Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 55-minute retreat session, Lama Zopa Rinpoche guides practitioners through the full six-session guru yoga practice, performed three times. The teaching interweaves meditation on suffering across all realms, cultivating bodhicitta—the commitment to achieve enlightenment for all beings—and the core practice of seeing one’s guru as the embodiment of all Buddhas. Through structured visualization of the guru as Vajradhāra, practitioners make offerings, requests, and receive blessings that merge with their mind. Rinpoche emphasizes that remembering the guru eliminates mental obscurations and obstacles, and that pure devotion opens the gateway to all realizations. The session includes recitation and detailed explanation of Prātimokṣa, bodhisattva, and tantric vows, with repeated cycles of visualization, offering, and receiving blessings. For practitioners who have received highest yoga tantra initiation.
File metadata (for organising)
File: 10 2004 04 13 MR.mp3
UUID: 45316380-0d98-425d-9241-7b88a9f988bb
Teacher: Lama Zopa Rinpoche 1
Collection: y Mahāmudrā International Retreat (Lama Zopa Rinpoche 1)
Date: 2004-04-13
Recorded at: Buddha House Adelaide
Duration: 55.4 minutes
Words: ~5,689
Rinpoche is going to come after dinner. He’ll be coming at seven o’clock. But what we’re going to do now is the full six-session Guru Yoga three times. So if there are new people who haven’t taken highest yoga tantra initiation, then I’m afraid you’ll have to leave. Is there anyone here?
Any of the new people? I asked venerable Tenzin to lead a meditation of a second gompa for you. So this is going to be for people with highest yoga tantra initiation. And Rinpoche will be coming after dinner. It seems there’s a lama visiting him now.
So we need the six-session Guru Yoga practice in small white book, page six. So first we do generating motivation. There are eight hot hells. In each of these are numberless sentient beings unimaginably suffering right now. Then there are eight cold hells.
In each of these are numberless sentient beings unimaginably suffering right now. Then there are the four neighboring hells such as a river of molten lava where numberless beings are suffering. Therefore, I’m going to do this retreat to save all these numberless beings from all their sufferings. There are numberless sentient beings in the hungry ghost realm experiencing unimaginable sufferings of hunger and thirst right now. Therefore, I’m going to do this retreat to save all of them from suffering.
There are numberless animals suffering. Their root suffering is ignorance. This retreat is for all of them. Think especially of all the insects and bugs here in the Gompa and on the land. There are numberless human beings to free them from the eight and six types of suffering and to free them from delusion and karma.
I’m going to do this retreat. Also remember all those humans who’ve recently died in the war. They created so much negative karma and will have to experience so much suffering in the future because of it. This retreat is also for them. There are numberless sura and asura beings.
When asuras experience the signs of death, their mental suffering is heavier than that of all the beings in the hell realms. This retreat is for all of them. So this retreat is not just for one person, yourself. It is for all the numberless sentient beings. The self-cherishing thought is much more harmful than all the atomic bombs and weapons that exist in this world.
Because even if all these bombs explode, that alone cannot send one to the lower realms. But the self-cherishing thought obliges us to create negative karma and go to the lower realms again and again. This self-cherishing thought is more harmful than all the poison that exists in this world. Poison can only separate the mind from the body. And if you practice good heart and bodhicitta, you’ll go to a pure land.
self-cherishing only leads us to the lower realms. What prevents us from getting realizations even though we studied so much and worked so hard is a self-cherishing thought. All my depression, unhappiness, failure in Dharma practice, and failure in worldly things is due to my ego and self-cherishing thought. If you analyze, it is all connected to the ego. Therefore, I must do everything I can without delay even one second to abandon self-cherishing thought, like trying to get rid of a deadly poison in my system.
One sentient being, I, is to be let go of forever. All my past, present, and future happiness came from bodhicitta. If one cherishes others, all one’s own wishes for happiness and all the limitless skies of qualities of Buddha’s holy body, speech, and mind are achieved. If one cherishes others, one can cause every happiness to the numberless hell beings, hungry ghosts, animals, humans, suras and asuras, both temporal and ultimate happiness. Therefore, I must cherish others forever.
Whatever happens in my life, even at the time of death, whatever the circumstances, is, always this is what I must practice. All my past, present, and future happiness, I receive from good karma. Good karma is the action of Buddha. There are two actions of Buddha. One is working within us and one is possessed only by Buddha.
All my happiness came from virtue. Virtue came from Buddha. Buddha came from bodhicitta. bodhicitta came from great compassion. Great compassion came by depending on every single suffering obscured sentient being.
Therefore, each sentient being is the most precious in my life. More precious than Buddha because Buddha came from sentient beings. So everyone is most dear including the enemy. Everyone is most wish fulfilling to be cherished forever. Why?
We think money is very precious because of the benefit we get from it, but the whole sky filled with billions and billions of dollars is nothing compared to the value you receive from one sentient being. What sentient beings want is happiness. What they don’t want is suffering. Therefore, I must free them from suffering and lead them to enlightenment by myself alone, taking full responsibility to make this happen. No matter how much hardship I have to bear for just one sentient being, it is so worthwhile, so satisfying, great joy, filling the empty heart.
Therefore, I must attain enlightenment. Therefore, I’m going to do this Mahāmudrā retreat. Visualize in the space in front on the lion throne, Śākyamūni Buddha, inseparable from one’s root guru, Encompassing all objects of refuge and around us all sentient beings. And taking refuge. I go for refuge until I’m enlightened to the Buddha, the Dharma, and the highest assembly.
In the virtuous merit that I collect by practicing giving and other perfections, may attain the state of a Buddha to be able to benefit all sentient beings. I go for refuge until I’m enlightened to the Buddha, the Dharma in the highest assembly, From the virtuous merit that I collect, by practicing giving and other perfections, may I attain the state of a Buddha to be able to benefit all sentient beings. I go for refuge until I’m enlightened to the Buddha, the Dharma, and the highest assembly from the virtuous merit that I collect by practicing giving and other perfections. May I attain the state of a Buddha to be able to benefit all sentient beings For immeasurables, may all sentient beings be parted from aversion and clinging, fitting close to some and distant from others. May they win the bliss that is especially sublime.
May they find release from the ocean of unbearable sorrow. And may they never be parted from freedom’s true joy. Taking the bodhisattva wishing vow. From this moment on until I am a Buddha, may I never give up though my life be at stake the attitude wishing to gain full enlightenment in order to free from the fears of saṃsāra and nirvana’s complacency all sentient beings. Think I perceive the wishing vow.
Taking the bodhisattva entering vow in the presence of all the Buddhas and bodhisattvas, imagining that one is repeating these words after them. O Buddhas, Bodhisattvas, and Gurus, please listen to what I now say from the depths of my heart. Just as all Buddhas of the past have developed the thought of enlightenment, true bodhicitta, then practiced the stages of greater development, following the trainings of all Buddha’s children. So may I too, for the sake of all beings, develop bodhicitta and follow the trainings exactly as all Bodhisattvas have done. O Buddhas, Bodhisattvas and Gurus, please listen to what I now say from the depths of my heart.
Just as all Buddhas of the past have developed the thought of enlightenment, true bodhicitta, then practice the stages of greater development, following the trainings of all Buddha’s children. So may I too, for the sake of all beings, develop bodhicitta and follow the trainings exactly as all bodhisattvas have done. O bodhisattvas and gurus, please listen to what I now say from the depths of my heart. Just as all Buddhas of the past have developed the thought of enlightenment through bodhicitta, then practice the stages of greater development, following the trainings of all Buddha’s children, so may I too, for the sake of all beings, develop bodhicitta and follow the trainings exactly as all bodhisattvas have done. Think I have received the bodhisattva entering vow.
Then meditating on happiness by thinking of the benefits of having bodhicitta in the mind as Rinpoche said, having received bodhisattva vow, then every moment, even every virtuous action is millions of times increased. Continually, even when we receive creating infinite virtue. At this moment, my life has become truly fruitful. For having attained an endowed human body, Today, have developed the true Buddha essence, bodhicitta, and thus have become Buddha’s child. Then meditating on mindfulness, carefulness, thinking I will not mix up the training, so I’ll practice sequentially.
Applying now any skilled means whatsoever. May I always accord what I do with this essence and follow the actions of all Buddha’s children? Mind never confuse with this pure faultless essence any teachings that lack this enlightenment thought. So this point in the mind field, extremely pleased, absorbs to oneself. Oneself absorbs into emptiness.
Then doing the meditation, three kayas, rising as a deity, and blessing the outer and inner offerings. The visualizing in the space in front of oneself, guru aspect of vajradhara, father and mother. In the sky before me on a breathtaking throne of jewels, on a matchless seat with lotus sun and full moon, sits my root guru all pervading vajradhara. With a blue colored body, one face, and two arms, holding vajra and bell and embracing the mother similar to himself. He shines resplendent with all the marks of Buddha, adorned with many dazzling jeweled ornaments, draped with fine garments enchanting heavenly scarves.
Even the mere remembrance of him dispels all my torment. So at this point, then again cultivating the mind of Guru Yoga. Visualizing the Guru in the aspect of vajradhara, father and mother, but with the awareness, this is inseparable from one’s own root guru. Even thinking of the guru, even remembering the guru eliminates all the sufferings in our minds including everything from wrong views to the guru up to subtle dual view. Just by remembering vajradhara eliminates all the sufferings, all the obstacles, all the wrong concepts, everything.
So holding the view of the guru is inseparable from vajradhara. With a nature encompassing every supreme refuge, he sits cross-legged in a vajra position, the three spots of his body marked with three letters. Light beams forth from the home of his heart and invokes Guru vajradhara from his actual abode. Dzom ho. They merged to become non dual.
Prostration, seeing the guru and vajradhara as inseparable. I bow at your lotus feet O my jewel-like Guru, Vajradhāra. Your kindness hell beings an instantaneous dawn of great bliss. Then the guru, the aspiration to Vajrayoginī, father and mother. Homage to the queen of female laureate practitioners, Vajrayoginī of the three realms.
Homage to you who destroy all fears of evil spirits with your great diamond like means. Homage to you whose eyes empower those who sit on the diamond throne not to be conquered by anyone. Homage to you whose wrathful body of psychic heat can destroy Mara. Homage to you, terrifying, who drive the demons, and thus can vanquish all other forces. Homage to you who triumph over all that can make one ill-tempered, excited, or mad, what is actually placed here and what I mentally create.
I present you an ocean like cloud of these various offerings, outer, inner, and secret. The body, speech, and mind of myself and others. Our wealth as well as our virtues amassed in the past, present, and future. An excellent jewel mandala together with a mass of Samantabhādra’s offerings. I envision these all and present them to you.
O my Guru, my Yidam, and the three precious gems, accepting these in your compassion, bestow me with your blessings. Then these next three verses, very important. The first one, having faith that the guru is the manifestation of all the Buddhas. I humbly beseech you, my precious guru, just as the Buddhas has three times in ten directions obtained sentient beings, you too enact the Buddha’s deeds in countless realms, taking the form of a saffron-robed monk. So here, hold the mind of Guru Yoga, seeing the guru in the aspect of Vajradhāra, inseparable from all the Buddhas.
One’s own guru, inseparable from all the gurus, inseparable from all the Buddhas. Guru and Buddha oneness. Seeing that way by looking that way and holding that mind to Guru Yoga. Think all the Buddhas of the past, all the Buddhas of present, all the Buddhas of future manifest in the form of my root guru. Hold that view.
All the Buddhas of the past, all the Buddhas in present, all the Buddhas of future are guiding me in this form as my root guru. The absolute guru, the ultimate the ultimate nature of all the Buddha’s holy mind, transcendental wisdom, mindfulness, and voidness is appearing in the form of my guru to guide me. This guru is all the Buddhas. All the Buddhas are the guru. Try to generate that understanding, that view in your mind, and then hold it single pointedly.
Letting it penetrate and change your way of seeing things. Even though I see them guru as ordinary, in reality, all my gurus are Vajradhāra. They are the skillful manifestations of all the buddhas to guide me exactly according to my level of mind. Without this ordinary form, there is no other way to guide me. I do not have the pure karma to see Buddhas in pure form.
This guru is all the Buddhas. All the Buddhas are the guru. The remembering the kindness. I humbly beseech you, my precious guru, esteemed by Vajradhāra, for those of meager mind as a field of merit more holy than the endless circles of infinite Buddhas. Every supreme and mundane attainment follows from pure devotion to you, my protector.
Seeing this, I forsake my body and even my life. Bless me to practice what will only please you. So here being aware that even though there are numberless Buddhas, unless one meets with a guru with whom one has karmic connection, they cannot help you. The only way these numberless Buddhas can guide me is through these gurus. Therefore, these gurus are more kind to me than all the infinite Buddhas.
Solely by devoting myself to these Gurus, will I achieve the realizations of path? There is no other way to move my mind but through devotion to these gurus. Again, try to generate this understanding and then hold it single pointedly in your mind so it changes your way of viewing the guru. Then we go back to a one. I go for refuge until I’m enlightened.
To the Buddha, the Dharma, the highest assembly. From the virtuous merit that I collect by giving, practicing giving, and other perfections, may I attain the state of the Buddha to be able to benefit all sentient beings. May all sentient beings be parted from aversion and clinging, feeling close to some and distant from others. May they win the bliss that is especially sublime. May they find release in the ocean of unbearable sorrow, and may they never be parted from freedom’s true joy.
From this moment on until I’m a Buddha, may I never give up though my life be at stake, the attitude wishing to gain full enlightenment in order to free from the fears of saṃsāra and nirvana’s complacency, all sentient beings. O Buddhas, bodhisattvas, and gurus, please listen to what I now say from the depths of my heart. Just as all Buddhas of the past have developed the thought of enlightenment through bodhicitta, then practiced the stages of greater development, following the trainings of all Buddha’s children. So may I too, for the sake of all beings, develop bodhicitta and follow the trainings, exactly as all Bodhisattvas have done. At this moment, my life has become truly fruitful.
For having attained an endowed human body, today I have developed the true Buddha essence, bodhicitta, and thus have become Buddha’s children. Applying now any skilled means whatsoever, may I always accord what I do with this essence and follow the actions of all Buddha’s children? May I never confuse with this pure, flawless essence any teachings that lack this enlightening thought? Prostration. I bow at your lotus feet O my jewel-like Guru, Vajradhāra.
Your kindness heralds an instantaneous dawn of great bliss. Outer and secret offerings, A, ten. All the things I possess and what is not mine, what is actually placed here and what I mentally create. I present you an ocean like cloud of these various offerings, outer, inner, and secret. The body, speech, and mind of myself and others, our wealth as well as our virtues amassed in the past, present, and future, an excellent jewel of mandala together with a mass of Samantabhādra’s offerings.
I envision these all and present them to you, o my guru, my yidam, and the three precious gems. Accepting these in your compassion, bestow me with your blessings. So with the offerings then, when every time you make offerings in any sadhana, any practice, then Rinpoche is said to remember all the offerings that are set out in his houses. So there’s two houses and there’s many hundreds of bowls, many hundreds of light offerings. Then there are food offerings and flower offerings and fruit offerings.
Then there are all the offerings set out here, the outer offerings set out here. And all the offerings that are in all the FPMT centers. So every time when we make offerings in sadhanas to remember those and offer them to the guru. Then according to the instructions of Pänchen Rinpoche, then how he does is keeping the mandala while keeping the mandala making the next heartfelt requests. So just as when we do the Namachupa, we offer a mandala and then we make the request for three great purposes.
So Rinpoche offers a mandala and then keeping the mandala makes the following three heartfelt requests to the guru. I humbly beseech you my precious guru, just as the Buddha’s as three times in ten directions of tame sentient beings, you to enact the Buddha’s deeds in countless realms, taking the form of the saffron robed monk. I humbly beseech you, my precious guru, esteemed by vajradhara for those of meager mind, as a field of merit more holy than the endless circles of infinite Buddhas. Every supreme and mundane attainment follows upon pure devotion to you, my protector. Seeing this, I forsake my body and even my life.
Bless me to practice what will only please you. Then going back again, a one. I go for refuge until I am enlightened to the Buddha, the Dharma, the highest assembly. From the virtuous merit that I collect by practicing giving and other perfections, may I attain the state of the Buddha to be able to benefit all sentient beings. May all sentient beings be parted from aversion and clinging, feeling close to some and distant from others.
May they win the bliss that is especially sublime. May they find release in the ocean of unbearable sorrow, and may they never be parted from freedom’s true joy. From this moment on until I am a Buddha, may I never give up though my life be at stake, the attitude wishing to gain full enlightenment, in order to free from the fears of saṃsāra nirvana’s complacency, all sentient beings. O Buddhas, Bodhisattvas and Gurus, please listen to what I now say from the depths of my heart. Just as all Buddhas of the past have developed the thought of enlightenment, true bodhicitta, then practice a stage of greater development, following the trainings for all Buddha’s children.
So may I too, for the sake of all beings, develop bodhicitta and follow the trainings exactly as all bodhisattvas have done. At this moment, my life has become truly fruitful. For having attained an endowed human body, today I’ve developed the true Buddha essence, bodhicitta, and thus have become Buddha’s child. Applying now any skill means whatsoever, may I always accord what I do with this essence and follow the actions of all Buddha’s children? May I never confuse with this pure faultless essence any teachings that lack this enlightening thought?
prostrations. I bow at your lotus feet O my jewel-like Guru Vajradhāra. Your kindness heralds an instantaneous dawn of great bliss. Presenting the offerings, A, ten. All the things I possess and what is not mine, what is actually placed here and what I mentally create.
I present you an ocean like cloud of these various outer, inner, and secret. The body, speech, and mind of myself and others, our wealth as well as our virtues amassed in the past, present, and future. An excellent jeweled mandala, together the mass of Samantabhādra’s offerings. I envision these all and present them to you. My Guru, my Yidam, and the three precious gems, accepting these in your compassion, bestow me with your blessings.
They’re making their requests. So first of all, again, developing the Guru of mind, seeing the Guru is inseparable from all the Buddhas. So as you are making the offering, look at the guru as being the manifestation of all the Buddhas without the slightest doubt. Think all the Buddhas of the past, all the Buddhas of the present, all the Buddhas of future are appearing to me and guiding me in the form of my gurus. By looking at them this way, let them appear this way to your mind, to your heart without the slightest doubt.
See the guru as the manifestation of all the buddhas from your heart. By looking this way, let the guru appear this way to your mind. Reinforce it by thinking, all the teachings I’ve received, all the vows I’ve received, all the initiations I’ve received, all the kindness I’ve received, all the gifts, the advice, every single thing is the activity of all the Buddhas guiding me from the suffering realms, guiding me to enlightenment. All these gurus are all the Buddhas guiding me through compassion. There’s no separation.
By looking at the gurus this way, let them appear this way to your mind without the slightest doubt and hold that mind. It is with this mind of Guru Yoga seeing the Gurus and Buddhas inseparable that we make offerings, we make requests, and we carry out the advice. This brings the greatest purification, the greatest accumulation of merit. The blessings continually enter into our heart and we are constantly twenty four hours a day raising our minds, purifying our minds, getting higher and higher. All the buddhas guide us to enlightenment through these gurus.
I humbly beseech you, my precious guru, just as the Buddhas of the three times in ten directions tamed sentient beings. You too enact the Buddha’s deeds in countless realms, taking the form of a saffron robed monk. I humbly beseech you, my precious guru, esteemed by Vajradhāra, for those of meager mind, As a field of merit more holy than the endless circles of infinite Buddhas, every supreme and mundane attainment follows upon pure devotion to you, my protector. Seeing this, I forsake my body and even my life. Bless me to practice what will only please you.
Requested in this way, my supreme guru comes the crown of my head. Once more, he gladly merges with me. We become of one taste. So here the the guru comes to your heart and meditate on emptiness. In emptiness, once the mind and guru are of one taste.
One taste. From that arising as a deity, with the pride of being Vajrasattva, I embrace my consort Bhagavati while holding a vajra and bell symbolic of the secret of great bliss, simultaneous with secret of voidness, free from the mental fabrication of true existence. From this moment on without any sense of loss, I send forth my body and likewise my wealth and my virtues of mass throughout the three times in order to help all beings, my mothers, the root tantric vows root bodhisattva vows, the root bodhisattva vows, praising myself and belittling others, not sharing my wealth of the dharma, not forgiving even if others apologized, doubting and denying the mahayana, taking offerings intended for the triple gem, abandoning the Dharma through sectarianism, disrobing monks or nuns, committing the five heinous crimes, distorted views, destroying places such as towns, teaching voidness to those untrained, discouraging others from full enlightenment, causing others to break Prātimokṣa vows, belittling those Hīnayāna, proclaiming false realizations of voidness, accepting gifts of what has been seized from a triple gem, passing false judgment, giving up bodhicitta, these the eighteen root bodhisattva downfalls, not regarding these as detrimental, not forsaking the wish to repeat such behavior, delighting in taking pleasure in them, and having no shame or consideration, are the four binding factors that must all be present, for sixteen of these to be complete.
But for the other two, holding distorted views and giving up bodhicitta, these four are not needed. I shall guard myself from all these downfalls and tantric downfalls? Despising or belittling my guru, disregarding any practice, speaking badly of my vajra brothers, abandoning love for any being, giving up wishing and entering bodhicitta, scorning the teachings of sūtra and tantra, revealing secrets to those who are unripe, abusing my own aggregates, denying or doubting voidness, remaining close to malevolent people, not recollecting the view of voidness, causing someone to lose faith, not upholding my word of honor, despising woman, These are fourteen root tantric downfalls. I should protect myself from them at the cost of my life. I should abandon the four basic non virtues as well as liquor and misbehavior, devote myself to holy protecting guru, treat my dharma friends with respect, cultivate the ten virtuous actions, never withdraw from the mahayana, avoid walking over or showing disrespect to a sacred object.
All these additional pledges I shall honor. Relying upon an unqualified consort, sitting in union without the three recognitions, showing secret substances to an unsuitable vessel, fighting or arguing at an offering ceremony, giving false answers to sincerely asked questions, staying more than a week in the home of a śrāvaka, boasting that I am a yogi although I am not, teaching the sacred Dharma to those who lack faith, conferring mandala rites without full preparation, needlessly breaking the pratimoksha and bodhicitta vows, acting in contradiction to the teachings of fifty verses of guru devotion. These are secondary tantric transgressions. I shall guard myself from them in accordance with the rules. The mother tantra precepts precepts of mother tantra.
I shall perform all actions first to my left, make offerings to women and never abuse them, reject sitting in union with an unqualified consort, while in union never be parted from the view of voidness, Relentlessly aspire to the path of transforming attachment. Never forsake the two kinds of mudra. Strive mainly for the outer and inner methods. Never release seminal fluid. Remain chaste in my behavior, and abandon repulsion when tasting bodhicitta, promising to keep the vows.
I shall never transgress even in my dreams, most minor rule of the pure moral training of the Prātimokṣa, bodhicitta, vajrayana vows. I shall practice according to Buddha’s words. As Buddha intended, I shall uphold the complete sacred Dharma of insight and scriptures. As gathered together in the three types of vehicle and four tantric classes, I shall liberate all beings by whichever means is suited to each. Then we go back to B, one, top of page ten.
Requested in this way, my supreme guru comes to the crown of my head. Once more, he gladly merges with me. We become of one taste. With the pride of being Vajrasattva, I embrace my consort, Bhagavati, while holding a vajra and bell symbolic of the secret of great bliss simultaneous with the secret of voidness, free from the mental fabrication of true existence. From this moment on, without any sense of loss, I send forth my body and likewise my wealth and my virtues of mass throughout the three times in order to help all beings, my mothers.
Promising to keep the vows, B, eleven. I shall never transgress even in my dreams, most minor rule of the pure moral training. of the Prātimokṣa, bodhicitta, and vajrayana vows, I shall practice according to the Buddha’s words. As Buddha intended, I shall uphold the complete sacred Dharma of insight and scriptures, as gathered together in the three types of vehicle and four tantric classes. I shall liberate all beings by whichever means is suited to each.
Top of page ten b one. Requested in this way, my supreme guru comes the crown of my head. Once more, he gladly merges with me. We become of one taste. With the pride of being Vajrasattva, I embrace my consort Bhagavati while holding a vajra and bell symbolic of the secret of great bliss, simultaneous with the secret of voidness, free from the mental fabrication of true existence.
From this moment on, without any sense of loss, I send forth my body and likewise my wealth and my virtues of mass throughout the three times in order to help all beings, my mothers. Promising to keep the vows. B, eleven. I shall never transgress even in my dreams, most minor rule of the pure moral training. of the Prātimokṣa, bodhicitta, and vajrayana vows.
I shall practice according to the Buddha’s words. As Buddha intended, I shall uphold the complete sacred Dharma of insight and scriptures as gathered together in the three types of vehicle and four tantric classes. I shall liberate all beings by whichever means suited to each. Then dedication prayer, through the force of white merit in this virtuous act and by the compassion of power of vajradhara, throughout all my lives, may I never transgress any vows I’ve taken, may I complete the stage as a twofold path. In brief, may I be born in Shambala, the great jewel treasury, and complete there the stage of the Peerless Path, in as quick a time as the amount of white merit I’ve gathered from this virtuous practice.
That all my lives might never be parted from perfect gurus. By making good use of the glorious Dharma, fulfill the good features of the stage and past, may I quickly achieve vajradhara’s state. Then the special dedication prayers for the final session. Due to the merits of three times collected by me, Buddha’s, bodhisattvas, all other sentient beings. May bodhicitta cherishing others, letting go of oneself, letting go of the I, which is the source of all the happiness and success of myself and other sentient beings, be generated within my own mind and minds of all sentient beings without even a second’s delay.
May that which has already been generated increase. Due to the merits of three times collected by me, Buddhas, Bodhisattvas, and all other sentient beings. May all father and mother sentient beings have happiness may the three lower realms be empty forever may all Bodhisattvas prayers succeed immediately and may I be able to cause all this to happen by myself alone. Due to the merits of three times collected by me, Buddhas, Bodhisattvas, and all sentient beings. May His Holiness the Dalai Lama, the Buddha of compassion, and all other holy beings.
All our virtuous friends have stable lives, and may all their holy wishes succeed immediately. Due to the merits of three times created by me, Buddhas, Bodhisattvas, and all other sentient beings. May I be able to offer skies of benefit to all sentient beings, as Lama Tsongkhapa did, by having within me the same qualities that Lama Tsongkhapa had, from now on in all my future lifetimes. Due to the merits of three times created by me, Buddhas, Bodhisattvas, all other sentient beings, which are totally nonexistent from their own side, May the I, which is also totally nonexistent from its own side, achieve Guru Śākyamūni Buddha’s enlightenment, is also totally nonexistent from its own side, lead all sentient beings with totally nonexistent from their own side, to that enlightenment which is totally nonexistent from its own side, by myself alone who is also totally nonexistent from its own side. I dedicate all my merits in a way greatly admired by the Buddhas and bodhisattvas of the three times and realized by glorious Vajra Mañjuśrī.
May I be able to completely actualize Lama Tsongkhapa’s teaching, which unifies Sūtra and Tantra within my mind and spread these teachings in the minds of all sentient beings. Thus, may Lama Tsongkhapa’s teachings flourish forever. Fourth session. Due to the merits of three times created by me, Buddhas, Bodhisattvas, all other sentient beings, wherever I am, whatever universe, world, country, or any place, just by my being there may the sentient beings within that universe, world, country, aerial place, never be reborn in the lower realms. May they immediately be liberated from all disease, spirit harm, negative karma and defilements.
And may they achieve enlightenment quickly by actualizing the whole path, especially bodhicitta. So finish that and have a have a dinner break and come back at seven. So then Rinpoche should be coming at seven to teach. So in the break, there’s been request from at least one person saying that they’re trying to they’re trying to keep their mind quiet. They’re trying to reflect and be in a retreat state, but there are lots of people chatting all around.
So please, if you can keep the Gompa area quiet and going up to dining room area, all around that area quiet. So there is a place for people who want to still their minds, who want to use this opportunity to really reflect deeply on the subject. So please be mindful. Thank you very much.