the generation of bodhichitta or creating in our mind that for the benefit of all sentient beings I must attend the stage of enlightenment. For that purpose we came here and for that purpose I must listen and try to practice this profound teaching. With that With that enlightenment thought in our mind, our mind also should be free from the three faults, three different kinds of faults, and five impurities, and four different kinds of attitudes. Here and now again, we should visualize this world and ourself as a pure reality or in the pure realm or in the purified form.

[01:10]

We again generate or visualize our teacher as the Lord Buddha Shakyamuni himself. from him who gets, getting the blessings and the teachings that dispels the ignorances which entices us into the samsaric existence and attaining or putting us into the stage of the enlightenment by realizing the profound the ultimate nature which is the great wisdom itself. Here and now we must again emphasize the contemplation of the difficulties of attaining human birth and the difficulties of obtaining the opportunities

[02:20]

and also the difficulties of meeting with Buddha's teachings and meeting with the spiritual teachers. With that repeated contemplation, we should we should start, we should start to begin to practice our Dharma practice and today also we begin with all these preliminary requirements, our Dharma session. Deva is the most beautiful.

[04:25]

There are many types of devas. One type of deva, two types of devas, three types of devas, four types of devas, five types of devas, six types of devas, seven types of devas, eight types of devas, nine types of devas. then you tell it on to pass it in a bunch of some song to get you here to be young salient you that's all that you need ronke sonata ronke director so long as I didn't make us shun the sandy go watching you can achieve the shocking Yimbala, Yimbala goshi.

[06:24]

Tse-tsong yin-nyi-pa. Ma-dok-po-chi-la-ta. Ta ma-dok-po-nyi-po-tsong-yi-na. Ma-dok-po-nyi-po-tsong-yi-na. [...] Ma-dok-po-nyi-po-ts Lungpo Chedri, he was a monk in Sokha. Lungpo Chedri was a monk in Kosa. He was a monk in Kola. [...] He was a So, in this way, we can see that the Buddha's teachings are not only for the benefit of sentient beings, but also for the benefit of all sentient beings, including all sentient beings in the world, and also for the benefit of all sentient beings in the world.

[07:34]

This is what the Buddha taught us. This is what he taught us. When I was a student, I was taught by Khenpo Sobhagyati. He taught me how to meditate. [...] Chö-sang-ho-shi-ho-ni-ka-tsu-sang-ho-shi-ho-ni-ka-tsu-sang-ho-shi-ho-ni-ka-tsu-sang-ho-shi-ho-ni-ka-tsu-sang-ho-shi-ho-ni-ka-tsu-sang-ho-shi-ho-ni-ka-tsu-sang-ho-shi-ho-ni-ka-tsu-sang-ho-shi-ho-ni-ka-tsu-sang-ho-shi-ho-ni-ka-tsu-sang-ho-shi-ho-ni-ka-tsu-sang-ho-shi-ho-ni-ka-tsu-sang-ho-shi-ho-ni-ka-tsu-sang-ho-shi-ho-ni-ka-tsu-sang-ho-shi-ho-ni-ka Guru Rinpoche, who is the one who created all of this.

[09:18]

He is the one who created all of this. [...] But I didn't like it. I didn't like it. I didn't like [...] it. so with the understanding that we are with understanding the the difficulties of attaining these, the human opportunities, meeting with all kinds of good opportunities with the Dharma, and realizing the need of Dharma, and also realizing that we should not waste this precious human birth.

[11:00]

We should, we should, we should truly put ourselves into, ourselves into entering the Dharma practices. To do that, Rinpoche here gives us the four essential things. For example, to really put ourselves in the dharmic activities, we need a faith as part of the foundation. To really create a dharmic atmosphere, we need a compassion as the cause, and as a support on our dharmic path, we need the endurance, in other words, we have to really work hard as part of our

[12:15]

which acts as part of the friendship, which always helps us in our Dharmic career. And to really understand the nature of Dharma itself, we have to know the purified state of the Great Wisdom. So these four things are the very essential things to be a Dharmic practitioner. I want to repeat again, we need faith as its foundation, and compassion as a cause, and endurance as a support or friend, and the Dharma's nature as the purified state of the great wisdom. To explain a little bit about the foundation, which is the faith, Rinpoche here gives us three different kinds of faith.

[13:29]

And these three different kinds of faith are generally accepted by all the traditions of Tibetan Buddhism. They are first is enthusiastic faith and second is wishing or desiring faith and the third is a believing faith which I should say is almost like decisive or conclusive faith and about three of these faiths According to the Kadamba school, which is the earlier school, which is the preceding school of the Ulog tradition in Tibetan Buddhism, they have an irreversible faith. So Rinpoche here says, to explain about the first faith, which is enthusiastic faith,

[14:42]

It is like a student who really studies the Dharma, who really understands the Dharma, and really makes the meaning out of it. Through that, he really gets into the Dharma, and whatever faith he gets out of it, it is more like enthusiastic faith. And the desiring or wishing faith is kind of faith which has the strong desire to obtain something. For example, if somebody is thirsty, that person really desires to get a certain solution to get rid of his thirst. That means a person really wants a water. In the same way, because of the problems within the samsara, a practitioner really realizes the need of the liberation from this samsaric existence.

[15:57]

And at that point he understands the Dharma as the only solution, the only solution to get out from this samsara. In this way, he generates faith, wishing to obtain a certain goal or destination, which is liberation. And thirdly, is believing faith. It is more like a faith, which says that it is faith like meeting. I'm sorry. To describe more about the second fate, Rinpoche here gives an example. In summer time, the elephant usually tends to go to the swamps or the ponds.

[17:01]

It is because they have very thin hairs on their body because of the heat of the Indian plains. he usually wants to go naturally into the swamp. Because of the heat and because of the pleasant that he feels while in the swamp, he never wants to come back out of it. But to do that, he has a kind of... I'm sorry, this is more about the third one. So he never wants to come back. It's confused here. Let me explain the second and third one. It's believing faith. So believing faith is more like a faith which is without doubt.

[18:06]

In other words, like meeting a child and the mother. there is not much reason between them. They don't reason to understand each other, that one being a child and another being a mother. In the very moment they see each other, they jump to embrace each other. In the same way, the believing faith is such a kind of faith which is, which is, I should say in my translation, a compulsive are more like very decisive faith. And the fourth type of faith is the one I was just explaining about the elephant. It means a irreversible faith. Once you are into it, you will never want to come back again.

[19:07]

Like the elephant, once they are in the swamps, enjoying the cool water, they will never like to come back again. So out of these three or four faiths, the first two are very easy, not that very easy, but it is a little bit easier than the third faith, which is believing or the convulsive faith. Rinpoche here gives us a kind of his teacher, Gatun Lao Lekpa Rinpoche. For example, when he went to Hasa to see, to make prostration and salutation to the Hasa Cho, the main shrine of Hasa, the only prayer he did was that he said that, May I have the believing faith in the Three Jewels, and in the Law of Cause and Effect.

[20:18]

When he left Lhasa, after that, he went to the eastern part of Tibet. And there too, when he met these great teachers like Jampun Kongtu, And Vikenzy Rinpoche, those are the two luminaries of that time, the existing saints and scholars of that time in Tibet. He also said the same thing, he also did the same prayer, that may he have the faith in three jewels, may he have living faith in three jewels, and the law of cause and effect. In this way, after this pilgrimage to the Central Tibet Plaza and meeting other great teachers, from the age of 37 to the age of 51, Rinpoche's teacher went into an extensive retreat for 15 years with that same kind of prayer and same kind of wishes.

[21:54]

In the same way, For us, who are really initiated in the Dharmic path, should have to develop the kind of faith, gradually, from the enthusiastic towards the desiring, and finally to the faith, the conclusive faith, or the believing faith. Rinpoche here says that for us, To have even a part and portion, part and portion, that kind of faith is very difficult. But at the same time, we also always should strive to have that kind of faith, gradually, from one step to another. Dhamma, the path which is shown to you, that I conjure from my heart, from my body, And then, in the middle of the forest, in the middle of the forest, there was a big tree, and [...] there was a big

[23:26]

So, if you want to go to heaven, you have to go to heaven. If [...] you want to go to heaven, you have to go to heaven. So, this is what I want to say. Gonshu is a very good person. He is a very good person.

[24:28]

He is a very good person. [...] Oṃ beza baṅma āhuṃ yāngṣaṃ taṅpaṃ uṅkhyamṣaṃ tuṣaṃ gyeśaṃ yāngdaṃ taṅpaṃ damādi. Mochaṃ khyo taṅpaṃ. Yīṭṭhī tālīdī. [...] If you don't want to do it, you don't have to do it.

[25:49]

If you don't want to do it, you don't have to do it. [...] So, this is what we are going to do. So, we are going to talk about this.

[26:52]

This happened at the time of the Kumbh Muni. He said, don't you see Vishen Rangpa, Rukunjale, Buddha to teach you. So he turned to Buddha, Nyanga, Rangpa, Sarasvati. He said, yes, yes, yes, yes. But I don't think it's worth it. So she'll know what's happening here. And I hear it. And then I'm going to be injured. You know, you [...] know If you don't like it, you can leave it. If you don't like it, you can leave it. If you don't like it, you can leave it.

[28:24]

If you don't like it, you can leave it. [...] Then he went to Sankyo Sampadamba. Sankyo Sampadamba was in Givenye. Sankyo Sampadamba was in the center of Uyghur, in Uyghur Marid. It was in the center of Uyghur Marid.

[29:26]

It was in the center of Uyghur Marid. [...] It Then he said, I am going to tell you a story. I am going to tell you a story. I am [...] going to tell you a story. So two thoughts.

[30:50]

Both are painless. And now here Rinpoche talks more about the practical aspects of how to perceive, or how to progress, how to proceed in the Dharma path. And Rinpoche here says it's more like tridam. The talks that comes along with main teaching, in other words. How do you say? Whatever. The related talks with main teaching. Yeah. So, in the same way, for example, for example, in other words, The best of all the preliminaries of the dharmic path is going to refuge.

[31:51]

And the best of all the foundation of the dharmic vows, of all the dharmic path, is the taking the vows. So we have here, this is two things. The going to refuge and the preservation of the vows we take. Regarding this, Rinpoche gives us his brief account of Rinpoche's teacher, Gajan Nga Lekpo Rinpoche. When he was doing his preliminaries, for example, he did 2,400,000 refuge prayers. After that, with a little bit development of faith, he did the Vajrasattva practice, which he did for the purification of physical, mental and the vocal impurities we have within us from the

[33:19]

beginningless times. It is more like purifying the karmic defilements and the obscurations. He did this Vajrasattva meditation for 1800,000 times. After that, With the purification of his own nature, he requires the accumulation of merits. For that, he did ten hundred thousand mental offerings, which is one of the best means to accumulate the merit. He merits the accumulations of merit and the accumulation of wisdom.

[34:27]

In the same way, he did to specially purify his physical and vocal impurities, he did 4300,000 prostrations. Even when he was in the 70s, Rinpoche remembers that he always does 200 prostrations each day. Although Rinpoche's teacher, Gatangalepa Rinpoche, lived for 78 years, He never stopped this practice. And finally, to really enter into the Dharmic path and to really get the blessings of the Three Jewels, we should or we have to do the Guru Yoga, which is the only source of getting the blessings.

[35:51]

For example, Garden Lord of Rinpoche did 7500,000 of his Shakyamuni, the prayer that we did. Shakyamuni, he has gone across. He has gone across. Don't you think this is too much? Too much. Too much. Rinpoche says he did 6,500,000 of kṣetramā, which is the Guru Yoga of Sapan Manjushri Meditation. Rinpoche remembers that in that special practice, Gathangala Rinpoche specially prepared the life-size the Great Painting of Sapan, which is surrounded by Indra and Brahma on the right side, and also by the King of Mongolia, Godan Khan on the left side.

[37:17]

And in the front, he has painted the King Thambasering who has initiated the block printing of all the scriptures that we have in Tibet at that time. which we have now 200 or 300 or something, 30 volumes or something like that, and who has done great many things for the preservation of the Dharma, especially the preservation of the scriptures by printing them into the wooden blocks. And right in front of the Thangka, he has painted himself his own portrait.

[38:22]

in the form of presentation and in the form of doing the prayers. By remembering, Rinpoche says that actually to enter into the Dharma path is really difficult to do, that is, that needs to be done. By looking at these great yogis, my great teachers and lamas, it seems that for us it is almost impossible to really enter into the dharmic path. But actually, that is not a thing to be discouraged. Even though we cannot do our practice in such a way as our teachers did in the past, we should always strive to whatever we can do towards the dharma practices.

[39:30]

For example, if you are wondering about what is meant by the Vajrasattva meditation and the Guru Yoga, Rinpoche here gives a brief explanation how the Vajrasattva meditation is important. In ancient time, around 10th century, the great Indian scholar and scholar saint who came to Tibet, whose name is Atisha, and who come from the East Bengal, He narrates in his own biography that when he first entered into the Dharma path, he preserved all kinds of Pratimoksha vows, and he found himself that there wasn't any fault while preserving the Pratimoksha vow.

[40:51]

In other words, he preserved the Pratimoksa vow in a very pure state. After his development in this path, on the path of preserving the Pratimoksa vow, he was encouraged that he should take the vow of Bodhisattva. It is because Bodhisattva's vows are more delicate than the Pratimoksa vow. Atisha felt that he is overpowered by the violations of the Bodhisattva vows. But because of his sentient practice and so forth, he says that he never went to bed with the fault. In other words, whatever fault comes in the daytime,

[41:53]

He purifies it within that same day. And that too, he never slept with the thought or the thought of bodhisattva vow. And later on, he took the vow of Vajrayana. He entered into the path of Vajrayana. At that point, he falls of Vajrayana. He vows Vajrayana. He found that he is breaking or he is finding a lot of faults within himself, that the faults almost come to him like the shower of rains. And that too, because of his practice, he never left his faults that overcome him. He is always purified within the same day. The point of this story is, his students, when Atisha's students found out their teacher's great practices and purity, they found out that there is nothing to them.

[43:07]

Because they have already taken all three kinds of vows, the Pratimoksa vow, the Bodhisattva vow, and the Vajrayana vow, they found themselves In the middle of the falls, they were almost discouraged by their own falls and asked Atisha what we should do. They said, we see the importance, we see the qualities and advantages of entering into the Vajrayana way, but we also see the great many falls that we are committing. For that, a teacher says, practice the meditation of Vajrasattva. In this way, he gave the meditation instruction, the oral transmission, and the necessary other teachings regarding them.

[44:15]

So, for whatever the necessary purification we need, in Vajrasattva meditation is very very important and it is very very helpful for the dharmic practitioner. Then, the next day, I went to see the monk, and he told me that he was going to go to the temple. He [...] told me that he was going to go to the temple.

[45:18]

He told me that he was going to go to the temple. There are some people who don't know this. [...] There are some people gong qiu shang na ma dui pe, qi fa zong rung, me di yin zong ri gong qiu shang na jia luo zi me san ri zong ku ri, gong qiu shang na ma dui pe, qi fa zong rung, me di yin zong ri gong qiu shang na jia luo zi me san ri zong ku ri, [...] gong

[46:20]

So, I'm going to tell you a little bit about what I'm going to tell you. There is no need to go to the temple. You can go to any [...] temple. In the beginning of the world, there was no such thing.

[47:23]

But now, there are so many of them. And now, there are so many of them. There [...] If you don't give it to me, I won't give it to you. If you don't give [...] it to me, I won't give it to you. If you don Dājī śrī-pāsīrī. [...] yena ma songpa ma shi kye tabe nyong so tsu bu kye nge nge nge dongpa de se ri.

[48:54]

And then tongpa shi pa si kye te ma songpa shi pa do. And then, ma zinpa lenpa do, ma se pa do, zinpa ma wa do, chong tongpa te. Nga wa de kong songpa shi bu kye nge, sa kya pa kye na, kongpa rinpoche, son nongche, kyi kyi son nongche, tongpa kyongche. Ka dongpa kye na, nong te ma gya yung yung ne tabe ri. then you have to go to the Sangha [...] Sang So I'm doing it. You did. You don't know. So I'm going to say sure. You take your time. You don't know. [...]

[49:55]

You don't know. [...] You don When I was young, I used to go to my mother's grave to pray for her. My mother's grave was very big. I used to go to my mother's grave to pray for her. [...] He said, if you want to be a monk, you have to be a monk. If you want to be a monk, you have to be a monk. If you want to be a monk, you have to be a monk. If you want to be a monk, you have to be a monk.

[50:57]

If you want to be a monk, you have to be a monk. [...] In the beginning of the world, there was a king called Sun. He was the king of the world. [...] In the past, when I was young, I used to go to school. [...]

[51:58]

I used to go to school. [...] I used to go to Ah, demi. Demi, demi. Ah, [...] demi. Ah Then he said, there are so many people in India, they are all good people.

[53:07]

He said, there are so many people in India, they are all good people. [...] He That's why I'm telling you. If you don't do it, you won't be able to do it. If you don't do it, you won't be able to do it. If you don't do it, you [...] won't be able to do it. If you don't do it, you won't be able to do it. Then he said to me, if you want to be a monk, you have to go to the temple.

[54:09]

If you want to be a nun, you have to go to the temple. If you want to be a monk, you have to go to the temple. If you want to be a nun, you have to go to the temple. If you want to be a monk, you have to go to the temple. If you want to be a nun, you have to go to the temple. If you want to be a monk, you have to go to the temple. If you want to be a nun, [...] you When you see a person, you can see that he is a good person. When you see a person, you can see that he is a good person. When you see a person, you can see that he is [...] a good person. Chöpa is the younger one, Nren is the older one, and Tama is the older one.

[55:13]

In the past, there was a monk named Lien Chöping. He was a monk in the village of Songyi, in the village of Songyi, in the village of Songyi. He was a young monk. His name was Chöpa Nren. He was a monk in the village of Chöpa Nren. His name was Chöpa Nren. Dawa jima like that. Dawa simba like that. Dawa jima like that. Dawa simba like that. Dawa jima [...] like M.D.R.A. And now we continue that once we enter into the Dharma path, once we enter into the Dharma path, what are the necessary procedures into that?

[56:54]

Rinpoche cites one stanza from the writings of Vasubandhu. It says that a practitioner is the one who lives within the vows and who is endowed with hearings. Hearing means study and another understanding. who is endowed with hearing and contemplation. In this verse it says that with morality as the foundation, we should then proceed in our Dharmic practices with three kinds of wisdom, the wisdom of study,

[58:08]

the wisdom of reflection and the wisdom of meditation. Now, with that procedure, a person should enter into the path, the Dharmic path, by taking the refuge. It is this very taking of the refuge that differentiates A student differentiates a Dharma student from the non-Dharma students. Chögyal Prakpa, who is the nephew of Sakya Pandit, he says, even though a practitioner is excellent, without relying upon the protection of the three refuges, He is nothing other than the non-Dharmic student.

[59:16]

In other words, he is nothing other than the non-Buddhist. No matter how much he practices, as long as he is not within the protection of three jewels, he is no more than a non-Buddhist. After taking the refuge, we should then proceed to take certain vows. For example, Rinpoche says that there are different stages of taking vows. In general, it is said that the vow of Ganyan, which is Upasak or Upasaka, and the vow of Navais, the Navais nun or monk, Navis, and the vow of the fully ordained nun or the monk.

[60:20]

As we all understand, in this present degeneration, in the time of degeneration, it is very difficult to remain as a monk, to remain as a fully ordained monk or nun. It is because of this difficulty in this present society and present time, Rinpoche here teaches us to take a certain vow which we can take and practice. For example, taking the vow of Upasak doesn't involve that much vows as that of the monks or nuns. To do that, to really understand the brief idea, the brief essence of the meaning of the vows, in other words, how we should

[61:44]

how we should, in general, see the object of the vows we should take, the subject of the vows we should take. In that case, Rinpoche says, we first should know the definitions, the different meanings of the Ten Unwholesome Actions, which involves three of the physical, four of the vocal, and three of the mental. We should then try to differentiate these unwholesome actions from that of the wholesome actions. We should first study it very carefully. If we try to understand the differences between wholesome and unwholesome actions or the wholesome and unwholesome actions that involves body, voice and mind.

[62:54]

That is the brief essence. That is the core of the taking of the vow. That is the base, the foundation of all the vows For example, the Vasa Pratimoksha, the Vasa Bodhisattva, and then the Vasa Vajrayana. That is the basic. That is the whole thing. That one way or another is the whole thing. If we understand the ten virtuous actions, and powerfully and slowly, gradually trying to practice those ten virtuous actions. As Rinpoche has advised us, taught us, that we should first start by taking the vow, the simplest one.

[64:00]

That is, taking the vow of the Upasak, or the Upasika. The only difference, Upasika is the female, and the Vasa is denied, so either way you can call. In that case, that too also involves the taking of the vow of ten wholesome actions, which is then abridged into five vows, which are called the five root vows. This Upasaka or this Upasika is then, is then also has different level of the abilities, which depends upon the each individuals.

[65:04]

The, for example, the first kind of Upasaka is called the Upasaka that preserves one kind of vow. That means a Upasaka who takes a vow. For example, the vow of not to kill. This Upasaka is called the one kind vow Upasaka. And then there is the next kind of Upasaka, which is called Nagajubha. It means an Upasaka which takes some kind of vow. It means a form of taking the vow of not to kill. That person takes the vow not to kill.

[66:05]

Then the third kind is called a Upasak who takes the major vows, in other words, the majority of the vows. For example, out of five, the person takes three vows. Not to kill, not to steal, and not to adulterate. Rinpoche here now emphasizes the adulteration It's a kind of adulteration that is beyond one's friend or beyond one's wife or husband. And fourthly, it's a upasak which is called the complete upasak, which takes the four or five root vows, not to kill, not to steal, not to tell lies, not to adulterate, and not to involve, not to take intoxications.

[67:20]

Then fifthly, there is a Upasak who takes a vow of celibacy. That means Upon those five root vows, he takes the vow not to lead a worldly life. In other words, a person who takes the vow of celibacy as renunciate, which is almost similar to that of the nun or monk. So whatever the vow we can take, these are the vows that a person can start with by taking at least one or two or all of them or start with the next step like taking the vow of nun or monk or whatever. We can gradually start by taking the vow as the foundation of our path and then right after that to really get into the

[68:31]

the upper level of the path, which is called, if a person wants to be a practitioner of the Great Path, he or she then should realize the significance of taking the vow of Bodhisattva, a vow which resolves to save all sentient beings. This Vow is the Vow which differentiates Mahayana from the Hinayana, which differentiates Mahayana from the Hinayana. In this way we can proceed towards the Dharmic activities. Here now Rinpoche again gives us a very simple but profound example He recalls the account of one Indian Yogi, who, when he started practicing Dharma, he would sit down and meditate, and try to practice in such a way as we do these days, in such a way he tried to judge himself, in such a way like experimenting his own mental activities.

[70:02]

For example, you would sit down and then pile on either side. On one side, you would pile the hundreds of black pebbles. On the other side, you would pile the hundreds of white pebbles. And you would, from early in the morning until the evening before you go to bed, you would judge his mind. no matter what he does, whatever thought comes to him, if any black thought comes up, he would pick up one black pebble and start to throw in the center of this place. If any good thoughts comes out, he would pick up the white pebbles and pile it in the same place. He found out in the very beginning that at the end of the days, he would only find just black pebbles.

[71:10]

He would find one or two white pebbles that is mixed within those black pebbles. And gradually, by really judging, by reminding his mind, training his mind, he would gradually see the power in front of him. the slow appearance of the white pebbles within the black. And then, after continuing for a long time, you will see the majority of the white pebbles within the black. And after a long, long time, you will really see the diminution of the black pebbles and the increasing of the the white pebbles in the center. So this is a kind of account which gives us how the great yogis would do, how they experimentally, in sort of experiment, how they really put themselves into practice, how they really wash out their mind.

[72:26]

In our case also, Our practice, no matter in what form it is, we should always do exactly like that of the great yogi. We should first of all always judge our mind, watch out our mind, see what it is doing and so forth. Because the mind is the whole thing that depends everything. And in the end, Rinpoche says, there are three different kinds of inseparable necessities, the inseparable things we should have within our personality. That is the alertness, the mindfulness, and the conscientiousness.

[73:29]

These three things should be always handy within our personality. The alertness is the kind of thing that we should be always alert, whatever we do or think, trying to see ourselves, whether it is according to Dharma, or whether it is against, or it is out, out of Dharma. With that keeping in mind, it is called alertness. We should be always alert within ourselves. And the mindfulness is always keeping the things that need to be mindful. And at the same time, conscientiousness is a kind of thinking that we always should be aware of doing or thinking. Here again, for example, if a person has a horse and you want to herd his horse in some grassland, you would tie his horse with a rope and then take the horse to a place where the horse can graze itself.

[74:56]

You would then go back to his place and try to look from a place such as window where you can see the horse from the long distance. Rinpoche here says, for example, if a person ties the horse in some grassland with a nail on the ground, if somehow the horse loses the rope, loses his grip, the horse runs out of it, the horse might fall down from the hill, the horse might be taken by thieves, the horse might be fall down and break his leg.

[75:58]

It is all kinds of falls can come up. Because if the person, if the owner neglects it, the owner is not mindful of his horse, and then the horse loses his rope, and then gets away. And in this way, all kinds of problems can be attracted. In the same way, What owner actually should do is tie the horse very tightly there and try to go back to his place and try to look through the window or if nothing else, always keep in mind that he has his horse somewhere that he should be mindful of that. In this way, now he once again, once again, he now and then try to look at it whether the horse is there or not.

[77:06]

If he sees OK, then he gets relaxed. If he sees the horse is out of his sight, he will then go out and try to catch the horse and put it in its own safe place. In this way, he will never attract any kind of supports. Within our Dharma practices, we also need the mindfulness and the conscientiousness. by always keeping our mind, by always keeping watch over our own mind, and be alertful, always be alert, and be full of conscientiousness. With these dharmic manuals, we should start by practicing day by day.

[78:09]

If a person progresses within day by day, if a person sees the development, the progress within the day by day, that person is called the best kind of scope, another best kind of practitioner. If the person sees development not within the day, but within a month, it is kind of a person who has the middling scope. If a person sees a certain kind of development over a year, like for example, if I'm doing something and I don't see any progress within this year, I might see a progress after one year by looking back. And that person is called the lesser, the inferior child scope. So whatever the scope we are, we should then, should progress by keeping all the kind of necessary, keeping in mind all the necessary understanding and requirements.

[79:15]

We should then start into entering into the dharma. Yes sir. Very good. Yes sir.

[79:27]

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