Teachings from the Thousand-Arm Chenrezig Retreat (Audio and Unedited Transcripts)

By Kyabje Lama Zopa Rinpoche
Chin-liang, Taichung County, Taiwan (Archive #1344)

These recordings are from teachings given during the Thousand-Arm Chenrezig Retreat in Taiwan in February-March 2001.

Click on the links above to listen to each section and read along with the unedited transcript.

Use of Damaru, Bell, and Vajra, Bodhicitta Motivation, Offering and Dedication

/outer, inner secret. So this is outer, this Thousand-arm, -eye Compassionate, or the four-arm, it’s outer. Anyway, so this is Kriya Tantra, among the four levels of tantra, this one is Kriya Tantra, this aspect, this practice is Kriya Tantra. So therefore, I remember after I mentioned, after I have inspired you to use all the music, then I remember that, many they use a damaru, because that’s one extra music you have, many use the damaru that time. After I tried to inspire to play all the musics that are around.

So therefore, damaru is only used in the maha-anuttara tantra practice, and not in the Kriya Tantra. The damaru is to draw the dakinis. Dakinis has different levels of dakinis, three levels of dakinis. One who has realizations, female beings who realization of generation stage, that’s one thing. The other one is who has clear light, who has realization of clear light, illusory body, so dakini. Then, I think, one who has achieved unification, clear light and illusory body from the Highest Tantra, Highest Tantra has generation stage and completion stage. One way of counting is isolation of body, isolation of speech, isolation of mind, and then illusory body, unification of those two. So then unification of no more learning, that’s the enlightenment. These five stages are practiced on the basis of the foundation, generation stage. And the generation stage is practiced on the basis of renunciation, bodhicitta, emptiness, and that is based on guru devotion practice, the root.

So you can see from here, again, tantra is practiced on the basis of sutra. Tantra is practiced on the basis of sutra, you can see from here, how the stage goes, even you are practicing Highest Tantra how to go about enlightenment.

It is said normally, anyway, since I’m talking this, it is said normally that, what, in Tibet they use this example, ?phu, ?phu is made of a lot of butter and powdered cheese put together. And that’s regarded very yummy. It’s regarded like ice cream, like ice cream in the West, I mean maybe also in Taiwan. So, what makes the ?phu so delicious…. In Mongolia, they make incredibly good this one, in Mongolia they make really delicious. I thought to bring some to offer to, to bring in America to offer to Rilbur Rinpoche or maybe Geshe Lama Konchog, I’m not sure. They will enjoy this very much. They make incredibly good, but you can’t bring in America, you can’t bring food. You have to throw in the garbage can at the airport or you’re punished.

So there is a saying that what makes the ?phu delicious is by the butter. Also what make to exist, that keeps together is by the butter. So could have both meanings. So what makes tantra quick path to enlightenment, that it’s so rich, by the sutra. Like without sutra, then tantra is like, like you can’t have cream without milk. You can’t have ice cream without milk you can’t have. Anyway without sutra, tantra, there’s no way to practice tantra, anyway.

So anyway, so dakini, the sky-goer, this sky is related to emptiness, sky ?of emptiness, I think, directly seeing emptiness, emptiness of all the phenomena, I think, sky-goer, goer means pervade, the understanding pervade emptiness of all the phenomena. So then of course, ultimate one is buddha, the one who achieved no more learning.

Anyway, so to draw, the damaru is to draw the dakinis. So then to bless your chakras, winds, drops. To receive their blessing then makes them functionable and how you wish, then this way, the wind able to enter in the channels, abide and absorb, then you are able to stop the gross mind, make visible the extremely, mind has gross, subtle, extremely subtle, extremely subtle mind, visible. It is there, but now it’s like bad weather, the clear sky covered by the fogginess, clouds or fogginess, dark. So it’s like that, all the superstitions, the gross mind is stopped. Due to function of kundalini and bodhicitta and the four blisses, so the gross mind stop. Then the extremely subtle mind able to manifest out. Applying the, from sutra, emptiness what explained in sutra, then by using that, by realizing that, with the extremely subtle mind, this is the quickest way, it’s like atomic bomb, quickest way, like the very big atomic bomb, quickest way to cease the dualistic view, not only disturbing-thought obscuration but including the subtle negative imprint, the hallucination, inherently existent appearance, which is a projection of that subtle negative imprint left on the mental continuum by the concept of inherently existence. So that’s how it becomes quick, by practicing Highest Tantra how you’re able to achieve enlightenment quickly, so this is the basic explanation.

So the damaru is played here, the damaru is placed at the navel, against the navel, not like this, against navel to persuade the tum-mo fire. So this is talking about the Highest Tantra, two stages, second stage, like Six Yogas of Naropa. So the subject which I have just mentioned this is part of that, to persuade the tum-mo, the fire, in order to succeed those things up to enlightenment. Then, of course, ultimate is, it doesn’t get stuck there, you achieve enlightenment stuck, then nothing, then like retired, not like that. I mean before, you work for sentient beings even before, especially from the time when you generated great compassion, even before you enter in the path, so the great compassion that you have, realization that you have before you enter in the path, without choice, that great compassion makes you to work for sentient beings. So that time whatever you can benefit others, then later you actualize bodhicitta, then you enter in the Mahayana path, of course, then as you develop more and more wisdom then you’re able to benefit more and more to others. Cease more and more defilements, so like that, by actualizing the greatest skill, combining with wisdom. Then when you become enlightened, without slightest mistake, without slightest effort, then you naturally, like one sun rise, only one sun rises, but it reflects in all the oceans, every water, every water dew, as long it doesn’t have cover, rocks or like that. Then this one sun without any effort, without motivation that, Oh, I’m going to reflect in this water, in this ocean, in this country ocean, on this plant, on this particular plant water dew, I’m going to reflect on that, there’s no motivation. Just rises and then it reflects everywhere, billions and billions and billions and billions, billions, it reflects everywhere. So like that.

Maitreya Buddha explained in Uttaratantra eight qualities, Buddha has eight qualities, Dharma has eight qualities, Sangha has eight qualities, so Buddha’s eight qualities there, these things mentioned there. Then continuously, spontaneously, until all sentient beings become enlightened.

So anyway, so damaru first when you start, His Holiness explained, you hit the other side, then when you stop it goes like that. This is what His Holiness explained, and also His Holiness explained to, I asked the, I mentioned about His Holiness Tsenshap Serkong Rinpoche the other night, so his incarnation was there, there were some, a few small incarnations, small incarnate lamas, then one His Holiness Tsenshap Serkong Rinpoche, he’s one of my gurus, he was there. So His Holiness asked, so it seems before they play damaru they practice with the finger, like this. I think ______ ?stopped the ?finger, I think. So I asked him whether he practiced this. So I think His Holiness said no, he didn’t practice this way.

These damaru, these two sides, two skins, they have meaning, unification of method and wisdom, path to enlightenment, to achieve dharmakaya, ?rupakaya, these things, so like that. Or father and mother, which means method and wisdom, path, it signifies the path, depending upon, sometimes signifies the result, unification of father and mother, could have that meaning, the actual meaning, practice, the unification of method and wisdom.

So anyway here in the practice of Kriya Tantra you don’t play damaru but it seems when it comes to the protector, when it comes to the protector, that is the, there are Highest Tantra deities, the different protectors. So there, that section there you can play damaru that par, when it comes to the protector. That was the reason, Miss ______, plays very nice damaru, so to play during that time. So that time everybody can use damaru. How many number of damaru you have, with each finger.

[Translator: Rinpoche, you said there are three types of dakini. One is, has….]

Yes, yes. That’s one explanation, yeah. Then highest, ultimate one is the enlightened one, one who achieved unification of no more learning.

[Translator: Then one is clear light, one is generation stage?]

Yeah. One is who achieved clear light, one is who achieved unification those two, clear light, illusory body. That’s…. [pause] In the Vajrayogini commentary there it’s called ?punya, messenger, there are different levels like that. Yeah, the one who has realization of generation, not a hundred percent sure but I think, not a hundred percent sure but it could be said, this ?punya messenger in the, that you do meditation to invite, to bless, that includes those, these different levels.

So His Holiness mentioned the sound, the tum-tum, tum-tum, I think, may, may have mentioned some meaning but I don’t remember now, if I remember later then I’ll mention. So you start like that, tum-tum, tum-tum. There’s some meaning of that, might have mentioned but I don’t remember.

So however, so that we play at the navel to persuade the tum-mo fire. Then the result, what you, the goal is to achieve, the goal is to stop the gross mind and manifested extremely subtle mind that which goes to enlightenment. The extremely subtle mind, that which is there, but not, it’s completely like bad weather I gave example, like gold covered by kaka, the thick kaka, the fogginess, clear space, anyway. So you stop that, then manifest out, to rise up the extremely subtle consciousness, clear light, extremely subtle mind, clear light, which is a direct cause to enlightenment. The dharmakaya. Only the extremely subtle mind goes to enlightenment, no other mind goes to enlightenment. That’s the one, that’s the main reason even by practicing the Paramitayana path, five path, ten bhumis, the sutra, then when the tenth bhumi is about to achieve enlightenment then you need to take initiation, then by receiving initiation, Highest Tantra initiation, then by actualizing then, stop the gross mind, by actualizing the extremely subtle mind, clear light, then e only then, achieve enlightenment otherwise not. So therefore, ultimately, you need to practice, without practicing tantra there’s no way to achieve enlightenment, ultimately.

So the main thing, the main thing is to actualize the clear light, to rise the extremely subtle mind. So therefore the bell, so therefore now comes the bell, the bell is used against your heart. So you hold like this, anyway, then you ring the bell at the heart. [Rinpoche demonstrates.] Anyway, normally the lamas, normally my gurus say, His Holiness Zong Rinpoche or gurus advise, something like that, anyway, probably not exactly, but more or less like this, to hold like that and then ring. But in the lower tantra college, I saw, lower tantra college I saw the, doing like this, not in the tantric college, not that tantric college, but I think old monk who came to teach mandala construction, sand mandala and all the tantric rituals, at Kopan, I saw him doing like this. So anyway, in tantric college I think it seems they, I don’t know about Upper Tantric but Lower Tantric College, also I was told by one geshe, I was explaining about the signification of bell and damaru, how to use and, at Chenrezig Institute, not this time but before, in the puja because some of the nuns, there are many nuns there, there are now about, I don’t know, many nuns there, so some nuns are quite new, so one was doing like this. So I thought I’d better explain, because I have responsibility to explain, to correct, so I explained. So the geshe, Geshe Tashi, who is very learned, also finished Tantric College. So he did mention that time, the Tantric College, the Lower Tantric College they hold the bell like this.

[Rinpoche has an aside in Tibetan.]

So Geshe Tashi Tsering told me that Lower Tantric College they do like this. So anyway, normally that’s not the case, normally like this, something like this, anyway. You hold, then you ring against to your heart, that is, the general meaning is the bell signifies wisdom, emptiness, and then vajra signifies the method. So according to Highest Tantra, [pause] great bliss and then, so this is method and wisdom, so therefore, the reason why you have to hold together, not one by one, hold together is because you have to practice, even in sutra, you practice method and wisdom cooperatively; but the difference tantra and sutra is in sutra you practice by different mind. Even though you are practicing method and wisdom cooperatively but by separate mind. But in tantra the very special thing, the very highest, greatest skill in tantra, that which makes tantra the quick path to enlightenment is one mind practicing method and wisdom together. Method which become the cause to receive rupakaya, the wisdom which becomes cause to achieve dharmakaya. The two kayas which is your goal to achieve, to be able to enlighten all sentient beings, to do perfect work for sentient beings. That’s why, to remind, so what is signified by them, the path, method and wisdom, so that is to remind you everyday life to keep your mind in the practice always inseparable method and wisdom. So for that reason the bell and damaru, the bell and vajra is kept as part of samaya, to keep, to have bell and damaru, sorry, bell and vajra, even at least, even design or drawing, if you don’t have actual one, even those small ones like comes at the end of the mala, those to keep, or even a drawing to keep as part of the samaya, to remind you of the practice, always in daily life to keep the mind in that. So when you ring bell always hold the vajra in the hand, so that’s the reason. This is interpretive, yeah, definite meaning is your mind into that, when you have actual realization the definite meaning, interpretive, path method and wisdom, here this interpretive meaning, so bell and vajra.

So anyway when you ring the bell, generally, of course depends on which part of practice, mostly it’s offering, it comes ARGHAM, PADYAM, PUSHPE, DHUPE, like that, so ?always offering. For Vajrasattva, when you recite Vajrasattva mantra that time also you ring the bell, but that one is to remind you of emptiness. Yourself, you, the creator of negative karma, and the action of creating negative karma, action of creating and what is created, that is the negative karma, so all these three dependent on each other, all these three, even though they appear something real, existing from its own side, not merely labeled by mind, even though it appears to you like that, that all these are totally hallucination. It means all these are totally nonexistent, the creator, the negative karma, the action of creating negative karma, object, negative karma, all these which have/

/to look at them empty, as they are empty, so for that then you ring the bell, it’s not offering. So here you’re purifying negative karma by meditating on emptiness. Purifying negative karma in emptiness or purifying negative karma by meditating on emptiness. So usually the sound of the bell, the sound, so this which signifies wisdom ?of emptiness, so the sound means no phenomena, even though all the phenomena at the moment for us appear inherently existent, not merely labeled by mind but in reality they don’t have inherently existence, slightest even atom. All the phenomena are empty of that. So the sound, bell sound, means that. So generally that’s what to remind, when you ring the bell.

Why at the heart? Why you ring at the heart? Then that has Highest Tantra purpose of, purpose to achieve Highest Tantra path. Because the extremely subtle mind, clear light, the extremely subtle mind is there, it is in the heart. Not this heart, but the heart is from, by measuring from ?two breasts, here, inside the central channel. It is there. So the, to manifest, by stopping the gross mind, the extremely subtle mind to become visible, anyway to actualize clear light, so that, to achieve that, for that purpose then you ring the bell at the heart.

So then what happens if you actualize clear light, then if you actualize clear light in this life, then that’s the person who can achieve enlightenment in this life, otherwise not. If we’re able to achieve clear light in this life, this Highest Tantra, generation stage, completion stage, isolation of body, the second stage, isolation of body, isolation of speech, isolation of mind, clear light, so if we’re able to achieve this in this life that means that you have opportunity to achieve, to become enlightened. So as I mentioned before, like atomic bomb.

So therefore, ringing the bell at the heart has great significance. Has a very, very important reason. But this explanation is from the Highest Tantra not Kriya Tantra.

But the damaru, not playing I think is because it has these meanings which is only to do with the Highest Tantra, so then I don’t know about, the details, the means to actualize clear light that doesn’t exist neither in sutra nor even lower tantra. So anyway that generally. Anyway, even though it is not mentioned in the lower tantra, but anyway still play at the heart, anyway, ultimate is to achieve that, even you’re practicing the lower tantra. Even you’re practicing now lower tantra ?not _______ ?ultimate to achieve. So that’s it, I think.

Last night I don’t know what but I heard somebody playing [rings bell], something like that, but I didn’t watch. I heard, that sound, just like the Hindus, the Hindu temple or the rock marked with the red colors in Nepal. Anyway, [Rinpoche rings bell], anyway, something like that. Or something very fast, sometimes where the rocks marked with the red marks, all this, where sometimes they sacrifice the animals, so the bell, it’s not like this, but like that. So I heard somebody last night, I didn’t watch but I heard the noise, it reminded me of the Hindu temple.

So, we’ll do Calling the Guru from Afar, short one.

So visualize the root virtuous friend above one’s own crown, then it makes, maybe read first in Chinese, then do the chanting.

[Rinpoche asks about phonetics and the translator tells him that there are no phonetics.]

Oh, I see, while the chanting is done you can read the Chinese, or if the Chinese fits with that.

[Translator: Yeah, it fits with that.]

[Translator: Rinpoche, the short one or the long one?]

The short one. Anyway, you can read the Chinese while you’re, while you’re doing chanting you can read, can do that. Otherwise read the Chinese first and then we do the chanting. You know then what it’s saying.

So this is to make the mind, to cut all the negative emotional thoughts, attachment, so forth, that which doesn’t allow the practice to become Dharma. Then also, then including self-cherishing thought, all that, especially attachment. To make the mind very pure. The mind which does the session, to make it very pure by cutting those other negative thoughts especially attachment clinging to this life, concept of permanence, so that the session can become pure Dharma.

[Rinpoche and group chant Calling the Lama from Afar.]

[Rinpoche asks about the last two prayers, which the translator then reads in Chinese while Rinpoche recites quickly in Tibetan.]

So generate a very strong bodhicitta motivation, based on what I explained in the past.

Look at the samsara, the whole samsara only nature of suffering, like being in the center of a fire.

Being in the human realm, being in the deva realm, whichever realm, only suffering, suffering life like being in the, only suffering, the suffering nature. Each realm is only suffering nature. Like the tip of a needle. Like the tip of a needle, if you step on the tip of needle, like that, suffer. Like a thorn bush, like naked body sitting, lying down on the thorn bush. However, only suffering, no ?pure happiness.

Then, every hell being is the source of all my past happiness, realization, enlightenment, most precious one, then reflect all their sufferings. Eight hot hells, eight cold hells, six neighborhood, ordinary hell. I must free them from all the sufferings and bring them to enlightenment by myself.

Then same thing, hungry ghosts, each of them is source of all my three-time happiness, realization, enlightenment, most precious, most kind one. Then remember all their sufferings, five general sufferings, and particular, the heaviest suffering of hunger and thirst and the three types of obscuration, so unbearable, I must free them from all suffering and causes and bring them to enlightenment by myself.

Numberless animals, who are the source of all my past, present, future happiness, realization, enlightenment. I must free them from all their sufferings, being extremely fool, being eaten by another one, so forth. All those animal sufferings, being tortured, so unbearable being animal. I must free them from all the suffering and causes, all the defilements and bring them to enlightenment by myself alone.

Numberless human beings, so each of them, including here, people around ?being here are the source of all my own three-time happiness, realization, enlightenment, everything, and most precious, most kind one, free them, then those human beings suffering so much, eight types of suffering, suffering of rebirth, old age, sicknesses and death, and then many other problems, the five types of suffering of the aggregates. So unbearable, I must free them from all the suffering and causes, all the defilements, and bring them to enlightenment by myself alone.

Asuras, suras, same, each numberless of them are the source of my three-time happiness and realization, enlightenment, most precious, most kind one, and they’re suffering so much, the sign of death and the five sufferings, the five ?near signs of death, so forth, and being killed each other, during the wars, and so forth, all those things, and miserliness, so forth, then free them from all the, so unbearable, their life living in distractions, I must free them from all the suffering and causes, bring them to enlightenment by myself alone, free them all the suffering and causes, all the defilements, and bring them to enlightenment by myself alone.

Same thing, the intermediate stage beings, like that. Source of all my three-time happiness, and then unbelievable suffering they have, due to the karmic appearance, terrifying karmic appearance, and then I must free them from all the suffering and causes and bring them to enlightenment. Unbelievable terrified, unbelievable, unbelievable their suffering. So, free them from all those suffering and causes, bring them to enlightenment by myself. Therefore, I must achieve enlightenment, therefore I’m going to practice, I must achieve enlightenment, therefore, I’m going to do Compassion Buddha’s meditation-recitation. Then especially to actualize bodhicitta, the special purpose, the other one is to actualize bodhicitta, to be able to succeed all those things.

So with this strong bodhicitta, then begin the practice. So you read Chinese, without chanting, just go straight, without chanting.

Just read straight, without chanting.

[Translator and group read in Chinese.]

/So maybe you can read in silence, I mean, so I just read the Tibetan, so you just read in silence, just mind read.

[Rinpoche recites quickly in Tibetan.]

So the main thing is whether you recite the words or not, but if you do the essence, the meditation, the meaning of it is the essence, then that’s the best thing.

[Rinpoche recites in Tibetan]

[Rinpoche and group chant]

Then offer all the music. Also, can do also sit next to music, then you can play. Can also sit there where the music is, can do the practice there where the musics are, then you can offer music without need [inaudible].

[Rinpoche and group chant.]/

/[Rinpoche and/or Rinpoche and group chanting.]

Rejoice in your three-time merits, rejoice others’ merit.

/accumulate merit for the benefit of all sentient beings.

[Rinpoche and group chanting continues]

Due to all the three-time merits collected by me, three-time merits collected by others, that which are like illusion may the I who is like illusion achieve Compassion Buddha’s enlightenment which is like illusion lead all the sentient beings who are like illusion to that enlightenment which is like illusion by myself alone who is like illusion.

Then absorbed, the rest of the arms absorbed back, and the heads, then one face, two arms.

Om ah hung.

Dedicate the merits to actualize bodhicitta. This most precious wish-fulfilling thought, source of all the happiness and success for oneself, for all sentient beings, to be generated within one’s own mind, in the mind of one’s own family members, in the mind of all the students, benefactors in this organization, then all the rest of the sentient beings and that which is generated may it be increased.

Jang chhub sem chhog rin po chhe….

Gang ri ra wäi khor wä zhing kham dir….

Päl dän la mäi ku tshe tän pa dang….

Dedicate the merits for the long life of His Holiness the Dalai Lama, all the other virtuous friends, may all their holy wishes be succeed immediately.

The purpose of my life is to free all sentient beings from all the suffering and bring them to enlightenment by myself alone. Therefore, I must achieve enlightenment, therefore, I’m going to practice the yoga of eating and make food offering, charity, all the sentient beings.

I, action, all these actions, the object, food, and so forth, all the phenomena, what they are is what is merely imputed by the mind.

Therefore, the I which appears something not merely labeled by mind, to you, that is totally nonexistent, empty.

[Rinpoche inaudible]

(Rinpoche inaudible) so the way they exist is unified of emptiness and dependent arising.

So while everything are empty, you label a jewel container and nectar, all the food, while they are empty, all the food in the kitchen while it’s empty, and then label jewel container and then nectar, so there’s oceans of nectar, oceans of transcendental wisdom, anyway, this is a shortcut. So, anyway, so we do that way, syllable BHRUM, then the BHRUM transformed extended, expensive jewel container, then inside there’s syllable om. The syllable om, now today there’s one clarification here, important to understand. OM, OM’s made of three sounds, AH, U, MA, so that is Buddha’s holy body, holy speech, holy mind, it signifies. So this melted in the white light, then transformed, becomes oceans of wisdom, uncontaminated nectar. Oceans of transcendental wisdom, oceans of uncontaminated, say, oceans, say, the oceans of, , oceans of transcendental wisdom, of the uncontaminated nectar.

Now you can understand the way of blessing, the nectar is actually the essence of buddha’s holy body, holy speech, holy mind. That’s what it I, the nectar. So that is what, according to tantra, even the enjoyment is pure enjoyment, the food. So with that visualization, so when we eat food, so we’re supposed to with that kind of understanding, pure appearance, the food in the nectar. Yeah, which manifestations of that om ah hung. om ah hung is elaborate way. Here, even OM, AH, U, MA, three sounds signifies buddha’s holy body, holy speech, holy mind. Then made Om then it melted in nectar. So when we eat food, this is how, with this, so nectar of this, buddha’s holy body, holy speech, holy mind. So this is the way of blessing.

Offer numberless oceans of nectar, then bless. Then all the offerings here, together we offer numberless oceans of nectar, then all of the offerings here. Then all the offerings in FPMT, all the centers. And then all the offerings in the house, Aptos house, where I live, all the extensive offerings there, many thousands of light offerings, about 4, 5, 6000 around and then many hundreds of water offerings, all the offerings there and all the offerings here, we bless and offer together.

[Rinpoche recites Offering Cloud Mantra three times, then Words of Truth.]

Now we offer numberless oceans of nectar and all these other offerings to the Guru Puja merit field. In the center Compassion Buddha, the essence the root virtuous friend.

You offer to all the ten-direction Buddha, Dharma, and Sangha by meditating their essence is the guru.

We offer to all the ten-direction statues, stupas, scriptures, thangkas, by meditating their essence is the guru.

Make charity, charity to, make charity the nectar, oceans of nectar to every hell being, hungry ghost, animal, human being, sura, asura, intermediate stage beings, liberated, they all become liberated from all the suffering, the defilements. They will become enlightened the deity that one practices. They all become Compassion Buddha.

We have collected limitless skies of merit during the blessing, numberless buddhas received. We have collected limitless skies of merit by offering to Compassion Buddha, all the merit field. We have collected limitless skies of merit by offering to Buddha, Dharma, Sangha. We collected limitless skies of merit, all the four holy objects, numberless of them and we have collected limitless skies of merit by having made charity towards all the sentient beings. Also if you prostrated at the same time to them, then we collected so many times limitless skies of merit.

So we dedicate all those, all the past and future ones, the three-time merits collected by others, may oneself, one’s own family members, all the students, benefactors in this organization, all the sentient beings, in all the lifetimes may we never be separated away from the Triple Gems, always collect merit by making offering, receive the blessing of the Triple Gems, that which is all the realizations from guru devotion up to enlightenment, and especially bodhicitta, clear light, to be actualized within one’s own mind and in the mind of all the living beings.

Then last dedication, Due to all the past, present, future merit collected by me, three-time merits collected by others, that which are empty, may the I who is empty, lead all the sentient beings who are empty, achieve Compassion Buddha’s enlightenment, which is empty, and lead all the sentient beings, who are empty, to that enlightenment, which is empty, by myself alone, who is also empty.

[Rinpoche recites dedication prayers in Tibetan.]

[Rinpoche says something in Chinese]