I bow to you. [...] SYNKAYA SYNKAYA SYNKAYA SYNKAYA SYNKAYA SYNKAYA Devotee chants. In the name of the Father, the Son, and the Holy Spirit.

[01:04]

YADAM [...] Namo Buddhaya. Namo Buddhaya. Harajasu, [...] Har

[02:19]

Thank you so much. I'm going to open this one. Sambha tantra chitta chitta vah, chitta tantra mantra vah, chitta guh, guh, guh, duh, [...] duh Shakyamuni Buddha said, DAKIN HINAYO DAGYO BARANGZHU MAGYUR NAWA KALWA GYURDE GYUR GYUR KHYAM GYUR [...]

[03:58]

Yes, I do. [...] CHEN PHA DANG YEN SHUI DANG GYI THAO PYE RANG [...] CHEN PHA DANG GYI THAO PYE RANG CHEN PHA DANG GYI THAO PYE RANG CHEN PHA [...] DANG GYI THAO

[05:24]

mong ba ma ri ba ba cha to gyi pa ma ba tam gyi pa, nam [...] tam gyi pa He said, I don't know. [...] I I don't know what you're talking about.

[06:26]

I don't know. [...] I don't know When I was young, I used to eat a lot of vegetables. I used to eat a lot of vegetables. When I was young, I used to eat a lot of vegetables. When I was young, I used to eat a lot of vegetables. When I was young, I used to eat a lot of vegetables. Now I'm at the cup. Now I'm at the cup.

[07:26]

Now I'm at the cup. [...] Yama bi umuqa, yula ja'indu qawm yana, quni bina. Ni qiddu luna qiluquna, yada qa'i ala s-sayyidi, ni qiddu luna quluma. Yada qa'i balni, qilu luna yada. Ni qiddu tibazi luna quluma, suma quluma yada. Yada qa'i ala s-sayyidi, ni qiddu luna quluma. Yada qa'i balni, qilu luna yada. [...] Yada qa'i balni, qilu l Tonight Rinpoche will give short instructions.

[08:42]

Rinpoche is very happy to meet all of our new and old members of the Jetsun Satcharita Center. And also, according to our Yetu-Sacha Center's request, Rinpoche is going to give the initiation, explanation, and instructions according to our program, which we have already done, our program like that. So, that's actually Last night and today, Rinpoche has already seen the program. Rinpoche also agreed to give these instructions to all of us. And tonight, Rinpoche will give general teaching, how to receive the teaching, how to behave when we receive the teaching at times.

[09:50]

So, he will give general teaching. Actually the dharma teaching is very important. At 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 qualifications that we should possess to receive the teaching. And what things, the goals 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 times, if we don't listen to the meaning of the teachings, 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 teachings, even if we stay, it won't remain any meaning of the Dharma in our mind. I don't know.

[11:58]

I don't know. [...] M.D. M.D. M.D. M.D. M.D. He said to his wife, why did you do this? Why did you do this?

[12:59]

Why did you do this? [...] So that is first fault. We have to understand about that, and we should abandon that kind of fault. And we should lessen the teaching. That is the first one. Second, even if we lessen and see that the body's position is right, and then lessen that teaching, but the mind distracts some kind of

[14:04]

defilement, previous, present, future, we thought, think about that, then that mind is not taking concentration on that teaching, which is also the second core. If we distract the mind like that during the teaching, then after teaching, we can't remember anything about the teaching, the teachers taught to us. So, which is the second, the fourth. They also said that even the container of some kind of this, you know, vast, if we put up, but then that was, you know, some kind of the, how do you say? If there is any type of the holes in the bottom of that, you know, the vast, it won't remain any water in it, even if we pour in that vast water.

[15:09]

So, same thing, you know, even if we lessen the teaching but defect our mind by the defilements, then which is also the second fault. So, which happens second fault. Then, Nyo-Mo-Tong-Di, Tsu-Ching-Tab-Gyö-Ren-Se-Gyi-Di, Ma-Yi-Gyö-Shi-Gyi-Gyö, Chu-Di. Then, Chu-Se-Gyi-Di, Nyo-Mo-Ba-Tau-Song-Tong-Nan-Di-Ka-Shi. Then, Kyam-Rang-Pha-Pal-Le-Druk-Song-Ka-Nong-Nang. Then, Kyam-Rang-Pha-Pal-Le-Druk-Song-Ka-Nong-Nang. Kyam-Rang-Pha-Pal-Le-Druk-Song-Ka-Nong-Nang. Kyam-Rang-Pha-Pal-Le-Druk-Song-Ka-Nong-Nang. Kyam-Rang- Má chá, má dōng, dũ mũng yé, dì jì, nì yé, [...] n

[16:18]

This is what I am saying. I am not saying that you should not do it. [...] Chö te chö we mi kha su. Chö te chö we mi kha su. Chö te chö we mi kha su. Chö [...] te chö we mi kha su. Chö te ch Second one was that, you know,

[17:33]

the distractions of the mind and then the third goal is even if when we take the teaching there are times we take the concentrations on the teaching but we remember the teaching but with the three poisons or the three defilements just for example you know 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.

[19:02]

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 positive of the teachings, it won't be that. that much effective. The Nagarjuna, he mentioned about that also in his books. With having the three poisons, the mind, whatever the accumulations are the non-virtues. Without having these three poisons, whatever the deeds are the virtuous deeds. He mentioned like that, so it's very necessary to abandon the desire, anger, and ignorance while we receive teachings.

[20:09]

For example, even if we put in some containers like juice or milk, any type, without having the holes, it can contain some things in it, but if we put some drops of poisons in it, Then that type, the whole foods, you know, the poisons, if we drink, it's also that's, you know, instead, you know, helping for body, but it could kill to us. So same things with the, you know, defilements, especially the three roots, the poisons, desire, anger, and ignorance. These three things, It's very necessary to abandon while we receive teachings. So, when I was young, I used to go to school.

[22:00]

I used to go to school. [...] So these are three folds. of the receiving teachings, which we have to avenge. And another thing, there are also the six stanzas, which are in order to receive teachings, if we possess that six stanzas, six types of thoughts, that also will depict our teaching for those

[23:24]

Rinpoche will give the one by one teachings. The first one is the crowd of pride. It means that just some people they do like that. Just today I wanted to go to there just to listen what he is giving. Other than that, I have a lot of knowledge. It's not necessary to get the teaching from him. much learned, I'm the educated, I'm the wealthy, I'm the, you know, the good positions. So having like that type that, you know, the mind is not the qualified teaching, received teachings, which is the first, we call in Tibetan, trma, means speak. And the mental potions are, you know, through some kind, it's also Then the second one is disrespect.

[24:27]

The disrespect means to think that some faults of the one's preceptor of teaching, which he is not the qualified teacher. He does not possess that pure morality, for himself and he is also not that much educated person if we think some kind of these types of goals of the ones the teacher or the preceptor which is the second goal. There is a saying in Tibetan, that if you want to be a good person, you have to be a good person. If you want to be a bad person, you have to be a bad person.

[25:33]

If you want to be a good person, you have to be a good person. If you want to be a bad person, you have to be a bad person. If you want to be a good person, you have to be a good person. So, when I was a young boy, I went to school. [...] then you take it and tie it to the tree, then you take the tree [...] and tie it to

[26:48]

If you don't do it, you won't be able to do it. [...] So, the third one is we Whatever we receive the teachings, we have to keep in our mind, and also it is necessary to get the teachings, like interestings about the teachings.

[28:00]

If we don't have that, you know, some kind of the interestings about teaching, then it won't remain the teachings in our mind, It's very hard to be a scholar. It's necessary to have the interest to study about the Dharma. So, with having that interest, about the dharma than oneself. Learn one by one, day by day, week by week, month by month, year by year. Slowly we'll get great scholars. Without having that interest in dharma, it's very hard to know about the meaning of dharma.

[29:08]

So the third one is really very important. to having the interest to study about dharma. For example, the bees, when they accumulate the honey, the first time they bring the very tiny little, so when they, you know, many times and many bees when they put it together, so it grow up huge, the honey. If we keep, even that's, you know, one word or two words, keep continuous through one by one, you know, day by day, week by week, month by month, then it will progress our knowledge of the Dharma. And finally, it also will be the great scholars having that enthusiasm about the Dharma. So, without having that, you know, interestings about dharma, which is also the third mental, how do you say, position.

[30:18]

Ok, you throw a non-eat, you don't want to eat it. That's why you don't eat it, that's why. Can you make it? You are so, [...] so and you know how much I wonder that is the time for you listen to tell you can do that you don't know so so good to get more bogey and it's just a little bit in it you know take a turn the sun and you're married so no need and the only thing you know [...] you do need anything at all then you can change it. You cannot [...] change it. When I was young, I didn't know how to read.

[31:36]

I didn't know how to read. [...] I didn't teach you to the question what's your name tomorrow tomorrow so you can do the show get the way yeah don't you think you're better than you guys to take you but this is a very you're not really sure you're home but don't talk to me you think I'm gonna let me barbie is what I'm going to keep up with you never to take you but this is a very new salad don't look at me I'm going to get into the Yes, that's right.

[33:07]

That's right. [...] So... The fourth one is the distractions of the mind.

[34:09]

You know, when we receive the teachings, there are times when we look into the different decorations of the house, or looking into some other ones different, you know, looking into the different places, counting some other things. These are the distractions of the mind. So, with having these, it's also one kind of the defeat, to receive the teaching. Which we call Thinamyin. 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 that much, but then sometimes, you know, the... I don't know exactly what to say, it's about the contracted mind.

[35:24]

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, but 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 that one's mind doesn't think that much about the meaning of the Dharmas. So, which is the fifth one. Do, in Tibetan, that's it. Yeah, the old ones. Yeah, right. Something like that. And then sixth one is upsetness. So, you know, think, oh, it's too long, the session. Think like that, and then sometimes, you know, this feels a little bit pain. Once the leg and the start, and then relying to behind and right and left, so, you know,

[36:30]

without having that good position, one's body to receive teaching, which is also one kind of mental fruition. So these are the six standard mental fruition to receive teaching. If we have like these types, then it's very hard to know about the meaning of the teachings. It's necessary to abandon these. The first three folds, and then the second six stands are the mental occlusions. These are necessary to abandon in order to receive teachings. you're a human being, you don't have a mind, you don't have a heart, you don't have a mind, you don't have a heart, you don't have a mind, you don't have a heart, you don't have a mind, [...] you don't have a heart, you don't have a mind, you don't have a mind, you don't have a heart, you don't have a [...] mind, you don't have a heart, you

[38:01]

When I was young, I used to go to school. I used to go to school. When I was young, [...] I used to go to school. Yes, all of them are like that. The Lamas are not [...] like that. Hmm.

[40:01]

Hmm. So these are, we should abandon what the Rinpoche already gave the instructions, we have to abandon in order to receive teaching. And also we must possess that four types of the attitude in order to receive teaching. First, the teacher or the perceiver himself, we must have the attitude to like doctor,

[41:02]

The one self, 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. Now after receiving the teaching, we get the result, the liberation and the Buddhahood. Enlightenment, Perfect Enlightenment, which is that healing after 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 illness. But what the illness is, since from the beginningless, We are, you know, the patient of the three kinds of the poisons, and many other accomplices, the other defilements, you know, defected, and our mental and physical, you know, the passion.

[42:22]

So this type, the illness, is only can heal by the a skillful and qualified teacher, which is like the doctor, the great scholar, the doctors. So we have to take the attitude of the teacher as a doctor. And what he gives the teaching is like the doctor's instructions to give the patient what medicines have to take and what kind of conditions that we have to rely on. So these things, like Sam, the doctor's instructions, the teachers would give and showed the path to us, how to prevent all the defilements and karma.

[43:26]

to us, which is like instructions. And after receiving these teachings, if we do according to the teachings, we will get the result, the liberation and great 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 illness. So same things, we have to, we must possess that these three or four types of the attitude in order to receive the teaching. What I did, I'm going to tell you, Chulan Yug. Chulan Yug, when he got so... I'm not going to talk about it. I'm not going to talk about it. I'm not going to talk about it.

[44:31]

I'm not going to talk about it. [...] Ngyawa kawa, sungi ji pe ba, ngyal. Tsepa kawa, ge we she nye to, tri. Tsepa kawa, dong bu chu, chu jin ne. Ta kawa zombo le, le jong zombo. Ji jin go, nobu nye pa tabu, re. Tandu ku te nye ge pe le, sa ma le. Pe tobu nye ki chu shi do, go re, sungi ju re is. De tse ta chenpo du pe le. Zombo, da rong cha, ke kawa, ho jang zombo, He is a kid. [...]

[45:32]

He is a kid. then you mua, samayin, pla, and that be togdenas. And nyoham se dawgudu. Then you something tomo, then you something yerovada. Zohamini, tyoden se tito yere, and then zoham se yere. Then you zume kechik muye se titi, zo yor kare, se noma shibatita. Yere, ingenza, gong, [...] That's it. [...] I don't know what to do.

[46:54]

I don't know what to do. I don't know what to do. So those are, Shambhuchi, he gives general teaching, what kind of the qualifications that we are supposed to possess and what kind of the poles, in order to receive teaching, what kind of the poles we have to have, that Shambhuchi already explained. And now he will explain some general teaching, how difficult it is to get the condition in order to practice the dharmas.

[48:06]

The first, well, all the teachers, they say the same things. Shri Mooji, he also said previously, all the teachers, Whenever they give the teachings, there are times they say, it's difficult to get the perfect human being body, which is possessed with having 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, you know, the good conditions are possessed for us. It's very, very hard to... First part, it's very hard to born in these realms of human beings. According to Buddhism, they say, Zambudipa, which is the southern...

[49:17]

worldly existence. That we have to recognize according Buddhist philosophy. Actually there are, in order to explain that ones, there are the six realms. The six realms are the hell beings, 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 into three different realms, which is the human realms, gods realms, gods realms are also there, six different realms. type of the realms.

[50:23]

So these we call the desire realms. And then after that there are 17 gods realms which they call form realms. These 17 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, they possess some kind of the mental... aggregates. So that's why they call them formless realms.

[51:28]

Among all of these realms, the human being is one of the most important to practice the Dharma. It's not only to practice the Dharma, but it's very powerful whatever we do. Either virtues or non-virtues. The human beings, one of the most powerful places. Because of that, it is necessary to realize and within this life, with the understanding that the good conditions and the hard and difficult to obtain such kind of good conditions, the perfect human being bodies, so it is necessary to make some you know, the results for benefit of the next life. Dongpo, Mahampuni, Nyawa, Yedao, Dongpo, Lalo, Serinha, Loka, Songji, Jitongka, Upandra, Mahonji, and so on.

[53:05]

I'm not going to talk about Nyawa. I'm going to talk about Tawe Nyawa, Dongon Nyawa. I'm not going to talk about Tawe [...] Nyawa. then... then... Karunapu... then... then... then... Karunapu... then... then... Karunapu... then... then... Karunapu... then... [...] Karunapu... then... then... Karunapu... then... Karunapu... then... Karunapu... then... Karunapu... [...] then... Karunapu such a time to come over to charge me see me you might die what if I show you come on top of it but you're here my play on circuit we're gonna tell me about I don't know nothing is wrong with them when it's a beautiful time to do me sure but you should have told me a little bit anymore moment for a moment in this image of each of you will move suddenly or don't you have a moment

[54:18]

this is say, [...] then the chiwa chusen, then the chiwa chi mungo yungo [...] y

[55:46]

I don't know. Maha Nisargadatta, Maha Nisargadatta...

[57:24]

So, the first one was, you know, it is difficult to bond this, the Zambudvipa, and then now Rinpoche will explain about the 18 good conditions of the perfect human beings. The first 18 good conditions are actually, you know, free from the How do you say that? We are someone. We are unfavourable. So actually, Mukums means... Mukums is beautiful. It's long. Yeah, without having any time to practice the dharmas.

[58:56]

Mukong's means, you know. So, free from these realms. The first, the unfavorable conditions, three lower realms. We must be free from the three lower realms. If we are born into the three lower realms, there is not a single time to practice the dharmas. If we go into hell beings, you know, that there are eight different types of hot hells. I'm not going to count that everything, you know, just the name of it, the eight hot hells. But every, that hells, they have tremendous sufferings. There is not any, the single times to peaceful for them. by having all the time suffering of the heat. And then cold hells, you know, also the same types, you know, they do not possess even the single light of that, you know,

[60:13]

Of course, we do not have to mention sun and moon, but they do not have any type of that light in their system. It is the cold, and all the time suffering by the cold, the place, condition, and everything. So they don't have any time to practice the Dharma, even to think some kind of the Dharma. They do not have any time. are the hell beings, and another type is the hungry ghost. If we are born into the hungry ghost beings, then all the time they suffer from hunger and thirst. They have a huge body, stomach, and a very tiny throat. They never get any type of food and drink, even if it's difficult to hear. about the name of the polluted waters for many eons.

[61:17]

So it's very hard to receive or get any 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 picture of the animals Actually, the animals are also two types of animals, they said. Kantorva and Jananet. It means that many of the animals remain or reside in the oceans. The other animals are on the land. So, in the oceans, animals, they are eating each other. The huge animals, they eat the small ones and the small animals, they also bite and they make nests on the huge animals.

[62:22]

So they are always having that suffering and hit each other, others. On the land, the animals are also always suffer by this stupid and ignorance. So, some of the animals, like elephants and some other animals, they are valuable animals. Even if we sell them, we can get a lot of money, but there is a lack of education and understanding. Even, for example, someone, they say, If some type of the animals, if they could speak, just for example, if they could chant, that's the Manu Peme, or some sentence of the dharmas, with having the understanding of that meaning.

[63:28]

So, if they get the instant liberation, even if they say something like that, they never get the chance to understand. about the meaning of the dharmas. So they are the lack of the understandings. They are not free from the sufferings. And they are not qualified to practice and accumulate the virtues. Yes? I don't know what to say.

[64:40]

I don't know what to say. [...] So, I'm not going to go into that. I'm not going to go into that. I don't know. I don't know.

[65:40]

I don't know. I don't know. you can get into Congress song you didn't get back and I'm a mother you know I don't get back and then you know so you didn't get it [...] Then he walked to the other side of the mountain.

[67:14]

He saw a man. He took him to the mountain. He was walking. He saw a man. He took him to the mountain. He was walking. He saw a man. He took him to the mountain. He was walking. He saw a man. I don't know how to say it. It's a long story. I don't know how to say it. It's a long story. [...] It's So... The fourth one is if we born into vibrant, 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 healing and head to other beings as a Dharma.

[69:05]

if they are born like that type, which is also difficult to obtain liberation, which is also one of the unpavered conditions. And then the other one is the fifth. One is the long life gods. The long life gods means During the human beings' time, some people, they do this, you know, the meditations, but that meditation, the concentrations, without having the proper instructions, just stop to the, you know, the thought, without having any that's right, you know, the concentrations. That results, some of those beings, they burn into the The long life gods, if they born in 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 land.

[70:25]

So that is the fifth one. The sixth one, then the sixth one is the wrong views if we possess even that we are the practitioner or some kind of the human being but still he doesn't believe any types of the good quality of the Buddha and the Bodhisattvas, and the suffering of the three lower realms, if we don't believe, which is also one of the unfavorable conditions, which they call wrong view. And then the seventh one is born to in the worldly existence of lack of the Buddha.

[71:35]

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 the prosperities, but they are the lack of the education of dharmas. So that is also the one type of the impure condition. And then the final one, the eighth one, is the fool. You know, there are two types of the fools, which is the mental and also that's, you know, vocals. Some people, they couldn't speak at all. So that is also the lack of the speech. And then other types of those pulls, you know, both the mouth and also the mental, you know. But then some

[72:39]

types of the pulls, even if they couldn't speak, but they can understand some meaning, they are called intelligence. They have the little chance to practice, but the mental pull is really one of the most hard to practice the dharmas. So, in briefly, there are the four types of the unfavorable 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, wrong view, lack of the Buddha, and poor. 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 this and with this we have to do the diligence about the dharmas. I am the son of Muhammad. [...] I don't know what to say. I don't know what to say.

[74:46]

I don't know what to say. [...] he did it. He did it. In the beginning of the Manga, there is no word for it. There is only one word for it.

[75:48]

There is only one word for it. [...] In the beginning of the Manga, there is no word for it. There is only one word for it. There is only one word for it. I don't know. I don't know. Tako. You understand? Tako. You understand? In the Buddha's time, there was no such thing.

[77:14]

There was no such thing. [...] I don't know. I don't know. I don't know. [...] Okay, we already explained that unfavorable conditions.

[78:39]

Now, the Rinpoche will explain about the ten... how do you say in English? Yeah, fortunate? Favorable. Yeah, favorable. Yeah, right. Ten favorable conditions. Okay? Those... the first one is the... to be the human existence, which is very important, as we just recently read, as Rinpoche explained, about free from the eight unparalleled conditions, which is the human existence. That type of human existence is the first one. And the second one is born in the central realm, 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, after he gave the teaching in Bodhgaya, and then after that, 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, you know, the central realms, central place. And then out of that, then they call some kind of vibrance, you know. But that time, And then the spirituals, they gave the many other places. So also it can be that all the Indian place was the spiritual center. And then after that, Lord Buddha, as he prophesied, gave the predictions, you know, his teachings will increase from the North to North and South to South.

[81:04]

So that means from India, Nepal, and Tibet, China, and Mongolia, it's been through north to north. So, for many years, the Tibetan has been through both the lack of the spiritual and also the lack of the central. Of course, still we cannot count the Tibet, that place was the central, the place, because Lord Buddha he gave the teaching in India and that place was the only, you can say, the center according to Buddhists. So the spiritual side, in Tibet, whatever exists, the teachings in India, Lord Buddha what he gave, Vinaya, Sutra, and Mahayanas, Abhidhamma. whatever he gave, all the teachings translated in Tibetan language.

[82:06]

So they possessed the complete Buddhist teaching in Tibetan language. And then after that in Mongolian language, so that's 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 changed. Now it's Tibet is Contrary also that they do not exist any 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. here that we have a lot of teachings we can call this is also the spiritual center of the Buddhist teachings.

[83:11]

So which is also this we can call the center of the spiritual. I don't know what to say. [...] He said, if you don't do it, I will kill you. If you [...] don't do it, I will kill you.

[84:15]

If you don't do it, I will kill you. If you don't do it, I will kill you. If you don't do it, I will kill you. So first, two primary conditions are being human existence and going into the central realm. The third one is the possessed that complete the aggregates without any of the defected. If we have some faults or defected our aggregates, which is also the lack of the practice of the dharmas, so we do not have any of the defected aggregates, which is also free from the uncovered conditions.

[85:22]

And then the fourth one, Um... Smeans... Um... I don't know. I don't know. Smeans... Smeans... Not the... In Tibet they said the Lantamao means the oneself, not born into the sinful families. If we are born into it, it means that we are some kind of

[86:28]

the fishers, or the hunters, then always they also give sins from the childhood. The parents, they give some kind of instructions and view to they do all the times doing like that. So they doesn't know anything about the virtue and non-virtues. And also not to done the five heinous sins. So those are, you know, yeah. Pardon? Yeah, it is. Yeah. Yeah, that's included for Yalat. And then, having the faith in the proper positions. The fifth one. It means, with having the faith in the proper place, means, you know, Buddha, Dharma, and Sangha. with having faith to that is also the fifth favourable conditions.

[87:33]

So we possess all these five favourable conditions, which is very important, which they call, these five favourable conditions are possessed for oneself. That's why it's called SONGJI.

[88:58]

It's the same as TAPALANGA. [...] It's the same as I don't know what to do. [...] That is talking to you. That's a little bit to do.

[90:00]

Sorry. Don't worry. I don't want you to get tossed. I think it's all right. That's it. That's it. Sorry. That's a little bit. I don't get me. You get me. They in the song. You get me. Jesus, you get me. Jesus, you get me. So, we are going to talk about that. We are going to talk about that. then the Ten-Banded Tathagata, you know, uh, all the general way, all the sort of things, good, very good, even in, uh, you know, very specific to the, uh, yin-yang, some of this, and then there's some of the, uh, the negative things you have to get done, that you may not be able to do, uh, to see wrong-doing, uh, yin-yang, uh, but that is, you'll get some of the things that you shouldn't be able to do.

[91:23]

He said, I don't know. I said, I don't know. He [...] said, I don't know. When I was young, when [...] I was young, When I was a child, I used to go to school.

[92:30]

I used to go to school. When I was a child, [...] I used to go to school. So Rinpoche already explained about the five favorable conditions which possess oneself and will explain the other five favourable conditions which are possessed from others. That one, the first one, is appear Buddha in the worldly existence.

[93:39]

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

[93:55]

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