Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. Lama Zopa Rinpoche opens this 70-minute retreat session with a deceptively simple claim: pleasing the guru directly leads to enlightenment, even more than offering to all Buddhas for eons. He then spends the rest of the talk showing how to live this truth practically — how to keep motivation pure when doing humble work for a dharma center, how to see obstacles and difficult people as the guru’s gifts for purifying karma, how guru yoga transforms even mundane labor into the path. He moves through the Kadampa teachings on renouncing worldly concerns, the sevenfold cause-and-effect path to bodhicitta, the six perfections, tantric practice, and closes with long-life prayers.
File metadata (for organising)
File: 111 2004 05 01 MR.mp3
UUID: 0ba0806b-314e-4d75-b552-e830dc5fb507
Teacher: Lama Zopa Rinpoche 1
Collection: y Mahāmudrā International Retreat (Lama Zopa Rinpoche 1)
Date: 2004-05-01
Recorded at: Buddha House Adelaide
Duration: 69.7 minutes
Words: ~5,326
So I don’t know what Rinpoche’s planning ever, and not at this moment specifically. So we’ll just finish the Namcho prayer or try to. So we reached page seventy six. Page seventy six, and. So begin by settling the mind by doing the nine-round breathing.
So before we do practicing Guru Devotion’s nine attitudes, I’ll just read one more little A quote from Mahasiddha Guru Devotion. It is said in the Kālacakra Tantra teaching, one cannot achieve enlightenment in this life even though one makes offerings the triple gem and saves the lives of ten million living beings for eons of the three times. But if, with devotional thought, one pleases the guru who has oceans of qualities, one will definitely achieve the general and sublime realizations in this life. Also, it is said in the tantric teachings, transcendental wisdom ocean, the one who is wise in the works of the guru is a fortunate one.
This has greater meaning than making prostrations to all the Buddhas of the three times for six million one hundred thousand eons. So this is Rinpoche’s commentary to that. And Rinpoche’s holy words, one who is wise means someone who does the work in accordance with the guru’s wishes. That being is a fortunate one. To be such a fortunate one who offers service to the guru has greater meaning than doing prostrations to all the Buddhas of the three times.
For how long? For sixteen million one hundred thousand aeons. These are the true teachings of Buddha. By having faith in such true teachings of Buddha and practicing them, as said in the teachings, one definitely receives the result. It is extremely important while one is doing work for the guru to remember these points.
It is extremely important to remember again and again the infinite advantages of following the guru. In that way, as you think of the advantages, your motivation for doing the work can become dharma. If you think of the benefits, no matter how hard the work is, it helps your motivation for doing the work to easily become dharma. It stops your motivation from becoming egocentric, self centered, under the control of the evil thought of the worldly dharmas. In that way, all the work you have to do for the center easily becomes Dharma.
The work that you do also becomes very effective for your own mind by remembering the advantages that are explained in Buddha’s Sūtra and Tantra teachings. Just like reading scriptures or doing meditation, the work you do becomes very effective for your mind and very enjoyable because you know what you’re doing and you know its result. You have greater confidence in the result that you will receive from it. Otherwise, if you do not remember the guru yoga practice and do not try to relate your own work to it, Instead of doing work for the guru, it becomes doing work for yourself. After some time, your mind becomes very empty, very dry, and kind of hopeless.
Your mind then becomes very dangerous and you no longer have faith. You get mentally and physically exhausted and the work doesn’t make much sense to you. There is then a danger that you’ll generate heresy and all kinds of negative thoughts which throw you in the hells. Sometimes you find that you get into very difficult situations in regard to working for a center. However, if you know Guru Yoga practice well and know how to think, even though it looks as if you’re in a difficult situation, your mind is very happy because you accept the situation.
You apply Guru Yoga practice to that difficult situation. You think this is a blessing of the guru or this situation has been purposely manifested by the guru in order to purify my negative karmas and obscurations. By relating the situation to Guru Yoga practice, one accepts the situation and the mind is then very happy. When you’re finding it hard to deal with people, think, this has been specially manifested by the guru to subdue my own mind. This situation has been purposely created by the guru.
Or this person has been purposely manifested by the guru in order to subdue my unsubdued mind, in order to tame my untamed mind. Focusing on the merit field in front with the awareness and all the figures in the merit field, Lama Tsongkhapa, Dorje Chang, the root and lineage lamas, the deities, buddhas, bodhisattvas, arhats, dakas, dakinis, Dharma protectors and guardians. The whole manifestation is the guru, and the guru is the whole merit field. Then oneself surrounded by all sentient beings make these intensive requests for blessings. I’m requesting the kind Lord guru, who is more extraordinary than all the Buddhas.
Please bless me to be able to devote myself to the qualified lord guru with great respect in all my future lifetimes. By realizing that correctly devoting myself to the kind lord guru, who is the foundation of all good qualities, is the root of happiness and goodness. I shall devote myself to him with great respect, not forsaking him even at the cost of my life. Thinking of the importance of the qualified guru, may I allow myself to end under his control? May I be like an obedient child acting exactly in accordance with the guru’s advice?
Even when Mara’s evil friends and the like try to split me from the guru, may I be like a vajra inseparable forever? When the guru gives me work, whatever the burden, may I be like the earth carrying all? When I devote myself to the guru, whatever suffering occurs, may I be like a mountain immovable? Even if I have to perform all the unpleasant tasks, may I be like a servant of the king with a mind undisturbed? May I abandon pride, holding myself low than the guru.
May I be like a sweeper? May I be like a robe joyfully holding the guru’s work no matter how difficult or heavy a burden? Even when the guru criticizes, provokes, ignores me, may I be like a dog without anger, never responding with anger? May I be like a ferryboat, never upset at any time to come and go for the guru? Oh, glorious and precious root guru, please bless me to be able to practice in this way from now on in all my future lifetimes.
May I be able to devote myself to the guru in this way? Realizing how this body of liberties and endowments is found but once difficult to obtain, is easy lost. I seek your blessings, partake with essence, make it worthwhile, and not be distracted by the menace affairs of this life. We’ll do the ten innermost jewels on a separate sheet. So Rinpoche said, perhaps reciting this is to leave positive imprint even we can’t practice this way at the moment, But in the future to be able to practice this way makes very strong preparation for for the future.
These are ten innermost jewels, the Kadampa. By merely keeping them in the heart, the fortress of delusion collapses. The ship of evil negative karma disintegrates, and one will reach the very blissful ground of remedy. Therefore, if one has these ten innermost jewels, one will achieve liberation and enlightenment quickly and without hardships. And by the way, one will attain the happiness of this life and the happiness of all future lives.
I request the possessor of the mighty one, the kind gurus, the direct and indirect gurus. Please bless me to give up this life as in the holy biographies, the previous holy beings. By seeing sickness, old age, and death, the unequaled son of Satsang, prince Adhatta, felt great sadness and then abandoned his reign of the kingdom. At the end of six years, having lived the austere life of an ascetic on the banks of the great river Nairanjana, he became fully enlightened. Like that, as in the life stories of previous holy beings who reflected on impermanence and death, felt great sorrow, gave up this life, practiced in solitary places, and achieved enlightenment in one life.
In this way, reflect on the nature of the uncertainty of death. Why shouldn’t I give up the activities of this life? Home, field, house, relatives, food, wealth, all of which do not allow pure Dharma practice to arise. Except for the needs for survival, the three robes, begging bowl, and so forth. I won’t keep gold or jewels or anything extra, not even one piece for myself.
What is definite to occur for me is death. At that time, wealth, family, friends, cats and dogs too will not benefit me. Furthermore, there is a suffering of separation from them. By reflecting this way, I should give up seeking the means of this life. I should entrust the depths of my attitudes to the dharma.
I should entrust the depths of the dharma to the beggar. I should entrust the depths of the beggar to death. I should entrust the depths of death to the cave. I should proceed well with the uncaptured vajra. By proceeding with vajra mind, not changing from renouncing this life, I practice Dharma without being captured by the beloved ones.
I should definitely leave behind the vajra without shyness. Leave behind worldly concern. Whatever people say about me, good or bad, I won’t change my mind when I go out into the world with renunciation for this life. This mind is a vajra without shyness. The transcendent wisdom vajra should accompany me.
I should equalize dharma and my life together without transgressing the commitment to renouncing the life I live in. I should tend to be out of line with human beings. I should be out of line with worldly human beings who attached to this life. I should keep the lowly position wearing ragged clothes. I should reach the line of dogs and achieve the line of devas.
Except the loss of food, clothing, and reputation. No matter how much hunger, thirst, hardship happens, I will bear it to practice Dharma. When one gives up all the works, the mundane world, and completes one’s practice in solitary places, One achieves a super mundane deva of the deva, which is enlightenment in this life. In short, impermanence and death will come soon. Now is the time to give up this life.
Due to the compassion of the guru, my own virtue, may I be able to give up the work of this life. If one recites these words verbally and reflects on their meaning, one will be able to give up quickly the works of this life completely. Aghast at the searing blaze of suffering on lower realms, I take heartfelt refuge in three precious gems and seek your blessings that I may eagerly endeavor to practice the various means for abandoning what is bound to misfortune and accumulating virtuous deeds. Violently tossed in its ways of delusion and karma, played by whores of water denizens of three kinds of suffering, I seek your blessings to develop love and intense longing to be free from this monstrous ocean of bounds and vicious existence. Having abandoned the mind that views this unbearable prison of cyclic existence as a pleasure grove, I seek your blessings to partake of the treasure of Ārya’s wealth by practicing the three higher trainings, and thereby to uphold liberation’s banner.
Having considered how all these pitiful beings have been my mothers and have raised me in kindness again and again, I seek your blessings to develop an effective compassion like that of a loving mother for her precious child. So here, just individually, we do the meditation on the sevenfold cause and effect instruction. It’s on the separate sheet beginning with the foundation equanimity and concluding with the result, bodhicitta. Just briefly reviewing the different points in your mind. There is no difference between myself and others.
None of us wishes even the slightest of sufferings or is ever content with the happiness we have. Realizing this, I seek your blessings that I may enhance the bliss and joy of others. This chronic disease of cherishing myself is a cause giving rise to my unwished-for suffering. Perceiving this, I seek your blessings to blame, begrudge, and destroy the monstrous demon of selfishness. The mind that cherishes all mother beings most cherished and blessed is a gateway leading to infinite virtue.
Seeing this, I seek your blessings to cherish these beings more than my life, even should they rise up as my enemies. In brief, infantile beings, they were only for their own ends. While Buddhas work solely for the welfare of others, with the mind understanding distinctions between the failings of one and the advantage of the other, I seek your blessings to enable me to equalize and exchange myself with others. Since cherishing myself as a source of torment, while cherishing my mother’s foundation of all that is good, I seek your blessings to make my core practice the yoga of exchanging self for others. Page eighty five.
When my teacher, the Buddha, the endowed, transcendent, and subduer, was prince liberated from all in the path of mighty courage. He gave away his son, daughter, and the kingship. In the same way, may I be able to give away without clinging my surroundings and possessions that are so dear to me. When he was born as king Great Powerful Compassion, he fed the tigress with his own flesh. In the same way, might be able to give with joy this cherished illusory body to the host of flesh eaters.
When he was prince Mighty Love, he fed the hungry with his own blood. In the same way, might I be able to give with compassion the warm blood of my heart so difficult to part with the blood drinkers. When he was the son of a merchant irrigating with water, he liberated fish by reciting the names of the Tathagatas. In the same way, might be able to practice the giving of holy Dharma to all beings who are destitute of Dharma. When he was prince Great Meaning of Virtue.
He was able to bear betrayal with compassion. In the same way, my cherish with great compassion those around me who disturb with bad manners and perverse behavior. When he was the bodhisattva monkey, he rescued the evil man from the well. In the same way, might be able to benefit evil beings without discouragement and compassionately guide them without expecting favors in return. Alas, there is no one who has not been my mother and father.
There is not a moment of pure happiness in saṃsāra. Therefore, may I be able to lead all my mothers, including the gods and demons who appear and exist in the realms of Samsāra. May I always have love for those spirits who are still here and who dwell on the earth or in the sky, as well as for all beings who take birth and die. May they all enjoy the dharma day and night. By this merit, may I attain the state of seeing all existence, and may I subdue the enemy of the delusions, May I liberate, transmigrate us in the ocean of saṃsāra with its turbulent waves of old age, sickness, and death?
Somebody asked if we could chant this in Tibetans. Maybe we read it once and then chant it. And thus, venerable, compassionate Gurus, I seek your blessings at all calming deaths, obstacles, and sufferings of mother beings. May without exception ripen upon me right now, and that I may give my happiness and virtue to others, and thereby invest all beings in bliss. Should even my environment and the beings therein be filled with the fruits and negative actions and non wishful sufferings pour down on me like rain, I seek your blessings to take these miserable conditions as a path by seeing them as causes to exhaust the results of my negative karma.
One more quote. This is from the great holy being, His Holiness Dodrupchen Rinpoche. The essence of guru devotion is simply to remember the guru at all times. When you are happy, think of the guru. When you are sad, think of the guru.
When you meet favorable circumstances, be grateful to the guru. And when you meet obstacles, pray to the guru and rely on him alone. In short, no matter what appearances arise, be they good or bad, I seek your blessings to transform them into a path ever enhancing two bodhicittas through the practice of the five forces quintessence the entire Dharma, and thus to enjoy solely a blissful mind. Whatever I occasion to meet, I seek your blessings that I may adapt it to my meditation by the skillful means of four applications. May I render this life of liberties and endowments infinitely meaningful by practicing the advice and commitment to thought training.
In order to rescue all beings in the vast seas existence, I seek your blessings to become adept in bodhicitta through a pure selfless wish, as well as by love and compassion conjoined with the visualization technique of giving and taking upon the breath. I seek your blessings that I may eagerly endeavor to put into practice the three Mahāyāna moral codes and to restrain my mind stream with pure bodhisattva vows, the single path journey by all victorious ones of the three times. I seek your blessings to complete perfection of generosity through the guideline teaching enhancing the mind that gives without attachment, namely transforming my body, wealth, and collection virtues over the three times into the objects desired by each and every sentient being. I seek your blessings to complete the perfection of moral discipline, working for the sake of sentient beings, enacting virtuous deeds, and not transgressing the bounds of pratimoksha, bodhicitta, and tantric vows even at the cost of my life. Should even a myriad beings of three rounds without exception become angry at me, humiliate, criticize, threaten, or even kill me, I seek your blessings to complete the perfection of patience, not to be distraught, but to work for their benefit in response to their harm.
Even if I must remain from ocean of aeons and the fiery hells of Avici for the sake of even just one sentient being, I seek your blessings to complete perfection of joyous effort, to strive with compassion for supreme enlightenment, and not be discouraged. Having abandoned the force of dullness, agitation, and mental wandering, I seek your blessings to complete perfection of meditative concentration through the samadhi of single point of placement upon the nature of reality, which is that all things devoid of true existence. I seek your blessings to complete perfection of wisdom through the space like yoga of single-minded placement upon ultimate truth conjoin with the tranquility and great bliss induced by discriminating wisdom analyzing suchness. I seek your blessings, perfect, and illusion by realizing how all outer and inner phenomena, like true existence, but still appear like a mirage, a dream, or the moon’s image on a still lake. Samsāra nirvana, like even an atom of true existence, while cause and effect and dependent arising infallible, I seek your blessings to discern the import of Nāgārjuna’s thought, that these two are complementary and not contradictory.
And thereupon, I seek your blessings, and I may cross the ocean of tantra through the kindness of my navigator, vajradhara, by holding my vows and words of honor, the root is more powerful attainments more dear than my life. I seek your blessings to cleanse all stains of ordinary appearance and grasping through the first stage yoga of transforming birth, death, and bardo into the three bodies of Buddha so that whatever appears may arise as a deity. I seek your blessings to stabilize myself in the path of unity of clear light in the illusory body that arises from placing your feet, my guru, at the eight petals of my heart in the very center of my central channel. Should I not have completed the points of the path at time of death, I seek your blessings that I may be led to a pure land, either through the instructions applying the five forces or by the forceful means to enlightenment the guru’s transference of mind. In short, I seek your blessings, my savior, to be cared for by you from birth and omitting me throughout all my lives, and thus to become your chief disciple, holding every secret for your body, speech, and mind.
Savior, please grant that all be auspicious in me to be foremost amongst your very first circle of disciples wherever you manifest Buddhahood. So that all my temporal and outer wishes without exception may be effortlessly and spontaneously fulfilled. The merit field gradually absorbs into the principal figures and the principal figures, then absorb into Lama Lo Sung Tokundarthi Chum. Becomes Lama Lobsang and Dorje Chang Śākyamūni Buddha with vajradhara at the heart and comes to the crown of your head. To the Guru and aspect of Śākyamūni Buddha, you make the following intensive requests directing them to three powers of being.
The very exalted four bodies, lama supreme deity. To the mighty one, vajradhara, make a request. The very exalted, dharmakaya, free from obscurations, supreme lama. To the mighty one, vajradhara, make a request. The very great bliss exalted enjoyment body, supreme lama.
To the mighty one, vajradhara, make a request. The very multitude of supreme emanation bodies, supreme lama. To the mighty one, vajradhara, make a request. The embodiment of all Lama, Sama, supreme deity. To the mighty one, vajradhara, make a request.
The embodiment of all Yidam, Sama, supreme deity. To the mighty one, vajradhara, make a request. The embodiment of all holy Dharma, Lama, supreme deity. To the mighty one, vajradhara, make a request. The embodiment of all dakas and the kini, sama supreme deity.
To the mighty one, vajradhara, make a request. The embodiment of all Dharma protectors, sama supreme deity. To the mighty one, vajradhara, make a request. The embodiment of all objects of refuge, sama supreme deity. To the mighty one, vajradhara, make a request.
To the founder, Bhagawan, Tathāgata, Arhat, perfectly completed Buddha, glorious conqueror, Śākyamūni Buddha, I prostrate, make offerings, and go for refuge. Having thus been entreated, supreme gurus, pray grant this request so that you may bless me happily light on the crown of my head. And once again, set your radiant feet firmly at the core of my lotus heart. So if you were doing Mahāmudrā, Lama Chöpa, this is a place where you would absorb the guru and do the meditation. Vajrasattva, mantra of Maitreya is Buddhist promise, dedicating it for all the needs for the Maitreya project and statue, and also remembering the great benefits of this mantra, the Vajrasattva mantra.
Yeah. One never gets to be born in lower realms, always the life goes up. And also creates the cause if we don’t achieve enlightenment during the time of Śākyamūni Buddha’s teachings to be born as one of Maitreya’s first disciples when Maitreya Buddha descends this earth and to become enlightened and to be predicted by Maitreya Buddha for enlightenment. Whatever my virtues I have thus created, I dedicate this cause enabling me to uphold the holy Dharma scriptures and insights. Fulfill without exception the prayers and deeds of all Bodhisattvas of three times due to all three time rescuing by myself for all the Bodhisattvas and by all sentient beings.
May I myself or my family members nor the members of this organization and all sentient beings never be parted in all our lives from Mahāyāna’s four spheres, and may we reach the end of our journey along the paths of renunciation, bodhicitta, pure view in the two stages. Through the essence of whatever white virtues there are in saṃsāra nirvana, may all be auspicious for us to be free here and now from all misfortune hardship, and thus to enjoy glorious and perfect celestial treasure of temper and ultimate virtue and goodness. Only one in the only We the in world. Requested your blessings, Om Vajradhāra, from the time of your youth, may request the supreme guru deity. May all be auspicious for you, Om Vajradhāra, spontaneously to grant the wishes of others.
May all be auspicious for all my desired endowments as well like a lake in the summer rain. Being unbroken flow, reverse the leisure and faultless families that I may pass my days and nights with your holy dharma, venerable lords and source of refuge and the glorious perfection. Long life prayers. Long life prayers, back of the green book. Beginning with His Holiness.
Do you know the English version? Do you know the English version? In this land of snowing mountains, you are the source of Rinpoche? The Dharma-conquering goddess whose supreme life please change without changing fates. Famed scholar-sage whose mantra-name blazes forth the pain of our life’s foundation.
Rainmaker adept who brings forth life’s rain, here now grant your greatest gifts, victorious goddess grant life without end. Hear our prayer, lama whom we revere. You bear the name of he who appear to see holes, living essence, the pure, pragmatic doctrine of victors. But here alone a doorman of the earth, with here guides, slime liberation, sphere of peace. Precious treasure, precise and subtle reasoning, golden laser light, a bright, a knowing wisdom.
Clarifying without confusion to truths, most multiplicity of things. Lama remained immutably amongst us a radiant dharma sun. Skilled in sprinkling the waters of healing, fulfilling needs, benefiting all. A laughing smile, revealing pearls of skill, humility, and constancy. A deep milky sea of liquid moon immorality, lama remained immutably amongst us once supremely worthy of veneration.
The moon of your Mahāyāna mind ring round by the fever calling camp of unsullied unsurpassed resolve. Brilliantly swells the bounds of space, unbound to seize the happiness now and bliss are always. Lam remain immutably amongst us, the moon guiding our way. Your teachings of vast spreading rivers of celestial nectars. Your dialect is an invincible cutting vajra weapon.
Your writings thousand syllables unfolding their glory. Lam remain immutably amongst us, a guardian of highest knowledge. By the mind of seas, the spiritual masters, deities, and doctrine protectors. By the power of profound, dependent arising, the unbearing emptiness for all that appears. May all the hopes, my prayers, and aspirations be spontaneously fulfilled.
Lama, Lama Yeshe. Enchanting mother like a brilliant snow mountain, shining consummation of signs and marks, who, when seeing, captivates minds when heard, sees the sorrows of hearts. When recall, protects from all fears the untimely. Giver of life, wish granting will, granted all may be auspicious. Lord of Dharma, who, in accordance with the various disposition to those to be subdued, made clear in the light of the well spoken advice, the sacred Gandhian tradition, essence of Buddhist teachings.
Oh, foremost and holy Lama, to you who are supreme, we make this prayer supplication. Fenerable one, to you whose kindness exceeds that of all the conquerors, For those wonders in far off places, especially the west. Mind for your loving concern for us intentionally descending again to a family of far distant land. We make this request to a lama, please, please, if long. Complete holder, scholar, and protector of Surya and Tantra.
Holy spiritual friend, foundation, unwavering constant devotion. Profoundly skilled at method seeding us along the fortunate path of liberation. Unfolding within us all that is moral, warm, and wise. O Lama, please please live long. Master the entire doctrine having crossed the further most shore of vast ocean of Sūtra and Tantra.
Observing ethics is foundation of practice as the heart of teaching conscientiously following the Vinaya. Oh, Lama, please please live long. By the power of our pure prayer and karma without ever being separated from our supremely kind Lama, may be joyfully guide us your children, disciples, our infinite lives, and by the sweetness taste of your holy speech be forever satisfied. As spiritual masters, yidams, and protectors, bless us and help us may accomplish the ultimate meaning of life. In our striving and listening, reflecting, and meditating as much as we’re able, that we may quickly usher in a golden age and all the while may always remember from the depths of our hearts, loving kindness our precious summer.
Dedication prayers on the separate sheet. Due to the merits of three times created by me, Buddhas, bodhisattvas, all other sentient beings. Nay bodhicitta, cherishing others, letting go of oneself, letting go of the eye, which is source for all the happiness and success for myself and all other sentient beings, be generated within my own mind, the minds of all sentient beings without even a second’s delay. May that which has already been generated increase due to the mass of three times, get it by me, Buddhas, Bodhisattvas, and all the sentient beings. May all the father, mother, sentient beings of happiness.
May three lower realms be empty forever. May all Bodhisattvas prayers succeed immediately, and I’d be able to cause all this to happen by myself alone. Due to the master three times guided by me, buddhas, bodhisattvas, all other sentient beings. May its holiness of Dalai Lama, Buddha of compassion, and all other holy beings, all our virtuous friends have stable lives. And may all the holy wishes succeed immediately.
Due to the merits of three times guided by me, Buddhas, Bodhisattvas, all other sentient beings, may I be able to offer skies of benefit to all sentient beings as Lama Tsongkhapa does, by having within me the same qualities Lama Tsongkhapa has 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 eye, which is also totally nonexistent from its own side, Achieve Guru Śākyamūni Buddha’s enlightenment which is also totally nonexistent from its own side. And lead all sentient beings who are 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 Buddha’s, Bodhisattvas three times and realized by Samantabhādra Mañjuśrī. May I be able to complete the teaching which unifies sūtra and tantra within my mind and spread these teachings and minds all sentient beings. Thus, may teachings flourish forever. Then the revised prayer for the fourth session.
That’s right. Yeah? Okay. Due to the merits of three times carried by me, Buddha, bodhisattvas, other sentient beings wherever I am, whatever universe, world, country, area, or place. Just by my being there, may the sentient beings who are in that universe, world, country, area, or place never be reborn in lower realms.
May they immediately be liberated from all disease, spirit harm, negative karma, and deformities. And may they achieve enlightenment quickly, but actualizing the whole path, especially bodhicitta. May it immediately stop wars, famine, sickness, natural disasters, and may these things never be experienced again. May it also become wish fulfilling for all sentient beings, able to fulfill all their wishes according to dharma. Between session, dinner break.
So I plan to come back, I think, between forty five minutes and an hour, maybe an hour. If actually comes down and you hear the bell, then when you hear the bell, it’s gonna be fifteen minutes. Okay? So we’ll plan for an hour, but if Rinpocheh does come down earlier, we’ll ring the bell. So we’ll say that we’re coming back at six forty six forty five.
Six forty six forty five. What’s that?