GANDEN LHA GYAMA PDF

available a transcript of Gelek Rimpoche’s Ganden Lha Gyema teachings that is Rinpoche mentions in his Gaden Lha Gyama, pg. ‘Jetsun lama. This commentary on the Ganden Lha Gyema guru yoga, the backbone of one’s practice, adresses Vajrayana-practitioners as well as those that want to prepare. This is a teaching on the Lama Tsong Khapa Guru Yoga text, Hundred Deities of the Land of Joy or Ganden Lha Gyama, by the Sera Je Lama.

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Photo by Dan Laine. The only difference between them is in the elaboration of the words. In meaning they are exactly the same. The qualities we need to develop most are wisdom, compassion and power. The practice of this guru yoga in connection with Lama Gama is the best method to accomplish all three. Through the practice of this guru yoga we can accomplish these three attributes of the Buddha, particularly his wisdom.

Since you have ygama come here with the will to practice guru yoga, if you listen carefully and practice every day it will be very beneficial for you.

In ultimate nature, Lama Tsongkhapa is form combined with the wisdom, power and compassion of every buddha. When he appears in the peaceful form of a bodhisattva, a buddha, it gyxma Manjushri. When he appears in the form of a gywma being as a master guru of many sentient beings, it is Lama Tsongkhapa.

What we see on the altar is a statue of Lama Tsongkhapa. The full life story of Lama Tsongkhapa is beyond explanation. It comes in such a big volume that it cannot be finished in a few hours.

Also it is not necessary at this time to give you a full biography of Lama Tsongkhapa.

Ganden Lha Gyema « Jewel Heart

Lama Tsongkhapa is one with Manjushri. Therefore, the actual nature, the essential nature of Lama Gya,a is the wisdom attribute of the Buddha. There are various ways of accomplishing and increasing wisdom. But this method, gywma practice of guru yoga in connection with Guru Manjushri is the best method.

It is the supreme method for the accomplishment of wisdom. Many people think that this planet on which we live, this small Earth, is the only world, the center of the universe or the only world with beings.

There are countless worlds smaller and larger than this; countless realms of beings other than this Earth on which we live. There are countless impure realms like this one, where beings are endowed with suffering; completely oppressed with suffering, karma and delusion and so forth. There are countless such worlds in the universe and also there are countless pure worlds, pure realms where beings are free from this kind of suffering.

Gywma these pure realms, the Buddha Heavenly Abode of Tushita is one of such pure realms where beings are separate from all the gross forms of suffering and their cause and lah the word suffering does not exist.

Generally speaking, Tushita is a deva realm. There are many different deva worlds and ordinary Tushita is one of the deva worlds.

Tushita Buddha Abode belongs to and is part of the ordinary Tushita deva land but it is separate and much higher—in reality and in essence. It is in the higher realms of this Tushita of which we are speaking—the one that is separate from the ordinary deva land Tushita—that buddhas, bodhisattvas and many other beings live. They are all completely free from suffering. Of course, the oha are completely free from suffering, but even the bodhisattvas and other unenlightened beings are much higher and free from these gross obstacles.

By the blessing of the environment itself it is easy for these beings to practice Dharma and to progress and develop their minds. Here, virtuous qualities of mind such as compassion, love and so forth are easy to generate and increase. So, it is a purely heavenly abode where the beings are free from all obstacles and suffering and endowed with lya necessary for spiritual development.

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Also the gandem of the Tushita pure land, such as the beautiful flowers, lakes, mountains and so forth there, are not just ordinary substantial phenomena, but manifestations of the buddha mind, reflections of the great beings who hla there.

The qualities of this abode are beyond the comprehension of ordinary beings. Even the sound of the leaves blown by the wind gives teachings on emptiness, bodhicitta and so forth, and the songs of the beautiful birds in the trees are also Dharma teachings. From here, in India, the direction of Tushita is to the north, high above us in space. At present, the lord ganen this abode is Buddha Maitreya.

Buddha Maitreya is the lord of this abode Tushita but is not like a worldly lord, like a king or ruler of a country. He is the lama, the master of all those bodhisattvas and other beings who live in this world. At present in this world in gxnden we live, the Dharma of Buddha Shakyamuni is still flourishing.

But this will gradually degenerate and completely end, after which a new era of Dharma will start. That will begin by Buddha Lhaa appearing in this world. Lama Tsongkhapa is, in one way, as I explained before, the combined form of all the attributes of Buddha Maitreya in nature. But at present, he is in Tushita in the form of a bodhisattva called Jampel Nyingpo, remaining there in that form as a chief disciple of Buddha Maitreya.

Also, Lama Atisha is also there place in the form of a bodhisattva called Namkha Trimame, another chief disciple of Buddha Maitreya.

But although Lama Sumati Kirti [Losang Dragpa, that is, Lama Tsongkhapa] is in Tushita at the gyamx of Buddha Maitreya, as disciple, as prince of the devas there, other manifestations of him are also in many different forms in many different worlds. Even in this world, there are countless forms of Lama Sumati Kirti helping sentient beings.

Practicing the guru yoga of Lama Tsongkhapa is of great benefit because it establishes a great relationship with Lama Tsongkhapa, Manjushri and Buddha Maitreya as well. It becomes a preparation for us to be able to reincarnate at the feet of Buddha Maitreya when our present life ends and continue towards accomplishing our goal in Tushita.

When practicing this guru yoga, we invite, or invoke, Lama Tsongkhapa from the heart of Buddha Maitreya. I will explain from the beginning what we must do in this guru yoga, including the preparation.

To practice this guru yoga you should first clean your place, the environment in which you are tanden to meditate.

Then, if you have gajden thangka, statue or picture of Lama Tsongkhapa to serve as a base, or an object, of your meditation, that would be highly beneficial. At the front of that you should arrange all your offerings nicely; place everything in a pure, proper and correct way…the water offering, flowers, incense, light, fruit and so forth.

Then sit facing the altar and begin your practice by inviting Lama Tsongkhapa from Tushita from the heart of Buddha Maitreya and then make the offerings, prostrations and the following limbs. However, it is not enough just to invite the deity; you must also make certain preparations from within yourself.

The best such preparation is to take refuge in the Triple Gem and generate bodhicitta. I go to the Triple Gem for refuge I will liberate all sentient beings And lead them to or establish them in the stage of bodhi full enlightenment I will perfectly generate bodhicitta.

I will not explain refuge and bodhicitta in detail because I have already explained these in previous teachings. First we take refuge in the Triple Gem. After taking refuge, what we wish and are willing to do is liberate all sentient beings from all suffering.

It is to liberation, or nirvanathat we wish to lead them. This nirvana is not the ordinary nirvana of the arhats but the ultimate bodhi stage of buddhahood. Therefore, the third line is:. And for that purpose, to liberate sentient beings from suffering and lead them to the stage of enlightenment, then what I want to do, what I am going to do, comes gandeb the next line:.

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We should recite the above verse three times, not only repeating the words but pha the meaning deeply. That is the blessing of the ground, the place where you are meditating. Then there follows another verse to bless the offerings:. May human and divine offerings Actually arranged and mentally created Clouds of finest Samantabhadra offerings Fill the entirety of space.

There are two purposes of meditation.

Ganden Lha Gyama

One is to purify all obstacles and interferences; the other is to grow and develop all the inner qualities. Blessing of the environment—preparing the pure ground, or place, for your meditation—symbolizes purification of the obstacles, all inner roughness. Making infinite offerings to the buddhas symbolizes infinite development of all inner qualities and richnesses. Now, the actual visualization of this guru yoga will be explained according to this illustration.

If you can find such a picture it will be beneficial. The actuality of this abode is beyond painting or drawing, but to symbolize this actuality we see some radiance, clouds and things like that around the palace.

The Tushita pure land is not dependent on the light of the sun or moon. It does not have to be illuminated by some other astrological body; it is illuminated by the radiance of the beings that live there. The central figure in Tushita is Buddha Maitreya. He is shown demonstrating the Dharmachakra mudra, the gesture of turning the wheel of Dharma.

He is not sitting cross legged but on a chair. The significance of this special position is that it shows that he is prepared to get up soon—he is not fully relaxed, settled or firmly seated; he is just about to get up and come into this world as the successor of Buddha Shakyamuni.

Showing the Dharmachakra mudra means that he is constantly turning the wheel of Dharma for the benefit of sentient beings, now and also after life in this world. There are also some other smaller figures to each side of Maitreya Buddha: These are the chief disciples and there is also a great assembly of bodhisattvas and many other beings surrounding Buddha Maitreya, receiving Mahayana teachings from him.

After taking refuge, generating bodhicitta, purifying the place, blessing the offerings and so forth, we begin the actual guru yoga by inviting Lama Tsongkhapa from the heart of Buddha Maitreya. I request you to come to this place.

Ganden Lha Gyama: April-May

This is the invitation. Gyam, the one who is the lord of the hundred devas of Tushita is Maitreya Gyyama, who is lord not in the sense of a worldly lord leading a country but in the sense of being the spiritual master, leader or guide of all those beings. All the bodhisattvas, and Buddha Maitreya in particular, are looking directly down at us with radiant smiles, with much affection and love, looking at us, ready to help.

This is where Lama Tsongkhapa comes out from. It is not just an ordinary cloud but one with deep meaning, symbolizing the purity and perfection of his great compassion. It should be as white and radiant as possible and very thick, like a heap of fresh, white curd. It springs out and rolls down and remains there in front of us. If you meditate and practice seriously, you sit quietly in your room, read the words slowly, then visualize as clearly as possible with all your effort. The cloud rolls down and stops in front of you.

At its end there is a large heap of cloud. This is like preparing the way and the seat.