New Year’s Vajrasattva Retreat

with Ven. Thubten Chodron & the  Sravasti Abbey Monastic Community

December 31- January 3

Follow this link to the meditations and teachings on Vimeo Livestream.

Registered participants will receive the link to the afternoon Zoom discussions.

Register here.

The Abbey shares the Dharma freely and your offerings are welcomed.

 

 

Course Schedule

Retreat Schedule – All times are Pacific Time

Thursday, Dec 31

3:00 – 4:30            Introduction & Teaching

6:00 – 7:30           Vajrasattva meditation  practice

Fri – Sat, Jan 1 – 2

4:30 – 6:00           Morning practice & Vajrasattva

8:00 – 9:15           Teaching with Ven. Thubten Chodron

9:45 – 10:50        Vajrasattva practice

1:00 –2:30           Discussion group

3:00 – 4:30            Teaching

Sun, Jan 3

4:30 – 6:00           Morning practice & Vajrasattva

8:00 – 9:15           Teaching with Ven. Thubten Chodron

9:45 – 10:50        Vajrasattva practice

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Meditation Sessions

Morning mantras text and audio

 

It is good to recite the following mantras in the morning to prepare for the day’s activities. 

Multiplying mantra

om sambhara sambhara bimana sara maha dzawa hung/ om mara mara bimana kara maha dzawa hung

The Parinata-cakra-sutra says that if this is recited seven times, whatever virtuous actions you do that day will be multiplied by 100,000.

Blessing the rosary

om rutsira mani prawa taya hum

In the Palace of Vast Jewels, it says to recite this seven times and then blow on the rosary to increase the power of subsequent recitations.

Blessing the feet

om kraytsara ghana hum hri soha

Reciting this three times and then spitting on the soles of your feet helps any living creature that dies beneath your feet that day to be reborn in the God Realm of the Thirty-three.

Blessing the speech

To the Three Jewels I go for refuge. May I become Buddha for the benefit of migrating beings. (3x)

I am the deity. On my tongue from an AH comes a moon disc. On it is a white OM. Around that are the white Sanskrit vowels standing clockwise. Around that are the red Sanskrit consonants standing anticlockwise. Around that are the blue syllables of the heart of dependent arising mantra, standing clockwise. Visualizing this, I recite these in succession, beginning with the innermost.

Sanskrit vowels: om a a i i u u ri ri li li e ai o au am ah soha (3x)

Sanskrit consonants: om ka kha ga gha nga/ cha chha ja jha nya/ tra thra dra dhra nra/ ta tha da dha na/ pa pha ba bha ma/ ya ra la wa/ sha shha sa ha ksha soha  (3x) (3x)

Heart of Dependent Arising: om ye dharma haytu prabhava haytunte shan tatagato hyawadat/ teshan tsayo nirodha ewam wadi maha shramanaye soha (3x)

(Phenomena arise from causes; those causes have been taught by the Tathagata, and their cessation, too, has been proclaimed by the Great Renunciate.)

Light from the OM and the mantra garlands summons inspiring powers of speech, worldly and supermundane, in the form of the three mantras, the seven perfect royal treasures, and the eight auspicious signs. These dissolve into the OM and the mantra garlands. Then the Heart of Dependent Arising mantra dissolves into the Sanskrit consonants, that into the Sanskrit vowels, that into the OM, and that into the moon disc. This transforms into an AH, which melts into white and red nectar and dissolves into the tongue, making it the nature of vajra.

Prostrations to 35 Buddhas

The Bodhisattvas’ Confession of Ethical Downfalls

(Click here to read about the four opponent powers, purification in general, and commentary on this practice.)

Visualization

There are several visualizations of the thirty-five Buddhas. The easiest is to visualize Shakyamuni Buddha, golden in color, with thirty-four light rays coming from his heart. These light rays form five rows and upon each ray is seated a Buddha. The Buddhas in each row resemble one of the five Dhyani Buddhas.

In the first row are the next six Buddhas mentioned in the prayer. They resemble Akshobya Buddha, blue, the left hand in his lap in the gesture of meditative equipoise, the right hand in the earth-touching gesture (on the right knee, palm down). However, the One Thus Gone, the King with Power over the Nagas, looks slightly different: he has a blue body, a white face, and his hands are folded together at his heart.

In the second row, the next seven Buddhas resemble Vairocana Buddha, white, with both hands at the heart, the index fingers extended.

In the third row, the next seven Buddhas resemble Ratnasambhava Buddha, yellow. His left hand is in meditative equipoise, and his right hand is in the gesture of giving (on the right knee, palm outwards).

In the fourth row, the next seven Buddhas resemble Amitabha Buddha, red, with both hands in meditative equipoise on his lap.

In the fifth row, the next seven Buddhas resemble Amogasiddhi Buddha, green. The left hand is in meditative equipoise and the right hand is bent at the elbow, the palm facing outwards.

Visualize that you are surrounded by all sentient beings in human form and that you are leading them in prostrating to the Buddhas. While prostrating, imagine much light coming from the Buddhas and flowing into you and into all the sentient beings around you. This light purifies all imprints of destructive actions and all afflictions.

After reciting the names of the thirty-five Buddhas and the prayer of the three heaps – confession, rejoicing, and dedication – you may also want to recite the “General Confession.”

After this, visualize the thirty-four Buddhas dissolve into Shakyamuni Buddha. He comes on top of your head and melts into golden light. The light descends through the crown of your head and goes to your heart chakra, in the center of your chest. Feel that all destructive karma and obscurations have been completely purified and that your mind has become inseparable from the Buddha’s pure mind of wisdom and compassion.

Recitations and Practice

To increase the benefit of each prostration, first prostrate three times while reciting:

om namo manjushriye namo sushriye namo uttama shriye soha.

Continue to prostrate while reciting the names of the Buddhas and the confession prayer.

 

I, (say your name) throughout all times, take refuge in the Gurus; I take refuge in the Buddhas; I take refuge in the Dharma; I take refuge in the Sangha.

To the Founder, the Transcendent Destroyer, the One Thus Gone,[1] the Foe Destroyer, the Fully Awakened One, the Glorious Conqueror from the Shakyas, I bow down.

To the One Thus Gone, the Great Destroyer, Destroying with Vajra Essence, I bow down.

To the One Thus Gone, the Jewel Radiating Light, I bow down.

To the One Thus Gone, the King with Power over the Nagas, I bow down.

To the One Thus Gone, the Leader of the Warriors, I bow down.

To the One Thus Gone, the Glorious Blissful One, I bow down.

To the One Thus Gone, the Jewel Fire, I bow down.

To the One Thus Gone, the Jewel Moonlight, I bow down.

To the One Thus Gone, Whose Pure Vision Brings Accomplishments, I bow down.

To the One Thus Gone, the Jewel Moon, I bow down.

To the One Thus Gone, the Stainless One, I bow down.

To the One Thus Gone, the Glorious Giver, I bow down.

To the One Thus Gone, the Pure One, I bow down.

To the One Thus Gone, the Bestower of Purity, I bow down.

To the One Thus Gone, the Celestial Waters, I bow down.

To the One Thus Gone, the Deity of the Celestial Waters, I bow down.

To the One Thus Gone, the Glorious Good, I bow down.

To the One Thus Gone, the Glorious Sandalwood, I bow down.

To the One Thus Gone, the One of Unlimited Splendor, I bow down.

To the One Thus Gone, the Glorious Light, I bow down.

To the One Thus Gone, the Glorious One without Sorrow, I bow down.

To the One Thus Gone, the Son of the Desireless One, I bow down.

To the One Thus Gone, the Glorious Flower, I bow down.

To the One Thus Gone, Who Understands Reality Enjoying the Radiant Light of Purity, I bow down.

To the One Thus Gone, Who Understands Reality Enjoying the Radiant Light of the Lotus, I bow down.

To the One Thus Gone, the Glorious Gem, I bow down.

To the One Thus Gone, the Glorious One who is Mindful, I bow down.

To the One Thus Gone, the Glorious One whose Name is Extremely Renowned, I bow down.

To the One Thus Gone, the King Holding the Banner of Victory over the Senses, I bow down.

To the One Thus Gone, the Glorious One who Subdues Everything Completely, I bow down.

To the One Thus Gone, the Victorious One in All Battles, I bow down.

To the One Thus Gone, the Glorious One Gone to Perfect Self-control, I bow down.

To the One Thus Gone, the Glorious One who Enhances and Illuminates Completely, I bow down.

To the One Thus Gone, the Jewel Lotus who Subdues All, I bow down.

To the One Thus Gone, the Foe Destroyer, the Fully Awakened One, the King with Power over Mount Meru, always remaining in the Jewel and the Lotus, I bow down.

(Optional: If you wish to bow to the seven Medicine Buddhas)

To the Buddha, Renowned Glorious King of Excellent Signs, I bow down.

To the Buddha, King of Melodious Sound, I bow down.

To the Buddha, Stainless Excellent Gold, I bow down.

To the Buddha, Supreme Glory Free From Sorrow, I bow down.

To the Buddha, Melodious Ocean of Renowned Dharma, I bow down.

To the Buddha, Delightful King of Clear Knowing, I bow down.

To the Medicine Buddha, King of Lapis Light, I bow down.

All you thirty-five Buddhas, and all the others, those thus gone, foe destroyers, fully awakened ones and transcendent destroyers who are existing, sustaining and living throughout the ten directions of sentient beings’ worlds – all you Buddhas, please give me your attention.

In this life, and throughout beginningless lives in all the realms of samsara, I have created, caused others to create, and rejoiced at the creation of destructive karmas such as misusing offerings to holy objects, misusing offerings to the Sangha, stealing the possessions of the Sangha of the ten directions; I have caused others to create these destructive actions and rejoiced at their creation.

I have created the five heinous actions,[2] caused others to create them and rejoiced at their creation. I have committed the ten non-virtuous actions,[3] involved others in them, and rejoiced in their involvement.

Being obscured by all this karma, I have created the cause for myself and other sentient beings to be reborn in the hells, as animals, as hungry ghosts, in irreligious places, amongst barbarians, as long-lived gods, with imperfect senses, holding wrong views, and being displeased with the presence of a Buddha.

Now before these Buddhas, transcendent destroyers who have become transcendental wisdom, who have become the compassionate eye, who have become witnesses, who have become valid and see with their omniscient minds, I am confessing and accepting all these actions as destructive. I will not conceal or hide them, and from now on, I will refrain from committing these destructive actions.

Buddhas and transcendent destroyers, please give me your attention: in this life and throughout beginningless lives in all the realms of samsara, whatever root of virtue I have created through even the smallest acts of charity such as giving one mouthful of food to a being born as an animal, whatever root of virtue I have created by keeping pure ethical conduct, whatever root of virtue I have created by abiding in pure conduct, whatever root of virtue I have created by fully ripening sentient beings’ minds, whatever root of virtue I have created by generating bodhicitta, whatever root of virtue I have created of the highest transcendental wisdom.

Bringing together all these merits of both myself and others, I now dedicate them to the highest of which there is no higher, to that even above the highest, to the highest of the high, to the higher of the high. Thus I dedicate them completely to the highest, fully accomplished awakening.

Just as the Buddhas and transcendent destroyers of the past have dedicated, just as the Buddhas and transcendent destroyers of the future will dedicate, and just as the Buddhas and transcendent destroyers of the present are dedicating, in the same way I make this dedication.

I confess all my destructive actions separately and rejoice in all merits. I implore all the Buddhas to grant my request that I may realize the ultimate, sublime, highest transcendental wisdom.

To the sublime kings of the human beings living now, to those of the past, and to those who have yet to appear, to all those whose knowledge is as vast as an infinite ocean, with my hands folded in respect, I go for refuge.

General Confession

Woe is me!

O spiritual mentors, great vajra holders, and all the Buddhas and bodhisattvas who abide in the ten directions, as well as all the venerable Sangha, please pay attention to me.

I, who am named ____________, circling in cyclic existence since beginningless time until the present, overpowered by afflictions such as attachment, hostility, and ignorance, have created the ten destructive actions by means of body, speech and mind. I have engaged in the five heinous actions and the five parallel heinous actions.[4] I have transgressed the precepts of individual liberation,[5] contradicted the trainings of a bodhisattva,[6] broken the tantric commitments.[7] I have been disrespectful to my kind parents, spiritual mentors, spiritual friends, and those following the pure paths. I have committed actions harmful to the Three Jewels, avoided the holy Dharma, criticized the Arya[8] Sangha, and harmed living beings. These and many other destructive actions I have done, have caused others to do, and have rejoiced in others’ doing. In short, I have created many obstacles to my own higher rebirth and liberation, and have planted countless seeds for further wanderings in cyclic existence and miserable states of being.

Now in the presence of the spiritual mentors, the great vajra holders, all the Buddhas and bodhisattvas who abide in the ten directions, and the venerable Sangha, I confess all of these destructive actions, I will not conceal them and I accept them as destructive. I promise to refrain from doing these actions again in the future. By confessing and acknowledging them, I will attain and abide in happiness, while by not confessing and acknowledging them, true happiness will not come.

[1] The Buddhas are called the Ones Thus Gone (Tathagata) because they have gone beyond the misery of cyclic existence to complete awakening by abandoning all defilements and subtle obscurations. They also have realized the ultimate nature of all phenomena, suchness or emptiness.

[2] The five heinous actions are: causing a schism in the Sangha, killing one’s father, killing one’s mother, killing an arhat, and drawing blood from the Buddha’s body.

[3] The ten non-virtuous actions are: killing, stealing, sexual misconduct, (three of the body); lying, divisive speech, harsh words, idle talk, (four of speech); covetousness, maliciousness, and wrong views (three of mind).

[4] The five parallel heinous actions are: killing a bodhisattva, killing an arya (one who has realized emptiness directly), stealing the provisions or funds of the Sangha community, destroying a monastery or stupa with anger, committing incest with one’s mother who is an arhat.

[5] The vows of individual liberation include the five lay precepts, the vows of novice and fully-ordained monks and nuns, and the one-day vows.

[6] The trainings of the bodhisattva include the guidelines for aspiring bodhicitta and the 18 root and 46 auxiliary bodhisattva precepts.

[7] The tantric commitments include the 14 root and 8 auxiliary tantric vows, the 19 samaya of the five Buddha families, and other commitments taken at the time of empowerment into practices of the highest class of tantra.

[8] An arya is someone who has realized the emptiness of inherent existence directly and non-conceptually.

Vajrasattva Meditation

Vajrasattva Purification

The Power of Reliance: Taking Refuge and Generating Bodhicitta

Visualize a few inches above your head an open white lotus upon which is a moon disc. Vajrasattva is seated upon this. His body is made of white light and adorned with beautiful ornaments and clothes of celestial silk. His two hands are crossed at his heart; the right holds a vajra, the left holds a bell.[i] At his heart is a moon disc with the seed syllable HUM at its center and the letters of Vajrasattva’s hundred-syllable mantra standing clockwise around its edge.

Holding this visualization clearly in your mind, contemplate and recite three times:

I take refuge in the Three Jewels. I will liberate all sentient beings and lead them to awakening. Thus, I perfectly generate the mind dedicated to attaining awakening for the benefit of all sentient beings.

The Power of Regret

Review harmful physical, verbal, and mental actions you have done, both those you can remember and those you created in previous lives but cannot recall. Generate deep regret for having done these. Have a strong wish to be free from their suffering results and to avoid causing harm to others and yourself in the future.

Seeing Vajrasattva as a combination of the wisdom and compassion of all the Buddhas and as your own wisdom and compassion in fully developed form, make this request:

“O Bhagavan Vajrasattva, please clear away all negative karma and obscurations of myself and all living beings and purify all degenerated and broken commitments.”

The Power of Remedial Action

From the HUM at Vajrasattva’s heart, light radiates in all directions, requesting the Buddhas to bestow their inspiration. They accept the request and send white rays of light and nectar, the essence of which is the knowledge of their body, speech, and mind. The light and nectar absorb into the HUM and the letters of the mantra at Vajrasattva’s heart. They then fill his entire body, enhancing the magnificence of his appearance and increasing the brilliance of the mantra.

While reciting the mantra, visualize that white rays of light and nectar stream continuously from the HUM and mantra at Vajrasattva’s heart. They flow down through the crown of your head and fill every cell of your body and mind with infinite bliss. Recite the mantra at least 21 times, and more if possible:

om vajrasattva samaya manu palaya/ vajrasattva deno patita/ dido may bhawa/ suto kayo may bhawa/ supo kayo may bhawa/ anu rakto may bhawa/ sarwa siddhi mempar yatsa/ sarwa karma su tsa may/ tsitam shriyam kuru hum/ ha ha ha ha ho/ bhagawan/ sarwa tatagata/ vajra ma may mu tsa/ vajra bhawa maha samaya sattva/ ah hum pey

(If you have not yet memorized the long mantra, or if you are pressed for time, you may recite the short mantra: om vajrasattva hum)

While reciting either of the mantras, continue to visualize the flow of light and nectar, and perform the following four visualizations alternately:

Purification of body. Your afflictions and negativities in general, and particularly those of the body, take the form of black ink. Sickness takes the form of pus and blood and disturbances caused by spirits appear in the form of scorpions, snakes, frogs, and crabs. Flushed out by the light and nectar, they leave your body through the lower openings, like filthy liquid flowing from a drainpipe. Feel completely empty of these problems and negativities; they no longer exist anywhere.

Purification of speech. Your afflictions and the latencies of negativities of speech take the form of liquid tar. The light and nectar fill your body as water fills a dirty glass: the negativities, like the dirt, rise to the top and flow out though the upper openings of your body—your eyes, ears, mouth, and nose. Feel completely empty of these negativities; they are gone forever.

Purification of mind. Your afflictions and the latencies of mental negativities appear as darkness at your heart. When struck by the forceful stream of light and nectar, the darkness instantly vanishes. It is like turning a light on in a room: the darkness does not go anywhere; it simply ceases to exist. Feel that you are completely empty of all of these negativities: they are non-existent.

Simultaneous purification. Do the three above visualizations simultaneously. This sweeps away the subtle obscurations that prevent you from seeing correctly all that exists. Feel completely free of these obscurations.

The Power of Determination

Take refuge in Vajrasattva: “Through ignorance and delusion I have broken and degenerated my commitments. O spiritual master, be my protector and refuge. Lord, Holder of the Vajra, endowed with great compassion, in you, the foremost of beings, I take refuge.”

Then make the determination: “I shall do my best not to do these destructive actions again in the future.”

Vajrasattva is extremely pleased and says, “My spiritual child of the essence, all your negativities, obscurations, and degenerated vows have now been completely purified.”

With delight, Vajrasattva melts into light and dissolves into you. Your body, speech, and mind become inseparable from Vajrasattva’s holy body, speech, and mind. Concentrate on thi

Dedication

Due to this merit may we soon
Attain the awakened state of Vajrasattva
That we may be able to liberate
All sentient beings from their sufferings.

May the precious bodhi mind
Not yet born arise and grow.
May that born have no decline,
But increase forever more.

Explanation of the mantra

Om: the qualities of the Buddha’s holy body, speech, and mind; all that is auspicious and of great value.

Vajrasattva: the being who has the wisdom of inseparable bliss and emptiness.

Samaya: a pledge that cannot be transgressed.

Manupalaya: lead me along the path you took to awakening.

Vajrasattva deno patita: make me abide closer to Vajrasattva’s vajra holy mind.

Dido may bhawa: please grant me the ability to have a firm and stable realization of the ultimate nature of phenomena.

Suto kayo may bhawa: please have the nature of being extremely pleased with me.

Supo kayo may bhawa: may I be in the nature of well-developed great bliss.

Anu rakto may bhawa: please have the nature of the love that leads me to your state.

Sarwa siddhi mempar yatsa: please grant me all powerful attainments.

Sarwa karma sutsa may: please grant me all virtuous actions.

Tsitam shriyam kuru: please grant me your glorious qualities.

 Hum: the vajra holy mind.

 Ha ha ha ha ho: the five transcendental wisdoms.[ii]

Bhagawan: one who has destroyed every obscuration, attained all realizations, and has passed beyond suffering.

Sarwa Tatagata: all those who have gone into the realization of emptiness, knowing things just as they are

Vajra: inseparable, indestructible.

Ma may mu tsa: do not abandon me.

Vajra bhawa: the nature of inseparability.

Mahasamaya sattva: the great being who has the pledge, the vajra holy mind.

Ah: the vajra holy speech.

Hum: the transcendental wisdom of great bliss.]

Pey: clarifies the transcendental wisdom of inseparable bliss and emptiness and destroys the dualistic mind that obstructs that

Summary of the meaning of the mantra

O great being whose holy mind is in the indestructible nature of all the Buddhas, having destroyed every obscuration, attained all realizations and passed beyond all suffering, the one gone to the realization of things just as they are, do not forsake me. Please make me closer to your vajra holy mind, and grant me the ability to realize the ultimate nature of phenomena. Please help me to realize great bliss. Lead me to your state, and grant me all powerful attainments. Please bestow upon me all virtuous actions and glorious qualities.

[i] The vajra symbolizes great bliss and the bell represents the wisdom realizing emptiness. Together, they signify his attainment of awakening, the inseparable unity of the truth body and the form body of a Buddha. Vajrasattva may also be depicted with his right hand holding a vajra at his heart and his left hand holding a bell in his lap.

[ii] The five transcendental wisdoms are:  mirror-like wisdom, equalizing wisdom, discriminating wisdom, all-accomplishing wisdom, wisdom of the sphere of reality.

Monastic Mind Motivation

Having a “monastic mind” benefits our Dharma practice whether we are monastics or lay practitioners. A monastic mind is one that is humble, imbued with the Buddhist worldview, dedicated to cultivating mindfulness, clear knowing, love, compassion, wisdom, and other good qualities. Being mindful of the kindness I have received from all sentient beings, I will relate to them with patience, kindness, and compassion. I will be mindful of my precepts and values and will cultivate clear knowing of my thoughts and feelings, as well as how I speak and act. I will take care to act and speak at suitable times and in appropriate ways, abandoning idle talk and disruptive movements. With respect for others and confidence in my good qualities, I will be humble and easy for others to speak to. In all these activities, I will endeavor to rememberimpermanence and the emptiness of inherent existence and act with bodhicitta.

Teaching Sessions

Recitations before & after teachings

 

Refuge & Bodhicitta

I take refuge until I have awakened
in the Buddhas, the Dharma, and the Sangha.
By the merit I create by listening to the Dharma, (before meditation say: By the merit I create by engaging in generosity and the other far-reaching practices)
I will attain Buddhahood in order to benefit all sentient beings. (3x)

 

The Four Immeasurables

May all sentient beings have happiness and its causes.
May all sentient beings be free of suffering and its causes.
May all sentient beings not be separated from sorrowless bliss.
May all sentient beings abide in equanimity, free of bias, attachment and anger.

 

Vajrasattva Mantra

om vajrasattva samaya manu palaya/ vajrasattva deno patita/ dido may bhawa/ suto kayo may bhawa/ supo kayo may bhawa/ anu rakto may bhawa/ sarwa siddhi mempar yatsa/ sarwa karma su tsa may/ tsitam shriyam kuru hum/ ha ha ha ha ho/ bhagawan/ sarwa tatagata/ vajra ma may mu tsa/ vajra bhawa maha samaya sattva/ ah hum pey

 

Recitation after teachings

Dedication Verses

Due to this merit may we soon
Attain the awakened state of Guru Buddha,
That we will be able to liberate
All sentient beings from their sufferings.

May the precious bodhi mind
Not yet born arise and grow.
May that born have no decline,
But increase forever more.

Long Life Prayer for His Holiness the Dalai Lama

In the snowy mountain pure land
You’re the source of good and happiness.
Powerful Tenzin Gyatso Chenresig,
May you stay until samsara ends.

 

Dedication for a Meaningful Life

Whatever actions I do – eating, walking, sitting, sleeping, working, and so forth – and whatever I experience in life – up or down, happiness or pain, healthy or sick, harmony or discord, success or failure, wealth or poverty, praise or criticism – whether I am living or dying, or even born in a horrible rebirth; whether I live long or not – may my life be beneficial for all sentient beings. The main purpose of my life is not simply to be rich, respected, famous, healthy, and happy. The meaning of my life is to benefit all sentient beings. Therefore, from now on, may whatever actions I do be beneficial for all beings. May whatever I experience in life – happiness or suffering – be dedicated to actualizing the path to awakening. May whatever I do, say, or think benefit all sentient beings and help them to attain full awakening quickly.

By Kyabje Zopa Rinpoche, lightly edited by Ven. Chodron

Star Spangled Compassion

 

Star-Spangled Compassion

AKA Dedication from Guide to a Bodhisattva’s Way of Life,
by the great Indian sage, Shantideva

 

May all beings everywhere
Plagued by sufferings of body and mind
Obtain an ocean of happiness and joy
By virtue of my merits.

May no living creature suffer,
Commit evil or ever fall ill.
May no one be afraid or belittled,
With a mind weighed down by depression.

May the blind see forms,
And the deaf hear sounds.
May those whose bodies are worn with toil
Be restored on finding repose.

May the naked find clothing,
The hungry find food.
May the thirsty find water
And other delicious drinks.

May the poor find wealth,
Those weak with sorrow find joy.
May the forlorn find hope
Constant happiness and prosperity.

May all who are ill and injured
Quickly be freed from their ailments.
Whatever diseases there are in the world,
May these never occur again.

May the frightened cease to be afraid
And those bound be freed.
May the powerless find power
And may people think of benefiting each other.

For as long as space endures
And as long as living beings remain,
Until then may I too abide
To dispel the misery of the world.

 

I Need Help: How to Access Abbey Programs Online

The Abbey uses two platforms for our online programs and courses – Vimeo Livestream and Zoom. This section teaches how to use these two platforms.

Write our tech support if you need help. Please note that this address is monitored before after retreat sessions only.

* Vimeo Livestream

Vimeo Livestream is an online platform used to broadcast live video recordings. You’re probably familiar with it if you’ve ever watched our Thursday and Friday night teachings online.

To learn how to use Vimeo Livestream, watch Heather’s short, simple tutorial videos.

Watch Live Teachings

Creating an Account

 

Using the Chat Box

 

Watch archived teachings

 

**Zoom

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For online discussion groups taking place on monthly Sharing the Dharma Days, we will send information on how to join via the Vimeo Livestream chat box at the end of the morning teaching.

For online discussion groups taking place during retreats or courses, we will send information on how to join to registered participants only from [email protected]

If you are using Zoom for the first time, you will need to download the Zoom app to your computer or mobile device. Otherwise, you will be promoted to download and install Zoom when you click on a link to join a meeting.

Watch this to learn how to create a Zoom account and how to change your name before joining the meeting

When you click the link to connect, Zoom will open and it will look something like this (note: this is screenshot from the desktop version of Zoom and on a device it will look different):

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  1. View: Here you can change the view. Zoom has two views: Gallery View where all participants are visible at once, and Speaker View where active speaker is visible. One can switch between these two views anytime.
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Joining by phone

You don’t have to have a computer or notebook to join the discussions.  For info on joining by phone, go to
 
You can use these keypad commands to participate in the discussion.
  • *6 – Toggle mute/unmute
  • *9 – Raise hand

Further Support

If you have any additional questions about connecting to Abbey teachings or discussion groups on Vimeo Livestream and Zoom, please contact our tech support or the Abbey office.

Happy online viewing!