Bodhgaya Teachings: 2006 (Audio and Unedited Transcript) Continued

By Kyabje Lama Zopa Rinpoche
Root Institute, Bodhgaya, India 2006 (Archive #1588)

These teachings were given at Root Institute, Bodhgaya, India, December 26-31, 2006. Included here are lam-rim teachings, and oral transmissions of the Maitreya prayer, King of Prayers and the Stainless Beam Mantra. You can listen to Days 1-3 here.

Click on the audio links to listen to that portion of the teaching and read along with the unedited transcript.

Day Six: Relying on the Three Jewels; Dedications

So here I’m just telling one example. So the other negative karmas, the killing, stealing so forth, all those complete negative karmas have four suffering results, so it’s similar. So then if you live in morality abstaining from those then there are four result happiness from life to life you can experience. So it makes h-u-u-ge differences, not only this life, peace, but then all the future lives, it makes huge differences. Huge differences. By stopping one negative karma it makes huge differences to all the future lives.

So as I mention normally, by killing one insect or by killing one sentient being, then as a result you will be killed five hundred lifetimes. So killing one sentient being, if you kill one sentient being, as a result you will be, karmic result you will be killed five hundred lifetimes by others. So from one negative karma you experience many lifetimes. So it’s not easy, so very heavy. So therefore, it makes sense. Now you can see how it is, if you live even in one vow abstaining from that negative karma, you can see your life in all the future lives makes huge differences, so much peace and happiness.

So now here you can see how this is best contribution for the world peace from one’s own side.

So now why we take refuge to Buddha, Dharma, Sangha, why we need to take refuge to all three, why we need to take refuge to Dharma, that you can understand, without Dharma, without actualizing Dharma, you cannot be liberated from the cause of the sufferings of samsara, cycle of death and rebirth, all these things, all these you can remove the cause of the sufferings, from delusion and karma, you can’t remove that without refuge in Dharma. So then Dharma has to be revealed by Buddha, so then naturally you go for refuge, you take refuge in Buddha, you rely upon Buddha. So then Sangha is the helper to actualize, so then you rely on the Sangha, just like the heavy, very sick patients, severe patients, not enough medicine, you need a doctor, you need a nurse, so like that here. So then you take refuge to all three, to be totally free from, not just from some sickness, cancer or something, not like that, but the whole entire oceans of suffering of samsara, to be free, then you need to be free from delusion and karma, so therefore you need, there’s no other means you need, so taking refuge in Buddha, Dharma, Sangha is the, that’s the basis, foundation, so from that you start, so the path or the practicing, attaining.

So that’s the purpose of, so then here now, this is just only talking for your own liberation, but not just that, but to achieve enlightenment for sentient beings, so then here the purpose is much greater, so therefore, then need to take refuge. Then rely on Dharma, actual refuge, Dharma, then the founder of the refuge is Buddha, then helper to actualize the refuge, the Dharma, Sangha, so you have to rely on this. So then by relying on, by taking refuge to these three then here, if you’re taking only refuge, think I’m going to take only refuge upasika vow, okay. But if you’re taking any of the lay vows from the five, then I’m going to take upasika vow one, two, three, four, five, whatever number you’re taking, so you should decide that. As far as sexual misconduct then there’s some difficulty but however the main thing is to not have relationship with who has owner, the other people, not owned by you but owned by others, those, so basically like that. To abandon the relationship with them, the ?owned, the sexual misconduct. So in short, like this.

So then, those who are taking then please do three prostrations to the statue of Buddha, actual Buddha, three prostrations. Then after that the lama who’s giving the refuge then three prostrations. Then you kneel down. If you can kneel down you kneel down. If you can’t kneel down then sit in the normal way.

[Actual refuge ceremony: not transcribed.]

So here, those who are living in the higher ordination, like the thirty-six vows or the 253 vows, in higher ordination, then you don’t take the lower ordination, lower vow. If you take the lower vow, then you lose the higher ordination. So there’s this danger, so you don’t take. I mean, if you just rely on Buddha, Dharma, Sangha, that’s probably the, taking the upasika vow, so cannot do that. If you do that, if you take lower vow while you have a higher vow then you, then you lose that, because you’re promising, Oh, I’m going to practice just this, these five lay vows or these five vows, so that means kind of like, I guess it’s like not thinking of those other vows you have taken before.

But Eight Mahayana Precepts that is exceptional, that is taken with the bodhicitta, bodhicitta motivation and it has three or four special things. So that is different. That doesn’t interfere, that doesn’t lose those thirty-six vows or the 253, it doesn’t make to lose by taking Eight Mahayana Precepts, that’s exceptional.

But pratimoksha vow, if you are living in the higher vow, you can’t take the lower vow. So you don’t need to think taking the upasika vow, don’t need to do that.

[Actual refuge ceremony continued: not transcribed.]

So think now, with one, from the bottom of the heart or with one-pointedly relying upon Buddha, by thinking of the qualities of Buddha, that free from all the defilements, the mistakes of the mind and having complete quality of the realizations, that is Buddha, okay, the fully awakened mind or fully enlightened mind. So by thinking that, who has all the perfect power to liberate oneself from all the sufferings of samsara, from the two extremes, samsara and nirvana, lower nirvana, who can save. So….

[Actual refuge ceremony continued: not transcribed.]

Now, next one is going for refuge to Dharma. The actual Dharma, absolute Dharma, that is the true path, true cessation of suffering and true path. So, but of course, you take, that’s absolute Dharma; conventional Dharma is the scriptures, the tripitaka, the scriptures, so actually you take refuge to both.

Then Buddha has also absolute Buddha, conventional Buddha. Conventional Buddha is the aspect of rupakaya; the absolute Buddha is dharmakaya.

And then Sangha, there’s conventional Sangha and absolute Sangha. The conventional Sangha is four members, either fully ordained nun or fully ordained monk, living in pure vows, number four, but who don’t have realization of true path and true cessation of the sufferings. The absolute Sangha can be even one, doesn’t have to be four, can be one, ordained or lay, can be also lay, who has realization of true cessation of suffering, true path. So taking refuge to both, absolute Sangha and conventional Sangha.

[Actual refuge ceremony continued: not transcribed.]

…until death. So taking the refuge-upasika, pratimoksha vow until death. Bodhisattva vow is up to enlightenment, but here pratimoksha vow is taken up to the death.

[Actual refuge ceremony continued: not transcribed.]

So in this refuge book there’s, I’m not going to go through details. So it’s explained here, by taking refuge then three things to practice and three things to abandon, so by taking refuge to Buddha, Dharma, Sangha, okay. So it’s there, so I don’t need to go through that, you can read, you must read this, then you learn so then that you put into practice. So one thing is, so just, by reading this you’ll understand, must read and study, but one thing to mention that is, so very important is that, so one thing is, by taking refuge to Buddha, what one should abandon is following the wrong guide, wrong founder, wrong guide, who show wrong path, contradictory to Buddha’s path. Then that way, for example, you have the wise doctor who gives the right treatment, then there’s wrong doctor, so you follow the wrong doctor who gives the wrong treatment, then it interferes the right doctor to help you. So exactly like that. So that’s the reason, so therefore, you don’t follow the wrong doctor, so similar in attaining the liberation, enlightenment. So it’s just for your sake, your protection.

Then the other one is, what one should practice is, any statue of Buddha, even the painting of Buddha, a drawing of Buddha, even it’s broken, even a small piece, still you pick up, then thinking it’s actual living Buddha, then you put in a high, clean place. Even a statue then you can put together, however, if it’s broken you put in a high, clean place, so respect. You don’t throw in the garbage. If it’s there, you put, as it’s actual living Buddha you put in a high, clean place. So you can put all those, keep these high, somewhere respectful place, in a container or something, put together, then in Tibet or Solu Khumbu, then there’s, outside there’s, under the rock, where the rain doesn’t come, so then rock or something, then small stupa, like a box, stone wall, small like that, something square, like a house, small, then you put everything, missing pages, everything, you carried under the rock, then put in this like a small house, put everything, missing pages, all these, so that way it doesn’t go in the garbage, so then you create very heavy negative karma, then other people also step over and create negative karma. So it doesn’t happen, so this way you can be the same place where there’s this, under the rock or either this small house in the rock, where there’s put, a cave, then there’s a house, square, then you put it all in, broken statues or missing pages of Dharma in there. So that’s kind of ______, to protect, also helps other sentient beings to not create negative karma.

So however, then normally in your house, there’s some bag, some paper bag or something like that, respected, not as garbage, put in some high place, put all the missing pages, if a statue’s broken or you can’t fix, then you put there. So you cannot put a statue or the Dharma text, you cannot put on the cushion, on the bed, without something, some clean, without _____ ______, without something to lift up from the ground or from the cushion, without something like that. You can’t put down statues on the bare ground or on a cushion, or even a cushion or a seat, you can’t put Dharma texts there. That is disrespect. Or you can’t carry Dharma books with the cushion and Dharma text like this or under, like that. You should carry separately. Not with a cushion like this, carry, or you sit, on the cushion you put the Dharma text, then you sit on that, kind of, all the things.

And also, other thing is, during the teachings or during the pujas, if you have prayer books, so make sure that you don’t walk over. And then these are all disrespect. Many times done because not knowing that this is creating negative karma, not knowing that and sometimes maybe not paying attention. So many times when you’re passing tsog or when you’re doing activities, then during the teachings or puja time, doing prayers, then people step over the prayer books. So those, putting on the cushion the Dharma text, beginning of the teachings or pujas then putting the prayer books that used during the teaching or the puja on each cushion, on each cushion putting like this, so to not do that, unless you have some paper or something, yeah, without something underneath, so you can’t do that, put Dharma texts like that, on your cushion, on your meditation cushion. So cannot do those things because disrespect. What happens the disrespect, if the disrespect happened, what happens then it defects your mind, it obscures your mind, then makes difficult to have realization, makes difficult to have insight, makes difficult to understand Dharma, to learn the words, to learn Dharma words, to understand meanings, to memorize, also to stay, unable to keep in the mind, so these things happen. So becomes obstacle to have realization for liberation, enlightenment. It becomes obstacle to benefit other sentient beings, because it obscures the mind.

So this is very important. So I think it’s very important, all the statues put on the ground, Buddha statues put on the ground, bare ground, without some table, nothing, without, becomes disrespect. So one time at Lama Tsongkhapa Institute, I think maybe last year or something, then one statue put on the ground, on the bare ground. So then there’s one young Tibetan girl, who lives in Dharamsala, who is dakini, who is a very highly attained being, that who protects His Holiness, that who always protects His Holiness from obstacles, traveling or any, so who is a very highly attained being. So, who can predict things and…. So there was one time, unbelievable danger Dharamsala to happen, that many millions of people would die, there’s going to be a huge earthquake, unbelievable, and a volcano, so and many millions of people would die if that happened, the earthquake. So what she did was, so she built many stupas around as a prevention, around His Holiness’s palace, the temple. I think five, or I’m not sure, eight or five different stupas. Then another is Tibetan school, Tibetan children’s school, and also Norbulingka, one place down there, and also a few places built stupas. And then the around stupas around His Holiness, then she herself filled up with all the mantras, and with another lama that, Pari Rinpoche, so two of them. When they were putting the mantras inside the stupas, the monks from Namgyal Monastery they were, when they were putting the mantras inside the monks went for lunch. So while they were away for lunch they put, they tried to put all the mantras inside, because when they put the mantras inside a stupa, it has to be very pure samaya, putting the mantras, those, have to be very careful, same with a statue. So herself and then this Rinpoche.

So she went inside to fill up the mantras, then she got stuck, because mantra has to be tight, so then she got stuck. So then what I heard was, Rinpoche told me that, so then she did a meditation, then oop! Came out. She did meditation then just came out. So it was all the mantras around, stuck.

So anyway, somebody who’s a highly attained being. So then she came to Lama Tsongkhapa Institute and then she saw this Buddha statue put on the ground. Then, I think it’s outside, not outside of the actual building of the center, but there’s a Chenrezig gompa, where there’s a place to do nyung-nä, so that is, I think, it’s supposed to be go inside or something, but something, later I found out that it was temporarily put on the ground, but you can’t do that even it’s temporary. Put it on bare ground, can’t do that. Anyone who knows about refuge practice, you never put a statue on the ground. Of course, you see the statues in the shops, putting on the ground, but that’s different, they don’t know.

So anyway, so then she came and she saw this statue on the ground, and she cried and cried and cried. And then she didn’t explain why, but then other people wondered why she cried and she told, Oh, this is something, something remembered about Tibet or something. So she told me that they put. So then she thought, this Buddhist center doesn’t know refuge practice. This is what she thought, this center doesn’t know refuge, this very beginning practice. Very beginning practice that which by taking refuge, three things to abandon, three things to practice, respect to, even a statue of Buddha if it’s broken, Dharma text, even missing pages or even if you see on the ground, you pick up, think, This is the actual Dharma, will liberate me from samsara, then you put in a high, clean place. In Tibet, the Kadampa geshes they see even one, Tibetan alphabet, one syllable on the ground, they pick up that then put in high, clean place. So even that one syllable it has meaning.

Then, Sangha, so like that. I mean, and also many people, the Japanese garden, what’s it called, Japanese garden, so in the garden want to have one buddha, this Japanese garden, so there’s one, sort of like a custom. So then again that doesn’t have any seat. You can have Buddha outside but it’s, there should be some seat, some high up, throne or something. You can’t sit just bare ground. So that happened, disrespect, against the refuge practice.

So what happened is, in Washington there’s old students, two, one who started the center, Guhyasamaja Center, so Terry and ?Lorne, so they had a Japanese garden, so there’s one Buddha in the garden, but they didn’t have any seat. So what happened was, the next neighbor is a Muslim. They’re not Buddhist, it’s a Muslim, but that family the Muslim lady came and put something, put something level then put the Buddha on top. So, it’s very interesting. The next neighbor is a Muslim, she came, put something on top, put something one level, then put Buddha a little bit higher, so very interesting. So but they’re Muslims, you see, not Buddhist. But I think she felt sad that Buddha’s on the ground, so even though she’s a Muslim.

So these things are important to know, because otherwise we think we don’t create negative karma but we create negative karma if we don’t know these details.

So anyway, this, so when she saw Buddha on the ground, she cried, because this is a statue of the Buddha is the founder of the present Buddhadharma, who revealed all the path, the 84,000 teachings of Buddha, all the teachings that are in this world and where numberless sentient beings become enlightened from that. So this Buddha put outside on the ground, on the bare ground, so then she cried, got very upset.

Then she told me that they don’t know refuge, the center doesn’t know refuge. I mean, the center has Master’s Program, seven years program, studying very extensive philosophy, but I think it’s to do with the director, I think. I think not the present director but there’s another one. It depends on the organizers, I think, the organizers. So anyway, so like that.

So, cannot put prayer books on the cushion. Organizers when they arrange before puja, they put the prayer books on the cushions. But if you put on the table or pile up then when the people came then can be passed to each one, it’s much easier.

So, by taking refuge to Sangha, what one should do is, so anyway, so this Tibetan lady, the girl, lady, then how she built all the stupas is like this, then that huge unbelievable, many million people died, that didn’t happen. But she says, she told me that still can happen, so ________ happened, but I think didn’t cause much danger in Dharamsala. Then it didn’t happen big danger, anything killed, anything. So she mentioned about details of those things.

So anyway, so by taking refuge to Sangha, what one should abandon is following the wrong, the first one is the wrong founder, now here the wrong guide. Then if you follow the wrong guide, it’s like you have a good friend but then if you follow the bad friend at the same time then the good friend cannot help you with something, so wrong guide, so if you follow the wrong guide, the friend cannot help, becomes obstacle. So therefore, one should abandon following the wrong guide.

Then, by taking refuge to Sangha, what one should practice is that any ordained person, and doesn’t matter whether they’re in other tradition, whether it’s Tibetan or whether it’s yellow robe, blue robe, whatever it is, Buddhist, then when you see, then think, respect, that this is my guide who liberates me from samsara, so you respect them. And even you see outside some mistakes, should respect, thinking, This is my guide who liberates me from samsara, so from your side, respect. If you respect, then create good karma. So very powerful karma, good karma you create with the Sangha, living in the higher vows, living in the vow, so if you offer service, respect, offering service, very powerful good karma you create.

Then there are seven or eight advices, general advice, that so always practice compassion and always rely upon the holy being, which means, I think, the virtuous friend, the representative of Buddha, showing Buddha’s path. Rely upon that and, then, taking refuge day and night, the first, also doing prostrations, when you get up three prostrations, at least three prostrations to the Buddha, Dharma, Sangha, then before you go to bed three prostrations, like this. But if you’re doing Thirty-five Buddhas, Vajrasattva, then no question. And then controlling the mind when there’s danger to create heavy negative karma, and then listening to Dharma and, also it doesn’t mean, I think in Taiwan or somewhere, some people think that wherever there’s Dharma teaching is given in the country, must go to listen. It doesn’t mean that. So generally to listen to teachings from the guru, that general instruction is that. Then, don’t remember…. Then later then taking more, higher, like eight vows, Eight Mahayana Precepts or more number of vows later. So there are about seven, eight things, general advice. So then before you eat and drink, first you offer, make offering to Buddha, Dharma, Sangha from your heart. Whether you know the prayer or not, first you offer, recite OM AH HUM, OM AH HUM, OM AH HUM, then offer, then you take it as blessing to make your life beneficial for sentient beings, to practice Dharma, to serve other sentient beings. So that’s it, anyway.

Then now we give, now we do dedication.

Yeah, then, due to all the past, present, future merits collected by oneself, collected by others, then think, may I and all sentient beings then able to complete the paramita of morality by keeping it without mistake, without pride, keeping pure. So think that. So should dedicate like this.

[Rinpoche recites above prayer in Tibetan.]

So then please dedicate the merits that to actualize bodhicitta in one’s own heart, one’s own family members, in the hearts of all the students and the supporters and so many people in the center who give up their lives, sacrifice their lives to the organization, doing service to sentient beings, teaching of Buddha, in all their hearts. And those who rely upon me, whose names were given to me, whom I promised to pray, in all their hearts, without delay of even a second, in all their hearts, and in the hearts of all the sentient beings without the delay of even a second. And in whose heart bodhicitta is generated, may it be increased.

Jang chhub sem chog….

Due to all the three-time merits collected by me, collected by others, may bodhicitta be generated in the hearts of all the leaders of the world. And then next one, may the bodhicitta be generated in the hearts of all the terrorists, all the people who have harmful thoughts to harm the world, to others, with delay even a second.

Jang chhub sem chog…. [2x]

Then, so all this opportunity that we have to learn Dharma, to practice, to learn and to meditate, to make closer and closer liberation, enlightenment, so all this, every single purification, every single merits we collect, and every single understanding of Dharma, all this we receive by the kindness of His Holiness the Dalai Lama. So please dedicate His Holiness to have stable life, all the holy wishes to succeed immediately.

Gang ri ra wäi….

Next one then, who are kinder than all the three-time buddhas, then our Lama Yeshe, whose name is, which is difficult to express, to mention, so many of us have met Buddhadharma at the FPMT centers and how many, how much we have learned, did retreat and all that incredible opportunity received from this organization, from any of the centers in the organization, so this is, because this, so this received from the, all these opportunities received from Lama Yeshe, who founded this organization. So second is that. So whatever wishes Lama Yeshe had in the past to be actualized immediately, to be actualized everything exactly. Then incarnation, Lama Ösel Rinpoche then to be like Lama Tsongkhapa, like His Holiness the Dalai Lama, then to offer extensive benefit to the sentient beings in this world, to all sentient beings, in this very lifetime, so to be like that.

So there’s a prayer written for Kyabje Kirti Tsenshab Rinpoche, who did, who has been unbelievable kind, guided so many of us students in the organization and also outside this organization, who traveled for many years, in various countries many times and gave sutra and tantra teachings, and that so many thousands, thousands had incredible opportunity to meet Buddhadharma and learn sutra and especially also tantra, Kalachakra, have received many initiations for that, then have opportunity to practice tantra, quick path to enlightenment. So Kirti Rinpoche wrote the prayer of quick return, but sent to me to translate, so I translated into English so they need, just about to finish but need to put in good English, so, but it can be recited also phonetics. I mean, can do, can do that, without the English. So I thought maybe nice tonight to do the, even phonetics, but anyway didn’t, this [a few words missed], so I think, I guess how many students here received teachings from Rinpoche, then it makes it great, it has great power to persuade the incarnation to quickly return or to see, to see the incarnation.

Yeah, so then, Rinpoche, whatever holy wishes Rinpoche had then to be actualized exactly, and then may we see Rinpoche’s incarnation as quick as possible, and to turn Dharma wheel, like past life to turn the Dharma wheel all over the world, pure Dharma, and to spread pure Dharma, so like the past life. Then to bring the light of Dharma in this world and dispel the darkness of ignorance in sentient beings, like that, to bring to enlightenment, to return as quick as possible. So, pray.

Pal den la mai ku tse ten pa dang….

Due to all the three-time merits collected by me, the three-time merits collected by others, may all the father and mother sentient beings have happiness, may the three lower realm beings be empty forever, may all the bodhisattvas’ prayers be succeed immediately, may I be able to cause all this to happen by myself alone.

Due to all the three-time merits collected by me, the three-time merits collected by others, oneself, one’s own family members, all the students, all the supporters and benefactors in this organization, those who, so many of them, directors and so forth, so many who sacrifice their life to the organization, through this organization doing service to sentient beings, the teaching of Buddha, then who rely upon me, whom I promised to pray, who are doing service to me, may all of us, every one of us here, may we have long life, to be healthy in body and mind and then all our wishes be succeed immediately according to the holy Dharma, especially actualize Lama Tsongkhapa’s stainless teaching, unified of sutra and tantra in all our hearts without delay even a second.

Due to all the three-time merits collected by me, the three-time merits collected by others, may all the statues of Maitreya Buddha in different parts of the world, the 500-feet in Kushinagar, also the Maitreya Buddha statue here at the Maitreya Land and all the monastery here, all the Sera, Gaden, Drepung monasteries, they come here to do monlam, the great festival, that Lama Tsongkhapa, there’s four special activities of Lama Tsongkhapa benefit for sentient beings, that’s one is monlam, this great festival that benefit many sentient beings. There, ?with that monlam to do examination and they get degrees, they study so many years, thirty or forty years, so in Tibetan, then many thousands of learned monks then they debate, they give answer then they get degree, so like that. So here His Holiness advised, wishes, then every other year to do monlam here, so there to do on the land, so the monastery and those, Maitreya Buddha statue, and then along with that many other projects, so those to be accomplished. Then also many Maitreya Buddha statues in different parts of the world and all the holy objects different parts of the world, quickest way to purify sentient beings, to bring, cause of collecting merit, to bring to enlightened as quick as possible. And to build monasteries, nunneries in different parts of the world, and of course continue to offer food and money offerings for the teachers in those monasteries, those great monasteries where there’s most extensive learning Buddhadharma, many teachers in each monastery, those, so all these services, then those other monasteries, to be continued and to be developed, all those services, offerings. So to be most successful and then by receiving all the needs, all the funding, all the needs, for that.

As well as all the various social services I mentioned in the past days, all those to be actualized and to be most beneficial for sentient beings. And may it cause to generate compassion in all those who receive those services. And also Dharma publications, the Dharma books go all over the world, and then ______ ______, that gives opportunity to people to learn, to open their wisdom eye, so also them to be beneficial, most successful, as well as the prison projects, all those, to be most beneficial, benefiting all the prison people, those people in the prisons, that and then bring to enlightenment as quick as possible, then to liberate from actual prison of samsara as quick as possible.

Then every center to be most beneficial for sentient beings, cause to find faith in refuge and karma in the hearts of sentient beings and to find, cause to actualize bodhicitta in all their hearts, in the hearts of all sentient beings. And then especially spread Lama Tsongkhapa’s teaching in their hearts, then bring to enlightenment. And whatever projects they have, each center, the social services or spreading Dharma, to make all the conditions they need, buying houses or whatever they may need, so all those to be, immediately to be succeed, by receiving all the needs, all the funding, all the needs for them. So able to ?alleviate this world from suffering.

And here at the Root Institute then to be most beneficial for all sentient beings and that anybody who comes, those sick people and people who are coming for the teachings, anyone who comes here then just the minute when they put their feet on the land of Root Institute then may it purify all their negative karma, then may they never ever get reborn in the lower realms since from that time and immediately get healed all their sicknesses and spirit harms, actualize bodhicitta and realize emptiness and then achieve enlightenment as quick as possible, and all their wishes get fulfilled just by putting their feet here on the land of the center, so to be like that and, however, to become wish-fulfilling to all sentient beings. So like this and same all the rest of the centers, here, that the same, all the, same the school here then also the, before there’s the leprosy, before quite a number of years leprosy there, the Adriana, now helping TB or other, and also the school, I think, so same, all to be most beneficial to sentient beings like that.

So due to all the past, present, future merits collected by me, the three-time merits collected by others, that which are empty, may the I, who is empty, exists but empty, achieve Maitreya Buddha’s enlightenment, which exists but which is empty, lead all the sentient beings, which exist, but, who exist but who are empty, lead to Maitreya Buddha’s enlightenment, which exists but which is empty, by myself alone, who exists but who is also empty.

Due to all the three-time merits collected by me, I dedicate all the merits to be able to follow holy extensive deeds of the bodhisattvas Samantabhadra and Manjugosha as they realizes.

I dedicate all the merits the same way the three-time buddhas dedicate their merits.

Then the spreading Dharma, the lam-rim dedication, dedicate all the merits we have collected during this, as I mentioned already, during this retreat, how much merit we’ve collected, and then all the past merit, to spread Dharma, the lam-rim teaching in the hearts of all the sentient beings, particularly in this world, particularly in those countries where there’s a lot of violence and a lot of suffering.

Der ni ring du….

Chhö kyi gyäl po….

Dag dreng zhän gyi…

[Group offers thanksgiving mandala.]

So, there’s some lungs, the blessing the speech and mantras to bless the mala and there’s a special mantra to bless, that by chanting that your body become meaningful, all your body become meaningful to behold, like a power _____ ______ stupa that benefit all sentient beings, that anybody who touch that it has a lot of power, that your body has a lot of power to purify others, that become meaningful to behold, that basically makes to have more power to ?benefit sentient beings.

So,