... how precious, each and every single animal is, so precious, most precious in my life.

And I receive all my past, all my numberless past happiness, present, future happiness, including enlightenment, I receive by the kindness of every human being, every human being. That every human being is the most precious, most kind one, including the person who hates you or who dislikes you or whom you hate, including that. So then, everyone here, think, everybody here in this hall, every human being, the most precious, most kind one in one’s own life. At home, in the office, okay, in Sydney, everyone in Australia, most precious, most kind one. And in this world. In all the universes, human beings who are in all the universes, most precious, most kind one in my life. [long pause]

Then, all the numberless past happiness, present, future happiness, including enlightenment, everything one receive by the kindness of every single sura, asura. They are the most precious, most kind one in my life. Meditate, trying to feel this. [long pause]

Then, numberless intermediate state beings, from each of whom I receive all my numberless past happiness, present happiness, all the future happiness, including enlightenment, they are the most precious, most kind one in my life.

Then now, ?existing all sentient beings like that. Most precious, most kind one in my life. So in my life there’s nobody to cherish except only other sentient beings. In my life there’s no work to do other than working for sentient beings, with my body, speech and mind. There’s no other work to do except only for sentient beings. Other than that it’s meaningless. So what they want is happiness, what they do not want is suffering, so therefore, I must liberate them from all the suffering and causes and bring to enlightenment by myself alone. By myself alone.

So you think this with every hell being, with every hungry ghost, with every animal, human being, sura, asura, intermediate state being. You take the responsibility, I will do it by myself alone, okay. Free them from suffering and bring to enlightenment by myself alone. So think this with everyone. [pause]

Therefore, then, I must achieve, there’s no other way to have success, to accomplish this except myself first achieve the state of omniscient mind, full enlightenment. Therefore, then, think, going to take the oral transmissions of these mantras and the lung, the teaching of the thought transformation. So the Chenrezig mantra first.

[Rinpoche gives oral transmission of Chenrezig mantra.]

Then Maitreya Buddha mantra, also OM MANI PADME HUM, which is any heavy negative karma get purified and collects skies of merit, inconceivable merits by reciting this, then especially with the bodhicitta, thought of benefiting sentient beings.

So Maitreya Buddha mantra, that the main benefit is that if you don’t become enlightened during Buddha’s time, then when Maitreya Buddha descend in this world, that time then you become the first disciple, receive prediction, receive teachings from Maitreya Buddha, directly and you receive prediction for enlightenment, so in that life you become enlightened, during Maitreya Buddha’s teachings, during that time. So that is the main benefit. The other one is, by hearing this you never get reborn in the lower realms, by hearing Maitreya Buddha mantra, you never get reborn in the lower realms. Then also, it helps for prosperity, wealth. Then, it makes to abide in virtue, able to practice the ten virtues, abide the body, speech and mind in virtue, and then, to be born as [Tibetan] a thousand wheel-turning kings. Probably means the amount of merit, how much you collect. So there are just, many benefits.
[Rinpoche gives oral transmission of Maitreya Buddha mantra.]

I think I ran in to another mantra. No, this is offering the, blessing the offerings. Sorry.

[Rinpoche gives oral transmission of Maitreya Buddha mantra.]

Finally succeed.

Then, another mantra, extremely powerful for success and [Tibetan] so, developing the wish-granting jewel, the depthless celestial mansion, extremely secret accomplishing great success.

[Rinpoche gives oral transmission of mantra.]

By hearing this mantra then you collect more than, I think maybe more, I think, three thousand galaxies, so, the whole the entire universe, one thousand, then like that, one, two, three, four, thousand, then like that, one, two, three, four, so great thousand of three thousand the universes, filled up with the seven types of jewels, diamond, gold, like this, then you make offering to the buddhas, I don’t remember the eon or not. So however, just able to hear this mantra, you collect same amount of merit, that much offering you made to buddhas, all the buddhas, or more, something like that, so it’s unbelievable source of collecting merit, so just even to hear this mantra.

Then this mantra which purifies five uninterrupted negative karmas, no question about ten nonvirtues, killed the parents, caused blood to Buddha, disunity among the Sangha, killed arhat, so those negative karmas collected get purified even just by hearing this mantra. So same, with also the mantra which I chanted just before, it’s the same, anyway.

[Rinpoche gives oral transmission of mantra.]

I just read a few lines then stop there.

[Rinpoche starts oral transmission of Opening the Door for Dharma.]

“The thought transformation, transforming the mind in the graduated path to enlightenment, the very beginning thought transformation, the opening the door for Dharma.” [Tibetan] that’s what it’s called. So here it’s, ?short ?form, here is.

[Rinpoche continues oral transmission of Opening the Door for Dharma.]

So, I prostrate to the, NAMO GURU BUDDHA BODHISATTVA SAPARIWARI BHYA. So, I prostrate to the guru, buddha, bodhisattva, with entourage. So [Sanskrit] increase the teaching of the Buddha, that which is the source of all the peace and happiness, all the panacea and happiness. [Sanskrit] Please extremely increase. Please make to rise, so requesting, please make to generate great bliss to all sentient beings. [Sanskrit] So, requesting to bless. [Tibetan] That’s the same, which I read the title at the beginning.

[Rinpoche continues oral transmission of Opening the Door for Dharma.]

So, I’m going to leave it…. [Rinpoche turns pages.]

I prostrate and go for refuge the ten-direction Victors with the spiritual, along with the spiritual sons, means bodhisattvas. Sorry, I’ll repeat again. Repeat again. I prostrate, go for refuge, to the stainless lotus of the holy feet of the holy guru, who’s inseparable from ten-direction, the Victorious Ones, means buddhas, and the bodhisattvas, along with the bodhisattvas, so the spiritual sons.

[Tibetan] [pause] [Rinpoche turns pages.]

So, don’t have time to go over translating, so I think leave it that part. The next one.

[Tibetan] So what it’s saying here is, the essence of all the three-time buddhas is the precious guru. So I think here maybe using as a reason, I think, because one has met the guru. So who is that? So here it’s saying, essence of all the three-time buddhas. Means all the numberless past buddhas, present numberless buddhas, future numberless buddhas. That’s what it’s saying.

In Pabongka’s Calling the Guru from Afar, there it says, [Tibetan] so all the ten-direction buddhas manifest to me in the form of guru. While I’m reflecting, all the ten-direction buddhas manifested in the form of guru, so means for oneself manifested. Then guide [Tibetan], the reflecting how the guru is guiding me with compassion. [Tibetan] How the guru guides me, so guides where? Guides to the ultimate, the enlightenment. How the guru’s guiding me, so various ways, so even by giving, not only that by giving teaching, commentary, lungs, initiation or the vows, pratimoksha, bodhisattva, tantric vows, then also even, sometimes even praising you, praising the disciple, something sweet talking, sometimes when there’s need to be scolded, scold or giving material when there’s, so even by giving material present, gift, so various wrathful, peaceful and in various ways guide me to enlightenment, so to inspire me to practice Dharma, and to guide me to enlightenment. [Tibetan] So while I’m reflecting this then it reminds me of guru. [pause]

So I think…. [Tibetan] So the doer of all the Buddha, Dharma, Sangha, so it means the Buddha, Dharma, Sangha that we always take refuge at the beginning of practice, so to achieve liberation, happiness of future lives, liberation, enlightenment, to achieve enli-, liberation from samsara. I said “liberation from enlightenment.” So, happiness of future lives, liberation from samsara, enlightenment, by taking refuge to Buddha, Dharma, Sangha, so this Buddha, Dharma, Sangha, doer of all the Buddha, Dharma, Sangha, is the guru. [Tibetan] So this one, the guru, [Tibetan] this one, supreme one, is the encompassment of all the Buddha, Dharma, Sangha. [Tibetan] All the three objects of refuge. [Tibetan] I don’t remember the last part, so…. [pause] I don’t remember.

So anyway, so I think this might be, become the reason, I think, so one has met the guru, whose essence is all the three-time buddhas, so then, [Tibetan] at this time one has received the precious human body, qualified of eight freedoms and ten richnesses, at this time one must take the essence of this body.

So then it says, for that, then talking about that. So, then it says, one need to examine your attitude, whether it is any differences, whether it is anything special, any differences from the animal’s attitude, how the animal think, so the dogs and cats and, so the, even the animal that living with human beings, dogs and cats and cows or the chickens or chicks, chicks and chickens, so how they think, check your mind, whether it’s anything special from them or same, should examine it’s any different from them. [Tibetan] My attitude and ?chuk, ?chuk is animal, ?ngo sem is attitude, [Tibetan] should look at what the differences. [Tibetan] Even the animals they think to not get cold, to not get hungry, to have happiness, even they think of that. [Tibetan] I myself nothing more than that. I myself nothing special attitude, nothing more than what an animal think. So to not catch cold or to not get hungry or to be happy, so nothing, [Tibetan] means even for myself nothing different from them, attitude from them, way of living the life, same. [Tibetan] So if that is so, in that case then you’re not different from the animals. You’re not different from the animals. Worms. So anyway, if I elaborate, no different from ants, no different from the worms, yeah, or fish in the water or worms in the ground, no different from the monkeys. Monkeys and gorillas. Anyway, no different from the insects, our life, so that’s very important analysis.

So it’s, [pause, turning pages] so it says, so therefore very important to take the essence. [Tibetan] It is said that so important to take the essence. Then it says, so here, so what makes different from animals, if your attitude of life is thought to seek enlightenment. Your attitude of life is, whatever you’re doing, eating, walking, sitting, sleeping, doing job, or meditating, prayer, thought seeking enlightenment for sentient beings, of course that is the best, bodhicitta motivation. Then whatever you do it become cause of enlightenment, because whatever you do, all that is cause of happiness of all sentient beings, besides becomes Dharma, cause of happiness. So, that’s the best. Then, if not that, then the thought seeking, next one, if not that then thought seeking liberation for oneself, liberation from samsara forever for oneself.

So with that motivation then eating, walking, sitting, sleeping, doing job, so forth, then doing prayers or whatever, meditation, all this becomes cause, doesn’t become cause to achieve enlightenment for sentient beings, but cause only to achieve liberation for oneself. So still becomes Dharma, Dharma and cause of happiness. So then if not possible that, then last, the very last Dharma, so first Dharma, that, second Dharma that, to achieve liberation, your actions, the first action is best Dharma, second, to achieve liberation for self. So the third, now, even those two, even the second one is not possible, second Dharma, then third, detached to this life, mind free from the attachment clinging to this life and seeking happiness of future lives, that one, seeking happiness for the long run, not just happiness of one life, happiness of all the coming future lives, so long run happiness. So then with that mind then eating, walking, sitting, sleeping, doing job, doing meditation, prayer, then all these activities become Dharma, still become Dharma but that’s the very last one, last Dharma. Minimum Dharma. So all this becomes cause of happiness, that attitude is Dharma, that’s the minimum Dharma, then all the actions become Dharma, cause of happiness.

So then now, now the next one, who live the life doing meditation, prayer, including all this, busy life, with the attitude doing work only seeking happiness of this life, working only for this, happiness of this life, so now that one, the attitude is nonvirtue, the attachment clinging to this life, nonvirtue, all the actions become nonvirtue. So, twenty-four hours, all the eating, walking, sitting, sleeping, doing job, all this, even doing meditation, prayer, everything become nonvirtue, negative karma.

So negative karma is not just only killing animal or stealing, so definition of negative karma, so it depends on motivation. You have to check the motivation, or the attitude of the action. So here it’s very vast, negative karma is very vast, you see here. So not only anger or the ignorance but here the attitude we live, even we’re thinking to practice Dharma, the attitude of life that we live is attachment clinging to this life, happiness of this life. So therefore, that’s nonvirtue, pure nonvirtue, so then all the actions whatever we do, everything becomes nonvirtue, many hours of doing job, many hours of sleeping, everything becomes negative karma, so even doing prayer, meditation, also it’s done with that mind, everything like that. So, except exceptional actions, the motivation anger, ignorance, attachment, the circumambulating the holy objects, statues, stupas, scriptures, even these holy objects, circumambulating, prostration, making offering, those become, not only virtue but cause of enlightenment, due to the power of the holy object. So that’s exceptional.

So here it says, it’s very important to take the essence. So in order to take the essence on this body, yes, so before talking that, so therefore, I want to say this. So therefore, now, here, what I was explaining before, the attitude is only, no compassion, no loving kindness, no thought of benefiting others, nothing and only just seeking happiness of this life, doing only for that, then we have body in the shape of a human body, body is the shape of a human body but inside like, body human body but inside is living animal. It becomes like that.
So now, [Tibetan] so in order to take the essence of this body, so at the very beginning, first, should be detached to this life. Then it says, [Tibetan] from the tantric text [Tibetan], what it’s saying here, who’s seeking the enlightenment beyond from this life, who has so much devotion is allowed to enter in the mandala. Such a thoughtful person, thoughtful being, is allowed to enter in the mandala. So these verses comes before the initiation, before the preparation for the initiation. So that time this [Tibetan], this mandala is to do with the mandala of the deity. So but here, connected to this teaching, here thought transformation, the very beginning thought transformation, Opening the Door of the Dharma, here, it refers, this mandala refers to the, when ?Tiwo Rinpoche, one lama, I think past life, so according to his commentary so related to impermanence and death, this mandala [Tibetan].

So probably, kyil kor, so there’s, in the market if there’s some material attractive, I mean something that many people like, then many people come there attracted by that and then many people will be surrounded to that. So, kyil kor, come there to see that, to enjoy that object or to buy that. So here kyil kor is to take the essence, taking the essence. So here related with impermanence, according to that lama. So I think, because if you meditate on impermanence, then you’re able to defeat all the delusions. Then you’re able to practice pure Dharma, you’re able to practice Dharma, then from there you achieve all the happiness of future lives, liberation from samsara, enlightenment, all the realizations, you achieve, so I think could be, that’s like the essence, then from there you get everything. So could have that meaning.

[Tibetan] So, one shouldn’t look for happiness, one shouldn’t desire for the result, the happiness of receiving material, respect and reputation, so forth of this life. [Tibetan] One who is seeking the, one who is desiring to this life, [Tibetan] you won’t achieve the enlightenment that which is beyond this world, so means happiness of future lives, liberation from samsara, enlightenment, all this you won’t achieve if you’re grasping to this life. [Tibetan] So, if you look for enlightenment, the beyond from this life, the enlightenment, so if you look for that, then [Tibetan] means the result of this life, success of this life happens by the way. Even you don’t look for, but it just comes by the way if you look for enlightenment. So same, if you look for enlightenment, then liberation from samsara comes by the way and happiness of all the future lives comes by the way, so same thing, the happiness of this life comes by the way.

So, that [Tibetan] so then, the Lama Atisha, so most people are familiar with Lama Atisha, so I don’t have to go over that again, so Jowo Je, so Lama Atisha, who made Buddhism pure in Tibet, who composed the Lamp for the Path to Enlightenment, integrated the 84,000 teachings of Buddha, all integrated into a few pages and the Lesser Vehicle teaching, Mahayana Paramitayana teaching and Mahayana tantra teaching, integrated in a few pages and set it up for one person’s graduate practice for achieving enlightenment, so from where the title lam-rim came. Then now it is spread all over the world, in the Western world, I mean outside Tibet, then so many tens of thousands of people, so many every year have opportunity to follow the path to enlightenment is by the kindness of Lama Atisha, who composed the Lamp for the Path to Enlightenment, the lam-rim. Then Lama Tsongkhapa, many others, wrote commentaries with their experience of the path, okay.

So Lama Atisha, when Lama Atisha’s passing, [Tibetan] one who’s with Lama Atisha that time when Lama Atisha’s passing away, [Tibetan] so there’s Kadampa Naljorpa ?Chagpa ?Trijor’s there with Lama Atisha. Then ?Chagpa ?Trijor told Lama Atisha, When you pass away I will do the meditation. So explaining to Lama Atisha, when you pass away, I will offer, practice meditation, I will do meditation. Then, Lama Atisha answered to Naljorpa ?Chagpa ?Trijor, You renounce the evil deeds. You renounce, [Tibetan] you give up, you renounce any action that is evil. So it means any activity done with this attachment clinging to this life, so that’s what’s called meaningless work. So besides meaningless it’s nonvirtue, so Lama Atisha is saying give up. So he said, I will offer meditation. Then Lama Atisha answered back, Give up the activities done with this attitude. So in other words, give up attachment clinging to this life, that’s what the essence.

So Lama Atisha says, Lama Atisha’s a great pandit who has five qualities and who has found concentration and no resistance, clairvoyance, no resistance and psychic powers, and guided by so many deities and so, generation state, completion, infinite qualities. So who built many temples, who built so many temples in Tibet, India and Nepal and who developed the teaching of the Buddha, then lived in Tibet for seventeen years, totally seventy-three years, Lama Atisha lived. Then there’s so many disciples, so many disciples who propagated Dharma, including the Dharma king of Tibet, Lha Lama Jangchub Ö, who give up the life in prison in order to invite Lama Atisha in Tibet. So he was captured by an irreligious king when he went to look for gold to make offering, to send to Lama Atisha to invite in Tibet to make the Buddhism pure. So Dharma king of Tibet, Lha Lama Yeshe Ö passed away in prison for sentient beings in Tibet and Lama Atisha to come in Tibet to spread Dharma. So, so many other Kadampa geshes, many other, so many great saints, who did incredible benefit for sentient beings, teaching of Buddha.

Then, Lama Atisha answered that, then Naljorpa ?Chagpa ?Trijor said, Oh, then I will do, I will explain Dharma, I will do activities explaining Dharma. First he said I will meditate, you see. So I think means something good, [a couple of words missed] so first meditate, now it’s any action is done, any action that’s evil, so means done with these eight worldly dharmas, attachment clinging to this life. So then ?Chagpa ?Trijor said, Oh, I will do the activities of explaining Dharma. He thought it’s better, maybe better one. Then Lama Atisha said, [turning pages] I’ll explain this then stop there…. Then when Naljorpa ?Chagpa ?Trijor explained, Oh, I will do the activity of explaining Dharma, giving teaching to others, then Lama Atisha again said, Give up the activities, any activity that which is evil. Same answer.

So then Naljorpa ?Chagpa ?Trijor asked Lama Atisha, Then what to do? What I should do? Then Lama Atisha said, Give up this life. Give up this life. So it means, give up this life means give up these eight worldly dharmas, attachment clinging to this life. So normally for us, from where all the life problems come, that we go to see psychologist, with lots of money, all the expenses, psychologist or the doctor, however, so all the problems that we always see in the TV or newspaper, one’s own problems and the problems of the friends around, all the problems in the world and the life problems, so rooted, this is the root, the eight worldly dharmas, attachment clinging to this life, so Lama Atisha’s saying, give up this, that which doesn’t allow to practice Dharma. Then even you try to practice Dharma doesn’t allow to become pure Dharma, so that one.

So then Naljorpa ?Chagpa ?Trijor, Kadampa geshe, then he kept this, Lama Atisha’s advice in the heart, give up this life. Then Naljorpa ?Chagpa ?Trijor, then he lived in Reting, he lived in the forest of the shukpa, shukpa, [Student: Juniper.] juniper. I thought you said Singapore. So, juniper, so Naljorpa ?Chagpa ?Trijor went in Reting, Reting is a monastery built by Dromtönpa, Lama Atisha’s translator, the embodiment of Compassion Buddha, Dromtönpa. We went for pilgrimage some years ago in Tibet, Reting. That’s unbelievable holy place. Every tree there is supposed to be a transformation, manifestation, I think, something like that.

So anyway, Naljorpa ?Chagpa ?Trijor went in the forest, juniper forest of Reting, and then he lived in the jungles, lived there no difference with the animals. But this no difference with the animals, this means physically, it doesn’t mean mentally. But don’t get mixed up. It means physically no differences. Then, he didn’t meet anybody, he didn’t meet any person in the forest. He tried to stop meeting people, anybody. So then in that way and he passed away.

So then I just finish this. Tell this story then stop there. So there was one, seems like a monk, I thought a lay person. There’s a monk ?Sumpa Chikese [Tibetan], so one monk is doing circumambulation to the monastery. Then Dromtönpa came along and said, from the holy mouth, ?Chowo, called the person, the monk, chowo, it’s good that you’re circumambulating, but wouldn’t it be better if you practiced Dharma?

So then the monk thought, Maybe it’s better if I do prostration. So then I think he started to do prostrations, then Dromtönpa told him the same, “It’s good that you’re doing prostration but wouldn’t it be better to practice Dharma?”

Then he changed from prostration, he tried to chant, he tried to do prayers and tried to meditate. Then Dromtönpa met him doing prayers and meditation, then Dromtönpa told him that, It’s good that you’re doing prayer, but wouldn’t it be better to practice Dharma?”

So then the monk asked Dromtönpa, Then, what should be done? [Tibetan] Then Dromtönpa answered three times, Give up this life, give up this life, give up this life. He repeated three times.

Then Tönpa Rinpoche [Tibetan], so maybe stop there. So, yeah. Alle. Yeah, I think maybe stop after this quotation here, this one quotation.

So anyway, so just [pause], so Dromtönpa gave up all the activities of the [Tibetan], activities of the worldly being, I would translate this way, [Tibetan] activities of the worldly being means activities done with the worldly concern, the eight worldly dharmas, or the attachment clinging to this life. So like we say “renounced being” and “worldly being,” so those who are working for just this life, with attachment or living life just for this life, is a worldly being. Then one who has renounced that, detached to this mind, detached to this life and then living, then that is living in the pure Dharma. That one is not worldly being, that is a pure Dharma practitioner, that’s not a worldly being. Chöpa is the pure Dharma practitioner and the one who’s living with the worldly concern, or seeking the happiness of this life and working for just this life, doing works just for this life’s happiness, then they’re worldly beings. So the activities done with that attitude, the worldly activities. [Tibetan] worldly activities, that’s right, worldly activities.

So Dromtönpa had given up all the activities, all the worldly activities, so invited ?rong, ?rong is like Solu Khumbu there’s high mountain then ?rong, the lower, where there’s a little bit hot, bananas and corn, they grow, called ?rong. So anyway, said invited there, ?rong. [Tibetan] so that’s, I think, ?serding, so it’s a Sangha community, I think, Sangha community where you offer gold, you make distribution of gold. So Dromtönpa’s invited there. Then, I think it’s, so to get, to receive gold, there’s a place or a cave or something like that, hermitage, I’m not sure. Not a cave, sorry. To discuss about the get gold from ?rong. So anyway, but there’s one meditator called ?Palyu Wangchuk, so Dromtönpa called him, then Dromtönpa said that, This time you go away. For me cannot do because given up the worldly activities.

Then Dromtönpa then he wear very torn dress, very old torn dress he wear, [Tibetan] I’m not sure what that is, some cloth. I’m not sure what it is. Then he put the two sleeves, he took out, the two sleeves, because Dromtönpa has lay aspect, not monk. For the benefit of other sentient beings he took the lay aspect. So the two sleeves he took out, the chuba, I think he’s wearing maybe chuba, then two sleeves took out, then he put sleeves on the shoulder, [Tibetan] then sometimes he goes in the forest of the junipers, [Tibetan] then sometimes go away in the juniper forest and then sometimes, so going and coming like that. Then sometimes put, I think it’s three, I think, I’m not sure but three sticks, put like this three sticks and putting chain on that, chain? What do you call this one? Huh? Chain. Then he keep on reciting [Tibetan], eight worldly dharmas recite, then [Tibetan] these are not object of my mind, so equalize. What Nagarjuna said, this verse came from Nagarjuna. So the equalize, what it’s saying is equalize the receiving material, not receiving material, and then the comfort and the, the comfort, happiness and then the opposite is not receiving, not having happiness, comfort, then receiving praise, not receiving praise and having reputation, not receiving reputation, all these, so these eight worldly dharmas.

So, by being attached to, because being attached to these four desirable objects, receiving material and receiving praise, receiving reputation and the comfort, happiness, so because being attached to those four desirable objects then you have dislike, the worldly concern, the mind dislike to the four undesirable objects, not receiving material, not receiving reputation, not receiving comfort, happiness, then not receiving praise, so these dislike. Then also this is where the anger comes, because attachment to these four desirable objects, when somebody interferes to that, somebody doesn’t allow to happen that, the anger rises. Why? Because attachment in those. If there’s no attachment in those four desirable things, then even somebody doesn’t allow to happen, there wouldn’t be anger towards that.

However, in our life there’s ups and downs, what brings life ups and downs, when you meet the desirable object, life is up, then when you encounter the opposite of the four, encounter four undesirable objects then life is down, so up and down, so what it makes is not stability in the life. What makes not stability in the life, what makes not having high esteem in the life, so all this is because attachment in the four desirable objects. Then you have depression, upset, all these things when you meet the four undesirable objects. So it’s all caused by the attachment. So, the problem is not only when we meet the four undesirable objects, the depression or sadness, all that, unhappy. The problem is not only that, also the problem is when you’re attached to the four desirable objects, that is the biggest problem, because due to that then all those other problems rises. So the clinging and grasping to these four desirable objects, like this, then you’re not free, that’s why you don’t have inner peace and happiness. That’s why could never get satisfaction is because clinging in the four desirable objects. That’s what doesn’t allow to practice Dharma and even you’re trying to do something, doesn’t become Dharma, it’s because of by that.

So then, the Dromtönpa said, Sometimes, so these eight objects is not object of my mind and [Tibetan] means equalized, so actually the verse came from Nagarjuna, so Dromtönpa recite when he’s walking in the forest or, the juniper forest in Reting.

Then also Dromtönpa said, [Tibetan] I am the seeker of the liberation, so I don’t need to be bound by material offerings and respect, I don’t need to be bound by that. So Dromtönpa recite by, he’s walking through the forest, it’s like a prayer, like OM MANI PADME HUM, he chant.

Yeah, so I stop here, okay. So, maybe continue a little bit tomorrow, before the initiation, so….

Dag gi ji nye….

[Short mandala]

Der ni ring du….

Due to all the three-time merits collected by me, three-time merits collected by others, may the bodhicitta be generated within one’s own heart, in the hearts of all the sentient beings, particularly in the hearts of all the leaders of the world, that most urgency, and then in the hearts of all the terrorists’ minds, all those people who have harmful thoughts to harm others, so bodhicitta to be generated especially in all their hearts without delay even a second. And in whose heart bodhicitta has been generated, may it be increased.

Jang chub sem chog…. [3x]
Gang ri ra wai….
Pal den la mai ku tse….

Due to all the three-time merits collected by me and collected by others, may all the father and mother sentient beings have happiness and may the three lower realms 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 past, present, future merits collected by me, the three-time merits collected by others, may I be able to offer limitless skies of benefit to sentient beings, teaching of the Buddha, by having the same quality as Lama Tsongkhapa has, within me. So offer limitless skies of benefit to sentient beings, teaching of Buddha, like Lama Tsongkhapa, by having the same quality within me as Lama Tsongkhapa has, from now on in every second, from now on in all the lifetimes.

Then, due to all the three-time merits collected by me, three-time merits collected by others, may all the fundings be received, completely actualized, received, able to construct the 500-feet Maitreya statue and continue and complete, as quick as possible, abide in this world until Maitreya Buddha descends, and to be most beneficial for all sentient beings, cause sentient beings to collect extensive merit, purify all the defilements and actualize bodhicitta in everyone’s heart and then bring perfect peace and happiness in this world and bring to enlightenment as quick as possible all sentient beings.

Then same, all the rest of the projects, offering service to the monasteries, then the main place of learning, extensive, depth, Buddhadharma in this world, those monasteries offering service, as well as, then building monasteries in different parts of the world and offering service within the FPMT organization Sanghas and then as well as building monasteries, nunneries in different parts of the world, preserve Dharma, spread Dharma for sentient beings. And then to build various holy objects in different parts of the world, and as well as the social services and the projects in Tibet and to be accomplished as quick as possible, and to be most beneficial and then without any obstacle, in all the rest of the world, then the social services in different parts of the world and all that, may it cause to generate compassion in the hearts of all sentient beings who receive. And then , including Vajrayana center, then all the rest, then to be most beneficial to sentient beings, cause sentient beings to find faith in refuge, karma, actualize bodhicitta in all their hearts, then especially spread Lama Tsongkhapa’s teaching, the complete teaching of Lama Tsongkhapa in the hearts of all sentient beings and bring them to enlightenment as quick as possible, and to receive all the needs for that.

Due to all the past, present, future merits collected by me, the three-time merits collected by others, that which is merely labeled by mind, may the I, who is also merely labeled by mind, achieve Guru Shakyamuni Buddha’s enlightenment, which is also merely labeled by mind, lead all the sentient beings, who are also merely labeled by mind, maybe should be said, exist but merely labeled by mind, all the sentient beings exist but merely labeled by mind, and lead in Guru Shakyamuni Buddha’s enlightenment, which also exists but merely labeled by mind, by myself alone, who exists but who is merely labeled by mind.

I dedicate all the merits to be able to follow bodhisattvas Samantabhadra and Manjugosha as they realizes.

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

Then particularly Lama Tsongkhapa’s teaching may it be completely actualized within one’s heart, in the hearts of one’s own family, in the hearts of all the students in this organization and all the supporters, and those who give up their life to the organization doing service to sentient beings, teaching of the Buddha, there are so many people, students, in their hearts then to be completely actualized in this very lifetime, as well as in the hearts of everyone in this world. May the stainless teaching of Lama Tsongkhapa flourish forever in this world and spread in all the directions.

Cho kyi gyal po….
Dag dang zhen gyi….

So, thank you very much. Good night.