Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 69-minute session, Lama Zopa Rinpoche leads practitioners through the complete Gyalwa Gyatso sadhana. He opens with motivation through reflection on suffering and human rebirth’s rarity, then addresses the paradox of emptiness—how things can exist while possessing no inherent nature. The instruction covers refuge, lineage prayers, and the full ritual: guru yoga, preliminary offerings, Vajrasattva purification, accumulation of merit through confession and rejoicing, and the four immeasurables. A substantial portion covers death yoga—transforming the dissolution of consciousness at death into the path to enlightenment—followed by meticulous visualization of the mandala palace and deities. Intended for practitioners who have received Gyalwa Gyatso initiation.
File metadata (for organising)
File: 04 GGR.mp3
UUID: 5b4375da-aab1-4609-ad46-b2ce1c019fc3
Teacher: Lama Zopa Rinpoche 1
Collection: z Gyalwa Gyatso Retreat (Lama Zopa Rinpoche 1)
Date: 2004 (exact day not recorded)
Recorded at: Buddha House Adelaide
Duration: 69.0 minutes
Words: ~7,558
Opening at Sadhana one. We’re spending a few moments to generate a good motivation. I’d like you just to think for a few moments what it would be like, how it would feel for you if the Buddhas and Bodhisattvas suddenly abandoned us? How would that feel for your gurus to abandon you and give up working for the sake of for your sake. How would that feel?
So then turn that around and think, we have this imprecious human rebirth, incredible opportunity to achieve enlightenment and work for the sake of sentient beings. So imagine how sentient beings that are unable to practice Dharma are incredibly going through incredible suffering, how they would feel if we abandoned them. It’s about understanding how it feels to be abandoned and left. Develop this strong motivation to achieve complete enlightenment which is endowed with consummate wisdom and compassion and ability to help others. And so that with all these beings that we have strong, recently strong karmic connections with, we can benefit the most and lead them to enlightenment and eventually bring all sentient beings to a complete enlightenment.
So try and bring your mind to that state. A heartfelt, strong aspiration to achieve complete enlightenment, to be able to liberate all sentient beings. But that mind of enlightenment is not enough. We also need to realize emptiness. We need to understand the nature of reality.
We need to solve the major enigma which is that things don’t exist from their own side at all but do exist. It’s so difficult for us to understand that. How can things exist when they don’t exist from their own side? Because if for us, if things don’t exist from their own side, it seems like they don’t exist at all. And so then we have to think they must exist from their own side.
Otherwise, things will be non existent. And so we have to sort of balance a very fine line between non existing from its own side but existing. Trying to find that very fine line, that very, very fine existence of what existence is. And trying to understand it from the depths of our heart, deep within our mind. And we know the words, but we have to understand it in the very depth of our mind.
The existence is merely imputed by mind or designated by mind, merely labeled. That’s the that’s the type of existence, the way things exist. But we really don’t fully understand really what that existence is. Just spend, just think about within yourself, within your mind and body. There’s no I.
This solid sense of I that we normally strongly appears to us most of the time cannot be found anywhere within the body, cannot be found anywhere within the mind. But we still exist. Merely designated, merely labeled. So taking refuge in bodhicitta, visualizing Gagatso with the Buddhas and bodhisattvas and lineage lamas in front of you, all inseparable from your guru. And as we take refuge together with reciting the words, try and bring to your heart the two causes for going for refuge, which are the fears of the three levels, the motivation and the faith that the Three Jewels will protect you.
I go for refuge till I am enlightened to the Buddha, the Dharma and supreme assembly. By the merit in giving other perfections may I become a Buddha in order to benefit all sentient beings. I go for refuge I am enlightened to the Buddha, the Dharma and supreme For the merit in giving other perfections may I become a Buddha in order to benefit all sentient beings. I go for refuge till I am enlightened to the Buddha, the Dharma, Supreme Assembly. By the merit in giving other perfections, may I become a Buddha in order to benefit all sentient beings.
Requesting prayer to the lineage gurus, and as you recite their names, imagine emanation from the refuge field in front comes to the crown of your head and dissolves into you and blesses you with inspiration and the ability to perform the practice. Vajradhāra, the glorious lord of the hundred of families, protector Abhaktisva, great treasure of compassion, Buddha Aratana, Lord Arincha, the bodhisattva, to you three victorious ones, the victor’s sons, I respectfully quest that I and all migrating beings, having trained our minds in the three principles of the path, and depending on the two yogic stages of the profound path, be granted blessing to develop quickly and be liberated. Tela Sharab Sankpo attain supreme city, mighty yogi, Ropidorje, Mithidroghi, cared for by the exhorted ones, at the feet of your three great lords among sitters, I respectfully request that I and all migrating beings, having trained our minds in the three principles of the path, and depending on the two yogic stages of the profound path, be granted blessing to develop quickly and be liberated. Great translator, Jampyopal, the one eye of the world, wise and accomplished son, want you. Sangam Sengyu, have reached the limit of experience and realization.
At the holy feet of your field. I respectfully request that I and all migrating beings, having trained our minds in the three principles of the path, depending on the two stages, the crown path, be granted blessings to develop quickly and be liberated. Putum Rinchan Drobe, who we are actually all knowing, Mule, Para, and Youthful Sonam. Second Victor, Loisang Draghpa, Lama Tsongkhapa, to you three Severins of the entire teachings of the sage, I respectfully request that I and all migrating beings, having trained our minds in the three principles of the path, and depending on the two yoga stages of profound path, be granted blessing to develop quickly and be liberated. Glorious character of Gallagh, the son of Achilles, Chucky Geltsson transmitted the whispered lineage, Chucky Dorju again the veil of his vital body.
To you three those close to the veil of his children, I respectfully request that I and all migrating beings, having trained our minds to the three principles of the path, and depending on the two yogic stages of the profound path, be granted blessing to develop quickly and be liberated. Gao and Sapa, who manifest the profound path, Sangi Yeshi, great one of accomplished wisdom, Blossan Choghi Goutsan, master holder of the Dharma, victory banner, tier three matchless beings to defends of most of the migrators. I respectfully request that I and all migrating beings, having trained our minds in the three principles of the power, and depending on the two yogic stage, the profound power, be granted blessing to develop quickly and be liberated. Ganden dodra of great bearer of pretra, now untenzing sovereign over scripture and realization. Holy, Lo Sanketson, holder of the nigh, at the feet of ye three treasures of great precepts, I respectfully request that I and all migrating beings, having trained our minds in the three principles of the path, depending on the two yogic stages of the profound path, be granted blessing to develop quickly and be liberated.
Great all knowing leader Jamshil Shepa, Venerable Lo Sang Tempe Nima, and Lo Sang Daghi, Wealth of Powerful speech, at the speed of Ministry of Super Guides of all beings of North, I respectfully request that I and all migrating beings, having trained our minds in the three principles of path, and depending on the two yogic stages of profound path, be granted blessing to develop quickly and be liberated. All pervading lord of the families, Jimmy Wanpa, Simipurima, and root guru, Kanchakatsu, to you three guides with unequal kindness, I respectfully request that I and all migrating beings, having trained our minds in three principles of the power, and granted to the state of the profound power, be granted blessings developed quickly and be liberated. I prostrate to the assembly of deities of Guru, Mahakanuka, the great compassionate one. Visualizing that the Buddha’s Mbodhisattvas and the Linhish Lamas dissolve into the central figure Guru Gaurav Gatsu within the refuge field. Guru Gargadso inseparable from your guru comes to the crown of your head facing forward and dissolves down from the crown into your heart, into light with your heart.
It becomes inseparable with your own mind So that your mind and the guru’s mind become inseparable, inseparable from Guru Gara Gatsu’s mind. And with that, your whole mind body dissolves into emptiness. Within the clear light in an instant you arise as a form of the arid great compassionate one whose color is white with reddish luster. One face, two hands. My right hand holds a rosary of pearl and my left hand holds an Uddhala flower and embraces the consort.
Blessing the inner offering, Sadhana full. All becomes empty. Out of emptiness arises a yam, from which becomes a blue bow shaped air mandala. On this is a ram which becomes a triangular red fire mandala. On this three, Omau horn form a tripod of fresh human heads.
On this is a white r from which becomes a white skull cup, broad and vast. Inside are the letters, hom, brum, am, ri, cam, and brum, hom, ri, and tan, from which arise the five meats and the five nectars marked by those letters. Inside these syllables inside these are the syllables, which eliminates in succession the faults of color, smell, and potency of the substances and renders them perfect. The wind blows, the fire blazes and melts, the substances and syllables which boil. The substances of the froth turn the color of the rising sun, and from its vapor originates the hum.
From it arise of Katanga marked by vajra, which melts and by dropping three times all becomes an ecto. On top of that from an om arise moon seeds, on top of which are om ah anhum. By light rays from these, the nectar of the bodhicitta, the Tathagatas are ten directions. The nectars from the ocean and so forth are drawn in and absorbed into the three syllables and their seeds. The three syllables together with their moon seeds dissolve into the nectar.
Imagine that the undefiled nectar, which is very clear like mercury, possesses the power of giving inexhaustible great bliss. Blessing the preliminary water bowl offerings, which is the first set of water bowl offerings on the altar. All becomes empty. While it is empty, ours arise from which become broad and vast skull cups. Inside each is a hum.
The hum’s melt becoming drinking water, water for washing the feet, flowers, incense, butter lamps, perfume, fume and music. By nature, bliss and emptiness, and appearing as offering substances, these objects of enjoyment of the six senses have the function of generating the extraordinary under fire great bliss. Blessing the preliminary torma, which is at the left of the altar. All becomes empty. Out of emptiness arises yam, which becomes a blue bow shaped air mandala.
On this, a ram becomes a triangle red fire mandala. On this, the three Om Ah Hum form a tripod of fresh human heads. On this is an Ah, which becomes a white skullcap broad and vast. Inside are the letters hum, Brom, Am, Reek, and Kam, and from which arise the five meat and the five nectars marked by those letters. Inside these are the syllables, which eliminates in succession the faults of color, smell, and potency of the substances and renders them perfect.
The wind blows, the fire blazes and melts, the substances and syllables which boil. The substances and the froth turn the color of the rising sun and from its vapor originates the From it arises a Katanga mount by vajra, which melts and by dropping three times all becomes nectar. On top of that from Om arise moon seats, on top of which are Om, Ah, on Om. By light rays from these, the nectar of the bodhicitta, the Tathagaddas are ten directions. The nectars from the ocean and so forth are drawn in and absorbed into the three syllables and their seeds.
The three syllables together with their moon cease dissolve into nectar. Imagine that the underfiled nectar, which is very clear like mercury, possesses the power of giving inexhaustible great bliss. Light rays in the form of the hot radiation will be at one time, eroding the great of the surface and so on to their radiators. Now seated in the eight cardinal and intermediate directions instantly enter into the clear light and reappear in the form of the great compassionate one with his consort. From the home on the tongues of the guests arise white one prong vajras through which they draw up and imbibe the essence of the torma.
Anything here which has been done incorrectly because of my not knowing, having the proper materials, due to the lack of complete knowledge or lackability, for all these please forgive me. Omakum vajramu. The guests return to their home abodes. Blessing the offerings of the self generations. All becomes empty.
While it is empty, hours arise from which become broad and vile skull cups. Inside of each is a hum. The hum’s melt becoming drinking water, water for washing the feet, flowers, incense, butter lamps, perfume, food, and music. By nature, bliss and emptiness and appearing as offering substances. These objects of enjoyment of the six senses have the function of generating extraordinary under far great bliss.
Vajrasattva meditation recitation. At all times I take refuge in the Buddha, Dharma and Sangha, in all three vehicles, in the Dakinis, the secret mantra yogi, in the heroes and heroines and empowering goddesses, and in the great beings of AdaVajrasattvas, and above all, at all times I take refuge in my spiritual master. At all times I take refuge in the Buddha, Dharma and Sangha, in all three vehicles, in the dakinis of secret mantra yoga, in the heroes and heroines and empowering goddesses, and in the great beings of bodhisattvas and above all times I take refuge in my spiritual master. At all times I take refuge in the Buddha, Dhyam and Sangha, in the three vehicles, in the Dakinis and secret mantra yoga, in the heroes and heroines and empowering goddesses and the great beings of Bodhisattvas and above all, at all times I take refuge in my spiritual master. For the benefit of all sentient beings, having myself become Gawagazo, I will then establish all living beings in the supreme state of Gawagazo.
For the benefit of all sentient beings, having myself become Gawagazo, I will then establish all living beings in the supreme state of Gawagazzo. For the benefit of all sentient beings having myself become Gawagazzo, I will then establish all living beings as supreme state of Gawagazzo. On my crown, the syllable pam transforms into a lotus and on that an ah which transforms into a moon disc. From a hum on the moon disc, a white five pronged vajra appears marked by a hum at its center. Light radiates from the hum and the two purposes are accomplished.
The light returns and the vajra holy returns transforms into a white Vajrasattva with one face and two hands holding vajra and bell. Seated in a vajra posture, he embraces his consort, the white vajra Narottma, who has one face and two hands or in a whole curved knife and skull cup. Both are adorned with silks and various precious ornaments. On both of their crowns is an om, their throats is an ah, and their hearts is a hum. Light rays issue from the home of their hearts inviting the wisdom beings are similar to the main deities.
They become non jewel. Again, light rays shines from the home of their heart inviting the empowering deities. Oh Tathagaddas, I request you all to bestow the empowerment. Having requested thus, they hold aloft vials that fill with transcendental wisdom nectar and bestow the empowerment. Thus empower our Vadasattva body is filled with transcendental wisdom nectar.
The excess water at the crown transforms into a show via. It becomes the crown ornament. On the moon disk of Vajrasattva’s heart stands a syllable encircled by the hundred syllable mantra. O Bhagawan Vajrasattva, please pacify and purify all negative karma, obscurations, broken commitments of myself and all living beings. By my requesting thus, light radiates from the and the mantle rosary of Vajrasattva’s heart.
The light purifies the negative karma and obscurations of all sentient beings and presents offerings to all the Buddhas and their sons. All qualities of their body, speech, and mind are collected in the form of light and dissolve into the mantra rosary and the hum. From this, a stream of white nectar descends and flows out from the place of union with of the lord and his consort. The stream of wisdom nectar having entered through my aperture of the Brahma crown fills my body, cleanse all negativities, calm and obscurations and my three doors become pure. So we recite the mantra twenty one times and keeping in mind of the four opponent powers as you do that.
Through my ignorance and delusion, I have transgressed into your attitude my commitments. Spiritual master, savior, be my refuge. Lord hold the vajra, endow with great compassion. In you, the foremost living beings, I take refuge. Just spend a few moments to develop strong regret for one’s negative inactions one has performed.
And then making a strong promise not to do these again. These these two are particularly important of the four opponent powers. With that, imagine that you’ll be completely purified of all negativities of body, speech, mind, completely gone. All these negativities, gone, finished. Vajrasattva and his consort dissolve into me and my three doors become inseparable from Vajrasattva’s body, speech and mind.
Convoking the third Field of Merit. From the heart seed of myself, So bring to this visualization of Guru Gara Gatsu, the lineage lineage lamas and the other deities surrounded by a host of Buddhas and bodhisattvas. Consider them inseparable from your guru As we go through the actions of accumulating merit in relation to this merit field, keep those in mind. To you whose kindness state of great bliss is attained in but a single moment. Oh Lama whose body is like a jaw.
Oh vajra holder, to you lot feet I bow. To all the Buddhas of the ten directions, to the assembly of the deities of secret mandala, and to all Bodhisattvas I respectfully offer prostrations in my three doors. Blessing the offerings to the merit field. All becomes empty. While it is empty, vials arise from it become broad and vile skull cups.
Inside each is a hum. The hum’s melt becoming drinking water, water washing the feed, flowers, incense, bath lamps, perfume and food and music. By nature, bliss and emptiness and appearing as offering substances, these objects of enjoyment of the six senses have the function of generating extraordinary, underfile, bliss. Goddesses arise from the home of my heart and make offerings. For all of the three times, I confess all non virtues of body, speech, mind.
Whatever I have committed or caused others to do, as well as those in which I have rejoiced. In the Buddha, Lord Among Men, in the Dharmas devoid of attachment, and in the Sangat of field of accumulation, with sincere mind I take refuge. The nature of supreme enlightenment pervades all sentient beings. For those wandering in Samsāra not realizing this, I generate the enlightened thought. I rejoice in all the ten virtuous actions engaged in by a worldly, in the accumulation of virtuous actions of hearers and solitary realizers and the activities of the Buddhas and their children done for the sake of beings.
We just spend a few moments rejoicing. Think of rejoicing first of all our virtuous activities that we have performed since bringing this time up to this present moment, that have brought drawn us right to this present moment, has given us access to the dharma and to the amazing gurus. How wonderful, how precious. How wonderful it was we put all that effort in for virtue which has brought us to this very moment in time. How amazing, how wonderful.
And rejoicing at the merit that we are accumulating right this moment, at this time, Performing the practice of Galagazo, satisfying our commitment. Trying to practice as best as we can. Taking presets, getting up early, putting our heart into the practice. How wonderful, how precious. And think about all the virtue that we’re going to accumulate all the way to complete enlightenment.
Developing renunciation, incredible mind of bodhicitta, and to understand the final view and to achieve Buddhahood. How wonderful, how precious. And then rejoicing at the virtue of all other sentient beings, all their virtues in the past. Virtues that they’re performing right this moment. And the virtues they were going to perform all the way to complete enlightenment.
How wonderful, how precious. And then finally rejoicing at the Buddhas and Bodhisattvas. I’ve been working tirelessly for the sake of sentient beings since Finland’s time. And how and are actually helping sentient beings right this moment, right this second. And continuously will continue to perform virtuous actions from now all the way to the end of Samsāra.
How wonderful, how precious, may I quickly become like them. And also the Gurus, Hisharna Sadala Lama, Kapjay Lamas, Opa Rinpoche, Geshe Tashi Sering, and all the fine Lamas who have worked tirelessly in the past for us, who worked tirelessly in the present for us, and will tirelessly work for the sake of us and all sentient beings in the future. Think how wonderful, how precious may I quickly become like them. Requesting to turn the wheel of Dharma. Very soon after obtaining complete enlightenment and the Buddha fields the ten directions, I entreat you to turn the wheel of Dharma for the sake of all.
As long as saṃsāra is not emptied, please abide and do not pass into nirvana. As long as I take a body, I offer it with sincere mind and speech to the vajra master, Buddhas together with their sons. I should perfectly uphold and abide by the three types of ethics of the Buddhas and the three times and their children, the trained and those to be trained, the ethics of collecting positive dharmas, the ethics of restraint and the ethics of working for the sake of beings. Whatever the ten virtuous actions, four means of collecting disciples, ten paramita and so forth, there are, I dedicate these to the great enlightenment. Just remember to really conjoin that dedication that we’ve this merit that we accumulate in relation to the merit field, conjoin that with our understanding of emptiness, agent, action, object, are all empty of inherent existence.
This protects the virtue that we’ve accumulated from anger in future and wrong view. Sadhana twelve, contemplating the four immeasurables. How wonderful it would be if all sentient beings had happiness and the cause of happiness. May they have happiness. I myself shall cause them to have happiness.
Guru Gagatso, please best me to be able to do this. How wonderful would it be if all sentient beings were free of suffering and the cause of suffering. May they be free. I shall cause them to be free. Guru Gara Gato, please best me to be able to do this.
How wonderful it would be if all sentient beings were never separated from sorrowless bliss. May they not be separated. I myself have caused them not to be separated. Guru Gogadso, please best me to be able to do this. How wonderful it would be if all sentient beings lived in equanimity, free from bias, not holding some close and others distant.
May they live thus. I myself shall cause them to live thus. Guru Gargatso, please best me to be able to do this. Now think that the Buddhas and bodhisattvas and the Najalamas of the field of accumulation dissolve into a central figure, Guru Gara Gatsu. Guru Gara Gatsu comes to the crown of her head and results into me, into my heart, I am blessed.
Taking death as a part of the dharma to the dharmakaya. It’s the first strength to generate a strong bodhicitta of motivation and develop the intention that I would transform my death into the dharmakaya. With this motivation of bodhicitta, send forth to think that from within the dharmakaya I’ll arise as a sambhogakaya to benefit all ārya bodhisattvas. And send forth also that I will arise as an amamakaya to benefit all sentient beings. Om sabha vashoda sabha vashoda oham.
Om sanyatajana vadra sabha vatma ka oham. So visualizing yourself as Goa, Gara, Gatsso and consort. From the three in your heart, light radiates to all the ten directions. It purifies the environment which turns into celestial mansions. The sentient beings therein are purified and become Galagazo.
The celestial mansions melt into light and absorb into the deities. And these melt into light and absorb into the spiritual heart. With that, the mirage vision appears. Think that it is empty and the mind is blissful. Your Gauragatsu body in consult the|consult thatn absorb from the bottom up, from the top down and from front to back.
Absorb into the three at your heart. And with that the smoke vision appears. Think that it is blissful. Mind is blissful. Think that vision is empty and the mind is becoming more subtle.
Also hold divine pride in relation to the three that this is my result time Guru Gawagatsa Sambhogakāya as I dissolve into the dharmakaya. The ah dissolves upward into the body of the hree and with that the sparks vision appears. Think that it is empty and the mind is more blissful and more subtle. The letter ra dissolves upwards into the and with that the flicking lamp vision appears. Again, think that it is empty and the mind is more and more blissful.
Think soon that the clear light will arise and I must meditate on emptiness. The letter dissolves into the line that is the top of the head of the and the consciousness supports eighty conceptual thoughts together with the wind it rides on dissolves into white appearance consciousness. With this white appearance think that it’s empty and the mind is becoming even more and more blissful. And the mind is becoming even more and more subtle. The top line of the heart dissolves into the eye valve indicator.
And with that, the red vision appears. Again, think that it is empty. The mind is more and more blissful. And mind more subtle. The I vow indicator then dissolves into the two dots.
The increasing consciousness then dissolves into black near attainment consciousness. With this black appearance, think that it is empty and the mind is more blissful and more subtle. And finally the two dots get smaller and smaller and then disappear like a rainbow light in the sky. And with that, the clear light dawns which is like the light of autumn dawn. You should recognize it as empty.
The mind is the most blissful it can be. The mind is the most subtle. And you should hold strong divine pride sinking this is my result time. Gagatso dharmakaya. So three main things, the emptiness, the mind extremely blissful, the most subtle, and holding strong divine pride that this is my result time.
Gagadso dharmakaya. Just spend a few moments meditating on that. And just like a Buddha, try and keep your mind understanding emptiness. So Buddha is always understanding emptiness continuously. And at the same time, the subtle wind manifests as forms to benefit sentient beings.
And so within this, we generate the four elements, the vajra protection wheel and celestial mansion. So try and conjoin these development of these things within the sphere of emptiness, just like how a Buddha would manifest these things while still comprehending emptiness. To see them arise as light, as like an illusion. From emptiness arises a yam from which appears a blue bow shaped air mandala marked by vitri banners. Above that is a ram which becomes a red triangle of fire mandala marked by a garland of flames.
And above that is a band from which becomes a white circular water mandala marked by a vase. And above that is a lamb which becomes a yellow square Mount Meru made of four types of jewels. In the center of that is a ram from which becomes a sun disk on which is a hum, which becomes a variegated vajra marked by a hum at its center. From that, light rays radiate downwards and everything below becomes the vajra ground. Light rays radiate upwards to the left and the right and making the vajra fence all around.
And light rays radiate upwards transforming everything visualized above into the vajra roof. Under the roof and above the fence is the vajra ceiling. All are in the nature of flaming vajras forming a single structure with no gaps. Outside are a mountain of flames in five different colors like the fire at the end of an eon blazing into the ten directions. So seeing that vision visualization clearly, seeing that it’s empty.
It’s like made out of light and thinking that it’s protecting your mind, the vajra fence and field together with the swirling flames. And at the center of the fence is a palm from which arises a variegated lotus. At the center of which is a hum. This becomes a variegated vajra of the following colors. Eastern prongs, which is in front of you, white.
Southern prongs, which is to your right, yellow. Western prongs, which is behind you, red. And northern prongs to your left, green. And a blue hub. On top of this hub is a broom which totally transforms into a square celestial mansion constructed of various precious substances and having four doors.
The walls are in five layers from the outside. In these layers are blue, yellow, red, green, and white. On the circumference of the jewel wall is a red jewel free studded with jewel triankles, squares, and so forth. Upon that is an architrave of four golden girdles. The outer face of these rafters protrude with water monsters from whose mouths hang garlands and half garlands of pearls.
Outside beyond that, jewel ornaments hang from the ends of cantilevers. Upon that is a balustrade in the shape of half lotus petals. This is a dorm where golden vase is standing on it, containing eight banners and eight bittery banners. The four corners of the roof are a dorm with four parasols. At the root of the outer foot of the outer wall is a red ledge.
On this stand my many goddesses in various dancing postures and colors presenting offerings. Outside the doors and the vestibules as well as outside and inside the four corners of the mansion walls stand half moons upon which rest red jewels adorned by vajras. In front of each of the doors are four square plinths. Upon each plinth is a vase. From each vase emerges a pillar.
These pillars support gateway arches of eleven layers. On top of this is a dharma wheel flanked by a buck and a dough. To the right and left of the gateways are fine vases from which grow wish fulfilling trees bearing the seven precious attributes of the monarch. In the empty space above the mansion are accomplished yogis and gods emerging from clouds. They are holding flower garlands that make everything beautiful.
Within the celestial mansion are eight pillars that support the vajra beams. The beams beautifully support the roof. The peak of the roof is decorated by a vajra and a precious jewel. The ceiling and the floor on the inside of the celestial mansion are blue in the east, which is in front of you, yellow in the south, which is to the right of you, red in the west, which is behind you, and green in the north, which is to the left of you, and white in the center. Taking the intermediate state as the path to the Sumbhogakaya.
In the center of the floor is an eight petal lotus, at the center of which is a moon and a sun disc. On the four cardinal petals are sun discs. At the four doors are variegated lotuses with a sun disc on each. On the centre seat is a hri, from which becomes a new pala flower marked by a hri, and on the seats of the four cardinal directions, clockwise starting from the front, are ri ni sa, from which were come curved knives marked by their individual seed syllables. At the eastern doorway which is in front of you is a hum from which arises a vajra marked by a hum.
At the southern doorway which is to your right is a tram from which arises a jewel marked by a tram. And the western doorway, is behind you, is a hree from which arises a lotus marked by a hree. And on the northern doorway, which is to your left, is an aar from which arises a double variegated vadra marked by an Just spend a few moments clarifying that visualization together with the mandala and the elements. Thinking that it’s all empty, made out of light as like an illusion. In particular, also hold divine pride in relation to the three on on the Utapala flower.
Generating strong divine pride so that this is your Guru Gobagatsa result time, Sambhogakāya. Taking the birth date as the parter Namana kaya. Light radiation from these makes offering to the exhorted beings and works for the benefit of all sentient beings. As it returns and dissolves, eyes rises in the center as a great compassionate one. Guru Gao Gatsu, white in color with a red luster, one face, two hands, three eyes and slightly bared fangs.
Guru Gao Gatsu smiles peacefully with an expression of mild wrath. My hair is blue black and knotted on top. The remainder hangs loose on my shoulders. My right hand is in the gesture of counting a pearl rosary. My left hand holds an Utpala flower, embraces the consort.
I sit with my right leg slightly stretched and my left drawn inwards. In my lap is the consort secret wisdom bikini, Sanguayashi, Kik and Droma. Red in color with three eyes, slightly bared fangs. Her face is both raffle and smiling with an expression of passion. She is naked and her hair hangs loose.
Her right hand is playing a golden damaru and her left hand holds a skull cup filled with blood that she offers to her lord. Her legs encircled with lord with her left leg stretched out. Her right leg drawn inward. Both deities are adorned with various jeweled and bone ornaments and are seated amidst strongly blazing light. In the east, which is in front of you, is a white vajra Dakini.
In the south, to your right, is a yellow Ratna Dakini. In the west, which is behind you, is a red Padma Dakini. And in the north to your left is a green karma Dakini. All four of them have three eyes and slightly bared fangs and are smiling with an expression of passion and wrath. Their right hands hold curved knives and their left holds skull cups filled with blood.
Their hair flowing loose, they are all naked and adorned by five moojas. They stand in the dancing pose of right leg drawn in and left stretched out in half Asaṇga. They are standing amid a blaze of light. At the eastern doorway is a white fury, which is in front of you. The vajra race holding a vajra in the right hand and a skull cup in the left.
At the southern doorway to your right is a yellow fury, the Ratner race holding a jewel in the right hand. At the western doorway, is behind you, is a red fury of the Lotus race, holding a lotus in the right hand. And at the northern doorway, is to your left, is a green fury of the karma race, holding a Visvadra in the right hand. These latter three hold Uttpalas in their left hands. All four furies have three eyes and a ruffle smiling expression.
Their fangs are slightly bared and their hair is tied up in top knots. They are adorned with various bone and jaw ornaments. Their left legs are drawn in and their right legs are stretched out. They are standing amazed, mist, blazing light. On the crown of the principal surrounding deities is a white arm.
At the throat is a red r and the heart a blue horn. The heart of the principal deity is marked by a white tree. From this seed syllable, light radiates and strikes all environments and inhabitants. External environments become celestial mansions and all the inhabitants and beings transform into deities. This radiating light invokes the performance of body manga as the great devotion of the Alagadda and the rest of those surrounded by the earth.
Protector of all sentient beings without exception, divine destroyer of intractable legions of Mara, perfect knower of all things Bhagawan and retinue, please come here. O, Mariel Lokish Farah Sapariwari, Agam Pajam Poohpe, Doohpe, Alakeg and a new day chapte, The supported and supported mandalas of wisdom beings dissolved individual commitment beings and become non dual. Again, like raised issues with the people, Please bestow the impound upon me. Thus requested, the Tathagabhas grant the empowerment and the female Tathagatas bestow the empowerment with the vase water. The male and female Vajrasattva’s utter benedictions.
The male and female wrathful deities eliminate eliminate interferences and the goddesses make offerings. Just as the gods offered bathing water to the lord at the time of birth, likewise after, there is pure divine water to bathe the divine body. On saying this, the empowerment is bestowed through the crown and the water of the consecration fills the body and purifies the defilements the three doors. The excess water of the crowns of the lord and his consort and the two deities in the west, which are behind you, transform into Anataba. The two deities in the eastern direction, which is in front of you, are crowned by Ashobia.
The two of the south, which is to your right, you are crowned by Ratmassambhava. And to the two of the north, which is to your left, are crowned by Amoghasiddhi, presenting the blessed offerings. Presenting it in your offering and imagining that all the Linish Lamas and the deities are all enseparable from your Guru. And when you make the offering, it generates great bliss in their mind. On to the mouth of my kind and precious root Guru, the possessor of body, speech and mind, qualities and enlightened activity, the Tathakatas of ten directions and three times, Om Alham.
To the mouth of the all pervading victorious master, great Vajradhāra, Om Alham. To the mouth of savior, Om Alham. To the mouth of Lodger Rinci and the spiritual son of victors, Amahum to the mouth of Amahum the mouth of mouth of Amahum the of most venerable Metrojogi, Amahum the mouth of translated Jamshil Powell To the mouth of Sonam Wangshil Trophy To the mouth of Great Abbot, Sonam Sengi To the mouth of Rinchan Sengi of Yenxi To the mouth of Bhutan Rinchan Druhub, to the mouth of Shona’s son, Om Alhum to mouth Kungpa, the king of the Dharma, Om Alhum to the mouth of Kedrop Gallopalso, Om Alhum to the mouth of Parsi Chockey Gelsen, Om Alhum to the mouth of Masidhi, Chockey Doji, Om Alhum the mouth of Victoria, To the mouth of Kedra of Sangeyeshi, the mouth of Great Pandita, To the mouth of Mantra Holder, To the of Tulku, Tenzin, to the mouth of the master Lo San Ketson, Om Ahum, to the mouth of Supreme Realizer Jam Kal Gatso, Om Ahum, to the mouth of Aja Dara, Trinjin, Nawan children, Om Ahum, to the mouth of the kind and root guru, Lo San Kausan Gatso, Om Ahum.
Furthermore, to the house of the Gurus are given the initiation of tantric teachings and pith instructions, together with the lineage Gurus, on our home. Furthermore, to the mouth of Hosodaotis, mind, Surya, Mandalas, associated with the four classes of tantra, To the mouth, all the guardians possessing Pound skill, protect the holy Dharma, To mouth the heroes, drukhenis, protector, protectors, fill protectors, nagas and so forth, abide in twenty four places, thirty two reasonings, the eight charnel grounds, Om our home. For the mouths, the naturally abiding lords of the land, and all descending beings as deities, Om our home. All the Buddhas in ten directions invoke, they dissolve into one’s body. Omarita, Surana, Sobawal, Atmokalham.
All the guests are delighted and satisfied by the wisdom nectar. Secret in lustness offering, and the father and mother being in union. The bodhicitta on the crown I help melts. And from when the crown of my head it melts and from when my head it reaches my throat, I experience bliss. Think that it is empty, this bliss.
And when from my throat it reaches my heart, supreme bliss, even more bliss, a thing that is empty. And when from my heart it reaches my navel, distinguished bliss, even more bliss, conjoined with the mind understanding emptiness. And where from my navel it reaches the tip of my jaw, the pristine awareness of simultaneous voidness and bliss arises and I remain single-minded with concentration on the inseparability of bliss and voidness. So imagining a very blissful mind, it’s also comprehending emptiness. Understanding that no inherently existent I exists within the mind body or exists at all.
Offering praise, Sadhana twenty. Kri, great compassion, the essence of also the gutters, whose noble marks arise the nectar for the eyes. You supreme deity ocean of victor, to the Lord, Abta Kishvara, I make of your sins. This whole empty clear light like space immutable, self appearing integrated body of complete enjoyment, spontaneously produced, illusion like play of emanation to the divinity and sepal from the three bodies I make of this sense, devoid of the bondage of attachment and imagination, adorned by numerous moods of the complete experience of great bliss, bestowing wish fulfilling attainments on the practitioner, to the secret wisdom dakini, I make obeisance, hatred purified in the actual wisdom of the dharmadhatu, unobstructed in the boundless activities of pacification, Just seeing the Bhagavati bestows bliss. To the vajra Dikini, I bow down.
Prior purified is the actual wisdom of the equanimity. Unobstructed in the boundless activities of increasing. Bhagavati bestows supreme realization by pleasing the mind. To the Ratna Kini I bow down. Last purified is the actual wisdom of discerning, unobstructed in the boundless activities of power.
Bhagavati is satisfied by simultaneously born happiness. To the Padma Dakini I bow down. Jealously purified as the actual wisdom accomplishment, unobstructing the boundless activities of wrath, Bhagawati bestowing great bliss by merely remembering you, to the karma Dikini I bow down, body complete with the splendor of supreme whiteness of Kalish, pulverizing the host of marauders of Agris, overpowering all conquerors causing to perform the act of summoning to the fury of the vajra Vesa, I bow down. Blazing like the brilliance of a hundred suns, pulverizing host of marauders of defilements, overpowering the conquerors, causing them to withdraw an act of entering. The fury of the Aratana Reis, I bow down.
Poultry with the Vaateness of Mirabi Mountain, pulverizing the hosts of marauds, the lord of death, overpowering all the propagates of the act of binding to the dhakar of the Padma race, bow down. Emirate of Emirate Mountain, pulverizing the host of the Mars, the Son of God, overpowering all the conquerors to perform the act of pleasing the fury of the Padma race, I bow down. MR, my sole refuge, divine lord and excellence sort. Supreme Aria, please consider the situation of me, your beloved child, ever firmly embraced by your conscious powers. Be the best of the entertainments and fill all hopes.
The unlovable deed of praising in this way washes away completely odour of sins and obscurations like the Ganges water. May I swiftly reach the end of the Noble Two Stage Path and achieve the majestic exhortation of the full bodies. Resultation visualization. At my heart is a sun disc on which is a white syllable tree with a reddish lustre surrounded by the Rancher Rosary. Light radiates from the tree and the mantle rosin completely fills the entire inside of my body, purifying the sins, obscurations, and latencies accumulated through Penelin’s time.
The light ray radiated outward striking all environments and their inhabitants and cleansing their impurities. All environments are transformed into celestial mansions and all sentient beings inhabitants are established in the exhortation of the all merciful one. The light rays present pleasing offerings to the Buddhas and bodhisattvas and all of their blessings and qualities are gathered and dissolved back into me.