Thank you. Thank you. Thank you. Oh,

[01:51]

Thank you. Thank you for watching. Yes.

[04:00]

Yes. Thank you. Thank you. Thank you. I don't think I'm going to send them.

[05:43]

You know, I don't think I'm going to send them. [...] Then I went to Yangshan. I went to Yangshan. I went [...] to Yangshan. When I was a child, I used to go to school with my friends.

[06:44]

I used to go to school with my friends. When I was a child, I used to go to school with my friends. When I was a child, I used to go to school with my friends. When I was a child, I used to go to school with my friends. That's what I'm going to eat. I'm going to eat a tomato. [...] That's it. That's it. That's it. That's it. That's it. Nidhikā yāna sīdhī, nidhikā bhavnī, kṣirūṇu yidhā, nidhikā tibhāzī, sumapur, nidhikā bhavnī, kṣirūṇu yidhā, nidhikā bhavnī, kṣirūṇu yidhā.

[08:14]

Tonight Rinpoche will give short instructions. Rinpoche is very happy to meet all of our new and old members of the Jason Sutter Center. And also that according to our request, will going to give the initiation, explanation, and instructions according our program, which we already done our program like that. So that's actually. Last night and today, Rinpoche, he already seen the program. Rinpoche, he also agreed to give these instructions to all of us. And tonight, just Rinpoche will give general the teaching, how to receive the teaching, how to behave when we receive the teaching at that time.

[09:50]

So with general teaching. Actually, the dharma teaching is very important. That time we should take the single-point concentration on it. Without having that single-point concentration, even if we stay, that's the place to receive the teaching, but it won't be that much meaning. And also that in order to receive the teaching there are many ways to be understand that we have to know what kind of the qualifications that we should possess to receive the teaching and what things in default to receive the teachings. This we have to understand, and it is very important.

[10:53]

So Rinpoche will teach us in general how to get the teachings. So, first of all, when we sit down and then to listen to the teachings at that time, If we don't listen to the meaning of teaching, which is just like some type of, you know, for example, any type of pot or container, if you put upside down, and then with that, if you pour a lot of water on that big container, it won't remain any water in that pot. Just like that, if we don't listen to the teaching, Even if we stay, it won't remain any of the meaning of the Dharma in our mind. That is the first thought. .

[11:54]

I said, I don't know, I don't know. I said, I don't know, I don't know. I said, I don't know. If you have a child, if [...] you have a child, So that is . First fault, we have to understand about that, and we should avoid that kind of fault.

[13:45]

And we should listen to the teaching. That is the first one. Second, even if we listen and sit, you know, the body's position is right, and then listen to the teaching, the mind distracts some kind of the defilements, previous, present, futures. If we think about that, then that mind is not taking concentration on that teaching, which is also the second form. If we distract the mind like that during the teaching, then after teaching, We can't remember anything about the teaching, what the teachers taught to us, which is the second, the fourth. They also said that even the container of some kind of a vase, if we put up, but then that was some kind of the, how do you say, container.

[14:54]

If there is any trapped holes in the bottom of the vase, it won't remain any water in it, even if we pour in that vase water. So same thing, you know, even if we lessen the teaching but defected our mind by the defilements, which is also the second fault. So we have a second fault. I don't know what to do. I don't know what to do. I don't know what to do. I was very happy.

[16:16]

I was very happy. [...] Then my child, my daughter-in-law, when she was a little girl, [...] If you don't want to go, you don't need to go. If you don't want to go, you don't need to go.

[17:18]

If you don't want to go, you don't need to go. [...] Second one was that, you know, the distraction from mind. And then the third call is even if you when we take the teaching at that time, if we take the concentration on the teaching, but we remember the teaching, but with the three poisons or the three defilements, just for example, you know,

[18:28]

The three poisons mean desire, anger and ignorance. With having these three poisons, we receive the teaching. That type of teaching, it won't be pure teaching. Just for example, if we plant the seed of the medicines, It will grow that, you know, all the fruit will grow the medicine. If we plant the seed of the poisons, that result also will grow the poison. Same things, you know, with having the defilements, the three poisons. Even if we receive the teaching, that is one kind of fault. Then there are the teachings. it won't be that much effective. Nagarjuna, he mentioned about that also in his book, with having the three poisons, the mind, whatever the accumulations are, the non-virtues, without having these three poisons,

[19:53]

whatever the deeds are the virtuous deeds. He mentioned it like that. So it's very necessary to avert the desire, anger, and ignorance while we receive teachings. For example, even if we put in some containers, like juice or milk, any type, without having that, you know, the holes, it can contain that some things in it. But if we put some drop of poisons in it, Then that type, the whole foods, you know, the poisons, if we drink, it's also that, you know, instead, you know, helping for body, but it could kill to us. So same things with, you know, defilements, especially the three roots, the poisons, desire, anger, and ignorance.

[20:55]

These three things, it's very necessary to attend while we receive teachings. These three things, it's very necessary to attend while we receive teachings. And then we have tomatoes. Tomatoes are very good for health. They [...] are very good for health. If you don't believe me, don't believe me.

[21:58]

If you don't believe me, don't believe me. [...] And then Mary came and said to him, Lama, where are you? Lama, where are you? And he said to him, I am here. And he said to him, I am here. And he said to him, I am here. So these are three faults of the receiving teachings, which we have to abandon. And another thing, they are also the sixth sense, which are in order to receive teachings, if we possess that sixth sense, sixth type of faults.

[23:15]

That also will defect our teaching. uh... Those, Rinpoche will give the one-by-one teachings. The first one is the proud or pride. This means that just some people, they do like that. Or just today, I wanted to go to there just to listen what he is giving. Other than that, you know, I have a lot of knowledge. It's not necessary to get the teaching from him. I'm the... much learned, I'm the educated, I'm the wealthy, I'm the, you know, the good positions. So you're having like that type that, you know, the mind is not the qualified teaching, received teaching, which is the first we call in Tibetan, to not, it means to speak. And the mental portions are, you know, some kind, it's a

[24:19]

Then the second one is disrespect. The disrespect means think that some faults of the one's preceptor or the teaching, which he is not qualified teacher, he do not possess that pure moral morality for himself. And he is also not that much educated person. If we think some kind of these types of faults of the teacher or the preceptor, which is the second fault. When I was a child, I used to go to school with my parents. When I was a child, I used to go to school with my parents.

[25:22]

When I was a child, I used to go to school with my parents. When I was a child, I used to go to school with my parents. When I was a child, I used to go to school with my parents. It's not a big deal. [...] We have a lot of people in our village. We have a lot of people in our village. We have a lot of people in our village. If you don't know, you don't know.

[26:43]

If you don't know, you don't know. [...] So, the third one is we, whatever we receive the teaching, we have to keep in our mind and also that it is necessary to, you know, to get the teachings, like, interesting about the teachings.

[28:00]

If we don't have that, you know, some kind of the interesting about teaching, then it won't remain the teachings in our mind. And it's very hard to be that, you know, the scholars. It's necessary to, first part, you know, necessary to have the interest to study about the Dharma. With having the interesting about the dharmas, then oneself learn, you know, the one by one, you know, the day by day, week by week, month by month, year by year. Slowly we get the great scholars without having the interesting about dharma.

[29:04]

it's very hard to know about the meaning of dhamma. So the third one is really very important to having the interest to study about dhamma. For example, that, you know, the bees, when they accumulate the honeys, the first times they bring the very tiny little. So when they, you know, many times and many bees, when they put it together, So it grew up huge, the honey. Some kings, if we keep, even if it's one word or two words, keep continuous to one by one, day by day, week by week, month by month, then it will progress the knowledge of the Dharma. And finally, it also will be the great scholars, with having that enthusiastic about the dhamma.

[30:08]

So without having that, you know, interest in about dhamma, which is also the third mental, ah, how do you say, pulsions. And if I had to go out and see if I'd known it through me, and I said no to me, then you know, then you've got to change it.

[31:11]

If you don't go out and meet me, you can't attend to me. That's the part you need to learn. So then, you know, you don't know me. That's the little thing you want to do. So I don't know. That's it. Thank you. If you don't want to do it, you can't do it. If you don't want to do it, you can't do it. If you don't want to do it, you can't do it. They are the ones who [...] He was a great man.

[32:19]

He was a great man. He was a great man. He was a great man. And then, after that, we would go to the temple and pray to the Buddha. [...] I don't know. I don't know. I don't know. I don't know. So,

[33:37]

The fourth one is the distractions of the mind. You know, when we receive the teachings that time, looking to the different decorations of the house, or looking to some other ones, the friends, you know, looking to the different places, counting some other things, these are the distractions of the mind. So with having these, it's also that one kind of defeated, to receive the teaching, which we call namyeng. It means distractions of the mind. If we have like that, it's very hard to remain the teaching in our mind. That is the fourth one. The fifth one is Even if we don't have the distractions, or doesn't look to the outside being that much, but then sometimes, you know, we... I don't know exactly what to say.

[35:22]

See, it's about the contracted mind. It means that, you know, the one's mind is not so clear. What the teachings, you know, the teacher, he gave the teachings, also they couldn't remember that much. And what are we doing? So, you know, that doesn't take that concentration that much. Just, you know, means one's mind doesn't think that much about the meaning of the dhammas. So, which is that people do including themselves. And then sixth one is upsetness. You know, think, oh, it's too long the session. Think like that and then sometimes, you know, it feels a little bit pain. wants the leg and the stack and then relying to behind and right and left.

[36:29]

So, you know, without having that good position, wants the body to receive teaching, which is also one kind of mental fruition. So these are the six stand or the mental fruition to receive teaching. You know, if we have like these types, then it's very hard to know about the meaning of the teachings. It's necessary to invent these. The first three faults and then the second six stands are the mental conclusions. These are necessary to invent in order to receive teachings. He said to me, I'm going to go to your place to worship the Buddha. I said, I'm going to go to your place to worship the Buddha.

[37:35]

I said, I'm going to go to your place to worship the Buddha. I said, I'm going to go to your place to worship the Buddha. We have to take care of it. [...] Because if you don't know, you won't be able to understand what God is saying to you. If you don't know, you won't be able to understand what God is saying to you. He said, I don't know.

[38:43]

He said, I don't know. He said, I don't know. He said, I don't know. I don't know what happened. [...] The new Ramana, Mimba-Chemba-Doshi, Chueh-Donga-Tena-Feng-Doshi, they know some of the things that we talked about earlier. But the new one-doshi, you know, the new one-doshi is not intuitive.

[39:46]

You see, you've got to do it. The one-doshi, the Ramana-Temba-Doshi, the Chueh-Donga-Tena-Feng-Doshi, and he said, what on earth can you do? And he said, I don't know. He said, I don't know. So these are, we should abandon what Rinpoche has already given the instructions, this we have to abandon in order to receive teaching. And also that we must possess the four types of the attitude in order to receive teaching.

[40:50]

First, the teacher or the preceptor. In self, we must have the attitude to, like the doctor, The oneself who we receive the teaching, we must have the attitude of the patient. And what he gives the teaching is the instructions of the doctor's attitude. After we receive the teaching, we get the result. the liberation and Buddhahood, enlightenment, perfect enlightenment, which is that healing after if we did that according to the instructions of the doctors. You know, that means for oneself, the patient means, actually we don't have that right now, this moment, we don't have that physical, the illness.

[41:55]

But what the illness is, since from the beginningless we are you know passion of the three kind of the three uh the poisons and many other countless the other defilements you know defected and our mental and physicals you know the passion so this type the illness is only can heal by the skillful and qualified teachers, which is like the doctor, the great scholar, the doctors. So we have to take the attitude of teacher is as a doctor. And what he gave the teaching is like the doctor's instruction to give the patient what medicines have to take and what kind of the, you know, condition that we have to rely on.

[43:04]

So these things, like Sam, the doctor's instructions, the teachers will give and show the path to us, how to event all the defilements and karma to us, so which is that like the instruction. And after we receive these teachings, if we do according the teachings, we will get the result the liberations and create that enlightenment, perfect enlightenment, which is that, you know, after, if we did according to the instructions of the doctors, so it could also be healed, you know, from wrongness. So, same things, we have to, we must possess these three or four types of the attitude in order to receive the teaching.

[44:08]

And then there was Chulandzhu. After Chulandzhu, there was a man named Krishen Chuvai. He was a very good man. [...] Tōka wa tanjō chōjītok tēnmē mūru nā mōchē tō, jāwaka wa sōngi chukyakātun njāl, tēpaka wa gēwishi njētok tē, tūpaka wa tōmbu chūchū jindē, takaka wa zonbori lējō zonbori, jījī ngon nōben jīpataburi, tāndit muten ziketēnmē. That's why I'm telling you, if you don't know how to do it, you won't be able to do it.

[45:18]

That's why I'm telling you, if you don't know how to do it, you won't be able to do it. That's why I'm telling you, if you don't know how to do it, This is the story of the people of Kowloon. This is the story of the people of Kowloon. This is the story of the people of Kowloon. This is the story of people of Kowloon. Zohan is the only one who can do it. [...]

[46:19]

Zohan is the only one who can do it. So, we have to take care of our children. We [...] have to take care of our children. So those are, Trungpa-chi, he gives general the teaching what kind of the, you know, qualifications that we are supposed to possess, and what kind of the faults, what, in order to receive teaching, what kind of the faults we have to have, and that much he already explained.

[47:47]

Now he will explain the, some general teaching, how the difficult to get the condition in order to practice the dharmas. First of all, all the teachers, they say the same things. Śrīmad-Bhāgavatam also said previously, all the teachers, whenever they give the teachings, at that time they say, it is, you know, difficult to get the perfect human being body, which is possessed with having the 18 good conditions, the perfect human being body. So that type of perfect human being body, we should realize and we should understand what kind of the good conditions are possessed for us

[48:59]

it is very, very hard to, first part, it is very hard to be born in this realm of human beings. According to the Buddhists, they said in Jambudipa, which is the southern, the worldly existence, That we have to recognize according to Buddhist philosophy. Actually, in order to explain that one, there are six realms. The six realms are the hell winds, hungry ghosts, animals. These are what we call the three lower realms. human beings, semi-gods, and gods are the three upper realms. The three upper realms are also divided in three different realms, which is that the human realm, god's realms, god's realms are also that they are the six different realms.

[50:21]

type of the realms. So these we call the desire realms. And then after that there are seventeen God's realms, which they call form realms. These seventeen realms are included in the four different types of the samadhis. So that they call the form realms. And above that, there are also the four types of the formless realms. Those, the formless realms, they don't they don't have any physical, such as like, you know, flushing blood, like ours, the body, but they still possess some kind of the mental aggregates.

[51:24]

So that's why they're called the formless realms. Among all of these realms, the human being is one of the most important to practice the dharmas. It's not only the practice of dharma, but it's very powerful, whatever we do, either the virtues or the non-virtues. The human being is one of the most powerful places Because of that, it is necessary to realize and within this life, with understanding that the good conditions and the hard and difficult to obtain such kind of good conditions, the perfect human being bodies, so we necessary to make some, you know, the result for benefit of the next life.

[52:28]

I don't know what to do. [...] Lalo Tserinharo, the son of Kipongpa, the son of Tserinharo, [...] I was very happy to be able to do this. I was very happy to be able to do this. I was very happy to be able to do this.

[53:34]

I was very happy to be able to do this. And then, when I went back to the village, I saw that there was no one there. There was no one there. And then, when I went back, I saw that there [...] was no one there. That's it. That's it. That's it. That's it. That's it. I am a member of the community.

[54:59]

I am a member of the community. I am a member of the community. I am a member of the community. She was talking to me. [...] it's a big deal so I don't think I can do it. It's a big problem. [...]

[56:01]

It's a big problem. I am not the only one. [...] If you don't know how to do it, if you don't know [...] how to do it,

[57:10]

But I'm listening to that. I'm going to go ahead and turn this thing off. Okay, so the first one was, you know, it's difficult to learn this, the Zambudipa, and then now Rinpoche will explain about the eighteen good conditions of the perfect human being. The first eighteen good conditions are actually that, you know, free from the How do you say it?

[58:24]

Major something. No, no, it's a major. We are impeverables. Impeverables. So actually, the McCombs means... McCombs is a beautiful thing, McCombs. You know, it's... Yeah, without having any time to practice the dharmas, mukkhamas means, you know. So free from these, down the realms. The first are the unfavorable conditions. Three lower realms. We must free from the three lower realms. If we bond into the three lower realms, there is not single time to practice of the dharmas, you know. If we're born into hell beings, you know, that there are each different type of hot hells.

[59:31]

I'm not going to count everything, you don't need the name of it, the eight hot hells. But every, the hells, they have tremendous sufferings. There is not any single times to peaceful for them by having all the time suffering of the heat. And then cold hells, also the same types, they do not possess Even that single light of the sun, of course, we do not have to mention sun and moon, but they do not have any type of light. And then it's just the cold. And all the time suffering by the cold, the place, condition, and everything, you know. So they don't have any time to practise the dharma, even if they think some kind of dharma.

[60:39]

They do not have any time. These are the hell beings. And another type is the hungry ghost. If we bone into the hungry ghost beings, then all the time they are suffered by hunger and thirst. They are huge, the body, stomach, and the very tiny, you know, throat. They never get any of that type of food and drink. Even it's difficult to hear about the name of the food and water for many eons. So it's very hard to receive or get any of the peaceful for their life. This hell-bent and hungry ghost, it's quite difficult to see by the human existence. But we can see some of the animals.

[61:41]

Actually, the animals are also the two types of animals, they said, kantorwa and janane. This means that many of the animals are remain or reside in that ocean. And then the other animals are on the land. So in the ocean's animals, they are hitting each other. The huge animals, they eat the small ones. And the small animals, they also bite, and they make a nest on the huge animals. So they are always having that suffering and hit each other. on the land, the animals are also always suffer by the stupid and ignorance. So some of the animals like elephant and some other, the animals, they are valuables, the animals, even they are, you know, if we sells, we can get a lot of the monies, but

[62:58]

there are the lack of the education and understandings. Even, for example, someone, they say, if that some type of, you know, the animals, if they could speak, that some, just for example, if they could chant, that's, you know, the or some sentence of the dhammas with having the understanding of that meaning. So if they get the instant, the liberations, even if they say something like that, they never get the chance to understand about the meaning of the dhamma. So they are the lack of the, you know, understandings. They are not free from sufferance and they are not qualified to practice and accumulate the virtues. Sankhya, Saita, Uddhati Reina, Tei Chure Sankhya, Allaloi, Vijaya Ongbo Yori, Nandasini Ke Sankhya, Tau Ni Ko Tantan Nibiru Oju Sankhya, Ke Zaa, Lama Sankhya De Sankhya, Sogni Sankhya, Chure Sankhya, Genda Sankhya De Sankhya, Kila Kei Renji, [...]

[64:40]

Then, I went to the mosque to pray. [...] and he said to me, he said to me, he said to me, When I was young, I used to go to the temple to pray.

[65:48]

I used to go to the temple to pray. [...] So, if you don't know how to do it, if you don't know how to do [...] it, I don't know what to say. I don't know what to say. I don't know what to say. I don't know what to say.

[66:48]

He said, I don't know. [...] That's why I'm saying this, that's [...] why I'm saying this, So, the fourth one is if we

[68:15]

born into vibrant. This means that even if we born into the human existence, but having some kind of the other types of the religions which they believe that killing and the head to other beings as a dharma. if they are born like that type, which is also difficult to obtain liberation, which is also one of the unparalleled conditions. And then the other ones, the fifth one, is the long life gods. The long life gods means During the human beings' time, some people, they do that, you know, the meditations, but that meditation, the concentration, without having the proper instructions, just stop to the, you know, the thought, without having any that's right, you know, the concentrations.

[70:01]

That result, some of those beings, they born into the The long life gods, if they born into that, the long life gods, they will remain there for many hundreds, thousands of years to there. And it's very little chance to receive any teachings from that realm. So that is fifth one. The sixth one. Then the sixth one is the, you know, the wrong views. If we possess, even if we are the practitioner or some kind of the human being, but still doesn't believe any types of the good quality of the Buddha and bodhisattvas, and the suffering of the three lower realms, if we doesn't believe, which is also one of the anterior conditions, which they call wrong view,

[71:25]

And then the seventh one is born to in the worldly existence of lack of the Buddhas. If they do not appear the Buddha in the worldly existence, then there is not any the vision of the triple gems. So even they are the wealthy and prosperities, but they are the lack of the education of them. So that is also the one type of, you know, uncure condition. And then final one, eighth one is fool. You know, there are two types of the fools, which is the mental and also that's, you know, the vocals. Some people, they couldn't speak at all. So that is also the lack of the speech. And then the other types of those fools, both the mouth and also the mental.

[72:35]

But then some types of the pools, even if they couldn't speak, but they can understand some meaning, they are called intelligence. They have little chance to practice, but the mental pool is really the most hard to practice the dhammas. So, unbelievably, there are four types of the unparalleled conditions which are not the human existence, like hell, beings, hungry ghosts, animals, and long life gods. These four are not the human existence. But even in human existence, there are also the four types of the unparalleled conditions, which is the vibrant and wrong view, and lack of the Buddha and poor. So these are, you know, the eight unfavorable conditions.

[73:43]

So we are free from these unfavorable conditions and we are the right conditions to practice of the dharmas. With having these kind of the right conditions, we have to understand and we have to realize about these And with this we have to do the diligence about the dhamma. I don't know how long it will take. [...]

[74:45]

I don't know how long it will take. I don't know how long it will take. I don't know how long it will take. So, when I was a child, I used to go to school with my mother. When [...] I was a child, I used to go to school with my mother. Then, the next day, [...] lakkhara, jhinge sajjig rongchit ju yuri.

[76:06]

And so on. And so forth. [...] He said to me, he said to me, he said to me, he said to me, They say it's a good thing, but it's a bad thing. They say it's a good thing, but it's a bad thing.

[77:08]

They say it's a good thing, but it's a bad thing. They say it's a good thing, but it's a bad thing. That's what I'm saying. If you want to do good, do good. If you don't want to do good, do good. If you want to do good, do good. If you don't [...] want to do good, do good. So, I was able to do it. I was able to do it. So, I was able to do it. Okay, we already explained the eight unparalleled conditions.

[78:39]

Now the Rinpoche will explain about the ten, how do you say in English? Yeah, fortunate? Parallel. Yeah, parallel. Yeah, right. Ten favorable conditions. The first one is to be the human existence, which is very important, as we just recently read, as Rinpoche explained, free from the eight unfavorable conditions, which is the one key in existence. That type of human existence is the first one. And second one is that born in center realms. Born into center realms means actually the centers means there are two types of the center, which is the place and the spirituals.

[79:49]

The place, in ancient times, When the Lord Buddha was enlightened and after he gave the teaching in Bodhgaya, then after that, then the Saturn from the Bodhgaya to east, south, north, west and north, they have some borders. From that place inside, that's, you know, the borders they call, that's, you know, the central realms. center place. And then out of that, then they called some kind of vibrant, you know. But that time, then the spirituals, they gave the, you know, the many other places. So also that can be that, you know, all the Indian, the place was the, you know, spiritual, the center. And then after that, Lord Buddha, he, as he prophesied,

[80:56]

get the predictions, you know, his teachings will increase from the north to north and south to south. So that means from India, Nepal, and Tibet, China, and Mongolia, it's been to north to north. So for the many years the Tibetan was being to both the background of lack of its spiritual and also that lack of its central. Of course, still we cannot count the Tibetan, that place was, that's, you know, central, the place. Because Lord Buddha, he gave the teaching in India and then that place was, we can say that's, you know, central according to this, you know. So the spiritual side, in Tibet, whatever exists, the teachings in India, Lord Buddha what he gave, Vinaya, Sutra and Mahayana or Abhidhamma, whatever he gave, all the teachings translated in Tibet language.

[82:07]

So they possess the complete, the Lord Buddha's teaching in Tibet language. And then after that, in the Mongol language, so that the Tibet was for a long time, it was been to the spiritual center of the Buddhist teaching. And then after that, you know, the times change. Now it's Tibetan. the country, also that there do not exist any of the teachings in Tibet country, so it's difficult to say it's spiritual center. But somehow many other teachers visit here in the United States, and also that set up a lot of the center, a lot of the people, they are interested to practice the Dharma, And a lot of the teachers, they give the tremendous teachings. So here we have a lot of teachings that we can call, this is also the spiritual center of the Buddhist teachings.

[83:11]

So which is also the, we can call it the center of the spiritual. The Nyingbo Chongshiki, the Nyingbo Chongshiki, the Nyingbo Chongshiki, the Nyingbo Chongshiki, I'm going to tell you what I'm going to tell you. I'm going to tell you what I'm going to tell you. I'm going to tell you what I'm going to tell you. When I was a child, I used to go to school, and [...] I used to go to school, So the first two power conditions are being in human existence and born into the central realm.

[84:35]

The third one is the possess that completely aggregates without any defect. If we have some faults or defect in our aggregate, which is also the lack of the practice of dharma, so we do not have any defect in our aggregate, which is also free from the unparalleled condition. And then the fourth one, Not the Alice. Lenta-ma-ros means the one-self, not born into the sinful family.

[86:12]

If we want to use, you know, like some kind of the teachers or the hunters, then always they also give sins from the childhood. The parent, they give some kind of instructions and view to they do all the times do like that. So they doesn't know any things about the virtue and non-virtues. And also not the done the five heinous sins. So those are, you know, yeah, heinous, yeah, heinous, yeah. Yeah, that's included for, yeah, right, all. And then having the faith in the purple possession, the fifth one, It means with having the faith in triple gems, triple place means, you know, Buddha, Dharma and Sangha.

[87:27]

With having the faith to that is also the fifth favorite condition. So we are the possess all these five prevailing conditions, which is very important, which they called these five prevailing conditions are the ones, you know, possess for oneself. You know what I'm saying? What do you mean? What do you mean? Yes, that is the reason. What reason? That is the reason why I am here today. I am here today because I want to tell you a story. [...] I don't know what to do.

[88:36]

I don't know what to do. Then, he said to his son, [...] Khori vipyam vatthi nani, lo ngā gyā chau kyi thongpa.

[89:39]

Tendā lo thongpa gā rikta. Lo ngā gyā chau kyi. Dribi tui la ngā gyā chau sang. Dribi tui la ngā gyā chau sang. Nungi tui la ngā gyā chau sang. Tā thongpa ngā gyā chau kyi. Ati chau kyi te yuri. That's the way to do it. [...] I was very happy. I was very happy. I was very happy. I was very happy. I was very happy. And then, when they came back, they told us that they were going to come back, and they were going to come back.

[91:03]

And then, when they came back, they told us that they were going to come back. And then, when they came back, they told us that they were going to come back. And then, when they came back, they told us that they were going to come back. And when they came back, they told us that they were going to come back. Now I have to go to the temple. [...] and he gave up he did he did [...]

[92:06]

Dāngyājīyā kāpī ṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭ I don't want you to forget, sir. You need to choose it by yourself. I told you, [...] I told possess oneself and will explain the other five favorite conditions which possess from others.

[93:29]

That one, the first one is appear Buddha in the worldly existence. That is the first one. If Buddha doesn't appear in that world, then there is no way to get the teachings and teachers. So the first one is Lord Buddha himself.

[93:55]

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