So the next, remember the quotation from the Guru Puja, Please grant me blessings, cherishing the mothers and thought to lead them in happiness is the door to receive infinite qualities. That means all the happiness, temporary, ultimate happiness, up to enlightenment, and all the realizations of the path to enlightenment. Even these sentient beings become my enemy, even they rise to my enemy, may I be able to cherish them more dear, more precious than my life.

So then remember this quotation, benefits of cherishing others, then, using that as a reason, depending on what is mentioned here, cherishing others, then how one is going to practice in the daily life. So what it’s saying is, these sentient beings, even they become my enemy, I’m going to practice, I’m going to cherish them more dear than my life.

So what it is includes is, so here it says all the sentient beings, even they become enemy, my enemy, now if one person becomes enemy to you, of course, cherish more, cherish that person more dear then one’s own life. Here it’s talking about all the sentient beings even they become enemy, I will cherish them more dear than my life. So no question, just one sentient being, a few sentient beings become my enemy or one sentient being becomes enemy, so that, no question. Then on the basis of this quotation, then you can elaborate according to your knowledge, the shortcomings of the self-cherishing thought, benefits of cherishing, you can extend as much, according to your convenience, time. Can do that.

The thing is, while you’re meditating on this, at the same time then you chant OM MANI PADME HUM, OM MANI PADME HUM, OM MANI PADME HUM, mind think, then do your commitments, chant OM MANI PADME HUM, especially the bodhicitta, when you’re doing meditation on bodhicitta.

So after this, you can do tong-len, taking other sentient beings’ sufferings and causes on oneself and then giving one’s own merit and all the happiness, including body, possessions, everything, can do that, and you do practice of taking with, by generating compassion; you do to practice of giving with the loving kindness. Can do that at the same time chanting OM MANI PADME HUM.

However, the conclusion is that, from now, as it is mentioned in thought transformation teachings, from now on until I die, especially this year, today, I will never let myself under the control of self-cherishing thought and I will never separate away from bodhicitta. So make very strong determination after reflecting the shortcomings of self-cherishing thought and benefits of cherishing others. So this is the practice from thought transformation. From the five powers, integrating the whole Dharma practice into five powers, the power of attitude is this. So it is very, very important. This is making a plan for your life, how you going to live life now.

Then after that can think, what I normally say, what the sentient beings want is happiness, what they do not want is suffering, so therefore I must bring them in full enlightenment by myself alone. Therefore, I must achieve enlightenment and therefore I’m going to, so here think very strongly, so normally when you motivate, then therefore, I’m going to do all the virtuous actions and, therefore I’m going to do all the activities and virtuous actions. So motivate like that. So that means, virtuous actions means doing prayers, sadhanas, reciting mantras, doing prostrations, mandala offerings, so forth, these practices. I’m going to do virtuous action, I’m going to do other activities and virtuous actions, other activities [pause[. Maybe say like this, Therefore, I’m going to do all the activities, including the virtuous actions. Think, say like that. Put it this way.

So other activities are eating, walking, sitting, sleeping, doing job, all these things, all these other activities, so you’re motivating, from now on whatever you’re going to do, you’re motivating bodhicitta. This way, the motivation for all the activities, it becomes bodhicitta. Attitude of all the activities becomes bodhicitta. So, even we don’t have the realization of bodhicitta now, but by training like this, then later we actually have bodhicitta. And also now, and especially after realization, then all our activities to become Dharma, especially to become cause of enlightenment.

So now here then think, since, my kind mother sentient beings are suffering so much, overwhelmed by delusion and karma and experiencing so much general sufferings, and particular sufferings of each realm. So can’t stand even one day, hour, minute, second they’re suffering, so therefore, I must achieve enlightenment quickly, therefore I’m going to practice, going to do Compassion Buddha retreat, especially, to develop great compassion, the root of bodhicitta, for the benefit of/

/so however, the retreat, very important, the retreat is not for me. It is for every, including your family, every single hell beings, every single animal, human, animals, hungry ghost, every single human beings, sura, asura, intermediate state being, for every single, this retreat is for them. To cause all the happiness. That what we, that’s the attitude what we should, correct attitude what we should have. Try to have.

And also, not only at the beginning, also during the practice, if possible, this is the motivation behind why you’re doing prostrations, why you are chanting mantra, why you’re doing offerings, why you’re doing everything, and not only when we do practice, sadhana, but that is the attitude how we should have during our daily life when you’re doing business, while you’re even traveling, business, sleeping, eating, whatever, that’s the attitude, for sentient beings, for all the sentient beings. So then that life is the best life. Then everything becomes cause of happiness of sentient beings, cause to achieve enlightenment, whatever you do. So it’s very healthy, happy, very fulfilling life.

So I don’t know what the time is. So this to help for general, normal daily life practice, then also in the retreat.

Here I’m going to do the oral transmission of the long mantra, which I received the lineage from Kirti Tsenshab Rinpoche.

Which I mentioned that by reciting this seven times nighttime it has power to, it purifies 800 million eons of negative karma.

They are basically the same, but then there are few syllables that are different, some are more, some are less. So could be the same, maybe also, I don’t know which way to follow ?in ?one Chinese.

[Rinpoche starts to give the oral transmission of the longest Chenrezig mantra.]

I repeat again. No, because I added extra word.

[Rinpoche gives the oral transmission of the longest Chenrezig mantra.]

My text is very unclear, not clear, so one syllable comes ______ ____ .

So I will look if there’s another clear text. Because maybe doubt, people who came here. Do have the Chinese? Maybe the mantra of this? [Inaudible comment from someone] Looks like, there are some people who recite the Sanskrit. Well, this is supposed to be Sanskrit the way I recite it but not perfect. Some people they recite, I know some Chinese, they recite Sanskrit very correctly. But many, I think recite, ______, but I think, maybe, I’m not sure, but there may be accent change, that’s what I think, accent change. It might be the same but maybe accent change.

[Translator: ?Chan do. She said what Rinpoche is giving now is much longer than the Chinese version. Not only the accent but also, the mantra, it sounds very different and also Rinpoche’s is much longer.]

Maybe it becomes longer for me.

[Rinpoche continues giving oral transmission of mantra.]

So that’s it.

So this is the retreat. This is what we ?do.

[Translator: “He said nobody can read it.”]

No, I think, there is, well, one eastern, there’s one lady, I don’t know her name, when we did the first nyung nä, when I came to Taiwan the first time to teach Dharma. The very first time there’s no teaching Dharma, only at the airport, I did some Dharma talk with, is he a professor or what?

[Translator: I do know whether he is a professor or not. In the past no, I’m not sure whether he is a professor or not.]

So anyway, his name is George, American guy called George. So didn’t happen to give teachings my first time in Taiwan. I stayed in a hotel, I don’t know how many days, maybe seven days or maybe shorter. Didn’t happen to give teachings. And, I’m not going to tell the whole story about that. So when I was at the airport, there was George, American man, George, I think he was teaching at the university or college. [Translator: “University.”] He was teaching at university. I think that’s where I went and met him and started her interest in Tibetan Buddhism, I think I heard, by seeing that he had one om mani padme hum, this. Right? So she was drawn to that om mani padme hum that he was wearing. She was drawn to that, so that’s how her beginning of Tibetan, interest in Tibetan Mahayana Buddhism, started from that. So anyway, so he was at the airport, so while I was waiting, we had some Dharma talk, and that’s it.

So now second time when I came to Taiwan, that time the center is, as my previous secretary Neil, a monk. So I think I met Fritz that first time but didn’t have much talk. Didn’t have much talk. So because he was so worried, he didn’t know us, didn’t know me, but he heard about us and who is us, in whose hand we were, he found out, he was so determined, he came in the evening, at nighttime, in the evening. Then explaining the lama who was taking care of us, the Tibetan lama. So anyway, so the next day the lama has arranged, asked, a great abbot in Taiwan, to ?ask some Dharma questions, and also His Holiness asked to check the vows, the bhikshuni vows, like that.

So anyway, this lama made a plan to see, tomorrow to visit, ?for Kaoishung, the master ?Shin Hun. So he arranged cars and everything. So then because Fritz came that night gave very elaborate stories to, I didn’t hear but told Neil, those times he was my secretary, and then there was Merry Colony and her friend. They came, Merry Colony and her friend came to start a translation, what we started at Dharamsala, the idea was to start in Taiwan. To learn Tibetan language, Tibetan language training and to have a geshe and a Western professor, that was the idea to help to translate Dharma.

So anyway, so then after this long report from Fritz, I didn’t hear but he told others. So then in the middle of night I changed my plan, next morning to go back to Nepal, stop everything. So next morning the lama came, very dark place. His body is very tall, well-dressed, all dark, shoes dark. Everything dark. And then, so anyway, he was, kind of a little bit dark face he came, but he didn’t say much. So I left the next morning. And so I told Neil that he might give money, don’t take it. So then I entered in the car, but Neil was entering another car, so he was giving this big bundle of money, trying to give to Neil, but because I had already told to not accept anything. So then he rejected. So anyway, I went back to Nepal.

Then this lama told some of his friends, geshes, this Lama Zopa is crazy, he’s not all, crazy, he’ crazy, yeah, something like that. So anyway this lama already passed away.

So the second time when I came back, so then the Fritz and George, some ?of ?them, I think, so Fritz wrote, I think, maybe the group, anyway, wrote saying that can come to teach Dharma, after I think after one year, I think took one year. [Translator: Three years.] Then Neil went to Taiwan, three years, after three years then got the letter that he can come to teach. So I sent Neil to teach here, it started at Fritz’s house. The first, he stayed there? Neil stayed there? Neil stayed at the Fritz’s house? [Translator: No, no. Stayed in _____ ______ house.] Stayed at ?Ong Bu Chen’s house, the limping one, and then he taught at Fritz’s house. So the, actually, the Jinsiu Farlin, the center started from Fritz’s house. So anyway, then I think maybe moved around.

So when I came the center was which part of Taiwan? [Translator: ?Yong Ker.] ?Yong Ker, this part of Taipei, the center was there, I think, for a few years. After Neil, Neil lived three years, then Dr. Adrian came and continued the center, how long? A few years? [Translator: Two years.] Two years. So that’s the, by the way this I’m talking about the mantra, so that story came out. The story of the center came out.

So anyway, we did, there was a nyung nä arranged, first nyung nä in Taiwan, I mean, our, my first nyung nä in Taiwan. That was first nyung nä for the center? [Translator: No, in the ______.] Oh, it was led already. [Translator: The nunnery, you remember there’s one nun, her mother….] No, the first nyung nä, that was first nyung nä or not? [Translator: No, not in the center. Do you remember there’s one nun who used to be actress?] Yeah, yeah, that I remember. But that nyung nä was first.

[Translator: Yeah, that’s the first time.]

So we did, there was nyung nä arranged in one nunnery, beautiful nunnery. Nice view of mountains, but nobody comes at the nunnery. There’s a mother, nun, she’s paralyzed, she’s upstairs, paralyzed. So this was built by the daughter who was a singer. This is mother’s wish to have a temple. Then she became a nun, got paralysis, and then the daughter became a nun, so anyway, so we did nyung nä there. We did nyung nä. So anyway, I think that nyung nä is the only nyung nä I didn’t feel hungry. That’s the only nyung nä, no thought of food. Because, I think the lunch was made by them, no? Who made the lunch? [Translator: _______ was the cook at that time.] So anyway, that food was very good. Because I ate two, with chopsticks two or three, then completely filled. These two days’ nyung nä. No thought of food, no hunger, I ate only two or three chopsticks, , somebody with some blessing there. Anyway, even third morning, no hunger.

Anyway, so when we do a mantra for this lady, one lady, she, I don’t know her name but she has a vision, I mean, she saw Compassion Buddha and she received this mantra directly from Compassion Buddha. So she recites perfectly in Sanskrit. It seems exactly from Compassion Buddha that she received. So I used to call her to do retreat. During the recitation mantra, sit next to me to recite the mantra, the long mantra, asked her to recite the long mantra.

So some people way they recite, exactly from Sanskrit. So maybe, there is something written, I think she has written the mantra, so I think that may be helpful, easy, might be easier for you to read. But otherwise, what we can do is, somebody write down, I read slowly, somebody write down, then that can be used, like that.

So however, so we recite some number of this mantra. The idea is, because this maybe 10,000 maybe, which is difficult. May not be enough time, so to recite some number of this, then other one is we recite a number, so mainly we count the long mantra which is in the sadhana. That one. So you can, that’s the main mantra to use for retreat. But if somebody, of course, wishes to do this long one, then can do also that. Because originally, the idea was the long mantra, this one to use for retreat. So can use this one some, recite some, then can recite the other one, NAMO RATNA TRAYA, the one in the sadhana. The _____ in the sadhana, that one.

[Translator: Rinpoche, actually that time nyung nä, that was the second time you gave teachings in Taiwan. You came in ’88 and then you gave a Vajrapani initiation and also Chenrezig initiation in ?Taichung.

Oh, nyung nä was second time.

[Translator: Nyung Nä, that time was second time for teachings, but first nyung nä. But I mean you came in ’88 to give teachings in Taiwan.]

Oh. So that’s the second time?

[Translator: Yes. This is your third trip to Taiwan but second time give teachings. That was organized by the ______ sisters and also _____ ______ ______, teachings in ’88. Yeah, now I remember.]

So I will give the oral transmission of the Pabongka teaching on impermanence.

[Rinpoche starts to give the oral transmission of Heartspoon in Tibetan.]

If you want, you can read, but mind pay attention to the sound, to the prayer, the words. If you’re able to do that, you can do that, you can read the Chinese. Then it’s, but the main thing, prayer, as long as you pay attention to the words, then you don’t miss the oral transmission. If you can read or not, it doesn’t matter. Just pay attention to the sound.

[Rinpoche completes to give the oral transmission of Heartspoon in Tibetan.]

If somebody could please light the candles. We do the offering practice. So while somebody is lighting, some people lighting the candles, then read the light offering practice from beginning, which it describes how to do make light offering, all that. The benefits of making light offerings, so forth. Then at the end, we do the prayer three times, then stop this session.

Because we did perform the offerings, and then now we should offer, anyway, I did offer today during meal, I did offer, maybe I think maybe this morning, with the breakfast offered already, maybe also after that, I’m not sure, also yesterday offered. But maybe light all the candles, then you all should do the meditation of offering. Because each offering you collect 100 million merit. Each offering becomes 100 million offering.

Okay, okay. It could be lit more. Could lit more. We can check.

But I think at least two tables will be okay, because this is a very big temple.

Maybe, I think four tables is okay.

Alle. Maybe keep some distance.

You mean burn the other plastic cups?

Okay, in that case maybe….

Put the lights, in that case then maybe better a separate table for the lights. They can put the lights all together.

Completely okay.

So, so maybe somebody read the light offering. The offering the different countries, the different, all that, do slowly that part.

[Translator: Starting from the benefits or?]

Yeah, can be from the benefits. When it comes to making offering in the different country, or the holy objects, all that, Buddha, Dharma, and Sangha, do it a little bit slower that time, people to meditate. Otherwise, the beginning part can read fast.