but ignore or downplay the importance of these foundation practices. And what was the result? Gautama Mahaprabhu Rinpoche became known in his own lifetime as unequaled among the living teachers of Tibet, as a real fountainhead of knowledge and experience of the Dharma, of the Buddhist teachings.

[44:27]

Both as a teacher, as a practitioner, he was known as a great master, and his His name is most highly revered, even up to the present moment, by all of the greatest teachers of Tibetan Buddhism, that 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 and for others' sake, to communicate these same foundation meditations. So he has taken the trouble to prepare himself become a teacher, then he has, through his own transmission of those teachings and insights, we ourselves have become beneficiary and have the possibility of healing and of achieving those same rhythm experiences through our own practice.

[45:47]

So that will just give one example of why these four foundation practices are indeed to be taken seriously. . [...] To resume our discussion of the first of the four foundation invitations, Letter of Refuge, we will

[46:53]

I reviewed some of the main features of instruction for the practice of the refuge. These instructions are, which Rinpoche is giving us, do not differ in the slightest from the instructions I taught and written by his own teacher, and other great masters. Now, considering the foundation practice of refuge, of the refuge, we have to note five the five topics they are called the object in other words called of refuge object of refuge the

[48:23]

mode or method of refuge, means of refuge, the benefits of refuge, and the instructions for refuge. Now let's turn to the first of these, the cause of refuge. 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 go through all this? Fear, faith, and compassion. Fear, faith, and compassion. Good.

[49:29]

Good. All right. To repeat, these three are fear, faith, and compassion. By fear, we mean a sense of uneasiness about the, uh, about, uh, human existence, the conditions of human existence, that human existence involves us in a state of general unsatisfactoriness, that there is not only the experience of real and imagined suffering, but also the experience of

[50:46]

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. It is in a sense of insecurity and awareness that human existence does involve a great deal of growth 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 supports.

[51:59]

Then, through reflection upon the law of the principles of karma, or karmic cause and effect, when one contemplates the suffering that unfortunate beings who, even in the human realm, find themselves afflicted by misfortune and tragedy, not to mention the terrible sufferings which we can see prevail in the animal world, and which we see, which we understand prevails in the lower realm, the hell realms and the past realm. We see that all of these experiences of pain, gross pain, are the result of karmic action, of unwholesome actions of body, voice, and mind perpetrated through carelessness and through our minds being governed by negative emotion, desire, hatred, delusion, and the like.

[53:25]

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, of fear of what might happen if we continue to allow our mind to selfishly and deludedly and carelessly. Then through reflecting upon the... 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.

[54:34]

Secondly, when we reflect upon the quality 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 what is the insight

[55:39]

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 his 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.

[56:57]

But 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 suffering, 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 a wish only for that child's well-being. And in this regard, for the well-being of beings, the Buddha's mind of great compassion is constant and spontaneous.

[58:05]

And further, not only is he endowed with 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 ways. world systems, the Buddha, is acting constantly on behalf of being through many exercises and skill and needs to help beings to develop virtue, insight, and a sense of loving compassion for one another, in other words, dharmic qualities.

[59:07]

So just as his wisdom and compassion are unlimited, unchecked, they are not hindered by anything whatsoever, so are his spiritual powers, that they are similarly unobstructed. through his having attained on our behalf these protections of wisdom, compassion, and power, he had 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 embodied, one developed a sense of confident reliance, of trust and reliance upon his guidance.

[60:25]

And when one Whenever one remembers, this is called, and this is called the taking refuge through faith, or really through confidence. Remember, fear, faith, and compassion. So, and whenever one, whenever one reflects upon his good qualities, This is called belief, or the faith of belief, or the confidence through belief. You just... believe that the Buddha is enlightened, that there is benefit to be obtained through one's practice and through one's taking refuge. This constitutes the 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.

[61:38]

That's belief in the three jewels. But higher than that is confidence. Confidence, the 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 who are in these conditions, 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.

[62:53]

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.

[64:00]

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, then that one feels a sense of sadness, of sorrow, of real grief to see being through our, 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 compounding their great, their sorrow for themselves and their suffering for themselves and for other beings.

[65:08]

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 their prospects of suffering, and to do all that is in their power to help them out of their plight.

[66:15]

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

[67:20]

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 two body, that is the sambhogga and nirmanakaya bodies, and through his accumulation of wisdom has obtained 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.

[68:23]

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 commentary on the words of the Buddha. Now, the second aspect of the Dharma are the realizations.

[69:26]

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 Buddhist follower of the Great Way. They belong to the three classes of insight, that is, those which are derived from . through three types of training. The experiences which come about as a result of training in, one, in moral discipline.

[70:39]

Two, training in meditative techniques. And three, training in insight or wisdom. That is, the training through both analysis and meditative absorption perceived directly such principles as selflessness, intimacy, and the like. All right. These are the experiences to which the Buddhist literature, the teachings refer. All right. Now, where are we? The Sangha. What is the nature of the Sangha or the Buddhist community, which is an object, a third object of refuge? The Later, 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 bodhisattva-hood.

[72:02]

They are those bodhisattvas who dwell on one or another of the first to the tenth boonies, our spiritual stage in the Bodhisattva way. And it is in that assembly of great bodhicattas that we place our confidence as spiritual guides on the path, as spiritual helpers and friends on the path. I'm going to tell you a story. I'm going to tell you a story. I'm going to tell you a story. Very good. Well, didn't they have a very brief intermission?

[73:04]

Hello, could I ask you to speak up just a little bit? Because we're recording. Okay. We don't want to miss anything. I can't move it. Two already have been... and then chapter two, which is this third one, and how to do chapter two. And this is what we're talking about. And chapter two is that when you do practice, you be sure that do concentrate each verse with the... and when you do the pray, when you say that, and do visualize that your own lama to lead me until I be enlightened.

[74:59]

to lead me to Buddhahood. Third verse. to show me the Lord. That's second one. which is the Buddha's teaching What you practice, that's the teaching you are, what you're going to do to practice. That's what you're going to do. For example, like four verses, first one, the exposition, and first one they say like, uh, show me, uh, lead me the road and, uh, and then show me the road.

[76:13]

And this is the road itself. The number one, number one is the road. The road, the road, the road. And then, um, The Buddha, all the monks who helped me and to come with me, be your friend, to protect the Honored Lord. Yes. When you say it's very important that You do mindfully, and when you say the word and think about what you say, it's not just a murmur in the mouth, because that may have a little blessing, but it's not much.

[77:34]

So each verse that you say and think about in your mind is very important. If you don't understand English, please stop, and I'm asking because... The first word, it was the way the Lama showed us the road. Yes. The third one is the Lama said to come with you, help you in protecting the road. Thank you. When I was young, I used to go to school with my friends. [...] Also, when you use the rosary, I think many people use the mala, and we noticed that some are holding down, and some are holding just one hand, and anywhere they wish.

[78:57]

But it's proper way, you hold it up above your heart. and hold it this high, and this is the inside when you count, and this is just the holding up. So holding up like this, and this just hold up, and this is the count with your finger, inside. This means all the blessings come to your mind. So you hold this and 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 in your mind. blessing in mind.

[80:04]

So it's holding back the blessing inside, not outside. I know that some people using backward too. That's not right. But I can't stop, you know, since I've seen it. This is the way. Yes, come to the left hand. You can hold it there. If you sit down and use it, maybe if you're walking, you may have to use it, like, you know, while you're doing something with that. But it's proper way to do the left hand counting and hold the guitar up in a bad place. Sunji, [...]

[81:09]

When I was a child, I used to go to the temple. [...] And this is our fourth one. This is the Yantos' virtue, how much. And Buddha himself said that, he explained this, how virtue happens when you do jantos. You cannot even, you know, count it. It's countless. tremendous that even the fall of the sky. But this is a very just short explanation.

[82:36]

He's going to say that Jamboree is the most important thing. Jamboree is what? Foundry Refuge Foundation? I don't know. Caljo is a good refuge, I think. Refugees jungle, right. So this jungle is not only just a beginning foundation, it's everything. And without jungle, you are not really a religious person. And when you finish jungle, then you are the very faithful religious person. You know, jungle is how important. Because of that, I... I can't... I can't... I can't... You do in Jiangsu, even the

[83:41]

The evil and devil who try to harm you, they can't harm you at all. And this is just the dislike. And then also in the next life, you will, next life or any end of life, you will be enlightened. You are doing the Jamboree. And you are getting more and more. Yes. Yes. I'll have to go. And anything you wish, well, wish, failed? . . . We teach you the Chankaba, how to do it.

[85:06]

How to do the Sambhalava, how to do the Sambhalava. Added in, and first he said Jamboree is one thing I missed, was how important, just like, you know, you must do Jamboree first, because Jamboree is like a foundation seed, and it's butter in the milk. You know, how, how do you say it? We said, you know, butter, without butter in milk, the milk is very weak. And then a short story that said in India, there was a monk, a full-bowed monk. with an attitude. And then when the disciple came in and brought a piece of woolen into his, the woolen piece was nice and warm for, you know, some clothes he used. So he gets that, and it was a burglar, he saw his disciple was carrying to him and was going to give it to his monk.

[86:13]

Then after the disciple left and the monk looked, it was really nice, he wanted to use it. But he wasn't inside, and right after, the Buddha came and said he wanted that woman, you know, somebody give you if you want that. So the 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 window. And I said, okay. So he said, well, you both put in both hands through the window. He put in one hand and said, give it to me, will you? And Lung said, no, this is the tradition in Buddhism. And when you ask something with both hands, receiving something, giving both hands, so you put both hands through the window. and I will give you my rolling book hand to you. So he said, okay. So he opened the window up, and then the black man will put his hand inside.

[87:18]

So he tied his book hand, tied really hard with rope, and then brought a stick. Oh, dear. And every time he beat Salam alaikum, many times, then his men was almost just fall all over. He hardly walked. So then he released, let's go home now. So the burglar thought, that's terrible. He has no way to ask him again. You know, he just fall all over. And then he was walking back with a dog and then on the way. there was a bridge along the way, and he thought, oh, that's funny, the monk, because every time he beat me, he used that. But he... memorized, you know, that too, because he heard it so many times. He was saying, and there was lots of evil devils coming through, like, you know, or the spirit who haunts, you know, to take your life.

[88:22]

But the way he said, 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, he had a protection. He didn't know what meaning was, that much. He even didn't know the meaning, but it didn't harm him and he was saved by saying this, Lama Lama, this, Josa and Josa, this, Josa. It was a very difficult time for us.

[89:27]

It was a very difficult time for us.

[89:29]

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