This is a part of the Virubhasa song that I found here. I'll read it in the ear. Which means it's difficult to understand my mind. which has no obscurations, just like a moon. Therefore, Biruaba is one who knows many. I, Biruaba who drinks wine and to pay a price some.

[01:17]

And split the powerful ones. and conquered quarterly. That is taking a upala flower which is not stained by water. Therefore, the Gruapa knows many. Stop the Ganji River, reversed the Cascades River, reversed and stopped the Ganji.

[02:26]

to brought out upala flower which is not stained by water. It is difficult to understand the profound The profound mind that has no stain. Therefore, the one who knows much. They will not come tonight. All world, all world do not be darkened.

[03:56]

whole world do not doubt do not hesitate for the why [...] do not hesitate So the Sanskrit also words this maybe we can transcribe it in English later. It's going to be easy to read.

[05:09]

What do you mean? Transcribe in the Roman language, so it's easy to pronounce. Can you transcribe this on the blackboard or what? Don't be nice. Nimalachittagambira Garupa. A. I. Yaza Vivapa Vahuvirani.

[06:13]

Phalive Bhimasara Tazia Aita. Suravi Bhavi Virwa Atitabanda. Upala Hariina Chuba Yivani. Uthala Harina Chubha Yivani. A-I Yavavirupa Bahu Viranani. Bahu Viranani. Charila Ganga Bhatta Stai Bhuta. Uthala Harina Chubha Yivani. Nimla Chita Gambira Gurula. Loli Mama. Okay, after nimala citta kambiri gurula kamsai yasa virupa vahu viranani loli imama vima karadamta loli sunti makaradamta nimala citta

[07:34]

So starting over at utpala harayina chupayiphani nimala chitta gambire gurula ai yasa virupa wahu virani lo li imama vi makaradanta lo li sunti makaradanta And then the translation for that is Tibetan is... Nga yi tima mè bè sim nè tà wà tà bù tà gà wà.

[08:35]

Thè nà bìuà rìkpà mèng bò chè nò. Jìkbè wèng bò kà nè dèndan jìkpà chè jìng. Bìuà chèng tù nèmà tìngpà rìbà chè bà. Thè nà bìuà rìkpà mèng bò chè nò. [...] Thè If you have any questions, please don't forget to subscribe to our channel. what is exactly he is saying that those good Sanghas without examining good or bad to show to tell a bad person by

[10:04]

beating the drums and the bells. It is typically called my mind, which has no obscurations. It is just like a moon. Therefore, I, the Viruabha, who knows many or much, having stopped the powerful one one who conquers the seed the beautiful who drinks the wine who pays the son for the

[11:08]

Collateral? Yeah That which is... that is... taking Ubala flower which has no stain of water Therefore Biruaba knows much Having stopped Ganga River and reversed the current of the river. Having taken the bala flower that has no stain of water. The stainless mind, it is difficult but profoundness. to realize the profoundness of the stainless mind.

[12:15]

Therefore, the viewer knows much. The world and the world do not darken it. Do not hesitate drinking wine the world if you need it I will give you the sun for your collateral just like a kupala flower without a stain of water that was the end of the A story about Birubab.

[13:21]

Later on, when the Sachengunggalingu was staying in Sathya Monastery, that direct inspiration of the Lamde teaching received from directly from the Biruba, who supposedly came in a vision of Sachin Gunga Nyingbo. While Sachin Gunga Nyingbo was staying at a place, a place is called Chukul Thombadjang. But then Biruba came. There is a, inside the village, there is a village, upper village and the north village has some kind of name, Yandor, Bado.

[14:27]

So the Biruba appeared in the size of like, you know, immense size and sitting on top of the the cross legs, but the knees were supported by the tip of the mountains. And there, Sachin received one length of a month of teachings, London teachings. And there was a, as I remember, Sachin had some sickness, that which lost his memory before. All his previous teachings were received from the previous Labdae teachings. By his disease, sickness was lost. Then he meditated, he prayed to the gurus and the Birubha.

[15:32]

And that's why the Birubha appeared and recovered. most of the teaching of the Lam Dei, they covered that kind of instance. The second period of the Buddhist movement into Tibet was that the first period started around the 6th century by the traditional

[16:38]

the story about the King Songzeng Ganpo, who was the reincarnation of the Buddhist of Auluk Tishwara. And he, at that time, there was no literature actually in Tibet, no writings. But then the King Songzeng Ganpo sent young students to India to educate and to learn the Indian philosophies and religion, and then brought to Tibet. among these young students sent to India but one particular young man who was very intelligent and his name was Tumi Samboda and Tumi Samboda spent 12 years or something in India and and he learned many many languages Sanskrit languages different types of languages and he also learned many, many different versions of Indian tradition of writings.

[17:40]

And then he came back to Tibet, and then he adapted two different styles of Tibetan writings. One is called Ochen, that is this type of Pecha. Usually, generally, you can see the Pecha manuscript form like this often you see that this form of writing is called Uchen and then sometimes you will see the Ume which is a little bit of script form of ten so he, Tomi Sambada, adapted to two different Tibetan style things from the Sanskrit and Devon Agri from the Devon Agri he adapted to Ujin and from the Wotu, it's some kind of a Western Bangkok or some different style of Indian ancient letter.

[18:46]

From that he adapted Umi. So he introduced Ujin and Umi to Tibet and then the beginning of the learning center was started and the Tibetan were beginning to educate it. and the scripture, and the king himself also became a scholar, and that's in the beginning of the Renaissance, or the enlightenment. Enlightenment of the education started. And then, around the end of the eighth century, after the King Tesson, and then there is a later King is called Langtharma. Then 9th century around that, Langtharma, so it goes, Langtharma was, became the royal, the king of Tibet.

[19:53]

And then the first three years he followed his ancestors' traditions, which means that he protected dharma and Buddhist institutions, minds, everything very nicely. But then the latter three years, they said that he kind of went to crazy. However, there was some movement in the social-religious movement analysis. Among the bumbos, shamans kind of came back and so they somehow split in the court of the king.

[20:57]

and the vote was more, the shamanist, the groups, ministers were more stronger than the Buddhist groups were and so therefore they decided Buddhist is no good for the Tibetans and so they did a lot of changes in that started and sent back. Actually, many, many Buddhist high priests, which they invited previous kings into Tibet, were sent back to Tibet, back to India and Kashmir. And then started the kind of cultural revolution. spiritual cultural Buddhist antagonism all through the monastic life so that they destroyed all the monastic practices and the monks were converted into a forced to marry and temples were mostly destroyed and many of them closed and even

[22:23]

the shrine of these sculptures. While this happening, that Tibetans were, and basically they were, the Buddhism was actually penetrated very deeply into the various of the local areas, everywhere the countries. So they do aired by the local villagers. However, the power of the king was so strong, so the local villagers, they disguised, the monks were also, they disguised putting in lay people's robe and They also painted, they buried many, many important shrines and manuscripts that were buried in the wall and built a second wall.

[23:34]

In other words, they buried the second wall and then put the painting of the huntings and the sacrificial paintings that Bombos, the shamans like to, and the king himself is very much involved. hunting you know the king goes to hunting so much and so they every minister's followers were you know have to hunt and that's their pleasure and so the monks were disguised as lay people and carry arrows and bows and painting walls were mostly kind of a interesting, you know, lay artists, things, hunting rabbits, or deers, or wild yachts, and so on and so forth. It was kept in secret, actually.

[24:36]

So anyway, that period is completed. For 75 years, it was completely eliminated. There was no Monastery victims of months and months were completely stopped throughout the country. And especially in the center of Tibet. And then what is the here kind of incidental story is a letter from the King Lung. Remember that King Lung Tama was too much and mischievous. The other three years was doing that. And then finally, among one of the Buddhists, a guy, a monk, his name was Helung Bejitulji. Helung Bejitulji was a Buddhist monk, but he kind of took it responsible to assassinate the King Langtangma.

[25:49]

So he killed King Lung Pama. And then after that, then gradually it stopped the destruction of the Buddhist thing. And then gradually then few people were gathered At the place I'm called the Chunkro Trombadjang. That is the near center Tibet, near Haasa. There was one learned Buddhist priest. And then there's another guy, his friend, the Buddhist monk, is called Seyuhi Chunru. They... They remained pure, although they were wearing maybe disrobed disguise as lay people, but they kept their inner precepts, some Buddhist monks' precepts, renunciation, and so they kept it very purely, the Vinaya system, I guess.

[27:14]

And they're saying, and then those two guys get together, and then, and then there is a Domi Shakhtarishi. There's a Domi Shakhtarishi, and it was a very young man, very, very bright. And then there's his friend, he's called Taglo Shunuzunju. And these two young people were sent to India And then they are told these priests, Gashakya Shinnu and the Seishin Chundu told these two young child advice. They said, you go to India to study the root of Buddhist teaching. The root of Buddhist teaching is Vinaya.

[28:16]

Morality. Moral issue. It's called Dua. It's called . The root of Buddhist teaching is Vinaya, so you must study that. Also, essence of the teaching of the Buddha is Parchin, which means Paramita Sutta. So you must learn that After that you learn the Paramita Sutta. Then they recommended Ninku means what is called the essence of the essence. Of the Buddhist teaching is Sangha. Sangha is the secret mantra which means the Vajrayana. listen carefully, study carefully, and then come back. So these two young, Dhomishak Jaiishi and Tawlo Shurutundu went to India.

[29:32]

And Dhomishak Jaiishi went to Nepal and he studied He entered actually a monastery in Nepal. There was a tantric college. Which is Barohangtung. Barohangtung Center. Center of the Barohangtung Center, which means there's a Lama who is Baroh, who established the Vajrayana Institute in Nepal. So the Lajan, Romulo Zawa, he entered to the monastery there and he studied Bajrayana. And after many years studied that, then he went to study language. He went to India. The Romulo Zawa went to India. And in India, he met the Bajra Guru Rana Akkar Shendipa.

[30:35]

He was very well known in India. And he at that time was very very popular among Buddhist scholars. And so he started Vinaya from this Lama, the Pandita. He started Vinaya there. He also started Pandya Paramita. He also listened many Vajrayana's teachings. Then the Domila Zawa went to east part of India. And he met Dumbi Hirugao. Dumbi Hirugao happened to be a disciple of Birobha. Dumbi Hirugao. And then Dumehiruka's disciple, Geron Pao-do-ji.

[31:58]

Geron Pao-do-ji, he listened to the triple Triple Tantra. Triple Tantra with the branches, with the branches, etc. He listened many, many Tantra. So the Lodpao Dorji was the first human source of the Triple Tantra for the Dumbi Hiruka and the Majin Dombi Lozawa. At that time, what did it mean to listen to the Triple Tantra? I think he listened, he studied. He studied and he listened. No, but I mean, what was the Triple Tantra at that time? Now we have books, the name is the Triple Tantra. At that time, what would that mean? I think that's basically must be very close to Triple Tantra that we are studying here.

[33:03]

That may not be enough, the category may not be exactly matter, but the Tibetans are arranged. But basically, the , and the production of this, we're talking about basically talking about all things are contained in one human being to be able to reach the environment in one lifetime. First of all, cross tantra, the body method tantra. Result. Result. Yeah. This is the basic subject. And then he listened to this immeasurable thing. Many other precepts. And then he also listened. He says the lambda without roots. And he listened to one lambda without roots.

[34:06]

the original rule texts. He listened. He, the Domi Loza, was spent altogether 12 years in India. And he became a great Lozawan. And the Taglu Shuruzunju, he didn't study too well. Mostly he interested pilgrimage so he went to the various Buddhist pilgrimages and so that he just learned able to say a heart sutra in Sanskrit and he mostly spent to do the andro practice or the circumambulating for the Gaia but he kept and maintained his monastic monk so when he came back to Tibet he also ordained many monks so there is a division of Takso it's called

[35:34]

After that, the great Lachin Domelo Tsawa came back to Tibet. And he was giving many, many teachings to the Tibetans. and then while he was teaching and then one time the Gayadara, he's the very famous Indian Mahasiddha or Pandita he was visiting there and he sent a message to the domain and to do the translation for the Gayadara so

[36:41]

In other words, Domilo Tsava met Gayadara in Tibet. Then Gayadara asked Domilo Tsava, What do you know? And Domilo Tsava replied, I know Vajrayala. Then, oh, no, no, otherwise, Domilo Tsava asked Gayadara, What do you know? And the Gayadara replied, I, mostly my, education is Vajrayana so then Gaya Dara pleased to work with him and spend five years with the Gaya Dara Domilozawa and then Gaya Dara offered 500 ounce 500 ounce of gold and asked Gaya Dara Who brought me offered?

[37:44]

He offered Gayadara 500 ounces of gold and asked Gayadara to stay in Satya. Gayadara stayed in Satya but didn't last too long, three years and then Gayadara died in Satya. Gayadara died in Satya, three years. I thought it didn't stay too long in Tibet. and the guy that was surprised that the Dominoza offered he gathered he made 500 ounces of gold at one time and the guy that was completely surprised and he thought this is an illusion and he brought the gold and making sure that he was not

[39:16]

hallucinating or anything, and he was asking every town and walking people, do you see this gold or not? And many people said, yes, this is gold, solid gold. So Kaidara completely pleased. And then Kaidara said, what do you want, really? And he said, nothing, I don't need anything, he replied. And then he said, again he said, Gayadana said, really, and he repeated it several times. And then Domi said, well then, I have one request. Please do not teach the lambda to anybody. Then Lama, the guy that promised.

[40:25]

But he said he went to India again. Oh yeah, he went back to India to deduct our gold. How are we to understand Dogme's request? How should we understand Dogme's request? I think it's so precious. And I guess some kind of chihuahua is called. Chihuahua means, I don't know, making it to some sort of putting a value. It's kind of a value. It's a value. It don't spread everywhere. And it's a very precious one. Then...

[41:47]

Well, the guy that came back several times, you know, went to India, took lots of gold to India and then somehow he came back again and teach a little bit more teachings and then he's doing that. And then finally, somebody asked, I'll give you a lot of more gold, please stay here. And then finally he decided to stay in a satya. Then he said, satya is in, somewhere in a cold, places cold. There then the guy that died. And the guy that said, I am now going to die soon. And then he said, I am a great Vajrayana practitioner and a Yogi. And I'm not going to die like ordinary. I'll die properly. And so the problem was that he holds the vajra and the bell like this.

[43:08]

And he says, I will show you how to die authentic practitioners. And when he sits here, the vajra and the bell holds here. and came out a huge ball of light, a revolve into something the size of that, came out from his head and went to the sky. And then he died. He says in the story, he said, the bell and doji still exist inside there. In the meantime, the Tibetan, the Tibetan, he teaches, he teaches, he teaches Jung, which is what is it called?

[44:21]

Literature. He teaches the literature, scripture. He teaches that class, but in that class, he doesn't teach the precepts. oral instructions he doesn't stop then there is a class that where he gave oral instructions then he does not teach the literature so then there was the disciples who are completely finished their literature scholar then listed here. And the one of the list of the students of the Gaia Darab, the Lajendomi, the Sajjia Khungunjub Gyaobo. The Khungunjub Gyaobo is the Sajjian Khungunjub's father. He was also one of them.

[45:28]

And then there are a list of several of them. There was five of them among one of the five. The precepts completed all instruction listed to the disciples. Among them is Lama Sekar Chunga. Lamas Sekarachung, that's one of the Lamde Lamas. Lama Setun, he stayed with the Domino Zawa for 17 years.

[46:54]

He gave 30 female yachts, 30 female yachts, which is D, his guru, Dua Milo Tzawa said, oh, that's too little. Every female uncle's too little. But, however, since you are very, very good loyalty to me, and I will give you the precepts. And then he requested can you give me some literature teachings special for me? And he refused. Then he said, if you wanted to study, if you interested in literature, then go to Satya and

[48:11]

He went to the Sajin Monastery for four years and he learned Sajin Kunga Nyin Bu or the Sajin Kungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungungung literature is that teaching. And then Romulo Zawa has accomplished Maha Sibir disciple who accomplished Maha Sibir, you know, the Tumdok. A wedding called Tumdok. Postum Moshi. three males and four females.

[49:28]

Among those people, the four ladies, Maasida ladies, names are Teumotochucho. and the Gomba Koinei, Xiamok Chan, and Chiamung Nanga. These are mostly obtained what you call the city accomplishment which means that without leaving the physical body they went to Kachara or you know... And other than that many many others came out to this time.

[50:37]

What about the three men? Three men. Possum name Giergung Seow, Henggung Rokpo Those are the names of people to live. okay that's a kind of you know site information of the terminal tower terminal tower was very very useful for this such a lineage This was also, this information was written by one of the, what's called, five grand site of Chichun Taiwetian.

[51:51]

Maybe we'll stop here. And the next time I'll read a little bit of the subject. So I had it on the top middle? Yes, I had it on the top middle. Just finished? Yes, then finished. So, how about shangtungun shubha? Shangtungun shubha? This should be... It's here. Yeah... I don't want to go inside the morning. There's no chance to wait up there. Yeah. But Tsuching-Kurin-Ninbo received the Raja Versus from Umshattakaribu, Chivar, right?

[53:03]

But his father had received it. Yes. But his father is not the primary lineage holder. That's right. His father is mostly a literature.

[53:15]

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