Занятие 1, часть 2

[Говорящий 1] (0:00 - 15:29)
Here we go. LAM CHUNG GI RNAM DANG LA'I PHYI BA LTAR NAG NAS BDUL SPANG NGO BO, PHYI MA SPANG NGO While you are cleaning up your room, while you are chasing fuzzballs, I love chasing them. You can say BDUL SPANG, PHYI MA SPANG in Tibetan.

It means, how should I translate that? I clean the dirt, I clean the impurities too fancy, right? You're not going to say that while you're chasing fuzzballs.

You can just say, I clean the dirt, okay? I'm cleaning the dirt. I'm cleaning the impurity, okay?

You can say whatever you want. Make it a little mantra. Make your own little mantra, you know.

I'm cleaning the dirt. I'm cleaning the smell, okay? What's it mean?

In the scriptures, in the two and a half thousand year old scriptures, the sutras, there's a verse, there's a longer verse, that was taught by the Buddha, okay? It goes like this. BDUL NI SA BDUL MA YIN BDUL CHAG BDUL BDUL NI BDUL CHAG MING DE BDUL GYI MIN KHYAD PA DAG GI BDUL LAS RNAMS SPANG PA DE NI SANGS RGYAS BSTAN LA BHAG YOD YIN This is a verse where you can say, this dirt is not just dirt.

This dirt is my own negative emotions. This fuzzball, we can probably make a verse in English, right? This fuzzball is my anger.

This fuzzball is my jealousy. And chase the fuzzballs around the room, okay? I do that.

Or pick the lint off the carpet, because everything else is clean already, right? Pick something. BDUL NI BDUL CHAG MING DE BDUL GYI MIN Fuzzball isn't a name for a fuzzball.

Fuzzball is a name for my own negativities. KHYAD PA DAG GI BDUL LAS RNAMS SPANG PA I'm not cleaning fuzzballs or lint. I'm cleaning my own mind.

I'm thinking about cleaning my own mind. KHYAD PA DAG GI BDUL LAS RNAMS SPANG PA DE NI SANGS RGYAS BSTAN LA BHAG YOD YIN A person like that understands the teachings of the Buddha. A person who chases fuzzballs around the room, a person who sits on the carpet for the first 20 minutes of meditation session and picks lint off of it, but meditates while they're doing it.

I'm cleaning my anger. Yesterday I got angry at somebody. I take it.

I clean it. Yesterday I got jealous of somebody. I clean it.

Like that. This is a practice. DE NI says you are really practicing the teachings of the Buddha.

Do it with your anger. Do it with your desires. Do it with your misunderstanding of your reality.

SEMS LA BYA'I DE'I BRTEN BZHIN GYES DAG BYAS Clean your room doing that little exercise in your mind. I'm cleaning my mind. I'm cleaning my heart.

DE'ANG DE BYA'I This is cool. This is on your homework, so pay attention. It's a practice in the Lam Rim.

Lam Rim is the kind of book we're studying. Lam Rim means the Idiot Guide to Enlightenment. Lam Rim means Step-by-Step Guide to Enlightenment.

That's called Lam Rim. There are like, I don't know, 20, 30 steps that you have to go through. He says while you're cleaning your room, each fuzzball that you find or each piece of lint that you find can represent the negativity that you're working against at the step of the Lam Rim that you have reached in your life.

Some people are on step number one. What's step number one in the Lam Rim? What's the first step of all spiritual practice?

Find a teacher. Find a teacher. That's the first step.

Find a teacher that you trust. Like, grill them. Dig into their life.

See if there's any scandals. You see what I mean? Work on it and ask around and say, is this a good teacher or not?

Then decide. What would be the opposite of that? You're supposed to build up a sense of trust in a teacher that you have checked out carefully.

Then you have to commit to them. You see what I mean? Whoever it is, it could be anybody, but whoever your teacher is, examine them.

Check them. Then don't doubt them. After you take them as a teacher, don't doubt them.

Check them carefully before you take them. Don't take them easily. But after you take them, then don't doubt them.

When you're practicing the first of the Lam Rim, when you grab a fuzz ball, you're supposed to think what? This is my doubt. You pick the lint.

This is the doubt I had yesterday about my teacher. This is the doubt I had the day before about my teacher. You see what I mean?

If you're on Chiwin Mitapa, what's Chiwin Mitapa? Death meditation. If you're doing death meditation, and you catch a fuzz ball, what are you supposed to think?

This is complacency with my life. This is thinking I have time. This is thinking that I can wait another day to meditate.

This is thinking I'm not going to die today. The death meditation goal is to think, when you wake up, you say, I'm dying today. I'm going to die today.

This side. You wake up, you say, I'm going to die before tonight is finished. I'm dying.

If I die today, how would I spend my day? What would I do with my day? You see what I mean?

And never spend a day that you don't think like that. Never do a day that you think, this day I'm not doing what I want so I can do something tomorrow. Forget it.

You're going to wake up and say, I'm going to die this morning. I'm sorry. By tonight, I will die.

Then what will you do? How will you spend the day? Never spend a day in any other way.

Spending a day in any other way is the fuzz ball. You see what I mean? So it depends on what level you're at in the Lam Rim teachings.

What's the final level in the Lam Rim teachings? He says here, all the way up to Zen Zen. All the way up to Zen Zen.

Say Zen Zen. Zen Zen. Zen Zen is an abbreviation of Semar Zimba.

Semar Zimba means, I'll give you an example of Semar Zimba. You go to work and your boss yells at you because you didn't finish. Let's say you work at Macy's and you messed up something on the cash register.

The boss comes and yells at you. To think that that boss comes from their own side is Semar Zimba. To think that that boss yelling comes from their own side is called Zen Zimba.

It's the ultimate mistake. Why is the boss getting angry at you? According to this system.

Why does the boss get angry at you? Because you got angry at somebody last month or last week. Whatever you're seeing is coming back from something you did last week.

If the boss yells at you and you hold your wisdom and you say, oh, she's yelling at me because I yelled at my kids two weeks ago. And you understand, then what will happen? What will you do to your boss?

Will you yell at them? No, it would be the stupidest thing because then the kids would yell at you next week. Whatever you do to other people will come back to you.

If the boss yells at you at Macy's after you mess up on the cash register, that's coming from whom? Whose fault is it? It's your fault.

Get out of the habit of blaming other people. Blaming other people sends it. And it's the final, that's the final step of the Lam Rim.

What's the last stage of the Lam Rim? What's the final practice in the Lam Rim? What's LHAG PO?

Vipasyana. If you want to corrupt it, you can say vipassana. Vipasyana.

What is that? Understanding of emptiness. Understanding of reality.

What's that mean? The boss comes from me. So if you have reached the end of your Lam Rim study, what year is that going to be?

2021, I think. Seriously. If you reach the final classes, you'll be studying Zen Zen.

And in those final classes, you will still be cleaning up your room. Eight years from now, you will still be cleaning up your room every morning. And when you pick up the fuzz ball, it represents what?

In those classes. Thinking the boss comes from their own side. Got it?

So whatever practice you're working on, whatever negativity within yourself you're working on, in this year of your life, that's what the fuzz balls are. Got it? If you have a problem with anger, the fuzz ball is anger.

If you have a problem with jealousy, the fuzz ball is jealousy. You have to think of the fuzz balls as something. You can't just clean up your room because Geshe Michael said before meditation, I'm supposed to clean up my room.

That's not the first of the six practices. It's not. You have to meditate while you clean up your room.

And you're warming up your mind for meditation. It's not just cleaning up your room. ,DU NI ZHES SOGS TSEN CING GI SDUG GIS PAR, ,NGAG NAS GYUR TSUL DANG, ,YID KYI MI TSUL RANG GANG LAR MNYAM LEN BYAS PA'I SKABS DANG, ,STON PAR GAR GYUR ZHES PAR CHA, So just plug in whatever thing you're working on becomes the fuzz ball.

Whatever problem you have in your life right now is your fuzz ball. My husband is always criticizing me. He's the fuzz ball.

The one that you created. Here we go. ,SNGA BA DANG DGE SOGS KYI CHA RTA RANG GI CHE MA THUB TSE, This is really interesting.

,SNGA BA DANG DGE SOGS KYI CHA RTA RANG GI CHE MA THUB TSE, Somebody's asking him a question. What if a person is extremely ill or extremely old and they can't physically clean their room? What if they don't have the energy anymore?

Or what if they're laying in bed sick? Once you get really old or sick, how do you do this practice? Somebody asked him a question.

This is common in the monastery. I mean, monks live a long time. There's all these zillion-year-old monks walking around the monastery and they can't walk very well and they're really old.

There's a lot of monks like that. Tibet was also a harsh environment and people got old fast. It was rare to live past 50.

If you're too old or too infirm to do your own sweeping, let your disciple do it for you. But you should recite the verses while they're doing it. I'm cleaning my jealousy.

I'm cleaning my jealousy. You should mentally think, I'm cleaning my, he's cleaning my jealousy for me. Okay, like that.

You still have to do the verbal recitation and you still have to do the meditation while your disciples are cleaning up your room. Okay. I wish I had one like that.

MIG PA BYA DE LTAR KUN LONG RGYAL CHE CHUNG GI KHYAD PAR KYI CHAG MA RE RE RGYAL PA LANG PHAN YONG GI KHYAD PAR BZHIN DU BYAS Depending on the strength of your motivation, every time you make a pass with the broom, you are collecting incredible karmic seeds. Okay. Every time the broom makes one pass in sweeping up the room, you are collecting extraordinary karmic seeds.

If you'd meditate while you're doing it. Got it? Okay.

MIG PA BYA DGO CHUNG DU MTHO ZHIG TZIG STE RGYAL PO CHEN PO DE SHES MOD PHAM MTHO ZHIG LA DE LTAR MOD PA DANG NYA NA MTHO ZHIG LA RNAM DU ZAS SU MOD PA CHEN NA BAR THEG MIN BYUNG BA DANG There's a custom in Tibet. Do you know this thing, the mandala, right? Most of you know this mandala offering, right?

It has a symbolism. We do a prayer. We'll do that at the end of the night, okay?

This is a mudra, right? This is a hand gesture that represents the whole world according to Buddhist geography. The world is flat, and you've got to be careful if you get towards the side because you will fall off, okay?

The world is flat. There are four continents, which are these four fingers here. And then there's a mountain in the middle, which was Mount Everest in the old days, okay?

So the world was supposedly shaped like this, okay? And then all kinds of different creatures live on the different places, okay? We live on Lho Zambaling, Jambudvipa is the southern continent, okay?

We live on that continent. And you know why the sky is blue? The sun passes this way around the central mountain.

And the central mountain is made of four separate jewels. One quarter of the mountain is made of sapphire. When the sun shines, when the sun circles around our continent, it reflects against the sapphire, and that's why the sky is blue, okay?

This is ancient Buddhist geography. Got it? So on top of Mount Meru, on top of Sumeru, are special beings.

They live like a god-like existence. They're like, did you see that movie? What is that, Zeus and all those guys?

Like Loki and Thor, okay? Like these guys, like Loki and Thor, they live up here, okay, on top. There's called 33, it's called the heaven of the 33, Sumgya Satsum.

And four of them are very powerful, like tough guys. And they protect that place. And they're called the Four Kings, okay?

Got it? So there's a custom in Tibet, you can write the names of the Four Kings on pieces of paper about this big, and then you glue them on your four walls. And that protects the meditation room.

[Говорящий 2] (15:29 - 15:30)
Okay?

[Говорящий 1] (15:30 - 25:17)
So if you want to do that, talk to Nyingbo, he'll give you the name. That's called a Tso. We have some To, that's called a To.

To means a meditation marker. When you do a long retreat, you're supposed to put these meditation markers around your house or on the door, okay? So ideally, if you want to try, you can do the Four Kings, piece of paper with the Four Kings around the room.

Or if you're too lazy to do that, you can make one piece of paper, stick it near the front door, and imagine that it's all four, okay? YANG NA THO GCIG LA RNAMS TE ZAD One of the Four Kings is called Vaisravana or Kubera. This is related to prosperity, okay?

MOD PA CHEN NA BAR BYED MI BYUNG BA If you think that that king is on that piece of paper, then you will have less, what do you call? Obstacles to your meditation. TSUL KHRIMS BDAG PA SOGS KYI GNAS CHE GSUNG But then Pabongka Rinpoche says, you want real protection, okay?

You want magical protection, use these four pieces of paper. Then he says, if you want real protection, keep your morality. And that's the key to meditation, okay?

Don't kill. Don't kill anything. Don't kill bugs.

Don't kill birds. Don't eat meat, okay? Don't take things.

Don't steal things. Don't cheat on your taxes, okay? Sexual misconduct.

Don't fool around with other people's partners. Don't even look at them like that. Don't lie like that, okay?

If you want the karma for meditation, it's to never harm another living creature. Keep your, what do you call it? Restrain yourself.

You want things. You want to hurt people to get things. Don't do it.

Restrain yourself. Then your meditation will be perfect. And then you don't need those four pieces of paper.

That's what he's saying. Forget the magic. Go for the ethical living.

And then that, your meditation will be good. Okay, got it? That's the real key to meditation.

All right. We have a few more minutes, okay? Be patient.

If you think your butt hurts tonight, wait till like the eighth day. Okay. I had to sit in the monsoons.

It was 120 outside, 43 degrees centigrade. And it was raining all day, you know? And the roof was leaking.

And we were crushed into a small room, 40 students. And I said, when I get to be a teacher, I'm going to make them suffer. TSUL KHRIMS SOGS NAS BYAS SUM BRAL ZAG CHEN PO SOGS SU THOB TZIN PA MI DE BA'I KHANG PA'I PHYI LOGS ZHIG RGYAL CHEN DE ZHIG PHYIR BSAM CHOG PA JE'I BYAM DGON RIM PA BYAS SUM RGYUN DU YOD There was a Lama named Je'i Djamgon Rimpache.

Say, Je'i Djamgon Rimpache. And he expressed an opinion about this four pieces of paper. He said, look, we're living in the great monasteries.

There are three great monasteries in Tibet, Sera, Ganden, and Drebong. You're from? Your lineage is Sera.

You are now Sera. Okay? If somebody asks you, what's Drebong?

How's Drebong Monastery and Ganden? You have to say they suck. I'm from Sera.

I'm Sera lineage. You are Sera lineage, okay? But in, sorry.

But this Lama expressed the opinion that you didn't have to put the papers up in a monastery because it would get messy and there'd be papers lying around everywhere. So he said, you can visualize the four walls of your room as being the four kings. Okay?

The wall itself is one of the kings. Each of the four walls are one of the four kings. Shigarwa Chopra Dey, Sam Chopra.

I looked up, I'm always trying to find the dates of each Lama, where they lived, who was their teacher. Nobody has ever identified this Lama, but I did because he wrote a letter to the sixth pension Lama one day. Sorry, sixth pension Lama wrote a letter to him.

And we have that letter. So that dates him. At least we know his dates.

The sixth pension Lama was Losantukten Chökyi Nyima and he lived 1883 to 1937. So this Lama, who said, you can think of the four pieces of paper as your walls, lived around 1900. Okay.

Sambhajyotrim Rinpoche, can you? That completes the first, sorry, the first half of the First Preliminary. Now we're starting the second half of the First Preliminary.

What's the first half of the First Preliminary? Clean up your room. Straighten up your room.

It doesn't have to be sweeping, okay? I mean, for most of us, it's picking up socks and stuff. I found, do you know how many pieces of underwear I found under my bed?

Anyway, I couldn't figure out where they all had gone. So the next subject, which is the second half of the First Preliminary, is called kusum tuk ten. Say, kusum tuk ten, okay?

And then we'll stop. So this is homework question number three, okay, Nikoli? That's the Tibetan word for an altar, okay?

You have to set up an altar in your room. You have to have an altar, right? I think for me, one of the most exciting things about Buddhism was, I grew up Christian, right?

My church is not far from here where I grew up. And altars just belonged in church. To say, Mom, I want to have an altar in my room, your parents would say you were crazy or something.

Right, I mean? And then if you said, I wanted to do my own Holy Communion in my room, they would say, no, you can't do that. The priest has to do it.

You know what I mean? And when I first started studying Buddhism 38 years ago, I was so excited because the monks told me, you set up your own altar in your own room and you do your own communion. You see what I mean?

You do your own. You can still go to church on Sundays, but why not go to church on Monday, Tuesday, Wednesday in your own home? Set up your own altar.

Make a sacred space in your own home. And you commune with God in your bedroom or in your living room. You make a space in your home and you set up an altar.

What do you call it? A calm link to God in your own house. And that was so cool to me when I first met the Tibetans.

I was like, oh, I have permission to have an altar in my own home and to use it, an active altar in my own home. In Tibetan, that's called kusum tukten. Say kusum tukten.

The word for altar in Tibetan is headquarters of the holy deeds, words, and thoughts. Headquarters of the holy deeds, words, and thoughts. Kusum tukten.

The word for altar is headquarters of holy actions, words, and thoughts. I like it. I really like it.

Then when you set up an altar, it's traditional to put upon the altar three things, actually four. Something to represent an enlightened being's actions. How does an enlightened being act physically in the world?

Something to represent how they speak and something to represent how they think. And that makes it an altar. Then you've got an altar.

Get a little table. Buy some nice cloth. Set it up in your house somewhere quiet.

But you've got to have certain things on the table. And we're going to go through that. We're going to go through that.

Just so you can do your homework, and because we only have five more minutes, I'll tell you what they are. Kus means something to remind you of what an enlightened being does. What does an enlightened being do?

Let's say your own personal, if you find a teacher in your life, and it doesn't have to be me, it could be anybody. It could be your wife. It could be, one guy told me it was his dog.

I'm not quite sure. But someone that you relate to as your teacher. In our tradition, you should come to recognize that they are an enlightened angel who came to this planet to help you.

They're not a normal person. Your wife or your husband or your meditation teacher or your yoga teacher or whoever you relate to as your personal teacher, they are not a normal human being. They are some other kind of being.

And they came to this world to help you.

[Говорящий 2] (25:17 - 25:17)
Okay?

[Говорящий 1] (25:20 - 35:24)
And they have the power to be on many worlds at the same time, helping many people. And we're supposed to think that about our teacher, whoever you decide to take as your teacher. And it's up to you.

Teachers are like gloves. I mean, to say one glove would fit every hand is foolish. Everybody needs a different kind of teacher.

Some people need very straight, serious teacher with a shaved head. And some people need a little bit wacky one. And everybody needs a different kind of teacher.

But in your life, you must find your teacher. That's one of your goals in your life. But when you take your teacher, then you should believe that they are here masquerading as a human.

And they're not human. You're supposed to think like that. That's the quality of an enlightened being's action, physical body action.

So you should have a representation of that on your altar. So have your teacher's picture on your altar. It doesn't mean this is my teacher's picture.

It means this is the picture of the being who came to this world to help me and to pretend they were human. Like that. So you should have a picture of your teacher.

In our tradition, in our immediate lineage, we use Je Tsongkapa. He was the teacher of the first Dalai Lama. The statue, the higher statue here, is a picture of Je Tsongkapa.

So in our tradition, if you choose to, you can have an image of Je Tsongkapa, who was the teacher of the first Dalai Lama, who lived about 600 years ago. Or you can put your own teacher's photograph. It doesn't matter.

Then you should have one Buddha image on the altar. That also represents the physical activity of a Buddha. In this case, we have a small Buddha on the end there, a statue.

That's to remember who started all this stuff in this planet. On this planet, who started these teachings? And we say Lord Buddha.

So you can have a... Or if you're more attracted to Tara or something like that, that's fine too. If you prefer a lady Buddha, you can put Tara.

It doesn't matter. There should be one Buddha on your altar who's not your teacher, and there should be a teacher. Or Tsongkapa.

Okay? Tradition is to keep two statues. One to remember your teacher, which is traditionally, you use Je Tsongkapa's outer form to represent your teacher.

And then the Buddha, some kind of Buddha, it could be Tara, a female Buddha or a male Buddha, to remember where all this stuff came from. And you can get these statues online nowadays. We had to struggle to find them, but now you can just, it's probably on Amazon.

I don't know. We'll talk more about that. As a representation of the Buddha's speech, enlightened speech, it's traditional to put a scripture on the altar.

Can somebody, Kathy Greig, can you stand up and just hold it up? It's on the left here behind the candle. There's a scripture.

So this is just a Tibetan scripture. This is what they look like in Tibet. You can hold it up.

And you should have one scripture on your altar. It could be an English book, it doesn't matter. It could be a book, it could be a Bible, it could be a Quran, it could be whatever you feel calls to you.

Whatever book you feel is holy. By tradition, we put a text of the Prajnaparamita, the shorter text of the Prajnaparamita. One of those is the Diamond Cutter Sutra.

So if you can get a translation of the Diamond Cutter, that's very appropriate to have on your altar to represent the Buddha's speech. What's so special about the Buddha's speech? Speech of the Buddha has 60 different qualities.

It's called Yenlak Dukchu. What's the most important of the 60 qualities of a Buddha's speech? Remember?

Say. Yeah, the highest quality of a Buddha's speech is that they speak in Sanskrit. All Buddhas speak in Sanskrit.

But everybody hears their own language. Everybody in the audience hears their own language. This is the capacity of a Buddha.

As you start to, as you get farther along the path to enlightenment, you learn to speak different people's languages. You're able to get up in front of a group of bankers in Zurich and give a talk about financial investing and Buddhism. Or if you go to Vietnam, you can give a talk about socialism and Buddhism.

You see what I mean? And then you go to South America and you can give a talk in an art museum. You see what I mean?

As you progress along the path, you should be able to relate to different people and speak differently to different people. In the end, you will be able to speak a single word of Sanskrit and everybody will hear their own language. That's the power of your speech, okay?

But it doesn't happen in a day, okay? It changes year to year. And you become able to speak to different people.

I think it's very frustrating for people when the teacher only speaks in one language. I mean, they get up and they're like, the Dhammakaya is characterized by the shunyata of the Karmadattu in which the, you know, and everybody's like, speak in people's own language. Get in the habit.

One night, I used to travel to New York every day to support the refugees. 15 years, four hours of commuting a day, okay? And one day the bus broke down outside of a go-go bar.

And I was like three miles from home, you know? And there's no phone within, this is before cell phones. There's no phone within like 10 miles, you know?

So I'm like, okay, I got to go in the go-go bar. And, you know, this guy grabs me and sits me down. He says, hey man, you know, I was waiting for Art Engel to come in and pick me up.

And I taught him in the bar, in the go-go bar. I taught this guy at the bar for like half an hour. I taught him Buddhism.

You got to speak people's language, okay? Like in the prison, you guys know, you can't throw all these Sanskrit words at people, you know, you got to speak their language, right? You got to put it in their language, okay?

Anyway, that scripture is meant to represent the day when you can speak everybody's language. You can go to a yoga talk and talk yoga. You can go to a business talk and talk business.

You can go to a Dharma talk and talk Dharma, okay? That represents, that scripture represents that capacity. Okay, last thing, then we're done.

What was the third quality on the altar? The Buddha's state of mind, the way the Buddha thinks, okay? The highest, what is the, oh, traditionally you can use a small stupa, which is a little offering shrine, but Pabongka Rinpoche says, I want you to use a bell and a Dorje.

Can somebody hold that up? Darcy, you want to try? Is there a bell and a Dorje there?

I don't know. No? Oh, well.

Jigme, is there one? No? It got left at home.

Maybe the Buddhists don't think in this place. Anyway, there's a, I'll show you tomorrow. There's a sacred bell, a metal bell, and then there's a little thunderbolt that you hold in your hand.

These represent the way a Buddha thinks, okay? The bell represents their understanding of ultimate reality. The Dorje represents their compassion, okay?

They can love people and at the same time understand that those people are coming from them. Okay? That's a big love.

Did you get that? They understand that the yelling boss is coming from them and they still love the yelling boss. Okay?

And they can hold their mind on both of those things at the same time. And only a Buddha can do that. We can try, but only a Buddha can really do it.

So, those are the three things that you need on an altar. You need a bell and a little Dorje and you need, I'll show you tomorrow what they look like. And you need a Buddha statue or a picture of your teacher.

And you need some kind of sacred book on the altar. Then that's a KUSUNG THUG PEN. That becomes an altar.

It has the three things on it. Something to remind you of how enlightened beings act. Something to remind you of how they talk.

And something to remind you of how they think. And that becomes an altar. That makes it an altar.

Okay? It's very cool. It's very cool.

And we'll talk more about it tomorrow. We have a tradition that at the end of a class, you can put your hands like this, or if you want to get frustrated, you can try to do this. It's a tradition in Buddhism that we offer, we made a big good karma tonight.

We learned some cool stuff tonight. Give away that karma to the people in this city. To all the people in Phoenix, offer the good karma we made tonight.

You ready? Brooks, are you ready? Okay.

Loud.

[Говорящий 2] (35:27 - 36:21)
BUDDHE CHEN SHIN RE DOR PA GYE RANG NING SHIN YONG DRE GYEN PA NI SEM GYE SHIN GYUR LUD DE NGUR BA NI DOR KUN DANG DRA SHIN NA CHE PA SHOK GYE RANG NING SHIN YONG DRE GYEN PA NI DI YE TYA WANG KUN SEM NANG SHIN SU SONG SHIN SEM NANG SHIN RIN CHUNG NAMA KUNYI PRABHA