5,000 times 4,000 yards is how much? 8,000 times 4,000. 32 million yards. 32 million yards. All right. Now, how many yards in a mile? It's about 1,600. Okay, yeah, right. But that's pretty tall. Yeah, right. I mean, 32 million yards. 32 million yards. 1,700 yards. How many yards in a mile? 1,700? 1,700, isn't it? Look. Look. Okay, then you have... All right, let's get on to it.

[01:22]

So you get the idea. It's quite tall. It's in the center of the universe, and it has four slopes. I mean, it's four slopes in each of the directions. So in the north, in the north, the color of the stone, the slope, the color of its substance is white. And therefore, the light reflected off this mountain is white, and therefore the sky, the space facing in the northern direction, sorry, eastern direction, I mean eastern, is white. Okay? Now... What is it? What is it? In other words, according to the alphabet, I'm sorry we're getting all these figures, I'll apply it this much, the length of one's hand span.

[02:27]

There's one domba, then there's that, and I'm calling a yard, so we've got two yards. Multiply that by five, They multiply that by 500. 500 of that gives you one giant, and then that times eight gives you one pox-air. Okay? Sure. Is it possible to see Mount Barrow as a multidimensional piece like Milky Way, or is it actually a mountain? It's a mountain, according to the... It's a real mountain, and it has these four slopes. The one facing east is colored white. The one facing south is blue in color. It's actually composed of slopes that are made of white duria, lapis lazuli.

[03:31]

And so the light reflecting off that colors the sky blue. And it just happens that our sky is blue. Remember, our planet is in the south. the southern planet and southern continent, Jambudweepa, has a blue sky, whereas in the east, the sky is perceived as white. To the west, the sky is perceived as red, because Mount Meru has its slopes, has its slopes made of agnaragam, which is coral, coral slopes. And to the north, It has yellow. Its slopes are made of gold. Therefore, the sky is yellow. But in the Northern, the people who live in the Northern continent are going to see yellow skies and so forth, whereas we see blue skies, okay? . Dambaling King?

[04:39]

No, that's Nori. Dambaling King. Nori. [...] Now the beings, these four continents are all inhabited by beings Now, as we said, on the slopes of the mountain, there are all kinds of celestials living.

[05:41]

At the very point of the tip of Mount Sumeru, you have these highest form of deities. Now, let's talk about the inhabitants of these continents. Now, the beings, the humans living in our southern continent of Jambudweepa, are approximately 6 feet in height. In the eastern continent of Videha, they are 12 feet in height. Was it? East-east, no? Yes. In the eastern continent, they are 12 feet tall. In the Western continents, they are four times three.

[06:42]

It's going to be 18. Here's, um, this one. What do you think, Becky? Let's give it a try. 3 minus 12 is 15. 3 fourths of... 3 fourths of 6 is how much? 0.6. It's 3 fourths of 6. Is how much? 4.5. 4.5. All right. In the, all right, so in our continent, in our continent, beings are six feet, humans are six feet tall.

[08:07]

In the eastern continent, they're 12 feet tall. In the western continent, they are 22 and a half feet tall. And in the, that's going to be, One-sixth to one-fourth of six is how much? One-and-a-half? One-and-a-half. So, in the... Yes. In the northern continent, they're 24 feet tall. 24 feet? 24 feet tall. Not 10. Not 10. In the past, there was no such thing. But now, there is. In the past, there was no such thing. But now, there is. In the past, there was no such thing. But now, there is. But now, there is. So, if you want to do it, you can do it.

[09:20]

If you want to do it, you can do it. [...] Now in the Abhidharma also we have a description of these various consonants Let's talk about the eastern consonant That is Purwa Udeha. Udeha. That's B-I-D-E-H-A.

[10:22]

In the east. Has a white sky and the people there were 12 feet tall, right? So, how big is it? The main continent is 350 Paxes on its eastern perimeter, that is approximately, if we say Paxe is 4,000 yards length, I'll call that two miles, okay, roughly. two miles for one poxay. So that would make it 700 miles on its eastern side, and then it is 4,000 miles on each of its other sides. 4,000, 4,000, 4,000. So approximately it is on its circumference, it is about 12,000,

[11:31]

2,750 miles since the conference, okay? I'm calling. I converted it to miles. 2,000. Yeah, I'm saying 2,750. You can all work it out. He was a shepherd. He was a good [...] shepherd. Now we have the southern continent of Chambadweepa, which happens to be our own.

[12:41]

There, the sky is blue, the people are six feet tall, and the continent itself is shaped like the shoulder blade of a sheep or a yak, you know, with the sort of like a pear, sort of fan-shaped, right? Right? In any case, that's represented by this shape here, our continent, Jambudweepa. It is, um, no, Each of these, the beings, the humans that live in each of these different continents have sort of different physical features. They sort of resemble the shape of their continent. So that our faces sort of resemble the shoulder blade of a sheep. That's it. That's it. What? What are you talking about? What are you talking about? Now the conference of Jambudvipa is approximately

[13:44]

It's a little over 30,000 miles in circumference. Somewhere over there. And the bees there have three eyes. I believe in everything you say.

[15:12]

You're taking it. You're taking it. Yes. And this is your assertions. Well, I know they're different. That's right. That's right. Well, you see, when you're doing a man-to-man, it's the only thing that ever happens. Well, I'm in here, but I'm a cold-blooded man. Don't want to speak. Don't want to speak. Don't want to speak. We're Catholic? Oh, I see. You said it. [...] The beings, of course, do not have three eyes in front.

[16:36]

All right. Now, now we have The western continent of Rodinia, which means wealthy in cows. That is the continent. It, yes. It, there. The continent has this shape. It is a circle, circular shape. And it is... It is a... 16,000 miles in circumference. Now in the north we have the continent of Uttarakuru, which means noisy sounds.

[17:36]

Bad noises. All right? It has... It is also... It is shaped in a square and has four equal sides. And it is also 16,000 square... 16,000 miles of comforts. They're square? They have square faces. And then you might not like me. Then we have the sun and the moon which look like, they look like and they are, the sun is My ranking is about a hundred and two miles in circumference.

[18:52]

You know, it is a hundred miles in circumference. Very great. Very very good. Isn't this the north, are you? Yes. You remember the Ngaadze, the Slotan Berlin, the Nila Tendawa, the Komsomol, whatever it is, the Nila Tendawa? Yes, the Komsomol, the Nila Tendawa, the Nila Tendawa, the Nila Tendawa. Yes. These sun and moon are common to all these four continents because they rotate around the point, the peak of Mount Sumeru and shine on these different continents as they come to the moon. So they rotate around and travel around the point, the peak of Matsuma Ridge. They're not at all, Rinpoche stressed, they're not at all like the Western conceptualization of the...

[19:53]

When you get to that point, you can't do anything about it. That's right. [...] In any case, however visualized, this arrangement of the universe is symbolic, and what it symbolizes is what is important, that you are offering up the whole of your being, your universe, towards the enlightenment of all living beings, that visualize it in this way, through visualizing it this way, reciting the mandala prayer, the mandala offering prayer sincerely and meaningfully, then you will effectively acquire merit through offering up

[21:18]

sincerely all that all that constitutes your universe and since it is expanded since you are also dealing with these concepts of great space and of totality of everything that is that it the universe consists of that that is that there is nothing to which you are which you are holding back to which you are holding back nothing which you are clinging to but relinquishing your oil and offering to the highest towards the highest ends of living beings, the highest spiritual goal of living beings. And this is training in the acquisition of merit through making the highest kind of gift. Now, if you are successful in your meditation and sincere, you will start getting sides of the accumulation of merit. For example, you will start You may dream that you are seated upon a jeweled throne, or that you are being elevated, that the sun and the moon will rise, and so forth.

[22:30]

You would see the sun and the moon. All these are signs of accumulation of pure merit. Now, also, it has been pointed out that just through this single act of of offering the mandala, one single offering of the mandala, incorporates within it, in that single act, all six of the bodhisattva's perfections. That is, for example, as you begin to offer, you pour the water to purify the mandala. that offering, water, is the first perfection of giving. As you cleanse the surface of the mandala with that offering, that is the purification that accompanies training in moral conduct, moral discipline. As you prepare the

[23:34]

the offering, that is, if you're offering stones, you weed out all the black stones from the white and offer only the best, whitest, so forth. That is training in patience. As you devote yourself to the practice of offering, that is training in diligence. As you act single-pointedly without distractions in performing the the mandala offering correctly all of its parts, leaving out none, that is training in meditation, that is in concentration. And by having done it perfectly correctly and so forth, and having accumulated through a perfect offering, a correct offering, having accumulated merit successfully, that is, a perfection of wisdom. So, in one short, in one simple offering of the mantra that you have accomplished, you have trained yourself in all six perfections.

[24:39]

That is the truth. Yes, that is the truth. That is the truth. So you will have signs and dreams and so forth that you're practice of this mandala offering is succeeding. We gave you examples of auspicious dreams which accompany the successful practice of this mandala offering. But there will be other, more immediate signs of success in this practice. That is, not just in dreams, but in your own conscious experience, you will find that your

[25:45]

mind and body feel pure, that thoughts of sadness for the sufferings of beings, for the sorrows of worldly existence, begin to rise spontaneously within your mind, that the thoughts of insight into the nature of worldly existence, into the operation of karma, and into the love that permanents begin to rise spontaneously within your mind, Then, along with the... You don't pay. You don't sound like paying. You might go to the doctor and ask if you don't have something to do. You might go to you. You're not going to go to the doctor and ask if you don't have something to do. You're not going to go to the doctor and ask if you don't have something to do. You're not going to go to the doctor and ask if you don't have something to do. Maybe, Arthur, maybe you'd like to... I have to go and stay with Gingham's father.

[26:53]

Maybe you'd like to take over. Well, come on. Like an Easter egg. I'll just do it. So you'll be getting to have a spontaneous and rising thoughts of great love and compassion and of insight.

[27:54]

All of these are signs that you are accumulating great merit through your practice. Your mind is becoming purified and rich and strengthened through the accumulation of merit by your practice of the mandala offering. Now, we by no means exhaust their description of the mandala, and it's a stupid thing. I'll take it if it's not a talented quote. I'll take it down again. So in this way, we have given a description of the four basic offerings, the four basic continents, and so forth. In other words, we've had a summary description of the mandala. There are a lot of other details which we haven't been able to go into. And as I am scheduled to meet with Casey Jomsbog for another class just about this time, I have to leave you.

[29:26]

And we have no other translator. Therefore, Roche proposes to continue these instructions in our session next Sunday evening at 4 o'clock. Well, after I'm gone, you will continue with your practice of the mandala offerings. That is, you'll sit through a few token offerings of the mandala and the recitation of the prayer according to your booklets, in case you haven't got it memorized. And then that will conclude this evening's session. Shouldn't we get running? I'm sure. It should be in this book. If not, it's definitely in the Laundry Pairs. You know, where we invoke winners. What's that?

[30:30]

Where's the 5G? It's where we always do this, you know? Yep, check it out, check it out. In the queue, don't think of nothing. Don't look up or something. Check it out. You need hands up. Check the queue. That's the only way to get through. You need something to hold.

[31:31]

You didn't need to hold it. Check, check, check. In order to listen to the Dharma, first of all, we have a very strong wish that we wish to become enlightened for the sake of all sentient beings. And towards this end, we're going to practice Dharma and listen to the guru's instructions, try to learn how to meditate, and offer the purpose of getting enlightened in order to help all sentient beings. So that's called the arousing of the bodhicitta, which is the first important part of hearing any kind of talk or instructions on Dharma. And so we must arouse that bodhicitta now.

[32:37]

And at the same time, we're visualizing the Lama who is giving us the instructions to be actually Buddha himself. His body totally looks like the Buddha, and it's all pure and clear and emanating light. And his words are the essence of wisdom. And we are imagining ourselves. And we ourselves are all magistrates sitting here, who are sitting receptacles to be here in the Dharma. So we must visualize all that and that all of this, what is happening is sort of like a dream. It's nothing real or solid, but the whole phenomena is like a dream. Yeah.

[33:39]

Now, we've been studying the Vajrayana path for a long time, and especially we've studied the whole of the Nami soon, and we've been hearing all sorts of details. and everything there is to be heard, we've been hearing, and everything there is to be learned, we've been learning, et cetera. And all this has been for the purpose of that we can try to practice the idea. We're trying to practice Dharma. First of all, taking refuge is extremely important.

[34:51]

take refuge properly in order to practice Dharma. And if you don't really take refuge or understand it really and truly, then no matter what you've done Being a Hevajra or a Vajrayogini, etc., all the different yidams that we have, no matter what you practice and do, you won't really have a true realization unless you understand the meaning and you've really taken refuge first of all. For taking refuge, what is meant by taking refuge and also the preliminary practices includes 100,000 of taking refuge, 100,000 frustrations, 100,000 repetitions of the Vajrasattva 100 syllable mantra, and 100,000 offerings of the mandala.

[36:36]

These are called the 400,000. It's great. It's like a dream. It's like a dream. It's like a dream. So they came all the way up out of prison. And then, in Lamar County, in Cumbria, you know, they had to, one of them, he had to say, he had to say something. He had to say something. One of them, he had to say something. He had to say something. And I just remember he said he had heard the Vajrayana Lamje teachings from his teacher, Lama Rafa, and that great teacher practiced the preliminary practices, and he did 2,400,000

[37:38]

taking refuge in 1100,000 of the Vajrasattva mantra and 4300,000 prostrations and... And when he says he did one million of the rentals, that doesn't mean the short, you know, the four-line search and fishing. It's the 70th one, which is the more extended one. And by doing that, continuously, he finished that in two years, two human years.

[38:57]

See, that lemon I used to hit, hit the road, hit the long road again. You know, that lemon I used to hit, that's the one I want. You know, I can't do that to the country. And then the Lama Nelja? By the way, Lama Nalja is both considered a preliminary practice and it's also considered actual practice. You know, it kind of fits into both categories. And there's the four-line verse, which is the essence of the Lama Nalja practice. His guru did, Tukhsure Narsimha, 6,500,000 of that four-verse thing of the Lama Nalja, he did. Yeah, I just talked to him, I think we talked to him.

[40:10]

The picture of Roland Lefkowitz on the orbit was the one with the graphic, you know, both of them? Yeah. The one with the graphic, you know, both of them? Yeah. The one with the graphic? Yeah. Yeah, it is. Wait, can you stop the camera again, will you? That's the thing I think that you repeat many times when you're doing the mantra. There's a verse. I'm not sure what it is. Yeah, what he said. He said it.

[41:10]

Yeah, that's the thing that you do when you're... The Guru Yoga. Right. Yeah, yeah, that's Guru Yoga. And then you say that. How's that now? How's that now? Me? There are many different types of Ramayana, because this one is called the lam samam, which means the deep path, which is directly in the lam je kyi kyi kyi. The jane kyi [...] kyi. And then I went to the other side of the river, and [...] I went to the other side of the river,

[42:18]

There was two students at Mount Naurang that both called the older one and the younger one. The older one has already passed away. But there's another four-line verse. He says, now he's the older one now. It's not them. He did $7,500,000 of this other four-line. I didn't catch what it is, but it says another part of it. $7,500,000. Well, it's just about it. Nothing? It's a little, that's all. It's a little, that's all. So, since we're following the long-distance path of the Vajrayana, we actually must do the Rana-Narja.

[43:36]

At least 100,000 times, then we'll be okay. But anyway, do as much as possible. As much as we possibly can. So, can you tell us the way that you have come down to this place? You want me to arrange it? Um, you want me to arrange it for you? That's the thing. You want me to, like, lend out to you? Yeah, that's the thing. We're not, we're not doing that just because we're going to do the, we're going to get all offerings, like, one of the offerings. So we'll do the, [...] So now we've sort of finished the taking refuge and the Vajrasattva foot footed diet.

[44:39]

Now we're going to do the mandala. I don't mean the mandala. That's the one where they say, well, it turns out, you know, that we've got to live with it. It turns out, it can't be. It'll be there, you know. There's nothing there now. Because the taking of refuge, if you want to know what happens, you actually receive some kind of blessing from the congenital for taking the refuge, and also your obstacles and personal problems will be lightened greatly by doing this. So that's really the main reason why you do that. And the Vajrasattva purificatory mantra is for all the sins. I don't know, sin's really not a good word, but tippa means, you know, obscuration is really not good.

[45:48]

Yeah, defilement. That's a good one. Defilements, you know, having to do with past karma, that's the main point. All the bad karma we've done from all the many lifetimes, all those defilements are purifying those, which is a different kind, more probable. That's the purpose of doing the Vajrasattva. The thick one? Yeah. When I was a child, I didn't know how to do it. I didn't know how to do it. Then as for the purpose of doing the mandala offering, That is so that you can accumulate Sona.

[46:55]

Sona means tranquility as merit. But again, that's not really a good thing. It means that you have a good store of good karma or something like that. So the result being that you live a long life, you don't become very ill, you have enough money and wealth, etc. Your wisdom, your mind is sharpened. so that you're able to practice Dharma, all the good things, you know, that you want to have, in other words. That's what happens when you go to the Marindala office. I don't mind. I don't know.

[48:13]

I don't know. [...] When I was a child, I had a friend who was a child. He was a shepherd. [...] Now when you're doing these hundred thousand practices of the different preliminary practices,

[49:24]

Well, you really should set up an altar. Which means, first of all, set up those offerings like that. And also, any kind of tanka or painting of the beauty or the adopt that you have, chennai or tar, et cetera, put it up. And if you have photos or pictures of llamas or different, you know, things, related holy things, put them up. And then you set up the offering cups. There's two basic ways. This way is the Sakya way. The Sakya way starts from the right and goes to the left. In general, the other one starts from the left and goes to the right. So starting, this is the Sakya way. So the first two cups on the right are two cups of water. Then there's the flour with stuck in some rice. Then there's the incense in the rice. Then there's a candle or a, you know, a lamp candle, butter lamp.

[50:44]

Thank you. Thank you. Thank you. And the next one is the water which is used to bathe the feet of the of the Yidam, the Buddha's feet. This comes from an old custom in India. That's one of the main things you offer to people is to take their feet. So that's the meaning of that. And that's water usually with saffron and also special herbs. Yeah? And the last one, Chitra. And this is a pretty, so much easier.

[51:47]

The more you approach it, the more you touch it, the more you touch it. And the last one is food. And so usually if you have a nice torma or something, that would be it? Yes, if you have a nice torma or something, that would be it. Yes, if you have a nice torma or something, that would be it. So the last one is supposed to be food. If you had a beautiful toilet, et cetera, that would be very nice. But since we don't have it right now, we put orange up there or fruit. But anything you have, like bread or whatever, you can put it there. In general, you don't put meat or beer. However, I've seen meat and beer. So he said, well, for special Vajrayana practices, you know, when you're doing Tunkhara, et cetera, you have to put meat and beer.

[52:50]

So that's different. For other practices, is that water ever reversed? Is there a reverse movement on the inside during any practice? Yes, there is a reverse movement on the inside during practice. Yes, there is a reverse movement on the inside during practice. It's always acceptable for purple, such as purple, which is basically a Nyingma thing anyway. In that case, they go from left to right. But other than that, it's always right to left. You can't, it's hard, right? Anyway, tomah don't come from India. That's a Tibetan custom. So it's not really the original thing in any case.

[53:53]

Tomah isn't Tibetan. You can't be making from water? I'm sorry, how about David? Yeah, please go over there. And in other versions, not the socket thing, they put something for a musical instrument, like the small finger cymbals or a bell as a musical thing, but in the socket, you don't have to put it up. Whenever you're doing any practice, and this includes the mandal practice, you always start out with saying refuge and arousing of the bodhicitta.

[55:14]

And, you know, the four lights don't get turned on until it's turned on. But that four-light burst, at least say that three times before you do anything. And that four-light burst contains both refuge and arousal of the body. So you always do that before any dog apartment. And it is difficult. Now since we're doing the murder offering, the next thing you do is The mantra also follows to those Saladamas, that one, which is the mantra which turns that, dissolves everything into emptiness. So you have to visualize that your house and your country and everything dissolves into emptiness by saying that mantra. . He did not have the time to tell me what to do.

[56:48]

He didn't know what to do. He didn't know what to do. He didn't know what to do. Then out of the emptiness comes the letter DRUM. DRUM? DRUM? DRUM? DRUM [...] Well, it's right here. It's from the book. Oh, well, in English, it's B-L-R-U-M. Long U-M in Tibetan. Ba.

[57:50]

Ba. [...] Under the baa or the haa? Under the haa. Under the haa, okay. And with the aaa, which is the road mark. Under the... ...haa rock. Yeah. Okay. Then you step you. You step you, okay. And then you step, turning this thing on top of the baa. Oh, okay. You step you, okay. And then you step, turning this thing on top of the baa. Oh, okay. And then you step, turning this thing on top of the baa. You [...] step, turning this The actual manifestation from the Sanskrit is Brahm, but there's the bad result they draw. And this is a very good sea syllable because this is the sea that contains all jewels and precious.

[59:01]

So you visualize that letter in many colors. And from that sea syllable appears a crystal, a palace, a god's palace, huge castle and things. all, you know, throughout the space. It's very huge. And the deep down there, they don't put you here, you know. So what's the problem? They need you here to go through that. That's why we're not going to leave it down there. We're not going to leave it down there. We're going to send it to you. We're going to drop it. We're going to send it to you. [...] I'm going to teach you. I'm going to teach you. I'm going to teach you. I'm going to teach you. I'm going to teach you.

[60:02]

I'm going to teach you. So in the center of that huge palace there is a throne, a lion throne. So the palace itself is considered the first seat, or sort of base seat, on which the second one is the lion throne. And on top of the lion throne is a lotus, which is the third. And on top of that is a moon seat, a sun seat.

[61:04]

Time for you. So on top of the lotus is the sun feet, and on top of the sun feet is the moon feet, so that all forget is five feet. On top of that is Dorje Chan Vajradhara, who is the essence or condensed essence of all the lamas and gurus. It's blue in colour, holding the arm, vajra, and bell. It can hold a bell. It could. It can hold the vajra on the outside. It could. It could. It can hold a bell.

[62:05]

And he's extremely beautiful, handsome, smiling. Then around Dorje Chang, going around in the right direction, clockwise, are all the lamas of the lineage. Now, since we're doing the Sakya one, so there's the Lam Jai lineage, which is Dorje Chang, Da Me Ma, the rubai, et cetera, going all the five sakya lamas.

[63:17]

All around, going in the right, tajin, mojin, et cetera, all those lamas. And they're going around. And also, the dojo chan is like a bit bigger than the others. The others are smaller, right? In front of George H. Harvey are all the Yidams like Hedwaja and Chakrasambhara and Queen Samaja and then Tara and All the hidams that we know about are all there in front of me. And on his right are all the Buddhas. you know, like Shakyamuni and all the other Buddhas and Upame, Buddhas and Nirmanakaya and Sambhogakaya, Amakaya, all, there's many types of Buddhas, all those Buddhas are there on his right.

[64:45]

The great Jyāga, Dōngbuche, that Dōngbuche, Jyāga Kanjuru Muche, the penjitāgare, There's a huge pile of books behind him, like a big mountain of books, which are the words that... there's something like the Dharan Mata. So all the books containing the dharma, which is the Kangyur and the Tengyur, etc., all these many, many books are behind him. There are many books.

[65:46]

There are many books. [...] So an ordinary breath is the standard? When they say the sangha, they mean the , which means that they at least reached the first level on the bodhisattva path, from the first to the tenth. That type of sangha is all there.

[66:47]

All the bodhisattvas and the 16 main bodhisattvas The Buddha, I mean the eight bodhisattvas and the 16 arhats, etc., all the great followers of the Buddha. And the bodhisattvas are wearing, you know, the clothes of the bodhisattva, which includes jewels and silk. And those who are the arhats or monks are wearing the monk's robes and with a shaven head. All of those on the left. Then on top of that, all the sky is filled again with all sorts of lamas and dakinis and other celestial beings. I was just filled with blood, clouds, all through the sky.

[68:01]

They did not want to film me, which we thought was a shame. They thought I was in a group. [...] I don't know. I don't know. I don't know. I don't know. Then in all these visualized scenes, you imagine that on their forehead there's the white letter O. And on the throat, there's the red letter A. And in the heart center, there's the blue letter H. And from the whole blue letter H in all of their hearts, there spreads out light rays from each of them, which stretches out to the Buddha field and all over the universe.

[69:49]

And instantaneously, that light kind of invites and absorbs the wisdom essence of each of these beings. So in other words, they no longer are simply a visualized image that you've made up, but it becomes the real thing, the real one. So that essence is instantaneously absorbed back into each of their hearts, sort of like rain coming out of the sky, just absorbed into all of those. so that the visualized image and the real essence of being are now totally indivisible. It's just into the heart. I don't know. This light that comes back, it's like a rainbow.

[70:59]

It's all different colors. Okay, I didn't get it that much. I would never do that. When I was a child, I used to go to school. [...] Then I saw that two devas came to play over there.

[72:08]

Sangeetha Sangeetha was knocking the chair over there. That's what I thought. Sangeetha Sangeetha was dancing there? That's right. Sangeetha Sangeetha was dancing by herself. She was over there by herself. That was the truth. Sangeetha Sangeetha was dancing the chair there. Somjé, [...] Somjé. Yes, that's right. That's [...] right. Okay, what happens is that the light goes out of your visualized images and thoughts, and it reaches to all these Buddha fields, etc., paradises.

[73:37]

And that reaches to the real Buddhas who are there. And when they see that light, I guess they know what's happening, that you're visualizing, you're sort of inviting them, and they right away have a great compassion for the situation. So they come themselves. It's not like light coming back. They themselves... come to your visualized place. And it's just an example. It's not really real, but it's like rain. In other words, they just all of a sudden all manifest out of the sky. They're all coming, right? And absorbing each into the, you know, like if you visualized Havajra, so the real Havajra is just all of a sudden coming and absorbed into your visualized image, and it becomes the real Havajra, not just the visualized image, etc., So you put it back down. Yeah. Put it back in the kitchen. Right up to the way.

[74:38]

You all may go and get the post-its out. It's up there over there. I just want to let it. I don't want to put it to there. I don't want to bring it in there and dish it out. Oh, you've got to eat it. You've got to eat it. And it's sugar. I don't know. [...] Okay, so from our hearts, again, after the Buddhists have become the new Buddhists, then we imagine that from our heart center, heart chakra, light comes out, light shines out, and from this light manifests

[76:26]

the Goddesses of Offering. See, first we set up these real offerings, like actual items which we put here. For example, we have flowers here and everything. But these Goddesses of Offering who are white, blue, yellow, red and green in color, they offer inconspicuously many large different types of offerings, much more than we've all offered in reality. These are visualized offerings, which they give to all the buddhas that visualize. . Then you do the mudras along with that Sanskrit mantra, which the mantra is...

[77:27]

It's really a symbol for all the different types of offerings. Like the seven, all offerings that we have there, there's seven mudras that you do. In other words, you're giving offerings to all these Buddhas and Bodhisattvas. Oh, dear. Oh, dear. I'm going to tell you, I'm going to tell you. [...] Then that second mantra, say at least once or three times or as many times as possible because that's a very special mantra that simply by saying the mantra itself, you have in fact offered many things.

[78:55]

It's a special mantra device by Buddha himself. So simply by saying the mantra, you'll offer. So you say that as many times as you can. 46. 46. Do you want to try three times? We have to take care of our children. [...] I am very happy to be able to speak to you. I am very happy to be able to speak to you. I was in the hospital, and the doctor told me to go to the hospital.

[80:25]

I was in the hospital, and the doctor told me to go to the hospital. I was in the hospital, and the doctor told me to go to the hospital. If you have any questions, please feel free to reach out to me. I will try to answer as many questions as I can. If you have any questions, please feel free to reach out to me. I will try to answer as many questions as I can. If you have any questions, please feel free to reach out to me. I will try to answer as many questions as I can. He said, he [...] said, And then, he said, I'm sorry, [...] I'm sorry.

[81:45]

When I was a child, I used to go to school with my parents. I used to go to school with my parents. When I was a child, I used to go to school with my parents. When I was a child, I used to go to school with my parents. When I was a child, I used to go to school with my parents. Okay, so, um, next, after those nunchucks, there's... Oh, oh, yeah. Good night. Good night. There are two nunchucks coming here. One, two, three, four, five, six. The first one is the actual one that you say while you're doing it. And the second one is, they're both really offering merchant. But the second one is like, instead of offering to just say that. Okay, so after you've done these offerings, then you say these prayers, and I think in the book there's two different prayers.

[83:19]

There's a short one and a long one. It goes through a few pages, and those are basically the seven-branch prayer, seven aspects, which if Rinpoche was to discuss all of that now, he'd say we could spend just two days just on that. So we're going to skip it right now, but he just said it out loud to you, which is like a rune. And basically, the meaning of it, you know, if you read it in English, you can see. Also, the meaning, there's seven branches in that prayer, which are, the first of them is taking refuge. Okay, sorry. The first one is bowing down. Okay, second one is making offerings.

[84:21]

The third is confession of sins. It's like being aware of all the bad things you may have done, etc. And also saying that you're sorry that you've done it. That's the third one. Then the fourth word is taking pleasure in the good of others. In other words, being aware of the great wisdom and knowledge of these venerable, noble beings and taking pleasure in that. In other words, not being jealous. You know that? She's cool. She's lucky. The fifth statement is that you're beseeching all these beings to please turn to the wheel of Dharma. In other words, please teach Dharma. And then the sixth is beseeching them not to enter nirvana, but to please stay around and live with samsara.

[85:32]

So all beings are enlightened. And then the second is the statement that all the other six things you've just done, there's some merit which comes out of doing that. So you're dedicating that merit so that you will get enlightened for the benefit of helping all beings. Like sharing of merit. So that was, that's what they did. So now we go on to the actual instructions on offering the mound of bread. You know, so I can't put children at work. That's what I'm talking about.

[86:46]

That's what I'm talking about. [...] And then, we have a very humble people to my children, from the team. You know that's so funny. And I'm about to tell them, the people who are in the church, the humble people to my children. And then, I have to send my children to my mission. I'm not sure why I'm going to do that. [...] Now, the first thing is we're talking about giving offerings. So first of all, there's two, as we said before, two types of offerings.

[87:49]

One are actual offerings, and the other are imagined offerings. So now, actual offerings, really, we're not capable of doing very much. At desk, we might have a few candles and a couple flowers and things, but nothing expensive or really amazing we can do. On top of that, there are three things on the actual offering. And three things are, first of all, there's um, fin thing, which is, um, that the things that we're offering, we got by doing through some sort of fin, like, you know, we raised all the, I don't know, whatever, the things we did and getting what we have, you know.

[88:52]

Working? So great, thank you very much. Is that what you mean, instead of medicine? I don't know what that is. What, to work? Yes, to work, to buy and sell. So how often do you get your money to work? I get my money to work. [...] Now you like it, kind of? So I went down to the other side of the road and saw that there was a man sitting there. Was he wearing a white shirt? Yes, he was wearing a white shirt. He was wearing a white shirt. He was wearing a white shirt. He was wearing a white shirt.

[89:53]

He was wearing a white shirt. He was wearing a white shirt. He was wearing a white shirt. Yeah, it is because You're always involved in all sorts of things when you're doing these kind of things, for example, mental things like being jealous of other people and fighting, and then certain kind of work involves killing all sorts of beings. I mean, you could go on and on for, you know, all the things that happen every time you get out of the house. I don't know. [...] Anyway, so most likely, most likely, one way or another, the money that you got in order to buy the office is something wrong.

[91:03]

So that's the first one. Oh, yeah. We can't win. And then the second one is, oh, yeah. So and then the second thing on getting offers is you're changing it. on top of that, is that, you know, he probably didn't want to really give up. He didn't even want to, so that is also a stain. And then the third, um, so what do you think? And then for the third one, it's pride. that all these awful stuff that you think, boy, I'm newly trained, I've really put up a lot, or they're too fantastic, what I've done. That's the third thing on giving up the awful.

[92:03]

What? Can I speak about it? So the thing is that with imagined offering, you don't have to. There is no meaning in getting them. And there's no stitchiness in offering them. And you don't have any pride for having offered them. Then, the old man, the old man came and said, I want to go to the temple, [...]

[93:19]

@Transcribed_UNK
@Text_v005
@Score_30.62