Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 71-minute retreat session, Lama Zopa Rinpoche guides practitioners through the full Gyalwa Gyatso sadhana, beginning with foundational motivation: contemplating suffering across realms—physical hardship for the poor, mental turmoil for the wealthy, extreme agony in the lower realms, complacency among gods. This reflection grounds the development of bodhicitta, the heartfelt commitment to attain enlightenment for all beings. The sadhana then unfolds systematically: refuge, understanding emptiness, detailed visualization of the celestial mansion and four wisdom dakinis, invocation and blessing, and the advanced tantric practice of uniting bliss with the understanding of emptiness through inner heat meditation. Mantra recitation, dissolution, and dedications complete the practice. For initiated practitioners with grounding in deity yoga.
File metadata (for organising)
File: 07 GGR.mp3
UUID: 525a9d06-e265-425c-a677-aa1896262c93
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: 71.4 minutes
Words: ~7,076
Opening text at Sadhana one and having at hand the foundation of all good qualities. So just spending a few moments to develop the highest possible motivation. Spend a few moments thinking about what other sentient beings are doing at this moment. Perhaps first in the human realm. Some of them might be very happy at the moment, but many of them are suffering.
In Buddhist teachings it says, generally the poor have physical suffering and the rich and the wealthy have mental suffering predominantly. So when you see in the poor, deprived countries, a lot of physical hardships, People mainly focus on where their next meal is going to become and hungry and thirsty. Whereas in the West, we have depression, boredom, always want to stimulate our senses, keep ourselves entertained. So that’s the human realm. And then we’ve got the lower realms, these beings suffering right now, extreme suffering.
So extreme that as Lama Zopa says, Any experience in the human realm is a holiday. Even the worst suffering in the human realm is a holiday compared to anything that’s in our realms. We just couldn’t imagine it. It’s almost beyond our imagination, the amount of intense suffering. You know, we can’t even bear a little bit of heat for a short duration or a little bit of cold.
But these beings again and again have incredible heat and cold, incredible suffering, persistent, unrelenting. And then we’ve got the beings in the God realms right now, bliss out and complacency. Even if they’d heard the word dharma, they think about, Oh, I’ll do it sometime later. Everything’s too good at the moment. You know, the beings up in the formless realm who are actually sinking they’re probably getting out of saṃsāra because the afflictions are diminishing.
But unfortunately after eons of being in many thousands of years meditative equipoise, they wake up and realize and fall down to the lower realms. So this is saṃsāra. And we are very fortunate in this very moment to actually be open hearted to the Dharma and be able to actually push forward in our spiritual development. And so we a responsibility for all these beings around saṃsāra in all these difficult circumstances. We have some space and time and the attitude at the moment so we should make the most of it and take on the responsibility on behalf of all sentient beings To try and generate that mind, I must attain complete enlightenment to liberate all these sentient beings that are suffering and continuing to cycle around saṃsāra.
Even if they’re happy now, that will change into suffering. It’s all transitory within saṃsāra, unreliable. You can’t hold onto anything. But the bliss of liberation and complete enlightenment sustains. Once you achieve liberation and enlightenment you never suffer ever again.
In a perfect state of happiness, bliss, contentment and have not even one instant of suffering. So really have this heartfelt wish to bring all sentient beings to this state. So it’s developing the mind of bodhicitta. But the mind of bodhicitta is not enough for us to develop. We have to again and again familiarize ourselves with the understanding of emptiness, understanding that all phenomena lack inherent existence.
We have to search for the object of negation within any object. Now to understand what inherent existence is, we have to very clearly define what inherent existence is and then look for it. If we’re not really clear what inherent existence is, then we won’t be very clear about finding it. It’s a bit like looking for a thief within a crowd of people. If we haven’t got a clear identification of what the thief looks like, we could pick anyone.
And so understanding emptiness, we have to actually look for the object’s negation. We have to get the sense of what this inherently existent person or thing looks like and then look for it. And then we can be thoroughly convinced that it’s not there. And then that is the lack of inherent existence of the object or person. So generating the refuge filled with Guru Gyalwa Gyatso together with the lineage Lamas and Buddhas and Bodhisattvas in front of you, inseparable from your guru and take heartfelt refuge thinking about the two causes for taking refuge.
Because when we take refuge, it should move our mind. We should have a sense of the objects providing refuge and we should have a sense of what they’re providing refuge from. I go for refuge till I’m 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 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 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. It’s the foundation of all good qualities, Pausing after the fourth verse. The foundation of all good qualities of the kind and fair and humble Guru, sorry, pure, perfect pure Guru.
Correct devotion to him is the root of the path. By clearly seeing this and applying great effort, please best me to rely upon him with great respect. Understanding that the precious freedom of this rebirth is found only once is greatly meaningful and difficult to find again. Please best me to generate the mind that unceasely day and night takes its essence. This life is impermanent as a water bubble.
Remember how quickly it decays and death comes. And after death, just like the shadow follows the body, the results of black and white karma follow. Finding firm and definition can reach this. Please best me to always be careful to abandon even the slightest negativities and accomplish all virtuous deeds. We’ll just do the next verse here.
Seeking samsaric pleasures of the door to all suffering. They are uncertain and cannot be relied upon. Recognising these shortcomings, please best me to generate the strong wish for the bliss of liberation. So we’ll just spend a few moments identifying the mind intent on liberation. So we have to examine what the mind intent on liberation is.
We’ve reflected on the, very shortly, the lower realms. We’ve reflected on the fact that we’re going to die. And at the time of death we could potentially go to the lower realms. We’ve reflected on taking refuge to protect you from going to the lower realms. But taking refuge without abandoning negativity, how are we going to be protected?
Because really taking refuge in the Buddha, Dharma and Sangha is really also abiding by the teachings that the Buddha taught. And so we also that’s why we reflect on karma and its effects, so we can abandon negativity. But this is not enough. And if this, this will guarantee us, if we abandon non virtue and accumulate virtue, that will get us a good human rebirth or higher rebirth in each life. But wherever we are within saṃsāra, we’re like on a precipice.
Even in the good realms, we’re on the edge because we never know quite sure when any negative karma is going to ripen in some bad state at the time of death that’s going to back propel us back down to the lower realms again. So nowhere, nowhere is secure within saṃsāra. And so when we start to understand that there’s no safe place within saṃsāra, there’s no refuge within saṃsāra, we start to see whether there is a possibility of a different state. So this is when we start to examine to see the Buddha’s teachings. And within the Four Noble Truths, the Buddha talked about the truth of cessation and the truth of path, true path.
One is able to actually remove these afflictive states of mind within one’s continuum forever through a true path. And one will then, will no longer suffer ever again. And so understanding the difficulties of saṃsāra, the unsatisfactory nature of saṃsāra, the insecurity of saṃsāra, and then seeing the possibility of liberation, which is beyond that, which is liberation and peace. Then for the small middle scope, generate the mind intent on liberation. So it’s based on seeing the difficulties in saṃsāra and the potential for being totally free from that.
And on the base of that we can develop the mind intent on liberation. Led by this pure thought, mindfulness, alertness and great caution arise. The root of the teaching is in keeping the Prātimokṣa vows. Please best me to accomplish this essential practice. Just as I have fallen into the sea of Samsāra, so have all my other migrating beings.
Please best me to see this, train in supreme bodhicitta and bear the responsibility of freeing migrating beings. Even if I merely develop bodhicitta but I don’t practice the three types of morality, I will not achieve enlightenment. With my clear recognition of this, please best me to practice the Bodhisattva vows with great energy. Once I’ve pacified distractions to wrong objects and correctly analyzed the meaning of reality, please best me to generate quickly within my mind stream the unified path for calm abiding and special insight. Having become a pure vessel by training the general path, please best me to enter the holy gateway of the fortunate ones, the supreme vajra vehicle.
At that time, the base of accomplishing the two attainments is keeping pure vows and samaya. As I’ve become firmly convinced of this, please best me protect these vows and pledges like my life. Then realize and realize the importance of two stages, the essence of vajrayana. By practicing great energy and never giving up the four sessions, please best me to realize the teachings of the holy Guru. Like that may the Gurus who show the noble path and the spiritual friends who practice it have long lives.
Please best me to pacify completely all outer hindrances. In all my life, by never being separated from perfect Gurus, may I enjoy the manifested Dharma, by completing the qualities of stage of the path, may I quickly attain the state of vajradhara. So I bring to mind again the refuge field and imagining the lineage lamas and the Buddhas and Bodhisattvas dissolving into the central figure of Guru Gyalwa Gyatso who’s inseparable from your guru. And he comes to the crown of your head looking the same looking forward the same as you and dissolves into you like snow, dissolving into your heart, like melting into your heart and becoming inseparable, just like snow melting on a hot ground and melting, becoming the same taste and essence of your mind. And so that your mind and the Guru is Guru Gyalwa Gyatso all in one taste.
It generates great joy and bliss within one’s mind. And within that, one dissolves into emptiness, into the clear light. Incredibly blissful state comprehending, with the mind comprehending emptiness. The result time, Gyalwa Gyatso Dharmakāya. And from within that, you arise in the instant in the form of Ārya Gyalwa Gyatso, 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 a big pile of flower and embraces the consort. So try and keep that reflection of being inseparable from the Guru, so visualizing yourself as a deity but trying to keep in mind the inseparability of your mind and body with the Gurus. Sadhana six. Blessing the offerings of the self generation.
All becomes empty. While it is empty, aisles arise from which become broad and vast skull cups. Inside each is a hum. The hum’s melt becoming drinking water, water washing the feet, flowers, incense, butter lamps, perfume, food, music. By nature, bliss and emptiness, and appearing as offering substances.
The objects of enjoyment of six senses have the function to generate extraordinary and a far great bliss. Sadhana thirteen. So generating strong bodhicitta motivation, reflecting again on all these sentient beings throughout Samsāra that we need to liberate for all our kind mothers. And the way to do that is dissolve into the dharmakaya and arise as the Sambhogakāya to benefit Aryabhadasattvas and then to later arise in the Manamakaya to benefit all sentient beings. So we send forth this wish, this motivation.
Om svabhava shuddha sarva dharma svabhava shuddho ham. You visualize as Gyalwa Gyatso with consort. And from the three in your heart, light radiates to all the ten directions. And it purifies the environment which turns into celestial mansions. The Sentient beings therein are purified and become Gyalwa Gyatso.
The celestial mansions melt into light and absorb into the deities. These then melt into light and absorb into the Hrīḥ at my heart. As they dissolve into the spiritual heart, a mirage vision appears. See that it is empty and the mind is blissful. Your Gyalwa Gyatso body in consort, then absorb from the bottom up, from the top down, and from front to back, into the Hrīḥ in your heart.
As it’s dissolving, the smoke vision appears. See that it is empty and the mind is more blissful and getting more subtle. And also think that this kri is my result time, Gyalwa Gyatso Sambhogakāya. And hold divine pride in relation to this as it dissolves into the dharmakaya. The ah then dissolves upwards into the body of the Hrīḥ.
And with that, the sparks vision appears. See that it is empty, the mind more blissful and becoming more subtle. Then the letter ra dissolves upward into the and without the flickering lamp vision appears. Think that that is empty, the mind more blissful and becoming more subtle. Then the letter dissolves into the line that is at 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.
Without a white appearance, think that it is empty, the mind more blissful and more subtle. And the top line of the dissolves into the nada indicator and without the red vision appears. See that it is empty. The mind’s more blissful and more subtle. And sinking soon the clear light will arise and I should recognize it and meditate on emptiness.
The nada indicator then dissolves into the two dots and the increasing consciousness dissolves into black near attainment consciousness. With this black vision, I think that it is empty. The mind, much more blissful, much more subtle. And then finally the two dots get smaller and smaller and then disappear like a rainbow light in the sky. And the clear light dawns, which is like the light of an autumn dawn.
Your mind should recognize it as empty or inherent existence. Your mind is extremely blissful, the most blissful it can be. All the gross winds and the gross minds have been drawn in. So the very subtle wind and the subtle mind now activate and become manifest. It’s extremely blissful and the most subtle mind.
And hold strong divine pride thinking, This is my result time, Gyalwa Gyatso dharmakaya. So thinking of it’s empty, the mind extremely blissful and holding divine pride. We’ll meditate on that for a moment too. So steps, we’re trying to keep your mind with that understanding of emptiness. The wind that supports that mind arises.
This is generating the four elements, the vajra protection wheel and the Celestial Mansion. So seeing all these arise is like an illusion. It’s like mad out of light. From emptiness appears as a yam, from which appears a blue bow shaped air mandala marked by vitri banners. Above that is a ram from which becomes a red triangular fire mandala, marked by a guild of flames.
Above that is a band from which becomes a white circular water mandala marked by a vase. Above that is a bam from which becomes a yellow square Mount Meru made of four types of jewels. In the center of that is a ram, from that comes a sun disc 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 outwards to the left and right, 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 mountains of flames of five different colors like the fire at the end of an eon blazing into the ten directions. At the centre of the fence is a palm, from which arises a variegated lotus. At the centre of which is a hum, which becomes a variegated vajra of the following colours: eastern prongs, which in front of you white southern prongs, which is to your right yellow and western prongs, which are 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. From the outside in these layers are blue, yellow, red, green and white. On the circumference of the jewel wall is a red jewel frieze studded with jewel triangles, squares and so forth. Upon that is an architrave of the four golden girdles.
The outer face of these rafters protrude with water monsters, from whose mouth 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 door with golden vases standing on it containing eight banners and eight vitri banners. The four corners of the roof are adorned with four parasols.
At the foot of the outer wall is a red ledge. On this stand many goddesses in various dancing postures and colors presenting offerings. Outside the doors and vestibules as well as outside and inside the four corners of the mansion walls stand half moons upon which rest red jewels adorned by Vadras. In front of each of the doors are four square plinths. Upon each plinth there’s a vase.
From each vase emerges a pillar. These pillars support the gateway arches of eleven layers. On top of this is a dharma wheel flanked by a deer and a doe. To the right and left of the gateways are fine vases from which grow wish fulfilling trees bearing the seven precious attributes of a monarch. In the empty space above the mansion, the accomplished yogis and gods are accomplished yogis and gods emerging from clouds.
They are holding flower garlands and 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, yellow in the south, red in the west which is behind you, green in the north which is to the left of you, and white in the centre.
In the centre of the floor is an eight petal lotus, at the centre of which is a moon and 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 Hrīḥ, from which becomes an utpala flower marked by a Hrīḥ. And on the seats are the four cardinal directions clockwise starting from the front, are Hrīḥ, Ni, Sa, from which become curved knives marked by their individual seed syllables.
At the eastern doorway, which is in front of you, is hum, from which arises a vajra marked by a hum. At the southern door, which to your right, is a Tram, from which arises a jewel marked by a Tram. In the western door, which is behind you, is a Hrīḥ, from which arises a lotus marked by a Hrīḥ. At the northern door to your left is an ah from which arises a double vajra marked by an Ah. I’m just spending a few moments to clarify that visualization together with the mandala, seeing that it’s all empty, as like in the nature of light, as like an illusion.
And just visualizing all this creates great bliss in one’s mind. It’s sort of light that it’s such a beautiful mandala. It delights the mind. And also being aware of the hui on the Uttpala flower and holding a strong sense of divine pride that this is my result time. Gawagatsu Sambhogakāya.
Taking the birth status of past and the Rūpakāya. Light radiating from these makes offerings to the exhorted beings and works for the benefit of all sentient beings. As it returns and dissolves, I arise in the centre as the great compassionate one, Gyalwa Gyatso, white in colour with red lustre. One face, two hands, three eyes and slightly bared fangs. Gawagatso smiles peacefully with an expression of mild wrath.
My hair is blue black and knotted on the top. Remainder hangs loose on my shoulders. My right hand is in the gesture of counting a pearl rosary, and my left hand holds an Utpal of flower and embraces the consort. I sit with my right leg stretched and my left drawn inwards. In my lap is the consort, the secret wisdom, Dakini, Sangye Yeshe Kyi Khandroma, red in color with three eyes and slightly bared fangs.
Her face is both wrathful 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 skullcap filled with blood that she offers to her lord. Her legs encircled the lord with her left leg stretched out and her right leg drawn inward. Both deities adorned with various jewel and bone ornaments and are seated at mist, 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 behind you, is a red, padma Dakini. And the north, to your left, is a green karma Dakini. All four of them have three eyes, slightly bared fangs, and smiling expression of passion and wrath.
Their right hands whole curved knives, and their left hand whole skull cups filled with blood. Their hair flowing loose, they are all naked and adorned by five mudras. They stand in the dancing pose of right leg drawn in and left stretched out in half asana. They are standing amid a blaze of light. At the eastern doorway, which is in front of you, is a white fury of the vajra race, holding a vajra in the right hand and a skull cup in the left.
At the southern doorway, which is to your right, is a yellow fury of the Ratna race, holding a jewel in the right hand. At the western doorway is a red fury of the Lotus race, holding a lotus in the right hand. At the northern doorway, is to your left, is a green fury of the karma race, holding a vishvavajra in the right hand. These latter three hold utpalas in their left hands. All four furies have three eyes and a ruffled smiling expression.
Their fangs are slightly bared and their hair is tied up in top knots. They adorned with various bone and jewel ornaments. Their left legs are drawn in and their right legs are stretched out. They are standing amidst blazing light. On the crown of the principal and surrounding deities is a white Om.
At the throat is a red r, at the heart a blue Hum. The heart of the principal is marked by a white Hrīḥ. From this seed syllable light radiates as it strikes all environments and inhabitants. The external environments become celestial mansions, and all the inhabitant sentient beings transform into deities. This radiating light invokes Protector of all sentient beings without exception, divine, indestructible, intractable subduer of Mara, perfect knower of all things, Bhagawan, your retinue, please come here.
The supporting and supporting mandalas of wisdom beings dissolve into the individual commitment beings and I become non dual, become non dual. Again, like rays issue in the seats, the wisdom beings dissolve into the commitment beings, and I become non-dual. Please bestow the empowerment upon me. Thus requested the Tathagatas grant the empowerment. And the female Tathagatas bestow the empowerment with the vows water.
The male and female Bodhisattvas utter benedictions and the male and female wrathful deities eliminate interferences and the goddesses make offerings. Just as the gods offered bathing water to the crown of Indra and the bird, likewise I offered this pure divine water to bathe the divine body. By saying this, the empowerment is bestowed through the crown and the water of consecration fills the body and purifies the defilements of the three doors. The excess water of the crowns of the Lord and his consort and the two deities in the west, which is behind you, transform into Amitābha. The two deities of the eastern direction, which is in front of you, are crowned by Akṣobhya.
The two of the south, which is to your right, are crowned by Ratnasambhava and the two of the north, which is to your left, are crowned by Amoghasiddhi, presenting the blessed offerings to the self generation. Offering to the lineage lamas and the deities, seeing them as inseparable from your Guru, generate great bliss in their mind as you make the offering. Om to the mouth of my kind and precious Root Guru, the possessor of the body, speech, mind, qualities, and enlightened activities, all the Tathagatas, the ten directions, the three times, Om Ah Hum. To the mouth of the all-pervading victorious master great Vajradhāra, Om Ah Hum. The mouth of Saraha Vajradhāra, to the mouth of Lord Nāgārjuna, the spiritual son of the victors, the mouth of Mahasiddhi Tilopa, to the mouth of Mahasiddhi Naropa, the mouth of Most Venerable Marpa Lotsawa To the mouth of Jetsün Milarepa To the mouth of Gampopa To the mouth of Great Abbot Sonam Senge To the mouth of Rinchen Senge of Yangtse to the mouth of Butön Rinchen Drup, Om Ah Hum to the mouth of Chöku Özer, Künga Lodrö, Om Ah Hum to the mouth of Je Tsongkhapa, the king of the dharma, Om Ah Hum to the mouth of Khedrup Gelek Palsang, Om Ah Hum to the mouth of Baso Chökyi Gyaltsen, Om Ah Hum To the mouth of Mahasiddhi Chökyi Dorje, Om Ah Hum.
To the mouth of Losang Döndrup, Om Ah Hum. To the mouth of Khedrup Sangye Yeshe, Om Ah Hum. To the mouth of Great Pänchen Losang Chökyi Gyaltsen, Om Ah Hum. To the mouth of Mantra Holder Gendun Drupa, Om Ah Hum. To the mouth of Tulku Tenzin Trinley, Om Ah Hum.
To the mouth of Master Losang Khedrup, Om Ah Hum. To the mouth of Supreme Realizer Jampel Gyatso, Om Ah Hum. To the mouth of Lama Lobsang Dorje Chang Trinley Namgyal Chöden, Om Ah Hum. To the mouth of kind and precious Guru, Losang Kelsang Gyatso, Om Ah Hum. Furthermore, to the mouth of the holy Gurus who have given me the initiations, tantric teachings and pith instructions together with the lineage Gurus, Om Ah Hum.
Om Mani Padme Hum, Om Ah Hum. Furthermore, to the mouths of the peaceful deities, mandalas associated with the four great classes of Tantras, Om Ah Hum. To the mouths of the guardian protectors, the Dharma protectors who protect the Holy Dharma, Om Ah Hum. To the mouths, heroes, dakinis, directional protectors, field protectors, nagas, and so forth, abiding the twenty four places, thirty-two sacred sites, the eight charnel grounds. To the mouths, the naturally abiding lords of the land and all sentient beings as deities.
All but as the ten directions invoke and they dissolve into one’s body. All the guests are delighted and satisfied by the wisdom nectar. Secret and lustrous offering. From my father and mother from the father and mother being in union, the bodhicitta melts on the crown of my head. And when from the crown of my head it reaches my throat, I experience bliss.
So imagining this bliss conjoined with the understanding of emptiness, When from my throat it reaches my heart supreme bliss, even more bliss, conjoined with the understanding of emptiness. And when from my heart it reaches my navel, distinguished bliss, more bliss with an understanding of emptiness. And when from my navel it reaches the tip of my jaw, the pristine awareness of simultaneous voidness and bliss arises and I remain single-minded concentration on the inseparability of bliss and voidness. So imagine in this incredibly blissful mind, the very subtle mind, the most subtle mind that’s extremely blissful, that’s been invoked by being in union with the consort. And this blissful mind is then used to realize emptiness.
And because it’s blissful, it’s very powerful. That’s why the tantric path is so powerful because it generates this type of mind. With that very blissful mind, look for the I, Look for the eye within the mind body and see if you can find it. When one does not find the I within the mind body, all that appears to the mind is the mere is the mere lack of I, the lack of I, the lack of inherent existence. That’s the only thing that appears to the mind, the unfindability of the I.
Sadhana twenty one. Brief offering praise. Free, praise exceedingly by all the Buddhas, one who has accumulated all sublime qualities, on whom has confirmed the name Chenrezig to the ever compassionate one I bow down. The compassion of all the victors and noble marks accompanied by rainbow light, like a mountain of stacked moonstones, to you, extremely handsome brave, I bow down. Vagawatu binds the three worlds with the joy of simultaneously borne great bliss, who is the treasure of all attainments to the secret wisdom bikini I bow down.
I offer praises to the bikinis of four races whose dance of a hundred various expressions bestows all attainments on practitioners and generates simultaneously born joy. The wisdom of the victorious ones is like an optical illusion. By the show of their dance, the furious accomplish the various enlightened activities. I bow down to the doorkeepers and praise them. From now on in all my lives, may I be guided without separation by the lama of the great compassionate one, and may I swiftly attain the three kayas.
So we’ll do the recitation visualization. At my heart is a sun disc on which is a white syllable Cree with a reddish lustre surrounded by the Mantra Rosary. Light radiates from the tree and the mantra rosary and completely fills the inside of my body, purifying the sins, obscurations and latencies accumulated through brilliance time. The light rays radiate out, striking all the environments and their inhabitants and cleansing their impurities. All environments are transformed in celestial mansions and all sentient beings inhabitants are established in the exhortation of the all merciful one.
The light rays present for pleasing offerings the Buddhas and Bodhisattvas. All their blessings and qualities are gathered and dissolved back into me. Bodhisattva mantra three times. Free emptiness in the appearance arise of the handsome divine body, the compassion of all the victors of the three times encompassed in one. To the supreme Gyalwa Gyatso, Lord Consort and so forth, to the assembly of Mandala deities, I bow down and praise.
Offering the tormas. All becomes empty. Out of emptiness arises a yam. It becomes a blue bow shaped air mandala. On this is a ram which becomes a triangular red fowl mandala.
On this, the three form a tripod of fresh human heads. On this is a white Ah from which becomes a white skull cup broad and vast. Inside are letters, tree, 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 substance and syllables which boil.
The substance and the froth turn the color of the rising sun, and from its vapor originates the Hum. From it arises a Katanga marked by a vajra, which melts and by dropping three times all becomes nectar. On top of that from an Om arises moon disc. On top of which are om, om, ah, and hon. 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 absorb into the three syllables in their seats. The three syllables together with their moon seats dissolve into the nectar. Imagine the underfiled nectar which is very clear like mercury possesses the power of beings appear with one pronged Vajas with hollow tubes of light. The guests draw up and imbibe the essence and the torma through these light tubes of light. Om Ah Hum.
Pree, emptiness in the appearance arise of the handsome divine body, the compassion of all the victors of three times encompassed in one. To the supreme Gyalwa Gyatso, Lord Consul and so forth, to assembly of the Mandala deities I bow down and praise. In an instant, the directional protectors and so forth with their retinues dissolve into clear light. They arise in the form of the great compassionate one and consort. On the tongues of the guest from Ahum appears a white one pronged vajra with a hollow tube of light through which they draw up the essence of the torna and absorb it.
Om dasha dike lokhe pale sopare wai akra mukham Anything here which has been done incorrectly by not having the proper materials or due to lack of complete knowledge or lack of ability, all these please forgive me. Worldly ones go to your own abode. By the wisdom assembly dissolve into me, I become blessed. Offering the thanksgiving offerings. Extended praise.
Praise exceedingly by all the Buddhas, one who has accumulated all sublime qualities, on whom has confirmed the name Chenrezig to the ever compassionate one, I bow down. The compassion of all victors, the noble marks accompanied by rainbow light, like a mountain stacked moonstones, to you who are extremely handsome and brave, I bow down. Vagawatu binds the three worlds with the joy of simultaneously borne great bliss, who is the treasure of all attainments to the secret wisdom, I bow down. I offer praises to bikinis of the four races, dance of the hand of various expressions, bestows all the tame and some practitioners and generates simultaneously born joy. The wisdom of victorious ones is like an optical illusion.
Show of they that answer the furies accomplish the various enlightened activities. I bow down to the doorkeepers and praise them. From now and all my life may I be guided without separation by the lama of the great compassionate one and may I swiftly attain the three kayas. Whatever faults, however slight, were committed due to my defile mind, Lord, please forbear all these. You are the refuge of all embodied beings.
Anything here that has been done by my not having the proper materials due to lack of complete knowledge or lack of ability. For all these please forgive me. Whatever excesses, omniscience and incomplete branches of ritual have mistakenly done. I seek your forgiveness for these also. So do the dissolution whilst maintaining the vajra protection wheel.
From the seed syllable of my heart, light rays radiate, striking the environments and their inhabitants. The environments all become immeasurable mansions and sentient beings’ inhabitants become deities. These then melt into light which dissolve into the celestial mansion, which dissolves into the retinue of deities. They dissolve into the consort. And the consort dissolves into me.
And my body melts into light successively from above and below and this light absorbs into the kri at my heart. The kri letter then dissolves into the dots of the syllable. These two become smaller and smaller and disappear into clear light like a rainbow fading in the sky. So meditate on the clear light with the mind extremely blissful, the mind very subtle and hold divine pride in relation to this, that this is my result time, Gyalwa Gyatso Dharmakāya. Within that emptiness I rise in the form of the great compassionate one, Lord and consort marked on the crown by an Om, the throat by an Ah, and the heart by a Hum.
Dedication. Due to the merits of these virtuous actions, may I quickly attain the state of Guru Gyalwa Gyatso and lead all living beings without exception into that life and state. May the supreme bodhicitta which has not arisen arise and grow, and may that which has arisen never diminish but increase more and more. In the land encircled by snow mountains, you are source of all happiness and good. All powerful Chenrezig Tenzin Gyatso, please remain until Samsāra ends.
You uphold the stainless moral way, serves the bountiful bearer of all, sustain in preserving and spreading Mañjuśrī’s doctrine. The master accomplishes many different prayers honoring the Three Jewels, protector of myself and others, your disciples, please, please live long. Peerless protector spread in the second conquerors Losang’s doctrine, a scripture and realization. Through explanation and accomplishment, you who look after us fortunate ones with luminous knowledge, O noble Lord Guru at your holy feet in my request. O my venerable Alma’s life be firm, his pure divine actions spread in the ten directions, and may the torture of Losang’s teachings display in the darkness of the free world, beings always remain.
Master of compassion embodying all the saviors the three times, Chenrezig, swiftly bless me and others. Just as the Maha, Nutra, Tantra becomes the supreme vehicle, this meditation method is the entrance to the fortunate ones. Like this, by the supreme virtuous actions created by myself and sentient beings without exception, who are equal to space, by pleasing the one deity, Gyalwa Gyatso, Lord and Consort, may we throughout all lifetimes be upheld. In order to complete the essential meaning of the doctrine of Sūtra and Tantra, pass the by all circumstances hindering study and practice, and produce favorable circumstances, the accumulation of goods simultaneous to whatever I wish, may I swiftly attain the seven-limbed, the exalted state of Vajradhāra. May there be auspiciousness of the Root and lineage Gurus, may there be auspiciousness of the yidams and the host of deities, may there be auspiciousness of the dakinis, and may they be auspiciousness of Dharma protectors and guardians.
Session dedications. Due to the merits of three times collected by me, Buddhas, Bodhisattvas and all other beings, may bodhicitta, cherishing others, letting go of oneself, letting go of the I, which is a source of all happiness and success of myself and all other sentient beings be generated within my own mind and the minds of all sentient beings without even a second’s delay. May that which has already been generated increase. Due to the merits of three times collected by me, Buddha’s Bodhisattvas and all other sentient beings, may all the Father and Mother sentient beings have happiness. May the three lower realms be empty forever.
May all Bodhisattva’s prayers succeed immediately and may I be able to cause all this to happen by myself alone. Due to the merits of three times created by me, Buddha’s Bodhisattvas and all other sentient beings, may his Holiness of Dalai Lama, the Buddha of Compassion and all other holy beings, all our virtuous friends have stable lives and may all their holy wishes succeed immediately. Due to the merits of three times collected by me, Buddhas, Bodhisattvas and all other sentient beings, may I be able to offer skies of benefit to all sentient beings as Lama Tsongkhapa does by having within me the same qualities that Lama Tsongkhapa has from now on in all my future lifetimes. Due to the merits of three times created by me, Buddhas, Bodhisattvas and all other sentient beings, which are totally nonexistent from their own side. May the I, which is also totally nonexistent from its own side, achieve Guru Śākyamūni Buddha’s enlightenment, is also totally nonexistent from its own side, and lead all sentient beings, which are totally nonexistent from their own side, to that enlightenment which is also totally non existent from its own side, by myself alone who is also totally non existent from its own side.
I dedicate all my merits in a way greatly admired by the Buddhas and Bodhisattvas of the three times and realized by Samantabhādra and Mañjuśrī. May I be able to completely actualize Lama Tsongkhapa’s teaching which unifies Sūtra and Tantra within my mind and spread these teachings in the minds of all sentient beings. Thus may the Lama Tsongkhapa’s teachings flourish forever. Due to the merits of three times collected by me, Buddhas, Bodhisattvas and all other sentient beings, wherever I am, whatever universe, world, country, abode or place, just by me being there, may the sentient beings who are in that universe, world, country, aerial place, never be reborn in the lower realms. May they immediately be liberated from all disease, spirit, harm, negative karma, defilements.
May they achieve enlightenment quickly by analysing the whole path, especially bodhicitta. May they immediately stop walls, family and sickness, natural disasters. May these things never be experienced again. May they also become wish fulfilling for sentient beings able to fulfill all their wishes according to dharma.