“I will remember him in my prayers,” he wrote, “and offer my condolences to you and your family at this sad time.

“Whenever we met over the years I deeply appreciated his concern and good counsel. I felt he was like an elder brother to me.

“Your husband was motivated by a strong wish to help others. He made a significant contribution to India’s development and prosperity, especially its economic growth, improving the lot of the Indian people. He was also a good friend to the Tibetan people.

His Holiness ended his letter: “We can rejoice that for 92 years he lived a truly meaningful life—an inspiration to us all.”

Inside the temple, His Holiness took his seat facing the statue of the Buddha and a large thangka painting of the Lama Chöpa merit field. To his right sat Ling Rinpoché and the Lobpön of Namgyal Monastery. To his left were the Abbot of Namgyal Monastery and the former Abbot of Sera-mé Monastery.

The ceremony began with a recitation of the ‘Prayer in Three Continuums’ followed by the ‘Offering to the Spiritual Master’, the ‘Lama Chöpa’, interspersed with a mandala offering, a review of the Bodhisattva and Tantric Vows, verses of confession and then the nine line ‘Mig-tse-ma’ prayer in praise of Jé Tsongkhapa.

Next was chanted the ‘Secret Biography of Jé Tsongkhapa’ by Jamyang Chöjé, the praise, ‘From the Peak of the Eastern Mountain’, and the Seventh Dalai Lama’s brief guru-yoga prayer inviting Jé Rinpoché in the same nature as your own Lama.

A ‘tsog’, feast offering was conducted followed by the ‘Song of the Spring Queen’. Then, returning to the ‘Offering to the Spiritual Master’ there was a review of the stages of the path.

Verses of praise from Guhyasamaja, Chakrasamvara, Vajra-Bhairava and Kalachakra—including the ‘Manjushrinamasangiti’, ‘Chanting the Names of Manjushri’, were recited at a swift pace. They were followed by aspirational prayers from Guhyasamaja, Chakrasamvara, Vajra-Bhairava and Kalachakra.

Recitation of the ‘Offering to the Spiritual Master' came to an end. Dedication prayers, including the auspicious prayer from Vajra-Bhairava Tantra, the prayer for His Holiness’s long life by his two tutors, the ‘Words of Truth’ and the dedication verses from the Samantabhadra prayer were sung.

Finally came the ‘Prayer for the Spread of Tsongkhapa’s Teachings’, the verse stating ‘you elucidated the path combining emptiness and compassion’ that Dilgo Khyentse Rinpoché requested His Holiness to compose and the appeal to overcome Dolgyal from the writings of the Great Fifth Dalai Lama.

His Holiness rose from his seat and spent some moments surveying the monks in the temple, a look of joy on his face, and waved to them. While the Chant-master led the congregation in a recitation of the ‘Mig-tse-ma’ prayer in celebration of Tsongkhapa’s qualities, His Holiness left the temple and, smiling and waving as he went, walked to the lift. At the edge of the temple yard he boarded a golf cart that drove him back to his residence.

As His Holiness reached the gate to his residence Gibong Rinpoché and Lochen Rinpoché representing the people of Kinnaur stepped up to greet him. At the edge of the temple yard a Kinnauri man and women presented a traditional welcome, offering His Holiness tsampa and curd.

The aisle was lined by Kinnauri women in their finery, richly patterned shawls and elaborate headgear. They sang to His Holiness to greet him. He waved to members of the public gathered on either side to watch him pass, smiling warmly at them. Meanwhile, in the temple a mantra was recited that combined that of Arya Tara with His Holiness’s long name mantra.

Facing His Holiness after he had taken his seat, and presiding over today’s long-life ceremony, was Gibong Rinpoché, the reincarnation of Gyen Rigzin Tenpa, one of His Holiness’s teachers. To His Holiness’s left sat Lochen Rinpoché and to his right the reincarnation of Khunnu Lama Tenzin Gyaltsen another of his teachers. The Lamas were joined by 1800 people from Kinnaur in upper Himachal Pradesh.

Prayers began with the ‘Prayer in Three Parts’ followed by the ‘Seven Limb Prayer’. Tea and ceremonial sweet rice were offered and distributed among the crowd. A procession of Kinnauris bearing offerings such as sacred statues and volumes of scripture filed through the temple.

Gibong Rinpoché offered His Holiness a mandala of the universe along with representations of the body, speech and mind of enlightenment. Lochen Rinpoché offered the Long-life Vase, blessed during the ritual of Arya Tara the Wish-granting Wheel, as well as the nectar and pills of longevity. They were followed, as participants in the offering, by Khunu Lama Jangchub Nyima and Ga Rinpoché. His Holiness gave each of them a statue of the Buddha.

The prayer for His Holiness’s long life composed by his two Tutors, Ling Rinpoché and Trijang Rinpoche was recited. The prayer includes a refrain:

... we offer our prayers with fervent devotion:
That Tenzin Gyatso, protector of the Land of Snows live for a hundred aeons.
Shower on him your blessings so that his aspirations are fulfilled without hindrance.

and goes on:

We pray that by the power of this prayer
Expressed from a heart filled with fervent devotion and humility,
May the body, speech and mind of the heart of the Land of Snows,
The supreme Ngawang Lobsang Tenzin Gyatso,
Be indestructible, unfluctuating and unceasing;
May he live for a hundred aeons,
Seated on a diamond throne, transcending decay and destruction.

Addressing the congregation, His Holiness began:

“Today, here we are assembled in a place where people interested in the Buddhadharma can gather in joy and delight. I am someone who was born in Amdo and travelled to Lhasa, where I sat for my final exams in courtyards of the great monastic universities and the Jokhang temple.

“I have received oral transmissions, guided instructions and empowerments and many teachings from my Senior Tutor Ling Rinpoché to whom I am most grateful. He didn’t make light of things and was often quite stern, but he was very dedicated when it came to teaching. I studied philosophy with him. Trijang Rinpoché kindly taught me too.

“In addition, I received the support of a number of Debate Assistants. Among them Deyang Tsenshab was learned but humble, and in debate I took advantage of that. Ngodup Tsognyi was skilled at capturing the precise point of the debate. He was really helpful.

“Now, we’ve been in exile a long time, but we have gained opportunities too. If we had not come into exile, I doubt that I would have been able to study as thoroughly as I did. I’d have been caught up in all sorts of rituals and so forth.

“Tibetans inside and outside Tibet have shown great faith in me and I’ve done my best to fulfil that faith. Today, members of the monasteries and nunneries and the lay communities of Kinnaur are offering prayers for my long-life based on White Tara the Wish-granting Wheel.”

While his words were translated into Hindi, His Holiness put on a Kinnauri hat and smiled. He reiterated that although coming into exile involved being parted from his country, the experience had also provided Kinnauris, Tibetans and growing numbers of people from around the world to appreciate what he had to say.

“As human beings,” he continued, “we should live in a way that accords with dignity, honesty and warm-heartedness. Without concern for past or future lives, as human beings our primary interest should be in helping others. This is something that people who are not Buddhists, as well as Buddhists, can appreciate.

“I teach how to cultivate humility and a peaceful mind. If we can achieve love and compassion, it will lead to harmony among people around the world. And if we do that, our lives will have been meaningful and worthwhile. On the other hand, it would just be unfortunate to fight on the basis of ‘us’ and ‘them’. To share our lives with others out of love and compassion for them and a sense of the oneness of humanity is the best way to lead our lives.

“As human beings living on this earth, we need to be honest and truthful, to cultivate love and compassion for each other and avoid making enemies. I feel I have made some contribution to helping others appreciate this and you too have done your best—for which I thank you.”

His Holiness declared that the best gift of the Dharma is generate the Bodhisattva vow. He remarked that he meditates on the awakening mind of bodhichitta as soon as he wakes every morning and he renews his Bodhisattva vow soon after.

He noted that in exile he’s faced many ups and downs, but has taken strength from the Buddha’s teaching that speaks of nurturing a good heart—a kind intention to benefit others.

“Dharma,” he said, “is about taming our minds and cultivating a heart intent on being of help to others. Here we are in the Land of the Buddha where we can take the Bodhisattva vow and observe Bodhichitta as part of our daily lives.

“As I’ve already said, I renew my Bodhisattva vow every day. I feel it gives me the love, compassion and courage to work for others. It helps me dedicate myself to the well-being of others, which is why it is fundamentally beneficial.

“The Buddha Shakyamuni passed away more than 2500 years ago and yet his teaching has not become stale, it remains relevant today. Consequently, today, people without any prior connection or interest in Buddhism are taking an interest in it. Even in China, where there has been strong opposition to religion, people’s faith in Buddhism is firm.

“So, let’s seize this precious opportunity to take the Bodhisattva vow with delight in our hearts. This will be something significant. Please think about how fortunate we are.”

His Holiness described how to visualize the Buddha in front surrounded by the Sixteen Arhats, the Six Ornaments and Two Supremes, the Tibetan Dharma Kings and masters of all the Tibetan Buddhist traditions. He asked the congregation to recite the following verses three times after him and to try to take the vow daily as he himself does.

I seek refuge in the Three Jewels;
Each and every wrongdoing I confess.
I rejoice in the virtues of all beings.
I take to heart the state of Buddhahood.

I go for refuge until I am enlightened
To the Buddha, the Dharma, and the Supreme Assembly,
In order to fulfil the aims of myself and others
I develop the awakening mind.

Having developed the aspiration for highest enlightenment,
I invite all sentient beings as my guests,
I shall enact the delightful supreme enlightening practices.
May I become a Buddha to benefit all sentient beings.

After that His Holiness gave the transmission of the mantras of the Buddha, of Avalokiteshvara, Tara and Guru Rinpoché.

He thanked all those who had contributed to offering prayers today for his long life. He told them that indications in his dreams suggest that he will live to be more than one hundred and ten years old, which was met with joyful applause.

His Holiness reviewed his life once more, recalling his birth in Siling, his studies in Central Tibet, his visit to China and his coming into exile. In the face of different ups and downs, he affirmed that it has been bodhichitta that has brought him peace of mind, a good heart, courage and inner strength.

The long-life ceremony came to an end with the recitation of the ‘Prayer of the Words of Truth’ that His Holiness composed in 1960. The prayer ends:

Thus, the protector Chenrezig made vast prayers
Before the Buddhas and Bodhisattvas
To fully embrace the Land of Snows;
May the good results of these prayers now quickly appear.

By the profound interdependence of emptiness and relative forms,
Together with the force of great compassion in the Three Jewels and their Words of Truth,
And through the power of the infallible law of actions and their fruits,
May this truthful prayer be unhindered and quickly fulfilled.

“I have long admired the United States of America as the champion of democracy, freedom and the rule of law,” he wrote. “The world places great hope in the democratic vision and leadership of the U.S.A. In these times of great uncertainty and upheaval in several parts of the world, it is my hope that you will provide leadership in bringing about peace and stability.

“The Tibetan people and I have been honoured to have received the support of respective U.S. Presidents and the American people, in our endeavour to protect and preserve our ancient Buddhist culture—a culture of peace, non-violence and compassion that has the potential to benefit humanity as a whole.

His Holiness concluded, “I wish you every success in meeting the many challenges that lie ahead in fulfilling the hopes and aspirations of the American people and in contributing to peace in the world.”

“As I have mentioned before,” he wrote, “I have had the privilege of knowing three generations of your family from the days of Sheikh Abdullah to you. I treasure our friendship.

“I wish you every success in meeting whatever challenges may lie ahead and the opportunities arise to fulfil the hopes and aspirations of the people of Jammu & Kashmir.”

“During my visits to Japan, I have had the occasion to meet some of you,” he wrote. “I deeply appreciate your work.

“I applaud the decision of the Norwegian Nobel Committee to award the Nobel Peace Prize for 2024 to Nihon Hidankyo for its efforts to create a world free of nuclear weapons and for demonstrating through witness testimony that nuclear weapons must never be used again.

“Having visited both Hiroshima and Nagasaki myself, I have some sense of the immense suffering experienced by the victims, particularly the survivors of the nuclear bombings. I understand that because they experienced the horror of the nuclear explosions and survived, those who have founded this organisation powerfully represent the need to do away with these dangerous weapons.

“As an avowed campaigner for the elimination of all nuclear weapons and demilitarisation throughout the world, I firmly believe this award will inspire all of us, including the UN and its member nations, to make a truly concerted effort to eliminate the threat of nuclear weapons and dedicate ourselves to total nuclear disarmament.”

His Holiness concluded, “We human beings have created many of the problems in today’s world. Just as all of us have a desire to achieve happiness and not suffering, we must endeavour to overcome strong negative emotions like anger and hatred, and recognise the oneness of humanity. It is important to understand that we will not achieve peace merely through prayer; we need to take action.”

“Over the years, I have had the opportunity to visit Japan quite regularly. I deeply appreciate the interest and enthusiasm that people from all walks of life have shown in my efforts to encourage the cultivation of fundamental human values such as compassion and my work to promote inter-religious harmony and create a peaceful world free from weapons, including nuclear weapons.

“I admire the way the Japanese people have worked to transform Japan into one of the most modern nations in the world. Japan has also frequently taken the lead in trying to establish peace in the world. Your country’s spiritual traditions place great value on peace, and I hope you will be able to build on that during your tenure. Particularly in these times of uncertainty and upheaval in many parts of the world, it is vitally important that earnest and concerted efforts are made to resolve problems through dialogue and diplomacy.”

His Holiness concluded his letter by wishing Mr Ishiba every success in his efforts to fulfill the hopes and aspirations of the people of Japan and in creating a more peaceful, compassionate world.

“I hope you are able to celebrate joyfully with your family,” he wrote.

“The life you have lived has been truly meaningful. As you know, I have long admired your good works. To have remained so active for so long is really wonderful. Your continuing concern to be of benefit to others is an inspiration to us all. I thank you with all my heart.”

Having taken the lift to the first floor of the temple, His Holiness stopped to survey the crowd in the courtyard, smiling and waving to them. As he walked around the Kalachakra Temple he waved to the nuns seated inside and blessed the handfuls of rosaries held out to him through the windows.

In the temple His Holiness greeted Ganden Tri Rinpoché and Jangtsé Chöjé Rinpoché. Once he had taken his seat, the Presiding Lama, Changkya Rinpoché, offered him a silk scarf. Tea and ceremonial sweet rice were served to the gathering. To Changkya Rinpoché’s right sat the Taiwanese Abbot, Tenzin Khetsun and to his left was Namgyal Monastery Lobpön, Lobsang Dhargyey.

Today’s ceremony was based on the ‘Offering to the Spiritual Master’—Lama-Chöpa. At a certain point tsog-offerings were presented to the Vajra Master. A procession of people bearing offerings of statues and so forth passed up from the courtyard and through the temple.

Changkya Rinpoché offered a mandala and representations of the body, speech and mind of enlightenment to His Holiness. The Ganden Tri Rinpoché then made a similar offering.

As the Prayer for His Holiness’s Long Life composed by his two Tutors, Ling Rinpoché and Trijang Rinpoché was recited, representatives of the patrons approached His Holiness to pay their respects and seek his blessings. Towards the end of the procession a Chinese-style elderly man paid his respects to His Holiness. With a great shock of white hair and a white beard, he represented long life, holding peaches in one hand and a staff topped with a carved horse’s head in the other.

On behalf of the members of the International Association of Tibetan Buddhism of Taiwan (IATBT) and the more than 1,220 people who had attended these teachings, as well as disciples who maintain unwavering devotion to His Holiness the Dalai Lama, Hu Mao Hua Ming, President IATBT, made a fervent request. He began with a verse of homage from the ‘Thirty-seven Practices of Bodhisattvas.'

I pay constant homage through my three doors,
To my supreme teacher and protector Chenrezig,
Who while seeing all phenomena lack coming and going,
Makes single-minded effort for the good of living beings.

“Having offered this respectful prayer, as an auspicious request for the life of the supreme Dalai Lama, guide of gods and humans, omniscient and great seer, pillar of the Buddha's doctrine, to remain firm for a hundred eons, and for the light of his love and compassion to bestow happiness and well-being upon all sentient beings forever, we present this long-life offering today.

“More than six hundred years ago, when the venerable master Jé Tsongkhapa came into the world, in addition to the teachings of fundamental discipline, he clarified the practice of the three stages of the path. Likewise, thanks to the compassion of successive incarnations of the Dalai Lama, not only have the Tibetan people benefited, but incomparable activities have been carried out to preserve, maintain, and spread the teachings of the Buddha.

“At this time, when human minds are not peaceful and nations are overwhelmed by conflict, His Holiness the Dalai Lama has given specific teachings on ‘love and compassion' and ‘the view of interdependence and non-violent conduct.' This has not only increased the understanding of believers, but also generated joy and appreciation even among those with no faith.

“Thanks to the numerous teachings that His Holiness has tirelessly imparted for more than sixty years, we, devoted Chinese disciples, have developed a special connection with Tibetan Buddhism, increasing our understanding of the Dharma and inner peace, and recognizing the value of life.

“His Holiness has visited Taiwan three times. First in 1997, when he gave teachings and empowerments, participated in dialogues, and made speeches. Later, he also offered comfort, teachings and empathy to people affected by natural disasters. His kindness is immeasurable.

“The title 'Dalai Lama' is not simply a rank but a symbol of love and peace. Your Holiness, you are not only the vital pillar of the Tibetan people, but also the crown jewel of those who uphold the Buddha's teachings. To the world at large, you are the embodiment of compassion and wisdom. Your activities are indispensable, not only to the Tibetan people, but to Buddhism and humanity as a whole.

“When His Holiness gave teachings at Tashi Lhunpo Monastery in southern India on 2nd January 2016, he said: "When we first arrived as refugees in India, we knew no one but the earth below and the sky above. But, because we were able to work together, we have achieved good results." These words touched us deeply.

“Without the leadership of His Holiness, a great bodhisattva with farsighted vision, who works for the well-being of all beings, it would have been absolutely impossible for the precious teachings of the Buddha to have spread so widely around the world. The more we reflect on this, the more we realize that the kindness of His Holiness is beyond thought and word.

“Here, on behalf of all Chinese students, I fervently pray that the life of His Holiness remains firm for a hundred eons and that the wheel of Dharma continues to turn forever. I also earnestly request that, for the benefit of the teachings and all beings, the reincarnation lineage of the Dalai Lamas continues uninterrupted, as it has from the past to the present. It is imperative that sentient beings of the future can directly meet with Guru Avalokiteshvara, receive his teachings and blessings. Please, please, please grant our petition.”

His Holiness then briefly addressed the gathering.

“Today, you, people of Taiwan, have offered this ceremony for my long life. I pray that where Buddhism has declined it may flourish and where it has not yet spread it may be propagated. In China and elsewhere there is growing interest in what the Buddhadharma has to say. I have worked hard to see Buddhism thrive in Tibet, China and Mongolia.

“We Tibetans have preserved the entire teaching of the Buddha, but we still tend to put too much effort into performing rituals. Those who practise and meditate are relatively rare. As a child, I too wasn’t very interested in study or practice, but as I grew older I came to appreciate the practical benefits of upholding the Three Trainings. And for that reason, I have practised and shared the teaching with friends who were interested.

“In my dreams I’ve seen indications that I may live to be more than a hundred and ten years old.

“Wherever those of us from Tibet, China and Mongolia find ourselves, we are all the same in being human. As I’ve said, Buddhism has now spread to other parts of the world. When I meet scientists, I’m a scientist. When I meet religious people, I too am religious. I pray that Buddhism may not just survive, but will flourish. That’s all. Tashi delek.”

Changkya Rinpoché offered a mandala and representations of the body, speech and mind of enlightenment to His Holiness in thanksgiving for his accepting the request to live long.

As Taiwanese disciples approached the throne, a key verse from the ‘Offering to the Spiritual Master’—Lama-Chöpa—was said.

You are the Guru; you are the Deity; you are the Skyfarers and Religious Protectors.
From now until enlightenment, I shall seek no refuge other than you.
In this life, the intermediate state and all future lives, hold me with your hook of compassion.
Free me from fears of cyclic existence and peace, grant all attainments,
Be my constant friend and guard me against interference.

There followed a review of the stages of the path to enlightenment as laid out in the ‘Offering to the Spiritual Master’. As has become customary, the ceremony concluded with a recitation of the ‘Prayer of the Words of Truth’, which ends:

Thus, the protector Chenrezig made vast prayers
Before the Buddhas and Bodhisativas
To fully embrace the Land of Snows;
May the good results of these prayers now quickly appear.

By the profound interdependence of emptiness and relative forms,
And the force of great compassion in the Three Jewels and their Words of Truth,
And through the power of the infallible law of actions and their fruits,
May this truthful prayer be unhindered and quickly fulfilled.

In the temple His Holiness warmly greeted the Ganden Throneholder and took his seat on the throne. The ‘Heart Sutra’ was chanted in Chinese, following which a mandala was offered to him.

“Today we’re going to hold a spiritual discourse,” His Holiness began. “When I was on my way here, listening to your chanting the ‘Mig-tsé-ma’ prayer to Jé Tsongkhapa reminded me that not only was I born close to his place of birth, but that I also share his philosophical views. However, the survival of the Buddhadharma is not linked to a particular location and those of us in exile have done our best to keep it alive. Jé Rinpoché’s teaching has spread around the world and I’ve done my best to clarify it.

“When I was in Tibet, and also since leaving the Land of Snow, one of my most important practices has been to read the 18 volumes of Jé Rinpoché’s Collected Works. I have a special regard for them and feel a close connection to them. Today, I’ll read his ‘Three Principles of the Path’.

“Tibetans’ core identity is focussed on the Buddhadharma. We have kept it alive and we have kept it well through study and practice. Consequently, many who have an interest in the Dharma are paying attention to our tradition.

Tea and bread served to the congregation were blessed with the recitation of a verse that celebrates His Holiness’s names:

I pray to you, O Supreme Noble Lotus Holder (Padmapani):
You are the adamantine Gentle Glory who has Mastery of Speech,
Your vase of Sublime Insight is replete with the nectar of Exalted Wisdom,
And you are embellishing jewellery of (Beautifully adorning) the Vast playful Ocean of Upholders of Dharma!

“There was a prediction at the time of the Buddha,” His Holiness continued, “that the Buddhadharma would spread from the north to the north. After his enlightenment the Buddha began his teaching by explaining the Four Noble Truths. In due course, what he had to say spread throughout Tibet, which is north of India, and on to Mongolia, which is north of Tibet. Tibetans in Tibet and in exile have kept the tradition alive through study and practice of the Three Higher Trainings—ethics, concentration and wisdom. Interest has grown around the world because these trainings are rooted in reason and logic.

“The three principles of the path are renunciation, or a determination to be free, the awakening mind and the correct view. The determination to be free does not lead to enlightenment directly, it needs to be augmented by the other two principles.

“Shantarakshita, among Indian masters invited by Tibetan kings to Tibet, established the Buddha’s teachings there. We have studied and meditated on what was taught and put the Three Higher Trainings and the Three Principles of the Path into practice.

“When we develop a determination to be free, we’ll no longer be drawn to the pleasures and attractions of this life or future lives in cyclic existence. We’ll turn away from them. However, we will not reach the state of omniscience without the awakening mind of bodhichitta and a correct view of emptiness.

“From the very beginning of my day I cultivate the awakening mind and an understanding of emptiness. When I hear sad news, these principles help me develop a determination to be free. Understanding the workings of the mind and emotions, and seeing how things are dependently arisen, we can come to an appreciation that suffering is rooted in ignorance.

“The Three Principles of the Path need to be integrated within us. They need to become part of our inner experience.”

His Holiness began to read briskly through the text noting that without a pure determination to be free there is no way to still attraction to the pleasures of cyclic existence. We need to reverse attraction to this life as well as reversing attraction to future lives. When we do not for an instant wish for the pleasures of cyclic existence, and day and night remain intent on liberation, we will have produced a determination to be free.

However, a determination to be free without a pure awakening mind of bodhichitta does not bring forth enlightenment. Therefore, Bodhisattvas generate the excellent awakening mind. They reflect on how all beings, our mothers, are swept by the current of the four powerful rivers, tied by strong bonds of actions so hard to undo, caught in the iron net of self-centredness, completely enveloped by the darkness of ignorance, born and reborn in boundless cyclic existence, and are ceaselessly tormented by the three miseries. Thinking of them in this way they generate the awakening mind.

The text touches on how, despite these realizations, without wisdom, the realization of emptiness, we cannot cut the root of cyclic existence. Therefore, we must strive to understand dependent arising.

Jé Tsongkhapa states that appearances are infallible dependent arising, while emptiness is free of assertions. But as long as these two understandings are seen as separate, we will not have realized the intent of the Buddha. And yet, when these two realizations are simultaneous and concurrent, analysis of the profound view is complete. He goes on to reveal that appearances refute the extreme of existence, and emptiness refutes the extreme of nonexistence. When we understand the arising of cause and effect from the viewpoint of emptiness, we will not be captivated by either extreme view.

Jé Rinpoché counsels his disciple Ngawang Drakpa, to whom he sent these verses to realize the Three Principles of the Path, to depend on solitude and strong effort, and quickly reach the final goal.

His Holiness announced that he would offer the Bodhisattva Vow. He remarked that he finds reading books about the awakening mind of bodhichitta and its qualities, such as Shantideva’s ‘Entering the Way of a Bodhisattva’ to be both moving and inspiring. He said such books encourage us to work for all sentient beings throughout space.

“When the Buddha first set out on the path to enlightenment,” His Holiness advised, “he generated such an awakening mind. We should emulate him.”

His Holiness read the verses for taking refuge in the Three Jewels and generating the awakening mind, encouraging members of the congregation to generate the awakening mind and take the Bodhisattva vow themselves. Next, he repeated verses from ‘Entering into the Bodhisattva’s Way’ in celebration.

Today my birth is fruitful, my human life is justified. Today, I am born into the family of the Buddha, now I am a child of the Buddhas.

So that there may be no blemish upon this spotless family, I must now act as becomes my family.

“People around the world seem obsessed with weapons and the use of force,” His Holiness observed. “As practitioners of the Buddhadharma we should avoid this. Nothing good comes from the use of force. Killing so many people only brings further suffering. Setting aside attachment, anger and hatred we should work instead to benefit all sentient beings. Much better that developing bodhichitta within ourselves should be our primary aim.”

Among several questions from the audience His Holiness was asked what is the main cause not to be separated from the spiritual master. He answered that heeding the teachings you’ve received and putting them into practice creates a strong link with your teacher.

Another questioner wanted to know whether steady cultivation of practices like the exchanging of self and others would lead to genuine experience. His Holiness replied that if you familiarize your mind with such practice, it will eventually give rise to experience. In terms of bodhichitta you’ll feel ever closer to it. He repeated the verse concerning the four immeasurable wishes.

May all beings have happiness and the causes of happiness.
May all beings be free from suffering and the causes of suffering.
May all beings rejoice in the well-being of others.
May all beings live in peace, free from greed and hatred.

“If we familiarize ourselves with bodhichitta, in time we will become imbued with it. I cultivate bodhichitta and the view of emptiness on a daily basis and I feel it has created a solid experience within me.”

Asked how a beginner should act to prevent their sense of bodhichitta from slackening His Holiness simply advised that if you persevere with a practice, it will not decline. Finally, he declared that main cause of higher rebirths in the future is to cultivate the awakening mind of bodhichitta and an understanding of emptiness.

The Taiwanese disciples expressed their pleasure at His Holiness’s advice with a burst of applause. He left the temple, walked steadily to the lift, smiling at well-wishers as he went, and in the courtyard boarded the golfcart that would carry him home.

The pillars and beams were wrapped in coloured cloth and hung with garlands of marigolds. The path from His Holiness’s gate to the temple door was laid with red carpet on which marigold petals were scattered.

Ornately costumed women sang on either side of the aisle as His Holiness drove through. In front of the temple, energetic Tashi Shölpa and Tro-gar dancers performed to welcome him. When the traditionally welcoming Chema-changphu was offered to him, he tossed a few grains in the air, took a pinch of tsampa and dipped his finger in cups of chang and milk.

His Holiness walked steadily to the lift and then all around the temple to the door. Here and there he paused to engage with members of the crowd and to bless rosaries they held out to him. As has been his custom he stopped at a certain point to smile and wave to people gathered to see him on the road below.

In the temple His Holiness took his seat on a throne festooned with garlands of marigolds. He put on a yellow Pandit’s Hat to receiving a welcome from Ven Samdhong Rinpoché, who was the Lama presiding over today’s ceremony, Rinpoché was joined in leading the proceedings by, to his right, Ven Lobsang Dhargyey, Lobpön of Namgyal Monastery and, to his left, by Bari Rinpoché.

Tea, bread and sweet rice were served.

Today, the ceremony was related to ‘Granting the Essence of Immortality’ composed by the Great Fifth Dalai Lama following a vision he had of Guru Padmasambhava in the form of Amitayus. The ritual invoked the Eight Aspects of Guru Rinpoché as well as Khandro Yeshé Tsogyal. At key points in the performance His Holiness put on a red Pandit’s Hat.

A prayer invoking the Dharma Protectors of Tibet, including the twelve Ten-mas, that His Holiness composed in the 1970s was recited. Ven Samdhong Rinpoché and a representative of the Tibetan Women’s Association (TWA) offered a mandala to His Holiness requesting him to live long. He was then offered a vase of long-life nectar, long-life liquor, long-life pills, an arrow of longevity adorned with a silk banner and ritual cakes representing peaceful, increasing, controlling and forceful activities. He was then presented with trays bearing the eight auspicious symbols, seven royal emblems and eight auspicious substances.

In the meantime, a continuous procession of people bearing gifts passed through the temple.

The prayer for His Holiness’s long life composed by his two Tutors was recited.

There followed a musical interlude during which Tibetan lay-people sang that they belong to a bloodline that has come down from the time of the ancestral kings. Due to good karma and previously made aspirations they declared that they have been born in the Land of Snows, where the people are especially related to Chenrezig and are to be tamed by him. The song went on to refer to His Holiness, who was also born in the Land of Snows, and has become a pillar of peace in the world.

“We are grateful to you, His Holiness the Dalai Lama, Gyalwa Tenzin Gyatso,” they sang, “Please remain steadfast and live long. You are the protector of the Tibetan people.”

Addressing the audience His Holiness said, “So, today, you have repeated these prayers and made a request to me to live long. You have referred to me as someone who can help the people of the Three Provinces of Tibet. We are gathered here together as a result of merit and prayers we have accumulated in the past, but we have been born at a difficult time.

“I was born in Amdo and named Lhamo Dhondup, but I became someone able to explain the Dharma and engage in fruitful discussions with scientists. I believe I have been able to make a contribution to the cause of Tibet and to the preservation of the Buddhadharma. I have also created the karma and made prayers to be of benefit to the people of China, where there is growing interest in the Buddha’s teaching.

“I will continue to try to fulfil the wishes of the Buddha. Meanwhile, the spirit of the people of Tibet remains undaunted, please, I urge you, keep your spirits up. We, the people of the Three Provinces of Tibet, maintain these incredible traditions, the heritage we received from Nalanda. I’d like to thank all of you for the various contributions you’ve made.”

There followed a prayer to Guru Padmasambhava. Representatives of the patrons of today’s ceremony approached the throne and paid their respects to His Holiness. He gave each of them a white silk scarf and a protective red ribbon.

Prayers were made to Guru Rinpoché and a mandala was offered to His Holiness in thanks to him for accepting the request to live long.

The ceremony was brought to an end with the ‘Prayer for His Holiness’s Long Life in a Single Verse’, a ‘Praise to Amitayus’, a ‘Prayer for the Flourishing of the Non-Sectarian Teachings of the Buddha’, ‘Lines of Auspiciousness’ and the ‘Prayer of the Words of Truth’. His Holiness left the temple and, beaming at members of the congregation on either side of the path as he went, walked to the lift. In the temple courtyard he boarded a golf-cart and, still smiling and waving to people who caught his eye, drove back to his residence.

“With its age-old traditions of ‘Ahimsa’ and ‘Karuna’, India sets an example to the world,” he wrote. “Moreover, its growing international influence, in addition to being a robust democracy, means that India has an important contribution to make to peace and dialogue in our increasingly interdependent world.

“As ever, I would like to take this opportunity to express immense gratitude to the Government and people of India for the generous assistance and hospitality provided to me and Tibetans in exile for more than 65 years.”

His Holiness conclued: “I wish you good health and success in realizing the hopes and aspirations of the people of this great and ancient country and in contributing to the creation of a more compassionate, peaceful world.”

As soon as His Holiness was settled on the throne, a group of Theravada monks chanted a Homage to the Three Jewels (Triratna Vandana) in Pali. This was followed by a recitation of the ‘Heart Sutra’ in Tibetan and the salutation verses from ‘Ornament for Clear Realizations’ and ‘Fundamental Wisdom of the Middle Way’. Tea and bread were served.

“I’ve been living here in Dharamsala since coming into exile,” His Holiness began. “Today, among those gathered here some have a long-standing faith in the teaching of the Buddha, others have no historical connection with it. People can’t be forced to take an interest in the Dharma. It’s something you think about and develop an interest in. For example, in China today more and more people appreciate what the Buddha taught because it gives rise to peace of mind. This occurs not as a result of faith or repeating prayers, but due to analytical thought.

“Among my friends are scientists, who admire Buddhist teachings because they are based on logic and reason. They are attracted by the extensive explanations of the workings of the mind and emotions and methods for achieving peace of mind. In places where Buddhism was historically not well known, there is growing interest, not so much in rituals and prayers, but in using the mind to achieve inner peace.

“The Nalanda Tradition examined the mind and emotions and established what disturbs our peace of mind. It developed techniques to counter the destructive emotions. All the world’s religious traditions convey advice that is of help and benefit to humanity. But Buddhism also contains psychological insight that enables us to transform our minds. The key is to understand how our minds and emotions work and in this very life to reduce destructive emotions like anger and jealousy.

“The purpose of the Buddha’s teaching is to reduce negative states of mind. It’s not about faith, but bringing about change. The Buddha became enlightened at Bodhgaya and subsequently taught the Four Noble Truths. These describe the general structure of his teaching. When it came to the second turning of the wheel of Dharma he taught the Perfection of Wisdom, instructions to be viewed in the light of reason. I can say that because the Buddha’s teaching is based on reason and logic, it has the potential to benefit the whole world.

“The moment I wake in the morning, I think about the awakening mind of bodhichitta and emptiness. Indian masters have written about these things. What’s more, many Indian masters came to Tibet to teach and many Tibetans came to India to learn. Consequently, we received the transmission of the Buddha’s entire teaching, which we have preserved and can now share with the world. And, as I’ve already said, we are able to hold discussions with scientists because the Buddha’s teachings are rooted in logic and reason.

“In his initial teaching the Buddha revealed the Four Truths—the truth of suffering, the truth of the origin of suffering, the truth of cessation and the truth of the path. These entail comprehensive instructions for achieving peace of mind. I am an ordinary follower of the Buddha who has found his teaching to be helpful to me. Therefore, I ask you, my Dharma brothers and sisters to keep in mind that the teaching involves more than mere ritual. It entails methods for bringing about inner peace by cultivating a genuine concern for others.”

Members of the audience took the opportunity to ask His Holiness questions. The first concerned the essence of Buddhism. His Holiness told the questioner that it’s about having a good heart and helping others rather than doing them harm. Next His Holiness was asked how to develop compassion and empathy in a stressful world. He replied that if you understand the teaching of the Buddha, when you face hardship, you will be able to employ techniques to counter your negative emotions. He was quite clear that cultivating love and compassion enables us to calm our minds.

Answering a question about the importance of emptiness in Tibetan Buddhism His Holiness stated that it is because Buddhist practice involves training and controlling our minds. He said there are two ways to approach this. One depends on faith, the other relies on wisdom.

“Usually, we regard an adversary as someone who exists objectively from their own side. When we are able to see that people and things that do us harm do not exist as they appear to do, but exist only as designations, our anger and hostility is reduced. Although things appear to exist objectively and independently, when you understand that in fact neither persons nor things exist in that way, it really helps us to reduce anger and animosity.

“I have clear personal experience of this since I meditate on emptiness every day. It is helpful to me. When we see things and consider that they exist objectively from their own side, we stoke our negative emotions. But when we realize that people and things do not exist as they appear, it helps us diminish our negative responses to them.”

Finally, His Holiness was asked to explain what he means when he encourages people to become 21st century Buddhists. He mentioned that there are so many things that we can learn, but most important are the methods we can use to cultivate a relaxed state of mind. The awakening mind of bodhichitta and an understanding emptiness are really helpful when it comes to dispelling our mental turmoil. Understanding how things actually exist and cultivating a genuine sense of compassion will bring about peace of mind.

Conditions may be adverse, but you can turn them in your favour. Buddhism, His Holiness observed, is not just a matter of having faith in the three jewels, it’s about examining things in the light reason and logic and generating peace of mind, which in turn contributes to creating peace in the world. This is like taking a scientific approach and if you can do that, you’ll be a 21st century Buddhist.

His Holiness announced that he would give the oral transmission of the six-syllable mantra of Avalokiteshvara, Om mani padme hung. He noted that people recite this from childhood throughout the three provinces of Tibet. When you feel mentally disturbed, he said, it helps you calm your mind.

His Holiness recited a praise to Avalokiteshvara before leading the congregation in repeating the mantra:

Avalokiteshvara, your thousand hands represent one thousand universal monarchs
our thousand eyes represent the thousand Buddhas of this fortunate aeon,
You who appear to different sentient beings according to their disposition,
Venerable Avalokiteshvara I pay homage to you.

The recitation concluded:

By the virtue of having recited this mantra
May I attain the state of Avalokiteshvara
and may I lead others to the very same state.

As he walked from the temple to the lift and then boarded the golf-cart that would take him home, His Holiness ran his gaze over the crowd, smiling and waving as he went.

When His Holiness reached the gate in a golf cart, Arunachal Pradesh Chief Minister Pema Khandu stepped forward to greet him and offered a golden silk scarf. He and other Mönpas, people from Tawang District of Arunachal Pradesh, the organizers of yesterday’s teaching and today’s long-life ceremony then escorted His Holiness to the temple. As the golf cart approached the lift on the eastern side of the temple a Mönpa laywoman and layman offered the traditional Chema Changpu as a mark of welcome.

As he walked to the temple door, His Holiness smiled and waved to well-wishers, stopping to accept a scarf from a small boy. Inside the temple he came to the front of the platform to salute the congregation. He then took his seat on the throne. To his right sat representatives of the Mönpa community and to his left were present and former officials of the Central Tibetan Administration.

Chief Minister Pema Khandu was accompanied by his wife and children, Arunachal MP Tapir Gao, Education Minister Shri Pasang Dorje Sona, MLAs from Lungla, Tawang, Kalatang and Dirang, as well as the Chairman of DoKA – the Department of Karmik and Adhyatmik Affairs. The 1400 Mönpas His Holiness has met over the last three days were joined in and around the temple by 3500 local Tibetans and other interested people.

Ling Rinpoché, who presided over the ceremony, sat directly in front of His Holiness. To his right was Namgyal Lobpön Lobsang Dhargyey and to his left Guru Tulku Rinpoché, former Abbot of Tawang Monastery, and Khandro Tsering Ché-nga. With them were several Mönpa Abbots.

The ceremony that was conducted today was based on a ritual composed by the Great Fifth Dalai Lama called ‘Granting the Pure Essence of Immortality’. While a praise of His Holiness that he had himself written at the behest of Dilgo Khyentsé Rinpoché was recited, Ling Rinpoché made a mandala offering and offered representations of the body, speech and mind of enlightenment.

A procession of Mönpa people in traditional costume bearing a variety of offerings began to pass through the temple. Ling Rinpoché gave His Holiness nectar and pills of longevity and the long-life arrow. He then presented him with trays bearing the eight auspicious symbols, seven royal emblems and eight auspicious substances.

During the recitation of the prayer for His Holiness’s long life by his two tutors, Chief Minister Pema Khandu offered him a statue of Jé Tsongkhapa. His Holiness was offered ‘tsog’. Representatives of the Mönpa community came before the throne to pay their respects. Among them was a young boy called Lhagyala Rinpoché.

His Holiness addressed the congregation. “Since we’re all gathered here for this Long-Life Ceremony, I’m going to give a transmission of a Guru Yoga practice called ‘Stairway to the Potala’. It begins, ‘Homage to Lokeshvara, Lord of the Universe’ and continues, ‘On my crown, upon a seat of lotus and moon, sits my root teacher, who is inseparable from Supreme Noble Avalokiteshvara, the Lord of the World, with one face and four hands — the first two folded in prayer while the two remaining hands hold a crystal rosary and the stem of a white lotus in full bloom’. He is the embodiment of all refuges.

“All of us here are practitioners of Avalokiteshvara,” His Holiness announced, “Let’s recite the six-syllable mantra together.” For several minutes the temple hummed to the chanting of Om mani padme hung.

His Holiness then completed the transmission and read the colophon at the end which described how he came to compose it while he was still in Tibet. ‘Having been requested, with the offering of a mandala, to compose a new Guru Yoga text that would be easy to practice for farmers living in villages and people who are illiterate, who need to learn it by heart from those who help by reciting it for them, this ‘Extremely Short Guru Yoga of Avalokiteshvara’ was written by the Buddhist monk Ngawang Lobsang Tenzin Gyatso, an upholder of the Buddha’s Teaching at the Palace of Good Fortune (Kalsang Phodrang) in Norbulingka (Tibet).’

“Since we left Tibet and came into exile I’ve been able to serve people extensively around the world from India. This Long-Life Ceremony has been organized by the Mönpas. These were the people who came to greet me and showed deep respect, when I left Tibet many of them touching their heads to my feet. Mönyul is where I entered India and, as I say, I was very moved by the devotion of the people.

”Today you have organized this ceremony for which I thank you. I pray that Avalokiteshvara will bless you and fulfil all your short and long-term goals. That’s all.”

The Chant-master recited various expressions of auspiciousness and the Prayer of the Words of Truth. The following verse made a fitting dedication:

May I never be separated from my perfect Guru throughout my lives
May I reach the state of Vajradhara
May the sublime precious bodhichitta grow where it has not grown
And where it has grown may it not decline but increase.

His Holiness left the temple, and, as he walked to the lift, stopped here and there to greet members of the crowd. Down in the courtyard he again waved to well-wishers before boarding the golf cart that carried him home to his residence,

“There had been a plan for His Holiness the Dalai Lama to teach today and attend a Long-Life Ceremony tomorrow. However, the plan changed and I was asked to teach on his behalf. Listening to me today you will not necessarily create a Guru disciple connection with me.”

The ‘Heart Sutra’ was recited, tea was served and a mandala offering was made.

Rinpoché quoted a verse from Jé Tsongkhapa’s ‘Song of Spiritual Experience’:

This life of liberty surpasses a wish-granting jewel,
And you will find the like of it only this once.
It is rare, easily lost and brief as lightning in the sky.
With this in mind, understand that all worldly actions
Are like chaff in the wind, so you must constantly
Make best use of this life, both day and night.
I, a yogi, practised in this way,
You who aspire to liberation should do likewise.

“This precious human life is like a wish-fulfilling jewel. It is difficult to find and easily lost. If you cannot take advantage of this opportunity, there will be no greater cause for regret. You should not think you’ll find such a life again in the future. Therefore, set aside mundane activities and engage in spiritual practice.

“The Kadampa masters used to say, ‘If I don’t die in the next couple of months, I’ll do my best to create the causes for a better life in the future. If I don’t die for the next couple of years, I’ll do my best to create the causes for the lasting happiness of enlightenment.’ To do this we should rely on a proper teacher and enter into the practice of the Three Trainings.

“We are going to go through this Guru-Yoga practice, seeing His Holiness the Dalai Lama and Avalokiteshvara as inseparable. I’ll read the text slowly without making much comment. Whatever degree of practice of the being of three capacities you engage in, none can be done without the guidance of a Guru. In Tibet we see the Guru as the root of the path.

“The source of the Stages of the Path genre is Atisha’s ‘Lamp for the Path’. However, he made no reference to relying on a Guru. Tsongkhapa’s Treatises on the Stages of the Path have different outlines. In them we find explanations of how to rely on a Guru. Jé Rinpoché asked Manjushri the best way to make practice short and swift and he told him to see the Guru as inseparable from the deity. So Jé Rinpoché practised accordingly.

“There is reliance on the Guru in action and thought. When you do Guru-Yoga practice you do it in connection with the meditational deity with whom you have a special link. This text takes an approach that accords with the Guru-Yoga in Highest Yoga Tantra.”

Rinpoché noted that the main disciples for today’s teaching were people from Arunachal Pradesh, particularly those from Mön-yul. The deity with whom these people have a special connection is Avalokiteshvara, he who generated the awakening mind of bodhichitta before thousands of Buddhas.

The books of Kadam mention that Avalokiteshvara has special links with the Land of Snow, an area that comprises the Himalayan Region, places where people employ language based on four vowels and 30 consonants. Upali asked how this place should be identified. In the Vinaya it is written that the place where in winter if you pour water into an open vessel and it freezes into ice is known as the Land of Snows.

Also, the Land of Snows is a place where sentient beings were not tamed by the previous Buddhas. Indeed, it fell to the fourth Buddha of this fortunate aeon, Shakyamuni to do that. And it was prophesied that Avalokiteshvara, the embodiment of all the Buddhas’ compassion, the essence of the path, would be the patron deity of the Land of Snows.

“In this Guru-Yoga practice in which we see the meditational deity and the Guru as inseparable,” Ven Samdhong Rinpoché continued, “we visualize the six-syllable mantra, the supreme mantra at the Guru-Deity’s heart. We can explain the six syllables in terms of the Six Perfections. These are the antidotes to mental afflictions and obstructions to knowledge.

“The Guru who shows the unmistaken path is here inseparable from Avalokiteshvara, who is the embodiment of compassion just as Manjushri is the embodiment of wisdom. If we can combine compassion with an understanding of emptiness we will attain Buddhahood.

“The text advises ‘Sit in the Vairochana posture with a straight back and so forth. Visualize your Guru and Avalokiteshvara as one—the object of refuge. In order to take refuge, we should fear the lower realms, the cycle of existence and obstructions to knowledge and be confident that the Three Jewels can protect us.

“In Tibet we take refuge and generate the awakening mind together saying—'I take refuge in the Three Jewels until I’m enlightened.’ All the Buddhist traditions of Tibet take this approach. We think— ‘By whatever collection of merit and wisdom I gather, may I serve sentient beings.’ In this way we restore and reinforce the Bodhisattva vows we have already taken. Next, we make the Four Immeasurable Wishes beginning with— ‘May all sentient beings have happiness and the causes of happiness. Then we purify the place in which we are going to invite the field of merit. We bless, increase and present offerings. We reflect— ‘By the power of truth of the Three Jewels, may these offerings become suchness. May they become great.’

“Visualizing the field of merit, we see a throne supported by lions on which rest a lotus seat with sun and moon cushions. On this sits the supreme Arya Lokeshvara, our supreme Guru, possessing the three kindnesses. He is smiling and pleased. His right hand is at his heart in the gesture of giving teaching, his thumb and index finger holding the stem of a lotus that supports a scripture and a sword. The other three fingers indicate the Three Trainings.

“In his left hand, in the gesture of meditative equipoise, rests a thousand spoked wheel. He wears the three robes of a monk and a golden Pandit’s hat.

“At his heart rests the exalted wisdom being Avalokiteshvara with one face and four arms. Over his left shoulder is draped the skin of an antelope. At his heart is the absorption being Hrih. He becomes the embodiment of all objects of refuge.

“Having cultivated this visualization we perform the Seven Limb Prayer that includes prostrating, offering, confession and so forth. When you prostrate to the Guru-Deity imagine your body multiplied countless times. Then present an array of owned and unowned offerings. Make confession of how, overwhelmed by the darkness of ignorance, you have broken your vows and become involved with natural downfalls. Engage the four opponent factors—taking refuge, cultivating the awakening mind, generating sincere regret and resolving not to repeat such deeds in the future.

“What follows is rejoicing—the best way to accumulate merit and wisdom. Then request the Guru-Deity to awaken all sentient beings from the sleep of obstructions to omniscience and mental afflictions. Entreat him to remain firmly on the vajra throne. Make a dedication keeping in mind that the goal is the attainment of Buddhahood, to achieve which we need the care of a kind Lama. Conclude with a mandala offering.

“The blessings of the Guru in the form of nectars and rays flow down from his heart and enter the crown of your head. Recite the Guru’s name mantra.

“Review the Stages of the Path beginning by recognizing the difficulty of finding this life of freedom and fortune and how it is easily lost. Think, ‘Please bless me to practise the Three Trainings—ethics, concentration and wisdom.’

“In the practice of a being of great capacity think of the sufferings of our kind mother sentient beings and the wish to relieve them. Cultivate the yoga that unites the calmly abiding mind with special insight.

“’Having entered the gate of profound mantra—bless me to guard my vows and commitments. Having cut the all-creating karmic wind with the sharp sword of wisdom, bless me to realize the mahamudra of great bliss.’”

In the practice of absorption that involves the Guru dissolving into your heart he approaches you, diminishing in size, dissolves into you. He comes to rest at your heart on the eight-petalled lotus at the centre of which is the indestructible drop. This has existed since beginningless time and persists right through to Buddhahood.

At the heart of the triple-stacked deity is Hrih surrounded by the six-syllable mantra Om mani padme hung. Recite the mantra as much as you can and then stabilize it by reciting the hundred syllable mantra of Vajrasattva. Dedicate the merit thus created for the spread of the Dharma and for lasting peace in the world.

Ven Samdhong Rinpoché then gave a reading transmission of a shorter Guru-Yoga text.

“We are very fortunate,” he added, “that we have had the opportunity to hold this discourse and to have received teachings from His Holiness. If you can practise the complete path to enlightenment, that would be excellent. Meanwhile we need to strengthen peace and harmony in our communities and to work to keep up our cultural traditions. Let’s dedicate whatever merit we’ve earned to the good health and long life of His Holiness the Dalai Lama.”

Lama Ngawang Norbu offered a thanksgiving mandala to Ven Samdhong Rinpoché. The congregation recited the prayer of the Words of Truth.

Lama Ngawang Norbu and the Chairman of the Organizing Committee then escorted Ven Samdhong Rinpoché through the courtyard back to the gate of the Phodrang.