It would be good that after offering the vase, then offer the seven king’s reign, offer seven royalty. Then, to overcome the maras, to overcome the war of the four maras, there’s four maras, gross and subtle, to overcome their attacking, their war. Then also to lead sentient beings to the sublime bliss, and for that you to have overcome, you to have total control over the sublime, to overcome the Mahayana Dharma, the ?policy of Mahayana Dharma, total control of that, so to turn the Dharma wheel.

Then offering the eight auspicious signs and eight substances also, yeah. That which, just by touching, seeing, remembering, hearing, eliminate all the inauspicious things, grants all the perfectness, blessed by Buddha. By offering these eight auspicious signs, may I complete, may I accomplish the two purposes, works for others, works for oneself. So that one meaning is cessation of the defilements, qualities of cessation and qualities of realizations, complete these two. Qualities of realization is works for others, I don’t know, perfect works for others. Qualities of cessation is perfect works for self, I think, something like that. So that’s one meaning, so it creates the karma to complete these two works by offering the eight substances, eight auspicious signs.

Then another offering, these five, five, five, five, five times five, so one bowl filled with all the jewels, gold, diamond, gold, silver, I don’t remember them all, there’s five jewels, so one is the curd, yogurt or the milk, curd, honey and those, yeah, so five essence, five jewels, five essence, five grains, there’s five by five. So to set up at the altar it’s very good, so then you offer this to achieve the five kayas, yeah, and then you dedicate sentient beings to achieve the five kayas. This is not normal in the nyung-nä text but I saw in Mongolia in a nyung-nä text I have seen that, so it’s very good to extend. It comes end of the initiations, Chenrezig initiation, some of the, end of the initiation, these things are given. Also when you do wealth blessing, wealth vase, this also comes, this one, giving to the benefactors, ?for ?auspicious. I did explain that in the past nyung-näs so I don’t know whether it’s there or not. So there’s verses you can chant, so this comes after the vase.

The jewels, you put your jewels in the bowl then after, when the nyung-nä is finished then it can be taken back. Can do like that. You can do, offer, put in the bowl there, then when it’s finished, when the nyung-nä’s finished, then people can take back, whoever belongs to that, can do like that.

So one bowl, five jewels. Five jewels or you can put, the five jewels there’s specific, then I mean you can put other jewels, that’s okay. So more is okay, more different jewels that’s okay. So, yeah, so then after the nyung-nä is finished, people can take back, whoever it belongs to, can do like that.

These five, five, five, five, five times five, this is what goes into pills that goes in the Kriya tantra vase and the maha-anuttara yoga tantra vase, so what goes into the pills, pill that you put in the vase for blessing, for sprinkling. Because all these five has, I mean, explained there, in the dedication there, so like that similar, there’s benefit for that, that’s why you need, more perfect if you have those pills, which has all these five, five, five, five, five, these five time five, all these different things, that usually, at the monasteries usually they make, like Tantric College monastery they always make and some monasteries they make those pills.

There’s a little bit different Higher Tantra vase pill and lower tantra vase pill, a little bit different, but not so much, but basically the same. So anyway, what I’m saying, similar, five, those five is similar to those what goes into those pills.

You have? No? Okay.

I mentioned before to not speak….

[Rinpoche continues the oral transmission.]

Talking about blessing the vase and so might be, those who, I think many of you will be, a few years ago we do a Chenrezig retreat in the monastery up there. What’s the name of the monastery again?

[Chun Ru: ?Chi Nang Sut.]

Chi Nang Si, we did, so as you remember that time, what the girl, anyway, because the naga entered in that and so saw like, so she took a little bit from the vase water and she said that so many beings outside that like forest, the hungry ghosts, like a forest, so many, so save it for them. So then I think we did two, at least two or three nights I think we did, next day we did two or three buckets and then blessed water from the vase, put it there, then asked ?Khadro to do, then, Thubten Drolkar, but then she was afraid, so she’s afraid of something, so anyway so then, I don’t remember the name, the kind gentleman who was sitting next to her, so I don’t remember quite the name, so he knew how to do so then took it out to sprinkle the water. So I think it’s good to do that, that’s so beneficial for, to purify and to liberate sentient beings, the spirits or pretas. So I think it’s good when we do nyung-näs, that from the vase, sprinkle outside, go outside to sprinkle, on the road there, sprinkling, for sure, no question, how many spirits, so somebody go there and sprinkle, in the container, put water from there and then with the branch of tree, whatever, you sprinkle. If somebody goes there, it’s very good.

Then think they’re all purified. Like a forest, they’re all purified, their negative karma and liberated, it’s very good to think that. That’s very good to do and especially maybe nighttime do that, dusk time or nighttime. That’s very good to do that. So those who can see, unbelievable, there are numberless suffering beings outside, so but we don’t know, we don’t realize how many suffering beings that, how many suffering beings they are looking, they are waiting for us to help them. So I think it’s good to do that.

Yeah. Then also with the water, when you finish nyung-nä, then you can also give to the sick people, people who are dying, sick people, it’s very good. Because many people did meditation, nectar coming from Chenrezig’s hand into, so then it’s good. Yeah.

Maybe also good that in the house or where you feel strange, vibration is strange, some disturbance, if you sprinkle round the house, also good.

I didn’t have much belief, even my concentration’s not so good, so blessing, so but then after that, after that story, how it was so effective to herself, the naga and that so many beings need outside and how that’s so useful for them, so I got, anyway, then, I think what I heard was, the next year or something, again drinking that water then naga transformed in Kuan Yin and left her body, something like that. That’s what I heard anyway.

I was going puja, liberating from harm, to Vicki Chen, so some of you might know, so she had some, she had health problems, something. So there was Hayagriva, through Hayagriva puja, so there was need sort of to make a little park for the naga place, you need to make, create it, so Tsering, in the house, that Kopan monk who’s writing the Prajnaparamita for Maitreya, so he made, he or somebody, it was at the house, in America, Aptos, so made very nice, small garden sort of there for the naga, put trees or something like that. So anyway, he had a feeling that naga was going, coming out of her, going to that place. But then when the vase water was put on her head, the naga went quickly to that garden that was made. Quickly, quickly, the rest part of the body quickly went there. So I mean, even the visualization no good quality, I mean just, what’s it called, almost nothing, but it seems the vase water seems does, even my visualization is nothing, but seems, no clarity, no stability, nothing, but it seems that definitely has power, even from that story. So I think here many people did visualization, so I think very good to sprinkle outside. And give to, take it away and give to the sick people and who are dying, yeah, or in the house where there’s some disturbances, staying something, sprinkle to purify them. That’s good.

You can drink but also sick people, put in the basin or the washing place, put the water there then you can mix other water. Then you use wash, so to purify, people who have paralysis or people who have, anyway, sickness or harms from, so while you wash and also the person can think at the same time purifying all the sicknesses, spirit harms, negative karmas, defilements, these four things purify, then that’s very good.

[Rinpoche continues the oral transmission.]

So must introduce people that this is the vase, this is where you do meditation, this is the vase. Must introduce everybody, not enough just having the vase but let everybody to know that’s the vase where you visualize from Chenrezig’s hand nectar coming, all that. So everybody can concentrate, make prayer.

I would think definitely Chenrezig will be there, to bless the vase, so from us, because we don’t have the karma to see Chenrezig there and also not having faith in that.

Also you can do is, people who do nyung-nä, so at the end of the session then everyone take some water then you can use in the morning to wash yourself.

[Rinpoche continues the oral transmission.]

So if you request to Chenrezig to bless, then if you request especially then.

[Rinpoche continues the oral transmission.]

This NAMA…OM SAMBHARA SAMBHARA, according to, forgotten the name, I think [Tibetan] Wish-Fulfilling mantra, wish-fulfilling, whatever the needs then it becomes, that mantra having power. I’m not sure. I’ve forgotten the exact name. [pause] So anyway, this NAMA SARVA…OM SAMBHARA SAMBHARA HUNG, this is for the landlords and for the pretas, and you chant this the torma, it’s like oceans or it’s like a city, when you come by airplane how the city is so large, nighttime the lights all over, so it becomes, torma, the food and drinks, whatever they need, like skies, so this mantra has unbelievable, unbelievable, when you make food charity to pretas, that’s one of the, there are other mantras, but this is one of the mantras. So if you do that seven times like that [snaps fingers], you put bread or you put grains, doesn’t matter whatever, even it’s very small, I think I saw in a Chinese monastery, that I think connection with the ?Ma Chimi Ru, I think they benefacted to this great master, who is very famous in vinaya in Taiwan, who is very famous in vinaya practice, that monastery. I heard he was against to building huge temples or huge things, he was against to that, that’s what I heard, anyway. I mean, he’s been living in Taiwan for so many years but there was, nothing was done, only when I was there there was some, there’s some little construction happening but surprising he was here for so many years but nothing really developed. So anyway, so humble, unbelievable humble that master, even though great master, but when I came he prostrated, put his forehead on the ground and prostrated, so I was unbelievably humble, no, I was embarrassed.

So anyway, this master ?Sai Yin, yeah, so anyway, where was I, yeah, so that time the monks were doing puja. In a bowl they had a few grains, a few rice, so they do I think hours of pujas, but in the bowl there’s only a few grains . So but I think it might be similar. So even though there’s a few, a few grains, but with this mantra [snaps fingers] they get like ocean, skies, so this is unbelievable NAMA SARVA…OM SAMBHARA SAMBHARA HUNG [snaps fingers], this for the landlord, for all those beings. Yeah, such an easy way to benefit for those numberless sentient beings, to liberate.

So just to get an idea, yeah, like that. So there’s a few different practices, Buddha explained there are two different practices that you use this mantra for charity to pretas, but they get like skies. There are two different practices. First one is just that [snaps fingers] seven times, chant then each time you do this [snaps fingers], snap finger each time. When you finish the mantra each time you do. So it seems snapping finger’s very important. And these practices, so seems very important [snaps fingers], and also if you do very fast, without break if you do very fast, but for them they understand something else, so you have to have some break between each. Anyway, first one is just that.

Next one is, so you do seven time that one, [snaps fingers] another food, you see, then you recite the four buddhas’ names. This is Guru Shakyamuni Buddha, Manjushri, Chenrezig, Vajrapani, but the name are not the same, name is different. So you recite. I think I explained in the commentary of the sur. If you read the commentary of the sur practice, it is there, benefit of each name. If you recite, what benefit the sentient beings get. The unimaginable number of sentient beings what benefit they get, so it’s there. It doesn’t explain here. So, that, then you throw, not in the garbage, some space, some garden, I mean, can be on the roof or somewhere, some space, not in the garbage.

So second one is seven times with [snaps fingers], then you recite these four, then you throw. You hold the container with food inside, you hold like this then this one you do like this [snaps fingers] and you chant mantra. Recite seven times, end of each one you do this [snaps fingers], then you throw some place. The second one is same, again you hold, stretch out your hand like this, but that time you shouldn’t have, there shouldn’t be a smell, there shouldn’t be smell of onion, garlic, because then some pretas they run away because of the smell. There shouldn’t be any food in the nails, between the nails, so some pretas they smell then they run away. Therefore, you have to clean your teeth and hands clean, some pretas they run away maybe smell.

So you stretch out then you do seven times, then you recite these four mantras, four buddhas’ names, prostrate each time, then all these different benefits by reciting these names, they get unbelievable, unbelievable benefit, I mean they transform the mind in good heart, I mean, to have perfect body and all this, they got whatever they want, maybe it’s the first one, the last one, if they’re attacked by some other beings then it makes to free them.

So I myself had experience three times, so that last, that last buddha, by saying that, if somebody’s attacking by some other, if you chant this mantra it makes, frees them. So one is in Mexico, New Mexico, when I went first time there when the office is there, so one lady was driving the car and putting petrol inside. So there was a wolf, dog, chasing the rabbit and rabbit crossed the road. Then the dog or wolf, I don’t know, went after that. Then, I didn’t know what to do so I chanted this, I remembered suddenly this mantra, this buddha’s name, [Tibetan] I prostrate to the Tathagata who’s free from all the dangers. So suddenly remembered this and then chant this, then this dog or wolf, whatever, came back afterwards kind of very disappointed. Very disappointed, you can see the depression, you can see the face, not happy, disappointed, so I think maybe didn’t get.

So then second one at Geshe Sopa’s, when I was there taking a course, outside the downstairs door at night, there was a spider, some insect, so I said, If it’s true this buddha, reciting name can release, if it’s true then should happen. So then not very strong, if it’s true then should happen, then the spider or ant, I’m not sure, left. Suddenly dropped.

Then third one at Aptos house in America. There was another insect holding another one, grabbed, then chanted, then left. So it’s very good when, like when you see animals, spiders catching some other animals or, that you can’t really help, you can’t really do with the hands, you can’t call police. You can’t call ambulance or the police. They might think you’re crazy. Anyway, things like that or animals attacked by another animal or people, similar, you can use for people, I think, if somebody’s attacking, say the mantra. So anyway not only necessarily only for animals, you can use also for people. So I think when there’s a war, attacking, killing each other, so there you can chant that.

Anyway, the second practice, these four recite, then you throw, I think there might be three [snaps fingers], maybe, I’m not sure, there are maybe three times like that [snaps fingers] at the end. That not a hundred percent sure, but anyway….

So I’m saying both practices has got this mantra to recite, that’s what I’m saying. There’s other mantras also for other practices, for preta, to preta. Just saying how this mantra is so unbelievable, wish-fulfilling for these numberless, the landlords then all the pretas and those spirits.

Yeah, okay.

[Chun Ru: Rinpoche, you mentioned the animals in Aptos house, what animals are they?]

I don’t remember, it was insect that was attacking, got another one, then it also left. Also, when I recited that, it dropped. But this is without touching with the hands, it just dropped. I was very shocked or surprised, the second time at Geshe Sopa’s place. Then immediately left. Very surprised.

So I think maybe stop here. Do the rest maybe tomorrow, after the session. I have to run also for the…. No, I do the leftover tomorrow, I have to also run to the bathroom.

So anyway, when you start, I don’t know how here, there’s different things. For Western people, the most important is sleep. They don’t care of tea. But in Nepal, I mean, like Solu Khumbu, so they are Tibetan, not the sleep, it’s the tea and food is most important in the morning, the third day in the morning. That to have, that’s the most important, not the sleep, they can’t sleep. Also very hungry, you can’t sleep. But for Western people, it seems that food and drink is not the thing; it’s sleeping. But I don’t know here for you, I don’t know how it is, I don’t know what it is.

So, well, to help, you can have tea, the next morning when you start, when the people gather you can have tea, that time. Then food you can have, the morning food when, doesn’t have to be light outside, when you see in the east little bit whitish, that’s the very beginning of the day, the very beginning of the dawn time when you see whitish in the eastern side, whitish. Or the light, or the brightness of stars is gone and the whitish starts at the eastern side from where the sun comes, that’s the very beginning of the dawn, so that time you can have food. It all depends on what you thought. When you’re taking vow, until tomorrow sun rises, it depends how, basically it means until tomorrow, but whether the sunlight in the place, depends on how you think, the sunlight is in the area where you are, that, or basically depends on how you define, but generally the next day’s already started when the whitish starts, from where the sun rises, whitish starts or the brightness of star is gone and whitish, that’s the beginning of the day, that’s already next day, that’s according to the texts. But, of course, according to the West, then the day starts from after 12 o’clock. Now it’s what? Now it’s 12 o’clock, 12:58, so already the next day according to the West.

But anyway, you do the Eight Mahayana Precepts until tomorrow sunrise, so then to be strict it depends on how you define it. Basically it means until the next day, so next day is like that. So anyway, people to not get too much get, Oh the nyung-nä is so difficult, to not get that thought, so difficult, discouraged, so then it’s better to have a drink. The drink you can have when the people starts you can have drink.

According to Kachen Yeshe Gyaltsen, this great lama, according to his tradition, the monastery near Baudha, so that was the first nyung-nä that I attended. So after the, when the vase water’s passed, then after that, they offer the, it’s already a lot of light then offer the food after the vase water is passed. But basically when the dawn time, the next day already started then you can have food, basically, when the next day already started, whether there’s sunlight or not. So, but individually if you think, until sunlight means there’s actual sunlight in the area, if you specifically think like that then it should be according to that. So generally whether there’s sunlight or not, after the vase water, that time I mean usually there’s already much light, generally anyway.

But the down below Lawudo, this great ascetic lama, the lama of the nuns, Thamo nuns and the monks, his style, his tradition is that, in the very early morning they start 3 o’clock and then he waits outside, then big container of brown sugar, then each monk, nun, he gives in the hand, first thing when they comes, he gives this, and they have to drink. Because, they told me that because stomach’s very empty and when they drink this, it makes vomit. That’s what they told me, they can’t digest it, so brown sugar, the lama gives brown sugar, they lick it. So anyway, immediately when they get in the gompa, they serve tea and they serve food. This is according to that lama’s tradition. Because the lama didn’t want to discourage the people coming for nyung-nä, didn’t want the people to think, Oh, this nyung-nä’s so difficult, I don’t want to come the next time, didn’t want to think that because there’s so much benefit. Maybe even though that’s not perfect to do, in the early morning to serve, but the lama didn’t want to discourage them, because there’s so much benefit they get by attending nyung-näs. Even though that’s not exactly correct, but many other things they get to practice, so the lama didn’t want them to miss those opportunities, because out of his compassion, he didn’t want people to discourage.

So anyway, so what you should do is, what I’m saying is that, when the whitish starts from the east then you can have food, whether the vase water is passed or not passed, when the next day starts. But tea can be served when the people gather.

Anyway, there should be enough food for everybody and usually, yeah, I don’t know, but make something good so that helps people’s hunger, those things, and should be plenty, people eat.

I want to tell a story that, I was going to this nun’s, this famous nun’s, what’s her name? Went many times.

[Chun Ru: ?Chong Er Far Shur]

?Chong Er Far Shur. There are famous nuns in Taiwan. One is who always builds schools, hospitals, social service. The other one, what’s her name, Oo Lin?

Chun Ru: That’s Wa Lin.]

Who’s very much involved social services. Then the other nun who’s very much involved in the practice, the chanting, reciting sutras, doing prostrations, all the nuns do prostration to each word of the sutra. Each word of the sutra, when they finish, they again start from the beginning, many ?thousands. So one time when I was there, it was the third time or fourth time, something like that. They finished prostrating to each word of the sutra from the beginning to the end, it’s now the third time it seems. One who is very much into practicing morality and strict in the practice of morality. So when the center was Tracey’s house, upstairs, and which part I’m not sure, which part is that? Which part of Taiwan?

[Chun Ru: That’s Shiling, that’s very near Mrs. Ho’s house.]

So near Mrs. Ho’s house.

[Chun Ru: Yeah, in Shiling. That’s near ______ ________’s house.]

Oh, that’s right. So, Tracey’s husband’s father and then, his wife, so they go every week to see the nun, the abbess, they’re disciples of the abbess. So they go, every week there they go. So, she was the first person, must be Lama Yeshe’s blessing or must be his activities, so Tracey went to see her, before I met her, before I met the abbess, and then abbess explained about Maitreya Project, and she promised to give $US4 million, but somehow, even before I met her, the abbess, this is what, then of course, got quite a bit but not everything, I’m not sure whether got even half but, didn’t have enough karma to get all what she said.

So anyway, went, of course went many times to see her, also for Sera Je food fund and things like that. So, I mean, supported quite a few different times, quite a lot of money for Sera Je food fund, very kind. So anyway, so before you go to the temple there’s a place where you stop and eat food. So the father, the first time the father was telling us, giving advice how to behave at the temple, that you should not leave any food in the container, nothing should be left and so one master met the President of Taiwan, and then the President left some rice and the master scolded the President he left some rice in the bowl.

Anyway, so was showing there how to behave, because he’s, of course, very concerned, because he’s bringing us there. So anyway, so then, well, I should have kept quiet but I didn’t keep quiet, I didn’t shut my mouth. So then what I did was, I said, If your motivation for eating food is not virtue, then it’s the same as putting in the garbage, this food. No difference putting in the garbage and ?putting here, if your motivation is not Dharma, not virtue. So my mouth, it came out from my mouth like that . So the father didn’t say anything.

So anyway, there should be plenty of food, because we should cherish sentient beings more than buddha. We should cherish more the, quickest way to achieve enlightenment is if we cherish sentient beings more than Buddha, Dharma, Sangha, then you can achieve enlightenment quickest; otherwise, not. So the Kadampa geshes’ advice, ordinary people they cherish Buddha, Dharma, Sangha more than sentient beings. Ordinary people, but in reality your practice what it should be, cherish more the sentient beings than Buddha, Dharma, Sangha. Ordinary people cherish more I than others. Practice what it should be is cherish others more than oneself. Then, ordinary people they cherish more this life than the future lives. So in the practice, no, sorry, seeking happiness this life than seeking the happiness of future lives, so ordinary people, this is what ordinary people do. So practice, Dharma practice, what should be done is, seek happiness of future lives and renounce this life. So anyway, so yeah, the real Dharma practice is this. So therefore, so yeah, like that. So anyway, so usually make something good that, because people are very hungry and then something to, ______ like that.

So anyway, so that’s very important to really, so anyway, whether somebody, whether president, king or president running country, this is how the attitude, if the attitude is like this, then he will succeed. Everybody will like him, he will succeed. But it’s opposite to that, then only think of him and not taking care of the population, then so many problems will rise and then complaints and then, even before he finish his position then have to resign .

So anyway, so it’s same in a Dharma center also, should be like that. Our main objective should be the sentient beings’ to make happy, to please them, to worship the sentient beings. That’s how it should be. And so, we follow the bodhisattvas’ examples, how bodhisattvas they do, and the bodhisattva cherish only sentient beings, buddhas cherish only sentient beings, so that’s, whatever they do is for sentient beings so we should follow their example.

And then same, if you’re running a company, if you’re running a Dharma center, company, family, even you’re running a family, same. So that way then so much harmony, peace, and then all your wishes, everybody will support, everybody will help your wishes to be fulfilled.

So, actually I meant to go to toilet but then, actually I meant to go to toilet, running towards toilet, but then so, my mouth got set with talk.

So anyway, so I stop here.

She-shei. [The group applauds Chun Ru].

[Ven. Sophia leads short mandala in Chinese.]

Jang chhub sem chog…. [3x]

The second one, bodhicitta to be generated in the hearts of all the leaders of the countries, due to all the three-time merits by oneself, the three-time merits collected by others. And the third one, bodhicitta, due to all the three-time merits collected by me and by others, bodhicitta to be generated in the hearts of all the Muslim people and any other, those who have harmful thoughts to harm the world, to harm others, the bodhicitta to be generated in their hearts with delay even a second. This is the most urgency prayer now, solution to stop the world problems, this is the best one.

When we do prayer to generate bodhicitta in the hearts of all the sentient beings, you have to know that, you have to know that you are praying to generate bodhicitta in the hearts of all those insects, all those fish in the water, tiny ones, so tiny ones, and this size ones, that billions going like this in the ocean, groups they go like this, so many! And you have to know that you are praying to generate bodhicitta in all their hearts. And the sharks, large and small, all these, and then all the shell animals on the beach, on the rocks, in the water, those shell animals, numberless of them, like sand, so you are praying to generate bodhicitta, when you pray, you have to know that praying to generate bodhicitta in all their hearts. And we are praying every mosquito that’s in any universes, mosquitoes who are flying round in the room, so you are praying to generate bodhicitta in all their hearts. When we pray to generate bodhicitta in everyone’s heart, so including them, every mosquito. Every ant you see in the road, in the house, mouse, rats, cockroaches, you should know that you are praying bodhicitta in all their hearts. All the tigers, snakes, however, those such terrifying wild animals, unbelievable terrifying for other animals, so we are praying to generate bodhicitta in all their hearts. And yeah, every insect, those tiniest insects, those on the damp wood, tiniest insects on those damp wood, to remember when we pray, we’re praying to generate bodhicitta in all those insects, they are numberless.

So, including your enemy, including the person whom you don’t like, whom you hate, or who hates you, so it includes, when we pray to generate bodhicitta, also includes generating bodhicitta in those people’s hearts, your praying includes them. So, same, when you do retreat, sadhana, whatever you’re doing, charity or sleeping or eating, whatever you do for sentient beings, even doing sadhana, chanting mantras, chanting mala or chanting mantras, anyway, so for sentient beings. So then that means, it includes all those beings. I’m sure in this water there must be, there’s so many insects inside, outside and inside, so it includes all of them. It includes all the people in Africa, all those people always fighting each other, tribes, and putting the body on, man’s body, women raped and man’s body put on the table and chopped, so all those, when we pray bodhicitta to generate, it includes all those. And all the Iraqi people, who are always experiencing suicidal bombs, it includes everyone, all those people. It includes bin Laden, it includes Bush when we pray to generate bodhicitta. So, or when you do sadhana or whatever practice we do ?daily ?life for sentient beings, for the benefit of sentient beings, it includes everybody.

So it is incredible, unbelievable, unbelievable, this prayer to generate bodhicitta in everyone’s, all sentient beings’ hearts, so it includes all these beings that you see around you in the road. So, includes your own families, all those people who are dying in hospital, who are unbelievably sick, coma, and unbelievably sick in the hospital, at home, who are dying at home and in the hospital, so all those, all the families around, crying, so sad, it includes everybody when we pray like this. So it’s a really wonderful prayer. It’s unbelievable. We don’t know how, the sentient beings are numberless and all kinds, unbelievable. Even just the animals itself is so many different kinds and numberless, so we’re praying, it includes everybody. On the grass there’s so many tiny insects, that when you walk they’re jumping, so many. And when there’s cow dung, above there’s so many tiny insects like this flying around, there are many hundreds and hundreds, when there’s cow dung. And also sometimes in space, sometimes, yeah, I don’t know whether here but I’ve seen in Italy and other places, when the sunlight comes you see so many but when there’s no sunlight you don’t see. Looks like they don’t exist, but through sunlight you see unbelievable in the space, unbelievable, unbelievable.

So anyway, to generate bodhicitta, when we pray, so includes all of them, so it’s wonderful. It’s wonderful, such this prayer to generate bodhicitta. And then whenever you do things for others.

Jang chhub sem chog….

We dedicate all the merits, three-time merits collected by oneself, three-time merits collected by others, especially all the merits collected today by taking Eight Mahayana Precepts and doing nyung-nä, all the prostrations and recitation of mantras, unbelievable, limitless skies of merits with each practice, so we dedicate for His Holiness’s long life and the next one is all the holy wishes be succeed immediately, okay.

Gang ri ra wäi….

Next prayer, to fulfill all the holy wishes. Is it translated in Chinese? Maybe read the English.

[Ven. Sarah: “Savior of the Snow Land teachings and transmigratory beings, who has extensively clarified the path that unifies emptiness and compassion, to the Lotus in the Hand Lord, Tenzin Gyatso, I request, may all your holy wishes be fulfilled.”]

[Rinpoche chants slowly in Tibetan.]

Due to all the past, present, future merits collected by me, the three-time merits collected by others, also all other gurus same, long life, all those.

Je tsun la mai ku tshe…

May all the father and mother sentient beings have happiness, may the three lower realm beings be empty forever and 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, including Taichung, the Shakyamuni Center, then all the rest of the centers here in Taiwan and all the rest in the different parts of the world, to be most beneficial for those sentient beings and able to cause to generate faith in refuge, Buddha, Dharma, Sangha, and the karma, in the hearts of all the sentient beings and cause to generate bodhicitta in all their hearts. In particular spread Lama Tsongkhapa’s teaching, unified, like refined gold, unified of sutra and tantra, in the hearts of all the sentient beings. Then ?complete teaching, then by receiving all the needs for that, whatever each center has projects, whatever project they have, to do social service and to spread Dharma, everything to be succeed immediately.

Due to all the three-time merits collected by me, the three-time merits collected by others, then, all the projects, including all the building, every Maitreya Buddha statue in this world, different parts of the world, and all the rest of the projects in this world, the rest of the projects in this organization, serving the monasteries and the Sangha and then all the various social services and everything to be succeed immediately by receiving all the needs. And to be most beneficial for all sentient beings and then all the organizers, in this organization all the organizers and all the students and those who give up their life, so many who give up, who sacrifice their life to the organization, doing service to others and the teaching of Buddha, and those who rely upon me, whom I promised to pray, whose name is given to me, doing service, then may everybody, may everyone have a long life, to be healthy, all the wishes what they have to be succeed immediately according to the holy Dharma, and most important, may everyone be able to actualize the stainless teaching of Lama Tsongkhapa in this very lifetime in everyone’s heart in this very lifetime without delay even a second.

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

May the Lama Tsongkhapa teaching be flourished forever in this world and spread in all the directions by completely actualizing within oneself, one’s family members, in the hearts of everybody in this world.

[LTK dedication prayers in Tibetan]

You did the multiplying mantras? You did? The multiplying the merits and…? You did the prayer for death?

Okay, okay. Sorry. I remember one story. The first time nyung-nä I did in Taiwan. It’s one nunnery, one small nunnery in Taipei, near the mountain, but the area is very beautiful, mountain and the nunnery, small nunnery, very beautiful. So, the very beautiful area, very beautiful place, so there’s one daughter, who was a singer, the nun was a singer before….

[Chun Ru: Actress. She was an actress.]

Actress, before, yeah. Then the mother wanted to build a temple, so then mother always had a wish to build a temple, so built a temple. So she built a temple with her money that by doing actress. And then so the mother was sick, paralyzed. So in the feng-shui book it says, if you build a house, middle one high then lower, then the family there will get sick. I saw in a feng-shui book. So I saw the house is like that. So the mother got, the mother had paralysis. Mother is very alive, very wonderful, very spiritual, very wonderful, a lot of devotion, I mean, inspiration, even her body cannot function.

So anyway, so one time nyung-nä was organized there. I’m sure there must be some people here who went for nyung-nä there. So, the exciting part is this. So then, I think the first day of nyung-nä, food was served, and I took with chopsticks, I took one bite or two, one bite, I think, I took one bite and then, I took one bite, completely okay, I didn’t have to eat the rest of the food. That’s the only nyung-nä I didn’t get hungry. No thought of food, that nyung-nä no thought of food. Usually like tonight, like today, end of the day, some difficulties. Then next early morning can’t sit straight, at Lawudo, very difficult, so there’s a rush to have tea. Early morning rush to have some drink, so the first it comes, then that kind of revives. So that nyung-nä, the first nyung-nä in Taipei, that nunnery, I just took one small piece from that and then no thought, completely stomach’s full. The two days, no thought of food at all. Very interesting. Must have been, the nun must have blessed. The nun must have blessed the food, I think. Anyway, no appetite at all. Completely. It’s very interesting. Just I thought to share that story with you.