Archive Result

19850917GRJHNLGLG 1

Title: Ganden Lha Gyema

Teaching Date: 1985-09-17

Teacher Name: Gelek Rimpoche

Teaching Type: Workshop

File Key: 19850917GRNLGLG/19850917GRJHNLGLG 3.mp3

Location: Netherlands

Level 3: Advanced

Sounds of people mingling

0:01:46.7 Okay now I'm going to start with, I have been asked to talk here mind and matters but I have a personal thought that mind and matter is something really, not really important, especially for practical purposes and the Buddhist way of presenting mind and matter is also you know very well they have 0:02:19.6 [INAUDIBLE] [varied?] from simple and easy way to do it. So though when you look at it there is 52 division and all this, everything is only - way of thinking has been giving a different names and way of thinking and way on which the

mind perceive and the perceiving makes the difference otherwise there is no sort of mind divided and then we look into it. So we don't do that at all number one. Number two also it is very good advisable not to really bother much about mind you try to 0:03:13 [INAUDIBLE] and color the mind by practicing it but don't switch into the mind to see which is the really mind, where is it, how it works and I would like to sort of make this mind work in that direction and this direction and try to see where the actual mind is and I know what it is, I don't think you can do that at all. If you sort of - it's not advisable to dig into the mind much because if you try to dig into the mind and then you get a lot of funny feelings. If 0:03:59.6 [INAUDIBLE] [and if then it works?] well and good and if it doesn't work then you get various excitement and depression and things like that. It is advisable not to touch the mind at all. That mind will be there so what's wrong? We really don't have to search for it and see what it was, it is mind 0:04:28.9 [INAUDIBLE] it is all sort of a 0:04:32.3 [INAUDIBLE][thing they do it?] but it is not really a good thing to go and search. Yeah.

Instead of that um I should 0:04:44.3 [INAUDIBLE] Helene to do a Guru yoga because that will be big sort of back bone of your practice. Whatever we did we talked about the stages and there and that will be 0:04:58.1 [INAUDIBLE] which can be built on the basis of the Guru devotional practice. And uh Guru devotional practice is based on the Guru yoga so any Guru yoga that you take it will do. But what we have here is the Ganden Lha Gyema it is very important and very effective and it has very special ways and means and methods of developing and you know today we will talk, today and tomorrow we will talk basically about this Ganden Lha Gyema and how does it work and seven line prayer and all this we talk. and then in a year or 2 years time, in a year or in a few months or years time we can talk another 0:06:03.0 [inaudible] [in addition to this and you know this is something which we can at least talk 30 different times or totally 30 different additional ways to develop and it has ultimately very very high tantric practice is all involved in that. Though this is just now we're not going to talk at all but we're just going to talk about very basically about it. And so it is a big practice a very very big step and big practice and um it can be practiced as basic ordinary almost very very simple level, also it can be practiced as a very very complicated, deep, profound um practical level 0:06:53.2 [INAUDIBLE] and a just sort of you know it is 0:06:58.1 [INAUDIBLE] it can be suit in any level any society and place anywhere suitable and also it gives very much benefit, benefit temporary benefit and permanent benefit. Temporary benefit 0:07:21.2 [INAUDIBLE] mantra works for anything.

I mean there are 300 and all different activities also can be done through this Guru yoga practice 0:07:39.0 [INAUDIBLE] and it is the basic foundation to develop a person as the 0:07:41.2 [INAUDIBLE] and it is the door to various activities and it is the 0:07:50.2 [INAUDIBLE] which protect from all different forms and problems. This is something real good one so I thought I'll introduce this to the study group so they have something solid to go on so that is why we suggested to do Ganden Lha Gyema rather than to do this Mind and Matter. Mind and Matter really makes no difference at all. But 0:08:15.7 [INAUDIBLE] Mind is there 0:08:20.1 [INAUDIBLE] when you go and search you can not see 0:08:21.7 [INAUDIBLE] There is nothing you can 0:08:24.5 [INAUDIBLE] where are you going, what are you doing 0:08:28.5 {INAUDIBLE] nothing to hold of, nothing really, sort of if I can talk 0:08:34.2 [INAUDIBLE] different ways of, five of this, five of that 0:08:36.6 [INAUDIBLE] 26 of this, 20 of this and then 4 of this and changeable and unchangeable all this 0:08:43.8 [INAUDIBLE]

it merely makes no difference, even in Tibet, I tell you what, even in Tibet this is a person who do a practice, a person who try to gain development, they don't say this, this is standard in the monasteries where you want to be geshe or would like to debate with people you know things like that they study this. So that's why how you can argue, if you want to become lawyer then you it's good. So you know sort of create delusional mind and what's gonna think what you can dedicate sort of think about it, always 5 different ways 0:09:33.2 [INAUDIBLE]

If you are going to say this I'm going to say this and if you are going to say this I'm going to say this and I'm going to block you to say this by saying this, you know, that's sort of how it works actually.

So, I don't think that's important at all. So that's why we choose to do The Ganden Lla Gyema. I hope it's okay. Alright? [audience comments] If you needed practical development 0:10:11.6 [INAUDIBLE] and if you want intellectual, Mind and Matter is nothing but intellect knowledge which will really help you to debate.

0:10:10.5 If you need practice and development 0:10:12.8 [INAUDIBLE] if you wanted intellectual, mind and matter is nothing but intellectual knowledge and which will really help you to debate and to find 0:10:28.0 [INAUDIBLE] [AUDIENCE] What? [AUDIENCE] Oh no, no 0:11:07.5 [INAUDIBLE] the technique is wrong, I'm not saying that, it is not that. It is not necessary for a person to practice. You know, things - two ways, one you do a very 0:11:26.0 [INAUDIBLE] and every thing is sort of detail 0:11:30.3 [INAUDIBLE] and then practice. Okay. Try to combine them together in practice. One, we have very focus solid base on which not [INAUDIBLE] 0:11:43.1 which you practice and you will gain something. Okay, two different 0:11:55.0 [INAUDIBLE] So when you go and detaling like you know very detailing like that and then that sort of big study of debate and all these things come and then after a few years of study after a few 0:12:13.7 [INAUDIBLE] after 13, 14 years of studying there, then they have to put them together and into a practical purpose and they try to prove whatever they have learned for thirteen, fourteen years 0:12:25.6 [INAUDIBLE] that's what it is. So what we are 0:12:30.2 [INAUDIBLE] especially when we are doing is something solid foundation, you know what happened when you look into well the middle of the early nineteenth century, what happened is what you really needed, what individual really need for gaining some development, practical development what they needed is a basic foundation and then go on and a practice. That what you really person needed.

So what happened is the study of the Lam Rim 0:13:13.5 [INAUDIBLE] all three principles and all of this will give you the foundation of path from this level to enlightenment. The practice of the Guru yoga and all this will give you [phone ringing] back bone of your development. [AUDIENCE] development also the work of the accumulation of merit, purification, and a collection of blessing and all this will be done by this Guru yoga, there are different Guru yogas and they are all 0:13:56.1 [INAUDIBLE] and then in addition to that then you have tantric practice comes and whatever will be what you really need for a person is one father tantra and one mother tantra and then practice that and then fulfill commitments. That's all, that's all that you really need, no, I can't say that's all, get the proper initiation and get good understanding and get good teaching on the development on the development stage which was practiced every day through a sadana, and then there are certain commitments of like six session yoga and you know when you take initiation there sort of say I remember the commitments of the five paths of the Buddha so that actually six times a day so that is why six session yoga is there, main six session yoga is to remember the five commitments of the five paths of the Buddha is to six session yoga main thing.

In addition to that the six session Guru yoga is the big foundation it was also linked up to the inviting Guru and making offerings and making prayers and then in addition to that preliminary taking a Bodhisattva and all this vows and development of bodhicitta which is normal any practice that you do in Tibetan tradition, try to develop the bodhicitta is there because it is the preliminary absolute necessary because first activity. Two activities recommended, activity first and activity last. Activity of first is generating good motivation, good thoughts, because if you don't generate good thought you know every action you do it will followed, every action whatever you do, it was followed, followed by motivation. If the motivation is good the action will be good, if the motivation is bad the action will be bad. So therefore every single word, anything that you do it has the first generation of the motivation which is based in bodhicitta so everywhere you find that. Even one word or ten words or whatever it may be you find that always. So that is the basic thing.

Oh. Then add it up the four limitless, great equanimity, great love, great compassion, um, great love, great compassion, what are the four? [AUDIENCE] Rejoice and then 0:16:59.0 [INAUDIBLE] the great equanimity then the happiness for everyone all the living beings may remain with them through the happiness and cause of happiness and may they be separated from the sufferings and the cause of suffering and they may remain in the great equanimity, then what is the - I rejoice, rejoice, rejoice. These are the four, these are the four 0:17:34.0 [INAUDIBLE] four limitless love or sometimes it's called - people call different names now I mean especially now it's big confusion period because every interpreter every person is using different terminology for it, everybody is using different words for not only this for everything now, for everything. So that's why don't really depend on terminologies much because it really means you know, every different people are different. If you look nowadays at sort of outstanding translations are coming out by Jeffery Hopkins and Robert Thurman. Robert Thurman and Jeffery Hopkins both use different terminology. Totally. Then you look at the Chogyam Trungpa's Shambala 0:18:27.8 [INAUDIBLE] they have totally different terminology. and you look at the translate of dharma, dharma from dharma series, they have totally different terminology all totally they are different. So terminology will totally confuse you, not only that, now even the well known transcribed terms like bodhicitta bodhisattva they also use a different terminology, totally different terminology. So we don't worry much about it terminologies but try to still what they are really referring to in Tibetan so sort of pick up two words here and there sort of like Sanskrit bodhicitta or bodhisattva or things like that type of thing can be done through words 0:19:16.3 [INAUDIBLE] and yeah here it's called, okay it's called 0:19:24.1 [INAUDIBLE] [TIBETAN WORD] in Tibetan.

So some people translate it's Four Immeasurable, some people translate it Four Limitless, Some people translate it Four Equivalent - less, some people says it is The Four Great Buddhist Way of Thinking. Just like that. So that means you have to understand everywhere you have this, everywhere. Anything Tibetan or Sanskrit, even if you say a word om mani pad me hum even before that you have these two, always because it is good motivation.

Okay, now I better get back to the main point otherwise 0:20:09.3 [INAUDIBLE] I'm talking about previous Six Session yoga right? Okay then what happened, then after in Six Session yoga what you have then that was 0:20:24.3 [INAUDIBLE] and then by invitation you know, it's very similar to what you are going to do today and very similar to it except the tantric parts are sort of avoided. In the six session yoga what you have is after that you generate field of merit in front of you, generate field of merit. Generating field of merit is the only two different things here today what we are going to do Ganden le Gyema we generate field of merit as one of the Guru in the form of sutra form, sutra means not tantric form so probably Tsongkapa sort-of monks robe type of thing. In tantric instead of that you could do Buddha Vajradhara which a Buddha Vajradhara is the real founder of tantric practice. 0:21:26.6 [INAUDIBLE] Buddha Vajradhara.

If you do a Guru yoga mixed with tantra like Lama Chopa you 0:21:36.5 [INAUDIBLE] in that also Guru Vajradhara there. If you do Lam Rim even Lam Rim what I have talked Lam Rim, when you meditate Lam Rim it also has to have Guru there, so this is followed by this Guru devotion. Anyway, so in that, in the Lam Rim you have Lama 0:22:03.7 [INAUDIBLE] so, no sorry, Lama Buddha Shakyamuni, Lama Buddha Shakyamuni in the Guru and it's the heart you have Buddha and Guru in the heart 0:22:18.0 [INAUDIBLE] in tantric in the heart of the Buddha you have Guru Vajradhara that's all. So the field of merit different is all it is. Whether there is Guru Vajradhara or not, whether there is Guru Buddha or not, that's all. Okay.

[AUDIENCE] Maybe it needs a little more explanation [AUDIENCE] You know what I'm trying to do, I'm trying to fill up the little gaps that 0:22:52.3 [INAUDIBLE] [AUDIENCE] You understand [AUDIENCE] whoever. [AUDIENCE] 0:24:07.6 [INDAUDIBLE] [AUDIENCE DISCUSSION SOUNDS UP TO 0:29:43.7] What? [AUDIENCE] Okay, it doesn't matter because those should not have missed the basic at least of the six session yoga gurus that's what I try to put that in 0:30:12.3 [INAUDIBLE] what is the difference here all the styling very very different 0:30:17.2 [AUDIENCE] Detailing, detailing you can - Helena. Detailing you can discuss the principles I can talk. What happened is 0:30:58.1 [INAUDIBLE] this is the sutra part along path of guru yoga and tantric part 0:31:06.6 [INAUDIBLE] [AUDIENCE INTERRUPTS] Non tantra 0:31:20.7 [INAUDIBLE] [AUDIENCE (UP TO 0:31:52.0)]

Okay, now what I was talking. What are you talking Helene? [AUDIENCE] Where did I stop? [AUDIENCE] Yeah that is the tantra and then even in tantra, okay. If the female tantra then the field of merit is Guru Vajradhara then you can, you can field the Guru Heruka. Lama Guru Heruka. 0:32:33.4 [AUDIENCE] 0:32:35.4 [INAUDIBLE] that's why the difference there Lama Guru Heruka. Now for the terms of the Kalachakra I do not know what tantra they have said now. 0:32:50.0 [AUDIENCE] It has to be both, It cannot be 0:33:42.1 [INAUDIBLE] If not both then it has to be father tantra, if you divide it, it has to be father tantra, if not divided it has to be mother tantra. That is the difference between the Gelugpa tradition and some other traditions. Because Tsongkapa does not accept, Tsongkapa accept division of the father and the mother tantra and they don't accept 0:34:19.8 [INAUDIBLE] so therefore, Kalachakra has to go either one of them, either father or mother or can be both but those who are accepting neutral division they say it is neutral one, neutral. Then it's the same thing. 0:34:45.8 [AUDIENCE] 0:34:46.0 [INAUDIBLE] The difference is whether you accept father tantra or mother tantra and the third or not okay if you accept the third the kalachakra 0:35:07.0 [INAUDIBLE] [AUDIENCE] If you accept. His Holiness made clear in both, he said both, very clear. 0:35:29.0 [AUDIENCE] So anyway that is a, well I think the best is to leave it to what His Holiness says and leave it to there. So best not to go whether it's father or mother or whether it's both or neither both (laughter) neither of them olay? So, that's it.

So, anyway only difference is if the mother tantra, most principle important if the mother tantra is the Heruka. Heruka tantra. That's why in mother tantric practice of guru yoga the Heruka 0:36:21.6 [INAUDIBLE] instead of I mean, lama in the form of Heruka will come. If you look that a - are you okay? Are you with me? I thought you were going to sleep 0:36:47.2 [AUDIENCE] I don't want you to sleep that's why we have been talking every night so for ten four o'clock, two nights and last night what time? 0:37:06.0 [AUDIENCE] 0:37:08.9 [INAUDIBLE] Your mother, she came down and says it's three o'clock (laughter) So now what it is, okay. So in mother tantra lama goes in the form of Lama Heruka because there are three hundred and - okay now that's problem 0:37:34.4 [INAUDIBLE] How do I know - how many mother tantras? 0:37:47.6 [INAUDIBLE] 0:38:20.0 [AUDIENCE] There are five zeros 0:38:27.1 [AUDIENCE AND RIMPOCHE] Out of this there are that much difference mother tantra teachings and mother tantras there and all of which like at the top of the banner, you know what banner is, at the top of banner is Heruka. That's why in mother tantra Heruka is considered as most important. And father tantra Guhyasamaja is considered most important. Guhyasamaja.

That's why you have the Buddha Vajradhara form because the Guru Guhyasamaja form is the sort of you know six arms and blue color and all this are there, but even if you can't have six arms and then they reduce arms to make it easier two arms and all this there are a lot of teachings talk to can give so, but anyway but why Buddha Vajradhara form is coming is number one. Vajradhara is the source of all tantra in Buddha in the form of Vajradhara.

Number two it is also the most important blue color form of Guhyusamaja that's why you have this. That are the reason sort of thing. 0:41:44.0 [AUDIENCE AND RIMPOCHE) Third reason I forgot. It has to be blue that is the reason. Four reasons. Number one Buddha Vajradhara source of thing, number two Guhyasamaja, number three - oh Heruka is also blue that's why 0:42:05.1 [AUDIENCE AND RIMPOCHE] anyway, that's it. That is the main field of merit. The field of merit is the most important. Every - whatever you do you need accumulation of merit, if you don't have merit nothing can be succeed whatever you do if you are not lucky things can not function so luck is needed. So lucks are come out of merit. So the merit is must. If there is no merit even you work very hard it is difficult to achieve though it is possible, difficult to achieve. So merit yeah.

Merit also has relative and absolute now forget about that not important. Okay, relative and absolute just remember so that you can continue to discuss later. Alright. So the field of merit all the merit is the luck. The luck is the result of something that you did, most probably generosity, so most probably I mean not totally, most probably generosity. And accumulation of merit.

There are seven branch of prayer okay 0:43:49.9 [INAUDIBLE] Most probably it is important in the result of the seven branch of prayer. All the seven branch you have to do on certain basis, you cannot accumulate on the seven branch if there is no field on which you grow. If you want to grow a crop, if you want to grow a fruit or crop you need a field. You understand? If you need a fruit to grow you need a ground. So when you want to work with seven branch you need a ground. The ground is called Field of Merit.

Now the field changes for activities. Okay? Now today we are going to go on the field of pure sutra field. Okay? I just mentioned in tantra like this, in mother tantra like this, in father tantra like this Okay? Just mentioned and then stopped there. Now today what we have our field is the just pure sutra field. Okay? Now pure sutra field also has two or three different divisions. Not divisions, three are different systems. The first is the pure Lam Rim field. Now I am only talking about Gelugpa tradition okay? Nyingma tradition, Sakya tradition it changes. Okay? Lam Rim field 0:45:44.7 [AUDIENCE NOISE]

Different field. So the merit difference. Now, what did we have? Pure Lam Rim field., pure Lam Rim field you will even - Did they see those big tree pictures? Have they ever seen the tree pictures? 0:47:45.0 [AUDIENCE] Lama Chopa tree. 0:47:49.4 [AUDIENCE] It doesn't matter you will see the different pictures. There are a lot of pictures around. Okay. You see the tree like this and so many lamas and things like that, that is the Lama Chopa tree. 0:48:26.4 [AUDIENCE] Now if you look in that center you see Tsongkapa at the center, you will see Tsongkapa in the center, you will see Tsongkapa at the center right? You see Tsongkapa in the center? At the heart of Tsongkapa you see little Buddha. You see? At the heart of little Buddha you see little Vajradhara. There are three of them. Okay, alright. Now that is, this is the combination of tantra and sutra combined is the Lama Chopa field of merit. This is. Pure Buddha Lam Rim, I’m sorry - pure Lam Rim field of merit will not have Tsongkapa in the center but you find Buddha sitting there. Some people will tell you it's the refuge tree when there is Buddha there. Some people will tell you it's refuge tree but it is actually Lam Rim tree because this is Lama Chopa tree some people say this is Lam Rim tree they just go on and say Lam Rim tree, Lam Rim tree, Lam Rim tree no, this is Lama Chopa tree the other is Lam Rim tree. A lot of people will - mixed up and then when they see Buddha they say oh this is refuge tree. Okay, anyway that is what it is.

Now today what we are going to talk field tree what we are going to talk field of merit, but in tantric six session yoga instead of this Tsongkapa you have this Lama Vajradhara, Vajradhara. Doesn't have this at all. Lama Vajradhara Lama 0:50:33.6 [INAUDIBLE] so even for Tara it goes to Lama Tara it goes for change and there is no tree. There is no boom, there is no Buddha boom there is only single person. [AUDIENCE] Sounds like Buddha Boom. But I know it's call boom in Dutch for tree. How do I know? [AUDIENCE] Your mother was showing me a picture of tree she keep on telling me boom boom yellow thing, you keep telling me tree, tree. Buddha boom that's Buddha tree. So this is Lama boom. Okay. Now six session yoga and today’s one has no boom in six session yoga it has sit on the throne. 0:51:56.9 [AUDIENCE and RIMPOCHE TALK BACK AND FORTH]

Okay today you have throne again and no Buddha boom, no Lama Boom, not a tree. Oh, sorry. Lama Chopa this Buddha boom tree is called in Gelugpa there are two different traditions of the Guru yoga one is called 0:52:38.3 [INAUDIBLE] not only throne they have sun and moon disc also, lotus. As it comes from Gyalwa Ensapa. 0:52:44.8 [INAUDIBLE] Ensapa is just like Milarepa a very famous person who had obtained enlightenment within lifetime and behaved, a little later behaved quite a funny so some people also call it mad Ensa and sort of madman or something like that. So, anyway. So, he was a teaching that come through lineage of Ensapa called 0:53:19.2 [INAUDIBLE] Okay? That is the Lama Chopa and this Buddha tree, the Lama Boom comes out of (Tibetan word for Ensapa) 0:53:29.1 [INAUDIBLE].

Now, today what we are doing 0:53:34.2 [AUDIENCE] After Tsongkapa, actually the Ensapa is the first of the Panchen Lama, the first of the Panchen Lama is the Ensepa. Okay. Now what we are doing today is called Ganden Lha Gyema is called 0:54:04.4 [INAUDIBLE} This tradition is called 0:54:09.7 [INAUDIBLE] Why? There is, this teaching has come through a monastery called 0:54:19.6 [INAUDIBLE] and the teacher there is called 0:54:31.9 [INAUDIBLE]. What we are going to talk is Segyu, 0:55:07.6 [INAUDIBLE] special techniques it has not mentioned in the text but through the explanation what it's sort of unwritten techniques so that is why this tradition was made. This one has it's own technique which is not mentioned. Unwritten. so that's why this division was made though everybody practice both as long as you are following Tsongkapa. [AUDIENCE] If you do the Lama Chopa you have Lama Boom. If you do Lam Rim and refuge and all of this you have Buddha Boom. Did you get it now? So don't say Buddha tree okay? Both tradition of Ensa and Segyu is necessary for a practitioner because these two separately carries special techniques. It's not even technique the word I'm using is wrong. How do you translate 0:57:12.7 [INAUDIBLE] [TIBETAN WORD] is unwritten, it's not written in any book, it was taught [AUDIENCE] not oral transmission no, oral transmission, the moment you say oral transmission 0:57:26.0 [INAUDIBLE] English translation is getting wrong I think, that must be the reason. You know what happens? The words are written in the book, commentary is in there, now there is certain special way how to handle it. It's been neither mentioned in the commentary, not mentioned in the text, it was taught by the teacher to the student. There are two different ways 0:58:13.1 [INAUDIBLE].

So you have the root text you have the commentaries. In between the root text and the commentary there are certain things, certain way of doing things that are not mentioned, unwritten it is only talked. [AUDIENCE] No it is not lineage [INAUDIBLE] So that was there are differences 0:59:08.1 [INAUDIBLE] [AUDIENCE] Yeah, it's not mentioned in the books. It's really should call oral transmission but if you call it now the oral transmission is simply people reading the words that's not it. I think that should have some different name for that. So that what's happening. So there are two different things so two different ways 1:00:10.8 [INAUDIBLE] That's why people normally practice both. Okay? Do you get it now I give you example. Like for instance in the Lam Rim if you look at nine round of meditation on impermanence. Did you get it? And thirteen stage of meditation on bodhicitta development and all this are never written before it is only orally taught and now what happened is after 1959 when people started giving teachings especially the Western people they take tremendous amount of note and tape recorders like this so then it becomes written thereafter. Just like that. Okay.

Now you have them written here in this form in English because it was given by experienced teacher 1:01:46.6 [INAUDIBLE] If you read any Tibetan commentary they will never tell you of this nine round, thirteen round all of this 1:02:10.7 [INAUDIBLE] It was sort of given only to relation to relation type of thing, so not given sort of outside and Guru yoga whether it is six session or 1:02:29.0 [INAUDIBLE] The unwritten techniques of which is not explained I carried most in this Guru yoga because it was back bone. So there are unwritten techniques especially many many 1:02:54.9 [INAUDIBLE] Okay, now you get basic idea of four Guru yoga different.

Now there is one question, what is the real function of Guru yoga? [AUDIENCE] Why? I hope to get some answer. It's easy to say devotion but why? [AUDIENCE] Okay now let me explain this to you. Why this is called root because first and foremost 1:07:04.0 [INAUDIBLE] Anyway Buddhism always tells you don't believe what I tell you Buddha check with yourself check with your own mind all this okay, fine, wonderful. Thereafter once you check when you are convinced and then you have to have unshakeable and strong devotion and faith because it is like a mother to give birth to all development and those who does not have it, it is giving example 1:08:02.3 [TIBETAN WORDS INAUDIBLE] If the seed is burned, little bit of black and then if you put it down nothing will grow. Similarly if you don't have the openness and of sort of unshakeable devotion it doesn't grow. That is number one.

Number two what is the act of spiritual master? Really I don't like to call it Guru at all because in the West there are a lot of misunderstandings of Guru devotion because of so many funny guru trips have come especially in the 60's so it looks really bad. Let's call it spiritual friend 1:09:02.3 [TIBETAN WORDS INAUDIBLE] 1:09:46.1 [AUDIENCE AND RIMPOCHE TALKING BACK AND FORTH] So why this is root? Why is this important because it is root. Why is it root? Because it is source. Why is it source? Again. What is 1:12:37.5 [INAUDIBLE] Why? Again why? Because all of the activity of the enlightened beings come to you through there, it is functions like magnifying glass. If you want to put fire to dry grass with rays of sun how would you do it? You have the magnifying glass in between if you don't have the magnifying glass the power of the sun cannot be solid and hit one point. 1:13:57.3 [AUDIENCE] If you have this everything connected. You know the hit down through the glass will not go like that but it goes like this. Okay. That is the one solid word.

1:14:36.9 [AUDIENCE, BACK GROUND NOISE] That's why spiritual friend devotion has become necessary. Avoid calling guru because of this funny guru trip it has become necessary now. 1:15:15.8 [AUDIENCE] That's the reason why the Guru yoga is absolutely necessary whether it is Six Session or sutra alone or whatever it may be. Okay? Good. Now 2nd question is how to do it and that was we have mentioned the different ways that is the how to do it. and now for us today what we do is the Guru Devotion now. Spiritual friend devotion based on Tsongkhapa. and the Ganden Lla Gyema, the word Ganden Lla Gyema, Ganden is referred to Tushita, Ganden means Tushita [TIBETAN WORD] Place of happiness, the source of happiness. Place of happiness that is Tushita. That doesn't mean the Tushita Center in Dharamsala or Delhi but it means real Tushita okay?

What is La? Ganden Lla Gyema what is Lla? 1:17:12.2 [AUDIENCE AND RIMPOCHE TALK BACK AND FORTH] Ganden is Tushita, Lha is the god, Gye is a hundred. 1:18:13.0 [AUDIENCE] Not thousand deities hundred deities. Hundred deities land of joy or something like that if you in your English text that you have in your hand. 1:18:29.6 [AUDIENCE] Land of Joy is referring to Tushita now. That's it I think you have it, that book don't you? 1:18:40.3 [AUDIENCE] Oh is that so? (Rimpoche laughs) Very good. I see, I didn't know that. So Geshe Rabten is very good those oral transmission, all those people have oral transmission teaching.

Okay, now what else? Now let's start. Before we start now if you look at the picture that is the supreme field of merit what you meditate.1:20:14.7 [audience and background noise] No no no different 1:20:43.1 [audience whispering} Can you pass around the picture for a little bit around so that everybody can see? 1:21:02.0 [INAUDIBLE] 1:21:13.4 [AUDIENCE] This is according to who's teaching? 1:21:30.6 [AUDIENCE] initiation? 1:21:38.4 [audience]1:21:56.6 [INAUDIBLE] Initiation? Oh I see okay. Initiation? 1:22:16.6 [AUDIENCE] Maybe this thing, Oh yeah I know. Maybe Tsongkapa in the form of Manjushri, Tsongkapa in the form of, that is not called Lama Tsongkapa initiation it's called 1:22:37.0 [TIBETAN WORD] 1:22:38.2 [AUDIENCE] No that is not blessing it is called three casteTsongkapa empowerment 1:22:50 [AUDIENCE] Even normal Tsongkapa empowerments not there, there is Tsongkapa's longlife empowerments there. Three castes is there that's why I was wondering.

Now let's start. Before we start anything here there should be blessing of place. Which is in Geshe Rabten's oral translation if you look it must be there. 1:23:55.0 [AUDIENCE AND BACKGROUND NOISE] 1:24:17.8 [TIBETAN WORDS] Here taking this refuge and bodhisattva first, I bow for refuge to three triple gems and I shall liberate all sentient beings to lead them to the enlightenment state and I generate purely for the enlightenment motive. Enlightenment motive is the now people are using for bodhicitta. Enlightenment motive. Some people, some people but not all again. Some people. Okay here he had done that 1:25:09.4 [INAUDIBLE] first taking refuge and then second. Okay 1:25:22.9 [TIBETAN WORDS] I shall liberate all sentient beings that is the generating the bodhicitta in prayer form. Generating bodhicitta in prayer form and action form there too.

I shall liberate all the sentient beings generating bodhicitta in prayer form to lead them to the enlightenment state I generate for the enlightened motivation. Hmmm hmm enlightened motive that is the generating the bodhicitta in action form. 1:26:10.2 [AUDIENCE] Can you repeat? Blessing? First here giving the generating the thoughts that's why? 1:26:23.1 [AUDIENCE] What is the active form you said? 1:26:25.6 [RIMPOCHE] Third and fourth line.Third and fourth line in action form, second line is prayer form and first is refuge taking 1:26:39.4

[AUDIENCE] No the whole thing can leave out 1:26:53.3 [AUDIENCE][INAUDIBLE] No no no no it doesn't matter. It can leave out.The whole thing can leave out for anybody .First line is not necessary I mean because as I told you in Buddhist in Tibetan form it's such a thing that always motivation and refuge taking and all this with the put inject in there that's why Geshe Rabten had injected that in there, that's why. That's why first refuge taking [INAUDIBLE] okay, second generating the bodhicitta both in prayer form and action form has come.

Now then third should be the blessing of the place. 1:27:29.7 [AUDIENCE INAUDIBLE] Should be. Yeah. [TIBETAN WORDS] You read this I don't need 1:27:33.10 [INAUDIBLE] The blessing of the place that is also doesn't need any explanation. Can you read it the lines? 1:27:50.2 [AUDIENCE INAUDIBLE] 1:28:00.9 [TIBETAN WORDS] Where the child come from? 1:28:11.7 [AUDIENCE INAUDIBLE] Yeah in Tibetan they don't have child. 1:28:16.1 [TIBETAN WORDS] It doesn't matter anyway, it's not important.[ [AUDIENCE] It's not good translation. Why don't you make translation for us?] It doesn't matter, it's not important. Anyway doesn't matter 1:28:28.0 [INAUDIBLE]1:28:30.7 [ [AUDIENCE] Smooth ya. So now here you have visualization, even not necessary, if you do it there is visualization. Visualization should be. . . why blessings, blessings, blessings important?

Because I tell you why, because if you are going to invite somebody someone very important person in your house what would you do? 1:29:01.4 [AUDIENCE] Clean the house. You don't want him to come in dirty house so you clean house. That's why number one this blessing of place is necessary but the most important thing is cleaning your place or any place for supreme field merit is one of the best method to purify non virtue.

Did you get it Marie? 1:29:41.4 [AUDIENCE] Cleaning anything for field of merit is best way to purify non virtues. Reason? I give you. I try to make very short but I give you 1:30:11.9 [AUDIENCE INAUDIBLE] I think you can detail Helen, Helena I'm sorry. 1:30:19.3 [RIMPOCHE AND AUDIENCE BACK AND FORTH] In the story of the 1:30:34.9 [TIBETAN WORDS] The big road and small road do you know? In the Lam Rim I mentioned it a number of times. In three principle I should have mentioned. Anyway, now don't go into detail. There was a boy i don't want to go into detail because it will take long time. There was a very stupid boy he did so many things he become monk and even then he couldn't do it and 1:31:10.3 [INAUDIBLE] No you know. Okay you can discuss that later. He couldn't do anything, whatever he learned the one word he learned he forget second word he couldn't get anything. So finally Buddha picked him up and when Buddha picked him up he refused to come in because he said 1:31:28.6 [INAUDIBLE} My own brother throw it. Okay don't matter, take it 1:31:35.4 [INAUDIBLE] So what Buddha did first thing is he made him to clean the shoes of all the Buddha's followers. Let him clean all the shoes. He taught two words 1:31:49.7 [TIBETAN WORDS] Clear the dust, clear the dirt. Clear the dust and clear the dirt. So he forgets when he learns clear dirt he forgets clear dust. When he remembers clear dust he forgets clear dirt. Can't. No. So Buddha made rule everybody should say whenever he comes around to clean shoe, he said let everybody clean, let him clean everybody shoe, whenever he comes around to clean shoe you say nothing but keep on saying clear clirt, clear dust, clear dirt, clear dust.

So they keep on saying it and one day he learned clear dust, clear dirt. He knows how to say clear dirt, clear dirt. So when he learned then Buddha said now you don't have to clean the shoes, you go and clean the dust in your house. No, the temple. When he was cleaning temple he said okay when cleaning he had difficulty because Buddha's place and when he sweeped once the other goes off and sweeped once goes the other but he worked very hard. but then suddenly he knew what clear dust clear dirt, clear dust clear dirt really mean.He keep on thinking then learned it 1:33:18.2 [TIBETAN WORDS] He said the dust is not the dust of the ordinary dust here but it is the dust of attachment and the learned people should know the dust and sort of like that and he had anger, hatred and all this he had. So, that is the example. So cleaning for generally cleaning let me think, especially cleaning a place for Field of Merit is one of the best ways to purify. Non virtuous action in general and particularly for ignorance. Therefore, for a person who is practicing 1:34:14.1 [BACKGROUND NOISE] Person who is practicing, who practice 1:34:34.4 [BACKGROUND NOISE]