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. No, no. Oh, sorry. No, sir. Then there's elephant. Yes, sir. Okay, then again, back as an eastern direction, it's the precious elephant.

[01:09]

And it's not like the usual elephants that we have around here, these ugly 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. Oh, that's in the southwest. I mean, the southeast is the elephant. And then in the southwest... Then in the southwest is the 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 Monarch, who's capable of fighting off all the various sorts and rebels of armies and wars. He's in the northwest. Then in the

[03:15]

In the northeast, there's the precious vase. 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 vase, which is the source of all wealth and riches. You can visualize that in the movies. Then, how about... Yeah. Yeah. Then in the sky to the east of the mountain is the Gemulma, which now we're getting into the offering goddesses.

[04:46]

And the first one is Gemulma, who's white in color and extremely beautiful and holding a vajra. She's the laughing one. Gemulma means laughing. Then next is the yellow goddess of the rosary. Not rosary, like necklace, I guess. Was wearing many necklaces of precious jewels. Where is she? Yellow. She's over to there. Finally, 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 the lunla, 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. That's in... Yeah. Yeah. Lunla? Lunla. Lun means song. Lunla means the one who sings. Lunla. Then in the northeast, there's the green dancing one. She's holding a vajra also, and she's dancing. If you don't have money, you can't do anything.

[07:47]

If you don't have money, you can't do anything. If you don't have money, you can't do anything. If you don't have money, you can't do anything. Okay, so then back to the southeast, next to the , which you were just talking, , 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 there's to the northwest is the Marmema who's carrying the butter lamp, who's pink. Then to the northeast again is the green goddess who holds the washing water. There are two green goddesses. I don't know.

[10:10]

I don't know. [...] Then to the, again to the east of the mountain in the sky is the sun, which is bright. You might be, can't you? So the sun is made out of something called fire crystal, which is a burning stone. And that is 51 of these poxin, which is a certain measure, 51 of those in size. Then to the west of the mountain is the moon, which is 50 of these measures in size.

[11:18]

And it's made of chusha, which is this water crystal. which is this cool light as opposed to the heat of the sun. I don't know. I don't know. Then in the, um, at the south, there's this, um, uh, 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.

[12:30]

Gold stick, I think, from gold top. I don't know. Then to the north is the huge banner of the universal mana in the north, also made out of precious materials. So now we've just gone through 37. That's what is meant by it. When this prayer is called the 37-heap prayer, it's because you've made these 37 heaps. It's a big deal.

[13:43]

It's a big deal. [...] This prayer, by the way, was first composed by Chugir Pagpa. You know, Chugir Pagpa was the great Sakyalama. Thank you. Who, um... He went to Mongolia and China. He was sort of the Lama of Kulblakarn. And he was the one who composed this. And then later, this basic structure is used by all the sects of Tibetan Buddhism.

[14:44]

And since he did this prayer, it's very powerful because he himself became the ruler of Tibet through this kind of thinking. It's not like that. [...] 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 all over the whole thing, and then you finish saying the whole prayer as it's in the book.

[16:02]

I remember when I was a child, I was very young. [...] 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 the 37-heap prayer. Now we do the seven-heap one, which is obviously an easier one. The 37-week prayer is on page 59 through 66. That's the whole thing. Yeah, that's the whole thing. So now we're starting all over again. So now you start off the first thing you're saying. Yeah. Then you put the rear up.

[17:13]

South. West. North. Then you go directly to the sun. Then now there's seven heaps, right? Then you pour on the rest of the sand. Imagine all the human things. I mean, all the different... I don't know what to do. I don't know what to do.

[18:15]

I don't know what to do. I don't know what to do. So when you're doing this according to Long Leg Problem for Che, You imagine that... Since you're only doing seven people... No, sir.

[19:34]

No, sir. 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. What you're doing is amazing. And you're a donkey. And then all the mountains have the essence of the Basam 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.

[20:53]

So that's just all the land becomes like that. So, and Ngawanglal Rinpoche did this practice of the seven heaps, he did 100,000 times? Oh, ten. Ten hundred thousand times. He's won one million. And in two short years, he did. Well, 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 if you just make the little piles you have to think you know know what you're doing and think in a whole universal span so this all this is just a symbol of what of what you're visualizing so that's very important So you finish 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. Now the shortest one. The long one was the 37 jeeps, the middle one was the seven. Now the short one is just the four-line verse. How many do you need? I think as many as you can. His guru did one million. See, the first one... You're still making 70. Then you're finished. That's the short one. You should pour a bit of water each time to clean it off. We have to be careful.

[24:32]

We have to be careful. [...] So she pushed. So she pushed. 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 sort of symbol.

[25:32]

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, from the tips of your fingers. That's according to Nalanda. And also, when we are collecting 100,000, we are doing the four line first. I mean, those who do this, the seven-heap prayer are very rare these days. Probably this guru is one of the few people who... did it in that way, but in general, everyone's doing the four. So we do the 37, I think, three times, and then the rest of it is the four and two. Yeah. Yeah. So you have to do, you have to make the seven teeth.

[26:35]

You've seen some people like this. It's not much marriage, isn't it? Can't you? You're finished with that. Right? Right? But it's hard work, he said. Are you keeping track of the young men and old ladies and young women? Yeah, I was just thinking the same thing.

[28:02]

Any Mongol chair, do you know? Can this shingle be turned into a chair? No, it's too much work. It's too much work. Sorry. It's too much work. I don't know. I don't know what to do. With a train, you should count. With what? With your train, with your model. So just kind of put it here. I can't find this poor line. I can't find this poor line. I can't find this poor line.

[29:02]

I can't find this poor line. I can't find this poor line. So this is the accumulation of a store of merit. And if you do it well, and you have a good bodhicitta while you're doing it, then you will 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.

[30:07]

Things like that are signs you're doing it well. That was all number one. In the dream. It wasn't wrong to send. It wasn't wrong to do it. Those were dream signs. And then for actual songs, you'll have a lot of faith in the Buddha's 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 a cause and an effect and understand the real cause and effect. And then the real fruit of all of this is the understanding of the wisdom which knows that there's no ego.

[31:10]

That's the true fruit of the practice. I had no idea what I was doing. [...] I don't know if I will be able to do it. I don't know if I will be able to do it. I don't know if I will be able to do it. I don't know if I will be able to do it. It's a very difficult thing to do.

[32:25]

If you don't know how to do it, you won't be able to do it. If you don't know how to do it, you won't be able to do it. If you don't know how to do it, you won't be able to do it. If you don't know how to do it, I don't know. [...] When his long-known Lhapa Rinpoche first started to practice before he did the two-year retreat, he was rather poor, almost like a beggar.

[34:19]

But after he finished that, well, his first 500,000 of these were on a wood mandala. But the next 500,000 were on a kind of gold medal before he started getting more wealth, etc. And by the end of his career, he was very, very wealthy. 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 it. We'll find it. I'll show you. In 879. 879. Well, there is a law in the East that prohibits it. Well, it's clear in the first part of the book.

[35:22]

The first part of the book says that if you don't believe in God, you will not be saved. If you believe in God, you will not be saved. If you believe in God, you will not be saved. If you believe in God, you will not be saved. So if you are doing this practice, In addition to having the seven clubs, you also have a small mandala in which there's five sort of heaps. That was the Buddha. That's the kind of visualized image.

[36:37]

Oh, that's the image that you're offering it to. . I don't know. [...] so okay um when you're doing this practice on your altar you have a small mandala which has five heaps which is that's why you're off often with mandala too and the five heaps stand for in the center is the lama and then to this um to the east is the lidam

[38:11]

to the south is the Buddha, to the west is the Dharma, and the north stands for the Sangha. 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. I think both. No, that one you don't have to change it. What do you want me to do? What do you do with it? When you change it? You can either give it to a poor person or give it to animals to eat or something.

[39:13]

You don't need it yourself. Never mind. You can if you want to, but you're there. But in Tibet there's many poor people, there's plenty of people to give it to. So when you're visualizing this in front of You can think of it and visualize the Yidam here and then the Buddha can be down here.

[40:18]

So the Yidam is in front of you because the East is always in front of you, right? And then could you just point out the words in the other directions because I got lost in there. The Buddha is where? Buddha is to the South. Yeah. Dharma is to the West. And the Sangha is to the North. Thank you. Okay, now we'll go through it once. I don't know what I'm going to do.

[41:41]

I don't know what I'm going to do. I don't know what I'm going to do. They're not quite sure whether the diagram at the back of the book is correct. Yeah, there's this thing at the back that holds Alan. They say the refuge prayer and then afterwards, page 43. But you're the name in this world.

[43:05]

I can hear your line on my doorstep. I can hear your line on my doorstep. I can hear your name in this world. I can hear your name in this world. I do not give I may sing it, but I give I may take I don't share.

[44:07]

I do not give I may charge you, but I do not give I may take I don't have. What do you mean? I don't know. I don't know. I don't know. And what don't you do, I forgive you. And if you die, my life will be just for you.

[45:11]

I won't do anything like that to you. And you know what I can do, you didn't do. Choir singing. O'er the land of the free and the home of the brave? Whose broad stripes and bright stars through the perilous fight, O'er the land of the free and the home of the brave? We'll be right back.

[46:40]

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