Deception, the notion of survival, it could open up by the whole bodhisattva mind, you know, at that time. However you do it, just do it, and that's going to be the main thing. That seems to be the main thing. A willingness to open up, a willingness to do it. And when you do it, there's a sense of opening, there's a sense of light, there's a sense of clearness, brilliance, and that's the sense of wakefulness. That's the sense of wakefulness. And when you don't do it, you know, you could be doing many different things, but you never woke up. You are in the chain of that deception all the time. And that is something quite dangerous. It could prove very dangerous because one remains in that tremendous deception, tremendous fear, tremendous confusion, up and walked. So at the same time, a student should have tremendous commitment in oneself. A student should have some kind of very strong basic fundamental responsibility, commitment, a devotion, which devotion is not necessarily something seen as a divine structure outside, but basically devotion means an opening up sense, some kind of wakefulness, which is actually devotion.

[01:15]

that you don't let yourself caught in that particular deception. When you work with that situation clearly, communicate with the Sangha, communicate with the Lama, communicate with your whole life that sense of wakefulness, but not letting yourself get caught in that particular deception is called the devotion, which actually the devotion is the ultimate refuge, as I said, is one's very basic essence. That seems to be a very important point, that how you need to be grateful and how you work with your situation clearly and precisely and not letting get caught in that imprisonment. You get caught yourself in imprisonment all the time, you know, on a spiritual level, which is called spiritual materialism, and on an ordinary level, which is happening every day. Every day is happening. So it has to be some kind of reference point where you do your sitting, and you integrate that skill, you integrate that wisdom, but at the same time, there is some kind of letting go is there, which does not hold that...

[02:25]

of imprisonment as long as you do things there's some kind of letting go is there things are fine it will keep working on well and things will go deeper and deeper and deeper but you start collecting and collecting and collecting and you have some sense of completely being blocked then there could be some kind of danger the sewage is going to flow out of your room and get into your room and get into your dining room and get into your bedroom and everywhere and you're just going to smell it. So there has to be some kind of openness, some sense of skillful means and wisdom which always come together. It seems to me. So please do good practice, good practice and you know I couldn't tell you much as we discussed now many times the last couple of days.

[03:29]

Do your, you know, every day start with your sitting. And do your sitting as much as you can. And then bring your skillfulness in relating with your life situation. And also there has to be skillfulness, come with wisdom, there has to be some kind of planning. So in that way, the whole deception becomes, you could say, the deception falls down, and there's a sense of wayfulness after that, a sense of fall down, deception. And that seems to be your basic sanity. That's where the basic sanity, true basic sanity experience would come, when the deception begins to fall down. That's how you have that commitment as some kind of deeper sense of conviction born into your cell at that level.

[04:32]

When that sense of falling down experience comes, there's a stronger notion of gratefulness than ever before. And that, you could say, is the blessing of the lineage. And that is the understanding of your power. beginning to understand the essence of your basics in it. I guess that's how it seems to be very important in our practice. In Tibet, many great practitioners, many great practitioners

[05:45]

There have been many great lamas such as... famous teachers of Tibet... There are many, many great teachers previously, and all of them have hold that inner practice. And that's how it's able to, you know, today, continue the practice of the Nyingma and Kaiju tradition, particularly the practice of practitioners, the teaching of practitioners.

[06:50]

We're able to maintain the true essence in that way, which is cutting the heart of samsara. It's like the death of the samsara. pure, simply heart of ignorance. And when the student really do their practice together, then student is able to liberate their mind stream of that confusion, that mind stream of the chain of circle of that fear and that confusion begins to liberate. That is the whole point of Dharma. There's no other work in that. Because at that time, the Dharma is something, you know, something you've understood yourself, and that's actually what we meant by spiritual practice. What we meant by spiritual, I don't know however the English translation goes, but has some basic, deeper sense of meaning, something precise.

[08:01]

and something fundamental clarity. And that clarity begins to happen when the chain of that confusion is cut through, deception is cut through, and then one begins to see things. So at that time, the whole paranoia, the whole deception, everything falls down. And that's the state of enlightenment which you begin to experience. I don't want to insert the whole realm of karmic existence. So it's very important. You have a responsibility for yourself. And your responsibility, when you have that fundamental responsibility to yourself, then you become some kind of light to the world at the same time. Because the world begins to experience out of you, which is the case, it happens on both good and bad ways all the time.

[09:07]

In a good situation and in a bad situation, that the world begins to experience, which is the same time, happens simultaneously, happens at the same time. A good person experiences one's own sanity at the same time the person around in his environment, the people naturally experience that because there's the nature. There's some kind of connection taking place at the same time. Unless he's a terrible person, then there isn't anything. But that terrible person also begins to shine after some time, spending a long time, whatever, doing a lot of practice, but understanding the Bodhisattva mind again and again, hearing it again and again. Their pores are open, their pores of ears are open all the time. So you need to have that kind of sense of opening up to hear the teaching, the sense of practicing the teaching again and again.

[10:09]

That seems to be very important. And in that way the teaching can be preserved. When the teachers begin to see that students are not practicing their true essential practice, and students begin to drift towards more distracting situations, then the teacher changes their place. Because things are not, at that level, things are not done precisely into its basic nature. The basic nature of Buddhist teaching is for embodiment. It's not for some kind of indulgence in a sense of distraction, in a sense of distraction, in a sense of deception. In many practices, even when there are certain teachers, they don't even teach power practice to students.

[11:21]

Because the fundamental enlightenment has to come from absolutely liberating the deception. The power is again a way of some kind of, it doesn't go to that state. They just get to the point, just sit and do it there. but there are many sources of ways where a person has to have some kind of resting spot, and the resting spot is provided to you from the very first start, that we could say on a very human level, we have our zafus, which is a resting spot from our center, from our sharing together, from our having the breaks in-betweens, and whatever, all these are part of that situation of skillful men. Because fundamentally these are not needed at all.

[12:27]

If a person transcends the deception, these are not needed. But as a skillful man, the whole thing which happened is part of the Nanyanas. Having a break and and hitting the gong and whatsoever, all these are part of the meditation. All these are part of your practice. And having questions and answers given, and having seeing, having a sangha meeting, all these are part of your resting mind. All these are part of your practice. The whole thing related to practice is a practice. Because there's an awakened state of mind which is being, which has been, an outstanding thing is the awakened state of mind which has been uplifted in the student mind all the time, happening, opening, and things happen and things open all the time, which is the main function of the basic sanity.

[13:41]

which is the very basic nature of the essence, which opens and happens. In that sense, we could also say that you get a lot and you give a lot. Some sense of situation is happening all the time. And the whole thing is provided for student uplifting, of student gratefulness. The whole dharma situation, retreat, gong, bells, everything is a sense of wakefulness and a sense of rest. So I'm very happy that to see that all of you are genuinely from your heart approaching the Dharma, approaching your enlightenment, approaching your basic sanity.

[14:54]

A willingness to open and a willingness to wakefulness is a very great inspiration for me to work with you. And I... and I would just ask everybody please do a very good practice because you all have a very good willingness and a very good understanding what a very strong notion of cutting that deception and all this teaching which we discussed this last few days sitting together the whole situation we created together something you should create when we are out of this retreat is not to be completely left again and get back to our old mind.

[15:58]

Something, as long as you have the sense of wakefulness, things will unfold. It didn't mean that you shouldn't, now you are absolutely, completely a new person, a changed person, and that now you change your cars, and you change your clothes, and you even change your house. That doesn't mean you have the same car, same person, same clothes, but your sense of wakefulness is, now there is a difference, and there's a willingness in working from that level of wakefulness. That seems to be the main thing in getting to the higher realization. So it's been really very inspiring to see when the student approached with a basic essential level than just some kind of pretentious level, which are like all kinds of playing with different things. Pretentious level we could say, you know, just approaching enlightenment with some stones, Approaching enlightenment with some sense of escape, the notion of escape.

[17:07]

Approaching enlightenment with some sense of putting some stone and some crystals or whatever and then thinking that you're going to find enlightenment. There seems to be some kind of deception involved. Wake up and have no fear. And you can do it because it's your nature, your basic sanity, the basic sanity, there's some kind of basic goodness, basic sanity, essence in every one of the beings, which is called the enlightened Buddha nature. And you can function that, and it's reasonable, and it will be wonderful and great. Thank you. So now let's do meditation. Satsang with Mooji Satsang with Mooji

[18:36]

Vajosam tatha vamsi, Kya nir nama chasunjji, Drakasam yelakunjji, Kya chauzavu sepketo, I take refuge in the Three Jewels, the Thracians, and all sorts of curators. In order to place all beings in the state of Buddhahood, I give rise to the Supreme Bodhisattva. I need to change my world. I need to change my world. T'as toi qui m'a permis de m'assister J'ai eu trop de mal à t'accepter Et mal à t'accepter, mal à t'accepter Oh Marie

[20:10]

Satsang with Mooji Give my heart to give you my blessing.

[21:24]

Oh, my soul. Oh, my soul. Oh, my soul. Aum [...] CHOIR SINGS Oh, my soul.

[22:44]

Oh, my soul. Oh, my soul. Oh, my soul. O Mahadi, O Mahadi, Oh, glissoma [...]

[24:19]

Hey, hey, [...] hey. O'er all the land of the free and the home of the brave? Oh my God. Oh my God. Aum [...]

[26:20]

Don't do your hard-earned living, dear friend, till all true mission passes through. Oh, grace of God. Oh, grace of God. Oh, no, no, no, no, no, no, no, no, [...] no.

[27:44]

Mejek shuv yelva chakla sri jai. Jir mo jung di sri parva sri smrit. Om om iso namah. Om om iso namah. O come, [...] Oh, God. Oh, God. Oh, God. Oh.

[30:24]

Oh. Thank you.

[31:39]

The object and worship of the God's name is what? With one face or arms, arms raised together, holding a pen and scissors upon a lotus in one's seat, that specifically means the full lotus wasp. Oh, oh, oh, oh. Aum. [...] O'er the land of the free and the home of the brave? There were locusts who were unachievable for the jailer's court.

[33:16]

They had been screaming. With one face, our arms and palms pressed together. All of them, I mercy, did not notice and would sit. And sit with me in the photo of discussion. Oh, my God. Ha, ha, ha, ha, ha. O be so proud.

[34:28]

O be so proud. The evolution of the animal's very small body.

[35:48]

With one face, four hours, it can't rest together. Holding a scripture, sitting on a lotus in your seat. Consider it to be an example of discussion. Oh, baby, it's so hot. Oh, baby, it's so hot. Oh, baby. Oh. Oh. The Avalokiteshvara, Jigdha and Vajra, the hundred-spirit grandest threat, with one face, four arms, and power stressed together, holding a vessel, seated upon the love-destined one's seat, considerately remains in the fold of his posture.

[37:12]

Avalokiteshvara. Avalokiteshvara. Avalokiteshvara. Allahumma s-salatu wa s-salamu alayhi [...] wa s-salam The Avalokiteshvara, strict and honest, of the hell-rimmed is like, with one gaze, four eyes, and bubbles dressed together, both in fire, water, and the ductus, conceivably to be seated in the full-losses' cluster.

[38:24]

OM [...] Aum. [...] By this virtue, we have lived to accomplish the state of Avalokiteshvara and we all sense the experience of Avalokiteshvara.

[39:32]

O Mahadevi, O Mahadevi, and may all sense of needs without exception be established in thy very steps. Thank you.

[40:54]

it is important that the body of the body and that there are issues so you can go out there and get a solution to get into the future because the future project and you can get a version of the vision of the future you know they're both cool and cool you know that the poor When I was young, I used to go to school. [...] Thank you. Take and give out.

[42:48]

Take the suffering away. Give your happiness and all your strength, virtue, if you can. Try to do that. It is very beneficial. But if you cannot, then just at this time, let your mind absolutely free and absolutely relaxed, absolutely free. By doing so, you get much, get liberated, get much into this place of Dhamma. Satsang with Mooji Satsang with Mooji Glorious True Teacher, precious Son, drawing with the lotus seed at the crown of my head, hold me with your great kindness.

[43:57]

Restore the air of my blessings, my quiet speech and my mind. Oh, oh, oh, oh. O come, let us worship thee.

[45:18]

O come, let us worship thee. A-shim-ki-rah-lo-shim. Na-shim-ah-vah-shu-shu. Satsang with Mooji Thank you.

[46:40]

Kendo Ichi Keno Gombe Sanajizo Oh, oh, [...] oh. Hey, hey, [...] hey.

[48:37]

Che me mo ci trova, A ci che ras lo si, I wish you a happy new year. I wish you a happy new year. Tadde she pavsa gelu sukunut rupe, Ku javno de ramani nene neshtu, Myunme semdela merajitu sotse, Zishe sodepce melu vini matlu, Macere kvara bapka etu lupe,

[50:26]

Let us pray. Let us pray. Let us pray. Kha-ni-siddhāṃ śikpe-doṃ ne kīyaṃ pāṃ kṣuññe ca jñāṃ laṃ miṃ se dikhaṃ toṃ khaṃ tra ca jñāṃ gā-bhūsaṃ ca kīyaṃ ca sūtāṃ trojāṃ ji toṃ pāṃ suṃ kīyaṃ puṃ jiṃ vṛndāṃ ca jñāṃ meṃ toṃ tev ca kīyaṃ rāṃ māṃ The Lord of the Middletown can join me here. Munch and Nicky look back on how they sang me. Oh, say, can you imagine me for you to stay away?

[51:30]

Does that people party? Now, I put him in there for the Middletown. I want to go. The essence, predominantly unchanging, beneath nature, free from elaboration, well since the yidtukve swati, the originally pure, profound clarity. Dharmakaya Lama Geshe Dorje Yubhuno, please grant the blessings to attain great confidence in the Buddha. The nature and season conjure a configuration of limitless clarity. There also is the display of the spontaneously present five certainties. Dharmakaya Lama Geshe Dorje Yubhuno, please grant the blessings to prospect great ability in meditation.

[52:31]

The compassion without bias, the primordial wisdom, free from all limitations, dwells as the essence of all verbatim, negative, and verbose symptoms. Dharmanakaya Lama, total link point, you will know. These are the lessons to accomplish right progress in action. The primordial ground for one's self-reliance is unchanging and unmoving. Whatever arises at the expression of the Dharmakaya is neither good nor bad. But the badness of nowness is actually the Buddha. The completely pre-sealing Lama is revealed in one's innermost heart. When this original mind is realized as the very nature of the Lama, there is no need for whiny, contrived prayers made with respite and attention. by acknowledging a free natural flow of unperturbed awareness. Not holding whatever arises, the blessings of self-liberation are obtained. Through fabricated practice there is no time to achieve enlightenment.

[53:35]

This meditation produced through mental analysis and intellect is the receiving end. Now our conceptualizations falsify with the abandon of a man. Let this sight be spent in the state of uninhibited nakedness. Whatever one does, show full practitioner of the great perfection. In any company, happy, lineage son to boast form. Protected with our rival, great treasure, believing mind. Teachings beyond compare, five essence of the Deccanese. Having dispelled the past sharpness, great ignorance in some place. The undiminished son will be displayed at the chancel to his sleep. This which forges the kindness of the Lama, the only father, and repayable kindness only to the Lama. MOLUKETE KETO KOLA MAKETE Kajro dini shintu yaha kaha, Kise vizdachi vich chenyi, Kiti neki kute ruha,

[54:58]

Chant [...] Whom is java, infallible, constantly protected, you will know. The freedoms and the favorable conditions of this human birth are extremely difficult to attain. Everything is void, is impermanent, bound to die. The result of virtuous and unvirtuous actions which are causeless and inexorable. The three laps of psychic existence are the nature of an ocean of sight. Remembering this, the mind turns to a star. Vomishvamma, infallible, pleasant, protective, you are known. The freedoms and the favorable conditions of this human birth are extremely difficult to obtain. Everything born is impermanent and bound to die.

[56:03]

The result of virtuous and unvirtuous actions which are quasi-seriphoral. The three realms of society exist inside the nature of an ocean of suffering. Remembering this, may my mind turn its course to Dharma. For much of Dharma, this Tao of unselfishly protecting the human mind, the feelings and the framework of conditions of this human process seeming difficult to attain. Everything born is impermanent and bound to die. It results in virtuous and unvirtuous actions which are causes of existence. The three realms of cycling existence are the nature of a notion of self, The mentoring piece in my mind tends to look like this. From now until attaining the height of enlightenment, I take refuge in the Lama, the Three Jewels.

[57:06]

From now until attaining the height of enlightenment, I take refuge in the Lama, the Three Jewels. From now until attaining the height of enlightenment, I take refuge in the Lama, the Three Jewels. . From now on it's a sub-sah-di-kum-sah-ti. I shall accomplish the benefits and happiness of all sentient beings. I shall accomplish the benefits and happiness of all sentient beings. The Bodhisattva Exhibition, Glories of the Succession of All and Lifetimes.

[58:12]

I offer to thee three jewels in order to complete the three accumulations, the bodies, enjoyment, possessions, and glories of the succession of all my lifetimes. I offer to thee three jewels in order to complete the three accumulations, the bodies, enjoyment, possessions, and glories of the succession of all my lifetimes. I offer to thee three jewels in order to complete the three accumulations. We would all love my source, a million men and women, who led the sea through the Arctic jungle. Above one head is Vajrasattva, inside for a plump evoke. From Vajrasattva's point, a nectar stream descends, purifying mouth's solutions. Satsang with Mooji Satsang with Mooji Satsang with Mooji

[59:36]

Anuradhol me bhava, sarva siddhi me prayasam, sarva karma suksanam. Siddham shriyam guru bhuvan, ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha- Alleratum me bhava sarva-siddhi me prayata sarva-karma-suddhani sidhan shriyam guru-bhum ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha- I know that I'm a boss.

[60:55]

I was sitting in my prayers. [...] Siddhanshriyam kuru hum ha ha ha ha ha ha ha ha [...] ha ha

[62:39]

Sitam shriyam kuru hum, ha [...] ho, tada wasp. Samblai tatha gatha, ven zir mame mutsa, ven zir bhava, maha samaya sadhu ha, ho merja sadhu samaya. Ano pala ya, bedar sadhu tenu ha, te sajidhu me bhava, siddhu thayru me bhava. Subo kayo me bawa, ano rato me bawa, sarvasi di me praya, se sotanai sipsa, sitam shriyam kuru hum, ha [...] ha, baka wani sarva, tataka sepe, bezra mani mudza, benzra bawa, ma sama ya sato, hum, bezra sato sama ya, manu pala ya, benzra sato tena, ha. Siddha dhita me bhava, siddho khayra me bhava, siddho khayra me bhava, ano ratham me bhava, sarva siddhi me praya, sarva karma siddhami, siddham shriyam guru hum, ha [...] ho bhagava.

[64:01]

Satsang with Mooji [...] Siddhaṃ śrīyāṃ kolo hoṃ pāyaḥ pataḥ hoṃ pāyāṃ sattvaḥ sarvaḥ tathā gātāḥ benjaraṃ mām imaṃ ca benjaraṃ pāyāṃ sattvaḥ māsa māyā sattvaḥ hoṃ benjaraṃ sattvaḥ samajāṃ māyāṃ pātlāhyāṃ benjaraṃ sattvaḥ duḍhaṃ pātlāhyāṃ pāyāṃ sattvaḥ duḍhaṃ pāyāṃ sattvaḥ duḍhaṃ pāyāṃ sattvaḥ māyāṃ sattvaḥ māyāṃ pāyāṃ sattvaḥ duḍhaṃ pāyāṃ satt Mano pāyā pēndzara sāto tēnō pātī sājidō me pāvās, dokāio me pāvās, bokāio me pāvās, panorāto me pāvās, sāsīdī me prajāsā, sātā mō satsāmi, sītāṁ śrīyāṁ kūrūṅ, pāhā pāhā hō pāgavā, sātā dāgātā pēndzara māmi pēndzara pēndzara pāvā, māsamāya sāto pātā.

[66:33]

Om Bhindrasatva Samayas Manobalaya Bhindrasatva Dhinopa Siddharthi Tulmipalva Siddha Kaya Mipalva Siddha Kaya Mipalva Anuradha Tulmipalva Sarva Siddhi Miprayastva Sravakarma Siddhami Siddhanthi Kuruvam Ha [...] Satsang with Mooji I want to talk to you about my name.

[67:57]

I want to talk to you about my name. SADDHU DINOPATI RADHITU ME BHAVAS SADDHU KAYO ME BHAVAS SADDHU KAYO ME BHAVAS ANU RAKHU ME BHAVAS RAVASI DINI PRAYAS SADDHU SADHU [...]

[69:01]

ānāpālāyāpīkṣam sādhu tino āpātī sādhito mē bāvā sībhau kāyau mē bāvā sībhau kāyau mē bāvā ānāpālāyāpālāyāpālāyāpālāyāpālāyāpālāyāpālāyāpālāyāpālāyāpālāyāpālāyāpālāyā Esarman min minzat bensir pahwa maha samaya sathuwa. Om bensir sathu samaya manu phalayas. Esar sathu teno pahti rajido me pahwa. Siddho kayo me pahwa. Siddho kayo me pahwa. Ano ratto me pahwa. Sava siddhi me pahwa. Sava kama sissamit. Satsang with Mooji Satsang with Mooji Thank you, Sathya.

[70:21]

Thank you, Sathya. Om Medha Sattva Om Medha Sattva Om Medha Sattva Well, Josiah, from medicine to diet, it becomes sweet, and one takes to oneself as such.

[72:04]

Sometimes when we do the practices, any practices, particularly at the point of dissolving, seems to be difficult, or whether it's sometimes not difficult, sometimes it's difficult. However, one should make the exertion. It's very important to make exertion and discipline into the practice. If not, one will never succeed. I said it. The achievement of enlightenment, discipline, which is exertion, devotion and compassion. Compassion is the friendship. Those three are very important. If a person loses that, then it would not be well cultivated. Shani do chennel jrodh gharu, Savela mahajpe me kushe, Samāsāṅkhya Mālidīpepura Sāvayālāmaśaulāsukhvāt Pīchībhārtho Sūmṭurujesu

[74:11]

Hesamogeke mebarachiki. Once at Visvarajagini, and in this sky in front, the root teacher made us in the form of services of the embodiment of all the buddhas, the three times without exception. Most excellent root teachers are great to be. In this and future lives, in [...] this and future lives, Aum Aum Vajra Guru Pema Siddhi Aum Aum Vajra Guru Pema Siddhi Aum Aum Vajra Guru Pema Siddhi Aum Aum Vajra Duru [...] Pema Siddhi

[75:33]

Aum Aum Vajra Guru Parmasiri Aum Aum Vajra Guru Parmasiri Aum Aum Vajra Guru Parmasiri Om Aabhum [...] Vajra Guru Parmasiri Om Aakum Vajra Guru Parmasiddhih Om [...] Aakum Vajra Guru Parmasiddhih

[76:47]

OM AH HUM VAJRAGURU PERMASIDHI [...] Aum Aum Vajra Guru Padmasiddhi Aum Aum Vajra Guru Padmasiddhi Aum Aum Vajra Guru Parmasiddhi [...]

[78:22]

Om Ah Hum Vajra Guru Padmasiddhi [...] Aum Aum Vajra Guru Padmasiddhi Aum Aum Vajra Guru Padmasiddhi Aum Aum Vajra Guru Parmasiddhi [...]

[79:32]

Aum Aum Vajrakuru Padmasiddhi Aum Aum Vajrakuru Padmasiddhi Aum Aum Vajra Guru Parmasiddhi [...] Aum Aum Vajrakuru Pema Siddhi Aum Aum Vajrakuru Pema Siddhi Vajrakuru Kaya Vakasita Siddhi

[81:07]

Body, speech, and mind. [...] The teacher dissolves the lie, is absorbed into oneself, becomes separable with monotony. Before the emptiness there is a true peace. I pray to the protector of the Buddha, the Buddha of limitless art, grant me the blessings which I can accomplish in the perfect type of bhava, the transference of consciousness.

[83:38]

I need you Tom don't you guess that I'd say my you don't roll down on pop me I'll do it there love she gave me a little but I sure do it there love she Now my body sensations and the source of my voice are all together. I'll give the back we need to all beings who have gained my parents. May I accomplish great benefits and my strategy for all beings. kundra satsung te che kundu pa, kwan ja de si pe me che lap ki, te jom me che tor che tul pe ku, nyur che tun tu tun chin se tu su, kundra satsung te che kundu pa, kwan ja de si pe me che lap ki, te jom me che tor che tul pe su, nyur che tun tu tun chin se tu su.

[85:04]

The blessings of the powerful and the rightful Riddhatara are tamakambhava, the embodiment of the three jewels, the three roots, and all the sigatas. The manifestation of Dhritamitra-dhrujya appears simply in the context of the three-fold holiness. Jagmeet Desheng, Yishay, Yama, Shibheng, Perman, Krathik, Kuljit, SEMPEN DAWAD NUR KUL TAKTEN HAY, TENDER OF MIMPE, TIN LE'KHLAYA SHU. By the powerful blessings of the mortal Lord Jesus Christ, we feel his great grace, our honor, wisdom, and regard. May the life of SEMPEN DAWAD NUR KUL be forever firm in these beneficial activities for beings and teachings of God's grace. May the lotus feet of the guru who glorifies the teachings be firm. May the double wants of all the teachings become as clear as, may the prosperity and community of the patrons of the teachings increase, and may the teachings be sufficient to remain for a long time.

[86:30]

In the world of general anesthesia, May not even the names, disease, famine, or suffering be heard. May righteous qualities, merit, and prosperity greatly increase. And may continuous support and supply help be perfectly aroused. Verse 45. O'er into the Buddha, who came into the world, the teachings illuminate like the light of the sun, and all the teachings, being as harmonious as brothers, may the teachings of the Shakyamuni remain for all time. With the great vision of the Vajrasattva Rakshasa, Lord Padmasambhava, a Dharmakirti, salutes a Christ spread throughout the three-man world.

[88:05]

May he clearance the three jewels and the most gentle beings. May he suffer all the griefs of unwell beings throughout the three times. Thank you.

[89:04]

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