Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. With only three days remaining in an international Mahāmudrā retreat, Lama Zopa Rinpoche addresses fatigue and distraction—and returns practitioners to the core: guru devotion and emptiness meditation. In this 76-minute session, he guides the assembly through the Thirty-Five Buddhas prostration and confession, then an extended guru yoga meditation on why the Buddha manifests in ordinary form and why that appearance is precious. The central teaching is recognizing the guru not as a fallible person but as all Buddhas appearing according to each student’s capacity. Lama Zopa then leads an offering practice, blessing physical offerings and mentally creating vast clouds for FPMT centers. Throughout, the goal is achieving Mahāmudrā—the union of method and wisdom—through guru devotion in this lifetime. For practitioners in formal retreat.
File metadata (for organising)
File: 104 2004 04 30 MR.mp3
UUID: ad93bb5d-a662-4f6a-94a4-4a1ef2644e91
Teacher: Lama Zopa Rinpoche 1
Collection: y Mahāmudrā International Retreat (Lama Zopa Rinpoche 1)
Date: 2004-04-30
Recorded at: Buddha House Adelaide
Duration: 76.7 minutes
Words: ~5,144
It is like that now, and it will be like that in the future until the root of delusion has been ceased. There will never be an end to saṃsāra. There will never be an end to saṃsāra. There will never be an end to suffering until this root, delusion, has been ceased, has been cut. In order to do this, I need to realize emptiness in my mind.
In order to do this, I need to engage in intense purification and accumulation of merit and to seek the guru’s blessings. Therefore, I’m going to engage in this practice of the meditation recitation, the thirty five Buddhist names, in order to purify my mind so that I can actualize the realizations and make my life most meaningful for sentient beings. I, [name], Throughout all times, refuge in the Buddha, to refuge in the Dharma, to refuge in the Sangha. I throughout all times, to Ratna, to Jina, to Ratna Jina.
I throughout all times, to Ratna Jina, to Ratna Jina. To Bhagawan, Targata Aham, perfectly completed Buddha, glorious conqueror Śākyamūni Buddha, I prostrate, eighty thousand aeons of negative karma. To the Tathāgata thoroughly destroying with vajra essence, I prostrate, ten thousand aeons of negative karma. To the Tathāgata radiant jewel I prostrate twenty one thousand aeons negative karma. Causes to fulfill all one’s wishes.
To the Tathāgata king, Naga, I prostrate, heals diseases caused by nagas. To the Tathāgata army of heroes, I prostrate, negative karmas of gossiping or negative karmas of speech, one thousand eons. To the Tathāgata delighted hero I prostrate two thousand eons all the negative karmas of mind. To the Tathāgata pure fire I prostrate two thousand eons negative karma and pollution while taking the enjoyments of the Sangha. To the Tathāgata pure moonlight I prostrate eight thousand eons.
To the Tathāgata meaningful to see I prostrate criticizing the sangha, one thousand eons, negative karma. To the Tathāgata pure moon, I prostrate five uninterrupted negative karmas and having killed one’s mother. To the Tathāgata, stainless one, I prostrate the five nearing uninterrupted negative karmas and having killed father. To the Tathāgata, bestow with courage, I prostrate negative karmas of anger and having killed an arhat. To the Tathāgata pure one I prostrate all the negative karmas involved with attachment and having caused blood to flow from the Buddha.
To the Tathāgata bestowed with purity I prostrate ten thousand aeons and negative karma and having caused disunity amongst the Sangha. To the Tathāgata water god I prostrate one thousand eons negative karma and blaming a female arhat. To the Tathāgata deity of the water god I prostrate five thousand eons negative karma having killed a bodhisattva. To the Tathāgata glorious goodness I prostrate five thousand eons negative karma many eons having killed the guru. To the Tathāgata glorious sandalwood I prostrate taking the Sangha’s belongings.
To the Tathāgata infinite splendor I prostrate seven thousand eons and negative karma having destroyed stupas. To the Tathāgata glorious light I prostrate negative karmas with anger causes infinite benefit. To the Tathāgata sorrowless glory I prostrate negative karmas created with attachment and ignorance. To the Tathāgata non craving I prostrate helps cure depression ten thousand aeons negative karma. To the Tathāgata glorious flower I prostrate negative karmas with the body one hundred thousand aeons of negative karma.
To the Tathāgata pure light rays clearly knowing by display I prostrate one thousand eons negative karma with speech. To the Tathāgata lotus light rays clearly knowing by display I prostrate seven thousand eons negative karma mind. To the Tathāgata glorious wealth I prostrate pollution from using enjoyments of the Sangha the negative imprints on the mind. To the Tathāgata glorious mindfulness I prostrate criticized others or the negative karma of the body. To the Tathāgata glorious name widely renowned, I prostrate.
Jealousy, being unhappy of the Buddha descending in this world. To the Tathāgata king holding the victory banner of foremost power, I prostrate, purifies jealousy and pride. To the Tathāgata glorious one totally subduing, I prostrate, causing others to engage in negative karma. To the Tathāgata utterly victorious in battle I prostrate purifies pride and all the delusions. To the Tathāgata glorious transcendence through subduing I prostrate purify slandering criticizing others, other negative karmas.
To the Tathāgata glorious manifestations illuminating all I prostrate rejoicing when others create negative karma. To the Tathāgata all subduing jewel lotus I prostrate the very heavy negative karma of having abandoned the holy Dharma. To the Tathāgata perfectly completed Buddha king of the lord of mountains firmly seated on jewel and lotus I prostrate having criticized the guru and degenerated samayas with the guru. To the Tathāgata perfectly completed Buddha king of the Lord of mountains firmly seated on jewel and lotus I prostrate. All the negative karmas generated similarly with the Guru.
To the Tathāgata perfectly completed Buddha king of the Lord of mountains firmly seated on jewel and lotus I prostrate. Negative karmas of having criticized the guru and degenerated samayas with the guru. To Bhagawan, Tathāgata Arhat, perfectly completed Buddha, renowned glorious king of excellent signs, I prostrate. To Bhagawan, Tathāgata Arhat, perfectly completed Buddha, King of melodious sound, brilliant radiance of skill, dawn with jewels, moon and lotus, I prostrate. To Bhagawan, Tathāgata Arhat, perfectly completed Buddha, stainless excellent gold, illuminating jewel, accomplishes all conduct, I prostrate. To Bhagawand, target Aham, perfectly completed Buddha. Glory supreme one free from sorrow, I prostrate. Purifies when there’s sudden depression in the mind. To Bhagawan, Tathāgata Arhat, perfectly completed Buddha, melodious ocean proclaimed Dharma, I prostrate. To Bhagawan, Tathāgata Arhat, perfectly completed Buddha, clearly known by the play of free wisdom of the ocean of Dharma, I prostrate. To Bhagawan, Tathāgata Arhat, perfectly completed Buddha, medicine guru, king, and light, I prostrate. All you thirty five Buddhas and others as many Tathāgata arhat perfectly completed Buddhas as are existing sustaining residing all the world systems of ten directions. All you Buddha Bhagawans please pay attention to me.
In this life in all states of rebirth in which I’ve circled in saṃsāra to our beginning of science. Whatever negative actions I’ve created made others create or rejoice in creation of. Whatever possessions of stupas, possessions of monasteries, possessions of the Sangha of the ten directions I’ve appropriated made others appropriate or rejoice in the appropriation of. Whichever among the five actions of immediate retribution I’ve done, cause to be done, rejoice in doing of. Whichever pass the ten non virtuous actions I’ve engaged in caused others to engage in and rejoice in engaging in.
Whatever I’ve created being obscured by these karmas causes me and sentient beings to be born in the hell realms, in the animal realm, in the pretas realm, in irreligious countries, as barbarians, as long life gods, with imperfect faculties, holding wrong views, or not being pleased with Buddha’s descent. In the presence of Buddha Bhagawans with transcendental wisdom, who are eyes, who are witnesses, who are valid, and who see with omniscient consciousness I’m admitting and confessing all these negativities. I will not conceal them nor hide them and from now on in the future I will abstain and refrain from committing them again. All Buddha Bhagawans please pay attention to me. In this life and in all other states of rebirth in which I’ve circled in saṃsāra from beginningless past lives whatever is the virtue of created by generosity even as little as giving just one morsel of food to a being born in the animal realm whatever is the virtue of created by guarding morality whatever is the virtue of created by following pure conduct, whatever is the virtue of created by fully ripening sentient beings, whatever is the virtue of created by generating bodhicitta and whatever is the virtue of created by my unsurpassed transcendental wisdom all these assembled and gathered combined together I fully dedicate the unsurpassed, the unexcelled, the higher than the high, the superior to superior thus I completely dedicate to the highest perfect complete enlightenment.
Just as the previous Buddha Bhagawan are fully dedicated, just as the future Buddha Bhagawan will fully dedicate and just as the presently abiding Buddha Bhagawans are fully dedicating. Like that I too dedicate fully. I confess all negativities individually. I rejoice in all the merits. I urge and implore Buddhas to grant my request, may I receive the highest most sublime transcendental wisdom.
To the conquerors, best of humans, those who are living in the present time, those who lived in the past, and those who will likewise come. To all those who have qualities as vast as an infinite ocean, with hands folded, I go for refuge. General confession. Page forty one. All are the Buddhas and Bodhisattvas who abide in ten directions and all the venerable Sangha, please pay attention to me.
I, [name], as you, circling in cyclic existence since beginningless time until the present, overpowered by mental afflictions such as attachment, aversion, ignorance, by means of body, speech, and mind have created the ten non virtuous actions. I’ve engaged in the five uninterrupted negative karmas and the five nearing uninterrupted negative karmas. I have transgressed the vows of individual liberation, contradicted the trainings of bodhisattvas, and transgressed Samaya’s secret mantra. I’ve been disrespectful to my parents. I’ve been disrespectful to my vajra masters and to my abbot.
I’ve been disrespectful to my companions sharing pure behavior. I’ve committed actions harmful to Three Jewels, avoided the holy dharma, criticized the Ārya Sangha, harm sentient beings, and so on. These and many other non virtuous negative actions I’ve done have caused others to do, have rejoice in others doing, and so forth. In the presence of the great guru of vajradhara, all the Buddhas and bodhisattvas who abide in the ten directions and the venerable Sangha. I admit this entire collection of faults and transgressions that obstruct my own higher rebirth and liberation and are the causes of cyclic existence and miserable lower rebirths.
I will not conceal them and I accept them as negative. I promise to refrain from doing these actions again in the future. By confessing and acknowledging them, I’ll attain and abide in happiness. While by not confessing and acknowledging them, true happiness will not come. Infinite nectars and light rays descending from the holy bodies and merit field, completely purify each and every single negative karma along with the imprint left in the mental continuum in this life and from beginningless past lives.
Think: purify oneself and all sentient beings. Feel that your mental continuum has become completely pure, not the slightest trace of negative karma remaining. In emptiness, there is no I, the creator of negative karma. In emptiness, there is no action of creating negative karma. In emptiness, there is no negative karma created.
Even though there are infinite phenomena, in emptiness nothing exists at all. From this emptiness, everything comes into existence. Whatever exists is a manifestation of emptiness. Whoever owns a white car, b c u three seven seven, parked outside the kitchen, could you please move it right now? So in the Lama Chopa, we reach the section of prostrations to the guru, which is on page twenty six, twenty seven.
So it starts to get to quite a difficult place in the retreat because the time is running out. Then then people are tired, people are sick. There’s a lot of other things to do. And the mind just naturally starts to think of what’s going to happen afterwards and gets distracted. But there are these there are these three days left, and we are all in a very kind of special state, actually, due to all the immense purification that we’ve done.
There’s no way that I can finish the Namgyi Pa unless I just rush through it to lunchtime. So and the main the main thing to meditate on Rinpoche has said, the core of the retreat is emptiness and the guru devotion. So what I will do is I will lead the meditation on the kindness of the guru. Well, actually I’ll lead lead the meditation on the guru in connection with the prostration prayer. And then we’ll stop wherever we stop.
And we have two sessions this afternoon. So one session we’ll do six-session Guru Yoga, and the other one will complete the Namagyipa. And before we do that, we’ll recite the Calling the Guru from Afar which contains the essence which contains the essence of the way to reflect on the kindness of the guru. So it isn’t just a short one, page thirteen. In the green book in the Lamrim prayer section contains the essence reflecting on the kindness of the guru.
So the preliminaries, cleaning the place and and then cleaning the mind. So cleaning the mind is by examining the mind, checking for the thoughts of the eight worldly dharmas, attachment, clinging to its life, and then doing the nine round breathing. So it’s in the correct position doing the nine round breathing. We’ll do that now. Visualize your guru in front of you.
You’re a guru with the awareness that this is the absolute guru, all the Buddha’s appearing in an ordinary form in order to guide. Then with ardent devotion, direct the following requests to the guru from your heart, begging from the heart for transformation. Lama, think of me. Lama, think of me. Lama, think of me.
Magnificently glorious guru, dispelling the darkness of ignorance. Magnificently glorious guru, revealing the path of liberation. Magnificently, glorious guru liberating from the waters of saṃsāra. Magnificently glorious Guru, eliminating disease of five poisons. Magnificently glorious Guru who is the wish granting jewel, I beseech you, please grant me blessings.
Magnificently, glorious guru, please grant me blessings to remember impermanence and death from my heart. Magnificently glorious guru, please grant me blessings to generate the thought of renunciation in my mind. Magnificently, glorious guru, please bless me to abide one pointedly and practice in isolated places. Magnificently glorious guru, please bless me to not have any hindrances to my practice. Magnificently glorious guru, please bless me so that all bad conditions appear as a support.
Magnificently, glorious guru, Please bless me to accomplish effortlessly the two works of self and others. Magnificently glorious guru, please bless me soon, very soon. Please grant me blessings on this very cushion. Please grant me blessings in this very session. May I not arise heresy even for a second in the actions of glorious guru?
May I regard whatever actions are done as pure? With this devotion, may I receive blessings of guru in my heart? Magnificent and precious through guru, please abide in the lotus and moon seed of my heart. Guide me with your great kindness, and grant me the realizations of your holy body, speech, and mind. Visualize in the space in front.
In the most perfect environment from an ocean of milk comes a wish granting tree made of the seven precious jewels. In the center on a lion throne composed of jewels, seated on a lotus moon and sun disc sun and moon disc is your own guru in the aspect of lama, Losang Dragpa, Dorje Chang, embodiment of every single object of refuge, magnificent, glorious, radiant. From his from his heart, light rays emanate out. To the right and left, the lineage lamas of the extensive deeds and profound view. Behind the lineage lamas, the tantras, including the Mahāmudrā lineage.
In front, one’s own guru in ordinary aspects surrounded by all those gurus with whom we’ve made Dharma connection. Down below in rows, the deities of four classes of tantra, the Buddha’s Nirnamanakaya forms, bodhisattvas, Pratyekabuddha, arhats, dakas and dakinis and Dharma protectors. And around the edge in each of the directions, the four guardian kings surrounded by their entourage. Think the entire merit field is a manifestation of the absolute guru, the unified primordial protector, the dharmakaya holy mind of all the Buddhas, and has no beginning and no end. Bound by infinite compassion, manifesting all these myriad forms in order to guide myself and all beings from the sufferings of lower realms to the supreme bliss of enlightenment.
Think that every single figure of the merit field is the entire merit field, inseparable from one’s own root guru. Think. All the merit field are the manifestations of one’s guru, and one’s guru is manifested as the entire merit field. Then focus on the gurus with the awareness they are Buddhas appearing to us in human form to guide. Imagine emanating, numberless bodies which prostrate from all directions, covering every atom of the earth, singing the praises and qualities of the gurus while mentally reflecting on the meaning of each verse.
Your compassion grants even the sphere of great bliss. Supreme state of the three kayas in an instant. Guru with a jewel like body, vajra holder, I prostrate at your lotus feet. Now think. Since I met the guru, if I had followed exactly the advice that was given to me, by now I would have achieved enlightenment.
If I had followed exactly since I met Guru, at least I would have achieved the realizations of tantra, the three principles of the path. If I had done the practice from my side, I would have been so close to enlightenment. From the guru’s side, they did the work showing the path. Even if it takes me nine billion human years to achieve enlightenment, still that is just one day according to the length of one day in the first hell realm, the Reviving Hell. So compared to that, it’s very quick.
Even if it takes five hundred years to achieve enlightenment, but that is just one day in the deva realm. So from now on, no matter how long it takes to achieve enlightenment, if it’s compared to my samsaric rebirth without beginning, it’s achieving enlightenment in one second. Not only that, but the guru is granting me the sublime state, the sphere of great bliss, dharmakaya, in an instant. Achieving enlightenment in one brief lifetime of degenerate times is one instant. So each of these gurus, not just the ones I like and feel close to, but all of them are granting me enlightenment in one instant.
From the guru’s side, they are doing the work by giving vows, teachings, initiations. Even if I look at them as ordinary, still from the guru’s side, the activity of granting enlightenment in one instant is happening. According to my ordinary mind, I see these gurus as ordinary beings. Why? Because I always find mistakes.
If that is true, where are the Buddhas who are working for me? Buddha has omniscient mind and has trained his mind in great compassion, so there is no cheating sentient beings. Buddha made so many vows to benefit sentient beings in the bodhisattva path and then completed the path only to work for me and sentient beings. So where are they? It doesn’t make sense if all the Buddhas have abandoned me and ordinary beings doing the activity of granting enlightenment.
So definitely these gurus are Buddhas. From the one thousand Buddhas, Guru Śākyamūni Buddha made the vow and chose this time when it’s most difficult to subdue sentient beings, promised and made vows to guide us. Also, Buddha Vajradhāra promised, ‘I will manifest with form using various methods to benefit sentient beings at this time. Therefore, the Buddhas must be guiding me. Not only that, but Buddha’s work even for the animals who can’t understand, who don’t have human body.
I have a human body. I’ve met Dharma, I have faith. So, of course, definitely, the numberless Buddhas will guide me. Establish very strongly in your mind that each of these gurus are all the Buddhas, giving me enlightenment in an instant. And remember the kindness.
You, the wisdom knowledge of all infinite conquerors, appearing in any way that subdues With supreme skillful means, you manifest as a saffron robed monk. Holy refuge savior, I prostrate at your feet. Now think, how is my mind? It is so obscured that even though it says in the teachings that all phenomena are empty, I don’t see it. It’s true that all phenomena are empty.
It’s reality, but I don’t see it. My mind is so obscured. All phenomena are impermanent, changing constantly, but I don’t see it. There are numberless phenomena that exist, but my mind doesn’t see it. I cannot see clearly inside my body.
Even when I get sick, I have to go to a doctor. I can’t see what’s going to happen the next hour or the next day. My mind is so limited. This mind is so deluded, filled with anger attachment and ignorance that I am obscured and see the guru as having delusions, a mind and body that are suffering, sickness, old age, and death. This is due to my negative karma, the level of my mind.
If the Buddha’s manifested more pure than this, I don’t have the karma to see it. So they cannot guide me directly. And if the Buddha’s manifest lower than these forms, I won’t have faith. Therefore, the only forms that they can manifest according to my level of mind are these ordinary forms in which I see my gurus. These gurus showing ordinary aspect, most precious and most kind in my life.
Most precious, most kind, most important, showing these ordinary aspects. Focus on that. Without these ordinary aspects, I am totally lost, totally helpless, like a small baby in a dark forest with many vicious animals, alone and helpless. Therefore, these ordinary aspects are so precious and so kind, most important in my life. You eliminate all thoughts and the instincts and a treasure of infinite precious qualities, sole source of benefit and bliss without exception, perfect pure guru, I prostrate at your feet.
Now think each of these gurus with various means is guiding me. By scolding, by praising, by giving presents, by teaching, by giving vows, by giving advice, every action they do ceases completely a fault in my mind, delusion, and grants a realization, a quality. From each of these gurus who are performing enlightened activities of all the Buddhas, I receive all my happiness, temporary and ultimate, every single realization, and disguise of qualities of the Buddha. Therefore, each one is so kind and so precious. Again, focus on this, so kind, so precious.
Teacher of gods and humans, supreme among beings, Buddhas, source of eighty four thousand pure Dharmas, uttara of a whole host of Aryas. Kind Guru, I prostrate to you. We did this one before. To Gurus dwelling in three times and ten directions, three supreme jewels, no worthy of homage. With faith, conviction, ocean of melodic praise, I prostrate manifesting bodies as many as atoms of the world.
At any rate, I must achieve this state of enlightenment in order to benefit all sentient beings. To do this, I need to accumulate extensive amount. Therefore, I’m going to do this practice of making extensive offerings in the merit field. Blessing all the offerings set out here, blessing all the offerings set out in all the FPMT centers. Mongolia, two thousand six offerings, Taiwan, Taipei Center, and the medicine Buddhism and the offerings, Kopan upstairs, five hundred offerings, houses in Aptos, California, and also in Washington, so many bowls and saffron waters, so many lights, candles, tiny Christmas lights, So many food offerings, tea offerings, flowers, incense, music, wherever there are offerings set out in Buddhas, all the centers, all the students’ houses, and then and then mentally creating numberless more offerings.
Blessing and increasing all of these, imagine it to be received by numberless Buddhas. May human and divine offerings actually arranged and mentally created clouds of the finest Samantabhādra offerings fill the entire space. By the power of truth, the Three Jewels bless us all, by the power of stainless suchness, by the power of the mind, the completed two collections, completely pure and inconceivable sphere of reality, all these offerings become so. Now we bless the food in the kitchen, everything that we’re going to eat, and we’ll offer it together with the other offerings. So first of all, purify the food into emptiness, And then generated is uncontaminated wisdom, nectar by means of the deity that you practice.
Now making charity of all this ocean-like nectar food, and also all the other offerings to every single hell being, every single prata, every single animal, every single human, every single being, every single being, every single intermediate state being. Think they’re all very gratefully and joyfully received, so happy that they can make these offerings and accumulate merit. And then now we’re going to offer together and all share in the benefit. Putting the palms together at one’s heart, prostrating to all the gurus with awareness one hundred percent that they are all Buddhas, all Dharma, all Sangha, all holy objects for three times, ten directions. Offering all the offerings in the nature of infinite bliss and all the uncontaminated nectar food, generating infinite bliss in the minds of the gurus.
Do this over and over. Prostrate, offer, generate bliss. Prostrating, offering all the offerings and all the nectar like food to all the rest of the Guru Puja merit field, meditating their essence, oneness with the virtuous friend from their own side, generating infinite bliss in their holy minds over and over. Prostrating, offering all the offerings set out here in the centers from Geshe-la’s houses, from Geshe-la’s room above, and all the other offerings as well as all the ocean uncontaminated oceans of nectar food to all ten directions, Buddha, Dharma, Sangha, and all ten directions, statues, stupas, scriptures, relics, holy objects. By meditating their essence as oneness with the root virtuous friend, from their own side, generating infinite bliss in the mind over and over.
Prostrating, offering all the offerings, all those offered here, all the offerings of their centers from Geshe-la’s houses, from Geshe-la’s room above. Numberless offerings as well as uncontaminated oceans of nectar food. To the eight medicine Buddhas for all one’s prayers to be fulfilled. to Lama Chenrezig to quickly generate great compassion, take full responsibility to lead sentient beings to enlightenment by oneself alone, and bodhisattva Sitatapatra in order to do extensive works for sentient beings, seeing them as one’s own root guru from their own side, generating infinite bliss and holy mind over and over. Prostrating, offering all the offerings, all the oceans of nectar food in the nature of infinite bliss to each and every single holy objects in India, especially the precious stupa of enlightenment in Bodh Gaya, and all the gurus in India, all the relics, with awareness of one’s own virtuous friend, generate infinite bliss in their holy minds.
With each tiny offering accumulating limitless skies of merit. Prostrating, making all the offerings to all the holy objects into that with awareness, one’s own root guru, generating infinite bliss in the holy mind over and over. Prostrating, offering all the offerings and nature infinite bliss, all the oceans of uncontaminated nectar, as well as all the other offerings to all the holy objects in Nepal, all the gurus in Nepal, the relics, with the awareness of one’s own virtuous friend, generate infinite bliss in the holy mind over and over. Finally, prostrating, making all the offerings, all those set out here in its centres, in which its houses and so forth, as well as the oceans of uncontaminated nectar offering food to all the holy objects in this world, remembering all the Buddhist countries, every single statue, every single stupa, every single relic, every single Dharma text, particularly thinking about the Prajñāpāramitā, the Sūtra of Golden Light, the Sanghata Sūtra, these powerful sutras of the Buddha. Even every single tsa-tsa, image, picture, photograph, even every syllable of Dharma, with the awareness of one’s own root virtuous friend, generating infinite bliss and holy mind over and over.
Now dedicate all the merits from having made all these extensive offerings, and also offer the nectar like food to the numberless hell beings, numberless hungry ghosts, numberless animals, numberless human beings, numberless suras, numberless intermediate state beings, think they’re all fully enjoyed, liberated from suffering that causes, actualize the path, and became enlightened in the form of the deity that one practices. Then we dedicate all this merit. Due to all these merits, may I, my family members, all the organizers of the course, members of Buddha House, everyone offering service, all students and benefactors the organization, those who sacrifice their life for the benefit of sentient beings, and all other sentient beings, especially those who died for the food, who suffered for the food, who worked for the food, all those involved in the evolution of food and the benefactors. May all of us sentient beings and our future lives never separate away from the triple gem. Always collect merit by making offerings of triple gem.
Receive all the realizations of the path and grow in devotion up to enlightenment without delay even one second. Due to all the past, present, future merits created by myself, all sentient beings, all Buddhas’ bodhisattvas, which are completely empty, existing from their own side. May the I, which is completely empty, existing from its own side, quickly achieve Guru Vajradhāra’s enlightenment, which is completely empty, existing from its own side. And lead all sentient beings, who are completely empty, existing from their own side, to that state, by myself alone, who is completely empty, existing from my own side.
To you we offer desire enjoyments of this circle of magnificent song please stay by being pleased and satisfied with these uncontaminated bliss, grant us the holy body speech and mind please grant blessings to achieve in this life Mahāmudrā, profound vajra Yoga, inseparable with method and wisdom. Three times, Buddhas, Bodhisattvas, Sangha, and all sentient beings. May either members of my family or students and benefactors of this organization or the rest of sentient beings be led only by perfectly qualified Mahāyāna Gurus in all our future lifetimes. From our side may we see them only as enlightened beings. May we do only actions most pleasing to the holy minds of virtuous friends May we be able to fulfill all the holy wishes immediately.
So the next session will be at two o’clock. This is the between break session. Book signing about midday where? In the Sangha land. So this is an excellent way to have these various meditation teachings, which are from the integrated experience of the senior Sangha practitioners and also to contribute towards the Sangha, all the various activities the Sangha are doing, retreating, studying, teaching.
So everything’s a whole package. As you’ve got no choice, actually.