If you want to go to the temple, you have to go to the temple. If you want to go to the temple, you have to go to the temple. If you want to go to the temple, you have to go to the temple. If you want to go to the temple. 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 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.

[01:28]

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 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 Manjushris sitting here who are fitting receptacles to be hearing 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. Yes.

[02:41]

Yes. Now, we've been studying the Vajrayana path for a long time, and especially we've studied the whole of the Namsun, 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, etc. 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. If you don't know the language, don't worry. I'm not going to marry you. If you don't know the language, don't worry. [...] First of all, taking refuge is extremely important.

[04:07]

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 you've done, 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 really taken refuge, first of all. I don't know that. I don't know. For taking refuge, what is meant by taking refuge and also the preliminary practices? It includes 100,000 of taking refuge, 100,000 prostrations, 100,000 repetition of the Vajrasattva 100-syllable mantra, and 100,000 offering of the mandala.

[05:29]

These are called the 400,000s. He didn't have it. So I'm going to leave. So I went to the church. [...] You want to talk, you can hear something. You want to talk, you can hear something. Right. And I, Deshner Rinpoche, says he has heard the Vajrayana, Lamde, great Lamde teachings from his teacher, Nga Lepa.

[06:34]

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 prostrations and written. And one million means ten, five hundred thousand, right? One million. One million. And when he says he did one million of the manjas, that doesn't mean the short, you know, the four lines, it's the seven-heap one, which is the more extended one.

[07:39]

And by doing that continuously, he finished that in two years, two human years. Okay. Long, long way. That's it. [...] Right. And then the Lama Nājā, by the way, Lama Nājā 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 Nājā practice.

[08:45]

His guru did... Kukshu, right? Right now? 6,500,000 of that four-verse thing of the Lama Nājā, he did. Yeah, 100,000 things, 65 times. There's a picture of Raul and Lepa on the altar with the word with the black, with the red pen. It's a picture of Raul and Lepa. It's a picture of Raul and Lepa. So with the black hat, that's like a chopper. With the sand like that. Lama Nalchur is in a guru yoga. In the four lines, he's praised as such. Is that? Yeah, it is. That's okay. Four lines. Wait, wait. Can you stop? I know it again.

[09:46]

What is it? That's the thing, I think, that you repeat many times when you're doing the mamba. Now, Joe, 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... It's a guru yoga, right? Yeah, that's guru yoga. Right. There's many different types of lam. I mean, I'll just, of course, this one is called the lam sabno, which means the deep path, which is that's directly in the lam jai teaching. The lam jai, lam jai, lam jai. .

[11:13]

There was two students of . They're both called , the older one and the younger one. He's 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. 7,500,000 of it. That's it. I don't know. [...] So since we're following the Lama Drake path of the Vajrayana, we absolutely must do the Lama Naraja at least 100,000 times, then we'll be okay.

[12:27]

But anyway, do as much as possible. As much as we possibly can. Lama Naraja... We're not doing that. We're going to do the mandala offering. So we'll do the lamina in a camp today. We need that. We need that. So now we've sort of finished the taking refuge and the Vajrasattva. Some sort of that. Now we're going to do the Mandala Vajra.

[13:27]

I mean the Mandala Vajra. When I was young, I used to go to the police station. I used to work in the police station. Because the taking of refuge is, if you want to know what happens, you actually receive some kind of blessing 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're doing that. And the Vajrasattva purificatory mantra is for all the sins. I don't know, sin's really not a good word, but dikpa means sin. Obscuration is really not good.

[14:32]

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 of purifying those, which is a different kind of problem. That's the purpose of doing the Vajrasattva. Yeah. Yeah. Then, as for the purpose of doing the mandala offering, that is so that you can accumulate sonam. Sonam means, translated as merit.

[15:34]

But again, that's not really a good thing. It means that you'll 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 that's what happens when you do the mandala often I didn't mean to do it. I don't want to say anything about it. Thank you.

[16:46]

When I was young, I used to go to church. [...] Chimmy. You see? Don't check. See? Chelsea. Yeah. Yeah. Yeah. Yeah. Now, when you're doing these 100,000 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.

[18:16]

And also, any kind of thangka or painting of the deities or the yidams that you have, Chenrezig or Tara, et cetera, put it up. And if you have photos or pictures of lamas or different, you know, things, related holy things, prick 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 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, butter, a lamp, candle, butter lamp. Chaps. Chaps. Thank you.

[19:17]

And the next one is the water which is used to bathe the feet of the Yidams, etc., the Buddhist feet. 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 on there. And the last one, shinto. And the last one is food. And so usually, if you have a nice tarma or something, that will be... So the last one is supposed to be food.

[20:48]

If you had a beautiful tarma, 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. In general, you don't put meat or beer. However, I just asked what I've seen meat and beer. So he said, well, for special Vajrayana practices, you know, when you're doing Tsongkhara, 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 in Sangha, bringing in practices? It always is except for 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, but go ahead.

[21:58]

I don't want to hear about it. Anyway, Tomas don't come from India. That's a Tibetan custom. So it's not really the original thing in any case. Toma is a Tibetan thing. You can relate him for me, for my daughter? Yeah, he's there. I don't want to hear about it. In other versions, not the Sakyat thing, they put something for a musical instrument, like the small finger cymbals or a bell as a music offering. But in the Sakyat tradition, you don't have to put it out there. No, I don't know.

[23:11]

I don't know. I don't know. Now, whenever you're doing any practice, and this includes the mando practice, you always start out with saying, refuge and arousing of the bodhicitta. And, you know, the four-line Samhita Chitta, 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. And this gives to... When I was young, I used to go to school. I used to go to school.

[24:13]

I used to go to school. I used to go to school. I used to go to school. Now, since we're doing the merenda offering, the next thing you do is the mantra, that one, which is the mantra which 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.

[25:16]

Drum? Drum. Drum. Page 43. Or in 44. Well, it's right here. It's in the book. Oh, well, in English, it's B-H-R-U-M. Wrong U-M. In Tibetan. With a ra, ra underneath. Under the ba or the ha? Under the ha. Under the ha, okay. Then with the ah, which is the bone mark.

[26:18]

Under the ha-ra. Yeah. And then the she-beam. She-beam, okay. And then this, that, sun and blue thing on top of the bar. Okay. You can put your hands up here to move the brown broom. The actual pronunciation from the Sanskrit is brum, but there's Tibetan, so I 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 and things.

[27:27]

all, you know, throughout the space. Very huge. I am the only one who knows. [...] So in the center of that huge palace, there is a throne, a lion throne.

[28:46]

So the palace itself is considered the first seat, or sort of basic 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. So on top of the lotus is a sun seat. And on top of the sun seat is a moon seat. So that's altogether five seats. On top of that is Dorje Cang, Vajradhara, who is the essence or the condensed essence of all the lamas and gurus, blue in color, holding arm, vajra, and bell. We should look and hope for.

[29:51]

This one. Right hand. Right hand was the vajra on the outside. Yeah. You should have the picture. And he's extremely beautiful, handsome, smiling. When I was young, I used to go to school. [...] Then around Doje Chang, 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 this is the Lamdre lineage, which Dorje, Cang, Dame, Ma, Duruba, etc., going all the five Sakya lamas. You get that? All around. Going in the right. Tachin, Horchin, etc. All those lamas. And they're going around. And also the Dorje Chang is like a bit bigger than the others. The others are smaller. So that's... In front of Doi Je Chung are all the yidams like Havajra and Chakrasambhara and Guhyasamajra and then Tara and Chennasi etc.

[32:04]

All the yidams that we know about are all there in front of him. And on his right are all the Buddhas, you know, like Shakyamuni and all the other Buddhas and Upame, Buddhas in Nirmanakaya and Sambhogakaya, Amakaya. 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 words, the symbol of the Dharma.

[33:22]

So all the books containing the Dharma, which is the Kangyur and the Tengyur, etc., all these many, many books are behind him. And then there's the Gyan Dam. The Gyan Dam is the Pampa Gyan Dam. It's a small village. It's not a small village. It's [...] a small village. And on his left is the Sangha. When they say the Sangha, they mean the 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.

[34:35]

That type of sangha is all there. All the bodhisattvas and the sixteen main bodhisattvas of the Buddha, I mean the eight, I'm sorry, eight bodhisattvas and the sixteen 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 monks' robes and with shaven head. All of those on the left. I don't know if you can hear me. I don't know if you can hear me. Then, on top of that, all the sky is filled again with all sorts of lamas and dakinis and other celestial beings, just filled with like clouds all through the sky. When I was a child, I used to go to school.

[35:59]

I used to go to school. [...] That's it. That's it. That's it. That's it. That's it. That's it. 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 in the heart centers there's the blue letter HUM.

[37:16]

And from the Hong, blue letter Hong, 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 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.

[38:27]

Into the heart. So, I don't know. But the colors. Look at it. It's silly. This light that comes back, it's like a rainbow. It's all different colors. Okay. I didn't get it clear myself. I've never understood this. What is the meaning of the word earth tree? Earth tree is a tree that grows in the forest. It is a tree that grows in the forest. It grows in the forest. So I told them that I was not going to die.

[39:40]

So I told them that I was not going to die. [...] I don't know. I don't know. I don't know. I don't know. I don't know. I don't know. That's it.

[40:49]

Okay, what happens is that the light goes out of your visualized images' hearts, and it reaches to all these Buddha fields, etc., paradises. 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 and they're all coming, right? And absorbing each into the, you know, like if you visualize Havajra, so the real Havajra is just all of a sudden coming in, absorbed into your visualized image, and it becomes the real Havajra and not just the visualized image, etc. So you have these little things coming back down.

[42:00]

Yeah. So it went back into it. Mm-hmm. Like a big rain of them. . I don't know. [...] I don't know what to say. I don't know what to say. We have a lot of things to do. We have a lot of things to do.

[43:00]

We have a lot of things to do. [...] 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 offerings. And they see first we set up these real offerings like actual items which we put here.

[44:03]

For example, we have flowers here and the days and everything. But these goddesses are 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. Satsang with Mooji 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 offerings that we have there.

[45:11]

There's seven mudras that you do. In other words, you're giving offerings to all these Buddhas and Bodhisattvas. Then that second mantra, say at least once or three times or as many times as possible.

[46:14]

Because that's a very special mantra that simply by saying the mantra itself, you have in fact offered many things. It's a special mantra devised by Buddha himself. It's simply by saying the mantra, you'll offer. So you say that as many times as you can. Forty-six. Forty-six. Didn't you just try to talk? When I was a child, I used to go to school with my friends. I used to go to school with my friends. When I was a child, I used to go to school with my friends. I don't know what to say.

[47:57]

I don't know what to say. I don't know what to say. He said, he [...] said, Yes, you are not. You need to pay attention where you are.

[48:58]

You need to pay attention where you are. [...] If you don't believe me, I'll tell you the truth. I'll tell you the truth. If you believe me, I'll tell you the truth. Okay, so next, after those mantras, there's... The second one.

[50:04]

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. It goes through 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'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 rung. 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]

Kambukindu. Okay, sorry. The first one is bowing down. Okay, second one is making offerings. Okay. The third is confession of sin. 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 of it.

[52:11]

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 until 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. So it's like sharing of merit.

[53:20]

So that was, that's what that is. So now we go on to the actual instructions on offering the mandala. Yes. I don't know. I don't know. I don't know. Now, the first thing is we're talking about giving offering.

[54:50]

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, things, but nothing extensive or really amazing, really, we can't do. On top of that, there are three things on these actual offerings. And three stains are, first of all, there's thin stain, which is that the things that we're offering, we got by doing through some sort of sin. Like, you know, we may have stolen it or I don't know, whatever bad things we did in getting what we have, you know.

[55:57]

Is he working? What? Working? Working? What, instead of, is that what you mean? Instead of editing? No, no, it's that sort of thing. What, to work? Yeah, to work, we might buy the box. Well, how else are we going to get them ready to go? . . . I don't know. [...] If you want to go, you know what you're doing.

[57:15]

You know what you're doing. You know what you're doing. You know what you're doing. Yeah, it is, because you're always involved in all sorts of sins when you're doing these kind of things. 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 you venture out of the house. When do you sleep at tomorrow? 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. And then the second one is... Oh, yeah.

[58:24]

And then the second stain on giving offerings is your stinginess on top of that. It's that, you know, you probably didn't want to really give this much. You shouldn't give more, et cetera. So that's also a stain. And then the third... And then the third one. It's pride. Once you set all these offerings up, and you think, boy, I'm really great, I really put up a lot, and it's fantastic what I've done. That's the third thing, or giving after offering. Whenever I'm ready, you know, you teach us. You [...] teach us. So the thing is that with imagined offerings, you don't have any problem.

[59:25]

There is nothing in getting them, and there's no stinginess in offering them, and you don't have any pride for having offering them. And so, you know, it's kind of like, you know, it's [...] like,

[60:31]

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. You need some sort of circle of sort. 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 the metal. 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. So if you have a mandala made of precious materials, then it'll do if it's just the size of, you know, your stretched out hand.

[62:12]

I guess the diameter or something like that. 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. The name, mian zha gui, tsong du, tsong du gui gui ban, tsong du gui, tsong du gui ji jie la, yun zho ba qian bu yin la, So, you have to do it. You [...] have to do it. 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 a jewel, a crushed jewel of all the different gold and silver and diamonds made into a powder.

[63:41]

If you're not that wealthy, it might be of herbs, special herbs and medicinal herbs. And if you're fairly poor, then you make it out of grain, certain types, any type of grain, probably. Thank you. Oh, no. I'm sorry. I'm sorry. There we go.

[64:51]

This one has no washing, does it? No, that one's good washing. This one. Yeah. I don't know about that. There's still water, so I'll drink it. Well, I guess I am washing. People washing, but it's different than the washing thing. He said it was, he said that's what I was saying. But he also said it was washing. I'm sorry. I can't help it. I'm very, very glad that we're able to choose what grade you want. Well, I was told to do it, and she told me to do it. And she told me to watch it. And she told me to watch it.

[65:51]

And she told me to watch it. [...] And she told me to watch it Well, I think when you're doing this practice, I can't be with this person. When I was a child, I used to go to school. I used to go to school.

[66:52]

I used to go to school. I used to go to school. I used to go to school. When you're getting ready to do yourself, the sand or whatever material that you're using, not sand, it's spleens 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. Definitely must clean it. Me? It's very important that also you make the mandala plate here.

[67:54]

Very, very clean and shiny. Even if there's a little bit of dirt on it, it's kind of a sign of the stains and defilements within your own character. It becomes the 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. I don't know. I don't know what to do. I don't know what to do. And then, the next day, [...] I don't know.

[69:14]

I don't know. I don't know. I don't know. 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.

[70:24]

Just your hand itself shines the top of the thing while you're holding a couple grains in your hand. And you're saying the hundred syllable mantra that we just did. And then with the water, you must have this water over here, which is the water 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 east. So you set up that direction. Even if you're not actually facing east, it's okay. But just imagine the east. That's north, west. It goes around in the right direction. So first you start to say which is that prayer which is in the book.

[71:44]

And first you make a square. You start up at the top, the way he's doing it. You go to the right and down like that. You make a square. And you sort of spread it. You make a square and then you make it into a circle. You should all sort of see what you're doing, unless you've seen it before. So then you make, I think you make the square twice. You make a square sort of in the water. You know, you kind of make the trace because there's a liquid there. And then you rub it out by making, you sort of smash it out like that. Then you do it again. Then when you get to the word koryuk, which you'll see it's a couple of two sentences in. Koryuk 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 kung, the kung, then you put that little pile in the center. You really should be looking at the book also. What page is it on? Well, 57, 58 are the explanations in English. They'll tell you what to say with what action? No. No. 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, 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 to work out. It's very difficult. Well, I don't know.

[73:52]

Don't worry. I'll see you in a minute. Ready to go about that.

[75:39]

So now you're visualizing that 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. So first of all, when you're doing this, I mean, the prayer actually says what you're supposed to be visualizing. So when you read that from the book and in the translation, So you're going along with what the words mean, right? So Sarkisashi, there's a plate 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 Koryuk, you'll see it in the Tibetan. Koryuk 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 ocean.

[76:47]

I think above in the mountains, which are blazing iron walls. Then in the center, when you say that means the Mount Sumaru, which is this mountain right in the center of the universe. And that is a huge mountain which has four sides. And the front, I don't even know what that is. It's like a top tree. Crystal in the front. White. White. And then to the south is the blue, I think it's lapis. Then in the west it's ruby. Red ruby. What? Ruby. Ruby. Ruby. And then in the north, it's gold.

[77:57]

These are the four sides, right now. 8,000 of these units of measurement, which is some kind of huge... There's the 33 levels of the god realms on top of the peak of this mountain. 33 levels. Sancta Thassum's In the sky above that are the pure realms, which are above those in order. There's many of them.

[78:59]

Right around the mountain, Sumeru, there are seven circles of golden mountains. Between each, that's all in the ocean. Then in the East, there's a place called Lubavol. That's one big world realm. Lubavol. Then in the south, Dambaling means our own world. In the west, there's this place called Balangshuk. It's a very large world. In the north, there's a place called Damingye.

[80:09]

You make little piles each time to represent all of that. So each of these four big islands have two small servant islands. So in the East, there's Lulutong, Lupa. So you put two small little things in each of them. These are the two servants of our world. And then you ordain. Two other ones. This is Dominion. Dominion.

[81:11]

Dominion or Dominion. Two other little islands in the joint. When we went to the island, we went to the island. We [...] went to the island. But now don't forget the mountain has the four sides made of those four jewels. 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.

[82:12]

They say sapphire in the book. They say vidura and sapphire. Yeah, I thought vidura 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 said... It said lapis last week. Yeah, it says sapphire in the book. Sapphire lapis. What is your name? [...] I don't know. I don't know. I don't know. So it's not lapis?

[83:18]

It's not lapis. 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, its light shining would be seen all over Manhattan. It has this incredible... 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.

[84:19]

It's mythical. No, I don't think it's mythical. Well, he doesn't think it's mythical. I mean, it exists, but it's very rare. At this point, yeah. Try to draw the lines. Yeah, right. So most people in the human world, I mean in this world of ours, we're basically, our size is about four of the knees in general. In the eastern realm of Lubavo, the people are eight of these in size.

[85:32]

In the west, Balinche, there are twelve of these spans. Sixteen in the north. I don't know. [...] Then there's the Rinpoche Ki Ruo, 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 Ki Ruo, you'll see it in the book, I hope, but that's the jewel mountain, precious mountain. So you make another heap for that? Then there's a place called Basam Kishin, which is between our world and the Mansur 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. I don't know.

[87:51]

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 mouth. . Then there's another precious land there where all the trees and plants don't need earth and they don't need to eat water. They just grow just by themselves. It's kind of a... It's a reflection of the good karma of the beings who live there, that these plants just grow naturally.

[89:14]

It's a reflection of the good karma of the beings who live there, There's another, then again in the east, there's a circle of gold. What will you do? 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. It's this huge golden wheel. Well, that sort of floats around to the east.

[90:19]

Yes. Then there's the Narbhuga Rinpoche, 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. But you can pray that that jewel sometimes get wealth 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.

[91:33]

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

[91:38]

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