Teachings from Guadalajara: Days 5 - 8 (Audio and Unedited Transcript)

By Kyabje Lama Zopa Rinpoche
Guadalajara, Mexico, 2008 (Archive #1700)

Days 5-8 of an eight-day series of lam-rim teachings by Lama Zopa Rinpoche in Guadalajara, Mexico. in April 2008. You can listen to days 1-4 here.

You can also read an edited version of this series here, and listen online to the public talk that Rinpoche gave prior to this series.

Day 8: Rinpoche's Early Life in Nepal

suffering follows like a [Tibetan] after the ox there’s what do you call it? The carriage? [Students: Cart.] So what it’s saying is, with bad thoughts, then, when you speak, ?if it’s ?insult, if it’s anger, then the words you speak are harmful words, that which hurts others, so that.

Then what happens, effect, the result, suffering, there’s suffering, what comes after that. So then Buddha gave example, after the ox, maybe here you don’t see much, then, I mean in the West, maybe some primitive place, but, but in India, Nepal, so I think, like in ?Africa or something, many places where, in the West, I mean, you don’t, the ox pulling the huge, heavy luggage, the cart, and all the heavy people and heavy, ?full, you don’t see much, more the undeveloped countries. So, India is developing but it’s still so many people, poor people. So, after the ox what there is, this cart, so heavy like ______ people, then pull, say, so what follows after, so what follows the bad thoughts, then, action, like that, if one does speaking, so as an example, but it can be physical action, it can be, activities, this is an example Buddha saying, example of speech. Then, of course, you say, with anger, you say harmful words which hurt others. Then the effect of that, the result, suffering, what comes after that is suffering. So after the ox there’s the wheel, the cart, so heavy, like ?all ?those people, like that.

And the ox cannot express, “I’m tired,” cannot say, I’m sick,” cannot say, nothing, nothing. It has to pull, pull, pull until it can’t stand up, and then that’s it, then it can’t stand up, then, so you can’t express anything, no matter how much you suffer, can’t. Anyway, so like that.

So, then the, so, Buddha explained that, and then, in the Dharmapada, [Tibetan] the phenomena, cho has different meaning, depending on what context. Cho dharma, but, yeah, the cho here, so means existence, depending on what context, cho in Tibetan language, cho but it can mean many things, Dharma practice but also means existence, cho.

So, the phenomena, happiness, suffering, all this, done by the mind, [Tibetan] the mind is principal and it’s preliminary, and then, [Tibetan] means by generating good heart, [Tibetan] even speak, like that, [Tibetan] then follows happiness, what comes after that, effect for happiness. Then Buddha gave example [pause], the body is inseparable from the shadow of the body, inseparable, wherever the body is, shadow is always there. So like that, so happiness is inseparable, so happiness, the effect after that, happiness comes all the time, inseparable.

So, so like this, so the, just I’m giving you just the general idea, so the present phenomena, as I mentioned some days ago, so you put negative label, think and put negative label, then you see negative. Then, you see negative, then it upsets you, it makes worry, upset, angry, so, here, the circle came from your mind, your mind is the source of problems, the mind looking negative, your life looking negative. So now, so the sufferings, the feeling the sufferings, and seeing things negative came from your mind, feeling suffering, upsetness, upsetness and angry, and depression, however, all these things, and then, seeing things negative, negative, created by your mind, it came from your mind, okay.

So now, then, you put positive, you put a positive label, on this, by thinking the benefits of the problem, even it’s a problem, but by thinking of the benefits, it becomes positive, benefit what you get from that. Then already I gave a few examples before, some days ago, so, then you put a positive label all this, okay, then it appears positive, you see positive, then you see your life become happy. So, no obstacles, so this way no obstacles for your, nothing causes unhappiness, depression, in this way. The first Dharma practice, thought transformation, I’m talking about, it always creates, so, so there’s no, so everything appears positive, and then you see positive, so nothing that depresses you or unhappiness, unable to practice Dharma.

So in this way, with this practice of thought transformation, looking at the suffering, happiness, so now, this way, then, even when you have success, happiness, it doesn’t become obstacle for you to practice Dharma, even you see some problem, it doesn’t become obstacle to your practice of Dharma, so your mind continuously practices Dharma. Even an obstacle arises you see positive.

Whatever, happy or suffering, whatever happens, you see everything, with this practice, mind looking at everything positive, by thinking of the benefits of the problems, so, you have no obstacles, whatever happens you have no obstacles, your practice, your Dharma practice, attaining the path to enlightenment, there’s no obstacles. So even sickness, even that becomes, very important cause to, you use to achieve enlightenment, cause of happiness, becomes cause of happiness of all sentient beings, to achieve cause of happiness of all sentient beings, even if you get cancer or whatever it is, so everything become positive, so unbelievably meaningful, skies of benefit you get from that.

So, anyway, so from your mind, also, from your mind, your mind, non-ignorance, non-anger, non-attachment, the mind, then, you achieve happiness of future lives, you achieve from that, with this mind, with Dharma, positive mind, then you achieve all the happiness of future lives, good rebirth in a pure land, everything, all these I mentioned before, eight ripening aspect qualities, human body which can achieve so much realization, then, seven, human body with seven qualities, human body, with the four Mahayana Dharma wheels, able to complete the path, including tantra, and then you’ll be born in pure land, so, so many.

And then also, with this mind, renunciation, and you ?achieve liberation, everlasting happiness. Then with this mind, bodhicitta, even more advanced, not ?self-cherishing but bodhicitta, now with this you achieve enlightenment, the buddha which has infinite qualities, holy body, holy speech, holy mind, so that achieve, then able to liberate numberless sentient beings from oceans of samsaric suffering and bring to enlightenment, so like that.

So the, so all this, each path has five paths to achieve, five paths, ten bhumis to achieve enlightenment, and tantra, within each there are so many realizations, many realizations, so it’s all from this positive thought, you achieve all that. So can you imagine that this positive mind, bodhicitta, able to, so this, non-anger, non-ignorance, non-attachment, this Dharma, especially bodhicitta, non-self-cherishing thought, that liberates numberless beings from each realm, from oceans of samsaric sufferings and causes, that’s amazing, it’s amazing, amazing, it is amazing, and bring them to enlightenment, which has infinite qualities.

So, I think, so, when is your lunch? [Student: Twelve o’clock. One hour.]

Okay. [pause] So now, you see how phenomena is created by the mind, your happiness, your happiness, suffering, created by mind. So, all the past, present, all the future came from your mind, created by your mind, all the negative thoughts, all the positive thoughts, like that, so everything came from the mind.

Now, then the, thought to mention, didn’t happen much talking karma, so as the Buddha explained, so, good to understand this way, very essential, I think mentioned already one time, but I think very important, otherwise, we think we are practicing Dharma, otherwise we think, I am practicing Dharma, we believe for a long time, I am practicing Dharma, but, then, but if you examine, if we examine, whether it really becomes Dharma what you are doing, or not, then, sometimes, sometimes, you don’t find anything that become Dharma, even though you’ve been believing for, I am practicing Dharma for a long time, for many years, but when you actually check, the day when you examine, check, couldn’t find anything that become Dharma.

So I give my story. So, I was in Solu Khumbu, from there, so in the early morning, early morning when the light comes, I memorized texts, these Nyingmapa texts, prayers, Padmasambhava prayers, I memorized. Then, read all the, except when go pee pee, spend a little bit of time hanging round, so, but it stops before some, late in the afternoon, before sunset, we stop. Then all day read texts with my teacher, not teacher read, but somebody read, but sit next to, then read. So like that, he was unbelievably, extremely kind, who is my uncle. So many years did that, also sometimes puja, go to other people’s house with many, many people, and then, doing pujas, secret mantra Vajrayana those meditations, prayers, and very extensive offerings, very, very extensive so there you offered.

Anyway, so, so like that, many years, and then, went to Tibet, and, three years I lived at Pagri, and then every day, in one year, maybe New Year, first New Year or some other day, there’s one day, no puja, I don’t know why, but every day puja, go to people’s houses, so, from morning, 8 o’clock you go, then do puja, then come back four or five, something like that, then come back to the temple, so puja, then, so prayers, _____ meditation, the protector prayers, things like that, deities’ sadhana, Yamantaka, so forth, but, it’s all meditation, but of course, I had no idea, I just recited the words.

Anyway, so, it’s for the business, for success, to not get sick, I mean, for well-being for the families. So, anyway, so it’s all fixed, ?from one day, then next day there, next day there.

Anyway, so then that time, then came to India, escaped through Bhutan, when the Mainland China took over Tibet, escaped through Bhutan. I was in Bhutan seven days, the main city, then Buxa, India. So, I didn’t really study, just played most of the time, played and paint. I had some friends, Frida Bedi, this English nun found some friends at school, not only school but there’s an old lady, from London, British, who’s a member of Buddhist Society, ?and ?some ?friends, so I made a lot of paintings during Christmas time, then send to them. Anyway, some, I do some paintings, writing for a long time, but that’s it. That’s the best place to study, but, did some study but, it was, what you call? There ?may ?be some name, but I…. So, anyway, going out to walk and things, so, but the other monks, they do unbelievable study day and night, wow, just incredible, _____ _____. The conditions are terrible, conditions, so many sicknesses, so hot, [a few words inaudible] so many died. So anyway, and TB is most problem, I never heard cancer, TB, so many _______. So anyway, so these five major sutra texts, commentaries, all this, by Tibetan lamas, like Lama Tsongkhapa, so they studied these teachings, unbelievable, life completely put in Dharma study. So, anyway, besides their living in their vows, the getsuls, thirty-six, and then the 253 vows.

So anyway, so I was there, from Lama Yeshe then Geshe Rabten Rinpoche, then Lama Yeshe, there’s no teacher before that, Lama Yeshe, Gen Yeshe, so took some meditation on the Lama Tsongkhapa Guru Yoga and bodhicitta. First time I hear the seven techniques of Mahayana cause and effect, I wrote down, but I didn’t learn writing, just my own writing. So then went two times to school, this Young Lamas’ School in Delhi and Dalhousie. So anyway, all those years at Buxa that you go for puja, then debate, class and individually then take teachings from ?geshes.

So anyway, so after that then I went to, so I was supposed to go to Sri Lanka with Lama, Lama Yeshe and myself to open a Dharma center, Mahayana, but that didn’t happen because India and Russia was kind of ?relationship then. So Lama Yeshe though, go back to Nepal. Then that year is a good year, each twelve years, the bird, twelve animals, the years, bird is the special year to make pilgrimage in Nepal. So it means more benefit. So you do circumambulations of Swayambhunath, this mountain inside contains the crystal stupa, embodiment of all the buddhas’ holy mind, dharmakaya, not made by man. It appeared when Kathmandu was full of a lake, it appeared. So it was inside, it was covered by it. So that’s the most precious thing, unbelievable precious, most precious in Nepal. So Buddha came in Nepal, there’s one very high mountain behind Swayambhu and predicted, it’s called ?Lang ru lung den, where Buddha predicted, so predicted about this, the crystal stupa, embodiment of dharmakaya.

So anyway, so many people, three o’clock in the morning get up and go round the stupa. So those many lay people from home, they do business daytime, in the morning get up three o’clock, before the work, go round the mountain, so many. And there’s some, so many, and there’s some people give, on special days, so many people, then some people go there and offer water, drink, people who circumambulate, so very generous.

So the animal ?bird/birth year, so you do 100 water, there’s sixteen or something circumambulations, like that, Swayambhunath mountain, that’s regarded very, unbelievable purification. Then Baudha Stupa, there’s certain number mentioned, but I’ve forgotten now. Baudha Stupa. By building that stupa then so much, the Tibetan Buddhism is spread in Tibet and preserved for so many years, and so many became enlightened, then now spread all over the world, and every year tens of thousands of people in the West able to follow the path to enlightenment, able to make their life meaningful, find peace in their heart. So all this, including us, so all this came from having built the stupa at Baudha, Baudha Stupa in Nepal.

So these four brothers, the mother who’s looking after the chickens, so she wanted to build a stupa, asking the king, just somehow due to her good karma, king expressed, Yes, just happened to promise, he said yes, so slipped out. But normally king wouldn’t give. So but the king slipped out, so then he cannot change, so that, so anyway, so the name of this holy place called ?Cha rung kha sho, cha rung means it can be done, so king answered back when she asked, sent petition, cha rung, it’s okay. So the name of the holy place where the stupa is, cha rung kha sho, stupa of cha rung, cha rung means can be done, kha sho means slipped out from mouth of the king. So the idea is, it seems the rule is that whatever the king says, ?may no change, you have to do it. So this, I heard from my brother, the king even some servants or something to kill, then at least if they’re not there at least you can kill some animal or some, I don’t know, something like that, chicken or something, you have to kill something.

So anyway, okay, so this stupa, so she built up to the vase, then she passed away. Then the thirteen golden wheels and the top, the banner, top umbrella and all that thing, so she had four children, four sons, so they completed the rest of the stupa, then they all stood up, then made prayer. Then when they made prayer, all the buddhas they absorbed into the stupa, ?to ?the ______. So therefore, the name of the stupa is All-Encompassing and next title is Wish-Fulfilling, All-Encompassing Wish-Fulfilling Stupa. So anybody who prays to this stupa, all their wishes get fulfilled. So normally, but especially, the very first time when you come to Nepal, when you see this stupa, from airplane or from where, they very first time you see, so it’s extremely important to make the best prayer because it has so much power to succeed, to actualize. So that’s very known. So even normally to pray is very, very powerful.

So anyway, so the first elder brother made a prayer, May I become Dharma king. So after they finished building the stupa, dedicated the merits, May I become Dharma king in Tibet, spread Dharma. Then next one, heard, May I become the minister during that time, to help the brother to spread Dharma. Then next one heard that, And may I become the abbot to spread ordination, lineage of the ordination vows, the real teaching of the Buddha, vinaya. Then the next one heard, when there’s obstacles, may I be a powerful yogi to pacify the obstacles. So prayer. Then there’s more stories but anyway, so then the, after this, then exactly happened. The elder brother was born in Tibet become Dharma king, Trisong Deutsen, and then spread Dharma. Then next one become minister, next one become abbot, [pause] I’ve forgotten the name, today I do not remember. [pause] I don’t remember. [Student: Shantarakshita.] Shantarakshita? I don’t use the name, that name. I use Tibetan name, sorry. Anyway, it doesn’t matter.

Then the build the first monastery in Samye, and so daytime people build, nighttime spirits tear down. That happened many times. So then one, I think probably, many ?staff maybe asked the king to invite Padmasambhava, the powerful yogi in India. Sent invitation then Padmasambhava came in Tibet. Then he rose the very powerful deity, Heruka ?dezhin ?kuntu or something like that. So he manifested in powerful deity, then he hooked all the spirits. I think must be fourteen, fifteen, sixteen, might be fifteen spirits, then three ran away according to the karma of sentient beings. Then the thirteen of them there, then he subdued their mind and then he gave pledge to them to be Dharma, to become protectors, protector of Buddhadharma in Tibet, then the practitioners. So they are situated around the Himalayan ridges, Himalayan mountains. So that’s why Buddhism in Tibet was able, ?Tenma chu nyi, the female twelve protectors, so this is why, no other religion came. There were Muslims, Tibetan Muslims there, a small number, for a long time, but there was no problem, no problem at all. So but no other came, in Tibet, so I think because of these protectors, things like that, for a long time. So for this, I mean, so many hundreds of years. So able to keep Buddhism so pure. Everybody, government, population, everything is just Buddhism, to learn and to practice, monastery or the cave, to meditate, to actualize the path, liberate from the suffering, suffering of samsara, all the delusions, achieve enlightenment.

So anyway, so then because of that, no business brought from outside world to in Tibet, ?company development, nothing, I mean there are Dharma connection to Mainland China, Dharma connection to India, those great pandits, bring Dharma. But they stay by themself, so that Buddhism is able to be preserved so well, so deep, vast. So many enlightened, many bodhisattvas, many enlightened beings happened, so many, completed the path. Unbelievable, unbelievable.

So anyway, so now, including us, so many every year, ______ ?parts, I mean everywhere, I mean in the West, able to meet Dharma. Unbelievable fortunate able to follow the path. So this, able to bring peace and happiness within you, others. So all this came from that stupa, from that. Basically that stupa, those four brothers, the mother who built and the four brothers who made prayer to _____ Tibet.

So circumambulating that stupa, so on those years, special year, then it’s very, very, unbelievable, normally it’s unbelievable powerful to purify negative karma and collect extensive merit, whatever prayer you pray success, and especially those years.

So anyway, I don’t know what brought to Nepal, I’m not sure. Why I went to Nepal? [Students mention the special year.] Oh, yes, I see. Oh, now I understand. Now I understood.

So anyway the, sorry, I went side-talk. So went to Lawudo, go back to the place, so then the previous, in the, supposed to be my past life, that other lamas mention, so his son returned back all the scriptures, all the many scriptures belong to past life, the Lawudo Lama, the cave and all the things, ritual objects. So anyway, so one, so I was building monastery, so I mean many years went to, anyway, so yeah, so one of the times when I was whole summer staying there to build the monastery, so there’s one text, Kadampa geshes, collection of Kadampa geshes’ advice, one text, the thought transformation, the very beginning thought transformation, Opening the Door of the Dharma. So that’s the one text there so I read that while I was building the monastery.

So when I read that, so that’s talking about what is Dharma, what is not Dharma, what is holy Dharma, what is worldly dharma. So then I checked, all the Kadampa geshes’ advice, so when I checked back my life, all through from Solu Khumbu, I could not find anything that become Dharma. I did all these things but I ?never ?got ?inside Dharma. Totally empty life.

So Dharma, if your mind become Dharma, then whatever you’re doing become Dharma. Otherwise, if your mind doesn’t become Dharma, then all these activities appear Dharma but they don’t become Dharma. So it’s very clear.

So anyway, first I mention this. So this is good to have in mind. So Pabongka Dechen Nyingpo he explains there are four people who recite Twenty-one Tara praises, okay. So the first person recite with the motivation to achieve enlightenment for sentient beings. So that person’s action of reciting prayer become Dharma, but of course becomes the cause to achieve enlightenment, highest success. Which means become also cause of happiness of all sentient beings.

So the next person’s reciting Tara prayer but with the motivation to achieve liberation for oneself, liberation from samsara, from oceans of samsaric suffering and causes, to be free from that for oneself. So that person’s action of reciting prayer did not become cause to achieve enlightenment for sentient beings, only cause to achieve liberation, ultimate happiness for oneself.

Now the third person reciting prayer but with the motivation to achieve only happiness of future lives for oneself. So your own happiness of future lives. So just that. So that person’s action did not become cause to achieve enlightenment, didn’t become cause to achieve liberation from samsara, only become cause of happiness of future lives. But, of course, become Dharma. That’s the last Dharma. That’s the last one.

So now the fourth person recite the prayer, recite Twenty-one Tara praises, but with the motivation seeking happiness of only this life, so long life or to be healthy or for business or whatever, health or whatever, just for pleasure of this life, happiness of this life. So now, with attachment, not to have long life in order to benefit others and not to be healthy so that you can benefit other sentient beings, so that you can practice Dharma, to achieve liberation or not even for the benefit of sentient beings but to achieve liberation or happiness of future lives, in order to practice Dharma, not that. I mean, to have long life, to be healthy, so that you can benefit others, I mean, yeah, you can have many things, but to benefit other sentient beings, but that’s very positive, that’s the best motivation, to benefit others, at least we have that, but it’s nothing like this, not even to achieve ultimate happiness, not even to achieve liberation, not even to achieve happiness of future lives for oneself, okay. So just ?from this life’s happiness. So that attachment, that’s pure nonvirtue. So therefore now, that person’s action is not spiritual action, religious, so forth, looking like that, looking religious. Then a person, then of course when the person does that, that person appear like religious person, okay. But actually that didn’t become Dharma, that person’s action of reciting doesn’t become Dharma. That one become nonvirtue because the motivation is nonvirtue, only attachment to this life. So then the result, there’s no happiness. So even the subject Dharma but your action did not become Dharma. Because the subject is Dharma doesn’t mean your action become Dharma.

I mean, there are other examples. You can recite mantras, deities’ mantras, maybe then you have bad motivation to harm somebody. There can be like this, anger, selfish mind and anger, harm others, so like, yeah, like people doing to harm others, black magic or harm. So that action, you can use the mantra to achieve enlightenment, to overcome problems to practice Dharma, to benefit others, but here with anger or however, negative thoughts, self-cherishing thought, you use to harm to others. So that action of reciting that mantra only negative karma, that become only negative karma, result only suffering, even rebirth in the hell realms, even rebirth in hell. So many times happened like that. So there happened a meditator of Yamantaka, Yamantaka’s Highest Tantric deity, embodiment of Manjushri, who’s embodiment of all the buddhas’ wisdom. So there happened two monks who, I think might be monk, anyway, anyway, two who did many years of retreat Yamantaka. So one passed away. So then one day the other person, who was still alive, doing retreat, does sur, sur means you burn tsampa in the, you put some in the fire, then you use smoke, tsampa mixed with butter and, ?there ?are special substances, put in the fire then the smell you make charity to others, the six realms, you make offering to Buddha, Dharma, Sangha, guru, Buddha, Dharma, Sangha and the six realms’ sentient beings and especially it’s the food for intermediate state beings, people who died, born in intermediate state, and haven’t found yet rebirth, so this is a special food, the smell, it’s what, so however, through mantra, through a special mantra, meditation, of course, so then they, I mean they receive oceans, I mean, like cities, like countries, unbelievable enjoyment from this. And then, of course, also purify them and higher rebirth. So great benefit for, especially intermediate state beings, okay, by doing sur practice.

And also it’s very common when somebody dies the family, or if family doesn’t know, then somebody else to do sur, that’s quite common after somebody dies. So in case that person’s in the intermediate stage.

So anyway, so what I was saying, so therefore, so then he saw this spirit, many arms, heads, like Yamantaka, and then he saw this when he was doing sur. Then he asked, Who are you? Then, Well, I was your friend who was doing retreat before. So he came to receive this sur. So he’s born as spirit. He was practicing tantra but born as spirit. So didn’t know how to practice tantra, so born as spirit. So didn’t practice tantra with the lam-rim. Didn’t practice tantra with renunciation; didn’t practice with bodhicitta; didn’t practice with right view. So that’s the whole thing. So even he chant mantra, maybe do meditation, but left out the lam-rim, renunciation, bodhicitta, ?right, which cleans the mind, that part left out. So did not become Dharma. So it means that tantric practice did not become Dharma, not even renunciation, no renunciation of future lives, no renunciation of this life, so then did not become Dharma. So it become negative karma, then born as a spirit. So not enough the subject is Dharma.

So knowing, so therefore, it is the most important, at the beginning of lam-rim it talks so much how to practice Dharma, how to meditate, the very first thing, the most important thing, what wastes your life, what doesn’t waste, what makes your life meaningful, what wastes your life totally is motivation, the very, how to meditate or how to practice Dharma, the motivation. So if that is, if there’s no Dharma motivation of your act, retreating, whatever you are doing, so if there’s no Dharma motivation, if there’s no renunciation, if there’s no bodhicitta, right view, then, any of these motivation, then, if there’s no renunciation, your retreat doesn’t become cause of, your retreat or your, what Dharma you’re practicing doesn’t become cause to achieve liberation from samsara for yourself and if it’s not done, if it’s done without right view, then your Dharma practice doesn’t become antidote to samsara, it can’t liberate you from samsara, it doesn’t become antidote to cause of samsara, the ignorance, so it can’t eliminate the root of samsara, ignorance. So without bodhicitta, Dharma practice what you’re doing doesn’t become cause of enlightenment. So same, but if you have, if you live your life with Dharma, the renunciation, bodhicitta, right view, then even many hours of doing job, many hours sleeping, many hours doing job become cause to achieve liberation from oceans of samsaric suffering and cause, oneself, if it’s done with renunciation; if it’s done with the right view, then many hours doing job, the sleeping, however, whatever it is, then become antidote to samsara and the cause of samsara. Then if it’s done with bodhicitta, even many hours doing job or sleeping, whatever other activity, cause of enlightenment. Not only doing prayer or sitting ?meditation, but even doing job, many hours doing job, sleeping, all that, all the other activities, even those common things becomes cause to achieve enlightenment for sentient beings.

Yeah, then, so like that. [pause] So the, yeah, then the [pause], so I think, yeah, maybe we stop there. So then, today’s program will change, not the same as, so because we need to be enlightened today, so that’s ?brought many changes. Okay.

[Rinpoche and group recite short mandala offering.]

Due to all the past, present, future merits collected by me, the three-time merits collected by others, may the bodhicitta, source of all the happiness, success, for oneself, including the enlightenment, and source of all the happiness, success for all sentient beings, may it be actualized within one’s heart, in the hearts of all the sentient beings, one’s own family members, everyone connected to you, including enemy, so then all the sentient beings. And in whose heart the bodhicitta generated, may it be increased. And especially the leaders of the world and in the hearts of all the religious people in the world, Buddhists, all those different religious people and then that will make this world filled with perfect peace and happiness. And war, famine, disease, torture, poverty, sicknesses, and dangers of fire, water, air, earth, all be stopped, may nobody experience all these forever.

Jang chhub sem chhog rin po chhe….

Due to all the three-time merits collected by me, collected by others, that which exist but which are empty, totally empty from its own side, may the I, who is totally empty from its own side, exists but totally empty, achieve Guru Shakyamuni Buddha’s enlightenment, which exists but which is totally empty from its own side, lead all the sentient beings, who exist but who are totally empty from their own side to that Guru Shakyamuni Buddha’s enlightenment, that which exists but which is totally empty from its own side, by myself alone, who exists but who is totally empty from its own side.

So, please enjoy ?food. [Ven. Paloma gives Spanish for the expression, which Rinpoche copies.] [Someone else gives Rinpoche the Spanish for “enjoy” or “good appetite.”]