Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 128-minute session from a Mahāmudrā retreat, Lama Zopa Rinpoche guides practitioners through guru devotion, analytical meditation on the emptiness of self, and bodhicitta development. After opening prayers and the Guru Puja, he leads a detailed inquiry into how the sense of self appears real but cannot be found through systematic analysis of the body and mind—revealing self-grasping as a kind of hallucination. He then teaches the seven-point cause-and-effect meditation: recognizing all beings as former mothers, generating gratitude and compassion, and developing bodhicitta—the commitment to achieve enlightenment solely to benefit all sentient beings. The session concludes with visualization and meditation on the nature of mind. Aimed at practitioners with prior initiation engaged in formal retreat.
File metadata (for organising)
File: 92 2004 04 28 MR.mp3
UUID: 9fb9d780-08d1-4f4f-ac97-55eab524778b
Teacher: Lama Zopa Rinpoche 1
Collection: y Mahāmudrā International Retreat (Lama Zopa Rinpoche 1)
Date: 2004-04-28
Recorded at: Buddha House Adelaide
Duration: 128.9 minutes
Words: ~7,981
So again we are going to do the six session with the meditation on Mahāmudrā. Before we do that, if you open the prayer book and the Lamrim section, the Calling the Guru from afar. Can everyone hear me? Can you hear me? Okay.
Is it coming across clearly? Alright. Clarity and loudness. Are you getting clarity and loudness? So begin by doing sitting in the correct position, and then casting away thoughts of attachment to this life.
The clinging and grasping to happiness this life, the eight worldly dhammas. So checking your mind, your motivation. Rinpoche said very clearly yesterday that for some of us here, this will be the last retreat. That means these are the last four and a half days that we will ever do retreat. It could even be the last day.
It could even be the last session. Thinking like that, there is not the slightest reason to cling to this life in a way that would interfere with our Dharma practice. So generate the determination. This very session, I’m going to attempt to gain realization in my mind. Then we do the nine round breathing.
Visionizing, breathing in are the blessings of all the Buddhas, all the mat field in the form of white light. And then breathing out all the anger attachment and ignorance. Then washing the mind by calling to the guru. The crown of your head, your root guru, who encompasses all the Buddhas. By looking at him as Buddha, see him as Buddha, Think guru and Buddha.
They’re just different names, different labels for the same thing. Think, in essence, the guru is the encompassment of all Buddhas. The guru appears to me in this ordinary aspect, which means in a form that shows the aspect of having suffering and delusions in the view of my ordinary mistaken mind in order to liberate me. The guru appears in this aspect to save me from the lower realms, from saṃsāra, and from all the deformities, and to bring me to enlightenment. From your heart, request the guru to transform your mind into devotion, seeing the guru’s Buddha by looking at the guru’s Buddha.
Request the guru to transform your mind into renunciation of saṃsāra, renouncing the attachment that clings to samsaric happiness and perfections. Request the guru to transform your mind from self-cherishing thought into bodhicitta. Request the guru to transform your mind from ignorance into the wisdom that sees all phenomena as empty. Request the guru to transform your mind from impure thought into pure thought, seeing everything as a manifestation of the deity. Request the guru to transform your mind into the whole path from guru devotion up to enlightenment.
Make single pointed request to the guru, begging the guru from your heart to transform your mind right now. Not some mind in general or some mind in the sky, but your own mind right now on this cushion in this session. Lama, think of me. Lama, think of me. Lama, think of me.
Magnificently glorious guru dispelling the darkness of ignorance. Magnificently glorious guru, revealing the path of liberation. Magnificently gurus guru liberating from the waters of saṃsāra. Magnificently glorious guru, eliminating disease of five poisons. Magnificently glorious guru, who is the wish granting jewel, I beseech you.
Please grant me blessings. Magnificently glorious guru, please grant me blessings to remember impermanence and death from my heart. Magnificently glorious guru, please grant me blessings to generate the thought and no need in my mind. Magnificently glorious guru, please bless me to abide from pointed limb practice in isolated places. Magnificently, glorious guru, please bless me and don’t have any hindrances to my practice.
Magnificently glorious guru, please bless me so that all bad conditions appear as a support. Magnificent eek glorious guru, please vest me to accomplish effortlessly the two works of self and others. Magnificent deep glorious guru, please bless me soon, very soon. Please grant me blessings on this very cushion. Please grant me blessings in this very session.
May I not arise heresy in per second and the actions of glorious guru. May I regard whatever actions done as pure. With this devotion, may I see blessings of guru in my heart. Magnificent and precious through guru, please abide on the lotus moon suit of my heart. Guide me with your great kindness and grant me the realizations of your holy body, speech, and mind.
Succession. I go for refuge until I’m enlightened to the Buddha, the Dharma, and the highest assembly from the virtuous merit that I collect by practicing giving and other perfections, may I attain the state of a Buddha to be able to benefit all sentient beings? I go for refuge until I’m enlightened to the Buddha, the Dharma, and the highest assembly, From the virtuous merit that I collect by practicing giving in other perfections, may I attain the state of a Buddha to be able to benefit all sentient beings. I’ll go for refuge until I’m enlightened to the Buddha, the Dharma, and the highest assembly. From the virtuous merit that I collect by practicing giving in other perfections, may I attain the state of a Buddha to be able to benefit all sentient beings.
May all sentient beings be parted from aversion and clinging, feeling close to some and distant from others. May they win the bliss that especially sublime. May they find release in the ocean of unbearable sorrow, and may they never be parted from freedom’s true joy. From this moment on, until I’m a Buddha, may I never give up though my life is staying, the attitude wishing to gain full enlightenment in order to free from the fears of saṃsāra, nirvana’s complacency, all sentient beings. All Buddhas, bodhisattvas, and gurus, please listen to what I now say from the depths of my heart.
Just as all Buddhas of the past developed the thought of enlightenment, true bodhicitta, then practice the stages of greater development, following the trainings of all Buddha’s children. So may I too, for the sake of all beings, develop bodhicitta and follow the trainings exactly as all bodhicitta have done. O Buddhas, bodhicitta and Gurus, please listen to me. Sound safe in depths of my heart. Just as all Buddhas of the past have developed the thought of enlightenment, true bodhicitta, then practice the stage of greater development, following the trainings of all Buddha’s children.
So may I too, for the sake of all beings, develop bodhicitta and follow the trainings exactly as all bodhisattvas have done. All Buddhas, bodhisattvas, and gurus, please listen to what I now say from depths of my heart. Just as all Buddhas of the past have developed the thought of enlightenment, true bodhicitta, then practice this stage of greater development, following the trainings of all Buddhist children. So may I too, for the sake of all beings, develop bodhicitta and follow the trainings exactly as all Bodhisattvas have done. At this moment, my life has become truly fruitful.
For having attained an endowed human body, today I have developed the true Buddha essence, bodhicitta, and thus have become Buddha’s child. Applying now any skilled means whatsoever, may I always accord what I do with assassins and follow the actions of all Buddha’s children? My never confused this pure thought assassins. Any teachings lack this enlightening thought. In the sky before me on a breathtaking throne of jewels, on a mandala’s seed of a lotus sun and full moon, sits my root guru all pervading vajradhara, with a blue colored body, one face, and two arms, holding vajrambal and embracing the mother similar to himself.
He shines resplendent with all the marks of Buddha, adorned with many dazzling jeweled ornaments, draped with fine garments enchanting heavenly scarves. Even the mere remembrance of him dispels all my torment. With the nature encompassing every supreme refuge, he sits cross legged in a vajra position. The three spots of his body marked with three letters. Light beams forth from the home of his heart and invokes Guru Vashadhara from his actual abode.
They merge to become non dual. So here, just focus on the guru as being all the Buddhas. There is no Buddha that is not the absolute guru, monsoon root guru. Before the guru, there is not even a name Buddha. One manifests as many.
Many are contained in the one. Think of the meaning of vajradhara, the mind of great bliss, forever immovable from wisdom, nondual, the absolute guru. This manifests its interpretive meaning Vaishadhara. And this manifests as conventional lama. My root guru.
All my gurus are all the Buddhas, bringing me to enlightenment very quickly. I bow at your lotus feet, oh my jewel like guru, vajra Lara. Your kindness heralds an instantaneous dawn of great bliss. All mind prostrate to the Bhagawan, lord of the brave ones. Om to you whose brilliance equals the far that ends the great aeon.
Om to you who have an inexhaustible crowning top knot. Om to you with bad fangs and wrathful face. Om to you whose thousand arms blazed with light. Om to you who hold an axe and uplifted noose, spear, and a skullstuff. Om to you who wear a tiger skin cloth.
Om, I bow to you whose great smoke colored body ends all obstructions. Om. Om. Om. I bow to prostrate Bhagavati Vajavarahi.
Om. Om to the queen and the female ārya practitioners invincible in the three realms. Om. Om. Om.
Om. Om. Om. What is actually placed here and what I mentally create. I present you an ocean like clouds, these various offerings, outer, inner, and secret.
The body, speech, and mind of myself and others, our wealth as well as our virtues amassed in the past, present, and future. An excellent jewel of Mandala together with a mass of śamatha vedra’s offerings. I envision these all and present them to you. Oh, my guru, my yidam, and the three precious gems. Accepting these in your compassion, bestow me ways your blessings.
I humbly beseech you, my precious guru, just as the Buddha’s three times in ten directions of tame sentient beings, you too enact the Buddha’s deeds in countless realms, taking the form of saffron red monk. I humbly beseech you, my precious guru, esteemed by vajradhara for those meager mind, as a field of merit more holy than the endless circles of infinite Buddhas. Every supreme and mundane attainment follows upon pure devotion to you, my protector. Seeing this, I forsake my body and even my life. Bless me to practice what will only please you.
Quested in this way, my supreme guru comes to crown my head. So this point, think to yourself, myself and all sentient beings have been suffering in saṃsāra time without beginning due to not having realized Mahāmudrā. Think of all the six realms sentient beings who are the source of all your past, present, and future happiness. Think, I must free these sentient beings from all the sufferings and its causes and lead them to enlightenment. Now, do the meditation on the guru as Vamishek explained the other night.
So take some time to do that. Have that very strongly in your mind. Note of a mandala. Then the request, may I be blessed to completely sever the continuum, this clinging and self grasping, to generate a mind of compassion and loving kindness, and to quickly attain the highest state of Mahāmudrā through the path of total integration. Once more, he gladly merges with me.
We become of one taste. Then keep the mind focused on the nature of mind, the clarity without being distracted. Then without the mind moving from that state, slowly, skillfully, carefully, with a corner of the mind, watch the eye very carefully to see how the eye is appearing. While you’re meditating, there is an I which appears to exist from its own side. Just watch that.
You can ask yourself the question, what am I doing? I am sitting. Look at that I that is sitting. How does it appear? Does it appear as though it were merely labeled on the body?
Or as though it’s actually existing in the body. Try to find that I. Search for that eye that is sitting from the top of your crown down to the tip of your toes, right down into the atoms and cells of your body, see if you can locate that real I that is sitting. When you search from the top of the crown down to the tip of the toes, examining each part of the body, you cannot find eye. Nothing of this is I.
Be clear about this. If the eye could be found on the body, it would mean that it exists from its own side. That it is truly existent. But when you search for the eye, you cannot find it. There is no other reason at all why we say, I am sitting, except that the body is doing the action of sitting.
Because of that, the mind just made up the label, I am sitting. The eye that appears anything slightest more than what is merely labeled by the mind on the body, the action of the body sitting is the object to be refuted. Just like the scarecrow that appears to be a person from a distance. As we get closer, we realize the person is not there at all and never has been. In the same way, this truly existent I does not exist at all and never has done.
Now again, ask yourself, what am I doing? I am meditating. Look at that I. Check to see if it can be found in the mind. The mind is composed of moments of mind, such as the past moment, the present moment, and the future moment.
Analyze in which of these three moments the real I exists. Again, ask yourself, what am I doing? I am meditating. Look at that eye. Apply the understanding that there is no other reason why I say I am meditating except that the mind is doing the action meditating.
And on that, I merely impute the label, I am meditating. There is nothing else. There is no other reason except that the mind just made up the label, I am meditating. Now check to see the effect in your mind when you think this way. Once you have a clear understanding that the eye is not the body and is not the mind, Examine to see if it could be anything else, anything separate from these two.
Can there be an I without the body and the mind? Think of a situation where somebody harmed you or got angry at you. Remember that strong sense of an I. Somebody is hurting me. Somebody is insulting me.
Is that I separate from the body and mind? Although that I seems so strong, when you search for it in the body, you don’t find it. When you search for it in the mind, you don’t find it. And when you look for it as something separate from the body and the mind, you don’t find it. How then does the I exist?
The I is merely labeled by mind on the aggregate. Anything slightly more than that, the truly existent I, the real I, doesn’t exist at all. That is hallucination. Right the very next moment after the mind labels I, the I appears back as though it were not merely labeled, as though it were real, and we believe that. Each time we believe that, we create saṃsāra.
So focus single pointedly on the fact that this I which is appearing real, real one, truly existent, this is a hallucination. This one does not exist at all. Just like the snake on the coat of rope, when you shine a light of analysis on this truly existent eye, you find that it does not exist. It never has existed. And believing it to be real as it appears is creating the root of saṃsāra.
So do the next verse, b three by yourself. From this moment on, without any sense of loss, I send forth my body and likewise my wealth, and my virtues mass round to three times in order to help all beings, my mothers. I shall never transgress even in my dreams. The most minor rule is the pure moral training. In the Pranamaksha, bodhicitta, and vajrayana vows, I shall practice according to the Buddha’s words.
As Buddha intended, I shall uphold the complete sacred Dharma of insight and scriptures as gathered together in the three types of vehicle and four tantric classes. I shall liberate all beings by whichever means suited to each. Through the force of white marriage from this virtuous act, and by the compassionate power of vajradhara, throughout all my lives, may I never transgress any vows I’ve taken. May I complete the stages as a twofold path? In brief, may I be born in Sumbhala, the great jewel treasury, and complete there the stages of the peerless path.
In as quick a time as the amount of white merit I’ve gathered from this virtuous practice. Throughout all my lives, I never be parted from perfect gurus. By making good use of the glorious Dharma to fulfill the good features, the stages, paths, may I quickly achieve Vashadhara’s enlightenment. Do you want to finish off Guru Puja now and have a break, or do you want to have a break now? Finish?
Okay, then we’ll finish the Guru Puja and have a break. So we’re on page seventy six. Recollect in the sky in front and space in front, the matte field in the most pure environment from an ocean of milk, a wish granting tree made of the seven types of precious jewels, in the center on a lion throne, on lotus sun and moon, sits young guru in the aspect of Lama, Lozant, Vandodhicham surrounded by all the direct and indirect gurus. And down below, the deities, four classes of tantra, the Buddhas and the Namakaya forms, Bodhisattvas, bodhisattva buddhas, dhakanis, Dharma protectors, and around the edge of the tree, the four guardian protectors surrounded by the entourage. The entire merit field is a manifestation of the absolute guru.
The dharmakaya, the mind of all the Buddha is bound by infinite compassion appearing in all these forms to guide us sentient beings from suffering and bring us to enlightenment. Around you, visualize all sentient beings and imagine making these requests along with them, asking the matte field to bestow their blessings for all these realizations to be generated in the mind. I’m requesting the kind Lord Rukuru who is more extraordinary than all the Buddhas. Please bless me to be able to devote myself to the qualified Lord Guru with great respect in all my future lifetimes. By realizing that correctly devoting myself to the kind Lord Guru, who is the foundation of all good qualities, is the root of happiness and goodness.
I shall devote myself to him with great respect, nor forsaking him even at the cost of my life. Thinking of the importance of the qualifying guru, may I allow myself to end under his control? May I be like an obedient child acting exactly in accordance with the guru’s advice? Even when Mara’s evil friends and the like try to split me from the guru, may I be like a version inseparable forever? When the guru gives me work, the burden, may I be like the earth carrying all?
When I devote myself to the guru, whatever 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 lower than the guru. May I be like a sweeper. May I be like a robe joyfully holding the guru’s work no matter how difficult or heavy a burden.
Even when the guru criticizes, provokes, 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 from the guru. Oh, glorious and precious, oh, 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 liver disson endowments is found but once difficult to obtain, easily lost. I seek a blessings to partake whose essence make it worthwhile and not be distracted by the meaning’s affairs this life. We’ll read the ten innermost jewels. These, the ten innermost jewels, the Kadampa. By merely keeping them in the heart, the fortress of delusion collapses.
The ship of evil negative karma disintegrates, and one will reach the very blissful ground of remedy. Therefore, if one has these ten innermost jewels, one will achieve liberation and enlightenment quickly and without hardships. And by the way, one will attain the happiness of this life and the happiness of all future lives. I request the possessor of the mighty one, the kind gurus, the direct and indirect gurus. Please bless me to give up this life as in the holy biographies of previous holy beings.
By seeing sickness, old age, and death, the unequal dsana satsang, prince Sadhatta, felt great sadness and then abandoned his reign of the kingdom. At the end of his years, having lived the austere life of an ascetic, on the banks of the great river Naranja, he became fully enlightened. Like that, as in the life stories of previous holy beings who reflected on impermanence and death, felt great sorrow, gave up this life, practiced in solitary places, and achieved enlightenment in one life. In this way, reflect on the nature of the uncertain death. Why shouldn’t I give up the activities of this life?
Home, field, house, relatives, food, wealth, all of which do not allow pure Dharma practice to arise. Except for the needs for survival, the three robes, begging bowl, and so forth. I won’t keep gold or jewels or anything extra, not even one piece for myself. What is definite to occur for me is death. At that time, wealth, family, friends, cats and dogs too, will not benefit me.
Furthermore, there is a suffering of separation from them. By reflecting in this way, I should give up seeking the mean to this life. I should entrust my depths of my attitudes to the dharma. I should entrust the depths of the dharma to the beggar. I should entrust the depths of the beggar to death.
I should entrust the depths of death to the cave. I should proceed well with the uncaptured vajra by proceeding with vajra mind not changing for announcing this life. I practice Dharma without being captured by the beloved ones. I should definitely leave behind the vajra without shyness. Leave behind worldly concerns.
Whatever people say about me, good or bad, I won’t change my mind when I go out into the world with renunciation for this life. This mind is a vajra without shyness. The transcendent wisdom vajra should accompany me. I should equalize dharma my life together without transgressing the commitment to renouncing this life I live in. I should tend to be out of line with human beings.
I should be out of line with worldly human beings attached to this life. I should keep the lowly position wearing ragged clothes. I should reach the line of dogs and achieve the line of devas. Accept the loss of food, clothing, and reputation. No matter how much hunger, thirst, hardship happens, I will bear it to practice Dharma.
When one gives up all the works of the mundane world and completes one’s practice in solitary places, one achieves a super mundane deva of the deva, which is enlightenment in his life. In short, harmless and death will come soon. Now is the time to give up this life. Due to the compassion of guru, my own virtue, may I be able to give up the work of this life. If one recites these words verbally and reflects on their meaning, one will be able to give up quickly the works of this life completely.
And gasp at the searing blaze of suffering in the lower realms, I take half felt refuge and three precious gems and seek your blessings that I may eagerly endeavor to practice various means for burning what is bound to misfortune accumulating virtuous deeds. Violently tossed in its ways of delusion and karma, played by whores of watery denizens of three kinds of suffering. I seek your blessings 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 Oblese’s to 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 of lessons to develop an effective compassion like that of a loving mother for a precious child.
So here we go over the seven four cause and effect. First of all, equanimity. Remember the realization equanimity? The definition is even somebody praises you or gives you a gift. There’s no particular rising attachment, there’s no particular anger.
And how people treat you, there’s no change in your mind. It doesn’t affect you. Then after meditating, recognizing how we’ve had numberless lives, how our mind stream has no beginning, and therefore every single being has been our mother countless times. The definition and the realization is that whenever we see any creature, even the tiniest ant, immediately there’s a recognition mother. Just as when we see our present life mother, immediately we think mother.
In the same way, seeing even the smallest creature spontaneously in the heart is rising this thought, this is my mother. Then by reflecting on the kindness, the kindness of all these mothers, just as one’s own present mother has been so kind, remembering how all sentient beings have been so kind. Definition of achieving this realization is the moment you see another person’s body or another creature immediately, spontaneously, without effort, the thought arises, this person is so kind and so precious. Everyone you feel, everyone you see, you feel very close to your heart. Like this with all sentient beings.
Then the wish to pay the kindness. Just as when the mother sees the child. Even though the even though the child is physically deformed, But according to the mother’s view, she sees the child as so dear and so beautiful. Like that, one feels towards all sentient beings. Including the person who harms you.
You see all of them so dear, so beautiful, so precious. Then the realization of great love, not just wishing sentient beings to happiness, but taking responsibility. When one spontaneously feels, I will cause all sentient beings to happiness, naturally rising this thought without any effort, without needing to think of any reasons, this is a realization of great love. Then compassion, great compassion. If you saw that your mother had fallen into a hole without any hesitation, you would immediately jump down and rescue her.
Like that. Without wishing others to help or even looking for any help from them, without any hesitation, you feel total responsibility to bring out all sentient beings from suffering by yourself alone. So this is great compassion, commandment, and then the special attitude, the thought by myself alone. Then from that, thought bodhicitta. How can I rescue beings from suffering?
Bring them to happiness only by becoming fully enlightened Buddha. Then generating a thought to accomplish that. There is no difference between myself and others. None of us wishes even beside us the sufferings or is ever content with the happiness we have. Realizing this, I seek your blessings, I may enhance the bliss of others.
This chronic disease of cherishing myself is the cause giving rise to my unsolved suffering. Perceiving this, I seek her blessings to blame, begrudge, and destroy the monstrous demon of selfishness. The mind that cherishes all mother beings was secure. It’s a gateway leading to infinite virtue. Seeing this, I seek her blessings to cherish these beings more than my life, even should they rise up as my enemies.
In brief infantile beings, they were only for their own end, while Buddhas worked solely for the welfare of others. With the mind understanding distinctions between the failings of one and the advantage of the other, I seek your blessings to enable me to equalize and exchange myself with others. Since cherishing myself is a doorway to all torment, while cherishing my mother’s foundation of all that is good, I seek her blessings to make my core practice the yoga of exchanging self with others. Determined to obtain the greatest possible benefit from all sentient beings, who are more precious nor wish-fulfilling endure, I shall hold them most dear at all times. When in the company of others, I should always consider myself the lowest of all, and from 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 had found precious treasure. When out of envy, others mistreat me with abuse, insults, or the like, I should accept defeat and offer the victory to others. When someone whom I’ve benefited and whom I have great hopes gives me terrible harm, I should regard that person as my holy grail. Ensure both directly and indirectly that I offer every happiness and benefit to all my mothers.
I shall secretly take upon myself all the harmful actions and suffering. Under far by the stains of superstitions, the ape world, the concerns, may I, by perceiving of phenomena’s illusory, be released in the bondage attachment. And thus, venerable, compassionate gurus, I seek your blessings that all come with death, 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 come at death, 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. Thus, venerable, compassionate gurus, I seek your blessings that all come at deaths, 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. Should either my environment and the beings therein be filled with the fruits of their negative actions, and unwishful 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 results of my negative karma. In short, no matter what appearance arise, be they good or bad, I seek your blessings to transform them into a path of enhancing two bodhicittas through the practice of five forces contestants the entire Dharma, and thus to enjoy soul of the blissful mind.
Whatever I occasion to meet, I seek a blessing so that 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 coping to thought training. In order to rescue all beings and the vast seas of existence, I seek your blessings to become adept and bodhicitta through a pure selfless wish, as well as by love and compassion conjoin with the visual technique of mountain giving and taking from the breath. I seek your blessings that I may eagerly endeavor to put into practice the three Mahāyāna moral codes, and to restrain my mind stream with pure bodhisattva vows, the single path journey by all victorious ones is 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 object’s desire by each and every sentient being.
I seek a blessing to complete perfection and moral discipline, working for the sake of sentient beings, enacting virtuous deeds, and not transgressing the bounds of pradimoksha, bodhicitta, 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, And seek your blessings to complete perfection of patience, not to be distraught, but to work for their benefit in response to their harm. So just reflect a few moments on that one from Shakespeare last night. Every single being, and they’re numberless in each each of the realms desire form and formless. All of them become angry and criticize, even killing.
But from one’s own side, keeping the mind patience and working to benefit them. So we’re making strong request the merit feels for ourselves and all sentient beings to generate this mind. And think the Merritt field accepts very joyfully. Even if I must remain from ocean of eons and the fiery hells of Avici for the sake of even just one sentient being, I seek her blessings to complete perfection of joyous effort, to strive with compassion for supreme enlightenment and not be discouraged. Having abandoned the full sadhana, seductation, and mental wandering, I seek a blessings to complete perfection of meditative concentration through a samadhi of single pointed placement upon the nature of reality, which is at all things avoid of true existence.
I seek a blessings to complete perfection of wisdom to a space like yoga of single-minded placement upon ultimate truth, conjoined with the tranquility and great bliss induced by discriminating wisdom analyzing suchness. I seek your blessings to perfect Samādhi and illusion by realizing how all outer and inner phenomena like true existence yet still appear, like a mirage of dream on the moon’s image in a still lake. Samsāra, nirvana, like even an atom of true existence, while cause, effect, and dependent arising are infallible. I seek your blessing to discern the import of Nāgārjuna’s thought, that these two are 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 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 body into three bodies of Buddha, so whatever appears may arise to deity. I seek of blessings to actualize Nisayav the path of unity of clear light and the illusory body that arises from placing your feet, my protector, and the eight petals of my heart at 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 a pure land either through the instructions applying the five forces, or by the forceful means to enlightenment the guru’s transference of mind.
Ensure that I seek your blessings, my savior, to be cared for by you from birth and remitting me throughout all my lives, and thus to become a chief disciple holding every secret for your body, speech, and mind. Savior, please grant that all of your auspicious me to be foremost among your very first circle of disciples wherever you manifest Buddhahood, so that all my temper and altar wishes without exception may be effortlessly and spontaneously fulfilled. In the mind field, Grenshi absorbs into the principal figures. We then absorb into lamalos into Vandodarjachana. And lama lovita vandodojicana absorbs into lama tapanodojicana.
Śākyamūni Buddha and vajradhara, the heart, and comes to the crown of your head. And then we make these strong requests. The very exhorted four bodies, lamas, supreme deity, To the mighty one, vajradhara, make request. The very exhorted, dharmakaya, free from obscuration, supreme Lama. To the mighty one, vajradhara, make request.
The very great bliss, exhorted, enjoyment bodies, supreme Lama. To the mighty one, vajradhara, make request. The very multitude of supreme emanation bodies, supreme Lama. To the mighty one, vajradhara, make a class. The embodiment of all Lamas, Lama supreme deity.
To the mighty one, vajradhara, make class. The embodiment of all Yiddhara, make The embodiment of all Buddhas, Lama supreme deity, to the mighty one, vajradhara, make a request. The embodiment of all holy Dharma, Lama supreme deity, To the mighty one, vajradhara, make a request. The embodiment of all Sangha, Lama supreme deity. To the mighty one, vajradhara, make a request.
The embodiment of all dakas and bikinis, Lama supreme deity. To the mighty one, vajradhara, make a request. The embodiment of all dharmapratthas, Dharma supreme deity. To the mighty one, vajradhara, make a request. The embodiment of all objects of refuge, Dharma supreme deity.
To the mighty one, vajradhara, make a request. To the founder, Bhagawan, Thagat, Aham, perfectly completed Buddha. Glorious conqueror, Śākyamūni Buddha, I prostrate, make offerings, and go for refuge. Having thus been entreated supreme gurus, we grant this request so that you may bless me happily alive in the crown of my head. And once again, set your radiant feet firmly at the coral of my lotus heart.
Whatever my virtues have thus created and dedicated its course, enabling me to uphold the Hare Dharma, scriptures, insights. Fulfill that exception of prayers and deeds to all the Buddhas and bodhisattvas three times. By the force due to all three time man secured it by myself or the Buddhas and bodhisattvas and by all sentient beings. May I, myself, or the members of my family, members of this organization, all sentient beings, never be parted in all our lives from Mahāyāna’s four spheres and made in the past renunciation, bodhicitta, review in two stages. Through the accents of whatever white virtues there are in saṃsāra nibbana, may all be your wishes for us to be free here and now from all misfortune hardship, and thus to enjoy glorious and perfect celestial treasure of temple and altar of virtue and goodness.
May all be your wishes for the Buddha’s teachings to endure along through your senders of Dharma and mission, Be filled with host, renunciates, yogis, and your Guineas driving people pointedly to master. Having requested your blessings, from the time your youth made request the supreme guru deity. May all be especially for you, spontaneously, to have the wishes of others. May all be especially for my desire and diamonds as well like a lake in summer rain. Bringing unbroken flow, reverse, and leisure, and faultless families that I may pass my days and night with your holy dharma, and thus the light of the glory to perfection.
The long left press. The back of the green book. Or conquering goddess whose lunar life phase changes an unchanging phase. Thane is calling rave whose mantra name relays for a pain of our life’s fun land. Raymaker, adept who brings forth life’s reign, here now grant your greatest gifts.
Victorious goddess grant life without end. Hear our prayer, alarm of whom we revere, you who bear the name of he who appear to see holes in living essence, the pure paradigmatic doctrine of it is. For he alone are dominant of the earth, and here guides, splendid liberation, spirit of peace. Precious treasure, precise and subtle reasoning, golden lays a light of bright, unknowing wisdom, clarifying without confusion the two truths amongst multiplicity of things. Lama remain immutably amongst us, a radiant dharma sun.
Skilled in sprinkling the waters of healing, fulfilling needs, benefiting all. A lamp and smile of eating pearls of skill, humility, and constancy. A deep milky sea of liquid moon and morality. Lama remain immutably amongst us, one supremely worthy of veneration. The moon of your Mahāyāna mind ring round by the fever calling Canberra of unsullied, unsurpassed resolve.
Brilliantly swells the bounds of space, unbound the 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 nectars. Your dialect is an invincible cutting virtual weapon. Your writings, thousand panel lotuses unfolding their glory.
Lama remain and mutually amongst us, a guardian of highest knowledge. By the minor seas of spiritual masters, deities, and doctrine protectors, by the power of profound, abundant arising, unbearing emptiness to all that appears. May all the hopes of our prayers and afrocees be spontaneously fulfilled. Nama also. Enchanting mother like a brilliant snow mountain, shining consummation of signs and marks, who when seeing captivates minds, when heard, soothes the sorrows of hearts.
When recall protects from all fears the untimely, giver of life, wish granting will, grant that all may be auspicious. Lord of Dharma, who in accordance with the various supposition to those of Jude, may it’s clear in the light of your well spoken advice, the sacred Gandhi tradition, essence of Buddhist teachings of foremost and holy lama, to you who are supreme, we make this prayer supplication. Venerable one, to you is kind and succeeds that of all the conquerors. For those wonders in far places, especially the west. Mind you a loving concern for us intentionally descending again to a family of far distant land.
We made this request, oh Lama, please, please live long. Complete holder, scholar, and protector of Stainless Sūtra and Tantra. Holy spiritual friend, foundation for unwavering constant devotion. Profoundly skilled in methods leading us 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 have been crossed to the furthermost shore of the Vastocean Sūtra and Tantra. Observing ethics is foundational practice and is the heart of teaching, conscientiously following the naya. Oh, Lama, please, please, if 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 children, disciples throughout infinite lives.
By the sweetness taste of your holy speech, forever satisfied. The spiritual masters, yidams, and protectors, bless us and help us to accomplish the ultimate meaning of our life. In our striving and listening, reflecting, and meditating as much as we are able, that we may quickly usher in a golden age and all the while may always remember from the depths of our heart loving kindness to our precious sama. Someone did a dedication prayers. So lama find I think two days ago, lama arrived from England.
It took a long time to get here. So it didn’t merit only we only had enough merit about two days ago. Lama got here. So now Lama Lama Yeshe, the statue only just arrived two days ago. So it took took a long time till we had the merit.
Came from England. Beginning, we didn’t even have a picture of Lama. Then Adele very kindly put a picture of Lama there. But statue just arrived about two days ago, and now it’s totally resplendent. So we don’t have a picture of.
Due to the merits of three times guided by me, Buddhas, Bodhisattvas, all other sentient beings, may bodhicitta cherishing others letting go of oneself, letting go of the I, which is source for the happiness, success myself and all other sentient beings be generated within my own mind and minds all sentient beings without even a second’s delay. May that which has already been generated increase. Choose the mercy three times guided by me, Buddhas, Bodhisattvas, and all other sentient beings. May all the father, mother sentient beings of happiness. May the three lower realms be empty forever.
May all bodhisattvas prayers succeed immediately, and may I be able to cause all this to happen by myself alone. Jesus Christ, three times guided by me, Buddhas, bodhisattvas, and all other sentient beings. May his holiness and dhyalama, Buddha of compassion, all other holy beings, all our virtuous friends of stable lives, and be all the holy wishes succeed immediately. Jesus mercy three times created by me, Buddhas, Vadisattvas, and all other sentient beings. May I be able to offer skies the benefit to all sentient beings as did by having within me the same qualities as had from now on in all my future lifetimes.
Choose the merits of three times guided by me, Buddhas, Bodhisattvas, and all other sentient beings, which are totally non existent from their own side. May the I, which is also totally non existent from its own side. Achieve Guru Shakumini Buddha’s enlightenment which is also totally non existent from its own side. And lead all sentient beings who are totally non existent from their own side to that enlightenment which is totally non existent from its own side. By myself alone who is also totally nonexistent from its own side.
I dedicate all my merits in the way greatly admired by the Buddha’s Mudhisattvas the three times and realized by Srimad Bhattara and Jisri. May I be able to completely actualize Samsongkhapa’s teaching which unifies Sūtra and Tantra within my mind and spread these teachings in the minds of all sentient beings. Thus, may Lama Samsongkhapa’s teachings flourish forever. Due to all the merits of three times guided by me, Buddha, bodhisattvas, and all other sentient beings, May whatever I experience, good or bad, suffering or happiness, sickness or health, praise or blame, gain or loss, good reputation or bad reputation, long life or death, even being born in hell realms. Whatever I experience may only be of benefit to sentient beings.
That which causes all sentient beings to achieve enlightenment by myself alone. So have a break, a break from a sitting sitting session. So we’ll start again at six o’clock. When it’s dinner, is it a question? Ten bus.
Bus. We’ll plan to start again at six o’clock unless things change. Dinner. And now we’ll come back at ten past six. Alright.
We’ll make it ten past six. So you have ten minutes to have dinner. An extra ten minutes. So come back at ten past six. So Rinpoche is is due to come down the next session.
So he’s just asking what time we’re going to start. So I’ll tell Rinpoche ten minutes past six. Also, there’s been some requests from other people who have dedication’s names. So I think there should be a sheet at the back of the Gompa if you know anyone you want prayers done for. And is there any commentary to this?
Matthew? So I guess just as Rinpoche said last night, NamrAtisha used a circunumbulate while doing his prayers. Is there any commentary? Rinpoche asked to have it set up. Oh, okay.
So to visualize is the Absolute Guru and then rays of light coming out and purifying. It’s for insects as well as yourself. Ten past six. Ten past six.