Good afternoon. There’s a very, I’m not sure, there’s a very short one composed by great enlightened being Pabongka Dechen Nyingpo, that for daily practice, to pacify life obstacles and to have long life. I’m not sure, I think maybe there’s another one from International Office. I’m not very sure, don’t remember clearly. Something a little bit more extensive with the preliminary practices.

So however, even there’s no, there is one full attaining long life meditation practice and you do this then at the end you do a fire puja, offering burning practice, at the end, so the full meditation, full practice. So that we haven’t translated yet in FPMT organization but there might be, I have translations from other traditions but I don’t know if anybody has translated that.

So there is the full sadhana in the great enlightened being Pabongka’s collections of works, so here what I am going to explain is from the sadhana of the long-life initiation. So it’s more or less the same.

Maybe there could be a little bit more elaborate there in the other texts, but this I think is the essence here. So since, well, I didn’t get to translate before, so not everybody can read the Tibetan, but otherwise can be made copies and read, so immediately can do the practice. So anyway, I go over this and just with a little commentary, description so that might help for the future, it might help in the future when somebody wants to do also long-life retreat, somebody who has life obstacles, so that happens quite often, somebody has a life obstacle and has to do a long-life meditation practice. So this is a common one, the White Tara.

There’s a Heruka one, but, Heruka, that is translated, that is available in English. I’m not sure that is translated yet in Chinese, I’m not sure.

So, here, the particular, it will be very good, I didn’t get to mention at the beginning but mainly to do the long-life meditation, the gurus, then in particular His Holiness the Dalai Lama because this coming, I mean now already happening , just recent talking about the coming year but now it’s already happened, the coming year is already happened. So this is obstacle year, in the view of the sentient beings, it’s His Holiness the Dalai Lama’s obstacles year. So many monasteries, many Tibetan lay people, lay community, the recent year, end of the last year, this recent year, the last year that’s finished, so many did unbelievable number of, all sorts of different practices, different mantras of long life and some prayers, practices, to pacify obstacles and many different things, huge numbers they did.

So the most important one is for His Holiness’s long life, His Holiness to have stable life, that’s the most important thing than anything else in the life. So His Holiness is the sole object of refuge us all sentient beings, all the six, anyway, all sentient beings, and he’s the source, originator of all the peace and happiness of all sentient beings, from where all the temporary, ultimate happiness comes and everything. And also especially, the one who holds the entire Buddhadharma taught by Buddha, the Lesser Vehicle path and the Mahayana Paramitayana path, Mahayana secret mantra, Vajrayana, path, all those teachings, the one who holds the whole entire teaching that taught by Buddha. That Guru Shakyamuni Buddha sacrificed his life for three countless great eons, made charity, by being born as king then he made charity of whole entire family, life, possessions, wealth, everything numberless times, like that, so even that not just for one eon but three countless great eons, and then practiced morality, patience, perseverance, concentration, so forth, then by completing the two types of merit achieved the two kayas so that in order to reveal us the unmistaken path, the complete path to liberation, to enlightenment, unmistaken, to reveal these teachings to us sentient beings, to be able to do perfect work for us sentient beings so Buddha sacrificed his life for three countless great eons.

So now this is still existing in the world, then His Holiness holds, preserves, he’s the root who preserves in this world and making flourishing and spread. So then in this way, due to His Holiness then many other great teachers and then also able to preserve and able to spread to others, able to spread in this world to many other sentient beings, including us.

So, and every, since we met Buddhadharma, Tibetan Buddhism, Tibetan Mahayana Buddhism but actually it’s from India, it’s not made up by Tibetan family or Tibetan people, Tibetan lamas, so it’s from India, from those yogis, great pandits, which came from Buddha, so therefore, every single understanding that we have and every single purification, every single understanding of Dharma that we have, of lam-rim, as well as any other philosophical teachings and any, by understanding that, every single purification that we do in our daily life, that we have opportunity, and every single negative karma that gets purified and every single merit we collect, every single cause of liberation, every single cause of happiness of future lives, liberation, enlightenment, everything, so all this completely due to His Holiness’s kindness. That every day, that we are able to plant seed of enlightenment, seed of all the realizations by just even going over the lam-rim prayer, within a few minutes, having this incredible opportunity that within two or three minutes that by going over lam-rim prayer that able to plant seed of the whole path to enlightenment so this is completely by His Holiness’s kindness. So that we’re able to make our life meaningful in so many ways, so many ways we’re able to make our lives meaningful and bring closer and closer to enlightenment, so that’s totally by His Holiness’s kindness.

So therefore, however, thinking also of world peace, thinking also for the world peace and the leader of the whole entire Buddhadharma who is able to do, the head of all the leaders of the Buddhist or the great masters, so that whole is only His Holiness so can do. So therefore it’s very essential, normally when we do long-life meditation to, even though you have cancer, even though you have that sicknesses, life obstacles, but still the main motivation is the gurus and especially His Holiness. And especially at this time, it’s very important to do the long-life meditation to His Holiness.

So since you can’t read Tibetan so I just go over a little bit, just a little bit of meditation. Otherwise, then again elaborating, even there’s some parts, some brief, ______ something then it will take time.

So, first is going for refuge. [long pause] So visualize the object of refuge in the space in front of oneself and around oneself there’s all the sentient beings. And then recite the, then the mind in the refuge, going for refuge and with the heart going for refuge, then with that then recite the prayer of taking refuge. [pause]

So this is similar with the sang gyä chhö dang tshog kyi chhog nam la…, this is the same. The meditation is the same, first of all. [pause]

To, so the taking refuge not just become words, only words and then to be serious that the mind really transforming to go for refuge, to become real practice. So then think, the beginning of Jorchö, that motivation, after you visualize the merit field then there’s the motivation before taking refuge, so that is good, thinking that way, it’s good, makes to feel something, makes you to feel some renunciation, so your own suffering and other sentient beings’ suffering. Then Buddha, Dharma, Sangha has the qualities, power, to save, liberate oneself and sentient beings from the oceans of samsaric suffering, then so going for refuge together. So your mind is transformed, your mind is perfected with the causal refuge, the aversion, the useful fear to your own samsara, understanding how that is nature of suffering and then you perfect your mind with compassion for others by thinking of others’ suffering and then you perfect your mind into, that’s the second cause. Third, then, faith, by reflecting Buddha, Dharma, Sangha has the qualities and the powers to help. So then, with the whole heart relying upon, devoting to guru, Buddha, Dharma, Sangha, so that mental factor is the going for refuge.

Here in particular the Mahayana refuge, the Mahayana way of going for refuge. Without the compassion, so reflecting on the sufferings of other sentient beings, wishing them to be free from that, then it’s just useful fear of one’s own samsara and going for, having faith that the Buddha, Dharma, Sangha has the qualities to help, to liberate oneself from samsara, then going for refuge, that’s the Hinayana way of taking refuge.

So in the Jorchö that myself and sentient beings have been experiencing the general suffering of samsara, particular suffering of the three lower realms numberless times from beginningless rebirth. So thinking, so not go immediately to the next but this first one is extremely important to think well, this very first one. So if you think really from the depth of your heart, this very first one, experienced the general suffering of samsara and particularly the very heavy one, the three lower realm sufferings, then experienced not just one time, not just a few times but numberless times. Numberless times, even Buddha’s omniscient mind cannot count, so numberless and from beginningless rebirths. So it is very good, just this first one, to think deep, feel deep, stop there a little bit and just feel the depth, the beginningless suffering, the suffering of one’s own samsara, as well as the other sentient beings. This, my root guru His Holiness Trijang Rinpoche explained in the motivation of the Eight Mahayana Precepts, something that, so terrifying that can’t sleep, can’t eat, like somebody who’s so unbelievable frightened, somebody who’s going to be executed or tortured, so frightened that unable to sleep, unable to eat, can’t eat. Then, also in the future one will have to experience endlessly, so very difficult to see the end. So according to the present situation, state of the mind, like that, that if one doesn’t practice Dharma, doesn’t do something in this life then it’s going to be endless suffering of samsara. What one experienced already from beginningless rebirths will be endless. So then particularly the lower realm sufferings, those most unbearable, most unbearable, all the human beings’ problems, no matter how much regarded heavy, painful, unbearable by human beings, the human problems but that is great comfort, it’s nothing, great comfort, compared to the sufferings of the hungry ghosts, animals then especially hell beings suffering, so theirs is much more heavier, hundreds, thousands, thousands, much heavier.

Then after that thinking, then think, at this time, so you think, you look at your present situation, life, reflect, discover, then, I have received the special human body having freedom, richness, which is extremely difficult to find again, if it’s found, has great meaning. Then, I received this then have met Buddhadharma that is extremely rare to meet, have met. Then, extremely rare. So, in this world, even there’s Buddhadharma but doesn’t mean everybody meets Buddhadharma, doesn’t mean everybody has refuge in the heart, in their mental continuum. The door of entering Buddhadharma is the refuge. So as Lama Atisha explained, emphasized that, saying that there was a monastery, a Buddhist monastery in India but even the abbot or the senior monk facing down to the assembly of Sangha doesn’t have refuge in the heart. So anyway, it’s saying that it is not easy, so there happened like that, so Lama Atisha explained in the lam-rim. So not everybody has, there are many human beings but very little number who has refuge in the heart, in the mental continuum. And then, on that basis, with that, able to understand Buddhadharma, understand and the other one is realization.

So however, having met Buddhadharma, having met or have met this, so it is a question that if you have intellectual understanding, like a professor at a university, you have understanding of Buddhist philosophy, can explain extremely well, but I don’t think you can define that as have met Buddhadharma, because there’s no refuge in the heart. So it’s not entered in the Buddhadharma, even though the professor can explain extremely well. So met Buddhadharma, not met Buddhadharma, one has to understand what it means, one has to understand the definition of that. So definitely not entered in Buddhadharma because there’s no refuge in the heart.

So however, so extremely rare to meet Buddhadharma, extremely rare then have met this time. Then, it is not there in Jorchö but I added this, virtuous friends who reveal the complete path to enlightenment, who reveal the complete path to liberation, enlightenment, who reveal the unmistaken, nothing missing, complete path to liberation, enlightenment. So another one that’s extremely rare to meet. Then have met this time, who have found, who have met this time. All that one can understand if you look at the world, how many sentient beings, so many sentient beings do not meet a guru, don’t meet a guru, who cannot find, unable to find a guru, and even they found, but it’s wrong guru, nonvirtuous friend, cannot reveal the path to liberation, enlightenment, not even the means to achieve happiness of future lives, the correct means to achieve happiness of future lives, cannot reveal even that Dharma. So whatever method that’s taught it’s the cause of samsara, even lower realms.

And then even they found a virtuous friend but cannot reveal the complete path to liberation, to enlightenment. Even as a Buddhist, the virtuous friend but to teach pure unmistaken, who reveal the pure unmistaken teaching, or path, to liberation, enlightenment, which makes possible to achieve liberation, enlightenment, even as a Buddhist, so again that’s a question about, the path that is taught is pure or not, teaching that is given is pure or not. So that means the wrong views about emptiness and other things, so again there’s a question about, receiving, teaching what you receive, path that is shown, whether it’s pure or not. Again still there’s a question there.

So therefore, here, we have met, so relating all to yourself, then this time have met, besides actual living Compassion Buddha, all those great, so many masters. So those great lamas that past few number of years, Kirti Tsenshab Rinpoche, Kyabje Denma Lochö Rinpoche and then also Kyabje ?Chöden Rinpoche, so many great, then also the Kyabje Rilbur Rinpoche there also, who came in Taiwan to receive teachings. So then here, at Taichung Center here then there’s Geshe Gyume here, resident teacher, somebody who studied in the monastery, the extensive philosophy, who has done the study well, gone through. So the particular the Lama Tsongkhapa teachings, the teachings based on that. So there’s reliance, you can rely upon, trust, can rely upon. So having studied many years and have gone through classes and did examination, all that, so have gone through all the process. So, comparing myself, I just spent time playing, at Buxa these eight years, just did playing, going outside, playing, and instead of learning Dharma I learned English. I learned English words, collected English vocabularies . Then did painting, did are, did paintings, playing. So didn’t go through all the procedure [brief interruption to recording]. So anyway, so here you can rely, you can rely on [brief interruption to recording], I mean if there’s, I mean in case if there’s a translating problem, but otherwise from the teacher’s side, who have study, so then gone through everything.

Also, our Kopan monks, here’s like Geshe Gyume, their teacher, who educated them, their teacher, the most outstanding teacher, Geshe Losang, who came here two or three times, so most outstanding teacher in the monastery, among the learned ones, most outstanding among the learned ones, who these days who educate so many hundreds, almost thousand, students, who educate in the monastery, thousand monks, many hundreds, thousand of monks, who educate. From whom many learned disciples, many learned geshes coming, those monasteries able to produce, coming from those teachers, so similar, our Kopan monks who become geshes, so like that, the same. So the education, good understanding, came from those great teachers. So that many of the Kopan monks who are studying there, they’re able to receive, many are able to have good education, so because they have great teachers from whom they study.

So anyway, if we think of the rest of the world, people, the sentient beings, how much they are suffering, first of all, cannot find, even they found, nonvirtuous, but even it’s a virtuous friend but, Buddhist, but still there’s a question about pure teaching. There’s a big question there. Even it’s somebody who teaches, who said knew everything, teach, a master, but still there’s a question about whether the teaching is pure, unmistaken or not, that’s a big question. So therefore, you can see how much sentient beings are suffering, even one has met a spiritual teacher, even they think they have found a spiritual teacher, a guru. So therefore, then through this analysis then you can realize how you are unbelievable fortunate, the most fortunate one, in the world the most fortunate one, then here not just the perfectly qualified Mahayana virtuous friend, not just one, but have met, they’re extremely difficult to find in this world, have met many. So that which is extremely difficult, anyway, have found a guru, met a guru that revealed the unmistaken complete path to liberation, to enlightenment.

So at this time, so if I don’t make it possible to achieve enlightenment, so this unbelievable, most rare, that all these three rare things gathered, this is extremely rare. Like impossible thing that happened.

So like in the lam-rim teaching that explained, blind turtle under the ocean, turtle living under the ocean there, that’s blind, so no Dharma, so that’s the meaning, not having Dharma wisdom, comes up only after each hundred years, but not every day, only after a hundred years. So then there’s the ring, in the text it’s mentioned golden ring, didn’t say wooden ring. The golden ring difficult to stay on the water.

So like there are many examples, if you throw grain over the glass window, cannot stay, so difficult, like that, those examples used in the teachings. That one’s related to perfect human rebirth.

So anyway, golden ring, a wooden ring can stay but a golden ring go down, sink. So then that one, that is on the water and then the blind turtle comes up, which comes only after a hundred years. Then the head, the ring that doesn’t stay in one place, even it stays on that but it moves around, then the blind turtle’s head goes through the ring so that’s kind of like very hard to believe, impossible thing to kind of to happen, very hard to believe, extremely hard to believe. So like that, so this is what happened this time, anyway, extremely hard to believe all these three rare things gathered this time.

So therefore this time if I don’t make it possible to achieve enlightenment then I will have to experience the suffering of samsara without end. So if I don’t do something now, this life, now, this life, even that now, then otherwise, achieve enlightenment, some transformation of mind, realization, attaining the path, didn’t happen then I will experience the suffering of samsara without end.

Then [pause], therefore, who has the, so now next one is, to be able to accomplish these things, then you need help, so who can help? Then guru, Buddha, Dharma, Sangha, who are abiding in the front of me, has the qualities, the power, who are residing in front of me, has the power. So, then, I must achieve enlightenment for the sake of all mother sentient beings, not old mother sentient beings, all, for the sake of, must achieve enlightenment for the sake of all the mother sentient beings. For that reason then I go for refuge. So yourself and sentient beings go for refuge. So essentially here, at the beginning of Jorchö, this is the Mahayana way of taking refuge. Go for refuge to Buddha, Dharma, Sangha, to guru, Buddha, Dharma, Sangha.

So, sorry. Again went into long journey, into the village or mountains or cities.