Then in the north, there's the Lombo Rinpoche, which is the minister, the precious minister. And he's also the minister of the universal monarch, who advises him on all matters. So he's there in the west. Imagine that. It's an elephant. No, no. Oh, sorry. No, sir. That is an elephant. Elephant. [...] Then again, back in the eastern direction, it's the precious elephant.

[01:09]

And it's not like the usual elephants that we have around here, these of the elephants, but it's a beautiful elephant, the type of elephant that's used by the universal monarch. So it's this precious, special elephant. Well, that's in the southwest. I mean, the southeast is the elephant. And then in the southwest, let's see. So, in the Southwest is the horse, precious horse, who's also the horse used by the universal monarch. He's blue, blue, beautiful, incredible horse.

[02:13]

He's capable of riding to all four of these islands. He can go that far, that kind of horse. Then in the northwest, there's the general, who's the head of the armies for the universal mana, who's capable of fighting off all the various sorts and levels of armies and wars. He's in the Northwest. Then in the northeast, there's the precious vase.

[03:21]

This vase, if you can manage to put your hand inside the vase, there's all sorts of jewels and money, et cetera, that you can just take out for the asking It's a huge, beautiful base, which is the source of all wealth and riches. So visualize that in the Northeast. Then in the sky to the east of the mountain is the Gemoma, which now we're getting into the offering goddesses and the first one

[04:26]

is the Gemuma who's white in color and extremely beautiful and holding a Vajra. She's the laughing one. Gemuma is laughing. Then next is the yellow goddess of the rosary, not rosary, necklace, I guess, who's wearing many necklaces of precious jewels, Tengwa Ma. She's over to there. I don't know. Okay, so the first goddess I think was in the south, in the

[06:21]

The southeast. And the second was in the southwest. And now the third is in the northwest. That's Luma, the one who sings songs. And she's white. I think a pinkish white. I'm not sure. Pinkish white. And she's holding a guitar made of precious jewels. And that's in northwest? Yeah. Northwest? Yeah. Luma? Luma. Luma. Luma means song. Luma means the one who sings. Then in the northeast, there's the green dancing one. She's holding a vajra also and she's dancing. If you don't do it, you won't be able to do it.

[07:46]

If you don't do it, you won't be able to do it. [...] Okay, so then back to the southeast, next to the Gama Ma, which we were just talking, Dupa Ma, which is the one who's holding the incense. Then to the southwest. Then to the southwest, a white goddess who's holding the flowers, Medoma.

[08:53]

So she's always offering these flowers to the gods. Then to the northwest is the Mame Ma, who's carrying the butter lamp, who's pink. Then to the northeast, again, is the green goddess who holds the washing water.

[09:55]

There are two green goddesses. Then again to the east of the mountain in the sky is the sun, which is like... So the sun is made out of something called fire crystal, which is a burning stone. And that is 51 of these pakse, which is a certain measure, 51 of those in size.

[11:01]

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, which is this cool light as opposed to the hot of the sun, heat of the sun. Then in the south, there's this a precious umbrella which is the umbrella which is like a banner umbrella kind of thing made out of gold and all sorts of precious materials gold stick i think gold top

[12:32]

Then to the north is the huge banner of the universal mana, also made out of precious materials. So now we've just gone through 37. That's what it's meant by. When this prayer is called the 37-heap prayer, it's because he made these 37 heaps. In Singapore, in Gobindana, there is a place called Kumbh Mela. It's a place where you can find all kinds of things. It's a place where you can find all kinds of things. It's a place where you can find all kinds of things.

[13:54]

It's a place where you can find all kinds of things. [...] This prayer, by the way, was first composed by Chögya Pabba. You know, Chögya Pabba was the great Sakya Lama, who, he went to Mongolia and China. He was sort of the Lama of Kublai Khan. So, and he was the one who composed this, and then later this basic structure is used by all the sects of Tibetan Buddhism. And since he did this prayer, it's very powerful because he himself became the ruler of Tibet by, through this kind of thinking. Yes, I will tell you.

[14:59]

So then you finish the prayer according to what the book says and 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 like, or anything like that, just sprinkled over the whole thing, and then you finish saying the prayer as it's in the book. So now this, of course, is very hard to repeat many, many times. But at least you do this three times, I think, during one period or something. So that's that's the thirty seven heaped prayer.

[16:32]

Now we do the seven heaped one, which is obviously the easier one. The 37 heat prayers on page 59 through 66. So now we started all over again. So now, you start off, it's the same, the first thing is the same. Then you put the Rerab, Shah Lubavub, South, something, West, Balanchir, North, Damien. Then you go directly to the Sun, Nima, you skip all those other things, Moon. Then now there's seven heaps, right? Then you pour on the rest of these sand, this thing, and imagine all the human things.

[17:41]

I mean, all the different... I don't know. [...] So, I'm going to read it to you now. So, when you're doing this according to Ngaunglek Rinpoche, you imagine that... Since you're only doing seven heaps...

[18:55]

Then it didn't mind about it. I don't know. [...] I So when you're just doing it with the seven heaps, then you imagine that the whole sky is filled with the cow. You remember 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, wish-fulfilling cows when you're doing this. And then all the mountains, have the essence of the Basang Kishing, 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.

[20:29]

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 land that becomes like that. So, and Ngalang Lhagpa Rinpoche did this practice of the seven heaps, he did 100,000 times. How much? Oh, ten. Ten hundred thousand times. One million. And in two short years he did that. I don't know. [...] So the main point, though, is that you shouldn't regard this as just a plate on which you're heaping little piles of rice, but there's a whole visualization that goes along with this.

[22:12]

I mean, you're visualizing in terms of the whole universe. So, it won't help very much if you just make these little piles. You have to think, you know, know what you're doing and think in a whole universal span. So, all this is just a symbol of what you're visualizing. So, that's very important. You've finished the prayer now. And then the rest of that prayer you say one time, which is you're just asking all the deities and buddhas, etc., that you have visualized before to take this, eat this, or whatever. Offering the whole thing, accept it to them.

[23:13]

Now this is the middle mantra. OK, but now the shortest one. The long one was the thirty seven, the middle one was the seven, now the short one is the four line verse. I think as many as you can. His guru did one million. See, the first line you put, you put the third line. You're still making seven million. Then you're finished. That's the short one. You should pour a bit of water each time to clean it off. So, you know, uh, the, [...]

[24:33]

So, the, so [...] When you're putting the heaps on, you don't let the rice go out through the bottom of your hand like that. That's a bad symbol. You have to pick it up like this and then pour it out like this with the tips of your fingers because the whole thing is a symbol anyway. An offering shouldn't be coming from the bottom of your head. It should come from the tips of your fingers. That's according to Nalanda. And also, when we're collecting a hundred thousand, we're doing the four line first.

[25:55]

I mean, those who do this, the seven heap prayer, are very rare these days, he said. Probably his guru is one of the few people who did it in that way. But in general, everyone's doing the four. The thirty-seven thing three times, and then the rest of it, the four, sure. The four, yes. The seven-line four? Yes. Seven-line, four-line. This is a Kalinji kusari. [...] This is a This is the wrong way to do it. So you have to do, you have to make the seventeen. I've seen some people doing it like that. That's not right. There's not much merit in it.

[27:09]

No, he can't change it. All the time. You'll finish it fast. He gets where you're coming from fast, and he'll send you back to somewhere bright. But it's hard work, he says. Are you keeping track of the number of offerings on the Mawa? Yeah, I was just thinking the same thing. I can't find this four-line here.

[28:34]

That's what I'm searching for. My mind is searching your book. And then the truth on the truth of your book is in there. And then my mind will know that. Go to Shibu, Shambha. 77. 77. So this is the accumulation of the store of merit. And if you do it well, and you have a good bodhicitta while you're doing it, then you'll have certain signs in your dream. For example, of seeing a high mountain, or your body is pure yellow color, or you'll see the sun and the moon, or you'll get a jewel in your hand. Things like that are signs that you're doing it well.

[30:10]

In the dream. That's those were dream signs. And then for actual signs, your mind will have a lot of faith in the Buddhist teaching, 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. That will be the signs in your real life. And you'll remember cause and effect and understand. And then the real fruit of all of this is the understanding of the wisdom which knows that there's no ego. That's the true fruit of the practice.

[31:13]

The highest fruit. So, when I was young, I didn't know what to do. [...] In the beginning of the world, there is no such thing as a human being.

[32:32]

There is no such thing as a human being. What are you going to do? What are you going to do? Then the other jawab pension owner there is.

[33:36]

That's the jawab pension owner. I give that up. I don't want to be a pensioner. Oh, that one's a good one. That one's a good one. I'm going to start with this one. I'm going to start with this one. I'm going to start with this one. When his Lama learned that Bhagavad-gītā first started to practice, before he did the two-year retreat, he was rather poor, almost like a beggar. But after he finished that, well, his first 500,000 of these were on a shing, a wood mandala. But the next 500,000 were on a kind of gold medal when he started getting more wealth, et cetera. And by the end of his career, he was very, very wealthy.

[34:41]

He had managed to, somehow he just got a lot of wealth for the monastery. They had a beautiful temple, one of the best in all of Tibet. He became very, very rich, and it's through doing this practice, the way he did the practice. I still can't find this. I'll show you. In 879. 879. Well, there is a lot of these that we can do. For the first program. So if you are doing this practice

[35:48]

In addition to having the seven clubs, you also have a small mandala in which there's five sort of heaps. The center is the Lama. Midan. South is the Buddha. West is the Dharma. And in the north is the Sangha. That's the kind of visualized image. Oh, that's the image of the deity that you're offering it to. The, the, [...] the If you don't have a mother, you can't do anything.

[37:16]

You can't do anything. If you don't have a mother, you can't do anything. You can't do anything. If you don't have a mother, you can't do anything. You can't do anything. If you don't have a mother, you can't do anything. You can't do anything. When you're doing this practice on your altar you have a small mandala which has five heaps. That's what you're offering this mandala to. And the five heaps stand for in the center is the Lama and then to this To the east is the Yidam, to the south is the Buddha, to the west is the Dharma, and the north stands for the Sangha.

[38:19]

So that stays on the altar, and then you do your practice here with the rice, etc. It's on page 42. 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. It should be different rice. New rice. New rice. So the mandala or the... I think both. No, that one you don't have to change. Which one? What do you do with it? You can either give it to a poor person or give it to animals to eat or something like that. You can, if you want to.

[39:34]

But in Tibet, there's many poor people, beggars. There's plenty of people to hear this. So when you're visualizing this in front of you, you go this way and visualize the yidam here and the buddha here and the dharma here. So the yidam is in front of you because the easter is always in front of you, is that right? And then could you could you just put all the words in the other directions because I got lost in this. The buddha is where? Buddha is to the south, Dharma is to the west, and the Sangha is to the north.

[40:39]

Thank you. Now we'll go through it once. I don't know. I don't know. You're not. You're not. They're not quite sure whether the diagram at the back of the book is correct.

[42:07]

You say the refuge prayer and then afterwards go to page 43. Start at page 43. Tihātā wā yin pinche pinche mā yin [...] pinche m chen po tsang nam chuk chuk pey ten gyü chuk po mey po way tsok pey te tong chal chik sun nam kanay gyi yay rung tsik gyi gyaway chuk poy poy

[43:35]

Gu te toi nyam gyi phen toi yuk sok. Dö gyi tsong dro yi tsong chöy to chöy ngoy. Gyi nyi zot toy tsuk chöy gyi. Nga dö tsong gyi wang phe yi tsang gyi. Maitreya Maitreya Tadai Dante Arudayi Maitreya Dante Shakyamuni [...] The younger, the younger I do, I hear your voice calling out to each of us. But the younger, the younger I do, I hear your voice calling out to each of us.

[44:40]

But the younger, the younger I do, I hear your voice calling out to each of us. But the younger, the younger I do, I hear your voice calling out to each of us. I should gain and I'm a loser, but I can't change how I forgive them all. I'm yet to die, but I'm busy, just so. I, [...] Dhanyavādaḥ to Vācāra Svāmī. Dhanyavādaḥ to Vācāra Svāmī.

[45:44]

Dhanyavādaḥ to Vācāra Svāmī. NAN DANG KÖ CHOK DANG CHE BAI PO MA KÖ RAI NYAM PA DANG KÖ BAI CHE BAI PA PYE CHOK Thank you.

[46:16]

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