To prepare ourselves for this session of Dharma study, we should recall the instructions, those instructions which enable us to turn our minds away from worldly distractions and ordinary conceptualizations that often detract from one's application to Dharma practice and the attainment of best results therefrom. That is, we should approach this session of Dharma practice with proper attitude.

[01:09]

Here, a proper attitude would be a resolve to... apply oneself wholeheartedly to the study of Dharma today in order to become able, as a result of one's studies, to accomplish the highest good of all other beings. When any virtuous action such as this is motivated by this highest resolve to work for the enlightenment of other beings as well as myself, then that action becomes magnified in its results and in its efficacy.

[02:17]

Therefore, one should begin with this resolve to work towards enlightenment through these present efforts. Secondly, one should be attentive to the dharma that one is receiving Putting aside all the distractions, one should listen single-pointedly to the teachings that are being given. Make a single-pointed effort to understand them and to keep them in mind for one's own future practice. Thirdly, one should relinquish all ordinary conceptualizations of this present effort in studying the Dharma.

[03:24]

This can be done in several ways. First of all, you can relinquish the conceptualization of this moment as being an ordinary one. a dharmic event occurring on a deeper level, where the transmission of dharma knowledge is being enacted, you should see the teacher as being none other than Shakyamuni Buddha himself, who is expounding the Dharma to you. Visualizing the teacher as Shakyamuni Buddha, you should think that rays of light shine forth from his radiant body to dispel all the darkness and obscurations from your own mind, that your own mind, thus purified,

[04:27]

becomes receptive of the Dharma teachings, able to understand them, retain them, and that also great insight into their profound meaning arises within your own consciousness. You should think of yourself also as not being an ordinary person. but visualize yourself in the form of the bodhisattva of wisdom, Manjushri Bodhisattva himself. You are that bodhisattva of wisdom who tirelessly seeks out all the profound teachings of enlightenment on behalf of ignorant beings. Nor is the present situation than an ordinary one. Think of your environment as being one in which all appearances are not dual appearance and voidness, that all

[05:45]

all sounds, or the sounds of Dharma, the sounds of the Deity's mantra. And that this presence, these premises are a celestial mansion wherein the transmission of Dharma is taking place. If through these tantric visualizations and recollections one applies oneself single-bornedly to listen to these teachings today, not only will your efforts in study be heightened, enhanced, through thus approximating the transmission of Dharma on a higher level, but will one's merit in making these efforts will also be likewise magnified and enhanced.

[07:01]

Why are you so weak? [...] Then it comes from quite the kind of here night. Don't ask me what do you want. It comes from quite. Don't ask me what. It ends up choosing by the time it. Then it chooses it. Then you go to Mongolia. I want to go to Mongolia with you. See. Mongolia. So so. You buy your. So, so, [...]

[08:19]

He said to me, He said to me, He said to me, 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 go to the temple, you have to go to the temple. I don't know what to do.

[10:15]

I don't know what to do. [...] I don't know. I don't know. I don't [...] know. You know, studies of the Landre system of meditation, we have already become familiar with the four recollections which serve to prepare us for advanced Buddhist practices.

[12:08]

You will recall that We studied progressively the meditations, the reflections about the unsatisfactoriness of worldly existence as a whole, the reflections about impermanence and death, reflections about the unfailing operation of the law of karma and... Yes, thank you. And the difficulty of obtaining the opportunity to practice dharma.

[13:20]

Through these four reflections, our minds were... our minds became progressively disengaged from involvement in worldly activities and strengthened in the resolve to apply ourselves in practice to these teachings of enlightenment while the opportunity was available to us. These were preparations for the exoteric Mahayana meditations, such as training in the concentrative and insight stages of meditation, the realization of the two kinds of non-self, etc.

[14:37]

Now we are in this second series of studies engaged in preparation for another kind of advanced meditation, that is, advanced tantric techniques. But here too, those Four reflections are necessary as the first stage in practice. Unless all our later practices derive from a sense of renunciation and diligence, that is aroused in the mind through these four reflections, those meditations will be ineffective.

[15:52]

But if, upon those four reflections, we then prepare our minds for advanced practice by undergoing first the training in the four foundation meditations, our meditations, all our later meditations, will assuredly be fruitful. So, at this point we are now discussing these four foundation meditations which prepare us for advanced tantric practice. Their overall purpose is to enable us to acquire purification and merit.

[17:02]

The four foundation meditations which prepare us for advanced tantra practices are, as you know, refuge, Vajrasattva meditation, the mandala offering, and the guru yoga. There is a fifth foundation practice that are prostrations, which is usually in our system combined with the practice of the refuge meditation. Now, the first of these four foundation meditations is that of refuge.

[18:15]

Its purpose is to enable us to enter into the path of practice by reciting the refuge formula 100,000 times or more accompanied and accompanying this recitation with the visualization and the ritual of taking refuge. Our minds, so to speak, embark upon the path. We have a point of entrance into the experiences of the path. And by training our mind in these practices, we develop a sense of reliance upon the Buddhist trinity and develop a sense of rapport with them, which makes us receptive to their blessings and guidance and also

[19:42]

Our practice of refuge impels us to progress further in subsequent stages of practice. So, in a word then, the purpose of the refuge foundation is to facilitate our entrance into the path of practice. Once having entered into practice, however, we become aware of the difficulties involved in practice. We encounter mental traits or physical problems or negative emotional states which hinder us in making effective progress in our training.

[21:04]

In order to purify these karmic hindrances then, these emotive and cognitive obscurations and obstacles which we may have accumulated through our past nondharmic actions, it is necessary to purify body and mind and speech. in order to remove these obstacles to effective practice. And so we undertake next the meditation of Vajrasattva. Vajrasattva is the... Here is the bodhisattva who functions as a purifying

[22:14]

object of meditation. Through reciting his hundred syllable mantra one hundred thousand or more times, our karmic obstacles and obscurations will be purified. The purity alone, mental and physical purity alone, are not, does not constitute sufficient foundation for advanced tantric practices. Our mind must be enriched, strengthened, matured through the acquisition of merit that is the result of virtuous actions.

[23:26]

While virtue is acquired through acting unselfishly through body, voice and mind, performing services for others and for the Dharma, working for the Dharma, etc. One of the most effective ways of gathering merit according to the Vajrayana tradition, is through the practice of the mandala offering. Now, the mandala, symbolically representing, are the whole of our being, the whole of all the components of our personal being, and in fact the whole of our universe, our subjective universe, if offered in a spirit of sincere devotion and relinquishment and unselfishness to the Buddhas for the highest good of all living beings,

[25:00]

becomes an act of worship on the highest level. And accordingly, and accordingly brings about an acquisition of a great amount of virtue or merit. So, the third foundation practice consists of offering the mandala, that is, the symbolic universe, to the enlightened ones, behalf of all beings, at least 100,000 times or more. and it formed effectively, correctly, results in the acquisition of a great store of merit.

[26:21]

Having acquired, having entered the path, purified one's way of internal and external obstacles and having acquired a store of merit. One needs finally a sense of guidance and confidence in in undertaking, in pursuing these advanced stages of tantric meditation. And so the fourth foundation consists of the guru-yoga practice. through which one meditates upon one's own teacher and consciously strives to invoke a sense of rapport, of intimate rapport with his mind directly and invoke also

[27:47]

a transmission of His inside blessings and a sense of His own dharmic experience, which will serve as a source of guidance for us in our own uncharted practice. Here one recites the formula of invoking the guru accompanied by appropriate visualizations and thereby develops through this practice, through the practice of this meditation, guru-yoga meditation, for 100,000 or more times. one does indeed develop this strong sense of intimate rapport with the guru.

[28:52]

So through all of these foundational practices, that is, to recapitulate, the prostrations combined with, no, sorry, the refuge meditation combined with prostrations, accompanied by the noble resolve of the bodhicitta, and the meditation of Sri Vajrasattva and the... the guru-yoga meditation, the mandala offering and the guru-yoga meditation. Once mind becomes... one's mind and body become purified, strengthened, enriched and matured to such a degree that one is with assurance able to undertake these profound and difficult practices of the Vajrayana path.

[30:09]

And through having this foundation, upon which to base those practices, one can expect to succeed. Failing to have achieved the whole of these foundations, one really should not expect success in that. advanced practices, no matter what they might be. With these foundations to build upon, one can safely and successfully undertake to meditate upon any of the tantric deities, whether it be Sri Hivajra or Vajrayogini or

[31:14]

whomever, and one has every reason to expect the highest success from one's practice if one has been diligent and thoroughgoing in one's prior practice of these foundation meditations. So, in the past few weeks, we have discussed and given you the instructions for the first two of the four foundations. That is, we discussed the refuge, Sri Vajrasattva meditation. Tonight, we will discuss the third foundation, that is the mandala offering. So, what is the mandala? I don't know. I don't know. I don't know.

[32:16]

I don't know. I don't know. I don't know. Is that me? When I was a child, when [...] I was a child,

[33:20]

They are not normal. [...] Nithin latte mi sanhunga sutra koi, nukundi koi. Nithin latte mi sanhunga sutra koi, nukundi koi. Nithin latte mi sanhunga sutra koi, nukundi koi. Nithin latte mi sanhunga sutra koi, nukundi koi. I don't know what I'm saying. I don't know. [...]

[34:45]

I don't know. I don't know. I don't know what to do. [...] When I was a child, I used to go to school with my mother. [...] And then, the next day, the next day, the next day, [...]

[36:13]

talk with me but it wasn't working. Talk with me much worse. See that the movement change of the rock that's over here now. You're going to see me but it wasn't working. It's operating and it's not working. Here now you, I tell you that I'm not going to tell you that you're going to leave me. Maybe I'm not going to kill you, Tom. Charlie, no matter what you're trying to do. Don't move. When I was a child, I used to go to school. [...] He said, I'm not going to do it. He said, I'm [...] going to do it.

[37:30]

If you want to go to heaven, go to heaven. [...] If you want to go to Mombol, you can go to Mombol. If you want to go to Mombol, you can go to Mombol. If you want to go to Mombol, you can go to Mombol. If you go to Mombol, you can go to Mombol. The Sanskrit word mandala is translated into Tibetan by the word kinkor.

[39:07]

In English, both words, mandala and kinkor, would be translated as simply a circle. A circle. Now, the circle, a circle signifies or represents totality or completeness, and this is what is signified when one performs a matala offering. That is, that you are offering to the enlightened ones, the whole of your being. Historically, this ritual of mandala offerings is traced to an offering made to the Buddha by a universal emperor.

[40:25]

a cakravartin raja, cakravartin raja, that is, emperor of the universe, who once offered the Buddha the whole of his empire, the whole of his kingdom, that is, the whole of the universe. Now, at present we are not able to make a similar offering But we can offer all that we have, that is, all that we might rightfully claim as belonging to ourselves, that is, that there is no other, of which there is no other, our own body, voice, and mind, our faculties, our experience, our property, property that belongs to us, and even one's own family.

[41:31]

All that is one's own, that is the whole of one's belongings, can and should be offered up to the enlightened ones in this effort to accumulate merit, because Merit is acquired through the making of gifts, and the more unselfish the merit, the more thoroughgoing, the more unselfish the gift, the more thoroughgoing the gift, the more merit is acquired. So the purpose of this foundation practice is to train ourselves in total unselfishness through this This giving, this offering up the totality of our own being and all our belongings is... Now... But this... Even this gift must be performed rightly.

[42:48]

First of all, it must be sincere, and it must not be performed wrongly. What would be a wrong offering to the Buddhas? What if, let us say, that most of the belongings that we have, most of our own property, this has not been purely acquired. We have acquired them ourselves, maybe sinfully, through sinful means, through, certainly through greed, through the mental poison of greed, or selfishness, or miserliness, or through other negative means we have acquired what we are now offering up.

[43:57]

So there is the state of sinful acquisition of the very things that we're now planning to offer the enlightened ones. Even though we offer them up, at the time we are offering them. We may be holding back. We don't really mean it. We're merely doing it through rote. We're merely doing it. We're pretending to give them up. We're really thinking. miserliness, we try to hold back something for ourselves.

[45:27]

We don't give up the attachment to them. So there is still the change of singing, even at the time of giving them up. And finally, there is taint of pride. Even if we do manage to get through making the gift, Then we become very conceited about it and think, well, I did it. I did what is hard for others to do. I'm really quite a giver. I've given up all that I've got and so forth. And you become very conceited, proud. And so, at every stage then, our gift, our offering, has been tainted with... So at all three stages by magnanimous gift, it has been tainted, our actions were tainted with sin, with miserliness, and with conceit.

[47:09]

This kind of be-offering, however, that is to be made here, through this practice of the mandala offering, must not be an offering such as this. It is a total offering of the totality of one's being and all that pertains to oneself. without clinging to it, without conceit about doing it, but only with the thought that through this offering to the enlightened ones, all that I am and have, that may all beings acquire merit and enlightenment, and through this offering may I also become enabled to help them in this. So that is a real offering. Now, the mandala, let's go into the specifics of the practice of the mandala offering.

[48:12]

This offering of the totality of one's universe is symbolized by what is called the mandala itself, which is an arrangement, a symbolic arrangement of using certain instruments. that is a mandala board, if you will, and there are specifications about the type of mandala or circle that one may use in the ceremony, in the ritual. Now, one may use, let's talk about the material, the mandala. When I say the mandala, now I'm talking about the specific instrument or the particular utensil that you're using to symbolize this offering of your universe to the enlightened ones.

[49:20]

This may be of three kinds of material. three classes of material. The best one would be of gold or silver. The second best would be of lesser metals such as bronze or copper, something like that. Or in the least preferable would be of stone or wood. Now, what about the size of this instrument? If it is of gold and silver, say, the Tibetan scholars, it should be of one in diameter. That is, the span between the tip of one's thumb and the tip of one's little finger.

[50:25]

Yeah, whatever you call it, yeah. If it is of wood or stone, however, if it is not a metal substance, it should be, it should equal, the diameter should equal the distance from the tip of one's elbow to the tip of one's hand. Okay? It should be larger. Now, And it's quite all right to use these lesser materials. For example, Rinpoche's own great teacher, Gautamao Ndaka Rinpoche, was very poor. He couldn't afford one of the costlier models, so he used first a wooden matala, and he did five What is the meaning of the name of the Buddha? The name of the Buddha is the same as the name of the Buddha.

[51:29]

The name of the Buddha is the same as the name of the Buddha. The name of the Buddha is the same as the name of the Buddha. The name of the Buddha is the same as the name of the Buddha First, he could only afford a wooden mandala, and so he used that. He made 500,000 offerings of the mandala using that wooden mandala. Then he acquired a stone mandala, and he used that to perform another 500,000 offerings to the mandala.

[52:30]

Now, of course, there are shorter and longer versions of this mandala ritual. He, of course, practiced the longer version, which is much longer than the shorter one. And so he... Whereas other lamas have said it is all right to use these smaller utensils, smaller instruments, like the mantala. Gautam Vamalaka Rinpoche stressed that they should be, they should be large. He prefers larger models, because not, since the whole, the whole point of making mandala offerings is this willingness to, willingness to give and to make efforts in giving, that the larger they are, the bigger the effort, the more the offering, so it's rather than the keeping of the

[53:39]

of mandala, the spirit of the mandala offering is to use the larger models and so forth. In any case, it's not right to skimp or to use sub-sized mandala surfaces. Yes, indeed. I don't know what you're talking about. I don't know what you're talking about. No, it's not like that. It's not like that. It's not like that. It's not like that. That's the reason why we have to go to school to play football.

[55:07]

That's the reason why we have to go to school to play football. That's the reason why we have to go to school to play football. That's the reason why we have to go to school to play football. When I was a child, I used to go to school with my parents. [...] I don't know how to translate it. I don't know how to translate it. I don't know. And in that way, one better amount of yin and satta, one more sense [...] of yin and satta,

[56:39]

That's it. That's it. That's it. If you don't want to go to the temple, why don't you go to the temple? [...] Physically, the offering of the mandala consists of arranging one's offering upon the surface, this mandala.

[58:23]

You must have seen in Rinpoche that he was holding the utip, which we are calling here, a mandala. So holding one should, first of all, hold the mandala in your left hand. Okay? Not in your right. Hold it in your left and then place your offering on the surface of the matna with your right hand, not with your left. If you offer with your left hand, it means that you were... It means that you will starve in the future. So, But before you place the offering, there are first a few things that you should know about the offering itself and the preparation for the placement. First of all, let's talk about the material you use in your symbolic offering.

[59:29]

Ideally, that is. Ideally, you should offer the five kinds of precious metals, such as gold, silver, and so forth, precious stones. If you don't have those, then the second best kind of offering would consist of medicines. The five prescribed kinds of medicine. These are herbal, in nature. And I couldn't begin to tell you what they are. Mirabalum or something like that. And, yeah, in any case, they grow in India and they have alias. Yes. So, one makes the, the second place would be an offering of medicinal herbs.

[60:35]

If you don't have even those, if you are a poor meditator, it's all right to use white stones, white pebbles. All right? So having prepared your offering, now you must prepare the mandala, the surface of the mandala, for the ceremony. This means that you must first purify the surface of the mandala. This you do by reciting the hundred-syllable mantra of purification. You must know it from your Vajrasattva meditations. You recite that hundred-syllable mantra while at the same time repeatedly cleansing or cleansing the surface of the mandala by rubbing it with this portion of your right hand, the heel of your right hand.

[61:58]

You can't use a rag or a sponge or any other thing to cleanse. It's not that it's... The point is that you must use the surface of your own skin to cleanse this, the surface of this mandala while reciting the mantra. Having done this, then you next wash the surface of the mandala with ideally, herbal water, some kind of concoction of water in which purifying herbs are being placed, and you pour a little bit over the surface of the

[63:02]

of the mandala and cleanse the surface. If you don't use, if you don't have that best kind of herbal medicine, herbal liquid, then you can use a substitute, for example, a less expensive mixture of herbs. Or if you don't have that, then just use clean water, plain, pure, fresh water. All right. Now you're ready to begin the offering ceremony. This is going to be elaborated as we go along. Just tell you what you offer at this point. Now I'll tell you where the offering is. Yes, these details are important and they will definitely be explained.

[64:14]

I mean, I don't know myself yet, but that's why I'm asking you to explain. So now you take out your the offering itself. That is, we're using, as you notice here, not gold or silver or even stones, we're using rice. And so the rice symbolizes our offering. You take up a small pinch of rice, the fingers of your right hand, and then starting with complicated. Starting at the front of the mandala, which is assuming that my hand is the mandala, starting here, you draw a line up to the centre of the very centre of the mandala's surface, and there you place one pinch of rice.

[65:16]

When you move, you move across an airdrop. You move to the center. Yeah, you move to the center. Now, I don't know. He did a lot of things. Unless you all come and stand over his shoulder, I don't know how we're going to go through this. Because it's all a matter of... Do you all have a picture of the London in your mind? Right around the circle, right? That's good. What? Okay, so visualize this round circle and understand that it's in this position. You're putting the rice at different points. Right, so now the first one is, as you can see from this one, it's getting... What I saw you do was, he came up from the Thank you, thank you, thank you. All right. All right. Okay.

[66:40]

. [...] Don't go and show your pocket to somebody. You don't touch that until I chat to you, then you go to the microphone. Oh, yeah. And then you do both on the tambari. Let me see. I come along and I see you. Let me see. All right, once you're in the chair, he's going to show you what to do. As you recite the first line. He's going to do both things. . I'm going to teach you how to do it.

[67:51]

I'm going to teach you how to do it. The shorter version. Very short, abridged version.

[69:30]

There's a right and a wrong. There's a right and a wrong. Even the shorter version must be done correctly. And if you do it, that would be also effective. You're not to rush it and leave out parts, basically. All right, so he showed you, he demonstrated to you three versions of the Andala offering. The first is the very long offering, which is, which spells it out in every detail, things that you are offering, and each one has a particular location. Then in the shorter version, which consists of seven basic things which are offered, and each has a particular location, that's the middle-length offering.

[71:38]

Then in the very short version. The prayer consists of, the offering prayer consists of four short lines, which most of you recognize from your laundry prayers when you ask the teacher to teach, do you remember? We recited every Tuesday for the last 10 years, and that is the antler offering and the short word. In Thai, that's okay. If you're not trained to make this, how do you produce it? So you may talk about that along the second. Now, Gautama Buddha, Rinpoche, used the middle-linked version. But for our purposes, it will suffice to learn and practice the short version. So that is what Rinpoche proposes to teach you tonight. You know, let's... You know, let's... That's what I'm saying. That's what I'm saying.

[72:40]

That's what I'm saying. That's what I'm saying. That's what I'm saying. In Dzongpa language, there are four languages. There are three [...] languages. Let's talk about the symbolism involved in this representation of our universe.

[73:41]

Understandably, the universe which Indian and Tibetan Buddhists are offering up, it differs somewhat to our Westerners' concepts of the universe and its arrangement. So one would have to understand something about Buddhist cosmology in order to appreciate this the symbolism of the offering, the arrangement of one's offerings on the surface of the mandala. Basically, the Buddhist conception of the universe is that it centers around a great mountain, Mount Sumeru, in the center of the universe,

[74:55]

And it is surrounded by four great continents, one in each direction, each of the major directions. And each of those four great continents has on either side of it two subcontinents. Now, you're at liberty to think of continents as planets, and of the Buddhist notion of oceans as space or whatever. These are not, I should point out, this cosmology is not canonical. It is found in various versions of the Abhidharma literature, which is not... necessarily attributed to Buddha, but for the general purposes, Buddhists accept this notion of cosmology, and it's definitely represented here in the Vandana.

[76:04]

So, Rinpoche has drawn out for you a map. In the center, you have Mount Sumeru, which is something like Ziggurat, and it has some hundred levels on which on its slopes you'll find all kinds of inhabitants in their different realms leading up to the highest gods and so forth. They are located somewhere on the slopes of this mountain. Now in the In the East, East Iscariot, isn't it? Iscariot. Now, this is the East, the point facing away from you. Now, assuming that I am facing the mandala, I'm facing the mandala from here. this will be east on the point opposite me the far side of your mandala is east there is the planet eastern planet symbolized here by a what kind of a crescent a crescent with its two subcontinents all right so we have east

[77:36]

What is the name of this flower? This flower is called Sokha. Sokha is the name of this flower. [...] All right, so let's go on. Thank you. So, east, south. South is represented here by a kind of a shape, which I'm supposed to represent. It sort of resembles the shoulder blade. shoulder blade of a sheep or something, sort of pear-shaped.

[78:43]

That represents our own continent with its sub-continents. Yes. Yes. Yes. All right, so then to the west you have Godinia and its subcontinents and then to the north would be Uttarakuru Okay?

[80:04]

With its subcontinents. Now, you should think of this in terms of very vast expanses of space. Here's the ocean. Here's the ocean, either the ocean of space or of water, however you want to interpret it, and the universe surrounded by what is called an iron wall, meeting the circumference of the universe. There is something like, really, it's also representative, these oceans are concentric circles, the continents are on concentric circles. But if you want to think of them, if it helps you to think of them as oceans of space, of vast, vast expanses of space, and so forth. But Rumenji says, try to visualize just the cosmogony in the center of space, this great mountain in which these various world systems, various world systems are masses of

[81:12]

of land masses are located in the various points. Very good. But you should think of these as being, so the basic idea is that this is the constitution of our universe, that it has this arrangement, and that Rinpoche Of course, I believe that this really is the arrangement of our universe. He says that it is, of course, it differs, he knows that it differs from the Westerners' conceptualisation of the universe, of our universe, but this one happens to be correct. So, in any case, you are to, when you're offering the universe, you should think of it as being the whole of all the

[82:26]

These represent the whole of all the land masses or planets, whatever... You know, which is sort of the axis mundi, the center of the universe. The center, you always have to have the center of the universe. No Zambia. Zambia. Zambia. Ngani Yorubin? Ngani Yorubin. Tsewa Chagin. Tsewa Chagin. Tsewa Chagin. Now you should really take points out.

[83:37]

However, that this is only the representation of our most immediate universe, that our particular universe has this construction. However, in our world system, in our world system, there are a thousand such universes. when you multiply one universe by a thousand times, that constitutes our world system. Now, a thousand such, such world systems is the next, uh, gives you a great world, one great world system. And then a thousand great world systems gives you the, the, uh, gives you, uh, the, The next world system, a level of arrangement of world systems, which is called really the...

[85:16]

the world of three times a thousand. In other words, you get the idea then that they're not, that this represents, this is a representation of the universe, but it also symbolizes just about everything that is in there. It symbolizes the whole of physical physical space, meaning that space and everything that is in the world, animate and inanimate world, is composed of many world systems of which our universe is only one small corner. So you get the idea then that it represents the Buddhist concept of many world systems, which are its tongue. Yes. Listen, sir. Listen, sir. In Dombakor, there is a Dombakor temple.

[86:27]

In Dombakor, there is a Dombakor temple. [...] In Dombakor temple, there is a Dombakor temple. In Dombakor temple, there is [...] All right. Now, let's get a, let's talk about two meter in which is the,

[87:29]

the first item on our mandala. Mount Sumeru, conceived of as being external, it represents the axis moon at the center of the universe. And to give you some idea of its dimensions, it is said to be some 8,000 paktes in All right, now what is a poxay? A poxay is approximately 500 yards multiplied by 8, gives us what? 4,000 yards. One poxay is 4,000 yards approximately. Then Sumeru is considered 8,000 poxays in height. 8,000 times, 8,000 times, by 4, 8,000 times 4,000 yards is how much?

[89:00]

There it is. 32,000 yards times three. Yeah, 8,000. 8,000 times 4,000. Yeah. 32 million. Oh, 32. 32 million, yeah. All right. Now, how many yards in a mile? But they're only 2,000-ish, I don't know the chance. Should we? Yeah. It's 5,000. It's about 1,600. Okay, yeah, right. But that's pretty tall. Yeah, right. Thirty-two million yards. Thirty-two million yards. How many? There's 1,700 yards. How many yards in a mile? 1,700. 1,700, isn't it? Okay. Then you have... All right, let's get on to it. So you get the idea.

[90:02]

It's quite...

[90:02]

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