I'm going to teach you how to do it. So, I'm going to read this to you. So, I'm going to read this to you. 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.

[01:05]

And towards this end, we are 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, and at the same time we're visualizing the Lama who is giving us the instructions to be actually Buddha himself, His body is totally looks like the Buddha and it's all pure and clear and emanating lights. And his words are the essence of wisdom. And we are imagining ourselves. And we ourselves are all Manjushri sitting here. who are fitting receptacles to be here in the Dharma.

[02:15]

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. I know Rinpoche. Some more long day they take. Now we've been studying the Vajrayana path for a long time, and especially we've studied the whole of the Nangsun, 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.

[03:16]

And all this has been for the purpose so that we can try to practice. That's the idea. We're trying to practice Dharma. First of all, taking refuge is extremely important. You must 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 yidam, be it Hevajra or 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

[04:37]

really taking refuge, first of all? For taking refuge, what is meant by taking refuge and also the preliminary practices includes a hundred thousand of taking refuge, a hundred thousand prostrations, a hundred thousand repetition of the Vajrasattva hundred syllable mantra, and a hundred thousand offering of the mandala. These are called the four hundred thousands. So, I'm going to say more.

[05:37]

So, I'm going to say more. [...] So, I'm going to say more He has heard the Vajrayana, Lamje, great Lamje teachings from his teacher Nga Lepa. And that great teacher practiced the preliminary practices and he did 2,400,000 taking refuge and 1,100,000 of the Vajrasattva mantra and 4,300,000

[06:45]

frustrations, and one million means ten, five hundred thousand, right? And when he says he did one million of the Manjus, that doesn't mean the short, you know, the four-line search and pursuit. It's the seven-heap one, which is the more extended one, the seven-heap thing. And by doing that continuously, he finished that in two years, two human years. Yes, sir. Yes, sir. Yes, sir. And then the Lama Nalga, by the way, Lama Nalga is both considered a preliminary practice and it's also considered actual practice.

[08:36]

You know, it kind of fits into both categories. And there's the four-line verse, which is the essence of the Lama Nalga practice. His guru did 6,500,000 of that four-verse thing of the Lama Nalga. Yeah, a hundred thousand things, sixty-five times. There's a picture of Ngawanglekpa on the altar, with the one with the black, the dark hand. He's the god of Ngawanglekpa. With the black flat hat? With his hand like that. Lama Nal Chor is Guru Yoga and the four lines is praise to Satchitananda?

[09:42]

Is that okay? That's the thing I think that you repeat many times when you're doing the Lama. I'm not sure. There's a verse. I'm not sure what it is. Yeah, what he said. He said it. Yeah, that's the thing that you do when you're in the Guru Yoga, right? Yeah. Yeah, that's Guru Yoga. There's many different types of lamrims. Of course, this one is called the lamrim sabra, which means the deep path, which is directly in the lamrim teachings. I don't know.

[10:44]

I don't know. [...] I don't know There was two students of Nga'on Lagpa Rinpoche. They're both called Deshun Tultuku, the older one and the younger one. from which I was the younger one. The older one has already passed away. But he did. There's another four-line verse. He says now he's the older one now. But he did 7,500,000 of this other four-line. I didn't catch what it is, but that's another part of it.

[11:44]

7,500,000. What is it, buddy? Is it that motto? Yes. It was on the satyaprithika. It was on the Hindu. So, since we're following the Lamje path of Vajrayana, we absolutely must do the Lama Nalchok at least a hundred thousand times, then we'll be okay. But anyway, do as much as possible. We're not doing that today. We're going to do the Mandala offering. So we'll do the Lama Nanja next time. So now we've sort of finished the taking refuge and the Vajrasattva.

[13:10]

Some sort of done that. Now we're going to do the mantra. Because the taking of refuge is, if you want to know what happens, you actually receive some kind of blessing from the Kunchatsum. from taking 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.

[14:14]

And the Vajrasattva purificatory mantra is for all the sins. I don't know, sin's really not a good word, but dipa means Obscuration is really not good. Yeah, defilement, I think that's a good word. 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 of problem. That's the purpose of doing the Vajrasattva. Yeah. Then, as for the purpose of doing the mandala offering, That is so that you can accumulate sonam.

[15:30]

Sonam means, it's translated 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 you, 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 do the mandala off. I don't know what to do.

[16:52]

I don't know what to do. Now when you are doing these hundred thousand practices of the different preliminary practices, you must or you really should set up an altar. Which means, first of all, you set up those offerings like that.

[18:15]

And also, any kind of thangka or painting of the deities or the yidams that you have, Chenrezig or Tara, etc., put it up. And if you have photos or pictures of lamas 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 Sakyapa way. The Sakyapa way starts from the right and goes to the left. In general, the other ones start from the left and go to the right. So starting, this is the Sakyapa 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 incense in the rice. Then there's a candle or a, you know, a lamp, candle, butter lamp. And the next one is the water which is used to bathe the feet of the Yidams, etc., the Buddhist feet.

[19:42]

This comes from an old custom in India. That's one of the main things you offer to people is you bathe their feet. So that's the meaning of that. And that's water usually with saffron and also special herbs and things are in there. And the last one, Shindo. And the last one is food. And so usually if you have a nice torma or something, that would be good. So the last one is supposed to be food. If you had a beautiful torma, etc., 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.

[20:59]

In general, you don't put meat or beer. However, I just asked, I've seen meat and beer, so he said, well, for special Vajrayana practices, you know, when you're doing Tsongkhapa, etc., you have to put meat and beer, so that's different. And for other practices, is that order ever reversed? Is there a reversal of that order inside, or in other practices? It always is, except for, for purabhu, dorje purabhu, which is basically a yinma 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. Anyway, tomas don't come from India.

[22:01]

That's a Tibetan custom. So it's not really the original thing in any case. Toma is a Tibetan. You can't be naked. Yeah, he said. I didn't hear it to me. Don't talk. When you do that, you don't think you're thinking, [...] versions, not the Sakya thing, they put something for a musical instrument, like the small finger cymbals or a bell as a music offering.

[23:03]

But in the Sakya tradition, you don't have to put it out. Whenever you're doing any practice, and this includes the mandala practice, you always start out with saying refuge and arousing of the bodhicitta, and you know, the four line Sangye Chitta, Sakya Chögyamma, that four line verse, at least say that three times before you do anything. And that four line verse contains both Refuge and arousal of the bodhicitta. So you always do that before any dharma practice.

[24:04]

And in this case, too. When I was young, I was taught to be patient. [...] Now, since we're doing the manda offering, the next thing you do is the mantra, Aum Sambhava Suddho Sava Dhammas, that one, which is the mantra which turns everything, dissolves everything into emptiness. So you have to visualize that your house and your country and everything has dissolved into emptiness by saying that mantra. Then out of the emptiness comes the letter drum. Drum? Drum.

[25:24]

Drum? Drum. [...] R-U-M. Long U-M. In Tibetan. With a ra underneath. Under the ba or the ha? Under the ha. Then with the a, which is the lower mark. Under the hara. Yeah. And then the shakyu? And then this, that sun is one thing on top of the palm.

[26:27]

Okay. You can say, you can do that, you can say, Brahm. Brahm. Brahm. Yes. [...] Yes from the Sanskrit is brum, but the Tibetans always say drum. And this is a very good seed syllable because this is the seed essence of all jewels and precious items. And so you visualize that letter in many colors. And from that seed syllable appears a crystal, a palace, a God's palace. huge castle kind of thing, you know, throughout the space, very huge.

[27:31]

It's the same thing. [...] It's 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 space seat. on which the second one is the lion throne.

[28:55]

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. So on top of the lotus is a sun seat, and on top of the sun seat is a moon seat. So that's all together five seats. On top of that is Dorje Chang Vajradhara, who is the essence or condensed essence of all the lamas and gurus, blue in color, holding Vajra and bell. The right hand of the Vajra on the outside.

[29:58]

You should have a picture. I've seen that. And he's extremely beautiful, handsome, smiling. Then around Dorje Chong going around in the right direction clockwise are all the lamas of the lineage.

[30:59]

Now, since we're doing the Sakya one, so it is the Lamje lineage, which Dorje, Chandame, Ma, Dhirubhai, et cetera, going all the five Sakya lamas. All around, going in the right, Sachen, Mochen, et cetera, all those lamas. and they're going around. And also the Dorjechang is like a bit bigger than the others. The others are smaller around. That's how it is. When I was young, I used to go to the Dorjechang. [...] In front of Dorje Chom are all the yidams, like Hevajra, Chakrasambara, Guhyasamaja, Tara, etc.

[32:03]

All the yidams that we know about are all there in front of you. Then to the... And on his right are all the buddhas, you know, like Shakyamuni and all the other buddhas and Urpame, buddhas in Nirmanakaya and Sambhogakaya, Dharmakaya, all, there's many types of buddhas, all those buddhas are there on his right. There's a huge pile of books behind him, like a big mountain of books, which are the the words, it's the symbol of the Dharma.

[33:21]

So all the books containing the Dharma, which is the Kangyur and the Tengyur, etc., all these many, many books are behind him. Nye-we-se-shin-ji, Nyon-ba-yon-da, shin-re-ze-da, kon-do-zon-bo-la-so-ba. Nye-ten-kyu-ru, ra-so-ba-ra, ra-to-shon-mu-cha-lu-ki-do. Nye-se-ge-no-chen-ba-ke-cha-lu-ki-go-ta-da. Nye-ten-kyu-ru-la-so-ba-ra-zon-ngo-mi-ke-cha-lu-ki-kyu-na-so-so-ri. And on his left is the Sangha. When they say the Sangha, they mean the Bhagavad-gītā. Bhagavad-gītā means venerable, which means that they've at least reached the first bhūmi, the first level on the Bodhisattva path, from the first to the tenth.

[34:34]

That type of Sangha is all there. All the Bodhisattvas and the sixteen main Bodhisattvas of the Buddha, I mean the eight sorry, 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 silks. And those who are the arhats or monks are wearing the monk's robes and with shaven head, all of those on the left. Then on top of that, all the sky is filled again with all sorts of llamas and dakinis and other celestial beings filled like just filled with like clouds. all through the sky.

[35:47]

Mungbo, [...] Then in all these visualized beings, you imagine that on their forehead, there's the white letter OM. And on the throat, there's the red letter AH. And on the, in the heart centers, there's the blue letter HUNG.

[37:16]

And from the HUNG, blue letter HUNG in all of their hearts, there spreads out light rays from each of them, which stretches out to the Buddha fields and all over the universe. 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 all of 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.

[38:22]

So, I don't know. This light that comes back, it's like a rainbow. It's all different colors. After the light emanates and goes out, could you just say again, I didn't get it clear myself. I've never understood this. I don't know how to say it.

[39:30]

I don't know how to say it. [...] I don't know. I don't know. I don't know. I don't know. I don't [...] know.

[40:30]

I don't know. [...] Okay, what happens is that the light goes out of your visualized images, the spots, and it reaches to all these Buddha fields, etc., paradises. So when the buddhas, 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 this 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, and they're all coming right

[41:39]

and absorbing each into the, you know, like, if you visualize hair vajra, so the real hair vajra is just all of a sudden coming in, absorbed into your visualized image, and it becomes the real hair vajra and not just the visualized image, etc. So you have these little ends coming back down. Yeah. Like a big wave. I am going to be the most subtle. So, [...] I am going to be the most subtle. I don't know how to say it in Chinese. I don't know how to say it in Chinese.

[42:42]

I don't know how to say it in Chinese. You can do it. [...] Okay, so from our hearts, again, after these 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 the goddesses of offering.

[43:55]

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

[45:13]

In other words, you're giving offerings to these, all these Buddhas and Bodhisattvas. I don't know. [...] I don't know 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.

[46:21]

It's a special mantra devised by Buddha himself, but simply by saying the mantra, you'll offer. So you say that as many times as you can. Forty-six. Forty-six. If you don't know how to do it, you can't do it. If you don't know how to do it, you can't do it. CHENG DZI NYE LÜ RÄ TÖ PA YIN GYAL VA KAN NAR BA ZHANG [...] ZHA

[47:30]

I would like to. So, I'm going to give you a brief explanation of what I'm talking about. Give it to me. [...] You can't do it.

[48:38]

You can't do it. [...] You can And then, chen nongpi kyu kyu khoro, khoro nong, kyu yi song rung nong seni, suwande liri. And then, chen nong song gyi pen gyi kong nang, ko nyang yi le mong dawa, yin yori, mong yu rung nong seni, kapa tata, tata tata, nyang yi le mong dawa, suwande. And then, tere pen yi chenpo yori, tiki yi wa tiki, theni, nga tso tong yi song gyi topa yi ui se gyi. And then, yin nang den yori, theni, de, dandel ndeba ngo ma gya na nye ma nye yin, tani, de kwa na yi gwa sari. Okay, so next, after those mantras, there's... Oh, Janice, could I just ask you, which, there are two mantras, one is, and that one is, yeah, which one, which one,

[49:53]

The second one. The first one is the actual one that you say while you're doing the offering. And the second one is, they're both really offering mantras. But the second one is like, it's instead of offering, you 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. There's a short one and a long one. goes for a few pages. And those are basically, it's the seven branch prayer, seven aspects, which if Rinpoche was to discuss all of that now, he said 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 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.

[51:07]

Okay sorry the first one is is bowing down. Okay, second one is making offerings. The third is confession of sins. It's like being aware of all the bad things you may have done or thought, etc., and also saying that you're sorry that you've done them. That's the third one. Then the fourth one 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.

[52:10]

Demi-Ngāva kīrtukuru. Kīrtukuru. Then the fifth statement is that you're beseeching all these beings to please turn 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 in the samsara. So all beings are enlightened. And then the seventh 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 and get enlightened for the benefit of helping all beings, not just yourself.

[53:19]

So it's like sharing of merit. So that's what that is. So now we go on to the actual instructions on offering the mandala. If you don't know how to do it, you don't know how to do it. [...] And then, you know, Mariko, tombo dipo trama yuri.

[54:20]

Rungu di, ngula soba, namba di. Tombo si soa, on the dipo gole, tombo dipo trama yuri. And then, pahadu sena yuri, tara, trama ngeecha. Kama chupa yabo di piwina, oh, tanye chupa piwasono ngaja yuri, no? Then you did, di trama samtige. So now, shambo, you talk to me, Mariko, tanye, trama ngemba di. 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 offering. One are actual offerings and the other are imagined offerings. So now, actual offerings, really we're not capable of doing very much. At best, we might have a few candles and a couple flowers and things, but nothing extensive or really amazing we really can't do.

[55:23]

On top of that, there are three stains on these actual offerings. And three stains are, first of all, there's sin stain, which is that the things that we're offering, we got by doing through some sort of sin, like we may have stole it or I don't know, whatever bad things we did in getting what we have, you know. Is it even working, sin and sin? Working? Is that what you mean, instead of anything? No, no, is that a service? What, to work? Yeah, to work for the money, to buy the book. Well, how else are we going to get the money to buy the book? You take, you take for the rest?

[56:28]

Nothing like the Chinese? I don't know. I don't know. I don't know. Yeah, it is because You're always involved in all sorts of sins when you're, when you're doing these kind of things.

[57:34]

For example, mental sins like being jealous of other people and fighting, and then certain kind of work involves killing all sorts of beings. I mean, you can go on and on for, you know, all the things that happen every time, every time you venture out of the house, whatever. I don't know. anyway so most likely most likely one way or another the money that you got in order to buy the offerings you did something wrong so that's the first one um and then the second one is um oh yeah so and then the second stain on giving offerings is you're still stinginess on top of that, is that you probably didn't want to really give this much, or maybe you should have given more, etc.

[58:36]

So that's also a stain. And then the third is pride. Once you set all these offerings up and you think boy I'm really great I really put up a lot and this is fantastic what I've done. That's the third day on giving actual offerings. Why bother? Yes, why bother? So the thing is that with imagined offerings, you don't have these problems.

[59:38]

There is no sin in getting them, and there's no stinginess in offering them, and you don't have any pride for having offerings. Then, the mind of [...] In the new path, there is no such thing as death. There [...] is no such thing as death.

[60:38]

There is no such thing as death. There is no such thing as death. There is no such thing as death. So now we're talking about the actual material that the mandala is made out of. Actually, the word mandala itself is a Sanskrit word. The Tibetan word is kinkor. It means some sort of circle of sorts. So this mandala can be made out of many materials. If you're wealthy, it could be gold, you know, metal, if possible, gold or silver. Or if you're not that wealthy, then maybe copper or bronze or whatever, all these different metals. But however, by the way, iron is not used. And if you're poor, you might use a wooden one or even a stone one, it's okay, or a glass one, it doesn't really matter.

[61:39]

So, if you If you have a mandala made of precious materials, then it'll do if it's just the size of your stretched out hand. I guess the diameter or something like this. If it's of the cheaper materials like wood, then it should be bigger. It should be maybe the size from your elbow to your finger diameter. Maitreya was a monk.

[62:44]

He was a monk. [...] Now, if you're very wealthy, as for the actual heaps of these offerings that you're making, if you're wealthy, it can be made of jewel, crushed jewels of all the different gold and silver and diamonds made into a powder. If you're not that wealthy, it might be of herbs, special herbs and medicinal herbs.

[63:51]

And if you're fairly poor, then you make it out of grains, certain types, any type of grain. Thank you. Yawm al-lamri s-sanghir, yawm al-lamri muchir, yawm al-lamri dhiyan dhur, dhiyan dhir muchir. Washing.

[65:23]

Washing. [...] He is wise. [...] I think when you're doing this practice, I saw you were this pretty. Do you know that?

[66:51]

Do you know that? When you're getting ready to do this now, this sand or whatever material that you're using, not sand, it's greens or stones or whatever it is, you have to make sure it's very well cleaned and washed and especially with a little bit of saffron water, pure water. It's very important that also you make the mandala plate here very, very clean and shiny.

[67:58]

Even if there's a little bit of dirt on it, it's kind of a sign of stains and defilements within your own character. It becomes a symbol of that, because this whole thing is a very symbolic thing to begin with. Therefore, you make great effort to do everything in the most auspicious possible way, which means that you make this as clean as possible. Any thongbo rongalapak dala nukyum uji sung. Then he, rei la suki tse nyi le ma ri ta rong gul yu gul mo, yi su gul dawa yu gul du la pa sha jen bi ta gul. La pa gonga. Then he ombe za sa tu sama ya, ba na bala ya, be za sa tu ye, no ba di ta, ando do do se, ba ba sa tu gul me ba, ando do do se, ba ba sa tu gul me ba. Sa wa si dung me vare ye za, sa wa gama sa za mi, ta gama kira ya gul mo, ha ha ha, wo banga ya. Sa wa ta zang gata, bedar ma me mu za. Samaya sato wazi. Napa shat nyamba gaccha. Dini tsa tsa du.

[69:17]

Dzogzong wu tsa. Diba ji. Dzogzong wu tsa. Diba zi du. Dini nanda tsa tsa ana. Da shal ho. Napa shong ho. shah, shah, shah. So first, when you start doing that, you take a bit of this rice in your hand, and then you don't have any cloth or anything on your hand. Just your hand itself shines the top of the thing while you're holding. couple grains in your hand and you're saying the hundred syllable mantra like you just did.

[70:34]

And then with the water this you must have this water over here which is the water with which has the saffron in it a little water in a small pitcher and then you pour a bit like you just did on there a little bit and then now it doesn't matter where you're actually facing but you imagine that in front of you east That's east. So you set up that direction. Even if you're not actually facing east, it's okay. But just imagine it's east. That's south, north, west. Goes around on the right, Jesse. So first you start to say Aum Vesubhumi Ahum, which is that prayer which is in the book.

[71:44]

And first you make a square. You start up at the top in the way he's doing it. You go to the right and down like that. Aum Vesubhumi Ahum. You make a square. And he sort of spreads it. You make a square and then you make it into a circle. You should all sort of see what he's doing, because you've seen it before. So then you make, I think you make the square twice. You make the square sort of in the water. You know, you kind of make the trace because there's liquid there and then you rub it out by making. you sort of smudge it out like that, then you do it again. Then when you get to the word koyuk, which you'll see, it's a couple, about two sentences in. Koyuk means this thing which goes around like a fence, I think, or something around.

[72:50]

Then you, with your finger, you make a circle right around the rim of it. And then when you get to hung, the hung, then you put that little pile in the center. You really should be looking at the 57, 58 are the explanations in English. Does it tell you what to say with what action? There's three things you have to learn. First of all, what to do with your hands. And that has to be syncopated with what you're saying. I mean, synchronized with what you're saying. And also, at the same time, you're also visualizing and meditating. So there's three things that are going on. So it's very difficult. Can you visualize being in the celestial mansion while you're doing this?

[73:55]

Well, I don't know. Don't worry about it. Let's hear what he has to say. Om Namah Shivaya. Om Namah Shivaya. Om Namah Shivaya. I don't know. [...] I don't know You see, this is what I'm talking about. You see, this is what I'm talking about. You see, this is what I'm talking about.

[74:58]

You see, this is what I'm talking about. You see, this is what I'm talking about. You see, this is what I'm talking about. So now you're visualizing that on that plate is the whole universe. And the universe is in accordance with the Buddhist cosmology. It's really hard to relate that to the Western idea of the solar system, etc. So, you just kind of think in these terms right now.

[75:59]

So, first of all, when you're doing this, I mean, the prayer actually says what you're supposed to be visualizing. So, it's better when you read that from the book and in the translation. So, you're going along with what the words mean, right? So, Sirki Sasi, there's a place that says the land is all gold, or something like that. I don't know how to translate it. But in other words, the basic surface of this universe, or the Earth, is gold. So you're visualizing that. And then when you get to the word Koyu, you'll see it in the Teneri. Koiuk is this, the rim of surrounding mountains. There's, it's this area, first of all, there's this gold sort of area, which is this huge area, which is surrounded by the ocean. I think the golden mountains, which are glazing on the ocean. Then in the center, when you say, hung, ri, gya, bur, ri, ra, that means the Mount Sumeru, which is this mountain right in the center.

[77:02]

And that's this huge mountain, which has four sides. And the front, I don't remember now. Crystal in the front? White, white. And then on to the South is the blue, I think it's lapis. Then in the West is ruby. Red ruby. What? Ruby. Ruby. And then in the North is gold. These are the four sides, you know. It's 8,000 of these units of measurement, which is some confusion.

[78:05]

It's huge. It's 8,000 of these units of measurement, which is some confusion. It's huge. It's 8,000 of these units of measurement, which is some confusion. It's huge. There's the thirty-three levels of the God realms on top of the peak of this mountain. Thirty-three levels. There's the thirty-three levels of the God realms on top of the peak of this mountain. Thirty-three levels. In the sky above that are the pure realms, which are above those in order. There's a whole, many of them. Right around the mountain, Sumeru, there are seven circles of golden mountains. Between each, that's all in the ocean.

[79:24]

Then in the east, there's the place called Lubavo, which is, that's one big world realm. Then in the south, Zombaling means our own world, Zombaling. In the west, there's this place called Ba'alongshir. In a very large well. In the north, a place called Daminyin. They make these little piles each time to represent So each of these four big islands have two small servant islands. So in the East, there's Luluthan, Lupa.

[80:38]

So you put two small little things in each of them. These are the two servants of our world. You live in Montreux, just two other ones in the west. Damien and Damien, two other little islands in the north. So now don't forget the mountain re-rub has the four sides made of those four jewels.

[81:53]

So each side is shining its light. So for example, to the east, it's the crystal glass side, which is white. So that whole land and world has a white cast to it. Then our side has the I think it's either lapis or sapphire. Lapis. They say sapphire in the book. They say vaidurya is sapphire. Yeah, I thought vaidurya is lapis. Yeah, that's what I thought, too. So I'm not sure, but I personally think it's... But I saw that it says... It said lapis last week. Yeah, it says sapphire in the book. Sapphire lapis. Vaidurya di... Vaidurya di... Vaidurya. Vaidurya di... Because, um, Doja Palms, Double Red... Doja Palms... It's not lapis.

[83:08]

It's very shiny. First of all, he's never seen it. And it's very, very rare. And if we had a small piece of it, it's light, shiny, would be seen all over Manhattan. It has this incredible... So since that side of the mountain is all from this jewel, that's why our whole sky is blue. That's the shining reflection from that jewel. It's not. It's a mythical jewel. I don't know if it's mythical or not. No, I don't think it's mythical. I mean, well, he doesn't think it's mythical. I mean, it exists, but it's very rare. I don't know.

[84:35]

I don't know. So most people in the human world, I mean in this world of ours, we are basically, our size is about four of these in general. In the eastern realm of Lubavvo, The people are eight of these in size. In the West, there are 12 of these spins.

[85:36]

16 in the North. In the Dharmini, there is a person called Rambhojyepa. [...] Then there's the Rinpoche-Kiriru, which is the mountain, the precious mountain made of jewels, which is somewhere between the Mount Sumeru and the eastern land in the ocean. There's this mountain made of all sorts of jewels, incredibly huge jewel mountains.

[86:38]

In Tibetan, Rinpoche-Kiriru. You'll see it in the book. But that's the jewel mountain, the precious mountain. So you make another hit for that. Then there's a place called Basan Kishin, which is between our world and the Mount Sumeru, which is also very wealthy and rich. It's kind of a god realm. And it's kind of, it's the source of many of the jewels and riches in our world, in our life. In the past, when I was young, I used to go to the temple to pray.

[87:44]

I used to go to the temple to pray. When I was young, [...] I used to go to the temple to pray. There is another land to the west which is I think it's a land of cows but the cows have their horns and are all made of precious materials and their tongues and mouths. It's in the north. Then there's another precious land there where all the trees and plants don't need earth and they don't need to be watered.

[88:50]

They just grow just by themselves. It's kind of It's a reflection of the good karma of the beings who live there, that these plants just grow naturally. Then again, in the East, there's A circle of gold. It's like a huge wheel that during, in good kalpas, which this is not, but in a good time when there's the ruler, universal ruler, then he has this wheel, which is the symbol of his power of ruling the whole universe.

[90:13]

It's this huge golden wheel. Well, that is, that sort of floats around to the east. Then there's the Norbu rim, which is a very precious jewel, which is floating around through the South, which again is the source of all the wealth and riches that you may need. Like you can pray to that jewel sometimes and get well from that. Then in the West, you imagine that the which is the queen, precious queen, and she is the queen of the universal monarch.

[91:32]

His wife is this queen, and she's extraordinarily beautiful and attractive.

[91:37]

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