Okay. I don't know. In the name of the Lord, the Father, and the Son, and the Holy Spirit.

[01:29]

Amen. In the name of the Lord, the Father, and the Holy Spirit. Amen. In the name of the Lord, the Father, and the Holy Spirit. Amen. Nāgī kūṃsūṃ tōpuru shīnjēbu, gyūryū chūkūr tōpuru shīnjēbu, sōtsūrwāṃ kūṃ tōpuru shīnjēbu, āzhūṃ chūkūr tōpuru shīnjēbu.

[03:12]

Kūsūṃ yamāṃ kāpuru shīnjēbu, bāwāṃ, tēnē, shājēn jūpē, bāmē, sondēmē, ūkūṃ chēpē, pāntē, dōjītē, sāchī, wāchū, bōgyū, jūpē, jāntē. Hāyā, chūpē, dzō, sādā, hāi, sōvāṃ, dās NIMBOO TENZI TSUWO METE PA SO WAN DEV SU. THEN TZI YI SHI TZUK DI DE TZAM TZUN WA DA KU DA GA PA TZHER TZU PE TZO LUN LA TZI. JA WEI NUNG TEK PA DENG PANG PO PA. SO WAN DEV ZO PHEN TZI YI SHI TZU. JA WEI TZI NEN WAN DA TZU TZUN TZU TO WAN CHUN BA WU LE CHEN SHI. YI TZU FA CHUN TA SE TUNG LA. SO WAN DEV ZO PHEN TZI YI SHI TZU. DU KEN TZU MZE PANG DENG KHA MA PA MING DU KEN YI TZU TZEN O JIN PANG TZAN MI TENG PEN WAN DA RANG CH He said, I am the one who is [...]

[05:05]

In the name of the Lord, I ask you to give me the strength to do this. [...] I am very happy to be able to talk to you today. I am very happy to be able to talk [...] to you today. It is important to know the details of the process, so that you can understand the details of the process.

[06:31]

NAMDUNG'O CHUNGKURU PUNGA JINCHEN YANG MA YIN CHEN YANG CHA BO GA MA GA RUH RUH CHA RUH KUN CHEN KUN DEN YEN MED DOB RUH JINCHEN MAN NAM KWAT WEN YEN LAY SIN CHEN TUN CHEN LAM NA SANG CHEN KUN BU CHEN NA SO WAN DUS MAN NAM KWAT WEN YEN LAY SIN CHEN TUN CHEN LAM NA KUN CHEN CHU CHEN KUN LA SO WAN DUS MAN NAM KWAT WEN YEN LAY SIN CHEN TUN CHEN LAM NA DI CHEN NA CHUN TU BE KUN LA SO WAN DUS MAN NAM KWAT WEN YEN LAY SIN CHEN TUN CHEN LAM NA TU CHEN TU BE KUN LA SO WAN DUS KAL MA PA CHEN NO SU CHA In the name of the Lord, the Father, and the Son, and the Holy Spirit, [...] I am the one who has the power to change the world.

[08:12]

I am the one who has the power to change the world. [...] This is the last of all the foundation, the fourth foundation, Guru Yoga.

[09:25]

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 practice. So 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 you are a teacher, and

[11:01]

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 It is not emphasizing that the importance of guru is not emphasizing guru practically more than Buddha. No. The guru is follower of Buddha. 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.

[12:09]

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 that you understand what it means. Otherwise it can be twisted here and twisted there and it can sound rather bad, you know, sometimes. I think some Buddhism, some Buddhism who can be really a good Buddhist 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.

[13:16]

It had nothing to do with Buddha. It is full of lamas, so it is Lamaism. So that is kind of... lack of, how do you say, understanding of what really the importance of Guru means in our age. So when you think like that, then it simplifies it and there's 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 the advice is always there and the continuation of which took place all the way through for several thousand years now

[14:24]

you somehow have to personally have to have a connection to it. You have to get it from somewhere. You have to get it from somewhere. There has to be a personal connection for that blessing, for that transformation, for that lineage, etc. So here, that existing blessing we receive through during the guru yoga practice and that is how it is it is introduced as the fourth preliminary practice specifically to receive the blessing the wisdom accumulation so this is preliminary because there's more to come otherwise i can have, you know, I'm made in a hundred percent faith in just doing guru yoga practice will lead me from where I am to what I supposed to be.

[15:35]

I can become Buddha by just doing guru yoga practice. This is a complete practice. Now, the guru yoga time, the visualization, is the lineage is visualized above you, above your crown. It says, On the crown, this is what we call . I don't know what you call it in English. A crown means the area, you know, where to put the crown. We don't put crown here. We don't put crown here. Put it here. So that's rather superficial, you know, crown. But somehow the is this part of the head. So above here, you visualize the entire visualization, and which is very clearly

[16:44]

step by step introduced into the Guru Yoga text itself. Now, each of these Okay, at the beginning part of the Guru Yoga visualization, 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 pages of the first line of the first line of the first line of the first Now that is a very important few sentences.

[17:50]

The meaning is 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 build 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? It is the kind of example of ever-present.

[18:54]

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 undisturbed beyond of any kind of limitation that we can think of. So, it is described here. Now, There is no sense of, 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.

[20:00]

We have to first think, I want to do it. Then we have to do it. Then it has to happen. It is not that what it is that needs our call and prayer, et cetera, et cetera. But it is us and our level our level, which needs all this calling and praying and visualization, et cetera, et cetera. 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.

[21:03]

Then the Shri Haruka, the gurus, yidams, dakas, dakinis, protectors, 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 is like the forces of the malas, that means the negative forces, who can liberate anyone from the forces of malas, whose presence, whose blessing, whose power can liberate anyone from it.

[22:17]

I, with my devotion, you know, supplicate here today. 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, like you're 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.

[23:23]

But we are not that way yet. Of course, relatively. I will not go on too far because it becomes another lecture. So, 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.

[24:28]

That is part of the recitation. and you don't have to look for anywhere, you know, which 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 few lines, the page 34, The second line, page 34, second line. Here, another important, few other important sentences. This is what you somehow, I will not say ambitiously, but something close to that, asking for.

[25:48]

Of course, you know, there's nothing to be asked and nothing to be given at one hand. But the other hand, you know, I mean, we have to ask for it, yeah? 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. May I realize that. I also want to realize that. So please bless me so I will be able to realize that.

[26:51]

Those things are what you are asking. 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 Nirmanakaya. And this Sok Sol, Sok Sol simply means, it's very hard to explain, I think. Sok means life. Sok is like an effort. So living effort. What we really do, what we really do need as an effort to live is breathing. You know, living effort, breathing. And also there is many level of breathing.

[27:54]

It's pumping lung breathing. It's one type. But there's another aspect of breathing. 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 everything. The eye blinks so it doesn't go dry or doesn't go rot. Something like that. 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. So that is soul. Soul. And roughly it can be translated as like air, you know.

[28:57]

But somehow, basically in Tantra's basic air, basic type of air, the Sotul, is five. And there is another 10, which is like secondary. And I forgot the right number, but several hundred thousand, you know, specifics, details. And each pole is supposed to breathe, I think, something like 10 different types of air, you know. And all of that, it's quite... I call it complex, but somehow that's what it means. So may I recognize, may I realize, grant me blessing so I realize the essence of this force is sampovakaya.

[30:10]

And then the communication, speech, all of these things are the rough aspect of it. These are the conduction of it. Grant me blessing so I realize my mind is Dharmakaya. and grant me blessing so my are just one, inseparable. So these are the particular sentences which describes the kind of blessing that you wanted to receive for what purpose. These are the blessings, the type of blessings that we wish to receive. And we wish to receive blessings so this will happen.

[31:15]

Okay? Now, after that, then the names come. And then you visualize each of the villages. And therefore you need a thangkat, or a photograph of a thangka and that you can recognize each particular name that which you will say as part of your recitation. And then you will need a little bit of study. But since you have done recitation already and all of that, then somehow by now you know who is who and how each one is supposed to look like. Okay? There's no way of knowing exactly, but we have to somehow rely on the artistic expression right there.

[32:21]

Anyway, each of the names that which you will say, one name or two name or several names that as the sentence develops that there is something that you repeat all the time that you repeat all the time and the meaning of that is i supplicate someone that is like a suffocate someone that is uh you you say it uh you mean it And you say it with devotion and you request, you know, you request. So that is what, so what that 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.

[33:24]

Yeah? So fen chi ye shi chol, that means the grant me. Chol is like grant, granting, like giving, granting, asking to give. Fen chi ye shi, the fen chi means, fen chi 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 deluded by relative obscurations. So that ultimate wisdom. So grant me the ultimate wisdom. Somehow, may I recognize it. May I somehow be able to liberate that alternate wisdom within me.

[34:30]

Liberate from relative observation. Okay? So this goes on and on for several pages. This recitation is quite long. Now, the page 43. Okay, any of you who are going through pages, the page 43. Right from the first line, it says quite a few sentences which are important part again. Here it explains about three things. the ground Mahamudra, the past Mahamudra, the fruition Mahamudra.

[35:57]

So, at the end of each of these, you say, means, It is not just the imagination. It is not just a kind of intellectual ideology. But nguyen chu means it really happens there. Nguyen chu, right now I see each of you. And this is not the imagination. It is real. So nguyen chu means it becomes there. It is not just imagination. It is real. so one true show may it become a real happen now the ground mahamudra one true show you know path mahamudra one true show and fruition mahamudra one true show see And Grand Mahamudra, Path Mahamudra, Fluation Mahamudra, it is somehow written very clearly here.

[37:06]

There's quite a few sentences, so I try to make it short, simple. 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, the most diluted aspect and most pure aspect of everything. Always the ultimate is ever present. 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.

[38:14]

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 a lot of people get caught up with, you know, say, there's nothing to achieve, so I'm just going to, you know, lay back and do nothing. You know, sometimes even bliss out. So... saying everything is wonderful.

[39:16]

You know, I mean, that's good. That's good attitude. That's cute, 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 ourselves, that also doesn't work. And we pretend that also doesn't work. And definitely we pay for it, doesn't work. 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.

[40:19]

So that is what art is all about. Each step we take very carefully, with effort, with inspiration. We carefully take each step to get that final conclusion. There's nothing to feel fine. There's nothing to achieve. It is right here with us all the time, ever present. So to draw that conclusion might take 10 million centuries, but worth it. You see, 10 million centuries full of effort, Therefore, there's no time to get bored. And 10 million centuries full of inspiration, then it will not be a hard work. Therefore, it will be nice. And one life at a time. Therefore, we forget everything. Well. Now, That is the path Mahamudra, you know, the conclusion, reaching the conclusion step by step.

[41:29]

We are ultimately, we are the purest and everything is there, ever present. So, the path Mahamudra. The information Mahamudra is similar but the final. This is the final. So the final conclusion. When you totally are beyond of all kind of achieving and not achieving. 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 Mun Chu Shuk.

[42:38]

You remember Mun Chu Shuk? It happens right here for real and for final. Then you have another short lineage, how do you say, chanting, recitation, and that is doji, chanchal, devra, marva, marvamala, etc., you know, that is, once again we go through that. All of these details you can learn from your teacher. You go through each detail, finalize it. But basically, generally speaking, there is once again, listening to prayer you do, listening to chanting you do. As part of this chanting, there is the whole kind of advanced teaching involved with it.

[43:53]

And I have seen small booklets which are quite detailed teaching about it. and the dojichangtong, you know, dojichangtong teaching. And I also, I mean in English, and I also read and learned the detailed commentary of dojichangtong in Tibetan. And that is one of the very, very advanced one. I mean, there's, 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'm sure you have to learn, learn it, and you have to get that book. I think that book is Transcriptions or Teachings of Thangur Rinpoche, given in Nepal.

[45:00]

I think. I am not sure, but you know, that's in the back of my head. After this recitation, then we have, This is a supplication again. Mother, all sentient beings, you know, who is limitless sentient beings. I try to describe limitless here. You know, like a... 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 other hand I don't agree because the definition of space is endless.

[46:01]

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 dhammakaya, the sambhogakaya, the nirmanakaya, etc. And so, after this supplication, then you recite Kamapacheno. This is very specific because, you know, us, the followers of Karmakaitya lineage, then recite this because Kamapa is the one who fulfills the activities of the Buddha.

[47:16]

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, one hundred and ten thousand times. Some people do it more, some people do it less. That's individual. Now, what you... So these lines in 48 page, it starts at the end of the last line of 47 and it goes all the way through until the beginning of the third line of the 48. So this is what you recite for 110,000 times. And this meaning is very simple. You supplicate for precious Lama, therefore my self, you know, like self-clinging, dang zin, I am, mine, you know, all of that.

[48:30]

So may I able to somehow let go of it. You see? And then... penny of the fame and fortune, et cetera, et cetera. You know, there is the whole lot of trips, and we are swimming in the trips. You know, so... May I somehow recognize the worthlessness of all of these trips? You know, somehow it is bad to be involved, but, you know, when we really look into it, there isn't anything. It is endless. There's no substance. It's 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.

[49:37]

So until that, that is the Dharma. So may... the thoughts except Dharma be somehow, you know, non-existence. May only the thought of Dharma exist. I think that's a better way to put it. Okay? The mind-mind, the mind, which is ever-present. It is not something that came new. 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 be pacified.

[50:39]

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 Dhammakaya. You know, the essence, dharmakaya, manifestation of sambhogakaya, dharmakaya, etc. May I recognize, may I realize. So that is what you are saying. So you say that 110,000 times. 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,

[51:44]

And then you reach to this stage. And at this stage, then 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. If you can mean it at the same time, recite fast, blurt. So we recite this again and again and again, one hundred and ten thousand times. Now, after when you stop reciting each session. Now, guru yoga, doing this whole thing in each session is a little hard. But somehow, I mean, if you do like four sessions a day, you do a retreat, that four sessions a day, This is much longer, much, much longer than all the other three preliminary practice.

[52:50]

This is little hard. So this part you should discuss with your teacher and see, you know, what would be the best. If you can do the whole thing each session, that would be excellent. I mean, that would be excellent because then you're doing the whole thing. 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 for Guru Yoga in one month, let's say, then if you do the whole thing, each session, four sessions a day, this would take lots of time. But we are not doing it just to break a record. Therefore, if you do each session and you finish very little, I mean, what you finish would be diamond, you know, that would be really, I mean, quality. Therefore, it's worth it. Then I will suggest each session you do the whole thing, but there's exceptional to talk with your, you know, teacher, whoever you deal with.

[54:01]

At the end of that recitation, if you do it each session, then each session. 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 at page 48, last line, from the middle. Pazden, Lama, Tamba, Chetnam, Ti, Dala, Nji, Onshikur, Juhi, Nilden, Zimbabwe, Tshet, [...] Tshet From here, all the way it goes down until the middle of the third line of page 51.

[55:07]

Okay, until that is the empowerment. This is quite few sentences. Now, after this whole thing, then you say, all the glorious lineage gurus, Grant me full empowerment. That full empowerment for full aspects or full specific or full 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, full specifics. Now, then as you say that, as you mean it, the entire, entire visualization absorb to the Guru Vajradhara in the middle.

[56:24]

the Guru Vajradhara, from top, from right, from left, all dissolve into the Guru Vajradhara in the middle. And some teachers, they just make it remain here and then receive the empowerment to you. Some teachers, 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 can receive blessing whichever way, but some people are a little bit technical. Their mind always has to work with three-dimensional, like a cube. Therefore, they can't think of receiving a blessing just like that, have to put it in front there, and then everything comes back to you, you know, like a target.

[57:37]

So this is, I think that is what it is. I learned from some teachers who make it very simple, and some teachers who make it a little bit complicated. So that is something that... will happen individually. Now the Four Empowerments, the way it happens is, the, let's say, light of the, white light of the body, let's say, nirmanakaya, the white light of the body radiates from here, of the guru vajradhara, and dissolves into your here. And that purifies all the negativities that is involved with body.

[58:46]

And that is the first empowerment. We call it vast empowerment, the first empowerment. 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 aspects of your visualization, the physical visualization. So that is the first empowerment. And the final fruition of that will be nirmanakaya. 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.

[60:04]

So that you receive to your throat and purifies negativities that are related with speech. Now this empowerment is called Sangwe Hwang, like secret one. But actually what it means is the empowerment of Sambhogakaya, the speech, the expression. In future, In the practice, the Zha Lung, it is just as I described roughly before, like Sok Sol. Sok Sol is another name for Lung. You also can say Sok Sol, you also can say Lung. And Zha and Lung are directly related because Zha is the channel for the Lung. you know, through which channel the lung moves.

[61:05]

Sounds rather technical, but somehow, you know, that is one way of describing it. So, we are empowered, you are empowered to practice the Zang Lung in the future. It always means with further transformation, further teachings, further empowerment, etc., etc., but that somehow plants a seed. And as a fruition of this, when you attain enlightenment, that is the sambhogakaya. 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 Dhammakaya, the mind, blue light, the light of the space, the blue.

[62:11]

That is radiated and touched your heart area. And that is to purify the negativities that are involved with mind. This empowerment is called the Sherapchuan, like wisdom empowerment. But it means the empowerment of the mind. And since you receive this empowerment, that you are empowered to practice the union, the union, the tsar and loom and visualization and the unity, the union of all of that, and you are empowered to practice the union of all of that, And the fruition, the final link, the fruition is the Dhammakaya.

[63:15]

So these three empowerments. And then now the third one, the last one. From all three plates, the body, speech, mind, the three light at the same time, you know, Okay, sounds like a traffic light which went wrong. Three at the same time. Okay. 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. And This purifies the subtlest aspect of all the negativity that involves with body, speech, mind all together.

[64:17]

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 dhammakaya, sambhogakaya, nirmanakaya, sabavakakaya aspect of, the sabavakakaya aspect of empowerment, the body, spirit, mind, all together. Now, the fruition of this is sabavakakaya. And as it is stated very clearly here, Since you receive this empowerment, you are empowered to practice the direct formless Mahamudra. The Mahamudra is the whole thing, but particular Mahamudra is meditation on the nature of the mind.

[65:22]

So, so meditating on the nature of mind by nature of mind itself. It is like making water, turning water into water. Yes? So, so the fruition of this, the final link is Sabaduka Kaya. 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 moments, few seconds or few minutes. And after that, then somehow you awake from it, but maintain the presence.

[66:24]

We call it cherso sunden, you know, cherso sunden. Cherso sunden means the body, the speech, mind, the three. the blessing of the Nirmanakaya, the speech, the blessing of the Sambhogakaya, the mind, the blessing of the Dharmakaya. When roughly speaking, body is the form of the Vajradhara, speech is the form, is 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. We will somehow gather our thoughts and then maintain it for a little while and then it's gone and then after some time, like a good mood, we remember that and then, you know,

[67:29]

That's the way it will be. 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. It shouldn't be as an obsession, but simply, kind of authentically, purely to maintain it constant as possible. So that would be the That would be the, let's say, ongoing effort that we will somehow, let's say, try to maintain while we are not

[68:30]

meditating or practicing anything like this. Because you might do one session in the morning, and then you 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. This is a very, very special practice, and an important practice. After that, there's all kind of dedications which are written here, but 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... 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.

[69:35]

Okay, one last thing. At the beginning of this Guru Yoga, there is Some emphasize, this emphasis is made, our traditional limit teaching, that you yourself try to visualize as Vajrayokini, 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, Mr. or Mrs., you know, whoever it is. But right here you have to turn into yidam manifestation because you have taken the empowerment, etc., etc. So that part also something that you will work a little bit with your teacher so it will be clarified.

[70:44]

Okay? That's pretty much it. And we still have a few minutes of our time. So, any of you have questions? Yes. Well, come into you. You receive the blessing. So, from then to you. That's what it is. Eh? Sir, you said the light coming into our mind is blue. Do you specify the color of light entering our body and our spirit? Yeah. White, red, blue. Yeah. Yes. I think I say, did I say? Yes. I see. That happens all the time.

[71:45]

It happens 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. It simply means kind of like a connection, a bond, You know, each of us are bound to what we are, isn't it?

[73:00]

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 the wrong yidam. Can it be possible? So that way there's other side. Because you are born to a particular yidam and that practice somehow in circumstances has to come across to you.

[74:06]

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, okay, this is it. And so if we try to analyze ourself, it's okay, it's allowed. But that is not a guarantee that we will come across with right either. You know? And we pressure our teacher saying, I have choice of these three yidams. 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. So you bring three yidams and then give to Lama and say, please choose me one. That is also not a guarantee.

[75:07]

I'm saying this because almost everybody is concerned about it. You just ask the question, but everywhere. So that is not a guarantee that right rhythm will come because a teacher, by thinking, 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 a 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 put effort at the beginning.

[76:14]

And if we get that right, then the rest somehow follow. If the train engine moves, Caduceus doesn't have any chance You don't have to follow it. Okay. Yes. Yes. Oh yes, of course. Basically, you know, Thangka painting, all right? The Tibetan Thangka painting, the... Okay, this subject involves with couple of things. It's not just one thing. Now, when you say Thangka, there is several aspect of Thangka.

[77:20]

There's historical events that 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's one kind of thangka. There is thangkas of Buddhas and Bodhisattvas, and that are used more like a, You put there, exposed to everyone, then everyone comes and prays and makes offerings and bows and all of that. Because it is reality that Buddha is not alive, but we have Buddha's thangka or Buddha's statue that represents him. And then we somehow pay respect to Buddha by paying respect to his statue.

[78:24]

Like any religion, any culture. So that is another type of thangka. And there is mandalas and nidams thangka. That is strictly for visualization practice. Of course, Some of them also are quite highly advanced thangkas, like some thangkas that can be opened only with one generation, one time. And then some thangkas that can be opened one time a year. Some thangkas which are not open for public at all, just for the practitioner. And usually the mandalas and the yidam thangkas, I mean, they date back for about a thousand years, the 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 a kind of description of how should Vajrayogini look. You see? So there's so much involved. Thangka painting itself, I mean, just like anything, you know, the Thangka painting is very fine art.

[80:34]

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 to really make one of those traditional ones. So itself is a practice, you know. I mean, you have to face that canvas, same canvas, you know, for three years. I mean, people can't even eat the same lunch for two days. So this definitely helps a person to develop and ground themselves and grow and mature. And number one, it makes the person very practical. And number two, you know, the person's view about the whole thing becomes more realistic, not just, you know, kind of superficial.

[81:43]

And each day, you know, you work with each line. And there's 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 Tanga 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 in relationship to the preliminaries that you just gave. Would it be beneficial to have had refuge before you do this preliminary practice?

[82:49]

Oh, yes. You should have refuge before you do the preliminary. Yeah, you're right. That's important, to be able to do it. Preliminary practice itself is refuge. I mean, 100,000, 110,000 per station. You can also say it otherwise. You take refuge 110,000 times. That's what it is. But the traditional, you know, official refuge ceremony to attend will be appropriate. That would be practically required, actually. I have a lot of confusion about what's meant by mind, and I'd like to get some clarity on that. Again, how I grew up, mind is something that takes place up here in the cranium, and it does thinking, and that feeling somehow must be up there too.

[83:54]

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 same. Body is body, you know. And speech, speech is like mind lives in the body. You know, it's 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.

[85:02]

So that communication is speech. And speech simply, directly means saying mumble-jumble things. And you're used to it, so you know what I mean when I say what I mean. But there's also other elements. the movements, all kind of communication, communication, how do you say, elements, that are all expressions of mind which is expressed through the body. That is not exactly the verbal speech, but goes into Sengkakut. The mind, that now what is left? The rest, the whole thing is mine, the grandiose thing.

[86:06]

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 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, the all kind of things. So, so now what is the ultimate of that is the Buddha nature. Buddha nature, the Dhammakaya nature. So that way I think it becomes simple. 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.

[87:07]

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 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. The mind is in the whole thing, and that is what we call like an unconscious state. It is individual, personal Big Bang.

[88:10]

And so after, I think it is 29 days, I think, I can be wrong, but about 20 to 30, between that, 24 or 29, then that substance becomes harder. Therefore, mind cannot be all other. Therefore, it is more concentrated in the center 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 the body is more sensitive. All of that. Now, that is the concentration of mind. 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 limitations. Therefore the limited ones somehow get affected by what it is involved with.

[89:22]

So if you're home, somebody breaks the door, you feel upset. But physically it won't hurt you. And if somebody cuts your hair, emotionally you might feel upset, but it won't hurt you. But if somebody chops your finger a little bit, then it will hurt you. If somebody hits something here, you are dead. That way it is explained. Therefore the mind is concentrated in the center. And at that stage, the body, you know, after 29 day or 24 day or something, body is, body have some kind of shape. And that shape have a kind of tube in the middle. And if that body have a finger, like our, you know, our bed body and our body measured, and then have a finger

[90:25]

then it will have a 13-figure length, that tube. So that is where the air, the sotso, air, is concentrated, and that is where the mind is concentrated. And then in Vajrayana, details, you know, the same thing with the Kevajra 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, and also that influences your soul and the mind evolution inside. So within nine months, it builds the whole thing.

[91:26]

so i think it's not too not too difficult you know body speech mind 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. We can't do anything about it. But of course, any prayer, anything positive we do would make everything more appropriate, definitely. But we're not facing the obstacle right now. We're just following instruction, and we can't speed up, we can't slow down. So that's the way it is. Yes?

[92:32]

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 had to... Oh, yes, I know. Then you'd have to throw something, flour or stick or something there. Yeah, flower. Well, 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? I mean, where the Telopa and Naropa... When Kalopa gave empowerment to Naropa, when Naropa gave to Marpa, etc., in that kind of situation, definitely they checked.

[93:34]

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 Tilopa and Naropa. And Tilopa and Naropa type of empowerment will take many years. It is not just few hours. You see, the first, empowerment. The second, the empowerment. Second, all the practices. The third, empowerment. Third, all the practices. So I don't mean to say we became hypocritical. I don't mean to say that. But somehow this is very different from that. Very different from that. And still, that kind of empowerment takes place. But, I mean, very, very rare.

[94:37]

Maybe once or twice or three times a lifetime of a teacher. Is the yidam, the personal yidam of the 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 vajrayogin. 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. Oh, the ladies over there ask? Yes. But that is general. It have nothing to do with Guru Yoga.

[95:33]

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