[There is a loud noise from the sound system.]

I think it’s to remind us of emptiness.

So, did anybody fall down? You fell down.

[Student: Happy.]

Happy falling down….

So, just to continue a little what I started with some examples of the present mind creating present phenomena….

Take the example of somebody stealing your things. This happened to Gen Jampa Wangdu, a very successful meditator who is one of my gurus and was Lama’s and my best friend in Dharamsala.

Gen Jampa Wangdu said that when he lived in the monastery in Tibet, he didn’t study and he didn’t follow the monastery programs. He was just a kind of dobdob, fighting and competing in physical things. There was no football in Tibet, but the dobdobs had their own competitions. Dobdobs don’t follow the monastery rules and don’t study much, but they usually offer the tea and food when there are special functions. They fight and have contests of physical strength. Anyway, I’m not sure he did what the others do. There was one monk who was studying well, and somebody wanted to harm him, so he went outside to protect this monk. He preferred to risk being killed himself in order to protect the other monk who was studying well. So, Gen Jampa Wangdu said, “I lived like a dobdob.”

One time His Holiness Trijang Rinpoche, who is Lama Yeshe’s and my root guru, gave a commentary on Lama Chöpa at [Tso Me Ling] Monastery in Tibet. I think that in a past life the head lama of that monastery had been a great lineage lama of the Lama Chöpa teachings. Lama Yeshe was also there at those teachings. In Sera, Ganden and Drepung monasteries, the main focus is on extensive study and debate of Buddhist philosophy, primarily of the five major sutra texts that I mentioned the other day, which are Buddha’s teachings, and of the commentaries by the great Indian great scholars such as the Six Ornaments, as well as of the commentaries by Tibetan lamas who were also great scholars and highly enlightened beings, such as Lama Tsongkhapa. As part of the usual monastery discipline, you don’t go outside to take initiations or teachings on the tantric path, or even on the lam-rim. The rules don’t allow you to go out much until you become a geshe. You just stay in the monastery and study. You can’t even keep tantric texts in your room, though you are allowed to keep the philosophical texts. Why are the rules like that? Of course, you should take lam-rim teachings and tantric initiations; you need to have them. But while you’re in the monastery, the main emphasis is on study, because these monasteries were set up from the beginning so that monks could really learn the entire teaching of Buddha as extensively as possible and preserve it. If your learning is deep and clear, you’re then able to spread the teachings to sentient beings in this world, and thus there is continuity of the teachings and they don’t degenerate. When you think in a broad way, in terms of the long-term future of the teachings in this world, it makes sense. Otherwise, the system of deep and extensive learning that Lama Tsongkhapa and the other previous great lamas set up extremely well would very quickly be stopped.

After you have finished the geshe examination, you then go to one of the tantric colleges, where you still follow all the discipline; but I think you have more opportunity later to receive lam-rim teachings and to meditate in isolated places. You can practice outside the monastery or in the monastery while you are teaching others. While educating others, you can also meditate on the path. Many lamas and monks also do lam-rim meditation while they are teaching many others about the five major sutra texts and their commentaries. While they are busy teaching others, they themselves try to have realization of guru devotion, the three principles of the path (renunciation, bodhicitta, right view) and of the uncommon path, the two stages of tantra.

For example, Geshe Rabten, my first teacher in philosophy, whom I mentioned before, was a very learned teacher so he had many disciples. Because the monastery program is so full, you can’t find much separate time to meditate. In the morning you need to come outside where the monks debate to do prayers with the other monks and then again supervise the debates in one class after another. The teachers themselves then receive teachings from other great teachers and also have to give teachings to others. Since it’s a full program, they don’t have much spare time to meditate. It seems that many of the great teachers meditate on the path during puja. At the beginning the many different classes do debate on the five major texts. The monks then gather for puja, where they do prayers to eliminate obstacles and to be able to complete their Dharma study and to have realizations, as well as prayers requested for other sentient beings who have died or are sick. Since there’s not much other time, these great practitioners take the opportunity during the puja to meditate on the path.

When my teacher, Geshe Rabten Rinpoche, who is also Lama Yeshe’s guru, was studying Madhyamaka, which is studied before the Abidharmakosha and the vinaya, the extensive study of the monks’ vows, would do meditation or his own practice during the prayers. When you’re studying Madhyamaka, you’re quite a senior monk, because you’ve already done many years of study on Abhisamayalamkara, Maitreya Buddha’s teaching, as well as many commentaries; and before that you’ve studied the four schools, Seventy Topics, mind and mental factors, and the three levels of dura at the beginning. If you study the initial subjects well, it helps very much when you later study the bigger commentaries on the path to enlightenment, as you already have the basis, like laying the foundation before building a house. It’s similar when you are studying Dharma.

Even when Geshe Rabten was in the Madhyamaka class, with the Abidharmakosha and vinaya classes still to go, he meditated on the tantric path during pujas. This means that he had already trained his mind in the lam-rim, had already completed the root, guru devotion, and the three principal aspects of the path. Even at that time Geshe Rabten has perfected seeing himself as Yamantaka, the most wrathful manifestation of Manjushri, the embodiment of all the buddhas’ wisdom. Yamantaka is the most powerful deity to pacify obstacles to Dharma practice and to develop wisdom. Even at that time, when he was so busy learning himself and teaching others, he could do this concentration, which means he had realizations of the generation stage.

Many other great teachers, while they’re busy learning and teaching others, meditate on the path and have attainments in that way, without going outside to caves or anything like that. (Many do also go outside.) While living at the monastery, many develop their mind in the path to enlightenment.

When Geshe Rabten was in Dharamsala he lived in a small house close to Tushita, our retreat center. During that time Geshe Rabten told Gen Jampa Wangdu about how he able to meditate on himself as Yamantaka during the time he was studying Madhyamaka. Although he had other teachers, Gen Jampa Wangdu’s main teacher was Geshe Rabten. By explaining about Geshe Rabten, who is a great scholar and a great yogi, I’m just giving you general information about what the great teachers in the monasteries do.

Anyway, His Holiness Trijang Rinpoche was giving the commentary on Guru Puja, the most extensive guru yoga practice, and both Lama Yeshe and Gen Jampa Wangdu were there. Some monks didn’t go out of the monastery to take teachings from different lamas; their teachers kept them in the monastery to finish their extensive study of Dharma. Gen Jampa Wangdu explained to us that during that commentary his mind totally changed. He developed renunciation by listening to the commentary on Guru Puja from His Holiness Trijang Rinpoche.

He then left the monastery. He went to see and receive instructions from one very high lama, Lhatsun Dorje Chang, a holder of all the teachings and initiations of the four traditions (Sakya, Kagyu, Nyingma and Gelug); he lived for a long time—maybe a hundred years. Lhatsun Dorje Chang advised him to go to the southern part of Tibet where there are many Kadampa geshes’ caves, and to meditate in Geshe Khamlungpa’s cave. Rinpoche also gave him gave teachings on chu len, or Taking the Essence, where you make pills from medicinal flowers and don’t need to go out to look for food.

Gen Jampa Wangdu then went to the cave and did retreat on Taking the Essence. The training in this practice takes twenty-one days. When Gen Jampa Wangdu was in Dharamsala, a few years before he passed away Lama Yeshe and I requested him to give this teaching to our senior Sangha, many of whom then did the retreat for twenty-one days. Lama collected the flowers from Solu Khumbu and made the pills. I think that some had great success, and only one didn’t complete the retreat. One monk got very sick even by the next day, but that monk also gets sick if he tries to do nyung-näs; he vomits and has a lot of problems. I think some heavy negative karma gets purified. Anyway, some had great success.

Gen Jampa Wangdu lived in the cave just on the pills, so he didn’t need to look for food. If you’re living high in the mountains and have to go out to look for food, you waste a lot of time because you have to go very far to find it. Also, when you do this practice, your mind becomes very sensitive and very, very clear, so it’s very helpful in accomplishing shamatha, or calm abiding, meditation.

All day long he did Jorchö, the preparatory practice, and meditated on lam-rim. He did this for one or two years, I think. When Tibet was forcibly taken over by mainland China, he then escaped from there to India.

When Gen Jampa Wangdu was at Buxa, he was totally different. He was always meditating on the path, day and night, and precisely following the monk’s vows. At one time it happened that he was living outside the house where I was living. Outside the door of that house, number 16, there was a small shelter with bamboo walls, just large enough for one person. You only saw him when he went out to the toilet; otherwise, he was always inside and you didn’t see him. Every time you saw him, everything about him—the way he wore his robes, his manner—was very proper, according to the vinaya. You could see that he was a real practitioner. Even from the way he was walking, you could see that his mind was completely controlled. It was very inspiring.

Gen Jampa Wangdu left Buxa to go to Dalhousie, which is near Dharamsala and very cold in the wintertime. I met him there when I was in Dalhousie for six months in the school with the other young lamas. On Sundays we had a holiday, so we would walk around the mountain. One time Gen Jampa Wangdu was coming towards me, and when I asked him where he was going, he said that he was going to look for firewood. But he didn’t look at all as if he was looking for firewood. He looked totally subdued, as if he was going to the temple or something like that. People looking for firewood normally have a different manifestation.

Unfortunately, I didn’t see his room. He lived and meditated for many years in a small run-down house with a broken roof, where a lot of people had died. I should have gone to see it, but I didn’t. There were a lot of spirits there. He told us later that there were a lot of spirits around him, and then sometimes he would recite the first chapter of A Guide to the Bodhisattva’s Way of Life, on the benefits of bodhicitta, to them. He was living a totally renounced life.

He was following one high lama, Trehor Kyorpen Rinpoche. After he had finished studying in Drepung Monastery and done his geshe examination, that lama left the monastery and went to meditate on a very high mountain near Lhasa. The mountain was so tall and so massive that its top was always obscured by clouds. Trehor Kyorpen Rinpoche, with maybe one attendant, went to this mountain carrying just his monk’s robes, the ones that you have to keep with you; Lamrim Chenmo, Lama Tsongkhapa’s lam-rim text; and a few other things. This lama had nothing; he was ascetic.

When he was looking for a cave in which to stay, a stone came dropping down from the mountain. The stones kept coming, again and again. When he followed the stones, he found a cave in which a skeleton was sitting. He sat down outside the cave and offered a mandala. After he finished offering the mandala, the skeleton collapsed. He then decided that that was the place to meditate.

I don’t know how many years he meditated there. Slowly, his disciples, all of whom had finished the extensive studies, also came there to meditate, setting up places some distance from each other. They came there to actualize the path under this guidance.

Anyway, this lama later lived in Dalhousie, and organized this place for monks to meditate. He didn’t accept just anybody. He chose monks he could see could practice. Gen Jampa Wangdu was the first meditator guided by him there in India. He achieved calm abiding there. Geshe Rabten Rinpoche had gone to Dalhousie to inspire people to practice calm abiding, and Gen Jampa Wangdu then began and completed the practice. Later, when Trehor Kyorpen Rinpoche had passed way, Gen Jampa Wangdu came to Dharamsala, where he lived for many years in different places. One place was on the mountainside down below the house of His Holiness Ling Rinpoche, the senior tutor of His Holiness the Dalai Lama. There was a large rock there, so he dug there and made a cave. He lived there for seven years, I think, and that was where he realized emptiness. When I was taking teachings from Geshe Rabten Rinpoche, Rinpoche told me that if I had any questions I should ask Gen Jampa Wangdu as he had realized emptiness and had fresh experience. Rinpoche told me this a few times.

Gen Jampa Wangdu also stayed high up on the mountain behind McLeod Ganj for quite a number of years. Somewhere there he also had realization of bodhicitta. Generally speaking, I think there are probably more people who realize emptiness, and actualizing bodhicitta is much rarer. Of course, it still depends on a person’s merit from the past, but having the realization of bodhicitta is rare, generally speaking, while there are more people who have experienced emptiness. Someone who has realization of bodhicitta is the luckiest person. So, Gen Jampa Wangdu had realization of bodhicitta.

When we were in Dharamsala, Gen Jampa Wangdu would come to see us from time to time, and he would usually appear when there was a need for him, because he could see that he was needed. If somebody in Dharamsala was dying, even though there was no direct communication with Gen Jampa Wangdu, he would see what was happening from his cave and appear there and give advice to the dying person. One time a famous learned geshe was making a lot of noise while he was dying, so he went there to give advice to the geshe. He also did the same for a lay person. When they were dying, he would go there to remind them of bodhicitta.

He was able to see what was happening. When Gen Jampa Wangdu went to see His Holiness the Dalai Lama, unlike other people, he didn’t have to go through the secretary in the Private Office or anything like that. He could go straight to see His Holiness whenever he wanted because he could see from his cave when the time was right, I think. The only time he went through the Private Office was when I asked him to request His Holiness to give the Secret Chenrezig, Gyalwa Gyatso, initiation. When I asked Gen Jampa Wangdu to do this, he said, “Oh, for this one I’ll have to go through the secretary.” But for many years he never went through the secretary. Because he could see when the time was right, he could go straight to see His Holiness, or maybe he had to wait a little sometimes.

One time he told Lama and me that he had never been in anybody’s house for his own sake for seven years. It doesn’t mean that he hadn’t been in other people’s houses for seven years. It implies that he had generated bodhicitta seven years before that. Once you generate bodhicitta there is no thought at all of seeking happiness for yourself. There is a total change, and you have the thought of seeking happiness only for other sentient beings. Of course, it does happen that you can lose bodhicitta after you have generated it and fall into the lower path. That does happen to some people. However, if you have bodhicitta, it’s impossible to give rise even for a moment to the thought of seeking happiness for yourself. You seek the happiness only of other sentient beings; you cherish only other sentient beings. Everything you do, even your breathing, is for sentient beings. Eating, walking, sitting—everything you do is only for others. So, that’s what Gen Jampa Wangdu meant. He wasn’t saying that he hadn’t been to other people’s houses at all. He hadn’t been to other people’s houses for his own purpose for seven years.

Not only had Gen Jampa Wangdu completed the three principles of the path, but he had great experience of the generation and completion stages of the Highest Yoga Tantric path. One time when I was in Dharamsala we were taking teachings on the Six Yogas of Naropa, a completion stage practice, from His Holiness the Dalai Lama. We would receive the teachings then come back together to Tushita, where I would discuss the teachings with Gen Jampa Wangdu in my room. He would then tell me his experiences; he had accomplished the Six Yogas of Naropa. Geshe Rabten Rinpoche regarded him as a very successful meditator, after he had realized emptiness. Rinpoche used to say he was a very fortunate meditator.

I received from Gen Jampa Wangdu the lineage of Taking the Essence with flowers, which enables you live without food in a solitary place. I wanted to preserve the lineage in case it became rare. But of course I haven’t yet done the retreat—maybe I should with diabetes. I’ll see what the diabetes says…. I didn’t receive any other teaching except for the teaching I received when I asked, “What is the quick way to have realization of lam-rim?” His answer was to practice the antidote to ego, to self-cherishing thought, which is bodhicitta. That answer is perfectly right. He mentioned the very heart practice, because he himself had the experience. He was a bodhisattva and a tantric yogi with great experience. From his experience he could tell me that what makes everything successful, what brings all the attainments, is the ultimate good heart, bodhicitta, which is the antidote to the ego, to self-cherishing thought. That answer is the key. It means that everything becomes successful through practicing the antidote to self-cherishing thought in daily life.

Anyway, when Gen Jampa Wangdu was staying in Geshe Rabten Rinpoche’s small house in Dharamsala, he had a clock. I don’t think he had had a clock before that, but at that time he had a clock. One day when he went to puja or to take teachings from His Holiness the Dalai Lama, a thief came and took the clock. The thief couldn’t find anything else worth taking in the house apart from the clock, so he took the clock. When Gen Jampa Wangdu then came back and found the thief had taken the clock, he was so happy. Actually, this is the main story I wanted to tell you, but I had to introduce you to Gen Jampa Wangdu by describing a little bit who he is, so that you realize that he an important, very successful meditator.

Gen Jampa Wangdu told me that he was so happy that the thief took the clock away. Why was he so happy the thief took away the clock? Because he had a realization of the kindness of sentient beings. He saw how sentient beings, including the thief, are so kind and so precious. He had that realization. First, as the foundation, he realized that every sentient being had been his mother numberless times in the past, had been kind to him and so forth. Besides that there was the realization of the extensive kindness of sentient beings (of how all past, present and future happiness, including enlightenment, is received by the kindness of each sentient being), as I mentioned just before. He had this foundation realization of the unimaginable kindness of sentient beings. Gen Jampa Wangdu saw that the clock was what that sentient being wanted, and that he had enabled that sentient being to receive what he wanted. That’s why he was so happy. He looked at the situation as positive, not negative, so he was very happy. If you looked at that situation as negative, if your mind labeled it negative, you would get angry, want the thief put in prison and tell the police what had happened. You would then have the problem of creating negative karma; the thief would have problems; and the police would have problems. Many people would have the problem of creating negative karma. Sometimes you invite many sentient beings into the lower realms.

There are many great lamas and meditators with stories like that. You can see how your mind creates phenomena—here, happiness. Even though somebody had taken his clock, it made Gen Jampa Wangdu very happy. It came from his own mind through meditation, through having those attainments. He saw the kindness of that being and how precious he was. The reason I’m saying this is so that we develop our mind in that way. This is the practice of lam-rim, of thought transformation. With this practice, what is normally regarded as a problem can for you become a source of great peace and happiness.

I’ll just mention one more thing, then stop there….

The way Guru Shakyamuni Buddha practiced is that he would cherish somebody whom he had helped but who had harmed him in return. You commonly expect to receive only help, not harm, from someone you have helped. But what do you do if, instead of helping you, that person harms you? Here, Buddha’s advice as to how to deal with this, which Buddha himself practiced, is to cherish that being the most and generate the strongest compassion for that person who gave you harm in return for your help. You should do this sincerely from your heart. How can you do that? By thinking of the unbelievable kindness of that person.

Normally, in life, when you harm or badly treat somebody, you can expect that that person will harm you in return. It mightn’t happen all the time, but it’s what you normally expect. But when somebody whom they have helped then harms them in return, most people find it very difficult. They think it’s the worst thing in the world. They find that person the most difficult one to develop compassion for because they returned harm for their help. Most people wouldn’t think to cherish or generate compassion for that person. They would get unbelievable angry and harm the person. That is what usually happens.

Now here you generate the greatest compassion for that being. When you do that, it purifies so many eons of your negative karma. That person you helped harming you in return is the result of your past negative karma; it came from your mind. That person is just a condition; what causes the person to harm you is that you harmed them in the past. Maybe you did something similar to them: that person helped you but you harmed them in return. When you generate compassion for them in return, you purify many eons of negative karma. The stronger the compassion you generate, the more negative karma you purify. And that then shortens your time in samsara, in suffering. Your being in samsara is shorter by that many eons. This means it is much quicker for you not only to achieve liberation from the oceans of samsaric suffering but to achieve enlightenment for the sake of sentient beings. You become much closer to achieving enlightenment, when your mind will be perfected in the qualities of cessation of not only suffering but even the gross and subtle defilements and complete in all the qualities of realization. A buddha’s holy body, holy speech and holy mind have limitless skies of qualities. When you become a buddha, you achieve all those unimaginable qualities. And it doesn’t stop there. You are then able to quickly liberate the numberless sentient beings in each realm from the oceans of samsaric suffering and its cause, karma and delusion, and then quickly bring them to enlightenment. The quicker you become enlightened, the quicker you liberate others from samsara.

What you get from generating strong compassion for that one person is just mind-blowing. Maybe it’s nose-blowing as well. You get unimaginable benefit from generating compassion for others.

Now, which one are you going to choose? Are you going to choose to harm that person in return? Or are you going to choose to generate compassion and get all these amazing, mind-blowing benefits for yourself, including all these qualities, enlightenment and the ability not only to quickly liberate numberless beings from the oceans of samsaric suffering but to quickly bring them to enlightenment? (I’m just describing the benefits you get.) Of course, you have to think very deeply and sincerely about the kindness of that person; otherwise, you won’t be able to generate compassion for them.

It’s very important to know about these benefits so that you know what to do when somebody whom you have helped harms you in return. If you harm them in return, you create negative karma, which obscures your mind, preventing you from having the realizations of the path to enlightenment, such as emptiness, bodhicitta and so forth. Besides that, you will have to experience all the unimaginable sufferings in the lower realms for a long time, for eons. You then experience so many problems for hundreds or thousands of lifetimes in the human realm. When you are born as a human, you again experience problems left over from that negative karma. You later experience so many problems even in the human realm. By harming others, you are creating the cause to receive harm from others. We must be aware that every time we harm others, we’re creating the karma to receive harm from others.

When you get angry with that person and harm them with your body, speech and mind, you create so much negative karma with that person, and getting angry destroys your merit. It takes so much effort to collect even a small amount of merit, but it can be quickly destroyed by anger. Anger is very risky. You must know that anger is worse than an atomic bomb. With an atomic bomb, you die, your consciousness is separated from this body, but that’s it. If you haven’t created negative karma, you don’t then get reborn in the lower realms. You get a higher rebirth; you could even be born in a pure land or you could receive a perfect human body, practice Dharma and attain the path. But with anger you create negative karma, which then makes you to be reborn in the lower realms. Negative karma obscures your mind, becoming an obstacle for attainment, but the extra thing is that it causes you to be born in the lower realms and to experience so much suffering. And when, due to another good karma you’re born as a human being, you experience many problems in many lifetimes. So, an atomic bomb cannot cause that. Anger is much heavier than an atomic bomb, much more harmful to you and to other sentient beings. An atomic bomb is nothing. Weapons such as an atomic bomb or sicknesses such as cancer are nothing. Many lamas and many people who are good-hearted and have lived sincere lives, even if they die from cancer, have no fear of death. They have a confidence in their hearts that they will have a good journey, that there’s a happy path, and they don’t feel scared. You see this even in the West and even with non-Buddhists.

Many of my lamas who have passed away from cancer have reincarnated again and are continuously able to benefit sentient beings. So, cancer is nothing. Anger is the worst; it harms you and harms sentient beings from life to life. Anger leaves a negative imprint in the mind, which then causes anger to arise again. Remember this: each time we get angry leaves a negative imprint on our mental continuum, and that’s a cause for anger to arise again. Anger has arisen so many times in this life because there are so many causes, the negative imprints left on our mind, and in our future lives so much anger will again arise. It then makes it very difficult in future lives for us to practice Dharma; it makes it very difficult for us to have attainments and be free from samsara. Also, anger harms all sentient beings from life to life, during beginningless rebirths. If you don’t get liberated from samsara, if you don’t practice patience, if you don’t pacify anger, from life to life as you continue to die and be reborn, you will connect with many other sentient beings and will continuously harm them with your anger. So, you will harm numberless sentient beings. Therefore, you can now see how your anger is more harmful than an atomic bomb.
Maybe I should stop here. So, this has been on the same topic of how our mind creates present phenomena.

[The students recite King of Prayers in Spanish.]

Visualize that nectar-beams are emitted from Chenrezig, Compassion Buddha, who is like a huge snow mountain, to all those who have died or are sick, as well as to all the sentient beings in the six realms: all the numberless hell beings, hungry ghosts, animals, human beings, asuras, suras and intermediate state beings. Think that for everybody, for those who are living as well as those who have died, all the sicknesses, spirit harms, negative karma and defilements are completely purified. Think that the negative karma and defilements of those people who have died are completely purified, as well as yours.

[Rinpoche recites the verse of request to Chenrezig then leads the group in recitation of OM MANI PADME HUM.]

Nectar-beams emitted from Chenrezig have purified all the hell beings, all the hungry ghosts, all the animals, all the human beings, all the asuras, all the suras. Think that everybody becomes Compassion Buddha. All the hell beings, hungry ghosts, animals, human beings, asuras and suras, as well as all the sick people whose names have been given, are purified of all their sickness and become Compassion Buddha.

We’ll now do the prayer that comes at the end of the nyung-nä. Pray this for all sentient beings.

“Exalted Chenrezig, who is the treasure of great compassion, with all your entourage, please pay attention to us sentient beings. Please quickly liberate me and my father and mother sentient beings of the six realms from the oceans of samsaric suffering. Please enable us to quickly generate the profound and extensive peerless bodhicitta. Please enable this to be quickly actualized within my heart and in the hearts of all my father and mother sentient beings of the six realms, especially those whose names have been given. With your compassionate water, please quickly purify the karma and delusion collected during beginningless rebirths. (This means collected by you and by all sentient beings.) Please stretch out your arm and lead me and all sentient beings to your blissful pure realm. Amitabha Buddha and Chenrezig, please be my guru in all lifetimes. (You can think they become your guru and the guru of all other sentient beings, especially of all those people who have died or are sick and whose names have been given.) Please bring us quickly to enlightenment. (This means you and all sentient beings, especially those whose names have been given and were read out.”

Chenrezig then melts into light and is absorbed within you. Those who have received a great initiation can think that Chenrezig is absorbed between your eyebrows. Your body, speech and mind are blessed, and you receive all the qualities of Chenrezig.

Those of you who can recite the Medicine Buddhas’ names can recite the names. Otherwise, I’ll just quickly recite them. Please dedicate for those people who are sick whose names have been given to me to immediately get better and then find faith in refuge and karma, actualize bodhicitta in their hearts and achieve enlightenment as quickly as possible. May those people who have died immediately be born in a pure land where they can become enlightened or receive a perfect human body and achieve enlightenment quickly by meeting a perfectly qualified Mahayana guru and the Mahayana teachings. Make these requests to Medicine Buddha.

[Rinpoche quickly recites the names of the seven Medicine Buddhas.]

We will recite the mantra a few times.

[Rinpoche leads recitation of the Medicine Buddha mantra.]

“Due to all the past, present and future merits collected by me and the merits of the three times collected by others, may bodhicitta be actualized without even a second’s delay within my heart and in the hearts of all sentient beings, including all the students in this organization and all the benefactors, all the many people in different parts of the world who sacrifice their life, bearing so many hardships to offer service to the organization to benefit sentient beings and the teaching of Buddha and all those who rely upon me, for whom I have promised to pray, whose names have been given to me. And may those in whose hearts bodhicitta has already been generated have it increased.

“May bodhicitta be actualized in the hearts of all the world leaders without even a second’s delay. Especially, may bodhicitta be actualized in the hearts of all the top people who control Mainland China right now, without even a second’s delay.

“And especially, may bodhicitta be actualized in the hearts of all the leaders of the different religions, as well as all the followers (not only the Buddhists but the Muslims, Hindus, Christians and all the rest) without even a second’s delay.

“Jang chhub sem chhog rin po chhe….

“Gang ri ra wäi kor wä zhing kham dir….

“Tong nyi nying je zung du jug päi lam…

“Je tsün la mäi ku tshe rab tän ching….

“Due to all the past, present and future merits collected by me and the merits of the three times collected by others, which exist but which are empty, may the I, who exists but who is empty, achieve Lama Tsongkhapa’s enlightenment, which exists but which is empty, and lead all the sentient beings, who exist but who are empty, to that Lama Tsongkhapa’s enlightenment, which exists but which is empty, by myself alone, who exists but who is empty.”

Maybe you can read the lam-rim dedication in Spanish?

[Rinpoche recites Final Dedication Prayer in Tibetan while the students read it in Spanish.]

“Chhö kyi gyäl pa tsong kha päi….

“Dag dang zhän gyi dü sum dang….”

[The students sing Rinpoche’s long-life prayer in Spanish.]

Gracias, gracias.

So, you can now gradually leave, and maybe the Sangha can do the protector prayers. The Sangha are not allowed to leave.

[Rinpoche leads the various protector prayers quickly in Tibetan.]