have been purified. And so this is the important point is to develop this conviction that is actually taking place. So, all of this section of the practice up until this point pertains to the accumulation of merit.

[01:16]

And it is said that in order to attain Buddhahood that you need to put together these two accumulations of merit and wisdom. And merit meaning all kinds of very positive karmic trends that you develop. And so when you go for refuge and develop faith and devotion and pay homage and so on, then you purify all of the negative karmic tendency of being brash and rude and causing insults to others. And the faith and devotion that you develop is an extremely purifying accumulation to develop. And likewise, when you develop the thought of bodhicitta, of caring for all sentient beings without exception,

[02:25]

then you purify your negative tendency of dwelling upon your own welfare and just cherishing yourself and being selfish and so on. And so by means of the bodhicitta you undo the harmful effect of your selfish ego clinging. So up until this point, the practice has been to develop this, all these very strong positive tendencies. If you don't do this, you won't be able to do it. If you don't do this, you won't be able to do it. If you don't do this, you won't be able to do it.

[03:30]

If you don't do this, you won't be able to do it. If you don't do this, you won't be able to do it. If you don't do this, you won't be able to do it. So I'm going to talk about it. So then we begin the accumulation of wisdom. which is firstly by uttering the mantra, om su-bhava shuddha sarva-dharma su-bhava shuddha ham

[04:51]

which is written in the liturgy, at this point, instantly, we think that all outer and inner appearances completely dissolves into emptiness and we simply rest the mind in its natural state without any fixation upon any particular object, void of any reference point. And this is part of the special power of the skillful means of the Vajrayana, whereas in the Mahayana then you have to derive the view of emptiness through like a more analytical deduction by going, all phenomena is mental projection. mental projection is illusion. All illusion is caused by the combination of various causes and conditions, and all causes and conditions are beyond any descriptive characteristics. And so you actually refine the view in this way that it's like a process, it's a gradual process.

[05:59]

But in the Vajrayana, merely by uttering the mantra which contains the very powerful blessing, that is associated with the samadhi of this supreme view of emptiness, then you say the mantra and then rest the mind in its natural state, and at that point you see emptiness. And normally, because we have this very coarse clinging to the idea of our body as this thing made of flesh and blood and so on, that we have this impure fixation of ourself and our world, then it is very difficult to instantly just change that into the pure appearance of the deity in this illusory bliss-filled palace. And so, because of that fixation, we cannot make the sudden change, but if we dissolve firstly our coarse fixation into emptiness, which is achieved through this omsubawa mantra,

[07:02]

then out of that emptiness it's very easy to suddenly appear as the brilliant deity, the union of form and emptiness. So this dissolving into emptiness has very important function in meditation. So up to this point I have dealt with the preliminaries to the actual practice of the meditation. And so, as you see, these preliminaries end with this all dissolving into emptiness, and then later you appear as the deity. And so at this point, this concludes the discussion on the preliminaries for today.

[08:07]

So at this point, dissolve into emptiness, and then tomorrow you can reappear as the deity. So if there are any questions at this point, then please feel free to ask. Is there any time, using the visualization of Vajrasattva, any time you visualize Yoge Nirmala? It seems to me that when I go to the sohbat, I don't know how to do it. How do you do it? I don't know. And yeah, so it's good to actually always think of Vajrasattva with those in Yantma consult.

[09:43]

However, the important point is to recognize the symbolism of this, that this symbolizes the inseparability of skillful means and wisdom, of compassion and emptiness. And so, even if you visualize Vajrasattva as just alone, by himself, then you must recognize that his very nature is this union of means and wisdom. Is that, the union of means and wisdom, does that mean Yes, it's all referring to the same thing, that when you talk about form and emptiness, or means and wisdom, or clarity and emptiness,

[11:14]

or bliss and emptiness, that is referring to the same thing, that is inseparability of manifestation and emptiness. When you visualize Vajrasattva in your head, Can you visualize it as if you're looking at yourself? Chiluk, [...] Chiluk I said, I don't know.

[12:35]

So we forgot to make the number seven. I don't know how to read. I don't know how to write. I don't know how to read. So, to begin with, you just think that it's there, and you develop, like, the idea that bodhisattva is sitting on your head.

[13:42]

You feel it, like there's something there. And gradually, as you become accustomed to that, you can build upon it and actually start to visualize. But the important thing is that it's not using eye consciousness. Visualization does not use eye consciousness at all. So it's not like you have to see it from a particular angle. And it is mind consciousness. So the eye consciousness is out of work in this meditation. And second, in various ways of reciting the mantra at various times in relation to the visualization, what is the appropriate time to relate the emphasis of the mantra? Is it concurrent with the seven stages of visualization?

[14:45]

My name is Yoji, and I am from Lusuk Kahan. I was born in Lusuk Kahan. I was born in China. I have a question. So yes, the other slightly different versions of the same meditation, it's all the same, you can use whichever.

[16:11]

And then the mantra, the hundred syllable mantra is recited all the time whilst you're doing these seven visualizations, these seven levels of visualization. So, from the time that the wisdom nectar begins to fall from the sensible home till the end where you do the supplication. What is the difference between mind consciousness and mind consciousness as far as visual vision? So, we have to do this. We have to do this. We have to do this. So,

[17:23]

the various consciousnesses that are associated with the organs, such as the eye consciousness associated with the eye, is that part of your consciousness that labels form, and sees things, objects and so on, and labels them as being That is the eye consciousness that is operating behind the organ of the eye. And likewise, ear consciousness is that part of your consciousness that hears sounds and is able to label sounds, identify sounds and so on. And similarly with nose consciousness for smells and the tongue consciousness for tastes and for feeling, sensation. And the mind consciousness is the consciousness that is aware of thought and emotions and so on, and its object of perception, what the mind consciousness

[19:01]

is the unborn, uncreated, true nature of mind that is free from any kind of descriptive characteristics. So that awareness is mind consciousness and that is what is operating in visualization practice. Could Rinpoche give some tips on how to develop a practice like this? It seems you do it well by the details. One might not know what Vajra Pranayama is like if you don't have the time visualizing it. In my practice, I don't have a number. If I have a number, I have a friend who has a heart problem.

[20:16]

He has a heart problem. [...] I don't know what to say.

[21:20]

So, you have to figure it out yourself by seeing what you can do, what suits you. And there's no, you don't have to do the fully extensive version of everything. You can do the abridged version and try to focus on this one aspect and just thinking, adjusted chin as the It's difficult to think of the entire array of all the deities and so on. But it's something that is your own visualization. It's not like some kind of thing that you're trying to see. You're developing this visualization and you're developing it you're able to. And so with the feeling that is really there, you build upon that. And so you can think of yourself as Chenrezig, or you may think of Chenrezig upon your head from Chenrezig

[22:51]

or you may think of it as Vajrasattva, like however you feel suits you the best. So in these visualizations, it's the feeling that something's there, or that counts before, that's the primary. Yeah, the most important aspect is just the thought that it is there. But it's very important to think that it is there, but yet it is emptiness. It's empty. There's nothing real that's there. It's there and yet empty. taking this retreat, is there an obligation to practice daily, or is that one's choice?

[24:04]

It's up to you how much virtue you So there's no, like, you absolutely are obliged to do this thing, otherwise you're going to be struck dead or something like that. It's completely your choice, the extent you wish to develop your virtue. And the practice of Vajrasattva when the demons are being removed, where do they actually come out of? Where do you see them? Mainly from your two big toes.

[25:37]

So from your two big toes and from your anus, you imagine the demons are rushing out. So this concludes today. TAM CHEN TZE LANG YIN [...] TZE Khenpo Tsultrim Lodro, Khenpo Tsultrim Lodro Shakyamuni Buddha.

[27:54]

Shakyamuni Buddha. Thank you very much. DIM BE [...] D

[29:05]

Dhamma, [...] Shantideva, [...] So what if you're changing for your neighbor?

[30:14]

Now I'm sure someday I'll say goodnight I am not so far away. Some different sort is in the future. Avalokiteshvara, Venerable Thich Nhat Hanh, Wash and rend them, purge the vessel-warmers.

[31:37]

Drop down, stay, shake the water-tongue-tip. Nindriye Namo Jigme Gyurme Sukh Pachokshanape Nirmalok Jham Sakyumapana Nama Suvade May Thou so want to make it, live in worship and to teach it for me. Thank you.

[32:39]

Thank you. Namo'valokiteshvaraya Namo'valokiteshvaraya Namo'valokiteshvaraya E te chur kum tsaw wa nang gyi, sem dim ra nang ney so, dum wa rey dey dey, gyur dey dum wal dum gyi hal pa.

[33:51]

and of the good your worships, [...] Nirvārthiṃ veda dūcchindhvā Nirmalokunde veda nā durvārthiṃ śaṅkhyaṃ dhūrāla-bhāva-bhārve duṣṭhākṣe bhavne Shakyamuni Buddha Shakyamuni Buddha

[34:59]

Good job, good [...] job. Neshin, Neshin, wa, wa, wa, yur, [...] Namo'valokiteshvaraya Namo'valokiteshvaraya

[36:38]

Namo Buddhah Tushshinwa [...] I will ride this year in this jambai. Sang gyé shing gyi mi di bu wang. Yei wang du gyi mang wa, shing gyi wei tsu wa chok. Yes, I'm lost. I'm lost.

[37:43]

Yet, yet, I did not find. Yet, yet, I'm lost. Yet, yet, I'm lost. In the name of the Father, the Son and the Holy Spirit. Amen. In the name of the Father, the Son, and the Holy Spirit. Amen. In the name of the Father, the Son, and the Holy Spirit.

[38:45]

Amen. So within the teachings on the development of this practice of great compassion, that we have so far dealt with the ordinary and extraordinary preliminary practices, including the going for refuge and bodhicitta and so on, and have dealt with the

[40:04]

the development or the accumulation of merit and the accumulation of wisdom. And all of this that was dealt with yesterday has been the preliminaries to the actual main body of the practice. So today we're going to discuss the actual practice of giving rise to the self-visualization as the deity of great compassion. So, this is what I wanted to share with you. Oh my God.

[41:11]

So, to begin with, as beginners we have to develop what is called the five, the five purities. And the first of this is the purity of emptiness. And this is derived on a beginner's level by firstly, to begin with, visualizing oneself. seated upon a throne that's made of jewels and precious substances, upon a fully opened lotus and moon disk, that one is seated there and you recognize that all appearance and your own body is the union of emptiness and form, of form and emptiness. And especially within your heart, there is like a sphere of light, like the size of an egg, that is completely empty with inside.

[42:45]

And so the interior of the body is visualized as being completely empty, and this egg-shaped sphere within the heart as being empty. In the past, when I was young, I used to go to the temple to pray. I used to go to the temple to pray. I'm going to do a little bit of meditation. That's all.

[44:08]

That's all. And so, the second purity is of the... what is called the purity of the blossoming lotus. And this is, you visualize within your heart the lotus, and then from that, in the center of that arises from the seed syllable A, the white moon disk.

[45:11]

And this has a profound significance, which is that the lotus itself symbolizes that though abiding within samsara, you're completely unstained by samsaric defilements. And the a-born moon disk symbolizes one's bodhicitta, one's actual bodhicitta itself that is increasing, just like the moon. And so you have to visualize that. And also, although it doesn't belong to this second purity of the blossoming lotus, the real lotus, it's the lotus and the moon disk that is the important aspect in this visualization. And the third purity, or the third degree of bodhichitta, is another way we may call it, is the that you meditate upon this white moon disk on the lotus within your heart, there appears the white seed syllable, hri, that is standing upright.

[46:42]

So this is the third bodhicitta of the seed syllable. I am going to tell you a story. [...] I have a question for you. What is your name? My name is Chansen. My name is Chansen. My name is Chansen. So, when I was young, I used to watch TV and read books.

[47:54]

When I grew up, I started to read books. I started to read when I was young. I started to read when I was 20 years old. [...] So the fourth bodhicitta is that of the, what's called the mudra of mind, the mind mudra bodhicitta, and so this is attained in the visualization through visualizing that all of this

[49:08]

physical appearance, this body, is like the union of form and emptiness. And then from the seed syllable Sri emanates immeasurable light that completely fills the body and all appearance. And you imagine that by the power of this light that all defilements accumulated throughout all your lifetimes is completely purified. And the your body becomes that as the deity that is like a moon's reflection in water, that is, form void. And then the light reabsorbs back into the Sri, which becomes the lotus again with the Sri letter resting upon it. And this aspect is what's called the mind mudra bodhichitta. And the aspect of the visualization whereby your body is transformed into the perfectly pure appearance of the deity itself,

[50:28]

is the fifth bodhicitta of the transformation into the wisdom body. And so this is the fully extensive version of the visualization of these five aspects of bodhichitta that are covered.

[51:44]

And so this fully extensive version of the degrees of the five aspects of the visualization that comprise these five bodhicittas can be covered by the abridged version of the visualization where you say the mantra, the Amsarbhava mantra, and dissolve into emptiness and then out of emptiness instantly you imagine that upon a lion's throne on a lotus, on a moon disk, you appear instantly as Chenrezig. And although this, in the fully extensive version, you go through each stage and very clearly develop it and build up this process of developing these five aspects of the bodhicitta that are connected with the visualization,

[53:02]

In the sudden way, they're all there, all the aspects are there, but you do it instantly. And so the meaning is the same, however the amount of details and going through the process is slightly different. So the three syllables is that you have mind. The mind is that which is born continuously throughout samsara and in its various manifestations.

[54:09]

And the mind essence is your buddha nature. And so this Sri syllable symbolizes your buddha nature. It's like the essence of mind is this Sri syllable. So this This completely perfect visualization of your body changed into this union of emptiness and form, the body of Chenrezig, the Great Compassionate One, is visualized as having one face and four arms that is white in color and the legs crossed in the Vajra position.

[55:15]

And so the reason for visualizing the body as perfectly white is It symbolizes that mind is completely free from the defilements of discursive thought, of emotional defilements, and that it is absolutely immaculate. So this white color is for that symbolic purpose. And because all of samsara, although there is like myriad different types of experience and myriad different dharmas within samsara, all of these dharmas are covered by the one single dharma that all in essence is emptiness, of one flavor of emptiness.

[56:43]

And because of this single essence with all dharmas, then Chenrezig has one face. one head. And because of the four immeasurables of love, compassion, joy and equanimity that completely without limit and completely without any break that are continuous, then Chenrezig has four arms. I don't know how to say it.

[57:44]

in the And so, of the four arms, the two in the front that In actual fact, a slight digression here, that sometimes when the deities have many arms, that the arms all come from one shoulder. And in this case, there's like two shoulders, so that the arms at the back, where the arms are holding up, they could be called the first two arms, and then the second two are the ones that are in front.

[59:22]

But anyway, for the purpose of this discussion, the two hands, the two arms that are joined together in the prayer mudra symbolize the union of wisdom and skillful means that is one's mind's essence. And at the same time the secondary aspect of this gesture of the two hands together is that of one as Chenrezig praying continuously for the benefit of all beings. And so the alm that is holding the crystal rosary The crystal symbolizes, once again, this immaculate nature.

[60:27]

And the fact that it's a rosary that is being turned implies that one, as Chenrezig, is continuously, without any break from beginningless time, drawing sentient beings out of samsara and working for the benefit of all sentient beings. So this symbolizes the actual activity of awakening beings. CHENG KHAO-TSENG CHENG KHAO-TSENG and the left hand is holding the stem of a white lotus blossom. And the white lotus blossom signifies that just in the same way as a lotus flower grows out of the mud of a stagnant pond, but yet the flower itself is completely untouched by the stain of the mud and the smell of that and so on.

[61:43]

And then just in the same way, although one is within samsara, that the mind's nature has never been affected or stained by the... like the defilements of samsaric projection. So this symbolizes that the mind's nature is totally immaculate. You can see. When I was young, In India, there are two types of people. One is called a prince, the other is called a princess. [...]

[62:44]

In India, there are two types of people. One is called a prince, the other is called a princess. In India, there are two types of people. One is called a prince, the other is called a princess. And so the legs that are crossed in the vajra posture symbolizes the union of samsara and nirvana. It also symbolizes the union of space and wisdom, the union of emptiness and clarity, the union of form and emptiness. and specifically that this mind's nature of Chenrezig, oneself as Chenrezig, would never fall into either of the two extremes of samsara and nirvana, but just remains in equipoise for the benefit of all sentient beings. And it further symbolizes that one's nature is not sullied by the discursive distractions of thought and emotional defilements that one is perfectly in the state of equipoise?

[63:55]

And the expression on the face, the facial expression of kindness and smiling is a very loving expression. And in no way wrathful signifies the attitude of completely caring for all sentient beings with great love and compassion. And you imagine that from your lips comes continuously the sound of dharma, the sound of teaching all beings in a very loving and gentle way to relieve them of their suffering and bring them to enlightenment. When I was young, I went to school to learn how to read and write. When I finished school, I went to school to learn how to read and write.

[65:15]

and the eyes are also an extremely loving gaze upon all sentient beings. And this symbolizes the love and compassion of Chenrezig that serves to pacify anger and conflict within all the realms of sentient beings and is the the expression of the mind's nature being that of great love. We didn't allow them to do it. And so then the Chinresi is adorned with the eight jeweled ornaments, which is the crown, the earrings, the two necklaces, making four, the arm bracelets, five, and the leg bracelets, and the waist, like the belt bracelet.

[67:03]

There's something missing. The one across the center, okay, the center one that's like the necklace. So of these eight jewel ornaments, the first of the crown has five points. It's a five-pointed crown that has studded within it various jewels. And this symbolizes, each one of the points of the crown is the essence of one of the five Buddha families. So it's the crown of the five Buddha families. In the past, there were many people who came from far away, but now there are only a few left. And all of the ornaments symbolizes that one doesn't have to abandon sensory enjoyment and one doesn't have to just give up.

[68:30]

it shows that the path is not necessarily that of austerity and self-deprivation and so on, and shows that all sensory enjoyments is in its very nature immaculate and essentially absolutely pure. And so all these ornaments are showing that Chenrezig wears this thing of sensory enjoyment as an ornament that is in no way rejected. Yes, sir. So, these eight ornaments may be also classified as six ornaments, that it comes to the same thing.

[69:56]

Actually, in these eight ornaments is included the silk top part and the silk skirt or pants. So if you classify the arm bracelets as one and all the different necklaces as one, then you can make it into the six ornaments. And there is no difference. It's just that they're being separated and called either six or eight. But when they're referred to as the six ornaments, then this shows that the Chenrezig is adorned with the six perfections or the six parameters and is wearing this as ornamentation. And...

[71:19]

So, also the cloth that's sort of floating around the back is one of these eight or six ornaments that is all the three cloth silk aspects, the upper and the lower, and this one that's floating over the shoulders is considered as one ornament, which is called the silk ornament. The hair, the way the hair is piled up, the black hair that is piled up and half of it into a knot and half of it falling down, symbolizes the complete freedom from desire. the desire within all beings is subjugated by Chenrezig. So the loving eyes deals with anger and the hairdo deals with desire.

[72:54]

In the beginning, there was a man called Chan Chukyi. He was the head of the family. His father [...] was the head of the family. And so, over the left shoulder is draped a deer skin. And sometimes this is, the deer skin is visualized as being a behind on the back. but in this case it's draped over the left shoulder. And the deer is an animal within the animal realm that has a most extraordinary kind of gentleness.

[74:24]

And because of that gentleness and a kind of a natural loving nature to the deer, then it is used as a symbolism for one's own inherent bodhicitta. And the reason it is over the left shoulder and coming over towards the heart is because the heart is considered like a seat, in a way, of this bodhicitta. And so having the deer skin over the left shoulder represents that one's mind nature is steeped in bodhicitta. When I was young, I used to go to my grandmother's house. [...] And so, then you should visualize that from the Sri syllable within your heart emanates immeasurable light that goes out into all directions and transforms the entire outer vessel, the universe, into a perfectly pure bliss realm, like an immeasurable palace.

[75:52]

And all beings, the contents within the universe, are transformed into emanations of Chenrezig. And if you do this in a fully extensive way, then you can imagine that you're emanating light into each of the realms. and transforming each realm one by one into the immeasurable pure realm of Chenrezig and all beings one by one become Chenrezig. Or in the abridged way then you can just emanate that you blaze this wisdom light from the three syllable and all appearance, the outer, world of the outer universe and the inner contents of the universe, that is, all beings, are instantaneously transformed into Chenrezig. In this way, when you are in a good mood, you will be able to concentrate on your study. You will be able to concentrate on your study.

[76:53]

You will be able to concentrate on your study. and also in the extensive version that you visualize that from this three-syllable you emanate immeasurable light that goes out and invokes the wisdom deities from all the Buddhas and Bodhisattvas, so that it goes out as an offering to all Buddhas and Bodhisattvas that are transformed into Chenrezig. and return this light that is reabsorbed into the three-syllable and then you consider that you've become the actual wisdom deity itself. And the beginning visualization what you visualize yourself as is in the beginning that visualization is what is called the samaya sattva or the um

[78:00]

the commitment being that you've developed and then into that samaya sattva you invoke what's called the jhana sattva or the wisdom being and combine the two. So the idea is that you develop this recognition that your commitment being and the wisdom being become inseparable. Orangutan. And then, once again, within the extensive version of the visualization, you imagine that again you emanate immeasurable light which invokes the empowerment deities, the initiating deities, particularly of the lotus family.

[79:12]

And you imagine that the five Buddha consorts come and give the vase empowerment by pouring the wisdom nectar onto your head as you, as Chenrezig, and the body becomes completely filled with this empowerment wisdom nectar, and as some of it comes up, overflows through the top of the head like a little fountain that's returning up through the top of the head, and this is then transformed into Buddha Amitabha. which is the lord of the lotus family. And so this is the extensive version for gaining empowerment in the visualization. And then you visualize that from the Sri syllable within your heart and the Sri syllable within the heart of the Buddha Amitabha residing now upon your head,

[80:32]

emanates immeasurable light which invokes all of the lamas of their lineage, the root and lineage lamas, that all of them are transformed into light and absorbed into the Buddha Amitabha, and thereby you meditate that the Buddha Amitabha residing upon your head is the combined essence of all of the lineage and root lamas. But when I was young, I didn't know how to read and write, so [...] I didn't know how to read and write I'm going to sit right here, and I'm going to tell you how to do it.

[81:47]

So all this is the extensive version of the development of the visualizations of oneself as the wisdom being, Chenrezig. And in the abridged version you merely think that you appear instantly out of emptiness as Chenrezig and then upon your head appears Buddha Amitabha and you just think that this is the essence of all the root and lineage gurus. as the lama sitting upon your head and as the lord of the lotus family. And you think of yourself instantly as the union of the commitment being and the wisdom being.

[82:58]

So all of the aspects of this extensive visualization are there within the instant abridged version. May the Lord bless you. And so the most important part of the visualization of oneself as the deity is to recognize that this is illusory, just like a reflection in a mirror, or like the moon's reflection in water, that it is the union of form and emptiness,

[84:05]

And so visualizing in this way, that is just like a rainbow made of light and is extremely beautiful and yet completely indescribable, you visualize in that way without any kind of fixation upon reality. And this is the most important aspect of visualization. In the past, when I was young, I used to go to the temple to pray. When I was young, I used to go to the temple to pray. When I was young, I used to go to the temple to pray. And so, if it's difficult... So this is description of the visualization in all these different degrees.

[85:26]

It's like a process, step-by-step process until we have developed the final visualization. However, if this is difficult as beginners to maintain one's concentration throughout the process, then it's sufficient to just think that first to purify everything into emptiness with the Sambhala mantra. and then to, out of that emptiness, instantly to just think that you are Chenrezig, that you are Chenrezig sitting upon a throne, a lotus, that you are the union of form and emptiness, and upon your head is sitting Amitabha, the essence of all the blessings and compassion of all the root and lineage gurus. And the most important aspect of this is the actual pride of being the deity.

[86:28]

And this is the same with all the deity meditations, that though the main principle of visualization is to recognize the union of form and emptiness, the most important, the most powerful, effective part of the practice is actually the pride in being the deity. And so even if you cannot, as a beginner, develop extensively all the very fine and accurate details of the visualization, the main point is to think of yourself like, I am the deity. The Buddha Amitabha is upon my head. And so this kind of conviction that we call Buddha pride or Vajra pride is extremely important. In the past, when I was young, I used to go to school to learn how to read and write.

[87:42]

I used to go to school to learn how to read and write. In the past, when I was young, I used to go to school to learn how to read and write. I'm going to give it to you. And so then, at this point, the next very important aspect of the meditation is the Guru Yoga aspect of it, whereby at this point, visualizing yourself in this way as Chenrezig, you pray to the root guru in the form of Amitabha, that is like the lord of the family, the lotus family. you arouse great faith as Chenrezig arousing great faith towards Amitabha and you pray very strongly making offerings making paying homage and confession of defilements and so on and you pray to realize the non-dual wisdom of this great view of Mahamudra and this

[89:11]

like is the kind of Guru Yoga that is extremely important to give rise, is like the way that this non-dual wisdom is born within your mind is through Guru Yoga. And previously we've done the aspect of Guru Yoga using Dorje Sempa. for purifying all defilements and so on. And at this point, this kind of supplication to the Guru is extremely important for giving rise to this non-dual wisdom. I don't know what to do with my life.

[90:08]

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