So now we're talking about the actual material that the mandala is made of, or atom. Actually, the word mandala itself is a Sanskrit word. The Tibetan word is chinkok. It means some sort of circle. So this mandala can be made out of many materials. If you're wealthy, it could be metal. It's possible gold or silver. Or if you're not that wealthy, then maybe copper or bronze or whatever, all because of metal. But however, by the way, iron is not used. or not, but 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. I don't know. [...]

[01:07]

So if you have a gondola made of precious materials, then it'll do if it's just the size of, you know, your sketch out hand. I guess the diameter, like this. Um, if it's of the cheaper materials like wood, then it should be thicker. It should be maybe the size from your elbow, you see. Thicker. Thin. Then it, you know, the thong, [...] Now it did very well for you As for the actual tea, there'll be offerings that they're making.

[02:42]

If you're wealthy, it can be made of jewels, 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. And if you're very poor, then you make it out of grain, any type of grain. Thank you. . This one is for washing the feet.

[04:23]

I don't know what that is. What is that? Drinking water. Drinking water. Washing. Washing water is different. And then washing the feet. Yeah, he said it was. He said this was. But he also said it was for washing the feet. Washing the feet. I'm very, very proud that we are able to do what Granger wants. Well, I'm told to do that, yeah. But we want it, and so we need to do that. We just need to do that. I don't know, but we need to do that. We need to do that. Well, I think when you're doing this project, and I talk to the district,

[05:25]

When you're getting out of the car, If the sand or whatever material that you're using, not sand, it's glue or stone or whatever it is, you have to make sure it's very well cleaned and washed, and especially with the saffron water, pure water, that you must use. No, you must end it.

[07:00]

You must end it. You must end it. It's very important that also you make the mark of a saint here. It's 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's a symbol of that because it's hoping that it's 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 it as clean as possible. Thank you. I don't know what to say.

[08:35]

I don't know what to say. I don't know what to say. I don't know what to say. So first off, when you start doing that, you take a little bit right 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 a couple grains in your hand.

[09:36]

And you're saying the hundred syllable mantra that you 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 it 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 it's right 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 east. That's [...] east. So first you start with your own vegetable millstone, which is that square which is in the book.

[10:47]

And first you make a square. You start up at the top and you go to the right and down like that. Well, that's a boomy owl who makes a square. And he sort of spreads it. You make a square and then you make it into a circle. You don't sort of see what you've done unless you've seen it before. Hey. So then you make, I think you made 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 rub it out like that. Then you do it again. Then when you get to the word koryuk, which you see, it's a couple, about two sentences in there. Koryuk means this thing which goes around like a fence, I think, or something around.

[11:52]

Then you, with your finger, you make a circle right around it. Give it a look. And then when you get to cooling, you're cooling, then you put that little pile, et cetera. You really should be looking at the fork often. What page are you talking about? 57, 58 are the explanations. What's the guy with what action? I repeat it. You're wrong because you're wronged. You have to learn first of 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 your editing. So there's three things that are going on. Very difficult. If you're visualizing, that's your management.

[12:56]

Well, I don't know. Don't worry about it. I don't know. [...] That's what I'm talking about. That's what I'm talking about. So now you're visualizing that on that clay is the whole universe.

[14:45]

And the universe is in accordance with the Buddhist cosmology. It's really hard to relate that to the Western idea, or something, et cetera. 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 visualize. So it's better when you read that from the book and the translation. So you're going along with what the words mean, right? So, especially there's a place that says... The land is all gold, or something like that. I don't know how tense that is. But in other words, the basic surface of the 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 red. Koryuk is the rim of surrounding mountains. It's this area. First of all, there's this gold sort of area, which is this huge area. which is the roundabout ocean, including mountains, which are blazing iron.

[15:48]

But in the center, when you say , that means the Mount Sumeru, which is the mountain right beneath Mount Sumeru. And that's the huge mountain, which has four sides. And this bird, I really love it. It will be like this. Crystal in the front. White. And then on to the south is the blue, I think it's Vapid. In the left is the movie. You know what? It's gold. This is the fourth time. She's trying to tell me what she's here to do. What is she here to do?

[16:53]

8,000 of the units of measurement which is first place. Yep. And then that would be it. That's what I mean. There are 33 levels of the God realms on top of the peak of this known 33 realms. In the sky above that are the pure realms, which are above those, in order, visible, many of the gandhe, the printer. Right around the mountain Satsumaru, There are seven circles of golden oaks.

[18:10]

Between each, that's all, in the ocean. Then in the east, there's a place called Lodabowl. That's one, two world realms. It's too powerful, too powerful. Then it was born in Dunbar Lane. Then in the south, Dunbar Lane means our own world. That's why it's called Dunbar Lane. In the west, there's a place called Bound. Bound. Very large world. In the north, there's a place called Dominion. So each of these four big islands have two small servant islands. So in the east, there's Lula Town, Dubai.

[19:35]

So you put two small little things in each of them. You know what they want. And then you might have to. Oh, yeah. I got you an answer. You're going to play a trick on me. So I'm going to go with it. He said the two services are available. Shit. So here's your thing. I'm going to go with it. You're going to play a trick on me. I'm going to play a trick on you. See why they want to get up behind you. I'm going to go with it. Listen to what I'm going to do. Dominion and Dominion. [...] So now don't forget the mountain river has the four sides made of the four jewels.

[20:45]

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, the world, has a white cast to it. Then our side has the quartz. I think it's a lot of lasses with sapphire in it. They said sapphire, well, I think by jewelry, sapphire. Yeah, I thought by jewelry is lasses. Yeah, that's what I thought too. But you're not sure, but I personally think it's lasses. But I saw that it said... It said lasses last week. Oh, yeah. Yeah, it said sapphire. Sapphire lasses, yeah. By jewelry... By jewelry is the... By jewelry, yeah. By jewelry is the... How did you come to know about it? I came to know about it when I was a child. When I was a child, I used to go to school. [...]

[21:47]

I used to go to school. I used to go to school. It's not magic. 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 the land. It's incredible. The thing is that the side of the mountain is all from this jewel.

[23:00]

That's why our whole sky is blue. It's that reflection from that jewel. It's not significant. No, it's not significant. No, I don't think it's significant. He doesn't think it's significant. I mean, it exists, but it's very rare. Try to draw the line. Yeah, right. So, most of the people in the human world, I mean, in this world of ours, we're basically, this X size is about four of us, in general.

[24:10]

In the eastern realm of Lubaville, the people are eight size. In the west, Bollingshire, there are twelve of these spans. Sixteen in the north. They played darling in the field. The rumble chair will rose, and the rumble chair will rose, and that's how it became good. In the Rinpoche Kilua, which is the mountain, the cushion, mountain made of jewels, which is somewhere between the mountains in the rural and the eastern lands in the ocean.

[25:20]

There's this mountain made of all sorts of jewels, incredibly huge. I drew a novel into that, and I put it in my book. You'll just see it in the book. But that's a good, [...] So you make another kick to that, then another song with me, then another song with you, [...] then another song with you. Then there's a place called Pasokishu, which is between our world and Himawasumuru, which is also very wealthy and rich. It's kind of a god realm. And it's kind of the source of many of the jewels and riches in our world, in our life.

[26:20]

They didn't know that Tom was a drop. He was a man who didn't know what to buy. He [...] didn't know what to buy. There is another man to the west, which in fact is a cow. But the cows have, their horns and all are all made of precious materials, their tongues and all. The cows have horns and all are all made of precious materials, their tongues and all. The cows have horns and all are all made of precious materials, their tongues and all. The cows have horns and all are all made of precious materials, their tongues and all.

[27:26]

The cows have horns and all are all made of precious materials, their tongues and all. There is another precious land there where all the trees and plants don't need an earth and they don't need any tree water. They just grow just by themselves. It's a reflection of the good karma of the beings who live there that these plants just grow naturally. There's another, then again, in the East District, a circle of gold. What do you mean by that? It's like a huge wheel that during, in good times, which this is not, but in a good time, there's the ruler, universal ruler, and he has this wheel, which is the symbol of his power of ruling the whole universe, this huge golden wheel.

[28:56]

Well, that sort of floats around to the east. Then the Nobel Prize, which is a very precious jewel, You're just floating around through the South, which again is the source of all the wealth in this future that you're living in. We can pray that you will get wealth for that. I don't know what it is. I don't know what it is. The only truth is if you think about it, and if you make children, you don't want that. That's too bad. It's too bad. Then in the West, you imagine that the Zomoreofoshe, which is the queen, precious queen, and she is the queen of the universal monarch.

[30:13]

His wife is this queen, and she's extraordinarily beautiful and attractive. Then in the north, there's the Longbo Rukache, which is the Minister, the Precious Minister, and he's also the Minister of the Universal Monarch, who's the Prime Minister of all matters. But he's there in the west, I should say. In the north, there's the Longbo Rukache, which is the Precious Minister, and he's also the Minister of the Universal Monarch, who's the Prime Minister of all matters. But he's there in the west, I should say. Okay, then it goes back in the eastern direction, the precious elephant, and it's not like the usual elephants that we have around here, these ugly elephants, but it's the beautiful elephant, the type of elephant that's used by the universal monarch, the precious, special elephant.

[31:51]

That's in the southwest. I mean, the... The sound, the sound of the elephant, the sound of the elephant. The [...] sound of the elephant. I'm not going to tell you about that coral. I'm not going to tell you about that. I'm not going to tell you about that. Then in the southwest is the precious horse. It's also the horse used by the Universal Monarch. And he's blue. Blue, beautiful, incredible horse. He's capable of riding to all four of these islands. He can go that far, that kind of horse. The lady was on the tomb, but she couldn't. What happened to her? In the northwest, there's the general

[32:56]

who's the head of the armies for the Universal Monarch, who's capable of fighting off all the various sorts and rebels of armies and wars to defend the Northwest. Eh? Uh... Then in the northeast, there's the Precious Bay. This place, if you can manage to put your hands inside the place, there's all sorts of jewels and money, etc. that you can just take out for the animals. It's a huge, beautiful place with all sorts of wealth and riches.

[34:18]

So visualize that and you'll be happy. It's a beautiful place. It's a beautiful place. It's a beautiful place. When I was a child, I used to go to school. [...] Then in the sky to the east of the mountain is the Gemelma, which now we're getting into the offering goddesses. And the first word is Gemelma, who's white in color and extremely beautiful and holding a vajra.

[35:18]

Do you see? Gemelma. She's the laughing one. Gemelma is laughing. Gemelma. Next is the yellow goddess of the rosary. Not rosary, but necklace, I guess. There's very many necklaces of precious jewels. Chai Roma. Chai Roma. Yellow. She's over to the... Chai Roma. Chai Roma. Chai Roma. So the first goddess I think was in the south in the

[36:48]

The southeast. And the second was in the southwest. And now the third is in the northwest. That's Lula, the one who sings songs. And she's white. I think a Tinkish white. I'm not sure. Tinkish white. And she's holding a guitar made of precious jewels. And that's it. Yeah. In the northeast, there's the green dancing one. She's holding a vajra also, and she's . Okay, so then back to the southeast, next to the Gamama, which we were just talking about.

[38:25]

Tupuma, which is the one who told you that isn't. Then to the southwest? Then to the top rest of White's goddess, who's holding the flowers, Madoma, because she's always offering these flowers to her god. And then to the northwest is the Merlin Ma, who's carrying the butter lamp, who's pink. Then to the northeast, there is a green goddess who, hopefully, are washing water.

[40:09]

What's her name? Your two green goddesses. Mm-hmm. Then to the, again to the east of the mountain in the sky of the sun, which is like, you might be, I don't know. So the sun is made out of something called fire crystal, which is a burning stone. And that is 51 of these toxic, which is a certain measure. There's 51 of those inside. Then to the west of the mountain is the moon, which is 50 of these measures in size, and it's made of chusha, which is this water crystal.

[41:36]

which is this cool, um, light that's close to the, to the heart of the, [...] Then in the south, there's the Precious Umbrella, which is the umbrella, which is like a banner of a man of gold, like all sorts of precious material, gold sticks, I think, gold top. That to the north is the huge diner of the Universal Monarch, meaning the north also made out of precious material.

[43:04]

I told them I was going to be dancing. I told them. I told them I was going to be dancing. [...] I don't know. I don't know. I don't know. I don't know. I don't know. I don't know. This prayer, by the way, was first composed by Chogyapapa.

[44:24]

You know, Chogyapapa was the great Satya Lama. He went to Mongolia and China. He was sort of the Lama of Kulbhagarn. So he was the one who composed this, and then later this basic structure is used by all the texts of Tibetan Buddhism. And since he did this prayer, it's very powerful because he himself became the ruler of Tibet through this kind of thing. This is the tomb of the Buddha. According to what the book says, You sprinkle a bit more of the rice on the whole thing, all over it, and you imagine that you're just putting all sorts of good things on it, any type of things that we humans thrive for, anything like that, just sprinkle all over the whole thing, and you finish saying the whole prayer after doing both.

[46:04]

Amanda, what's it? You don't want me to put the rice? So now this, of course, is very hard to repeat many, many times. But at least you do this three times. I think doing one, two, three. So that's exactly 37 heaps. That's it. That's all but the money. Now we do the $70,000, the $50,000, the $50,000. That's $70,000 on page 59 through 63. That's the whole thing. One bed's up on my house. So now we're starting all over again on Super Bowl. One bed's up on my house. One bed's up on my house. So you start off with the same, the first thing is the same.

[47:14]

And you put the ringer up right above the left, south, west of the shirt. Right down here. There you go. This is directly to the side. Right here. Then now there's seven eaves, right? Then you pour on the rest of the sand, [...] sand. All the different seeds. I don't know what I'm going to do. [...]

[48:17]

I have to say that I am very happy to be here. [...] So, when you're doing this, according to Ngaung Red Program for Change, um, do you imagine that... I don't know how to do this. I think I'll be doing 30 feet. Uh, I think I'll be doing 30 feet. I'll be doing 30 feet. So when you're just doing it with the 70s and you imagine that the whole sky is filled with the cow,

[49:39]

You're up there, there's the cow land, which is to the west. So instead of seeing that actual place, then you just imagine that the whole sky is filled with these yellow, whisper-filling cows. And then all the mountains are... have the essence of the Bapu Kishin, that was the land where there's all the, you know, anything you want, all riches and wealth, that's all the mountains are of that nature. And then all the earth, all the land, in this thing are of the nature of the land where the plants and trees grow naturally. So that's just all the magic comes out of that.

[50:57]

So and known as arithmetic, this practice of the 70s, it did $100,000. What about you? Oh, $10,000. $10,000 for $100,000. I mean, it's too short. That's it. I don't know. I don't know. I don't know. So the main point, though, is that you shouldn't regard this as just a play on which you're hooting little piles of rights, but there's a whole visualization that goes along with the system.

[52:13]

You're visualizing in terms of the whole universe. So it won't help very much if you just make a little pile. You have to think, you know, know what you're doing and think in a whole universal sense. All this is just a symbol of what you're visualizing. That's very important. I don't know. I don't know. And then the rest of that prayer you say words aren't, which is you're just asking all the deities and Buddhas, etc. that you would like before to take and eat this or whatever. I'm offering the whole thing, except it, to them. Now this is the middle, isn't it? Okay, but now the shortest one.

[53:25]

The long one was the 37-inch, the little one was the 7-inch. Now the short one is just the 4-liners. How many do you think? I think as many as you can. His guru did it at $1,000,000. Can you imagine us how you put yourself in there? Well, how long ago was it? It looked like it put yourself in there for a long time. See, the first one you run right into the eye. You're making fun of me. Then you're finished. That's the start, wasn't it? You're making fun of me. You're making fun of me. When I was a child, I used to go to my grandmother's house. I used to go to my grandmother's house. I used to go to my grandmother's house. When I was a child, I used to go to my grandmother's house.

[54:29]

I used to go to my grandmother's house. No, no, I'm sorry, you know, uh, Dan, Dan was going to cut, cut that down for that. You got me. Yeah, I got it. But then the, the soul, yeah. What do you mean? You don't want to talk. You don't want to talk. Don't like that. Don't like that? Say you wish. Oh, say, say you wish. So do you. Don't fight it. Say you wish. It's all going to, it's [...] all going to. Okay. When you're putting the heat thorn, you don't let the rice go out through the bottom like you're doing like that. That's a badge or a symbol.

[55:32]

You have to pick it up like this for the thing and then pour it out like this with the tips of your fingers. Because the whole thing is a symbol anyway. You don't want an offering that shouldn't be coming from the bottom. That's a card. That's a card. And also, when we are collecting 100,000, we are doing the four-line search. I mean, those who do this, the seven heaps there are very rare. Probably the guru is one of the few people who did it in that way. But in general, everyone's doing the four. So we do 37, take three times, and then the rest of the four, the four here. So about four months? Yes. I think they were four or five. [...] There's more that's there than that.

[57:09]

So, yes, you're listening. I'm coming. You're listening. Yes, that's what I'm saying. And you're learning. You're learning. I'm [...] learning. But it's hard work, he said. I told him. I told him. I told him. I think that these numbers are always on the power. They are just different things. If you want to go to a church, you know, you can conduct a simulation without choosing a second one.

[58:14]

Yeah, that's a good idea. What's your job? [...] Yeah. What did you do? What did you try to do? Well, I tried to do a little art, and then I did a little art, and then I did a little art, and then I did a little art. I can't find what's going on. I still don't know what to do. I [...] don't know what to do. So this is the assimilation of historic merits.

[59:28]

And if you do it well and you have a good bodhicitta while you're doing it, then you will have certain stories in your dream for example, of being high mountain, or your body is pure yellow color, or you see the sun in the moonlit, or you'll get a jewel in the moonlit, but that of sun doing that way. I don't know. [...] That's still the dream song. If you listen to actual songs, you'll have a lot of faith in the Buddha's teachings, and you'll have a lot of compassion towards all beings, and you'll have great faith and a good relationship with your guru, et cetera, et cetera.

[60:41]

That'll be the sign in your real life. You'll remember, call, and expect, and understand the real world. Thank you. And then the real fruit of all this is the understanding of the wisdom which knows that there's no ego. That's the true fruit of the practice. That's all. When I was a child, I used to go to school with my friends. [...]

[61:45]

Mendo, you want to kill me? Mendo, you want to kill me? Mendo, you want to kill me? You want to kill me? I don't know. [...] And that's something much of it.

[63:27]

And I know you're a patient of the narrative, son. That's the job of the nation. I'm going to tell you about it. [...] Thank you very much. When his mom was, you know, that part of his practice, what he did, the two-year retreat, he was rather poor, almost like a desert. But after he finished that, well, his first 500,000 of these were in a sink, a wood mandala. But the next 500,000 were on a kind of gold medal, which started getting more wealth.

[64:32]

And by the end of his career, he was very, very wealthy. Sometimes he just got a lot of wealth with a monastery. They had a beautiful temple, one of the best in all of the states. He became very, very rich, and it's through doing this practice, the way he did the practice. I still can't fly. I'll show you that. Okay. And it's 79. It's 79. Well, there is a law that would ignore it. What was the first one? I don't know. I don't know.

[65:34]

I don't know. [...] So if you are doing this practice, in addition to having the seven cups, you also have the small mandala in which there's five sort of heats. Namaste. Sankhya Tantra. Sankhya Tantra. That's the image of the baby that you're offering to the . . . They told me, they [...] told me,

[67:06]

When you're doing this practice, on your altar you have a small mandala which has five heaps. That's why you're offering this mandala too. And the five Ds stands for in the center is the Lama. And then to the east is the Buddha. To the south is the Buddha. To the west is the Dharma. And the north stands for the Dharma. So that stays on the altar. And then you do your practice here with the rice, et cetera. On page 42. Mm-hmm. And if you can afford it, you should change the rice and all these things each day. Or each time you do it, if you're really wealthy. But if not, at least each day you should change the rice that you're using to make your chicken rice.

[68:35]

New rice. New rice. I think both. I think both. No, that one you don't have to pay. Which one is that one? Okay. Okay. You can either give it to a poor person or give it to animals to eat. You can if you want to, but you can't. You can if you want to, but you can't. So when you're visualizing this, this is from the visualizer. You go down here, and then you go this way, and down here, and down here.

[70:08]

So you go down this front of you, because the east is always the front of the event, right? And then could you just turn over what's in the other direction? Because I don't know what's next. So you go down this where? Go just to the south? Yeah. Down this to the west. And then you turn that to the north. Thank you. Hold up. I'm going to go talk to you in a minute. Talk to you? Talk to you, talk to me. Okay, now we'll come to it once. What did you call my name? [...] I don't know. I don't know. They're not quite sure whether the diagram are the factors that will

[71:38]

Yeah, there's a thing at the back that calls me down. That's all right. And I thought, oh, I've missed it, missed it once, missed it twice, and so missed it once again. And I thought, oh, I've missed it, missed it twice, and so missed it twice again. And I thought, oh, I've missed it twice, and so missed it twice again. And I thought, oh, I've missed it twice, and so missed it twice again. Yes, God, I love you. [...] Thank you.

[73:42]

that you're doing, you're receiving teachings on Dharma for the benefit of all sentient beings so that you can become enlightened like a Buddha for the benefit of all sentient beings. That's called the arousal of the Bodhicitta. That's very important for you to do before receiving any teachings about Buddhism. You can keep going on. Do it. The children didn't think that they were going to come on Mother's Day, and they were praying at that time. They didn't think that they were going to come on Mother's Day, and they were praying at that time. They didn't think that they were going to come on Mother's Day, and they were praying at that time. They didn't think that they were going to come on Mother's Day, and they were praying at that time. So you start to visualize that the environment that we're sitting in is like Jalachand paradise, like sitting in a palace where everything's beautiful, like enlightened land.

[75:58]

And the lama who we're receiving teachings from is not a usual human being, but he's actually Buddha himself. Buddha Shastra is actually here. And all lights are emanating from his body. And the words that he's speaking are the words of the Buddha, Dawkins. And we ourselves imagine ourselves speaking like Manjushri, the password vessel for receiving statements. They visualize that for you now. This is the end of the story. This is the end of the story. This is the end of the story. Then you come to the contemplation of compassion and loving-kindness for all things sentient beings. those that set the basic preliminary practices which a book should be concentrated on, and the teaching groups that have risen from the one role of the non-students, which is a little different to you, in that book and in those teachings, none of these topics have been left out at all to keep teaching on that.

[77:25]

So if you're able to think about all of that and know that very, very well, then you'll have at least on undistorted basis preliminary processes for citizens. That's it. . [...] Actually, in the faculty of teaching, There are seven different books, as we read, on the subject of preliminary practices.

[78:35]

And out of those seven, the one which was written by Quixote Lungu, the one that we studied here, is the longest one, the most extensive, the most detailed, she teaches. For the fact that you've received that, it's extremely good to feel the fact that she was able to tell it to you and to explain it to you, and that you were able to hear it, it's a really good sign, a really good omen, and this must be a great era when such a thing can happen. And so we should feel good about that fact and also have faith in those teachings that they are quite effective. And so we have a little confidence from having received that teaching. It's really good that you can do the refuge first and finish that first. because the refuge prayer, taking refuge in the Buddha Dharma Sangha, is extremely important. It contains the essence of all the Buddhist teachings, and also one who has done the refuge.

[79:36]

Once you have taken refuge in Buddhism, then that means that you yourself are a Buddhist. It kind of holds the difference between someone who is a Buddhist and someone who is not a Buddhist, whether they actually take refuge and hold the Buddha, Dhamma, Sangha as their highest ideal. That's the kind of cutting-off point. Once you actually make that decision, that means you are a Buddhist. So that's why it's very important. When the great teacher Aditya, who was from India, came to Tibet, he taught many, many types of teaching, a great amount of teaching that would be there for a long time. But he also, he didn't know Tibetan very well, so he had to speak to a translator. And so many of the Tibetan gods were told, well, he's a great Lama, et cetera, so I wonder what is his name teaching. And they were always told by the translator that it's refuge, refuge, you have to learn refuge. He always said that that's very important. So two years later, he became known as the refuge teacher.

[80:41]

That was like his name that they referred to him as. And he thought that that's very, very good that he's called that, because by having those names and that made this point come through that refuge is really the basic thing that he's talking about. So therefore, you must do that well. And then once you have understood that idea, then you go on to the other, I'm still a bit not sure how to write it off. The project that we're working for is sort of... I think a lot of people, all my kids, kids, all my [...] kids, I'm not going to explain to you what I'm trying to say, but I've got a lot of people that go, come on, [...] come on.

[81:52]

There was a great saké teacher named Kona Sanzo, and when he was getting there of older age, His best friend asked to write down his life story, his biography. And he said, no, no, there's really nothing much to write. Really, what I've done is I've taken refuge and I've also believed in cause and effect. That's the two main things that I've done in life. There's really nothing else to say but that. And so... He also was known as the great refugee teacher. And it's not that someone great like Krunos Tambo or us didn't know the other teachers, you know, all the teachers, parents, et cetera.

[83:10]

I mean, they knew all of that. It's just that they realized what the essence of all that was, having known it all, that the essence could all be stated as a refugee. So that's why they taught it. We found Russell. So it looks like we sort of kind of understood the language. So next, now we come to the guru-yoga. In the guru-yoga, there are two. There's the ordinary and the special. Some of my brothers and sisters are very talented. They are very talented. Some of my brothers and sisters are very talented.

[84:13]

They are very talented. Some of my brothers and sisters are very talented. So we're not going to talk about the special guru yoga now because in order to do the special guru yoga, first of all, you need to have We've seen many initiations from the long-distance, and right now we're having these systems, and that's also a very complex type of meditation, and it requires certain glycogen, etc. There's the inner and the outer. We're not going to do that right now. We're going to do the ordinary. I can say ordinary, but let's say the usual, easier one.

[85:17]

I don't know. I don't know. I don't know. Now, when you're starting to do Yom Kippur, just as in any practice, including the Hundred Syllables, or the Manda Offering, etc., before you do any of these practices, you always start out with the four-verse prayer for the Shavuot, the Rashi prayer. You always say that a few times. That's always the beginning statement of the Yom Kippur practice. So you do that in this principle. The Yom Kippur practice is very important. The Yom Kippur practice is very important. And you send these children to people, and when you put them down, you just send them.

[86:20]

Some of these children, they're children, they're going to look at them. You're not telling the children that you've got to do it. You're not telling them that you've got to do it. You're not telling them that you've got to do it. You're not telling them that you've got to do it. You've got to do it. When you're saying the four lines, it's not that you just say it, but meanwhile your mind is thinking about all sorts of other things. It shouldn't just be from your mouth, but you have to actually think about what you're saying and visualize it. What you're saying. And the first two lines, you know, is actually taking refuge, that in the precious Buddha and in the precious Dharma and the precious Sangha, and think about what they are, what they mean, and that you're taking refuge in them, starting from right now until you actually become enlightened, to actually take refuge in them.

[87:32]

And the second two lines are the arousal of the Bodhicitta, saying that anything that you've done is for the benefit of sentient beings. And you have to really feel that and think that. Not just saying it, I don't know. You don't look at that. So I went to the hospital, and they took me [...] to the hospital,

[89:01]

I told them that I was going to go to China, and they said that I was going to go to China. [...] I don't know. I don't know. I don't know. I don't know. I don't know. I don't know. Okay, so once you have said now a few times with the four cards there, and you get the Buckingham Cards, then you try it on the actual Wheel of Yoga, which is our page, whatever you define.

[90:17]

So, um, will you start off? No, you didn't, 92. 92. Page 92. So you start off with visualizing on top of your head, you're sitting there meditating, and on the top of your head, there's a lion's throne, a throne which is supported by lions. And on top of that, there is a lotus. a mini flower, a lotus flower on top of that, you know, like that. And on top of that consists a sun seat, a round sun disc, flat, like a cushion. And on top of that, a moon cushion, flat. And on top of that is sitting your Ruth Gugu, who is as George H. Holmes. And he said, your root guru, there's two types of gurus in Buddhism. One is the one who taught you the basic principles of Buddhism according to the sutra.

[91:23]

And then one according to tantra. But the one according to the sutra, we don't really call that a root guru. That's like your spiritual friend then. But the one who actually gave you the initiation, the tantric initiation is the root guru. And, of course, if you have received many different initiations from different gurus, can you imagine that all of them are sort of elected and rewarded having the same essence? In our case, we received a very high...

[91:56]

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