Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 68-minute session from the Mahāmudrā International Retreat, Lama Zopa Rinpoche guides practitioners through guru devotion meditation. He covers the eight benefits of correct devotion and the consequences of breaking it, then teaches how to practice devotion through thought—developing faith by seeing the guru as a Buddha—and through action: making offerings, serving, and following instructions precisely. The heart of the session is a detailed guided visualization in which the root guru and all assembled teachers manifest as Buddhas. Rinpoche leads extensive prayer verses requesting blessings to develop unwavering respect for the spiritual master and compassion for all beings. The session concludes with Medicine Buddha mantra recitation for those deceased, long-life prayers, and merit dedication.
File metadata (for organising)
File: 49 2004 04 21 MR.mp3
UUID: 9f34d9ea-3c8b-4fa2-aeda-4fbc719db9bf
Teacher: Lama Zopa Rinpoche 1
Collection: y Mahāmudrā International Retreat (Lama Zopa Rinpoche 1)
Date: 2004-04-21
Recorded at: Buddha House Adelaide
Duration: 68.8 minutes
Words: ~4,813
So in the Lama Chöpa Jorchö, we’ve reached the section on Guru devotion. We’re now on page seventy six. So there’s four parts to the guru devotion meditation, the outline. So we’re just we’re just preparing outlines to give to everybody now. They should come soon.
There’s the benefits of correctly devoting. Eight eight benefits. We did yesterday morning. And there’s a disadvantage disadvantages of of not devoting, just the opposite of those benefits. And the disadvantages of incorrectly devoting, breaking devotion, so it’s eight of those for heavy consequences.
So we did that yesterday afternoon. Then there’s how to devote yourself through thought and how to devote yourself through deeds. So how to devote yourself through thought has two: developing faith by seeing the Guru’s Buddha and developing respect by remembering the Guru’s kindness. So this morning we started developing faith by seeing the Guru’s Buddha. And there are four reasons why we should see the Guru’s Buddha.
But first of all, there is just persuading oneself why it’s necessary to do that and why it’s possible to do that. So that was the meditation this morning. Why it’s necessary to see the great Buddha and why it’s possible why one can do that, why one can develop that mind, the method. So then, four reasons: accepting the guru as Buddha, Buddhas and bodhisattvas continually working for us in the form of our gurus. Now before that, the guru is the performer of all the activities of the buddhas.
And bodhisattvas continually working for us in the form of our Gurus. And finally, there’s nothing to trust in our perception of things. Then developing respect, remembering the Gurus kindness has four. Kindness in all the Buddhas, kindness in teaching Dharma, kindness in blessing one’s mind and mind stream, kindness in attracting us into his circle through material gifts. And then devoting through deeds has three.
Giving materials, material offerings if one has. Rinpoche always adds to that one, only if one has. And giving gifts. Secondly, offering service. And thirdly, the most important one, acting exactly in accordance with the instructions.
So these are these are contained in this practicing guru devotion with the nine attitudes. So first we’ll do the nine-round breathing, and then we’ll continue on meditating on these nine attitudes. Then reestablishing the visualization of the merit field and space in front of oneself, a very pure environment, from the ocean of milk,, the wish granting tree made of various types of jewels. In the center of that, the guru, one’s own root guru, seated on a lion’s throne, a lotus sun and moon disk, in the form of Lama, Losang Tubwang Dorje Chang. Very pleased and smiling.
Surrounding him, the direct and indirect gurus, And down below, going down in layers, the four the deities, the four classes of tantra, Buddha’s, bodhisattvas, the arhats, dakas and dakinis, Dharma protectors, and on the outside, the four guardians along with the entourage. In front of Lama, Losang Tubwang Dorje Chang, one’s own guru in his ordinary aspect, ordinary form, and seated around him all one’s other gurus, all those gurus with whom one’s made dharma contact, dharma connection, without missing out even one. You also visualize them very happy and pleased with oneself. And you visualize them in perfect form, so even if they have some kind of mental or physical disability, you don’t visualize that way. Visualize very healthy and happy with you.
With the awareness, let all these gurus and the entire merit field is a manifestation of the absolute guru, the dharmakaya holy mind of all the Buddhas. Not just all the figures in the merit field, but even each pore of the merit field is the entire merit field. The absolute guru manifests in these infinite different forms through compassion to guide us. Not only all these figures in the merit field, but also we have to cultivate the awareness of every single holy object. Every single statue, stupa, picture, thangka, prayer wheel, mantra is all the Buddhas, is manifestation of one’s own root guru.
This awareness has to be so strong that the minute we think of the guru, along with that recognition is awareness that this is all the Buddhas. And every time we think of the deity, we’ll see a picture of the Buddha or stupa or statue. Along with that comes the awareness that this is the guru. Just like this imprint of the moon on the coat. So then, to this merit field, we make heartfelt requests to receive the blessings and transform our mind into the path.
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 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 qualified guru, may I allow myself to enter 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 might be like the earth carrying all. When I devote myself to the guru, whatever suffering occurs may 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 lower than the guru, may I be like a sweeper.
May I be like a rope joyfully holding the guru’s work no matter how difficult or heavy a burden? Even when the guru criticizes, provokes, or 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 and easy to lose. I seek your blessings, partake of its essence, make it worthwhile, and not be distracted by the meanest affairs of this life. Aghast at the searing blaze of suffering in the lower realms, I take heartfelt refuge and in the three precious gems and seek your blessings that I may eagerly endeavor to practice the various means for abandoning what leads to misfortune accumulating virtuous deeds. Violently tossed on the waves of delusion and karma. Plagued by hordes of weary denizens and three kinds of suffering.
I seek your blessings to develop intense longing to be free in this monstrous ocean of boundless and vicious existence. Having abandoned the mind that views this unbearable nature of cyclic existence as a pleasure grove. I seek your blessings to partake of the treasure of Ārya’s jewels by practicing three higher trainings, thereby to uphold liberation’s flower. Having considered how all these pitiful beings have been my mothers and have raised me in kindness again and again, I seek your blessings develop unfettered compassion like that of a loving mother for a precious child. So developing equanimity towards friend, enemies, stranger.
Recognizing how these labels come from your own mind, made up by your own mind. The mental continuum, the continuity of consciousness, is beginningless. Throughout these beginningless past lives, in these beginningless whenever we took birth from a womb or egg, we needed a mother. Therefore, all sentient beings have been mother, and not just once, but many times.
Not just this present mother, also her father, also her friends, also every insect that we see, those who harm us, strangers, every bird, every single creature has been our mother numberless times. Think of the kindness of this present life mother. In the same way, all other beings, when they were mother, were kind to us in numberless ways. When we were completely helpless, they cared for us. By looking at all sentient beings in this way as mother, allow the sense of the closeness and affectionate love to arise, seeing them in equality.
Develop a strong wish to repay their kindness by taking responsibility to bring them to perfect happiness. Then recognize how all these beings are suffering, suffering endlessly in saṃsāra without a moment’s break. Continue experiencing the three types of suffering because of delusions and karma. Think of the various different types of suffering beings experience. And that this suffering will never end until the cause of the suffering are removed.
Therefore, generate great compassion and the thought, I myself will free all these beings from suffering, taking full responsibility. Then recognizing at the moment one has no power even to free oneself from suffering, Looking to see who does have that power, who does have that wisdom and compassion, seeing it’s only Buddha. Therefore, I must attain a state of Buddha in order to achieve my goal of freeing all beings from their suffering and placing them in happiness. Hold this thought. There is no difference between myself and others.
None of us wishes even the sadness of sufferings or is ever content with the happiness we have. Realizing this, I seek your blessings and I may enhance the bliss and joy of others. This chronic disease of cherishing myself is the cause giving rise to my unsolaced suffering. Perceiving this, I seek your blessings to blame, begrudge and destroy the monstrous demon of selfishness. The mind that cherishes all mother beings, secures all bliss, 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 live only for their own ends, while Buddhas work solely for the welfare of others. The mind understands 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 is a doorway to all torment, while cherishing my mothers is the foundation of all that is good, I seek your blessings to make my core practice the yoga of exchanging self and others.
The thought transmission prayer, Buddha’s previous lives, page eighty five. When my teacher, the Buddha, the endowed and transcendent destroyer was prince liberated from all on the path of mighty courage. He gave away his son, daughter and the kingship. In the same way, may I be able to give without clinging my surroundings and possessions that are so dear to me. When he was born as king, great and 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 yakshis with his own blood. In the same way, may I be able to give with compassion the warm blood of my heart, so difficult to part with to the blood drinkers. When he was the son of a merchant and incarnating a water purifier, he liberated fish by reciting the names of those thus gone. In the same way, would practice the giving of holy Dharma to all beings with 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 a bodhisattva monkey, he rescued the evil man from the well. In the same way, might I 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 saṃsāra. 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 mind, maintain the state of seeing all existence.
May I subdue the enemy of the delusions? May I liberate those greatest in the ocean of saṃsāra with its turbulent waves of old age, sickness, and death? And thus, venerable, compassionate gurus, I seek your blessings that all karmic debts, obstacles, and sufferings of other beings. May without exception ripen upon me right now, that I may give my happiness and virtue to others, and thereby envelop all beings in bliss. And thus, venerable, compassionate Gurus, I seek your blessings that all karmic debts, obstacles, and sufferings of mother beings.
May without exception ripen upon me right now, that I may give my happiness and virtue to others, and thereby invest all beings in bliss. And thus, venerable, compassionate gurus, I seek your blessings that all karmic debts, 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, thereby invest all beings in bliss. Should even my environment and the beings therein be filled with the fruits and negative actions and unwished-for sufferings poured down on me like rain, I seek your blessings to take these miserable conditions as a path by seeing them as causes to exhaust results, my negative karma. In short, no matter what appearances arise, be they good or bad, I seek your blessings to transform them to a path of enhancing the two bodhicittas through the practice of five forces, which contains the entire Dharma, and thus to enjoy solely a blissful mind.
Whatever occasion I meet, I seek your blessings and I may adapt it to my meditation by a skillful means of four applications. May I render this life of liberties and endowments infinitely meaningful by practicing the advice and commitments of thought training? In order to rescue all beings, nirvana or samsaric existence. I seek your blessings to become adept in bodhicitta through a pure selfless wish, as well as by love and compassion conjoined with a special technique of mounting giving and taking upon the breath. I seek your blessings that I may eager endeavor to put into practice the three Mahāyāna moral codes and to restrain my mind stream with pure bodhisattva vows, the single path traversed 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 of virtues over the three times into the objects desired by each and every sentient being. I seek your blessings, complete perfection, moral discipline, working for the sake of sentient beings, enacting virtuous deeds, and not transgressing the bounds of Prātimokṣa, bodhicitta, and Tantric vows even at the cost of my life. Should even the myriad beings of three realms without exception become angry at me, humiliate, criticize, threaten, or even kill me, Seek your blessings to complete perfection of patience, not to be distraught, but to work for their benefit in response to their harm. Even if I must remain for an ocean of aeons in 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 a samadhi of single pointed placement upon the nature of reality, which is that all things are void of true existence. I seek your blessings to complete perfection of wisdom through space like yoga of single-minded placement upon ultimate truths conjoined with the tranquility and great bliss induced by discriminating wisdom, analyzing suchness. I seek your blessings to perfect the post-meditation illusion-like yoga by realizing how all outer and inner phenomena like true existence yet still appear like a mirage, a dream, or the moon’s image in a still lake. Samsāra, nirvana, lacking even an atom of true existence, will 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 that I may cross the ocean of Tantra to the kindness of my navigator, vajradhara, by holding my vows and words of honor, the roots of powerful attainments more dear than my life. I seek your blessings to cleanse the stain of ordinary appearance and grasping through the first stage yoga of transforming birth, death, and bardo into the three bodies of a Buddha, so whatever appears may arise as a deity. I seek your blessings to actualize in this very life the path of unity of clear light and illusory body that arises from placing your feet, my protector, upon the eight petals of my heart in the very center of my central channel. Should I not have completed the points of the path of time of death, I seek your blessings that I may be led to pure land either through the instructions applying the five forces or by the force of means to enlightenment of Guru’s transference of mind. We do that three times.
And dedicating the Puja and also his prayers for George Hay and for Brizio’s uncle and anybody else you know who’s passed away. Should I not have completed the points of path at time of death, we seek your blessings that we may be led to a pure land either through the instructions applying the five forces or by the forceful means of the Guru’s transference of consciousness. Should we not have completed the points of path at time of death, we seek your blessings that we may be led to Pure Land either through the instructions applying the five forces or by the forceful means of the Guru’s transference of consciousness. In short, I seek your blessings, my savior, to be cared for by you from birth and remaining thus throughout all my lives. And thus, to become a chief disciple, holding every secret of your body, speech, and mind.
Savior, please grant all of your auspicious to me. Be foremost among your very first circle of disciples wherever you manifest Buddhahood. So that all my temper and outer wishes without exception may be effortlessly and spontaneously fulfilled. Meritfield absorbs into light gradually absorbing absorbing into the main figures, Maitreya, Mañjuśrī, Vajradhāra, Vajrasattva Guru, and these absorb into Lama Losang Tubwang Dorje Chang, who absorbs into Śākyamūni Buddha with vajradhara at the heart and comes the crown of one’s head. Very smiling, very pleased.
And then we make this strong heartfelt request. The very exalted four bodies, lama supreme deity. To the mighty one, vajradhara, make request. The very exalted dharmakaya, free from obscuration, supreme lama. To the mighty one, vajradhara, make request.
The very great bliss exalted enjoyment body, supreme Lama, to the mighty one, vajradhara, make request. The very multitude of supreme emanation bodies, supreme Lama, to the mighty one, vajradhara, make request. The embodiment of all Lamas, Lama, supreme deity. To the mighty one, vajradhara, make a request. The embodiment of all Yidams, Lama, supreme deity.
To the mighty one, vajradhara, make request. The embodiment of all holy Dharma, Lama Supreme Deity. To the mighty one, vajradhara, make request. The embodiment of all Sangha, Lama Supreme Deity. To the mighty one, vajradhara, make request.
The embodiment of all dakas and dakinis, Lama supreme deity. To the mighty one, vajradhara, make request. The embodiment of all Dharma protectors, Lama supreme deity. To the mighty one, vajradhara, make request. The embodiment of all objects of refuge, Lama Supreme Deity.
To the Mighty One, vajradhara, make request. To the founder, Bhagawan, Tathāgata, Arhate, perfectly completed Buddha, glorious conqueror, Śākyamūni Buddha, I prostrate, make offerings, and go for refuge. Having not been entreated supreme gurus by our earnest request, so that you may bless me, upon the crown of my head, Once again, set your radiant feet firm in the crown of my lotus heart. Sorry. Hurrying the girl up a little bit there.
So yesterday, Rinpoche mentioned that he did Vajrayoginī Phowa, Transference of Consciousness for Tenzin’s father. Then also he said we could recite some Medicine Buddha mantra. So if you’re not familiar with this mantra, it’s in the red book in the Medicine Buddha practice section on page twenty. So we’ll do a few of those for Tenzin’s father. Now also anybody who’s passed away, anyone who’s sick.
So specifically for those people and then more generally for everybody, all sentient beings. So it’s page twenty in the Medicine Buddha section in the Red Book. Dedication. Whatever white virtues I’ve thus created, I dedicate toward enabling me to uphold the holy Dharma scriptures and insights. To fulfill the aspirations and prayers and deeds for the Buddhas and bodhisattvas of three times.
Due to all three time negative actions, committed by myself, for all the Buddhas and bodhisattvas and by all sentient beings. May I myself, my family members and all the members of this organization never be parted in all our lives from Mahāyāna’s four wheels. And may we reach the end of our journey along the paths of renunciation, bodhicitta, pure view and the two stages. Through the excellence of whatever white virtues, transcending saṃsāra and nirvana. May all be auspicious for me to be free here and now from all misfortune hardship.
And thus enjoy glorious and perfect Dharma, treasure of ultimate, pristine goodness. May all the auspicious for the Buddha’s teachings to endure long. Through your holders of Dharma, omniscient beings filled with hosts of renunciates, yogis, nuns, striving single pointedly to accomplish the pure path. May all be auspicious for you, from the time of your youth, made requests to the supreme good deity. May all be auspicious for you, Lozang Vajradhāra, spontaneously, grant the wishes of others.
May all be auspicious for all my desired endowments as well like a lake filled by summer rains. Bring an unbroken flow of rebirth, into excellent, faultless families. So that I may pass my days and nights with your holy dharma, Venerable Lozang, and thus delight in glorious perfection. Do long life prayers now so they get done. The long life prayers and the green book at the end.
Starting with this one. White Tārā, conquering goddess, whose moon-like face shines without changing fates. Whose cooling rays, whose mantra name allays all pain, while life’s full plan. Rainmaker Amrita who brings forth life’s rain. Here now grant your greatest of gifts.
Victorious goddess grant life for that end. Here our prayer, Lama whom we revere. You who bear the name of he who appear to sees all, the living essence of pure, paradigmatic doctrine of victors. If he alone are dormant of the earth, if he guides with splendid resolutions, free of peace. Precious treasure, precise and subtle reasoning, golden laser light of bright, all-knowing wisdom, clarifying without confusion to truths amongst moralistic things.
Lama remain immutably amongst us, a radiant Dharma sun. Skilled in dispensing the waters of healing, fulfilling needs, benefiting all. A laughing smile, teeth like pearls of skill, humility, and constancy. A deep milky sea of the liquid moon morality. Lama remain immutably amongst us, once supremely worthy of veneration.
The moon of your Mahāyāna mind ringed round by the far-shining lamp of unsullied, unsurpassed renunciation. Brilliantly swells the bounds of space, unbounded seas, the happiness of now and bliss always. Lama remained immutably amongst us, the moon guiding our way. Your teachings are vast spreading rivers of scriptural texts. Your dialect is an invincible cutting virtue weapon.
Your writings, thousand-petalled lotuses unfolding their glory. Lama remained immutably amongst us, a guardian of highest knowledge. By the might of the spiritual masters, deities, and doctrine, the power profound, of dependent arising, and being empty, yet all appears. May all the hopes of our prayers and aspirations be spontaneously fulfilled. Lama Losang.
Enchanting, pure like a brilliant snow mountain, shining consummation of signs and marks, who when seeing captivates minds, when heard soothes the sorrows of hearts, when recalled, protects from all fears of the untimely, giver of life, wish granting will, grant that all may be auspicious. Lord of Dharma, in accordance with the various decisions of those to be subdued, makes clear in the light of your well spoken advice the sacred Ganden tradition, essence of the Buddhist teachings of the foremost and holy Lama. To you as supreme, we make this prayer supplication. Verse number one, to you, as kind as all the conquerors. For those wondrous in vast places, especially the west, moved by your loving concern for us intentionally descending again into a family of a far distant land.
We make this request to Lama. O Lama, please, please, live long. Complete holder, scholar, and practitioner of Stainless Sūtra and Tantra. Holy spiritual friend, foundation for unwavering constant devotion. Profoundly skilled in 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 of the entire doctrine, having crossed to the furthermost shore of vast and profound Sūtra and Tantra. Observing ethics, foundation practice for the higher teachings, conscientiously following Vinaya. O 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 guided as your cherished disciples throughout infinite lives. By the sweet and nectared taste of your holy speech be forever satiated. The spiritual masters, yidams, dharmapalas, bless us and help us to accomplish the ultimate meaning of life. In our striving and listening, reflecting, meditating as much as we’re able, that we may quickly reach the golden age and all the while may always remember from the depths of our hearts, the loving kindness of our precious Rinpoche. Rinpoche tries several times to lead a walking meditation with us going around. He tried yesterday but it turned out to be kind of like a cross-examination of the guru, checking our realization.
Looks like our realization of emptiness is still needs a bit of work. Still a lot of words, but still needs a bit of work. So let’s do that now, and we’ll call up and tell them, sure, that’s what we’re doing. So let’s do that meditation, walking meditation. Either everything comes in the mind or the other one, the hallucination, seeing your parents real and recognizing this as hallucination.
But before we do that, there are two handouts you’ve got now. One is the outline for the meditation on compassion, generating compassion through sevenfold cause and effect. So I don’t have to lead that anymore. You can just do that yourself. I’ll just leave five minutes and you can do that yourself.
So there’s many odd students here I know but there are also quite a few new people who haven’t memorized these outlines. Then So my goal is to is to say less and less and less. Then the outlines for the root of the path of correctly devoting to the guru. That one Rinpoche wants guided. But there is a mistake in here.
So the where it says the eight benefits and then it says the eight disadvantages. The eight disadvantages of breaking devotion should be highlighted. That should be that’s the that’s the that’s the eight benefits, correctly devoting and the eight disadvantages of breaking devotion. Those are two important headings. The other one is simply the opposite.
The other one is simply the that you don’t get the benefits if you don’t devote. But the major one is the eight disadvantages of breaking devotion. So that should be highlighted. The eight benefits of correctly devoting the eight disadvantages, breaking devotion, devoting yourself through thought by developing faith and developing respect, then devoting yourself through deeds. So this is actually very good to memorize this.
So we’ll do the meditation on emptiness. And we’ll ring a gong from which she manifests.