Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this nearly five-hour session from the 2004 Mahāmudrā International Retreat, Lama Zopa Rinpoche blends analytical meditation on the nature of self with elaborate guru devotion practices and instructions for benefiting deceased practitioners. He begins with meticulous analysis of how the mind constructs the sense of I—examining what happens when we say I am sitting or I am meditating—then develops this into detailed merit field visualization and extended devotional prayers. Core teachings address the eight worldly concerns, the unbearable suffering of saṃsāra, and the necessity of renunciation. Substantial time is given to Medicine Buddha practice and mantras, with specific dedications for recently deceased students and explicit instructions on how to benefit the dead through prayer and ritual. The session is pitched at practitioners who have received foundational Mahāyāna training.
File metadata (for organising)
File: 82 2004 04 26 MR.mp3
UUID: 6d16caed-b164-40a7-a1e0-d39892b1eda5
Teacher: Lama Zopa Rinpoche 1
Collection: y Mahāmudrā International Retreat (Lama Zopa Rinpoche 1)
Date: 2004-04-26
Recorded at: Buddha House Adelaide
Duration: 291.8 minutes
Words: ~15,350
So this is number one, identifying object to be refuted. So you ask yourself, what am I doing? And the answer comes back, I’m sitting here. Then you say, why? Why do I say I’m sitting here?
And the answer is there’s no other reason at all except the aggregates, the body is doing the action of sitting. Because of that, the mind made just made up the label I’m sitting. Yeah. There’s no other reason at all. Good.
Except that the the aggregates body is doing the action of sitting. Because of that, the mind just made up the label I’m sitting. Then you check to see the effect on the mind. And then you check the I. You check.
You just get the first you get the feeling of the I. What am I doing? I am sitting. Then you have to look at the I. Why am I sitting?
No other reason because okay. And you check the effect on that eye. Then the second one is, what am I doing? And you say, I’m meditating. Meditating.
Why am I meditating? Because the mind is doing action. Then on that, you put the label, I am meditating. Is that alright? Is that alright, Sithwa?
So what am I doing when you check the eye? And it comes out, I, and you look at the eye, And then you say, why? Because I’m right? Okay. So so far, okay.
Then so put put some emphasis on that identifying the object and why. So you’ve got to see the truly existent eye, and then you then you’ve got to apply that reasoning. Then once you got some idea of that, the next thing is to check whether that I is oneness with the body. Check all through the body. Is it the mind, check the mind.
Is it the body and the mind? So whichever order. Is it the body and the mind together? Is it Oh, sorry. The second one is it has to be Well, maybe Can we just make it simple?
Just keep it simple. Yeah. So the next one is you you just you have to know it has to be either one with the body and mind or separate from. Okay. That’s the second point.
Either one with body mind or separate from. Then the third one, check to see if it’s the body and mind together, the five aggregates or one of them, such as body or the mind? The body or the mind? Can’t read the collection. Okay.
So do so check through the body and then check the mind. And the last one, check to see if it’s something separate than that. Yeah? Yeah. Is it something separate?
I’m sure you’re all totally confused now. Well, you’ve you’ve got your notes. Yeah? Everyone’s got the notes. There’s all those examples.
I think the main thing is to go in the eye. Main thing is looking at the eye. So do the nine one breathing. Would you rather I said something? Alright.
I’ll try. See how it goes. Okay. So first of all, sitting in the correct position, then cleansing substitutions by doing nine round breathing. There’ll come a time of the announcing the deceased him or herself at the beginning and end of your sweet name.
This is going to happen to you. And a time when the air is filled with the sobbing sounds of your affectionate close companions and circle of servants. This is going to happen to you. There’ll come a time when your clothes, hats, possessions, and livestock will be divided up with nothing left in the four directions and corners. And there’ll come a time when in total despair, alone, you reach the passage to the intermediate state.
This is going to happen to you. Recollect the merit field in front. In the most pure environment, from an ocean of milk, comes a wish granting tree made of precious jewels, seven types of jewels. In the center on a lion throne, your root guru, in the aspect of Lama Tsongkhapa, Dorje Chang, seated on a lotus sun and moon desk. To his right and left, the lineage lamas of extensive deeds and profound view.
Behind, the lineage lamas, the tantras, including the Mahāmudrā lineage. In front, your guru in his ordinary aspect surrounded by all those gurus with whom you’ve made Dharma contact, also in their ordinary aspect. And then layers coming down, the four classes the deities of four classes of tantra. The Buddha’s and the Nirmanaka aspects, bodhisattvas, Pratyekabuddha, arhats, dakas and nakinis, Dharma protectors, and around the edge is the four guardians surrounded by their entourage. Be aware that this entire field of merit is a manifestation of the transcendental wisdom of non dual bliss and voidness, the dharmakaya holy mind of all the buddhas.
The absolute guru, bound by infinite compassion, takes all these forms in order to guide us sentient beings from the sufferings of the lower realms to the happiness of future lives, liberation, and perfect enlightenment. Be aware that even each atom of the merit field, each pore is your guru, and your guru is the entire merit field. Imagine all the figures in the merit field extremely joyful, very pleased, very happy. Their only wish is for you to gain the realizations of the path in your mind. Imagine all sentient beings surrounding you and leading them in making these heartfelt requests.
I’m requesting the kind Lord Root Guru, who is more extraordinary than all the Buddhas. Please bless me to 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 qualifying 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, may I be like the earth carrying all? 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 to 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 Rung guru, please bless me to able to practice in this way.
From now on and all my future lifetimes, may I be able to devote myself to the guru in this way. Realizing how this body of leisure and endowments is found at once difficult to obtain as easily lost, I seek her blessings, partake of his essence, make it worthwhile, and not be distracted by the meaningless affairs of this life. Gazed at the searing blaze in the low realms, I take heartfelt refuge in the three precious gems and seek of blessings that I may eagerly endeavor to practice various means for abandoning what is bound to misfortune and accumulating virtuous deeds. Violently tossed in its ways, delusion, and karma, plagued by whores of water denizens to three kinds of suffering. I seek your blessings devout and intense longing to be free from this monstrous ocean of boundless and vicious existence.
Having abandoned the mind that views this unbearable prison of cyclic existence as a pleasure grove, I seek your blessings, partake of the treasure of Ārya’s jewels 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 a precious child. Then we meditate on the just go over the outlines, the seven four cause and effect instruction. There is no difference between myself and others. None of us wishes even the signs of sufferings or is ever content with the happiness we have.
Realizing this, I seek your blessings, and I may enhance the peace and joy of others. This chronic disease of cherishing myself is a cause giving rise to my unsolved suffering. Perceiving this, I seek all blessings to blame, begrudge, and destroy the monstrous demon of selfishness. The mind that cherishes all mother beings, secures when 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 live only for their own ends, while Buddhas work solely for the welfare of others. With the mind, I understand 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 mother’s foundation of all is good, I seek her blessings to make my core practice the yoga of exchanging self for others. Determined to obtain the greatest possible benefit from all sentient beings, who are more precious and a wish-fulfilling jewel, I shall hold them most dear at all times.
When in the company of others, I shall always consider myself the lowest of all, and for the depths of my heart, hold others dear and supreme. Vigilant, the moment of delusion appears in my mind, endangering myself and others. I shall confront and avert it without delay. Whenever I see beings who are wicked in nature and overwhelmed by violent negative actions and suffering, I shall hold such rare ones dear as if I’d found a precious treasure. When out of envy others mistreat me with abuse, insults, and the like, I should accept defeat and offer the victory to others.
When someone whom I benefited and whom I have great hopes gives me terrible harm, I should regard that person as my holy gruel. In short, both directly and indirectly, to offer every happiness and benefit to all my mothers, I shall secretly take upon myself all the harmful actions and suffering. Underfell by the stains of superstitions the eight worldly concerns, may I, by perceiving of phenomena as illusory, be released in the bondage of attachment. Eighty seven. And thus, venerable, compassionate gurus, I seek your blessings that all come with death, obstacles, and sufferings of mother beings.
Now without exception, ripen upon me right now, that I may give my happiness and virtue to others, and thereby invest all beings in this. And thus, venerable, compassionate Gurus, I seek your blessings at 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, thereby invest all beings in this. And thus, venerable, compassionate gurus, I seek your blessings overcome with 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 thine 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. In short, no matter what appearances arise, be they good or bad, I seek your blessings, transform them into a path of enhancing the two bodhicittas through the practice of five forces contesting the entire Dharma, and thus to enjoy solely your blissful mind. Whatever I occasion to meet, I seek your blessings that I may adapt 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 principles of thought training?
In order to rescue all beings of our of 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 visual technique of mounting giving and taking from the breath. I seek your blessings that I am eagerly endeavored to put into practice the three Mahāyāna moral codes and to restrain my mind stream with pure bodhisattva vows, the single path journeyed by all victorious ones 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 three times into the objects desired by each and every sentient being. I seek your blessings to complete perfection and moral discipline, working for the sake of sentient being, enacting virtuous deeds, and not transgressing the vows of pratimoksha, bodhicitta, tantric vows, even at the cost of my life. Should even the myriad beings of the three realms, without exception, become angry at me, humiliate, criticize, threaten, or even kill me, I 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 notion of eons and the fiery hells of Vici, 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 false sadhana, meditation, 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 all things void of true existence. I seek your blessing to complete perfection of wisdom through a space like yoga of single-minded placement upon ultimate truth, conjoined with the tranquility and great bliss induced by discriminating wisdom and analyzing suchness. I seek your blessing to flex my ideology on illusion by realizing how without an inner phenomena like true existence would still appear, like a mirage of dream or the moon’s image of a still lake. Samsāra Nibbana, like even out of true existence, What cause, effect, and dependent arising unmistakable?
I seek your blessings discern the import of Nāgārjuna 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 roots will 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 the bardo into three bodies of Buddha, so whatever appears may arise as a deity. I seek your blessings to actualize in this life the path of unity of clear light in the illusory body that arises from placing of feet my protector, the eight petals of my heart, the very center of my central channel. Should I not have completed the points of path, 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 forceful means to enlightenment of Guru’s transference of mind.
So maybe we do this one three times because mister Kva’s nephew passed away. So she said to we do this this this one three times. Should we not have so this is dedicating for kuhayak. Kuhayak. K.
Should we not have completed the points, the 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 and by the forceful means to enlighten the Guru’s transference of mind. We should we not have completed the point of the 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 to enlighten the Guru’s transference of mind. So please dedicate through the merits of oneself, all sentient beings, to immediately be born in a pure land. In short, I seek your blessings, my savior, to be cared for by you from birth and remitting me throughout all my lives, and thus become a chief disciple holding every secret of your body, speech, and mind.
Savior, please grant all the auspicious me to be foremost among your very first circle of disciples wherever you manifest Buddhahood. So that all my temper and art wishes without exception may be effortlessly and spontaneously fulfilled. Think that the merit field absorbs gradually. First of all, absorbing into the principal figures and then absorbing into Lama Tsongkhapa. Who absorbs into into Lama Tsongkhapa Dorje Chang?
Śākyamūni Buddha is vajra at the heart, and then comes the crown of one’s head. And then you make these requests. The very exhorted four bodies, lamas, supreme deity, to the mighty one vajradha and Nekakas, The very exhorted, Dharmakāya, free from obscuration, supreme Lama. To the mighty one, vajradhara, Mekkakas. The very graveless, exhorted, enjoyment body, supreme Lama.
To the mighty one, vajradhara, Mekkakas. The very multitude of supreme emanation bodies, supreme Lama. To the mighty one, vajradhara, Meccaquas. The embodiment of all Lamas, Lamas, supreme deity. To the mighty one, vajradhara, Meccaquas.
The embodiment of all Yidam, Sama Supreme Deity, to the mighty one, vajradhara Mekakwas, the embodiment of all Buddha, Sama Supreme Deity, to the mighty one, vajradhara Mekakwas, the embodiment of all holy Dharma, Lama supreme deity. To the mighty one, vajradhara, Mecapras. The embodiment of all Sangha, Lama supreme deity. To the mighty one, vajradhara, Mecapras. The embodiment of all dakkas and dakinis, Lama, supreme deity.
To the mighty one, vajradhara, Meccaquas. The embodiment of all Dharmapalas, Lama, supreme deity. To the mighty one, Vaishuddha, make a request. To the founder, Bhagawan, Tathāgata, Arhat, perfectly completed Buddha, glorious conqueror, Śākyamūni Buddha, I prostrate with offerings and good refuge. Tadyatha Om Muni Muni Maha Muni Ye Svāhā.
Having thus been entreated, supreme gurus, as I grant this request so that you may bless me, have been light in the crown of my head. And once again, your radiant feet firmly at the core of my lotus heart. So then keeping the guru on the crown, Think like this. Myself and all sentient beings have been suffering in saṃsāra time without beginning due to not having realized mahamadra. Think of all the six realm sentient beings who are the source of all your past, present, and future happiness.
I must free these sentient beings from all the sufferings and its causes and lead them to enlightenment. We’ll read the request. By completely severing, continuing the clings to holding yourself, generating a mind of compassion, loving kindness, May I be blessed to quickly attain the highest state of Mahāmudrā through the path of total integration. So then do the meditation on guru, as Rameses explained. Now watch the conventional nature of the mind.
Focus on that understretchedly. Free from hopes or fears, free from worries or expectations, free from thoughts in the present, free from thoughts of the future or the past. Then slowly, carefully, with a corner of the mind, watch the eye. Very carefully watching to see how the eye is appearing. You can ask yourself, what am I doing?
The answer is, I am meditating. Look at that eye. How does it appear to you? Trying to get a clear picture of object to be refuted, the real I that appears to existing in dependence upon its own side. Then ask yourself, why do I say that I’m meditating?
There is no other reason than because the aggregates of mind are doing the action meditating. Because of that, the mind just made up the label, I am meditating. Nothing more than that. Now check your mind to see what effect happened to the eye. What change happened after this reasoning?
When the mind gets distracted, again put the question, what am I doing? I am sitting here. Again, look at that I. How is it appearing to you? Watch that.
Analyze that. Then ask yourself, why do I say that I’m sitting here? There is no other reason at all except the aggregate of the body is doing the action of sitting. Because of that, the mind just made up the label, I am sitting. Again, check the mind to see the effect.
Again, ask the question, what am I doing? I am meditating. And again, look at that I to see how it’s appearing. Anything more than what is merely imputed by the mind is the object to be refuted. Anything more than what is merely labeled by the mind is hallucination.
Just focus single pointedly on that. The real I, the independent one, truly existent, existing from its own side that appears to you, this is what we have to realize is totally empty. So do the mantra. We’ll do the mantra mantra. And then following the mantra mantra, we’ll do the powerful mantras.
Following the my chair mantra, we’ll do the the powerful mantras for searing’s mother. So they’re in the animal liberation section, special FP and T practices in the second book, page fifty one. So the mantra mantra will recite for the success of Maitreya project. Also reciting this mantra creates cause before one of Maitreya’s first disciples during Maitreya Buddhist teaching. If one hasn’t become enlightened during Śākyamūni Buddhist teaching.
Then also by reciting this mantra mantra, one never gets reborn in lower realms. So we’re going to recite this mantra mantra for the success of Maitreya project. Then also it creates a cause to be born as one of Maitreya’s first disciples during Maitreya’s Buddhist teaching. If one hasn’t become enlightened during Śākyamūni Buddhist teaching, and Bharat’s saying this mantra, they said, you never get reborn in the lower realms. So page fifty one, recite these mantras for Sarin’s mother and also for mister Kva’s nephew who passed away and also for any other people in particular that you can think of you want to dedicate for.
Then, of course, in general for all sentient beings. Rinpoche didn’t give the transmission for the long Namgyalma, so we’ll do the short Nam Gyama. We’ll do that sometimes. Then Milarepa’s mantra wasn’t one of the five, but we’ve got one missing. And Rinpoche gave the oral transmission, so let’s do that one.
So this stainless being mantra is not the stainless pinnacle. It’s different. We’ve identified it. Mantra of Buddha Metuppa, page fifty four. So we don’t have the the stainless pinnacle in our books.
Is that too fast? Okay. We’ll discount that one. Start again. It brings back a few memories.
Okay. So the wish granting world mantra. Om mamah So this one, Rimshi doesn’t have the h in it. He said there wasn’t the h. So So please dedicate that for long knives of The reason I’m saying long knife is there was another dedication that I forgot to say and that was Glenda Lee.
Is the person who gave it to me there? Glenda Lee’s a relative of Glenda Lee, anyone? Is there anyone behind mother-in-law? Father-in-law? Who said that?
Oh, father-in-law. Okay. So Glenda Lee’s father-in-law. So that was asked to do prayers and that and it didn’t happen yesterday. Dedicate that for her father-in-law.
And then also for also for this and Sering’s mother and mister Kva’s nephew. Whatever white virtues are thus created and dedicated as cause enabling me to uphold holy Dharma scriptures and insights. Fulfill without exception of prayers and deeds all the Buddhas and bodhisattvas three times. Due to all the three time rounds accumulated by myself, all the Buddhas and bodhisattvas and all sentient beings. May I myself or the members of my family, all 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, purview and two stages. Through the excellence of whatever white virtues arise, may all be auspicious to me to be free here and now from all misfortune hardship, and thus to enjoy glorious and perfect celestial treasure of temporal and ultimate virtue and goodness. May all be auspicious for the Buddha’s teachings to endure long through your senders of Dharma, omniscient of Zen Drappa, being filled with host of renunciates, yogis, and yoginis driving single point of each and master free yoga training. Having requested your blessings, I was in drop off from the time your youth made request to supreme guru deity. We all those wishes for you, spontaneously to grant the wishes of others.
We all those wishes for my side and dams swell like a lake in the summer rains, bringing on broken flow, rebirth, and leisure and for those families, so that I may pass my days and nights with your holy dharma, and thus devise and adore his protection. Volume one, the last section. The jar or conquering goddess, whose sooner life phase changes, our changing phase. Fain is calling ray of whose mantra name lays for a pain of our life’s fond land. Raymaker adept who brings forth life’s strain.
Here now, grant your greatest of gifts. Victorious goddess, grant life without end. Hear our prayer, O lama whom we revere. You bear the name of he who perilously holds the living essence of pure, paradigmatic doctrine of vitters. Of he alone are dormant in the earth.
Of he who guides slime liberation, sphere of peace. Precious treasure, precise and subtle reasoning. Golden laser light, a bride, a knowing wisdom. Clarify without confusion to true most mortal pricitive things. Lama remain immutably amongst us, a radiant dharma sun.
Skilled in sprinkling the waters of healing, fulfilling needs, benefiting all. A laughing smile, bending pearls of skill, humility, and constancy. A deep milky sea of liquid moon and morality. Lama remained immutably amongst us, one supremely worthy of veneration. The moon of your Mahāyāna mind ring round, but the ever cooling camphor of unsullied, unsparsed resolve.
brightly swathes the bounds of space, unbounded seas, the happiness now and bliss always. Lama remain and mutually amongst us, the moon guiding our way. Your teachings are vast spreading rivers of celestial letters. Your dialect is an invincible cutting vajra weapon. Your writings, thousand petalled lotuses unfolding their glory.
Lam, remain and mutually amongst us, the guiding of highest knowledge. By the might of seas, the spiritual masters, deities, and doctrine protectors, by profound, penetrating, unbearing emptiness all that appears. May all the hopes of our prayers, effort of seas be spontaneously fulfilled. Enchanting mother like a brilliant snow mountain, the shining consummation of marks and sign, who when scenes captivates minds, who when heard through the sorrows of hearts, when recall protects more fears the untimely, Giver of life, wish granting we all grant that all may be auspicious. Lord of Dharma, in accordance with the best disposition to those to be subdued, may it clear in the light of your well spoken advice, the sacred Ganden tradition, essence of Buddha’s teachings.
So foremost in holy lama, to you who are supreme, we make this prayer supplication. Verse number one, to use kindness exceeds that of all conquerors, for those wondrous in far places, especially the west. Mindful of loving concern for us, intention to send again to the family of the fatherless man. We make this request, oh Lama, please, please, DEvam. Complete holder, scholar, attach of Stainless Sūtra and Tantra.
Holy Spiritual Friend, foundation for unwavering constant devotion. Profoundly skilled in method seeding along the fortunate path of liberation. Unfolding within us all, there is moral, warm, and wise. O Lama, please, please, live long. Master the entire doctrine, having crossed the furthermost shore of the Vastocean Sūtra and Tantra.
Observing ethics, foundation, practice, and as the higher the teaching, conscientiously following the Naya. O Lama, please, please, if not. By the power of our pure prayer and karma, without ever being separated from our supremely kind Lama, may we joyfully guide as your children, disciples throughout infinite lives, and by the sweet and tasty of your holy speech, be forever satisfied. O spiritual masters, gidams, protectors, bless us and help us, may accomplish our meaning of our life. And 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 So you should all have the the new refrain.
It’s a new version. The latest version. We haven’t done that, actually. You are the primordial botanist with the lineage. During the palatial mention of the front of the see, create a strict bodies.
I’ve requested all a lot of great but May I be blessed? Maybe we do in Tibetan all the reference. May I be blessed to completely seal the clean of self grasping to judge the mind of compassion, aloha, and to cool it. Again, the mantra to the path of total You are the father of all the conqueror of three times, a holy field of wisdom covering the earth’s intercessions. I request to all all wise I am Mañjuśrī.
May I be blessed to completely sever the continuing dust clinging of self grasping, generate a mind of compassion, and to create in the high state of mahamudra through the path of authorization. You are the principal among those holding the teachings of the practice. I think we missed one. I think we missed one. Here in the snow province.
Oh, I see. I see. Je Tsongkhapa. Oh, here in the snow province of this northern country, you are saying Buddha is a Buddha. Doctrine.
A request paternal indication. Mhmm. You’re the principal among this holding the teaching of the practicing image. Of Of Tsongkhapa, Grace Sonoda Manichukasha. I request to to to.
May I be blessed to completely seal the condemn desk cleaning officer Gustin to generate the mind of compassion and to fully attain enlightenment highest state of Mamata through the path of the total integration. After opening the treasurer of consul of the old town’s tradition, you met to dwell the fortunate candidate after the parliamentary. May I be blessed to completely see what the continuum does clean of subgrasping to generate a mind of compassion, and to fully attain enlightenment in high state of Mamuda through the path of total integration. After teaching the end of the six plus plus six of the two standard stages, you attain enlightenment border of the deathless the what did that? On the to the power of a totally integration.
Your dance of I think this one having completely Oh, let’s have another one. Having completely a cluster. Having completely shared the bonds of eight mundane concerns, you bell you held you held high The bell of the picture of the teaching is absolute truth. I request to Los Antonio Dubaj. The may I be blessed to completely save the the coming officer the president, treating the mind of conservation lawyer and creating the highest state of Mamuzrah through the path of.
You are dance of several ropes guides of all trans transmigrated beings into the delightful plaz palace of the three bodies. According to the scholar, Sister Yusangy Yishiri, may I be blessed to completely serve the condemn the supreme of self grasping and to generate a mind of compassion and love and to fully attain enlightenment high state of Mambra through the path of the. Knowing everything with respect to the teachings of the Daraja Lohsang, you are indistinguishable from that very refuge, the perfect pure Lohsang children. May I be blessed to completely see what the condemn that’s clean out self grasping. Generate a mind of compassion and to collate in the highest.
I haven’t bridged into one essential meaning of all the brother’s speech in the sūtra Commentaries. And commentaries. You achieved the profession putting these into practices. I request to please see the Gundam Johnson. May I be blessed to completely sever the condemn that’s king of sir Grasping, the general mind of compassion, and the holy attain the highest state of through the.
Owing to great assertion, you experienced unique enjoyment and it’s just tested that very essence of The Buddhas teachings. I request that the complete complete. May I have a blessed to complete the the mind of compassion and the and the power of immigration. To the power of integration. Actually, immigration.
To the path of total total integration. Where did you so they finish. As master expositor. Which one? As master.
A master of expose expositor. The fortunate candidates, you gave the richness of nature of diamond that is profound and vast. I regret the great country, contra, Dalton. May I be blessed to to complete the condemn that clean our self grasping through the tender mind of compassion, love again, and communicate in the high state of Mamda through the path of. For the willpower of being as well as Dharma, you’ll again like the venerable.
Be blessed to complete this. To generate a reminder of compassion and colleague, agenda has to in the path of the. You reached the limits You achieved mastery of Oh, you achieved mastery of the in the profound path of all tradition. And we are blessed by lord Buddha himself. I request to perfectly pure.
May I be blessed to completely sever the continuing that screening of self grasping to generate a mind of compassion and love and compassion, to the part of the total inflation. You reached the limits of putting into practice the essential meaning of our traditional. I request the. May I be blessed to completely seal the conduct of self grasping, the original reminder of compassion of the to truly attain enlightenment high state of my with the path of total integration. With the the with the great kindness, you correctly elucidated all the essence of president, which is all tradition.
I request the kindness. May I be blessed to complete this civil conduct in your officer grasping to general mind of compassion and courage and the high state of Mamunda to the path of a total integration. You propagated everywhere in central and border lands alike. The essence of errorless teachings of complete path and with perfect pure no one chamber. May I be blessed to completely serve the condemn that’s clean of self grasping to the mind of compassion and awareness and cognition the highest state among the to the path of total engages.
You met it by means of Dharma all over Tibet and China while supporting the saffron robes of the primordial Buddha with the. May I be blessed to completely sever the condemn death screening of. And fully attain enlightenment highest date of. attains $2rrived at the accomplishment of the single point of concentration on the complete and extensive part of Sudan Tang Zhao. And because of why is.
May I be why is it okay? May I be blessed to complete this over the continuum of self grasping to generate the mind of compassion and awareness and create in the highest state of Mahāmudrā through the path of thorough education or protector. You clarify the lord the teaching. Through verbal? Through verbal explanation and compassion with regard to steadfast knowledge like a second Buddha.
I request a perfect pure Dharma. I may be blessed to completely save the kingdom of self grasping, present a mind of compassion organs, and to. After perfecting the yoga of bleach, once you arrived at the Actually, I think there’s another one going. Your superior knowledge. Oh, yeah.
Another one left. Your spirit knowledge your spirit knowledge are profound, and Vatadharma is like Mantushri’s. And your eye or inconceivable great compassion is never law never closed. I request to the young gentleman to doge. May I be blessed to complete this agreement of.
The general mind of compassion and could be put in the highest state of mother for first for integration. After perfecting the yoga of blissfulness, you arrived at the victorious stage of total integration. I represent this corner in Zundu. I may be blessed to complete this year with the condemn that’s clinging of self discipline to general mind of compassion of a candidate. And after attaining Perfection.
After attaining Yeah. I think so. After attaining perfection. Yeah. After attaining what?
Oh, okay. After attaining perfection in the understanding of the performance. We uphold the banner of the teacher of teaching the commentary in practice. I request to Los Angeles to meet you. May I be blessed to completely sever the continuing the explaining of this discussion?
So just a mindful of compassion and fully energized it about it for the part of the. Then as a whole of the essence of the teaching of three attorneys, you bear no traceable. Whatever other stance of moral faults, I’ll go to Rosam to you to bar. May I be blessed to completely sever the continuum that’s clean of self grasping. To generate mind our compassion, love can be seen.
And quickly attain enlightenment high state of Mantra to to the. You reuncan it again, showing the dance over a seven rock monk like the second Buddha himself, Jalo san Thakpa. Of I request the perfect pure. May I be blessed to completely save the kingdom that’s bringing ourselves with the general mind of compassion, love, and and fully attain enlightenment highest state of monk. You clarified for innumerable fortune one.
The treasure of the extensive dramas was in profound hell. I request the king. May I be blessed to completely save the condemn desk cleaning out of the desk cleaning to general mind of compassion of the organization and quickly attain enlightenment high state of ambassador to the path of coordination. You are skilled in the clarifying noble path of free of extremes by means of the loud laughter of your sinless logic. I regret the supremely wise.
I have a blessed to completely savor the condemn that’s clean of self grasping. To general mind our compassion, and and to highest state of to the path of. You are unequal in propagating to the expansion practice, the most excellent doctor, may be blessed to completely receive the condemn death screening of self judgment to change the mind of compassion and organs. Through the path of total English. By testing the nectar of oral tradition of the lord Jamgan, you waxed for in physical strength and experience your understanding.
I requested the perfect Pure control. Pure control. May I be blessed to complete this civil the condemnation that’s clean of the congressman to join the congressman to fully attain enlightenment high state among the two that part of the total integration. You uphold you upheld the banner of the victory of the teaching of the practice lineage while dwelling the one point of concentration on no board. I request the grace see the and may be blessed to completely save the the the king of self judgment to the mind of compassion and to cool the entire state of Mamba to the.
I don’t go into the image of excellence in what was there to be abandoned and understand. Understood. You showered down a dharma rain of good explanations. Adequately. Extreme.
Extreme. You are you are May I be blessed to completely share with the condemn that’s coming out, sir, we’re asking. To generate a mind of compassion, love, and mercy. I I could attain enlightenment high state of. You attain enlightenment rank of any a completion of one of the two stages.
And so we’re crowned my wisest of the wise, the greatest glorious. May I be blessed to completely It is a reminder of compassion and the holy attain the highest. One with the true the. Owing to the force of your loving kindness for all sin beings, you have held the banner of victory of the teaching of the Sudan Thumbra. I request the perfect puke, Chile Gato.
Very blessed to completely share with the pendulum that’s killing our self gathering. Good day, and remind our compassion and the cool day, attain enlightenment high school mantra through the apatholic administration. For the sake of You’re you’re a good friend, I think. You’re you’re the good friend who extends to all the poisoned conduct, the hard essence of the second Buddha. May I be blessed to completely savor the commune that’s clean of the gospel, to general mind of compassion and to fully attain enlightenment to the power of.
The treasure of compassion of refuge of all the refugees ones. Savior of all who are the objects to be subdued. I request the perfect preconjunctual. May I be blessed to completely separate the condom that’s killing officer Gasson to the amount of compassion of the organizers For the sake of faithful disciples, you manifest the manifest the of the all those accomplished ones. I regret the most kindred guru.
Please bless to quickly save the condom, thus cleaning up the grasping, to generate a mind of compassion and localities, and quickly attain enlightenment highest state of through the path of total integration. Please grant me the pleasure to see the guru as a Buddha. We have abrasion to some time to take upon myself full responding, calibrating all transmigration transmigration. And, particularly, glorified innovation in Mamundra. Please bless my body and and let in in in your father’s holy body.
My speech in your father’s holy speech. My mind in in your father’s holy mind to fully become acceptable. May I not arise heresy even for a second in the actions of the glorious guru? May I regard what if actions are done as pure? With this devotion, may I see the blessings of the guru in my heart?
So this is a long Namjana mantra or submission. The same has been this is a penalty. I don’t remember the percent of the adjusted. Did they receive the great initiation here? I think one of them.
This so what what the is not only for it’s one of the long life data, it’s not only for long life, but it’s very powerful for people. So in the past, how the non drama happened this did happen is that when there was a tempo. The devils when they die. At the time of death, when the they need the time of the day here. I mean, they hear voice from us from Skyrim, from the comma, they’re gonna die after some days.
So and then during that time, they how’s it? Due to the comma, they remember their past life and they also can see where they’re going to rank in it. So when they see, they’re going rank in it in the lower, like a human realm or even lower realm, things like that. And they know where they are now, where there’s incredible one hundred thousand billion tons of the brilliant enjoyment. So they see that to live all that rhythm, which is incredible enjoyment, wealth, in a sense pleasures.
So they suffer mentally much mentally heavier than the hell beings. That’s what the children which I said. Mentally, they suffer. They experience much more heavier suffering than the hell beings with this. So the life of timber sees that he’s gonna reborn, I think, of four or six types of animals.
I think there were dog, I think monkey, I think it’s if you’d, you know, put different six, I think, different different animals. I think something like that. So so worried, you know, so frightened. So then King Indra asked to Buddha, then Buddha manifested Buddha gave the practice Namjamal. Namjamal and began to practice to a hyper was born in the low realm, could not see at all.
So I think there was there was they see the they see the low, the high, and they really cannot see. It seems like that. So it stopped completely. By doing this practice, they’re ranking in all those animal in a rebirth of one another. So it completely stopped.
So at a higher birth. So when we went to South India one time, once he was giving us interview, I was he was interviewed about some he was talking to us, but also he was doing his practice, you know, massage, chanting mantra. So he then somewhere in the middle of the conversation, he said that I am chanting the Namjamal mantra because I will say pollution because I say pollution, will say pollution, money offerings from all the ten directions. You know, ask for people who are not alive or who died, so I receive from ten directions of the world. You see?
So therefore, I’m reciting Namjala mantra for them because people think that Namjala is wonderful long life, but it’s not. It’s it’s for very powerful purification. So I remember I was reciting in the, I guess, in break times, reciting the mantra for all the people who died to see that he received. So, you know, name’s request from all over the world, you see that. So this is one or one of the one will practice that to Chan Namjamama mantra when someone passed away.
So the residing this is is is unbelievable powerful. And the brief they’re just in a very brief bit of it. It doesn’t get upon one by the same. Even one time, one doesn’t get upon lower realms have a long life and no sicknesses, know, very, very, very rare. You know?
And next, when you die, you get a born pure land, ametha pure land. For this text this one in his text. Do you have the do you have the phonetic there? Do you have phonetic? Yes.
What is it? What does it or? Does it or? So the definition of realization and the karma, the cause and effect. So in the past, the practitioners, the virtual friends, so they examine their karma every day.
At the end of the day, they examine their karma. So today, from morning, you know, from the from time working woke up, then from there, you see, check that. Check the actions. And see. They examine the karma that how many become virtue and how many become negative and negative karma.
They put two each time they find a negative karma, they put one black stone. And this time they find good karma, the extremes with good karma, they put one stone. So that they check. Time time virtuous act each time the virtue thought arise, so put one one’s put one stone white stone. Each time non virtuous thought arise and then put black stones together.
So at the beginning, the black stone is more than white stone less. Then gradually and then gradually then through the continued general practice, the only white There’s only white stone, no black stones. So that So gradually, the effort to the practice, then effort abandon. So even a even a very small karma, one has got some a very heavy karma. So great to commit that and a great fear great fear of committing that and then, you know, very strong total abandon, you see.
So this same. Even it’s very small virtues. Even even for a small virtue, one regard to it’s very pressure, very important. As I mentioned at the time, we saw that definite experience result and karmas expandable. So many result even from one small virtuous action, you experienced the result so many times in one life or so many lifetimes.
So that So so here, in the form of liberation palm explained that the the definition having generated the greatest power of lord capable being. The the very the very first realization of Lam Rim. So in the in the past, in your heart, you see, your objective of the life, know, that this happiness the the to achieve happiness is life as principle, as main object. The achieving happiness in future lives is not important to see. Not important.
The in your say, in your in your heart, the objective of your life, goal of your life is mainly they’re treated to happen in this life. So so before like that, didn’t see. And so but train the mind in the freedom, tension, impermanence, the suffering of the law, realm, and the refuge. And then the teaching of action and result cause and effect. But see, by listening to these teachings, by mentioning this, change the mind change attitude.
Then see the achievement see the work for future life happiness to need to achieve the to achieve work for future life, the happiness of future life. Seeing that important that I need to achieve this. The so here, they totally change the work of future life work of the future life happiness become the main one, main main objective, you know, in in your heart. And then the work of this life is become unimportant. This one unimportant.
So totally totally switched other way. So and then yeah. No. That’s what the problem with the but I added words on what Pabongka Rinpoche said. However, so seeing, yeah, in your heart, you see, in your heart, see, The what we achieved is, you know, object with the future happiness.
Then the works the works of this life is unimportant or the the happiness of this life are unimportant or the, you know, works with this life itself kind of like, you know, sort of childish childish or no meaning or childish, you see. Like that You see, like, meaningless, how the childish. So the other one the the other one, see. So therefore when so therefore when you have this realization, you know, first realization of Lam Rim, you know, so when you have that, when you have this, then it doesn’t bother you. It doesn’t bother you.
See. It it doesn’t bother you that whether there’s whether there’s whether there’s let’s see. Let’s see. What Any important whether it’s play pleasure or not. When it happened, it doesn’t happen.
It doesn’t unimportant. So for the mind to see. Because there’s no clinging, there’s no grasping to that. There’s no grasping to that. So so whether it happen, it doesn’t happen.
Whether So whether the food is delicious or not delicious, whether whether you see, for example, see, it is an unimportant to your mind. It’s become like that. There was one Yinlapa Lama, one who there’s a name came from Tibet with the Lawudo Lama, who was supposed to be who is said to be my past life. His name is called Lama. They came he’s a friend of Lawudo Lama, So I came from Tibet together through snow mountains crossed, you know, from Tibet back across the snow mountains and came in Solu Khumbu together.
So the Lawudo Lama, so he I So this dividend, which is a friend of that. So so there is one very special teaching. It’s called Gongpa Zangtal. There’s initiation and they have come to the teachings. So the I say, I was I was asked by the son of the past.
The I was supposed to pass like. His name is. So he or lama there was there was a special text. So block block prints. So lama talking to him.
So we we received that. Anyway, so he was saying that that is my responsibility that I have this that is my turn to preserve this teaching. So anyway, this you know, this is Rama gave that initiation, not Thame, the village where I was born. So the the not Thame, but you cross the mountain, the other day, because the the hill, then you others. This is where there’s a stupa, old stupa.
So the lama get there, the initiate, but I didn’t go. But I think people expected. So, anyway, they may sit there, but I didn’t get to it. I go. I think I was sitting there building building, I think, more or less than that.
Then Lama finished that, came to Ganuba. This is from where we get the water, not the heritage. So in our text time, maybe it takes twenty five minutes to work there. The lama arrived there, then I invited push back closer, but allowed to spend the lamas are living from that to other place, but they are allowed. So so I was asking sitting in the the box, the yeah.
What’s the way where I sit? So I was asking, what food would you like? So the answer, I have no such thing as, you know, food. Like and I like this. I don’t like this.
I have no such thing. I thought that was a great teaching. He said that, and wherever wherever he is at the airport, wherever his his body is always stretched. So basically, he’s always mentation, you know, always mentation. Wherever he is always stretched.
And that’s all all lama. He taught gave one or two times talk and medicine to our monks. Those early time monks. Those early time monks who started from Laodo. So so, yeah, So those those those are means real real no.
Real ascetic or real renounced being. So the mind has totally changed, you know, totally changed. So there’s no, you know, but you know, but really interest this and that. There’s no cleanings for the of this life pleasure for them. There’s no particular this and that, you see.
However, the the the strict the strict definition of this is that that another way another way of saying that is so to you, another way, I see, another way of explaining is that. The discomfort pleasure of this life. And not having pleasure, you know, the discomfort or the opposite to pleasure. So is it say, because there’s because there’s no grasping, there’s no attachment, there’s attachment to the pleasure of this life, comfort of this life. And then the good to have good reputation good reputation, and there’s no clinging that.
Then there’s no there’s no there’s no clinging to praise attachment. Only material receiving is for desirable objects. There’s no there’s no attachment there in a clinging grasping. So you see, so therefore, because there’s no attachment in those four desirable objects, even no pleasure. There is comfort of the no pleasure.
The bad reputation or criticism, not receiving material. This for undesirable object and undesirable condition, you see. If it happens, it so if it happens, it doesn’t disturb the mind. It doesn’t disturb the mind. It doesn’t disturb the mind.
It doesn’t it doesn’t bring your life down. When it happens, when you’re when you’re a desirable object up, you know, when you’re undesirable object when when you encounter the the and this for undesirable object, know, then down depressed, you know, unhappy. Doesn’t happen. But because there’s no attachment clean is for the sub object. So this is the pleasure, no discomfort or no pleasure or the bad reputation, good reputation, bad reputation, praise, criticism, which is received.
So it doesn’t it doesn’t it doesn’t say it doesn’t say it doesn’t disturb It doesn’t disturb the mind. So so the mind is always a stability. There’s always stability. It doesn’t bring up and up and down, emotion up and down. So there’s a stability stability.
And there’s always peace stability, there’s always inner peace and happiness. Inner peace inner peace and happiness because and detached, you know, the the these four desirable objects. You see, the perfect in rebirth usually develop and and especially when we get in the. So so equalize so to so those two those two objects are equalized to your mind. As Nāgārjuna said, equalized to your mind.
So that’s that’s what that that that was the, say, the real the the first is the lower cable beam. So that in In in in reality so this this suffering is in reality, if you have in reality, if there’s when there’s attachment to this four desirable object when there’s attachment in this four desirable object, the suffering is not only not only this, you know, when you encounter four undeserved object, then you get depressed, unhappiness, or the down. Not all that. So to discover that how that is suffering, that’s very important. Suffering is not only when you when you don’t get to the when you say when you encounter those four unsolved objects and all that.
When you receive this four deserved object see, if you have attachment so if you attachment grasping this, is about it, then it becomes suffering. Then it becomes problem. Then it becomes problem. Then there’s there’s a pain. How it is suffering?
Just simple. How it is suffering? It’s just very simple way. Mhmm. If you analyze the very nature of that mind, that attachment, cling on this, for example, object, even you have found these objects.
So when you analyze that nature very nature of that mind is not peaceful. It’s not peaceful. Not only it’s not virtue, you know, not on that. It’s it’s nature of that is if you if you examine, it’s not peaceful. It’s disturbing the mental continuum.
The the effect effect, what you get back to your mental continuum is not peace. It’s disturbance. There’s no inner peace. There’s no inner happiness. It doesn’t fill up the empty heart.
You know? You never get satisfaction. You never it doesn’t fill up it doesn’t fill up the empty heart. There’s no inner peace and happiness. Why?
Because it never give satisfaction. You never get satisfaction. You see, by having it. By following desire by following desire, you never get satisfaction. If you yeah.
Mhmm. How many object desire you you did succeed, you did get, doesn’t mean you get satisfaction from that. So I say, never get satisfaction. Never find satisfaction. So that’s a major suffering.
So that’s a major suffering. Never find never never get satisfaction. And the nature nature of the attachment, so if you analyze this pain. It’s the pain this painful mind that unable to let go, unable to separate from the object. So and not all that.
And not all that. What it does is not all that. It obscures the mind. Not all that. It obscures the mind.
The functional attachment, it obscures the mind. While the mind is while the mind is occupied by attachment while the mind is totally occupied by possessed possessed by attachment occupied by attachment, And that can’t can’t generate unconditional loving kindness. Cannot generate you see, doesn’t rise unconditional loving kindness and compassion and unconditional. You know, you do something, but without any not without any expectation, something to be done good for you by the other person. See, there’s always expectation.
There’s you do you do something to the person, but you do you’re helping to the person, but there’s always something there’s always expectation to in return something to be good, to do what you want to do to do one to do what one like. So all the man is totally overwhelmed by attachment, desire, cling to clinging to happiness of this life, pleasure of this life. So I would say there’s no you see, there’s no space for unconditional loving kindness and compassion to the to the to to that sentient being. This is what I think. So so it so it it interfere so it so it interferes for that so it interferes for for that.
So the sincere the sincere attitude is he thought to benefit others all without without any return, without any expectation. Pure pure giving. You know? So the the good heart benefit others. But then especially especially to is it while while the mind is overwhelmed or while the while the mind is filled with desire or possessed by desire, stand by desire, clinging to this life, you know, happening to life, this life pleasure.
Then during that during that during that time during that time, you see, doesn’t during that time, it doesn’t happen to think of impermanence that. It doesn’t want to think impermanence that. You know, it doesn’t the because that’s opposite attachment. Because when you think that when you think that impairment is that that then you you see you don’t see any point to be to be attached to. So it’s an adjective to that attachment.
So while the mind is completely possessed by attachment, it doesn’t it doesn’t give opportunity to say, Does that allow to reflect, you know, the nature of the life and payment that reality to see the reality or to think of the reality of life. Not only that. So that’s how interfere for renunciation to which if enter renunciation, that’s it interferes to achieve liberation even for oneself. Ultimate happiness. Then not all that.
While the while the mind is while the mind is possessed by the attachment or filled with that filled with that, at the same time, you cannot see you cannot see my emptiness at the same time. At the at the same time, you cannot see emptiness. Well, the world while the strong arising, the attachment clinging to this life pleasure, then cannot see in this. However, it obscures it obscures to see the ultimate nature of the of the eye of the aggregates, the phenomena from that. So Okay.
Then the renunciation of the definition of the gradual part of the middle cable being, that’s clear, clearly explained by Lambertson Hub in the three piece of path, teachings of three piece aspects of path enlightenment. I remember this. In the in the early in the early times, when when I was coming to West for the anyway, I’m gonna mention that mention that part. The lens per subject. It’s not now there’s not that now there’s not that kind of feeling, you know, it’s it’s gone.
Or, yeah, maybe it’s not saying that I had realization, but just, you know no. No. No. I think that also take, you know, in the east, I think, there’s no make for example, food should make something and then you eat. Somebody makes something, then you eat.
And that there’s no much of what you like and there’s so much to like. It is a little can do with for this what you like, what you like. But then it’s it’s it’s uncomfortable to say that, you know, what you like. Then maybe in the East Coast, it, you know, there’s somebody makes something that you eat, you see, like that normally. So it is not so I think you find it uncomfortable there, what you like, and, you know, obviously, to choose, let’s say, now not now complete, but a bit an early times, you see.
Kind of a little bit and a little bit strange when someone ask what you like. And that’s I think the in this, you know, somebody make and then they eat that. It’s like that, you see. So I think maybe because that So therefore, it’s fine to be strange. I don’t have to worry about it strange, you say that.
So anyway, that By training like that, by training like that, not rising attraction even for one second in the samsaric perfections, samsaric happiness, you see. The reputation, power, wealth, you know, not finding attraction to some sort of profession even for one second, even for just one second. And this and the rising thought seeking the liberation all the time, day and night, seeking the rising the thought, seeking liberation, all day and all night. If this if this happens if this happens, if this happens in your in your, then that time, So when this happens, then the renunciation that that says in that time, the realization, the the renunciation, determination to prepare some time, then it is generated. The so this has to be so Yeah.
From that, everything with human beings, you know, they were those endeavors were strategic on the Mount Meru, to the levels of Mount Meru, that’s the model. So especially there was, who was saying, unbelievable wealth and brilliant has a much more sense of pleasure, enjoyment, etcetera. But then also the world of form, then the world form, in the form where there’s no suffering where there’s no, say, where there’s no suffering or pain. You know? Is there suffering a change in the in the world of form?
There’s suffering a change. Suffering will change. And suffering will change. There? World of form.
There. And some will change. Maybe we’re in the world form now. They they they have suffering of change. Do they have a sense do they have a a sense pleasure?
In a five sense pleasure? Rupesh. Yes. They have desire and a sense of pleasure. Maybe a very subtle kind.
I I don’t know. But They have a sense they have from sound, smell, taste, objects, they have sense pleasure. I Maybe you remember from the past. But why the thought one doesn’t have? I don’t know.
I’ve just seen it. I’ve just seen it in the text, Richard. I don’t know why. Definitely, I have inner pleasure through meditation, derived from meditation that I have. Definitely.
Yeah. Through meditation. So based we started from śamatha. So confirm through the inner happiness the bliss or inner happiness derived from concentration. But but then yeah.
Let have that. Yes. So besides you said that it is that they have a sense of pleasure. Now that they have the inner release of happiness derived through concentration. So is that a suffering change or not?
Is that suffering change? Because because they get bored of that. You know, they get detached to that letter, and then they seek for formless freedom. So desire for equanimity, feelings. That’s caused to bring the formless freedom.
So anyway, examine. Yeah. So they get bored towards that, to test that, you know. Yeah. Then they look for even immediacy.
And they say, they get bored of that. Then that’s what they look for, say, that’s what makes in different economies of the market mix to be born in polynomialism. Okay. Just subject to analyze. So anyway, having not finding not finding a slight not finding a slightest attraction even for one second, desire realm and form realm, formless even the formless realm, including that has the tip of the saṃsāra, infinite sky, consciousness and nothingness and tip of saṃsāra.
So So up to the tip of saṃsāra, so including the highest general saṃsāra. So, say, unable to find attraction even for a slight attraction even for one second up to the the fourth one, even even though the yeah. So the form I think mentioned that suffering will change the form genome. You know, that even the I think the happiness derived from in happiness derived from meditation, there’s some other. The the precise continual meditation.
Something. It’s called Tibetan called something. Something normally, it means meditation contemplation. Generally, it means meditation. Cyber, there’s four levels or something.
According to this, there’s suffering that there’s suffering change. However however, the so that to be checked. That is to be examined and checked. However, the formless doesn’t have certain No. No.
No. There’s no sudden pain, but sudden change. So you see, only pervasive compound of suffering. However, including the tip of saṃsāra, the fourth one realizes by realizing the desire from the from the like being in the midst like being in the midst in the midst of the, you know, the hot red fire, you know, being in the midst in the midst of hotter fire. The like that.
So if you are in the fire, hot midst of the hotter fire, The if you’re dead, there is no slightest, you know, attraction to be there. You find it in the not even for one second. Constantly, constantly, every second, you want to be free from that. So just like that. So seeing the whole desire in form from this room, all our energy was suffering.
So unbearable. So like that. So can’t find attraction even in the dream to some sort of see, even the form of formulas, general desire. You see? So that having to see having thought to see the whole entire something like on the nature of something like like that, being like being in the center of If you are in the of being in center of the fire, how it is sort of that.
Or in the in the midst of the the poisonous, the snake nest. This is some in the snake. You administer that. So how how for that then that and then thought rise thought rising, thought seeking liberation, you see, all day and all night. Once I thought that a said in your mental that can be a realization or realization of saṃsāra.
So that and the clear peer peer peer peer they’re very excited. So it’s very clear to expand. So yeah. Maybe I stop here. So the so the that’s it.
So the maybe to mention this one. So until we achieve such a realization, we have to continue. No matter how many lifetime it takes, how many years, how many lifetime to have this realization, realization of saṃsāra. We have to maintain on the on true suffering, true causal suffering. The the suffering, saṃsāra nature was suffering, particularly suffering in each of the realm, the general suffering of saṃsāra.
There’s six types or four types, three types. And in the evolution of Samsāra, the twelve dependent originations and the shortcomers delusion of that. So then that that is then that become preliminary. Then you just switch on others, then you see others because you feel you are with your own saṃsāra. So, you know, I see only in natural suffering that you want to see.
You told us to be free from this day and night all the time. Day and night all the time. And every second, so they’re being so unbearable can stand. So then when you think about others when you think about others, then you feel the same how unbearable it is. Others being saṃsāra, like people who have AIDS, didn’t they feel so much, you know, compassion?
They feel well, that’s why something different from cancer. But age, when you age, maybe the age is the society. What I heard is abandoned or something, kind of put down or something. So maybe I’m not sure. But what I see is people have AIDS.
When you once you get AIDS, then you have so much compassion or something to other people who have AIDS. You have you have AIDS, but then you get you get taught how to help the other people who have AIDS. I see many people I see many people who have AIDS had this thought. How to help other people? And then this person want to think of many things how to do, how to help others.
Start organization with this and that, you know, somehow but a person who have cancer, then helping other people have cancer. I didn’t hear much. But as as so many people. So anyway, it’s about this. So then, very easy, you generate compassion.
See, on the role that is oppression, so kind of that. Let’s see from from a visible you are in a happiness or therefore so then then, see, not only wishing them free from suffering, but you you want you want to help the sentient being to be free from suffering. You also want or take the responsibility to do that, you see, for that. So create compassion rises, you see. And then that, then we used to Buddhism, especially then to do by myself to do by myself alone to cause all the happiness and to free myself by myself alone, especially then for that to achieve.
Thought of seeking the works for others, then the next one, thought of seeking enlightenment. So that so here, before that, as foundation, if you look then, equanimity. So before I mention that. So so if you the the renunciation to once all saṃsāra, if that is there’s not much feeling that you don’t have much feeling over the now session to your own saṃsāra. We’re not we’re taught to be free from this, you see.
There’s a much. Just a one of words. Just just just a bit in the just leaps in. Then then, as mentioned in teachings also, then the compassion to others. You don’t really feel like that.
You don’t really there’s no real feeling, deep feeling of compassion there. Also become just, you know, as words then the Buddhist also becomes just words, you know, totally. Yeah. Maybe yeah. Let stop here.
Can do some prayer for the people who passed away. There is a, of course, nephew. Is a member of Los Santos Center from Malaysia. Quite a number of years of student there, but dedicated. So nephew died this morning this morning this morning there.
Like, this morning in Malaysia. Right? Five o’clock. It’s five forty five. So name is what?
And then mother. Yeah. So we would we would like to say. So the so you can visualize the like mountains, you know, like mountains, you can visualize, you know, in the front. Then both both persons change mother and pass through it and of course, think about let’s see.
Are they there or getting their own place or at the end of from here, the other way. Okay. The the it’s so bad. You can you can think, you know, one on top like that. Can visualize like that.
So So we do the prostration seven times. So put your palms together, then not just be your body, other than deity or ordinary body, but tall and reach mount reach your mountains, laid down from the four directions, cover the whole earth, four directions, laid down from the So so here, there’s an altar, And then you see, press from other direction towards alter and all the same. For the limitation procession. So the oldest practice then they for the mother and the the cook egg and the egg. And all the all those who are held in hunger was unambiguous, intimacy, unambiguous suffering, and support everyone, and all sentient beings.
So since the offerings are already placed, Yeah. I think that they crack more merit if we pressed again. So they can get they can receive more merit. The seven-limb prayers on page twenty four page twenty four in the morning prayers section. So, of all the offerings here with the National Police, offerings in my room up there, National Police, all the offerings in the center of Grand Bar, National Police, office office office office office office office office not offer to Medicine Buddha.
They say Medicine Buddha. But I think that is all they are all guru, all the guru, all the Buddha, all the Dharma, all the Sangha, or the ten direct objects. Generating and implementing My offering towards all the ten dimensional statues to the all our prayer wheels, all the all other forms of holocaust. Praymentary essence of the virtual friend, former suicide. Generate it in him, please.
Within them. The two pumps together. If it is not done to each of them along with the offering, then now it was all the. The is essence. The project to come to other was all the ten thousand statues to the all the ten thousand statues to the scriptures.
This is a we were strength on-site. Of the minutes with us. So seven times all these offerings. Oh, it’s let’s replace all the different all the offerings in different places. I can pass all the net commerce downfalls gradually from beginning to end.
So we do that seven times. So, it’s right. So first time is choice. First time is choice, was on. Second time rejoice, others.
They are sentient beings. Third time rejoice in Buddha, Sabha, Sumbhutas. So then then do the same. Seven times. So after having done that a few times, then I will address others’ merit, the power, all the powers, person, their merits.
That’s it. That’s it. That’s That’s just how wonderful it is. So a few times in the day or seven times in the day. Particular the Buddha suppers and Buddhas, all their powers present for their marriage.
No choice. Feel very happiness. Go to seven times. For holding thumb of holding throne holding throne, lift up by the small arms, the eight small arms, then heavenly departure from so far. Mhmm.
So that seven times. And then one, they said in the one thing is a because Brahma requested Buddha to first time to give teachings. So for that auspicious, you visualize yourself Brahman’s question, but holding dharmachana. The minute first of all, explain that. I did was on three time medicine, then it’s quite different to others to the same mother and of course, if you That’s it.
And then all those who were alive and from my promise to a significant because we died. Then all the students who up to now who passed away in disorganization. And now, hang on the animal. Now in the intimacy, may they say, may they immediately be liberated from all these unimaginable sufferings and receive a a perfect immediately, there’s a perfect thing about it. In order, say, you know, in order order with a lot of times, I made perfect qualified mind guru.
No doubt separation. Yeah. So in all the life without separation from perfect qualified guru. Then, say, I believe, dried Dharma. The to able to complete the path and browse.
What a step path to enlightenment. Then it’s if as quick as possible, not much thermostat. From this mandala. So to have all that within. Yeah.
So I recite there. Only only if you have the book, heard the book, there’s mention of the name. Yes. So the site of the first name seven times. At the same time, think, and that will be imitated from thing, purified all the sentient beings being, in particular, the child’s mother and cross nephews and all the need to come to purify.
The coup coup coup haik. Then all those others who have my promised person and came to the doctor die to the same. Page ten. In the volume two, the medicine Buddha practice, page ten. So from the bottom of heart, totally and refuge is very important here.
Here, refuge is so essential. So from the heart, totally rely upon each Buddha. Complete trust or totally rely, you know, with all heart rely rely upon them. So appealing. Relay upon each Buddha’s as we recite the name, you know, So, you know, to guide them.
So let’s say, to to liberate from them. From this the suffering thing is suffering some oceans are suffering too, I’ll say. So what so to be born in a pure land where they enlightened or the perfect image of birth and then it by by completing pilot which is enlightened as well. Whatever is what is best. So Oh.
Then as well as the same, then as as as well as whatever other activities one wish to succeed, also remember. So the it’s almost going to be this. And then not only material project, so we have to start as good as possible. Mhmm. Can you complete?
And then the older to to be able to help the tourism needs. All the existing centers or the projects that’s let’s say, for the projects that all the centers that are existing and all the all other other future projects. Think it will be a success. This is wants to do prayers for Glenda Lee’s mother-in-law. Glenda Lee, her mother-in-law, or father-in-law.
Father-in-law is about to die. About? About to die. Yeah. So Peter is also here and who’s who’s the brother?
Glendali. Glendali’s brother also. Yeah. Also think of. So to dive with the virtual thought, how you do, say, same, you know, perfect remember, then each enlightenment, but as of the bond to land, become enlightenment.
So period wise, we thought I think. Other thing the other things you think at first, you know, all the things you think, you know, then you made that request to all the Buddha, you know, what’s the one time? Certainly, when you do a prayer, each time it’s included. Strong prayer for this all this thing to happen. You know, prayer for that means that.
So it absorbed anyway, so so you think of selling entrepreneur again. Okay? Then whatever prayer you have done whatever prayer you’ve done in the past may be received to the children’s mother and, of course, the nephew and the prince and the brother. Brother-in-law. What?
Brother-in-law. Brother brother-in-law. And as well as myself or say, say, all the sentient beings. That’s it. And be receive, you say, immediately.
Right in this second. Mhmm. Whatever prayer I do, might be applied immediately. Okay. I’m going to the next Buddha.
Then request to reach the doctor. Do whatever prayer you have done, may it be received to mother and the first nephew and the girls as the what was that? Father-in-law. No? The what’s what what What brother?
Father-in-law. Father’s brother. Simple. Not simple. Glance what?
Glance? Brother-in-law. Brother-in-law. Father-in-law. Glenn’s father-in-law.
Glenn’s father-in-law. Glenn’s father-in-law. Father-in-law. Okay. I I got clear.
Only now. Almost almost finishing. Okay. So whatever prayer I do, maybe it’s like a. The the I purified both of them, and then claims their father’s law and all this.
Okay. Whatever prayer you have done in the past made it happen to me, you know, all the the the this is mother and the was nephew and brother father-in-law. No. Didn’t know the response. What I believe in second.
Whatever prior, you may be immediately. That will be a second. Mother and nephew. Mother and nephew. Well as father’s father’s father’s what?
Law. Father’s brother. Brother-in-law. What? Sorry.
Relative. Father’s law. That’s easier. Our father’s religion grandfather’s religion. Just a minute.
Just a minute. What about what about prayer? What’s that? What about prayer you did in the past made with so it happened to the mother and, of course, the nephew, and then it cleans up. To add all sentiments.
Right in a second. Whatever prayer whatever prayer I do. Maybe exercise without leaving a second. Never presume. I know something.
Then it come across from the beginning of the birth. I prostrate offer and go for refuge. Another possibility from the childbirth, purified completely. The mother and then the of the and then friends are frustrated. Then, let’s say, what your prayer you have done in the past may be expressed to to them.
Mhmm. Then all the the myself and all something things in right in the second. Whatever prayer whatever prayer do might be actualized immediately right in the second. Yeah. Another person beams imitation, purified in.
So slides need, karma, nothing left in the amendment. Totally pure. Then it’s put a melting light, absorb it, then can then place the person’s mind. This is a mantras in the special FMT, perhaps. In the in the text that describes about Sanskrit, you know how to read it.
So the the sound of Okay. So the ears and the stem is famous. Whose names coming from a promise for the remnants who died. Then those who are miserable suffering, the Lord and now, nobles helping those animals in the midst of them. May they immediately may they immediately liberate more of us and the visible softens, reincarnated purely anywhere they can be enlightened or maybe as a part of body.
As quick as possible. By having the same quality with the master, Lamatong has pronounced in all my future lifetimes. Do you know the past? Due to the past, whichever universe, world country, or place I live, where I am, where I will be, which is about that, may the cause of the period also never come and the debate began upon Lord Adams since upon that time. Since upon since upon that time, and may they may cause to exercise the faith in the Rupesh karma and exercise Buddhism in everyone’s heart.
And everyone everyone get imaging. Everyone all their sicknesses, whatever they have, sickness, image get healed and all the people, all the spirit harm possessions. Metals who have a southern property, they have a wealth. And and they have most meaningful life back to life. And then those relationships, obviously, made the image get filled with joy in the heart.
Compassion compassion, and also peace and happiness. And have also moved from life by. Want to treat it and receive conducive place and all the made each of all the realizations from that time. And all the all the the wars, famine, disease, torture, property, whatever is happening now, whatever, whatever, immediately stopped. And may nobody experience all these unsettled things.
And may may all their wishes may everyone’s wishes be fruitful immediately. I must have been there in the universal house. May all their wishes be fulfilled immediately. Now this world. That completely ties with one’s heart.
Also, family members, all of us here, and the heart of all student benefits of this organization and those give us the life for all the services and all their hearts. And the openness here or everyone who are doing service here, of course, in all their hearts. And it’s very loud and the very loud time, that eleven seconds. So this five so the after the medicine of the practice, then you can do The these five powerful members, they’re able to do what whichever you can, then then then say, you can can set other like a manipulator. Yeah.
But it’s high. Whatever one can through sadness, that’s very powerful to for the people pass away. The extent is being if you reside seventy three times, it mean that person passed away, then definitely definitely get indefinitely, definitely get liberated the Lord and so that. So good morning, good evening, good night, everything. Rinpoche, you haven’t done the protectors.
We forgot the protectors. I think maybe tonight. Can you double? Come on. Can you double?
Okay. You can do a you can do the dream when you’re after one bed. I don’t know about length of time. There’s a middle or short, the manipulative pusher, but which expresses expresses each manipulative particular functions and the prayers of what they did but the function so that one thing that’s what is elaborated there, the short or middle the short minutes of the push up. But basically, we did now that more or less.
So the medicine Buddha, each medicine Buddha, you have this the seven limb practice and the so that you see. And then it is there. So only what we didn’t do is what each municipality promise is the prior what they did in the function, particular function, solving all the different problems of certain things. So this being more like except that we can do so. So more or less like the essence of the Puja, the middle version, let’s say.
In case they are unable to do, then you can do based on the short one, based on short municipal Pujall is very powerful, but you do the seven limb the seven limb each one seven times. So that then we have more made it to dedicate for them this way. So that then after that after then the mantra, then after that after that then this King of the Pao, the extensive education. So this is very, very good. Even we don’t do the other those more about the medicine with the Puja.
So if we’re just doing the Puja for this this time, so no time, but we’re doing just put your foot on pass pass within. After this, we do the prayer, you know, like that. Then that’s a very good. Or or or the short term in the something to do with in hospital or something then, where there’s not much time, something like that, to do with. Then they still do the same do the same means of the mentation that you wish asthma that other person’s crown, seven minutes of the day.
We only do between seven and more than the same. But it’s up to one sort of what they do to do, doing eight seventeen times not the seven. Then after medicine, the practice then, you see the medicine Buddha can be absorbed, you know, blessed, can that or medicine Buddha become Amitābha Buddha, then you do power after that. Medicine Buddha can be transformed. Other absorbed, blessed, Buddhist man, Buddhist man person, or become Amrita Buddha.
Then if you’re doing power Amrita Buddha, then after that, then you say power Amrita Buddha. After that, you see, a definition means Buddha. Stamani, and then there’s also for Vajrayoginī. For but it is but it is advised by Pabongka Rinpoche. If you are a practitioner of Vajrayoginī, then you just recite, you visualize Vajrayoginī on the crown person, that then if you’re not in the hospital or at the house, but wherever you are, so just think about you on the head of the under the crown person that you chant the the last prayer, the you chant the prayer in the by Islamabad, such as who didn’t whose stories didn’t give not much story keeping teaching initiative, met appeals.
Such a lost on churches in there. Met pills, so much pills, and then liberate so many sentiments. Mhmm. So many sentiments. Such a lesson.
Prayer composed by this who I think must be achieved project. The prayer to prayer prayer as a to go to pure land. So you just chant that advice. So you just chant that prayer and visualize much of that. You’re bringing on the current person.
Then at the end, the prayer to be born pure land, you see once a loss into that. The remedy remedy didn’t say to the poor, but it’s just to the that’s what Pabongka Rinpoche. So I guess, you wonder the while you’re doing the prayer, you can do the power, you know, transfer of consciousness in the while you’re doing this prayer, you can do that. So that’s that’s what Pabongka Rinpoche Singh’s advice. So as soon as ever, you are a professional, you can hear I can hear you.
So good morning. So tomorrow tomorrow is at about an eighth, so we should take precepts tomorrow. We’ll do a six thirty. Six thirty tomorrow morning, we’ll take precepts, and we can decide whether to take the next day or not. But tomorrow, we should take because it’s about an eight.
So six thirty tomorrow morning.