Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 110-minute teaching, Ven Tony Beaumont guides a group through a structured afternoon session of four core Buddhist meditations. Beginning with breath work grounded in the present moment, he then leads a sacred space meditation where students visualize a peaceful natural setting in detail—using the senses to deepen peace and calm the mind. The second half introduces meditation on impermanence, using the body’s constant biological processes (heartbeat, breathing, cellular renewal, thoughts) as the focus: reflecting on how every moment draws us closer to death and how attachment to seemingly solid, unchanging things causes unnecessary suffering. He then teaches meditation on recognizing others’ kindness, tracing how our very existence depends on countless beings—parents, teachers, farmers, and even difficult people who teach us patience. The session concludes with loving-kindness meditation, starting with ourselves, then extending outward to friends, neutral people, difficult people, and all sentient beings. This is a practical teaching for committed practitioners already engaged in meditation, filled with concrete examples and a warm, patient approach.
File metadata (for organising)
File: Developing Inner Harmony 2015 08 16 PM.mp3
UUID: 04f5bb1d-14f2-4290-aab6-103164b66544
Teacher: Ven Tony Beaumont
Collection: Developing Inner Harmony (Ven Tony Beaumont)
Date: 2015-08-16
Recorded at: Buddha House Adelaide
Duration: 110.9 minutes
Words: ~6,021
And so then just to continue on now with some meditation. Start to divide this session now into three parts. First part, breathing, very similar to what we did this morning. And then meditation, I would call the sacred space meditation. And then third part is meditation on impermanence.
And so then returning to this activity of observing the breath. And trying to put some effort into my focus on the breath as it goes in and out. The tendency will be for the mind to wander away. And also as well, it’s quite common that after lunch, we tend to get a bit sleepy and dull as well. So there’s a sense of alertness that’s good, just to try to put some effort in to motivate, you know, we’ve got this period of time together here just this afternoon. So we should try to use this time well, given that we’ve already made the decision to be here. We’re not going to get in trouble, to use the time the best way.
Is this coming through again? Mhmm. Okay. Make use of the time as best as we can. And so then to use the breathing meditation to remain focused in the present moment, to let go of the mind that goes to things in the past and things in the future, and then being distracted by sounds, sensations within the body. There’s many different things and events that occur around us. But just to think that they’re superficial. Our business here is just simply to come back to it, continuously come back to the process of observing the breath. The natural process of breath coming in and passing out again. So gently remaining there, sensation of the air passing in and passing out again. So doing like this for the next few minutes.
So the mind has a tendency to wander away, go off into all sorts of different things. And it’s a bit like an analogy that they say, if you’re on a picnic and you’ve got a responsibility to look after a young child, a baby that’s just learning to crawl or walk. And this child has a natural tendency to get up and wander away from the rug, the picnic area. But, of course, you’re alert. You understand the child has a tendency to wander. But also you have that kind of patient mind that’s alert to the child but doesn’t get agitated, upset as the child wanders. What you do, you give it some space and then gently pick up the young child and bring it back to the rug. So something similar with our mind wandering away. It’s like a child that keeps wandering away from the focus. And so then we get to bring it back again. Bring it back to the breath.
So now just do this meditation on what I call the sacred space. So then just bring to mind some place that you actually may know, you’re familiar with, or some place in the imagination, which when you think about it, it’s a place of peace, tranquility in your mind. And that could be a place somewhere in the hills or by the sea. It may even be in a church or chapel or shrine or meditation hall. It could be something in your dreams or something you create in your mind, imagination. It’s a place that when you think about it, it brings peace to your mind, pacifies, brightens your mind.
So a variety of different places. Some people find a place where there is a stream or a waterfall. And the sound of that water, the moving water, helps you connect with the nature of things, how things are in constant motion. So it allows you to connect with the sky. Or it could be a place where you’re very aware of the breeze. Or a place where you’re aware of the sound of the sea.
And so just transport yourself into that location so you’re there right now. In this place, it might be a creation of your imagination of different places. Allow it to form around you, surround you. And so as this happens, you’re becoming more sensitive, you know, you’re sitting and you might feel the fresh air. And whatever it is, it’s actually that place that you’ve been, you’re surrounded totally by this environment. Sense and be aware of the effect on your body. A certain sensation in the air.
And then to tune into the sounds of this location. And actually, there could be a multiplicity of sounds. Maybe sounds of insects, birds. So then even though your eyes might be closed, you can get a sense of the visual appearance of the place, the color and shape. And then become aware also of the smells, the scents in the air. And then just to get a sense that you don’t actually need to be in that place to create it in your mind. This place that brings peace and allows you to develop harmony in yourself, you can create this by your imagination.
So now, a meditation on impermanence. Reflecting on impermanence in general is said to be the best antidote to the clinging, attached mind, the mind that has difficulty letting go, holding on to things. And by nature, the things that we experience in everyday life, they are changing from moment to moment. There’s a subtle level, that change from moment to moment. Whatever we can do, the measure is as we’ve said, whatever, if it’s working against the mind of attachment, then it is Dharma. And if it’s working towards developing attachment, then it is not Dharma.
So if we can do this and that’s a very practical way to bring relief to our mind, the more we’re able to just get grounded in things, the more we’re able by various other means to integrate into our minds a changed understanding about how things exist, what they are. And it’s going to lead to a lot less suffering and pain in our life and greater peace.
So then let’s go back again to the experience of the breathing, how it’s the case that this has been taking place since the time of birth. And how each breath may appear to be the same as the previous one, but each one is a different incident, a different event, subsequent to the previous one. And then in fact, as we breathe in, for us to continue, we have to breathe out. And then once we’ve breathed out, to continue to live, then we need to breathe in. In the very nature of that, you know, seeing that, understanding that right away, allows a sense of the impermanent nature.
And so this breathing, it comes in and it goes out. It’s a repeating cycle. Coming in and going out. And then we breathe out. And this cyclical process taking place, events taking place so many thousands of times over our life. With each of our passing breaths, it’s just one step closer to the end of this life. And there’s nothing we can do about that. Nothing we can do. We can’t stop the inherent nature of this.
And each time we breathe in, then the air comes in. It has its own story, that the oxygen enters through the walls of the lungs and then goes into the blood vessels and then travels throughout the body. And as you breathe out, then it is that carbon dioxide is breathed out, just taken out of the bloodstream, and then we breathe this out like this. So this is a dynamic interplay every moment of our life. So it’s a dance of impermanence, this breathing process.
And then if we’re looking into our circulatory system, we look at science, school biology, science at school. We understand there’s a heart there and blood vessels going from the heart to the extremities of the body, carrying nutrients and oxygen and so forth. And then the blood vessels return to the heart. And so since even before the time of our birth, the heart has been beating. While in my mother’s womb, it was beating and sending blood throughout the body. So there’s just movement, continuous movement within our body. Even when we’re asleep, our heart continues to beat.
And, you know, within the blood, there are all different cells. Some carrying oxygen, some carrying nutrients, some carrying antibodies. And without the heart beating, pumping blood throughout the body, then each heartbeat brings us that much closer to the end.
So if we explore more into this transient collection — transient as in changing from moment to moment, collection because a collection of parts and so on — it’s a transient collection. Then we can see there’s a muscular system, a system of processes. And there’s activity there even when we’re sleeping, the body keeps twitching, muscular movement. And there are different types of muscles, and it’s not a static thing. The muscles are being built up and the cells are going through a process of development and then disintegration. Each of these cells takes in nutrients and then passes out waste.
And then if we look at the nervous system. Think in your mind, we went to biology classes, the brain, okay, and the spinal cord and then the nerves going out from that. And how there’s always activity taking place, electrical activity in the brain and through the spinal cord and nerves to the distant parts of the body.
And then if we imagine the skeletal system on the outside, solid and nothing changing there. But in fact, science has shown that bone is constantly being built up and then breaking down. Some cells are responsible for building up bone, others breaking it down. So this is happening all the time in our body. Constant change, movement.
And then to think about the hair on the head, hairs on the body and then nails and how these are always growing. And then look at our skin. There’s an appearance. Normally, you look at the skin, you don’t notice anything changing, but all the time, the outer layer of skin is interacting with the environment and breaking away and new skin arising from within the body.
And then to look at our mind and how there are constantly thoughts arising. Mental events, how they arise. We may get caught up in them and hold on to them or whatever. But, actually, each mental event can be broken up into smaller moments of time. So it’s nothing fixed. Each mental event rolls into the next instant, fractions of a second, which involves it going into the next moment, next moment, next moment. This constant arising and passing. And there may be patterns of thinking, but it’s not the same as previous ones. Patterns of depression, whatever they are. They feel solid, but it’s a mental event, an experience, which arises, abides, and passes away. In a sense, no big deal. These depressed states of mind. Nearly a thought, nearly an experience, nearly an emotion. No real substance to it.
So then as we experience our body in this way, since everyone else in this room too has a body and mind, which is a transient collection, we have somewhat more of a sense of solidity. We place a name on a person, give ourselves a name, placing a name on this transient collection, which appears to be solid and unchanged. But where within this, where within our body is something that isn’t changing?
And bring to mind, it could be someone, someone’s body, their physical body that you’re attracted to, or even the appearance of someone else you don’t know, but someone who looks very attractive. And to sense that by the nature of this, you know, an appearance, you know, and you label that person as soon as you give that person that name, you know, it radiates out like this, you know, like Marilyn Monroe. The idea sort of works like that. A solid, independent entity. But where does that exist within that basis as a label we place on there? And within no time at all, it becomes really solid and self-existing and permanent.
But when you bring that person’s body to mind, it’s a transient collection changing from moment to moment. And as it changes from moment to moment, where does it lead? Each moment leads into the next moment leads into the next moment. And then that body becomes old and decrepit. Eventually, it can’t even function. And then it falls apart and dies. So can we possibly possess another person’s body? No.
So then just in conclusion, if we’re able to involve various means, make more sense of how things are in terms of reflecting on this and then integrating that, we’ll be able to let go, stop the clinging of the mind, and also it’s a basis for allowing us to feel less distressed when we’re separated from things or when we don’t get things. And also then as well, it lessens the tendency to become angry. It’s often said anger is a mind that doesn’t get what it wants, or it’s attachment that doesn’t get what it wants.
Alright. So maybe just a couple of questions if people have got any questions. Alright. So we can start again by just a few minutes of settling the mind by observing the breath.
And so then once more, bring the mind back to the breath as it passes in and goes out, being aware of the sensation, the air coming in and passing out. Also, these distractions will arise. Just to note these, just to sense that like a cloud passing through the sky or like bubbles rising from the surface of the pond, they pass away, and then bring the mind back to the breath. And then doing like this, then if you’re able to generate some sensitivity, some sort of awareness of the sensation of the air as it passes in, as it passes out, that’s good. So let’s do that for the next few minutes.
So then this meditation now is a meditation on recognizing others’ kindness. And the more that we’re able to sense this, see others from the point of view of them being kind, then we’re going to be more motivated to wish to repay that kindness. And in so doing, we are really in the spirit of practice, compassion, wisdom. We are at the heart of practice. And then we’re living our lives in accordance with those teachings.
So then they say we can motivate here to meditate on others’ kindness so that we can arise more and more spontaneously, you know, seeing others as being kind and wanting to repay that kindness by engaging in spiritual practice.
So that’s in this meditation, get a sense, try to get a sense of how this transient collection of our body and mind is changing from moment to moment. And particularly here in relation to our mind to evolve in a progressive way through cultivating virtuous actions and abandoning negative actions. We can see how it is that there are different, almost like streams of energy entering into this transient collection of our body and mind that benefit us. So seeing it from this point, how others are benefiting us continuously in the past, present, and the future. Like this, to experience it in our mind. So just to apprehend and give us a little concept, a sense of how others are kind.
And we can think at a starting point the fact that our body has formed within the body of another person. So even if we do have an ambiguous relationship with parents or even not very good relationship with parents or mother, still our body has been formed within their body. It doesn’t exist. Our body does not exist independently of our parents. If it did, then we could be here without either one of our parents. But we need parents. There has to be a father, mother, for us to be here.
And that person who’s provided us with this body, from their body, the nutrients from their body, our body was formed within that womb. And when that person gave birth to us, they could have died in the process of giving life. So we may, from a point of view, some people get locked into the negative things their mother did or their father and so on, but they have given us the working basis of human life, given us a human life, the mental faculties that we have, the intelligence that we have, and so on, that allow us to create causes for happiness, or create causes for suffering, and find meaning in this life. Mother has provided us with this.
Because if we start to think like this in an intelligent way, understand the nature of how our body is formed from others like this. Because we can see, say, for animals, cats or whatever, then the mother gives birth to the dog, the mother gives birth to animals, babies, whatever it happens to be. And then sometime later, yeah, some, maybe even years later, those two dogs meet and they just fight because there’s no recognition, no understanding that that’s your mother. They don’t have that. You can understand they don’t have the knowledge or understanding that recognizes that this being that they’re trying to attack is actually their mother.
So in some ways too, it can be a little bit like that we forget to use our intelligence and see the nature of our existence, but rather focus on the emotions we feel and feel hostility towards the mother.
So someone, anyway, in any case, in the year after we were born, the next three years, whatever it is, someone had to look after us. We can’t remember this first period of time. And certainly, in the immediate period of time after the birth, we were totally helpless. Couldn’t even chase an ant that crawled over our innocent face. Couldn’t change our life. Couldn’t stop an insect. And how long could we survive without food?
So mother’s been made sure, and from her body when she feeds us. She’s protected us, kept us warm when it’s cold and cool when it’s hot. How many times did she change our nappy? And not just the idea of changing the nappy, but having an awareness most likely of how to keep us comfortable, not wanting us to feel, you know, that nappy rash or whatever else might happen if she doesn’t change the nappy.
And then someone as well then, you know, being involved in teaching us to crawl and walk, communicating with us, smiling, introducing us to the world, encouraging us to learn to talk. And then if not her, then someone else, the father also involved. So this we can see as active kindness from another being.
And as the Dalai Lama sometimes says these days when he’s discussing with scientists and their findings, how it is crucial for being well-fed. And we see physical development, brain development is to have that supportive environment, the care of mother. So for most of us, that happened.
And then you can trace through from that time the effort that some parents put in to give us education, sending us to school. Maybe they spent a lot of money, sent us to private school and then paid for university, just concerned about that. So this is the nature of that relationship.
Then also as well, then all the other beings have been responsible for providing us with the nutrients for this body. All the farmers over the years that have produced the food that we’ve taken in and how many meals we’ve had. How many, in that way, how many farmers do we have connection with? How many laborers on the farm, farm laborers, workers, been responsible for harvesting through to the distribution?
And even if we say when we buy the food that we paid for, you know, we gave them money. Well, all the money in the world, if there’s no one there to do it, it doesn’t matter how much money you’ve got. And if someone’s not willing to do that, not available to do it, then we don’t get the food. It’s very much dependent upon them.
And again, if we say their motivation, they weren’t doing anything, why should we call them kind? They weren’t motivated to help us. They were motivated to make a lot of money. That’s probably, that’s also true. But once more, again, without them producing that food, then we wouldn’t get the benefit. So motivation isn’t, and probably is not an issue. It’s the fact that they provide us with something.
And then think of the education we’ve received and trace it back to primary school or even pre-date that time in kindergarten. Someone was there taking responsibility, you know, someone was there looking after us, but someone was there watching over us, taking that responsibility. And then to primary school, someone teaching us, taught us the alphabet. Someone put a lot of effort, putting time each day coming to school to teach us, to be able to learn to read and write.
And probably really for many of us, maybe most of us here, then that person who’s taught us to read and write is most likely already dead, in good chance. But because of them, we can now communicate, read, write. So we trace through primary school. All those primary school teachers we had, we go through from one year to the next through the grades. They had knowledge and knew how to deal with us when we misbehaved.
And then on to secondary school and then, you know, teachers with different classes, different subjects, a variety of different teachers. And perhaps during that time as well, we found mentors. We were fortunate, a particular teacher who had a genuine concern to teach not just the subjects, but also to try to guide us more in what’s more important in terms of development as a person.
And then to university or tertiary education or whatever other tertiary education, trade school. Then once more, think about all that. And then it’s the teachers, but then not just the teachers, but the whole system of education that’s probably developed over centuries. The learning and the structure and the building of the buildings and everything else to provide the education.
The same sort of thing we can do towards thinking about the clothing we’re wearing and buildings that we have, cars, all these different things.
Then also we understand past lives and see how it is that we have good circumstances now, human life and conditions, and this being as a result of virtuous actions we committed, performed — generosity, morality in our past lives. And for us to be happy, for us to perform the act of generosity in the past, it required a recipient. We needed someone to give something to. If we didn’t have a recipient, we couldn’t perform the act of generosity, which led to us creating a cause for a good rebirth. So others were being kind in allowing us to create positive karma.
Same with morality of not killing, stealing, lying. So then in relation to others in the past, we had to have the attitude towards others, all the others as people, not to be stolen from, killed, or lied to. So the basis for our virtuous actions, which then led to conditions of life now.
The same thing goes for the future evolution of ourselves. Living our life in a meaningful way is gonna be dependent upon our actions in relation to others. So we perform an act of generosity. We give something to someone else, to make an offering. So that act of generosity is very positive. But it requires another person to be a recipient. Same as well. Again, we need to conduct ourselves with a standard of personal values, not harming others. And again, that’s dependent upon our relationships with others to not kill, steal, lie.
But even in the case of difficult people, troubling people. They are kind from the perspective that they’re allowing us to develop skill in not getting angry, not retaliating. They’re allowing us to develop a changed response to difficult circumstances. And it’s through the difficult people that we really transform ourselves.
You can sort of see the examples of these people like Mahatma Gandhi, Martin Luther King, and the Dalai Lama. It’s not some novel idea, how they’re living their lives. They’ve got people who’ve caused them problems, but they’ve got the extensiveness of mind that understands the importance of the fulfillment of their own lives in a sense. It’s very much just dependent upon the response that they make to difficult people. So they’re not too hasty in response to difficult people but they remain rich.
So in conclusion, we see this ongoing continuously in the past, present, and future, connectedness with others and how others have been incredibly kind. So then to just conclude, to take this understanding of this so that we can really work to repay that kindness.
So then okay. So if you like to, you know, just have a short break. You can stand and stretch your legs like that. Try to keep focus. Okay.
So now this is the last meditation for the day. Meditation of loving kindness. So then this meditation, loving kindness — loving kindness, loving means wishing for others to be happy, compassion means wishing for them to be free from suffering. It’s the heart, I think you could say, of our spiritual and religious traditions in general. Yes.
And so then when we engage in this meditation practice, it’s really a reflection of faith or trust in spiritual traditions like Buddhism. So then when we engage in this practice here, the sense is it’s an expression of taking refuge sincerely in mind. If we go to this taking refuge, this concept of kindness is important, the kindness. Because we can say, you know, taking refuge in the Buddha, Dharma, Sangha. Dharma means that which holds us back from suffering and that’s simply the real refuge. It’s the Dharma. It’s what holds us back from suffering.
Dharma, the general teachings in Buddhism. Dharma also. Part of the teaching is loving kindness. And so when we generate this mind of loving kindness, we’re taking refuge and it’s giving us protection. Loving kindness is giving us protection from our own mind of ill will towards others. And that ill will towards others causes more harm than the ill will of other people. Other people may harm us, like they might end our life, but ill will that’s generated in our mind since the beginning of time has caused us infinitely more problems. It causes us to perform negative actions, harmful actions and experience the results of that. It creates the habit to be more full of ill will. It creates the cause for us to experience the ill will of others. It creates the cause for us to have an unpleasant environment in which ill will is expressed.
So then the more that we engage in this mind of loving kindness then it gives us protection from generating this mind of ill will. We can’t have existing simultaneously in our mind, a mind of love and kindness, and a mind of ill will.
So then here we start loving kindness with ourselves and how, recognizing ourselves as being one who is worthy of having loving kindness, for us to direct loving kindness towards ourselves. But we recognize we have tendencies. We’re prone to negative actions of body, speech, and mind, habituated from past lives and this lifetime. Acknowledging that, acknowledging the working of karma, but also that these habits may be very strong.
So kindness towards ourselves, understanding. Although this is true, these negative tendencies are superficial to our mind. So here to generate that loving kindness, forgiveness towards ourselves for having these things, this acceptance at this point of time, like this. And then rejoicing here. Rejoicing that we have this potential to develop ourselves. We have full potential and at a deeper level as we engage in spiritual practice, we can awaken these positive qualities in our mind.
So then to rejoice really in the fact that at a deeper level, our nature is something very awesome. And then to think, may it be, this is general again, may it be the case that we are able to open up these many potentials within ourselves, may we awaken, may we gain the understanding so that these grow and flourish, these positive tendencies grow within us.
Then bring to mind a friend, someone who’s close to you, particularly if someone’s going through some difficulty at this time. And they have very real shortcomings. Maybe this person also come to recognize their shortcomings, be kind to themselves, like forgive themselves, have some sort of self-acceptance. And may my dear friend awaken their positive intentions, their Buddha nature. And since they have these potentials within them as they engage in spiritual practice, they get deeper level understanding, then these become more of a foundation. And may it be the case, may it be the case that if they’re not engaging now, may they gain an insight or make connections with a spiritual path so that they can awaken all these positive potentials within and thereby create cause for happiness for themselves and others.
Then think about someone who’s a stranger. It might be, you know, like someone who you see in the shop. You might see them around quite often, but maybe a neighbor. But you don’t, they’ve not helped or harmed. You don’t really care too much what happens to them. One way or the other. But here, to generate that spirit of kindness that you see that just as you have so much concern for everyone. May this person develop kindness towards themselves, self-acceptance. And then also for the positive potentials to grow within them. And may it be the case that this person might, this is a heartfelt wish, may it be an element of them turning towards awakening now. May it be the case that they make friends with themselves in terms of the negative and awaken the positive. How wonderful this would be.
And then think of an enemy or if you don’t think you’ve got an enemy, someone who’s troublesome, someone who’s difficult. So then these tendencies which are destructive and they might be in this person, may actually do maybe, you know, a lot of harm. We see it in the context that these things come from past lives and other influences. May the person develop a more healthy relationship with these, understanding of these things instead of, you know, stop the self-warfare. And then to think of the positive things that they’ve got going, what I’m saying, develop in their mind the positive qualities in accordance to reality. And may they be able to awaken.
So maybe, may it really be the case with this person. I wonder, who would be this person. Let this be the person. I want them to be this person to change their understanding of themselves, be more at peace, actively awaken the wholesome sides of their mind. Then have happiness.
So then having thought in that way, imagine that a compassionate energy manifests in the center of your being, a pearl of light, representing loving kindness, wishing others to be happy. And as a natural result of having developed and generated it, what it does, it radiates out and fills your whole body, saturates all the cells of your body with this healing energy of loving kindness. And then, you know, because you’re radiating this out, there’s no limit to the sense of the potential of love and kindness and compassion. Just wish for others to be happy, radiates out from the very center of your being. And to all the other people in this room.
And then beyond this room, imagine in the mind’s eye, people in Adelaide at this point in time. And people, particularly vulnerable children who are vulnerable, sick, terminally ill in the hospital, children’s hospital, maybe abandoned, and all those people who are lonely, depressed, all those people with different types of addictions. So our business here is to wish for them to have happiness.
And so then to imagine that happiness is from compassion, compassion is that wish to remove suffering. Love is a wish for them to be happy. Then it radiates out from the center of your being to all. And we can imagine beyond this, beyond Australia, even then across wherever there are problems, places on this earth. Wish for them to be happy. Wish for the people to be free from suffering.
So then that, you know, meditation like that when you say it’s imagination, perhaps, but that doesn’t mean to say it can’t be effective. So effective from the point of view of transforming our mind and creating the causes and conditions so that we can actually develop, really develop ourselves so we can bring happiness and remove suffering.
And so then just in conclusion for the day, then we could dedicate. When we say dedication, dedication is a form of prayer, but it’s related to, you know, dedication. We do it on the basis that there’s something to dedicate. You know, something you’ve done, it’s an offering. And we think about from our point of view of having set aside the time all day together, doing that today, to engage in internal practice like this. That decision, you can say, is something very positive. So that sort of motivation. We make an offering of this.
And then also all the meditations that we’ve done today. So there was a breathing meditation for grounding, and the element meditation on interdependence and breathing meditation. And then bodhicitta meditation. Then sacred space meditation and impermanence meditation and recognizing others’ kindness and then this loving kindness meditation.
So to dedicate, offer up whatever positive results have been from us, collectively generated today, we offer these up. May it be the case for those people who’ve recently died, especially if you have a close connection, karmic connection with someone in the recent past. You can direct your heartfelt dedication towards them to influence the kind of rebirth that they have.
So may those people who’ve died, who are going to die. May they take a perfect rebirth, make contact with faultless spiritual teachers and parents, follow the grounds and paths to enlightenment. And for those people who are seriously ill, may they recover from the illness or else have a peaceful death. May they have a perfect rebirth. May they meet a qualified spiritual teacher, follow the grounds and paths.
Wherever beings are undergoing difficulty, may they transform their difficulty or overcome it. Wherever beneficial activities and projects we engage in, may they be successful. Successful so they’ll be a benefit to others. And may all the spiritual teachers continue to manifest in the world, not just manifest but maintain their teachings, and may they have long lives. And then whatever other dedication.
So there are a couple of dedications here. On the guru meditation page, there’s the main guru dedication. So thanks for coming for the day. Well, I didn’t have to do too much teaching. I think that makes it easy. I’m not too sure.