I don't know, I don't know. the right path.

[06:25]

18, 19, 20, 21, 22, and 23, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 32, 33, 34, 51, 52, 53, 54, 54, 55, 56, 57, 58, 59, 58, 59, 60, 60, 67, 69, 70, 73, 70, 72, 72, 73, 74, 75, 76, 77, 78, 78, 79, 80, 84, 87, 88, 89, 90, 91, Taro Lama Tsongkha, Tathagatagarbha, Yangtze Rinpoche, Han Wangchuk, Nye Tsoy Chag,

[07:30]

Panden Lama Thangpo, Chen Rinpoche, Lala Hsuan Hsieh, Wang Chuk, Khul Tso, Yu Jing, Yu Tung, Hmpra Chin, Chien Lung, Thun Leng, Leng Chuk, U Chuk, Tsar Tso, Hsieh Pe, Sol Wat Thak, Nguyen Nhi Rang, Khon Ngo, Hoi Chuk, Tso Yip, Kho La, Thim, Tso Ho, Khun Chok, Khun Chuk, Tha Nyi La, Thangpa, Lama Ngui Su, This is the last of all the foundation,

[09:22]

the fourth foundation, Guru Yoga. The Guru Yoga, generally speaking, it is purification as well as accumulation, but specifically as a fourth preliminary practice. Then the specific role is that to receive the blessing, the wisdom of the entire lineage through Guru. So it is Guru Yoga, which represents the accumulation of wisdom, the blessing, receiving of the blessing. So that is the fourth preliminary practice. So,

[10:28]

when one does Guru Yoga practice, one's basic understanding should be that the profound teachings of the Buddha, which is continued through the lineage, and through the lineage, it is continued until your teacher. And from your teacher, as a last person of the lineage, to you, that your connection with the teaching and the lineage is built. Therefore, the importance of the teacher and the Guru is emphasized because of that reason. It doesn't, it shouldn't be,

[11:32]

it is not emphasizing that, the importance of Guru is not emphasizing Guru practically, you know, more than Buddha. No, the Guru is follower of Buddha, you know. But the role, the fact, is that the message of the Buddha, the teaching of the Buddha, the blessing of the Buddha is brought to you through the Guru. Therefore, the importance of the Guru is expressed and emphasized. So it is a kind of thing that you have to somehow slow down and sensibly digest the subject and then you understand what it means.

[12:35]

Otherwise, it can be twisted here and twisted there and it can sound rather bad, you know. Sometimes, you know, I think some Buddhism, some Buddhism who can be really, I mean, good Buddhists, but they don't get enough information clear. They don't put enough time to digest. Therefore, they might, I also heard people call and also write Tibetan Buddhism as Lamaism, not Buddhism. It had nothing to do with Buddha. It is full of Lamas, so it is Lamaism. So that is a kind of lack of, how do you say, understanding of what really the importance of Guru means in our village. So when you think like that,

[13:43]

then it simplifies it and there is nothing to be confused about it. It is quite simple, just quite simple. Now, Guru Yoga is related with that because Buddha's blessing, which is always there, you know, and his teaching is always there. I mean, advice is always there. And the continuation of which took place all the way through for several thousand years. Now, you somehow have to, personally have to have a connection to it. You know, you have to get it from somewhere. You know, you have to get it from somewhere. There has to be a personal connection for that blessing, for that transmission, for that lineage, etc.

[14:44]

So here, that existing blessing we receive through doing the Guru Yoga practice. And that is how it is introduced as the fourth preliminary practice, specifically to receive the blessing, the wisdom accumulation. So this is preliminary because there is more to come. Otherwise, I can have, you know, I mean, a hundred percent faith in just doing Guru Yoga practice will lead me from where I am to what I'm supposed to be. You know, I can become Buddha by just doing Guru Yoga practice. This is a complete practice. Now, the Guru Yoga time,

[15:48]

the visualization is the lineage, is visualized above you, above your crown. It says, On the crown, this is what we call jewel. I don't know what you call it in English. Crown means the area, you know, where to put the crown. We don't put crown here. We don't put crown here. We put it here. So that's rather superficial, you know, crown. But somehow, the jizguk is this part of the head. So above here, you visualize the entire visualization, and which is very clearly, step by step, introduced into the Guru Yoga text itself.

[16:53]

Now, each of these, okay, at the beginning part of the Guru Yoga visualization, the page 32, here is a few important, of course the entire text is equally important, but there is some specifics that describes clearly. The first line of 32 page. There now, Now, that is very important, few sentences. The meaning is,

[18:05]

like the essence, the Lord of everything. It is just like space, that it doesn't go and it doesn't come. You know, space is always there. Right now, you have a big space here. So, if you built a skyscraper building right there, you know, the space is not there. But as soon as you take it away, it comes back. So where did it go? Where did it come from? You know, it is the kind of example of ever-present. It is always there. So, the blessing of the Buddha and the lineage and all of that, the presence of that is always there. It is unobscurable, it is undisturbable,

[19:12]

beyond of any kind of limitation that we can think of. So, it is described here. Now, there is no dualistic sense of going or coming. It is that I pray, so it is heard, and then the whole thing happens to me, because my prayer was heard. There isn't such a thing, you know, far as what it is concerned. But far as I am concerned, far as I am individually concerned, we are like that, you know. We have to first think, I wanted to do it, then we have to do it, then it has to happen. It is not that what it is that meets our call and prayer, etc., etc.,

[20:18]

but it is us and our level, I mean, our level, which meets all this calling and praying and visualization, etc., etc. So, it manifests wherever, you know, there is the, let's say, effort from our side. It is ever-present, but because of us, if we are not open to it, it is not there. When we are open to it, it is there. Then, the Sri Heruka, the gurus, yidams, dakas, dakinis, protectors,

[21:21]

with all of their kind of related retinues or mandala, whatever, whatever, the whole thing. Who, who, whose effect, you know, whose effect is to, let's say, to liberate or free anyone from all aspects of negative forces. Dupu means like forces of the maras, that means the negative forces, who can liberate anyone from the forces of maras, whose presence, whose blessing, whose power can liberate anyone from it. I, with my devotion, you know, supplicate here today.

[22:26]

Therefore, because of your unconditioned, unconditional compassion, the ever-present compassion, just like space, because of your ever-present compassion, please manifest here, something like that, that you are requesting. And so, that is the kind of attitude we should have for visualizing the lineage, the guru yoga, the whole thing, and try to receive the blessing. So, that's what we should have. It is not that they are dualistic, that we have to call them, for them to grant us the blessing. It is not that. Their blessing, their compassion is ever-present. But we are not that way yet. Of course, relatively, you know.

[23:30]

I will not go on too far, because it becomes another lecture. Therefore, we go through each of these steps for ourselves to receive whatever the necessary blessing and wisdom that we should receive to get further from where we are. So, that attitude is necessary as a practitioner to begin with. Therefore, these few sentences are very clearly to be said and to be understood, and simply it means you have to say it and you have to mean it, right at the beginning. That is part of the recitation.

[24:32]

You don't have to look for any way, you know. It is right there, part of the recitation. Now, there is offerings, praise, all of those things. So, now you know roughly why you are doing it. Yes? Now, after a few lines, the page 34, the second line, page 34, second line, here, another important, few other important sentences. This is what you somehow,

[25:38]

I will not say ambitiously, but something close to that, asking for. Of course, you know, there is nothing to be asked and nothing to be given, at one hand. But other hand, you know, I mean, we have to ask for it. We have to somehow know what we want first. So, that is said here quite clearly. The loving kindness and compassion, unconditional one, I want to be able to have it. You see? And the ultimate truth, which was always with me, which was born with me from the beginning. So, how this wisdom was, let's say, realized by all the great Buddhas and Bodhisattvas.

[26:42]

May I realize that. I also want to realize it. So, please bless me, so I will be able to realize that. Those things are what you are asking for. This illusory body, I mean, this body, this body of mine, may I realize this is, grant me blessing, therefore, I realize this is the Manakaya. And this sok-tsol, sok-tsol simply means, it's very hard to explain, I think. Sok-tsol, sok means life. Tsol is like an effort, so living effort. What we really do, what we really do need as an effort to live is breathe.

[27:45]

No? Living effort, the breathing. And also, there is many level of breathing. This pumping lung breathing is one type. But there is another aspect of breathing, you know. Each single pulse, pulse, pulse, each single pulse in our body breathes. And the combination of the complex of the entire breathing somehow keeps our body alive. Like our blood circulation and, you know, everything. The eye blinks so it doesn't go dry or doesn't go rot. Something like that, you know. There is the whole thing. There is the whole thing involved with this effort of life. The full power which makes our body to live. And with mind in it.

[28:47]

So that is sok-tsol. And roughly it can be translated as like air, you know. But somehow, basically in Tantra's basic air, basic type of air, the sok-tsol is five. And there is another ten which is like secondary. And I forgot the right number but several hundred thousand, you know, specifics, details. And each pulse supposed to breathe, I think, something like ten different types of air, you know. And all of that, it's quite complex. But somehow, that's what it means.

[29:51]

So may I recognize, may I realize, grant me blessing so I realize the essence of this force is Sambhogakaya. And then the communication of speech, all of these things are the rough aspect of it. These are the production of it. Grant me blessing so I realize my mind is Dharmakaya. And grant me blessing so my Dharmakaya, Sambhogakaya, Nirmanakaya are just one, inseparable. So these are the particular sentences which describes the kind of blessing that you wanted to receive for what purpose.

[31:04]

These are the blessings, the type of blessings that we wish to receive. And we wish to receive blessing so this will happen. Okay? Now, after that, then the names come. And then you visualize each of the villages. And therefore you need a thangka, or a photograph of a thangka, and that you can recognize each particular name which you will say as part of your recitation. And that will need a little bit of study. But since you have done first station already and all of that, then somehow by now you know who is who and how each one is supposed to look like.

[32:09]

Okay? There is no way of knowing exactly, but we have to somehow rely on the artistic expression right there. Anyway, each of the names which you will say, one name or two names or several names, then as the sentence develops, then there is something that you repeat all the time. Sol-Wan-Deb-Sol-Ten-Che-Ye-Shi-Tso, that you repeat all the time. And the meaning of that is, I supplicate. Sol-Wan-Deb is like a supplicate. Sol-Wan-Deb is, you say it, you mean it, and you say it with devotion, and you request, you know, you request.

[33:13]

So that is what Sol-Wan-Deb means. It is not just you chant it. It is not that you pray, I don't think so. You know, you pray for somebody. So, Ten-Che-Ye-Shi-Tso, that means the grant me. Tso is like grant, granting, like giving, granting, asking to give. Ten-Che-Ye-Shi, the Ten-Che means, Ten-Che-Ye-Shi means a wisdom, Ye-Shi is wisdom, therefore a wisdom which was always there, which I was born with. So that is the ultimate potential of me, ultimate Buddha quality of myself. You know, right now, that ultimate quality is diluted by relative obscurations. So, that ultimate wisdom. So, grant me the ultimate wisdom.

[34:19]

Somehow, may I recognize it. May I somehow be able to liberate that ultimate wisdom within me. Liberate from relative obscurations. OK? So, this goes on and on for several pages. This recitation is quite long. Now, the page 43. OK, any of you who are going to pages, the page 43. Right from the first line, it says quite few sentences, which are important part, again. So,

[35:32]

here it explains about three things. The ground Mahamudra, the path Mahamudra, the fruition Mahamudra. So, at the end of each of these, you say, Ngön means, it is not just the imagination. It is not just a kind of intellectual ideology. But Ngönchul means, it really happens there. Ngönchul, right now, I see each of you. You know, and this is not an imagination. It is real. So, Ngönchul means, it becomes there. It is not just an imagination. It is real. So, Ngönchul-sho, may it become a real happen. Now, the ground Mahamudra, Ngönchul-sho.

[36:49]

You know, path Mahamudra, Ngönchul-sho. And fruition Mahamudra, Ngönchul-sho. You see? And ground Mahamudra, path Mahamudra, fruition Mahamudra, it is somehow written very clearly here. There is quite few sentences, so I am trying to make it short, simple. So, it says, blessing that I receive through all those supplications that I have made. You know, the blessing of that. The ground Mahamudra, Samsara and Nirvana. I mean, most diluted aspect and most pure aspect of everything. Always, the ultimate is ever-present.

[37:57]

And all kind of relative cleaning up is a relative method. But it doesn't really do anything for the ultimate, except letting ultimate manifest. So, that is ground Mahamudra. Now, the path Mahamudra, it says, there is no way to go. There is no obscurations to purify. There is no accomplishment that is to be accomplished. But, the final conclusion doesn't really happen until it happens. So, more than just the intellectual conclusion, you know, which lots of people get caught up with,

[39:00]

you know, saying, there is nothing to achieve, so I am just going to lay back and do nothing. You know, sometimes even bliss out. So, saying everything is wonderful, you know, I mean, that's good, that's good attitude, that's cute, but... But still, you know, sometimes something comes up. So, you know, the final conclusion one is not able to finalize. That intellectual doesn't help. Intellectual final conclusion, you know, just help a bit, but it really doesn't do anything for it to really happen. You know, and we push ourself, that also doesn't work. And we pretend that also doesn't work. And definitely, we pay for it, doesn't work.

[40:01]

So, we can't use any kind of trick at all to get that conclusion. And that conclusion has to happen for real. I mean, that has to happen for real. So, that is what path is all about, you know. Each step we take very carefully, with effort, with inspiration. We carefully take each step to get that final conclusion. There is nothing to purify. There is nothing to achieve. It is right here with us all the time, ever present. So, to draw that conclusion might take, you know, ten million centuries, but worth it. You see, ten million centuries full of effort, therefore there is no time to get bored. And ten million centuries full of inspiration, then it will not be a hard work.

[41:06]

Therefore, it will be nice. And one life at a time, therefore we forget everything. Now, that is the path, Mahamudra, you know. The conclusion, reaching the conclusion, step by step. Ultimately, we are the purest, and everything is there, ever present. The fruition, Mahamudra, is similar, but the final. You know, this is the final. So, the final conclusion, when you totally, you know, are beyond of all kind of achieving and not achieving.

[42:15]

You know, totally beyond of all of that, then you become, you see. And that is the final. So, fruition, Mahamudra. Then, the last part of these few sentences is fruition, Mahamudra, nunchucho. You see, you remember nunchucho? It is, it is happens right here for real and for final. So, then you have another short lineage, how do you say, chanting, recitation. And, that is, doje chanchen, teval maro, marva mula, etc. You know, that is, once again you go through that. All of these details, you know, you can learn from your teacher.

[43:20]

I mean, you know, the Lamas, therefore, you know, you go through each detail, finalize it. But, basically, generally speaking, then there is once again, this lineage prayer you do, then the chanting you do. As part of this chanting, there is the whole kind of advanced teaching involved with it. And, I have seen small booklets which are quite, you know, detailed teaching about it. And, doje chanchen, you know, doje chanchen teaching. And, I also, I mean, in English. And, I also read and learned the detailed commentary of doje chanchen in Tibetan.

[44:26]

And, that is one of the very, very advanced one. I mean, there is, you know, so much in it. And, so, this recitation, as you do it, then you try to go through each of the meaning of the words. And, to get that, I am sure you have to learn. Learn it, and you have to get that book. I think that book is transcriptions of teachings of Tengu Rinpoche given in Nepal, I think. I am not sure, but, you know, that is in the back of my head. After this recitation, then we have This is a supplication, again. Mother or sentient beings, you know, who is limitless sentient beings.

[45:30]

And, try to describe limitless here. You know, like limitless as space. So, there is no end for the space. I came across with some scientists, and they are not sure there is an end for the space or not. I have to agree, you know. But, on the other hand, I don't agree, because, you know, space, the definition of space is endless. As far as I am, as far as Buddhist abhidharma concept is concerned. So, anyway. Mother sentient beings, who is endless as space. Each of them have been our mother. That means our father, that means our brother, that means our sister, you know, everything. Everything that you can think of. So, you supplicate to the lamas, to the lama, the dharmakaya, the sambhogakaya, the nirmanakaya, etc.

[46:46]

And, so, after this supplication, then you recite Kamapa chenno. You know, this is very specific, because, you know, us, the followers of kamakaya lineage, then recite this. Because Kamapa is the one who fulfills the activities of the Buddha. Therefore, Kamapa means karma, means activity. Kamapa means one who fulfills the activities of the Buddha. So, we recite that. But we don't count this, you know, 100 to 10,000 times. Some people do it more, some people do it less. That's individual. Now, what you... So, this line is in 48th page.

[47:51]

It starts at the end of the last line of 47th. And it goes all the way through until the beginning of the third line of the 48th. So, this is what you recite for 110,000 times. And this meaning is very simple. You supplicate to the precious lama. Therefore, my self, you know, like self-clinging, dungeon, I am, mine, you know, all of that. So, may I able to somehow let go of it. You see. And then, any of the fame and fortune, etc., etc., you know, there is the whole lot of trips. I mean, we are swimming in the trips, you know. So, may I somehow recognize the worthlessness of all of these trips.

[48:57]

You know, somehow it is that we involve, but, you know, when we really look into it, there isn't anything. It is endless. There is no substance. Just a trip. So, may I recognize that. And that most essential, important, the potential thing is, you know, the Dharma. The Dharma, better understanding and more wisdom until, you know, until one fully attains enlightenment. So, until that. So, that is the Dharma. So, may the thoughts except Dharma be somehow, you know, how do you say, non-existence. May only the thought of Dharma exist.

[49:59]

I think that's a better way to put it. Okay. The mind, which is ever-present, it is not something that came new. You know, it is not something that just can disappear. Not eternalistic, not nihilistic. May I recognize this. All the illusions, all the delusions, may they just, you know, be pacified. May they all just be pacified. So, they won't be there anymore. May I recognize and realize the entire universe, everything, is just a manifestation of Dharmakaya.

[51:00]

You know, the essence Dharmakaya, manifestation of Sambhogakaya, Nirmanakaya, etc. May I recognize it, may I realize it. So, that is what you are saying. So, you say that 110,000 times. You know, and with everything else that goes before it. I mean, as you start the Guru Yoga recitation, and each of those things which I explained roughly, and all of those things which I did not explain, you know, and you go through each of them carefully and firmly, and then you reach to this stage. And at this stage, and this is the recitation, therefore you recite it. And each time you recite it deeply, and you mean it, and if you can't mean it when you recite it fast, then recite slow.

[52:04]

If you can mean it at the same time, recite fast, good. So, we recite this. And again, and again, and again. 110,000 times. Now, after, when you stop reciting each session. Now, Guru Yoga, doing this whole thing in each session is little hard. But somehow, you know, I mean, if you do like four sessions a day, you do a retreat, then four sessions a day, this is much longer, much, much longer than all the other three preliminary practices. This is little hard. So, this part you should discuss with your teacher, and see, you know, what will be the best. If you can do the whole thing each session, that will be excellent. I mean, that will be excellent, because you are doing the whole thing.

[53:07]

But it will take more time for you to complete the recitation of Guru Yoga. If you only have one month, and you wanted to finish whole Guru Yoga in one month, let's say, you know, then if you do the whole thing, each session, four sessions a day, this will take lots of time. But we are not doing it just to, you know, break record. Therefore, if you do it each session, and you finish very little, I mean, what you finish will be diamond, you know, that will be really, I mean, quality. Therefore, it's worth it. Then, I will suggest each session you do the whole thing, but there is exception of you talk with your, you know, teacher, whoever you deal with. At the end of that recitation, if you do it each session, then each session.

[54:11]

If you do it for one day, then one day. One morning, then one morning. Now you take this empowerment. Actual receiving of the blessing, the empowerment. This starts page 48, last line from the middle. ... From here all the way it goes down until the middle of the third line of page 51. Okay, until that is the empowerment.

[55:12]

This is quite few sentences. Now, after this whole thing, then you say, all the glorious lineage gurus grant me for empowerment. That for empowerment for four aspects, or four specific, or four levels of me. It is very simple. Each empowerment for one particular thing, so that's what it means. It doesn't mean one empowerment for my hand, one empowerment for my head. It doesn't mean that, you know, four specifics. Okay. Now, then as you say that, as you mean it, the entire, entire visualization absorbed to the Guru Vajradhara in the middle.

[56:24]

The Guru Vajradhara from top, from right, from left, all dissolved into the Guru Vajradhara in the middle. And some teachers, they just make it remain here, and then receive the empowerment to you. Some teacher, you know, they, first you have Guru like this here, yeah? Then put that in front, and then receive empowerment to you. I mean, this depends on which teacher teaches you which way. That is not my job, okay? That is the job of whoever the teacher is. And the point is, I think, you know, if you just do it, you can do it whichever way, you know, you can receive blessing whichever way. But some people are little bit technical, you know. I mean, their mind is, their mind always have to work with three dimensional, you know, like a cube.

[57:25]

Therefore, they can't think of, you know, receiving blessing just like that. Have to put it in front there, and then everything comes back to you, you know, like a target. So, so this is, I think that is what it is. I met, I learned from some teacher who make it very simple, and some teacher who make it little bit complicated. So, so that is, that is something that will happen individually. Now, before empowerment, the way it happens is, Now, the, let's say, light of the, white light of the body, let's say, the Manakaya, the white light of the body radiates from here, of the Guru Vajradhara,

[58:33]

and dissolves into your here. And that purifies all the negativities that is involved with body, body. And that is the first empowerment. We call it vast empowerment, the first empowerment. The first empowerment simply means purifying the body, and body is being blessed. That's what it is. And then, the empower, you know, that empowerment empowers you to be able to practice all aspect of visualization, the physical visualization. So, that is the first empowerment. And the final fruition of that will be Nirmanakaya.

[59:35]

You know, that will be the Nirmanakaya when you attain Buddha. When you become Buddha, then you are Nirmanakaya. That will be the fruition of this empowerment, the connection. Then from throat, the red light, the light of the speech, light which represents speech and Sambhogakaya, so that you receive to your throat, and purifies negativities that are related with speech. Now, this empowerment is called Sangwewang, like secret one. But, actually what it means is the empowerment of Sambhogakaya, the speech, the expression. In future, in the practice, the Tsa Lung, it is, just as I described roughly before, like Sok Tsol.

[60:46]

You know, Sok Tsol is another name for Lung. You also can say Sok Tsol, you also can say Lung. And Tsa and Lung are directly related because Tsa is the channel for the Lung. You know, through which channel the Lung moves. It sounds rather technical, but somehow, you know, that is one way of describing it. So, we are empowered, you are empowered to practice the Tsa Lung in the future. It always means with further transmission, further teachings, further empowerment, etc., etc., but that somehow plants a seed, you know. And as a fruition of this, when you attain enlightenment, that is the Sambhogakaya.

[61:47]

That is the Sambhogakaya, that is the connection, that is the link. Now, the third empowerment is from the heart direction. The light which represents Dharmakaya, the mind, blue, blue light, the light of the space, the blue, that is radiated and touched your heart area. And that is to purify the negativities that are involved with mind. This empowerment is called Sherab Chu Wan, like wisdom empowerment, but it means the empowerment of the mind. And since you receive this empowerment, then you are empowered to practice the union, the union of the Tsa and Lung and visualization and the unity, the union of all of that.

[62:59]

And you are empowered to practice the union of all of that. And the fruition, the final link, the fruition is the Dharmakaya. So, these three empowerment. And then, now, the third one, the last one. From all three places, the body, speech, mind, the three light at the same time. Sounds like a traffic light which went wrong. Three at the same time. Well, this is to receive the three blessings, the blessing of the body, blessing of the speech, blessing of the mind, all three together at the same time. From Guru Vajradhara to you at the same time.

[64:03]

And this purifies the subtlest aspect of all the negativity that involves with body, speech, mind all together. You know, everything which is left over, the final, the subtle aspect. And this is called the fourth empowerment. And this empowerment is like a Dharmakaya, Sambhogakaya, Nirmanakaya, Svabhavakakaya aspect of, the Svabhavakakaya aspect of empowerment. The body, speech, mind all together. Now, the fruition of this is Svabhavakakaya. And as it is stated very clearly here, since you receive this empowerment, you are empowered to practice the direct formless Mahamudra.

[65:11]

The Mahamudra is the whole thing, but particular Mahamudra is meditation on the nature of the mind. So, meditating on the nature of mind by nature of mind itself. It is like making, turning water into water. So, the fruition of this, the final link is Svabhavakakaya. After that, then the Guru Vajradhara dissolves into you. And your body, speech, mind and Guru Vajradhara's body, speech, mind becomes one. And remain in that for some moment, few seconds or few minutes.

[66:13]

And after that, then somehow you awake from it, but maintain the presence. We call it Cherso Sunden, you know, Cherso Sunden. Cherso Sunden means the body, the speech, mind, the three. The body, the blessing of the Nirmanakaya. The speech, the blessing of the Sambhogakaya. The mind, the blessing of the Dharmakaya. And roughly speaking, body is the form of the Vajradhara, speech is the form of the teaching, etc., etc. You know, mind is wisdom, etc. But maintaining that presence, maintaining that presence. So, in every situation we try to maintain it. And of course, at the beginning we will not be able to maintain it.

[67:17]

We will somehow gather our thoughts and then maintain it for a little while and then it's gone. And then after some time when we are in good mood, we remember that. And then, you know, that's the way it will be. But that's the way, I don't think that's the way it's supposed to be, but that's the way it would be for sure. And we will put effort to make it constant. Not as an obsession, definitely not. That would be a problem, you know. It shouldn't be as an obsession. But simply, kind of authentically, purely to maintain it constant as possible. So, that would be the, let's say, ongoing effort that we will somehow, let's say, try to maintain while we are not meditating on or practicing anything like this.

[68:34]

Because we might do one session in the morning and then we finish with the session. And you do your regular work, you do all the regular things. But this is what you try to maintain. And this is a practice, you know. This is very, very special practice. And important practice. After that, there is all kind of dedications which are written here. And the dedication is quite simple, you know. You are somehow dedicating the entire merit and the entire wisdom for the benefit of all sentient beings. So that's roughly the way you will dedicate all the time. Not only this practice, but any other practice. So you make the dedication. Always similar dedication.

[69:34]

Okay. One last thing. At the beginning of this Guru Yoga, there is some emphasis is made. Our traditional lineage teaching that you yourself try to visualize as Vajrayogini. You know, Dakini manifestation. Which you don't have to do with all the other. Which you don't have to do with all the other preliminary practices. Preliminary practice, all the others are your guest mister or missus, you know, whoever it is. But right here, you have to turn into Yidam manifestation because you are taking the empowerment, etc., etc. So that part also something that you will work little bit with your teacher.

[70:42]

So it will be clarified. Okay. That's pretty much it. And we still have a few minutes of our time. So any of you have questions? Yes. Come into you. You receive the blessing. So from them to you. Yes. That's the way it is. Okay. Yes. White, red, blue. Yes. I think I said. Did I say? That happens all the time.

[71:45]

It happened with me maybe several million times. You mean in the future? Well, this part, you know, we shouldn't really make it too... How do you say? Fundamental. Because, you know, the Yidam definitely, you know, means... Like as a definition, this word means your connection. Yidam, you know, Yidam. It simply means kind of like a connection, a bond.

[72:50]

You know, each of us are bound to what we are. Isn't it? And like that, each Yidam is something that is absolutely bound to what we are. So all Yidam is one, same. But each Yidam specifically represents a particular, you know... It is not so simplistic. I mean, it is quite complex. When we try to describe it and learn about it. But somehow there is other side, you know. Will you come across with a wrong Yidam? Will you get connected with a wrong Yidam? Can it be possible? You know, so that way there is other side.

[73:55]

Because you are bound to a particular Yidam. And that practice somehow in circumstances has to come across to you. And you will choose it or your teacher will introduce it. Or just out of lots of confusion and struggles. And, you know, that's also practice. Somehow you draw a conclusion and say, OK, this is it. And so if we try to analyze ourself, it's OK, it's allowed. But that is not a guarantee that we will come across with right Yidam. You know? And we pressure our teacher saying, I have choice of these three Yidam. I like these three. One because of it is red. Another one because of it have so many hands. Another one because of it have so many legs. You know? So you bring three Yidam and then give to Lama and say, please choose me one.

[75:03]

That is also not a guarantee. I'm saying this because, you know, almost everybody is concerned about it. You just ask the question. But, you know, everywhere. So that is not a guarantee that right Yidam will come because teacher by thinking, you know, then will choose one. It wouldn't mean it. So, of course, we will do all of that. But somehow, you know, right Yidam will come across with us in the right situation. And what really counts there? One thing is, as it is said at the beginning of the Guru Yoga, what you are asking for, the motivation, you know, your attitude about the whole thing. So that is maybe, not maybe, that is the most important part that we have to somehow, you know, put effort at the beginning.

[76:13]

And if we get that right, then the rest somehow, you know, follow. If the train engine moves, you know, cabooses doesn't have any chance. And they have to follow it. Okay. Yes. Yes? Rinpoche, could you please describe about the Thangka painting? If that is a meditation practice in itself and if it is useful for improving visualization? Oh, yes. Of course. Basically, you know, Thangka painting, all right, the Tibetan Thangka painting, the, okay, these subjects involves with couple of things. It is not just one thing. Now, when you say Thangka, there is several aspect of Thangka.

[77:20]

There is historical events which are painted, which are used just like photographs these days. You know, the documentary photographs. Instead of that, we use the historical paintings, the paintings about historical event to describe that. There is one kind of Thangka. There is Thangkas of Buddhas and Bodhisattvas. And that are used more like, you know, you put there, exposed to everyone. Then everyone comes and prays and make offerings and bows, you know, all of that. Because, you know, it is reality that Buddha is not alive, but we have Buddha's Thangka or Buddha's statue that represents him, you know. And then we somehow pay respect to Buddha by paying respect to his statue.

[78:24]

You know, I mean, just like any religion, any culture, you know. So, that is another type of Thangka. And there is Mandala's and Gita's Thangka. That is strictly for visualization practice. Of course, some of them also are quite highly, you know, advanced Thangkas. Like some Thangkas that can be opened only, you know, in one generation, one time, you know. And then some Thangkas that can be opened one time a year. Some Thangkas which are not opened for public at all, just for the practition. And usually the Mandala's and Gita's Thangkas, I mean, if we date back for about a thousand years, the Telopa and Naropa's time, during those days, you know, it is not for public at all.

[79:27]

It is not for public at all. Not to mention about, you know, putting it on a calendar, or printing it in a book that sells in, you know, I mean, bookstores. Not to mention that. It is just strictly from one teacher to the disciple. And when you give like Vajrayogini empowerment, then you will be given Vajrayogini statue or Vajrayogini painting. For your visualization. And some of them just more than that. Some of them like passed down from many great masters. So those objects are much more than just kind of description, how should Vajrayogini look, you see. So, there is so much involved. Thangka painting itself, I mean, just like anything, you know,

[80:29]

the Thangka painting is very fine art. If you wanted to make a real good Thangka, you can't do it fast. The Tibetan type of Thangka. If you really wanted to make a good Thangka, you have to put up with it many hours every day for many months, even years. If you really make a big Thangka, good one, full detail, I mean, it takes two, three, four years. If you really make one of those traditional ones. So itself is a practice, you know. I mean, you have to face that canvas, same canvas for three years. I mean, people can't even eat the same lunch for two days. You know, so this definitely helps a person to develop and ground themselves and grow, you know, mature. And number one, it makes the person very practical.

[81:33]

And number two, you know, the person's view about the whole thing becomes more realistic, not just, you know, kind of superficial. And each day, you know, you work with each line. And there is so much on it. You can't just draw what you like. You have to follow the strict rule, the measurement, the color combinations, everything about the particular object that you are trying to, you know, draw. So it definitely will help. Definitely will help. I don't think most of Tango painters paint just to develop visualization. I don't think so. But it can definitely. Rinpoche, I'd like to ask the question regarding taking refuge

[82:39]

in relationship to the preliminaries that you just gave. Would it be beneficial to have had refuge before you do this preliminary practice? Oh, yes. Oh, yes. You should have refuge before you do the preliminary. Yeah. You're right. Yeah. That's important to be able to do it. Preliminary practice itself is refuge. I mean, one hundred thousand, one hundred and ten thousand per station. You can also say it otherwise. You take refuge one hundred and ten thousand times. You know, that's what it is. But the traditional, you know, official refuge ceremony to attend will be appropriate. That will be practically required. Thank you. I have a lot of confusion about what's meant by mind. And I'd like to get some clarity on that.

[83:39]

Like in, you know, again, how I grew up, mind is something that takes place up here in the cranium. And it does thinking. And then feeling somehow must be up there, too. We know scientifically what we always talk about is happening here. So, is there an element of heart opening along with mind? And then also, what are the Sanskrit and the Tibetan words that have to do with that? Okay. Okay. Well, mind, body, speech. You know, that says very clearly, that takes care of it. Body, this. Dead body is also body. Alive body is also body. As far as body is concerned, it is the same. Body is body. You know? And speech. Speech is like mind lives in the body.

[84:41]

You know, that is a stupid way of describing it, but that is kind of clear, that mind lives in the body. Therefore, mind communicates through the body to another body, to another mind. You know? So, that communication is speech. And speech simply, directly means, you know, saying mumbo-jumbo things. And you're used to it, so you know what I mean when I say what I mean. So, but there's also other elements, you know. The movements, all kind of communication, communication, how do you say, elements, that are all expressions of mind, which is expressed through the body.

[85:49]

So, that is not exactly the verbal speech, but goes into the same category. The mind. Now, what is left? The rest. The whole thing is mind. The grandiose thing. You know, the whole thing. Now, you can draw many circles for it. It is like you have a pebble and you drop it into a pond and where it hits first, you know, then it makes rings. And that ring covers the whole pond. You know? So, like that. The mind, the thought, the emotion, all kind of things. So, now what is the ultimate of that? It's the Buddha nature. Buddha nature. The Dharmakaya nature. So, that way I think it becomes simple.

[86:50]

And now the brain and the heart and those things are something else. You know, the way of describing it, but in a different way. In Vajrayana, it describes the mind is here. Mind is here. Why? This is the central of the body. You know? Mind is all over. Therefore, the central of all over is the central of what is all over. You see? And there is more to it. That is, when mind enters first time into the, you know, first material, which makes our body from mother, from father. You see? At that time, it is not solid like this. Therefore, it is like air into the water.

[87:54]

You know, mind is in the whole thing. And that is what we call like unconscious state. It is individual personal big bang. Yeah? And so, after I think it is 29 day, I think. I can be wrong, but some, about 20 to 30, between that. 24 or 29. Then that substance becomes harder. Therefore, mind cannot be all over. Therefore, it is more concentrated in the central. And less at the edge. Therefore, you cut your nail, you won't scream. You cut your hair, you don't scream. You see? So, the central part of body is more sensitive. All of that. Now, that is the concentration of mind.

[89:00]

I mean, mind is beyond of any limitation. But then, you know, the limitless one is the central of the ring. But all the others have more and more and more limitation. Therefore, the limited ones somehow, you know, get affected by what it is involved with. So, if you are home, somebody breaks the door, you feel upset. You know, but physically it won't hurt you. And if somebody cuts your hair, you know, emotionally you might feel upset. But it won't hurt you. But if somebody chops your finger, little bit, then it will hurt you. You know, somebody hits something here, you will be dead. That way it is, you know, explained. Therefore, the mind is concentrated in the central. And at that stage, the body, you know, after 29 day or 24 day or something, body has some kind of shape.

[90:09]

And that shape has a kind of tube in the middle. And if that body has a finger, like our, you know, that body and our body measured and then have a finger, then it will have 13 finger length, that tube. So that is where the air, the so-so air is concentrated. And that is where the mind is concentrated. And then in Vajrayana details, you know, the same thing with the Hey Vajra things that I explained last night. So all of those texts explains, some of those texts explains how it develops from there and then making fingers, making eyes, you know, ears. How does that happen? Because it has everything to do with eyes and ears and fingers and everything of the father. Eyes and ears and everything about the mother.

[91:14]

And also that influences your, your so-so and the mind evolution inside. So within 9 months, it builds the whole thing. So, I think it is not too difficult, you know, body, speech, mind. Yes? Well, I think everything we do somehow will help, of course. But it is just his instruction that we are following. So we can't change his instruction. I mean, we can't do anything about it. But of course, any prayer, you know, anything, anything positive we do will make everything, you know, more appropriate.

[92:14]

Definitely. But we are not facing an obstacle right now. We are just following instruction and we can't speed up, we can't slow down. That's the way it is. Yes? I had a question in the Rinpoche, in the guru yoga. Is the yidam always a lineage yidam? And I have that question because I attended an event where a dish was passed around and this was an event which I did. Oh yes, I know. Then you have to throw something, a flower or a stick or something there. Yes, a flower. I mean, you know, we do these things as a traditional gesture, okay? But, you know, we don't go and, you know, like make notes of everyone that where did somebody's flower landed, you know.

[93:22]

I mean, when the Talopa and Naropa, when Talopa gave empowerment to Naropa, when Naropa gave to Marpa, etc. In that kind of situation, definitely they checked. And, you know, it is kind of slightly different from when we perform empowerment as a blessing. You know, this is just we do it as part of the ceremony and part of the tradition. And it is not one person to one person empowerment like Talopa and Naropa. And Talopa and Naropa type of empowerment will take many years. It is not just few hours. You see, the first empowerment first, the second empowerment second, all the practices, the third empowerment third, all the practices, you know. So, I don't mean to say we became hypocritical. I don't mean to say that.

[94:22]

But somehow, you know, this is very different from that. Very different from that. And still, that kind of empowerment takes place. But, I mean, very, very rare. Maybe once or twice or three times a lifetime of a teacher. Is the yidam and the personal yidam of a person taking Guru Yoga always a lineage yidam? You mean personal yidam of a person taking Guru Yoga? Yes. What do you mean? Well, isn't that what was explained in the lecture? Maybe I didn't understand. No, no. You mean before the Guru Yoga, you have to visualize yourself as a yidam. But that is Vajrayogini. For this Guru Yoga, no matter who you are, you know, your visualization is Vajrayogini. That's all. And nothing, no other visualizations are introduced there. But there was talk of having a personal yidam.

[95:26]

Oh, the ladies over there ask? Yes. But that is general. It has nothing to do with Guru Yoga.

[95:33]

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