November 25, 1999
THE PERFECT HUMAN REBIRTH MAKES THE MOST OF THIS TIME
So, good afternoon! Before the talk, I want to pay homage to Guru Shakyamuni Buddha and the Triple Gem. Therefore, today I would like to do the requesting prayer to the lineage lamas of the path to enlightenment,1 the lamrim teaching of the steps of the path to enlightenment that has been handed down with realizations. I thought to recite the requesting prayer to the lineage lamas today, beginning with a strong request to Shakyamuni Buddha, who is the founder of the present Buddhadharma, to bless our mental continuum.
In this life, this is the one time we have opportunity to stop suffering, whose continuation has no beginning but which we can end by actualizing the remedy within our minds, the path to enlightenment. It is very special to develop the mind in this way. Until now we have been doing external development, so this development, the development of the mind, is a very special development; it is an internal one, developing ourselves. Therefore, this is a very special occasion. This life we are living now, among all the lives, this life is very special, and now is a very special time.
Growing crops depends on many things. We need to plant the seeds in the ground; we need the right soil, water and so many conditions. We also need the crops to be free from obstacles, free from the seeds being burned by fire, eaten by worms or stolen by mice. Mice can steal the seeds that we plant and take them away to their place, to their home! The seeds that are planted, as well as having all the right conditions, need to be free from all the many obstacles.
This is the same with our mind. To have realizations, to really to be able to transform our mind at this time in this life, [needs many conditions]. Why our problems are endless, one after another from life to life, even in this one life, is because we have never transformed our mind. The whole question lies there in the mind. The whole answer lies there in the mind. It can be said both ways.
At this time, even if it is not possible to completely eliminate the cause of suffering, karma and delusions—the obscuring disturbing thoughts including the negative imprints left by these on our mental continuum that gives birth to the delusions again and again—even if it is not possible to achieve this total liberation in this life, at least to be able to become close to that is very, very good. If we can make the achievement in this life to become closer to the total liberation, the cessation of suffering including the cause, there is no question the benefit it will bring us, and no question the benefit to others, especially for the benefit of numberless other sentient beings. Numberless is my special word! I don’t know if the term is in the common vocabulary but you will hear it a lot as I speak. You will hear “numberless” so many times. Because we also have numberless thoughts! Thinking this way and that way.
Anyway, [we are transforming the mind] especially for the numberless sentient beings who want happiness and who do not want suffering, especially for them.
[Rinpoche chants the praise to the lineage lamas.]
VISUALIZATION OF THE MERIT FIELD
Those who are familiar with the meditation that goes with this requesting prayer, you can do that meditation. For those who are not familiar, what you can do is visualize the merit field in one aspect, as Shakyamuni Buddha, who incorporates all of the Guru, Buddha, Dharma and Sangha. Everything is included in that one aspect.
And then nectar beams are emitted [from Shakyamuni Buddha], purifying all the defilements. If you can do it this way, that’s good. However, think that all the defilements, all the wrong concepts, are purified. You can concentrate like that.
Then, a replica of the Buddha descends to your crown, melts into light and absorbs into you. Think, “I have achieved all the realizations.”
You have already gone through the lamrim subject of refuge, meditating on the qualities of the Buddha, Dharma and Sangha. Since you have gone through that and heard the qualities of Buddha more extensively than is normally explained in the simplified lamrim texts, remember what you have heard during that time. Then, think, “I have received all those qualities.” That’s good. And think, “All the realizations of the path to enlightenment, from guru devotion up to enlightenment, are generated in my heart.” You can think like that.
Those who are able to do the visualization according to the prayer, think that the root guru is seated over your crown, as your supporter, like when you have a very important project or something to accomplish, you ask some powerful, high person to help you succeed, maybe paying baksheesh! I’m not sure. Anyway, I’m joking. Normally, it is explained that this person is good and they are able to give help. Something like that. So, the root guru is seated above your crown, [and you ask] the merit field to grant you blessings, realizations.
So, that’s one thing, making requests in Tibetan.
With the first request, think that nectar beams are emitted from the guru, purifying all the defilements that are obstacles to realizations. Then, with the second request, as the replicas are absorbed in you, think, “I have received all the qualities that the root guru has.”
So here, the meditation is done with single-pointed recognition or understanding from your own side that the guru is oneness with all the buddhas. From your own side, you have that recognition, that understanding. This is the way to do the meditation. Otherwise, even if you make a prayer, there won’t be any feeling in your heart related to the words. But with this way, with this meditation, you can feel comfortable to do this meditation, thinking the replicas have absorbed and you have received all the qualities of the guru within you.
After that, similarly with the first request to the lineage lamas, including Shakyamuni Buddha, then nectar beams are emitted, purifying obstacles, defilements, and in particular, the self-cherishing thought and the impure appearances, the concepts. Purifying impure views and impure concepts is the main practice in tantra.
The replicas absorb within you and you receive all the qualities. Think, “I have received the qualities, the realization of bodhicitta, and the pure appearances and pure thought.” Whatever appears to your own mind is pure. Everything is pure, a manifestation of the deity—the Buddha, the mandala, the deity itself, living beings, all appear pure to you, including yourself, your own body, which appears as the deity’s pure body, the buddha’s holy body appearing as yourself.
Whatever appears, everything is pure; everything is a manifestation of the deity that you practice. You have achieved the realizations of the extensive path. The ultimate result, the goal, is the rupakaya, the holy body of the deity.
The whole of Buddhism is divided into base, path and goal. The base is the two truths, conventional truth and absolute truth; the path is method and wisdom; and the aim or the goal, that which is to be achieved, is the dharmakaya and rupakaya.
To put is simply, there are two things: the buddha’s holy body and holy mind, the rupakaya and dharmakaya. That is the goal to be achieved. So, here you can think, “I have achieved the Buddha’s holy body.”
That’s how you do the meditation when you do the requesting prayer to the lineage lamas of the extensive path. Then you start again from Guru Shakyamuni Buddha, requesting to the lineage lamas of the profound path, the path of profundity.2
At that time, when you do that, with the first request, the purifying nectar beams are emitted, purifying the obstacles, the defilements, and in particular, ignorance, the concept of inherent existence.
BELIEVING THE HALLUCINATION OF I, ACTION AND OBJECT IS THE ROOT OF SUFFERING
While the I, action, object and so forth, all phenomena, while they exist in mere name, being merely imputed by the mind, while they are empty of inherent existence, they appear to us as inherently existent. And not only do all merely labeled phenomena appear to us as inherently existent, which means not merely labeled by the mind, on top of that, we let our mind believe this hallucination. We believe this inherently existent appearance is true, that is the reality. We let our mind believe that is the reality.
While phenomena are merely labeled by the mind, they do not have even the slightest atom of inherent existence, but all these phenomena appear inherently existent to our hallucinated mind, and on top of that, we let our mind believe that hallucination is the reality, that the truly existent appearance is the reality of the phenomena.
This belief we hold about the reality of the phenomena is totally the opposite to reality. What we believe is the reality of phenomena—including I, action, object, and all phenomena—is something totally the opposite to the very nature of phenomena, that which exists.
We let our mind believe in the appearance, the inherently existent appearance, like when we are having a dream. Say, in a dream we have found a million dollars, a billion dollars, we win the lottery or something. We have found or somebody has given us a billion dollars and we have bought a Mercedes car, or the other one, a Rolls Royce—and there’s another one, a limousine—anyway, we have a Rolls Royce limousine, (not a rosary! A Rolls Royce) and a limousine and a Mercedes, and we have bought a very beautiful apartment, with many swimming pools. And then we have found a friend. So, in our dream, we have all those things. But when we wake up in the morning, we don’t have the slightest thing. The minute we wake up, it’s something else.
Except during the times when we recognize that the dream is a dream, we believe in those appearances. When we know we are dreaming, even though we have the appearance of things, we don’t believe the things are real, that they exist; we don’t have that concept. The mind that recognizes the dream is a dream can recognize that the vision is not true, that it is an illusion, that the object we have doesn’t exist. There is that understanding there.
But usually our mind in the dream has these appearances, all these objects—the friend we have found and this and that—and we believe that they exist, that this appearance is true. It is exactly like that [in our life]. In reality, all phenomena, including the self, the I, are totally empty. That doesn’t mean they do not exist. That doesn’t mean the I doesn’t exist; it doesn’t mean that. All phenomena are totally empty of existing from their own side, of not being merely labeled by the mind, of not coming from the mind. They are empty of being truly existing.
However, they appear like that and we let our mind believe that they are true, that all these appearances are true, not hallucinations. The inherently existent I, the inherently existent action, the inherently existent object, all the inherently existent phenomena, we let our mind believe that this is the reality, that this is the truth, that this is how they actually are. This is not so; all these appearances are totally nonexistent, totally empty.
Anyway, this is just to inform you, because I was saying how ignorance, the wrong concept of inherent existence, is a very important obstacle. This ignorance, this unknowing mind, is the root of all suffering.
By using the example of the dream, I’m trying to give some idea of how the concept we have is totally hallucinated. Anyway, think that this is purified. When we do the requesting prayer to the lineage lamas of the path of the profundity [Lineage of Profound View], think that all the defilements are purified by receiving the nectar beams within you.
What is specifically purified is that ignorance, then the obstacles to wisdom are purified and you can actualize the tantric path, thinking the ordinary impure wind and mind is purified and you achieve the goal—the dharmakaya. You can think like that.
Then, it must be also your tea-time! Chai time.
We can do the requesting prayer to the lineage lamas, maybe tomorrow! I think time’s out, so the lineage lamas have to wait [until tomorrow] to grant us the blessings! Maybe they can have some transit.
THE ESSENCE OF BUDDHISM IS COMPASSION
Recently when I came from the United States and stopped in Madrid, we did a Mitukpa great initiation. Mitukpa is a very, very powerful buddha for purification. I thought we’d done Vajrasattva so far for purification, particularly in these other traditions within Tibetan Mahayana Buddhism, the Kagyü, Nyingma and Sakya, who do it very much. In this organization, FPMT, within the Gelug tradition, Vajrasattva is very much practiced due to Lama Yeshe’s kindness. He started this very powerful practice of purification, which purifies negative karmas, those obstacles that mainly [block us] from realizations.
Of course, negative karmas cause us to have problems and sufferings, they cause us to be born in the lower realms and so forth, but here it is mainly purifying obstacles to having realizations of the path to enlightenment, so that we can be of better help to others. The more realizations we have, the more deeply we can help, and we can be of more benefit to others. So, I thought to spread the practice of Mitukpa more. This is another very powerful buddha.
You must have quite good karma for that. I think there were maybe less than four hundred at the initiation. So, I guess there must be quite good karma for this practice.
Anyway, this is becoming a long talk again. I just mentioned it briefly.
When I came from Spain, this time I had to stop a day and night in Bengal, in transit on the way to Nepal. Now it’s becoming an even longer talk! The lineage lamas will have to wait! They’ll have to wait in transit! Anyway, what I would like to say is that, of course the more we know the Dharma, the Buddha’s teaching, the more we understand how important it is to practice meditation, to have realizations.
The essence of Buddhism is compassion. Compassion not only for the poor, not only for the sick, not only for children, not only for the homeless, but compassion for all human beings who are suffering, who are devoid of happiness—the poor, the rich, all those whose minds are defiled, deluded, who having sufferings—compassion for all human beings.
Buddhism is not just having compassion for human beings but no compassion for animals. It’s not like that. Buddhism is also compassion for all the animals, for all the living beings, and not only the living beings that we see with our naked eye, but even those we cannot see now, all other sentient beings whose minds are deluded, who are suffering, even though we cannot see them with our naked eye now.
Buddhism means compassion for every obscured, suffering living being without exception, without discrimination. That is what’s special about Buddhism—every being, anyone whose mind is deluded, who has ignorance, anger, attachment, negative imprints, delusions and who is suffering.
The emphasis in Buddhism is to not harm and to help, and that means everyone. It means any living being who is suffering, who does not want to suffer and who wants happiness but who is devoid of happiness. Therefore, the attitude of practicing Buddhism is to abandon harm. Even though there are so many different practices to do—so many different preliminary practices, so many mantras to recite, so many different meditations to do, so many forms of different practices to do—the essence is to not harm. [That means correct] conduct. The whole foundation is twofold: to not harm others and to benefit them. On top of not harming other sentient beings, we should benefit them. So, the essence of Buddhism is compassion for all living beings without any discrimination. This is especially so for Mahayana Buddhism, where there is great emphasis on that.
This is utterly the most important thing in the life. It is the most precious thing in life. Having compassion in our life is the most precious thing, because from that we achieve day-to-day peace and happiness, tranquility, peace of mind. Especially, we achieve fulfillment. If we have compassion for others in our daily life, there is not only satisfaction and peace of mind, but there is also fulfillment. We make our life meaningful. We not only have happiness, we also don’t have problems, such as relationship problems. Our life is worthwhile because we did something worthwhile for others, we make our life beneficial for others, and this gives us fulfillment in our heart.
With even today’s compassionate attitude for others, we stop giving harm to others, hurting others, and on top of that, we benefit others. This benefits us now, bringing peace and happiness to us not only in this life, but from life to life, for all our future lives. For hundreds of thousands of future lives, it brings us so much peace and happiness. And there’s not only temporary happiness, there’s also ultimate peace and happiness, including the highest happiness, enlightenment. Our compassion becomes the source of peace and happiness for numberless other living beings. Remember, I mentioned “numberless” before? Numberless other living beings. Our compassion becomes the source of peace and happiness for numberless other living beings, the cause of all the temporary and all the ultimate happiness of all living beings.
So, our compassion becomes the source of not only peace and happiness for ourselves, but also the source of peace and happiness for our friends, for our companions, for our husband or wife, for our children, for our parents. Our compassion becomes the source of peace and happiness for our whole family. Our compassion becomes the source of peace and happiness for the people in the country, for the nation. Our compassion becomes the source of peace and happiness for all living beings in this world, human beings and animals.
If we think of this example, we can understand the need for compassion and how important our compassion, this one person’s compassion, is. There is an incredible need for it. The incredible need is a billion times more than when we have a heart attack or some disease and need to be rushed to the emergency hospital. The need for compassion within our heart is billions of times more important than the emergency hospital. That’s how important it is.
UNIVERSAL RESPONSIBILITY
For example, historically it has happened so many times in this world, where one person with influence did not practice compassion and, because of that, children were burned in fires and so many millions of people were tortured in so many different, unbelievable ways. It has happened in different countries, in both East and West.
Just one influential person who did not practice compassion for others, lacking the education and the practice, without even talking about the realization of compassion, just the practice, without even that. Because of this one person who had enormous influence and power, how many human beings were tortured or killed? Normally, we only talk about human beings, but we don’t count all the animals harmed. How many animals died in the ocean due to atomic bombs? How many animals in the ground died due to weapons, bombs, pollution and so forth? Uncountable numbers, far more than the human beings.
This has happened so many times in this world, in both East and West. Therefore, if we don’t practice compassion, if we don’t have the realization of compassion from life to life, in other lifetimes we could be like those people who have appeared in history, full of the self-cherishing thought, the selfish mind that can harm and destroy the world.
From life to life without compassion, with the self-centered mind, we will harm others. Without compassion, when there is the self-centered mind, numberless other living beings will be harmed by us from life to life. Therefore, it is extremely dangerous if even one person—ourselves—has no compassion within us. There’s great danger that numberless other living beings will receive harm from us from life to life.
For that reason, it becomes billions and billions of times more urgent to have compassion in our mind for others, without the delay of even a second. That way, the numberless other sentient beings don’t receive harm from us, and, on top of that, by developing compassion, the numberless other living beings receive help and benefit from us. All the peace and happiness they receive from us is in our hands; it is completely in our hands.
That’s how every one of us here has universal responsibility. We all have the responsibility for the peace and happiness of every sentient being. The peace and happiness of each of the numberless other sentient beings is the responsibility of every one of us here.
If we can live our life with this attitude of compassion, of caring for others, of feeling the responsibility for the happiness of other sentient beings, then while we are working for the obligations we have to the family, leading a generally busy life with many responsibilities, this is how to make our life worthwhile, beneficial, meaningful. This attitude of compassion gives us fulfillment; it is how to stop our life from being wasted, empty. So, we should try to maintain this compassionate attitude twenty-four hours a day, in everything we do, in whatever lifestyle we are living, whatever job we are doing.
Then, whatever we do, we are doing it for others. If we are working, if we are doing a retreat or meditating at home, we are doing it for others. The best way to do meditation is for others, with the thought of benefiting others, with bodhicitta. That’s the best way to do meditation.
The best way to be a truck driver is to do it for others. Even if we are doing a job carrying passengers back and forth all day long, back and forth, or staying in a lift all day for twenty-four hours, taking people up and down in the lift, always opening the door all day long and letting people in or out—whatever job we are doing, cooking, sweeping, as a secretary or government official or politician—the best way is to do it with compassion for others. The best way to be a politician, to run the government, is with compassion. Then, whatever we do, because our aim is only to benefit, we won’t harm others. So, if we are in politics, what we are doing is for long-term peace and happiness.
Then, no matter how much power we have, even infinite power, it doesn’t become harmful to others. With this attitude of compassion, of universal responsibility, however much power we have only allows us to do more good things for others. We can bring more peace. The more power we have, the more peace and happiness we can bring to the world, to other sentient beings.
In the same way, the greater reputation we have, the more peace and happiness we can bring to others. Then, the millions and millions of other people can do good things and create good karma, the cause of happiness, so that they can enjoy the result of peace and happiness now and in the future.
Living our life with this attitude, whatever our lifestyle or job, everything becomes a service for others, which is good karma, the cause of happiness.
THE LEAST WE CAN DO IS STOP KILLING
In the past I have seen how the meditation courses go at the various centers, including this one-month course here in Kopan and at the other meditation centers in the West. So, I’ll just mention this and then stop.
For the people who attend even a two-day course, even for such a short course on the teachings of Buddhism and in particular Tibetan Mahayana Buddhism, what is the minimum practice that person should do? Even if they cannot do many prayers or many different practices in their daily life, since attending the teaching on Buddhism, particularly Tibetan Mahayana Buddhism, where, as I mentioned before, they will know that the essence is compassion, not harming others, as well as karma—not creating negative karma, the cause of problems and sufferings; and creating positive karma, the cause of happiness. Therefore, from the time of attending that course, that person should try to stop giving harm to others. At least, as a minimum, from then on they should stop killing. Besides not killing human beings, they should try to stop fishing and hunting, they should try to not kill anything, even insects. I had to put the “not” stronger. Besides not killing human beings, then not killing any beings, even insects.
Which means, if we see an insect on the road, we should not be careless and step on it. We can just as easily walk around it, but instead we purposely step on the floor, we purposely put our gigantic foot on top that tiny, pitiful, very fragile insect. Anyway, not killing is the very minimum change somebody who has attended a course can make. This is a very important commitment. Even if it’s just that commitment, the change that takes place within us is so important because we don’t want to be killed by somebody, we don’t want to die.
We do all these billions of exercises for health, to have a long life and because we don’t want to die. Those many different types of exercise are for health; the purpose is for a long life. Nobody wants to die, everybody wants to be healthy and have a long life. It is exactly the same for those insects, those pitiful living beings.
This is how I see in the past, how after people have attended a course, after having listened to the teachings, especially on Tibetan Mahayana Buddhism, if they can make even this one change in their life and determine to stop killing, to stop giving that harm, to stop killing, this is so good, so great! If they give up fishing, many thousands and thousands of fish are saved from the danger of being killed by this person. Of course, there are so many other animals and human beings attacking and eating them, but at least not by this one human being. Their lives are saved by this. So, the lives of many thousands and thousands are saved from danger, from the suffering of being hooked, killed, sliced up and cooked, because this one person changed their attitude and their actions and stopped harming others. This includes mosquitoes or other insects. Since they are numberless, by this one person changing their mind and action, even in just one practice to stop killing, it brings so much peace to others, to the world.
That is how even one person coming to the course and listening to the teachings, especially on Tibetan Mahayana Buddhism, and from that, making just this one change in their life gives so much peace and happiness to the world, to the numberless of other sentient beings. Again I’m using the term “numberless!”
Because it’s not only this life but also in other lives, when we change our life to practice compassion, which is a positive karma complete with the four aspects, this leaves a positive imprint on our mental continuum, so that in our next lives, the same result happens and we are able to stop harming others more, able to live in the vows, and able to give more peace and happiness to others in all the coming future lives.
This life can affect all the coming future lives, whether it’s good or bad. Even this one practice, to stop killing, affects so many lives. For thousands of billions of lifetimes, it can bring so much peace and happiness, and also bring so much peace and happiness to others in other lifetimes. And it can bring about even more change in our mind, causing us to have an even better good heart.
Because of that, this life has a big responsibility for how all future lives are going to turn out, how the next life, and then the next life, and then all the future lives are going to turn out. It all depends on how we live this life, what we do with our mind, with our attitude and actions. It even depends on how we live our life today, today’s attitude and actions, at this moment. How the future lives are going to turn out—how much suffering we cause others or how much peace and happiness we give to others—depends on what we do today; it depends on the attitude and actions of each moment our life.
THE NEED FOR COMPASSION
Therefore, as I mentioned before, compassion becomes the most important thing in our daily life. There are so many things to think about, and this attitude of compassion, the good heart thinking of others, is the first thing to think about in our life. The good heart is the first thing to take care of; it is what we should most cherish.
For example, in the United States these days there is so much discussion going on and on about whether to allow people to have guns or not, about making regulations to have special gun licenses, and only those people with them can have guns. It has happened quite a few times where small children, teenagers, very little, have killed many people in schools. Because it has happened quite a few times, there’s a lot of talk about controlling guns and how to handle them.
I didn’t listen to all lectures that the senators have given. However, of those I listened to, I have never heard them talking about compassion; I have never heard them talk about the need for education on compassion in the country, in the society. I have never heard any emphasis on having a good heart, on changing the mind. That education of a good heart is so important; it should be given in schools, and parents should teach their children and practice it themselves, but you never hear it. You never hear how we should change our minds, only about maybe making rules, externally making rules. However many more rules are made, there will always be problems, unless people change their minds, but if people tamed their mind, if they practiced compassion, the good heart, nobody would need to make rules. By practicing a good heart, they would stop giving harm to others; they would make rules by themselves.
If we practiced a good heart, nobody would have to make rules. We would be compassionate by nature and we wouldn’t harm others but instead benefit them. If the good heart, compassion, were generated in the world, no matter how many weapons, how many atomic bombs, there were, nothing would become harmful to others, to the world.
If there were no compassion in the mind, if there were no good heart, even our beautiful hand brings harm. Our hand is not like the paw of the tiger, whose paws are to grab and eat. Our hand is by comparison peaceful. I remember in a lecture in Sydney, Australia, His Holiness said that our hands are actually meant for peace, not for harming, not for violence. Tigers have paws to harm, but our human hands are for peace.
Anyway, if there’s no good heart, even with this beautiful body without weapons at all, these hands, these limbs, these legs, these lips might not look harmful but they can harm the world. They can kill not only insects but other human beings; they can destroy the world.
What I’m saying is that we therefore must rejoice. You must realize that your decision at this time, coming here to do a meditation course, to learn Buddhism, that’s best. As I mentioned before, this is vital not only for your own peace and happiness, for your liberation, it becomes the most important thing for the world. What you’re doing here, what you’re learning, the meditation you are doing, is the most important thing the world needs, for world peace, as an opponent of all these wars, all these problems, for all sentient beings. Therefore, we should all rejoice.
Sorry, when I come back your entire timetable went! Your whole schedule disappeared! It’s ruined!
But I will try my best to not do it again. I’ll see if I can try. I’ll stop here.
DEDICATION
“Due to all the past, present, future merits collected by me and the three-times merits collected by the buddhas, bodhisattvas, all the sentient beings, may the source of all the happiness, success for myself and for all sentient beings, bodhicitta, be generated within my own mind and in the mind of all sentient beings without delay of even a second.
“Due to all the past, present, future merits collected by me and by others, may all the father, mother sentient beings have happiness, may the three lower realms be empty forever, may all the bodhisattvas’ prayers succeed immediately and may I be able to cause all this to happen by myself alone.
“Due to all the past, present, future merits collected by me and the three-times merits collected by buddhas, bodhisattvas and all the other sentient beings, which are merely imputed by the mind—put it this way, which exist but do not exist from their own side—may the I who exists but doesn’t from its own side, which is empty, achieve Guru Shakyamuni Buddha’s enlightenment, which exists but doesn’t exist from its own side, which is empty, and lead all sentient beings, who exist but do not exist from their own side, to that enlightenment, which exists but does not exist from its own side, by myself alone, who exists but does not exist from its own side.
“I dedicate all the merits to be able to follow the holy deeds of the great bodhisattvas Manjugosha, Samantabhadra, Ksitigarbha and so forth, with the dedication that the three-time buddhas and bodhisattvas admire the most.”
[Rinpoche chants in Tibetan]
So goodnight. Thank you very much.
Notes
1 See the FPMT Retreat Prayer Book for the Requesting Prayer to the Lam-Rim Lineage Gurus (from Jorchö). See also the FPMT Essential Prayer Book for an abbreviated Request to the Lineage Gurus. [Return to text]
2 See Requesting Prayer to the Lam-Rim Lineage Gurus (from Jorchö). [Return to text]
