noble chenrezig copy

8/9/2019 Noble Chenrezig Copy

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Acharya Lama Sönam Rabgye

Bodhisattva Chenrezig

Lama Sönam presented the Chenrezig retreat in English;the event was hosted by Karma Sherab Ling Münster & held at the Tai Chi S hool in !"g"st #$$%

This trans ript o' the retreat is h"mbly dedi ated to the long li'e o' (is (oliness the )*++th ,yalwa Karmapa- .gyen Trinley /or0e-

(is Eminen e the +*th 1amgon Kongtr"l 2inpo he- Lodrö Chö3yi 4yima-all wonder'"l Lamas and Khenpos o' the Karma Kagyü Lineage-

and to the preservation o' the Lineage o' 1amgon Kongtr"l Lodrö Thaye

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Introduction

May + greet yo" 3indly and say many tashi-de-le to yo" + am very happy that yo" have ome tota3e part in the Chenrezig o"rse 6e'ore dis "ssing the pra ti e- let "s hant The Short DorjeChang Lineage Prayer together and rela7 'or a 'ew min"tes a'terwards

The Reason for Practicing

Let me 'irst spea3 abo"t the reason we engage in the pra ti e o' 6odhisattva Chenrezig and6"ddhist meditations Chenrezig meditation is one o' the main pra ti es in 6"ddhism- espe iallyin Mahayana and Tibetan 6"ddhism +t8s a very pro'o"nd and widespread pra ti e Even little

hildren in (imalayan o"ntries re ite the mantra o' 4oble Chenrezig very easily Knowing ornot 3nowing the meaning and reason 'or pra ti ing ma3e a big di''eren e- tho"gh

Knowledge o' the meaning and the bene'it o' pra ti e is won by e7amining and testing Knowingthro"gh analysis means "nderstanding- 9.h yes- this is why people pra ti e Chenrezig and why

they are meditating + want to 'ind o"t 'or mysel'- so + will pra ti e too : Knowing the reasonstabilizes o"r on'iden e and determination 6y 'inding the reason- o"r do"bts are dispelled andthen we have more energy and strength Some dis iples don8t need to 'ind reasons and needn8t


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engage in analyti al resear h to 3now why it8s good to pra ti e- be a"se they have inner 'aith andtr"st that pra ti ing is bene'i ial 6"t s" h persons are an e7 eption They have no do"bts and are

ertain- 9This is a"thenti and tr"e : (is (oliness the ,yalwa Karmapa said that one8s pra ti e ismore stable i' one 3nows the reason why one is pra ti ing +n Tibet- many people only have tr"stand on'iden e and are very s" ess'"l Some people in Tibet don8t even 3now what the 6"ddha-/harma- and Sangha are and don8t 3now what ta3ing re'"ge means- b"t inside they have deep'aith and on'iden e in the Three 1ewels

There was a great man named Kongpo 6en in Tibet (e travelled to visit the 1owo Stat"e o'6"ddha Sha3yam"ni in the 1o3hang at Lhasa !'ter he entered the temple- he tal3ed to the6"ddha stat"e be a"se he 'elt that it was real (e said to the 6"ddha- 9+ ame the long distan e'rom Kongpo and am so happy to see yo" lease a ept my shoes as a present to yo" + want toma3e three prostrations and ir "mamb"late yo" : (e made three prostrations and pla ed hisshoes ne7t to the stat"e on the shrine be'ore setting o"t to ma3e ir "mamb"lations (e saw all

the o''erings and the h"ge b"tter lamp on the shrine and tho"ght they were meant 'or visitors(e was h"ngry- so he too3 a little bit 'rom the o''erings The areta3er ame- saw him eating theo''erings- and said- 9


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e7ample o' mil3 and b"tter and wrote that b"tter is always onne ted with mil3- 0"st li3e oil isalways inside a sesame seed 6"t we an8t see this


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body hairs rising or tears oming to o"r eyes when we hear abo"t the lives o' 6odhisattvas or see ahighly realized master These are signs that we have the good B"alities

+n the monasteries- we arry o"t debates and disp"te this iss"e with ea h other +n the debates- weas3 ea h other B"estions li3e- 9mind is the so"r e o' love and ompassion Thro"gh debating in this way- do"bts are eliminatedand we ome to really 3now Let "s do a short meditation now and see i' we an 'eel the warmtho' love and ompassion in o"r heart

(aving spo3en abo"t the reasons we pra ti e and on'ident that pra ti ing will be very bene'i ial-the se ond point + want to dis "ss is the root or basis o' o"r pra ti e- whi h is loving 3indnessand ompassion

The Basis of Practice

The 6"ddha spo3e abo"t the main point o' pra ti e in the D-$$$ tea hings that he gave !lltea hings are ontained in The Three Pita as, the *inaya> ita3a- the S"tra> ita3a- and the!bhidharma> ita3a The 'irst on erns giving "p harming others- and the se ond deals withtrying to bene'it onesel' as well as all sentient beings !gain- the root o' 6"ddhist pra ti e is loveand ompassion whi h are developed by re'raining 'rom harming others and by bene'iting onesel'and all sentient beings @rom among the two- ompassion is more power'"l than love and is o"r

prin ipal motivation Daia is the Sans3rit term 'or love-8 and aruna is the Sans3rit term 'orompassion 8 ra ti e means onne ting o"r mind more and more with the B"ality o' loving

3indness and ompassion +' o"r negative emotions diminish thro"gh pra ti e and we try to bene'it others- a pea e'"l and harmonio"s energy nat"rally arises within "s- li3e the s"n andmoon This is the essen e and main tea hing o' all religions +' we really 'eel love and ompassion-we will be able to deal with o"r emotions more easily- o"r li'e will be more harmonio"s andrela7ed- and we will be more reliable ."r energy will be more pea e'"l and we an share with allsentient beings

Sometimes we have problems- whi h are emotional- right= Emotions > dist"rbing emotions li3edesire- atta hment- anger- aggression- sadness- do"bt- 'ear- and so 'orth > always a"se problemsand dist"rb o"r lives So o"r pra ti e onsists o' over oming o"r emotions (ow do we do this=6y re ognizing that an emotion is an emotion and isn8t permanent- by remembering that wedon8t want to ta3e it serio"sly- and by 3nowing that the tr"e nat"re o' o"r mind is always p"reThen we an develop love and ompassion- even when an emotion arises


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Compassion means having a big- open- and vast heart +n the Milarepa ,"r" ?oga- a big andopen heart is des ribed as snying-rje-"hen-(o - great ompassion-8 sems-"hen-snying-rje-"hen-(oSems-"hen-(o means big and vast mind 8 ,reat diligen e and great )eduld F patien e8 in ,ermanGare also B"alities o' a 6odhisattva


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Question 9+' + 3now that + am right and someone + am arg"ing with ma3es ontrary laims and be omes aggressive- what sho"ld + do=: Trans!ator 9 immeas"rable love-immeas"rable ompassion- immeas"rable 0oy- and immeas"rable eB"animity Same student 9+'orm"lated my B"estion wrongly Maybe the problem is that + didn8t as3 my B"estion right b"t

0"st said something and wanted to hear i' + "nderstood orre tly So- we pra ti e the re itationand we have pra ti e 'or daily li'e (ow an + "se the pra ti e o' Chenrezig and respond in dailyli'e when + en o"nter problems=: Lama Sönam !s + mentioned earlier- the essen e o' Chenrezigis love and ompassion !pply the pra ti e and loo3 inside when problems and emotions arise indaily li'e This is the remedy +' yo" don8t have eno"gh time to re ite the entire Sadhana- whi h isthe ase when yo" en o"nter problems- 0"st 'eel love and ompassion inside and re ite

Chenrezig8s mantra- .M M!4+ EM! (H4, This mantra is the essen e o' the entireChenrezig pra ti e ?o" an also re ite the mantra when people e7pe t things o' yo" Samestudent 9(ow an my pra ti e be more aimed in daily li'e= I +t8s hard 'or me to 'orm"late myB"estion orre tly + "nderstood that Chenrezig meditation is a means to e7perien e my ownnat"re in a prote ted pla e (ow an + onne t with my inner nat"re by re iting the mantrawhen + en o"nter daily problems= Can + have a 3ey to "nlo 3 the door to be able to deal withsit"ations better=: Lama Sönam 9+ don8t "nderstand yo" learly be a"se my English isn8t goodeno"gh Same student 9My "nderstanding is that thro"gh Chenrezig meditation- + ma3e a

onne tion with my tr"e nat"re +t8s easier 'or me to do prayers- to open my heart- to be stable ina spe ial pla e


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Let "s sing the 'ollowing spirit"al song together be'ore t"rning o"r attention to the SadhanaJ

0ll you sentient beings + ha*e a good or bad "onne"tion $ith 0s soon as you1*e le t this "on us1d dimension, !ay you be born in the West, in Su ha*ati, 0nd $hen you1re born there, "om(lete the bhumis and the (aths./

The Sadhana of Bodhisattva Chenrezig% entit!edThe Universal Practice to Benefit Beings –

A Meditation on the Most Sublime Chenrezigand the Recitation of His Mantra

as He Transmitted it irectl! to Tangtong "!al#o$ Prince of Siddhas

5 5 5The Chenrezig Sadhana that we will be pra ti ing and st"dying was omposed by Tangtong,yalpo- who was born appro7 C E and lived "ntil D N (e is revered as a great

Mahasiddha in Tibet be a"se he was very spe ial +t is said that he was the very emanation o'6odhisattva Chenrezig


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very pre io"s +t has an e7 eptional blessing and there'ore is the main pra ti e o' many mon3sand lay people o' Tibet who wish to be onne ted with Chenrezig

+n the Sadhana- 'irst there is the short Lineage Prayer to 2ajradhara and then the long Lineage Prayer.


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medi ine orre tly whether (is (oliness the ,yalwaKarmapa or o"r 2oot Lama >- we vis"alize Chenrezig and o"r 2oot ,"r" as inseparable in spa ein 'ront o' "s This is the same as the o"ter pra ti e o' ,"r" ?oga Chenrezig8s heart is the6"ddha- his spee h is the /harma- and his body is the Sangha sentient beings who are on'"sed and s"''ering in samsara


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Through the *irtue generated by this meditation and mantra-re"itation, !ay + a"hie*e &uddhahood or the bene it o all beings./

(aving meditated this way- Chenrezig dissolves into light- dissolves into "s- and we 'eel that wehave re eived the power o' his blessings; we 'eel that we have onne ted with him This is thetraining

+8m s"re yo" all have a good onne tion to 6odhisttva Chenrezig !ltho"gh it isn8t ne essary- +give the oral reading transmission in a ordan e with the tradition so that yo" an pra ti e theSadhana

*' The Creation Stage of Practice

*is"alizing Chenrezig is a *a0rayana pra ti e and in l"des alm abiding meditation thro"gh the

reation stage o' pra ti e and spe ial insight meditation thro"gh the ompletion stage o' pra ti eThe terms are di''erent- b"t the meaning is almost the same Sin e all appearan es ande7perien es are the inseparability o' the "ltimate and relative tr"ths- both aspe ts are a part o'*a0rayana meditation pra ti es The ompletion stage o' pra ti e is arried o"t a'ter the reationstage- ompletion8 meaning the dissol"tion o' everything into emptiness This stage o' pra ti e

oin ides with the "ltimate tr"th

dis is Chenrezig8s seed syllable- the e7traordinary letter (2+(-

whi h is 0"st as white as spar3ling snow This is a very ni e alm abiding meditation with a p"reob0e t


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enlightened This is why many emanations o' Chenrezig appear in the world- li3e (is (olinessthe ,yalwa Karmapa and other great masters The lot"s 'lower in his le't hand means he dwellsin samsara 1"st as the p"re lot"s abides in m"d- he is 'ree 'rom de'ilements and obs "rationswhile abiding in samsara

The lines o' the reation stage o' vis"alization pra ti e in the Sadhana are very lear and easy to"nderstand The 'irst verse that we re ite while vis"alizing the instr" tions isJ

0bo*e my head and abo*e the heads o all beings throughout s(a"e is a $hite lotus lo$er bearing amoon-dis". 5(on it is the syllable 63+6, $hi"h be"omes the most sublime Chenrezig, $hite, bright,radiating i*e-"oloured lights, smiling, gazing $ith great "om(assion, ha*ing one a"e, our arms, theu((er t$o held together, and the lo$er holding a "rystal rosary and $hite lotus./

6odhisattva Chenrezig appears in the Sambhoga3aya 'orm !s yo" 3now- there are three ayasThey are the Dharma aya F the tr"th body8G- the Sambhoga aya F the en0oyment body8G- and the

7irmana aya F the mani'est body8G The three 3ayas are the p"re- inner B"alities o' o"r body-spee h- and mind !ll Sambhoga3aya deities- e g - !rya Tara- /or0e Sempa- *a0radhara- have thesame eight ornaments and wear the same 'ive pea e'"l robes; they are the thirteen symbols o' theSambhoga3aya 'orm Chenrezig also wears the 'ive pea e'"l robes and is also adorned with eightornaments The eight ornaments are the rown- earrings- 'inger rings- ne 3la es- 0ewelledsho"lder pads- bra elets- an3lets- and a belt st"dded with 0ewels; so- not only the 'emale ?idamswear 0ewels The 'ive pea e'"l robes are two "pper garments- two lower garments- and a shawlover the sho"lder ?o" an learn the names o' the robes in ommentaries on the ChenrezigSadhana

The antelope is a very spe ial animal and represents Krishna in (ind" mythology +t8s also said to be an emanation o' Chenrezig The antelope is always ompletely pea e'"l- and Chenrezig is alsoalways ompletely pea e'"l and smiling There'ore he has an antelope pelt over his le't breastChenrezig is the 6odhisattva o' the inseparability o' s"preme ompassion and wisdom o'emptiness- symbolized by the antelope pelt

Chenrezig belongs to the 'amily o' 6"ddha !mitabha- there'ore the 6"ddha o' Limitless Light isabove the rown o' Chenrezig post"re and is seen leaning ba 3 against a p"re and brightmoon>dis - whi h means that he is always at pea e (e has an "nimaginable- e7traordinary energyand there'ore he smiles very pea e'"lly (e is the very embodiment o' the Three 1ewels and theThree 2oots > the 6"ddha- the /harma- the Sangha- the Lama- the ?idams- and the rote tors >and he is always with "s


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Then we vis"alize that 'rom Chenrezig8s body > his 'orehead- his throat- and his heart > 'ive>olo"red light radiates o"t to all 6"ddhas and 6odhisattvas in the ten dire tions- ret"rns- and

dissolves into all sentient beings- p"ri'ying them o' all their negativities and de'ilements Thenthey trans'orm into Chenrezig syllable o' !ryaTara is T!M Trans!ator 9So it8s a matter o' the lang"age- whether yo" say ow8 or Kuh F ow8in ,ermanG : Lama Sönam The seed>syllable o' ea h deity re'ers to a di''erent aspe t and aspe ial onne tion The seed>syllable o' Chenrezig is (2+(; the seed>syllable o' Tara is T!MSame student 9So- there8s no reason why it8s so= ?o" annot ma3e it another way=: LamaSönam J !nother way= ! spe i'i seed>syllable is onne ted with a spe i'i deity Same student9So- there8s no te7t written by somebody who e7plained why it8s li3e this=: Lama Sönam ?o"mean why (2+(- 'or e7ample- isn8t the seed>syllable o' all deities= Same student 9?es- or why itarises o"t o' a syllable= (H4, is easier- b"t (2+( is di''i "lt + painted it again and again andtho"ght it wo"ld be ome easier- b"t it didn8t : Lama Sönam Everything has a reason- the


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di''erent olo"rs- the arms and hands- the mala- and the 'lower (2(+ is Chenrezig8s elementThe seed o' an ordinary being is the "nion o' the 'ather and mother elements- right= !'ter theelements have "nited- the seed develops more and more and a 'orm with eyes- ears- nose- tong"e-et evolves and grows Slowly this 'orm grows and grows and grows and is born into the worldThe pro ess o' vis"alization is li3e this syllable- 0"st li3e the 'ather and mother elements "nite and

be ome a spe i'i seed


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+ (ray that the Dharma Wheel 8 o the !ahayana, 6inayana, and o the tea"hings "ommon to both 8be turned in a""ordan"e $ith the $ishesand a(titudes o beings.

+ (ray that until samsara has been "om(letely annihilated, you $ill not (ass a$ay but $ill loo $ith"om(assion u(on the beings sun in su ering1s*ast o"ean.Whate*er *irtue + thus a""umulate, may it all be a "ause or enlightenment. !ay + rea"h $ithout delaythe ull s ills o a true guide or beings./

The 'irst bran h o' the prayer is ma3ing prostrations and paying homage to 6odhisattvaChenrezig The p"rpose o' ma3ing (hyag-9tsäl-lo is to over ome pride The se ond bran h

on erns ma3ing a t"al and mental o''erings to the deity to over ome greed and grasping- whi han be a problem > sometimes eople have many things- 3eep what they have 'or themselves- andannot give anything away They annot be genero"s- so ma3ing o''erings is pra ti ed to

over ome miserliness

The third bran h o' the prayer is ma3ing on'essions- whi h is a power o' tho"ght to lear awayhindran es to spirit"al progress Sometimes we do things 3nowingly; sometimes we do thingswitho"t ontrol This verse addresses the ten "nvirt"o"s a tions that we 3nowingly or"n3nowingly ommitted and we on'ess to Chenrezig The most negative deeds are 3illing one8smother- 'ather- or an !rhat- splitting the Sangha- et .' o"rse- we never did things li3e that-

b"t maybe we did in a previo"s li'e doing by thin3ing- 'or e7ample- 9(e did something really good when he beat that other person"p and stole 'rom him-: then the res"lt is the same as i' we had ommitted the "nvirt"o"s a tiono"rselves So- it8s only bene'i ial to re0oi e in the good deeds o' others and not to be happy whenthey h"rt others There is a story abo"t a 3ing who lived d"ring the 6"ddha8s times- # $$ yearsago- that + want to tell +t e7empli'ies the remedy against hatred and 0ealo"sy

The 3ing invited Lord 6"ddha and his N$$ mon3s to his pala e to o''er them many ni e things! very old and very poor lady who always sat at the entran e to the royal gro"nds dreamed abo"tthis and re0oi ed abo"t the 3ing8s de ision She e7 laimed- 9S"perP: She realized that he had donesomething good in his previo"s li'e to be ome a 3ing in this li'e and even ried that in this li'e hewo"ld be o''ering many ni e things and meals 'or an entire day to the 6"ddha and his N$$


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mon3s The 6"ddha saw this !'ter the 'estivities were over- the 6"ddha as3ed the 3ing- 9Todaywe did so many good things and a "m"lated m" h merit .' o"rse- we "s"ally dedi ate themerit to all sentient beings- b"t today to whom spe i'i ally sho"ld we dedi ate the merit=: The3ing was very pro"d o' himsel'- o' how well everything went- and replied- 9Today + did so manygood things and a "m"lated m" h merit .' o"rse + dedi ate it to yo" : Lord 6"ddha toldhim- 9Today we dedi ate the merit to the old lady- be a"se she has a p"re and lear heart Shere0oi ed with body- spee h- and mind in yo"r deed : The moral o' the story is to not be 0ealo"s

b"t to 0"st re0oi e in others8 good deeds The bene'it o' re0oi ing in others8 good deeds is the sameas tho"gh we had per'ormed the a tion- there'ore it8s very important

The 'i'th verse o' The Se*en-&ran"h Prayer is the reB"est that the


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+ (ray to you, @idam Chenrezig, + (ray to you, most sublime Chenrezig, + (ray to you, great 3e uge and Prote"tor Chenrezig,to you + (ray, lo*ing Prote"tor Chenrezig.

Pleasehold us $ith your "om(assion, "om(assionate &uddha. pointedlyto the S"blime Chenrezig whilst doing the 4y"ng>4e pra ti e 'rom his twentieth to his eightiethyear :G

Contin"ing with the Sadhana- we prayJ

Through the (o$er o bad a"tions a""umulated sin"e beginningless time under the in luen"e o jealousy, one is born in the realm o the jealous semi-gods. !ay all beings $ho endure the (ains o ighting and Buarrelling be reborn in the Pure Land o the Potala.%! !07+ PA!0 657).

Through the (o$er o bad a"tions a""umulated sin"e beginninglesstime under the in luen"e o (ride,one is born in the realm o the gods. !ay all beings $ho undergo the su erings o transmigration and

all be reborn in the Pure Land o the Potala.%! !07+ PA!0 657).


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Throughout all my e;isten"es may +, by deeds li e those o Chenrezig, also liberate beings in im(ure (la"esand s(read the su(reme sound o the si;-syllable mantra throughout the ten dire"tions.

&y the (o$er o thus (raying to you, most Sublime %ne, may all the beings + $ill ha*e to train (ay the greatest o attention to arma, stri*e to a"t *irtuously, and (ra"ti"e the Dharma or the sa e o allbeings./

FThen it is written in the SadhanaJ 9syllable mantra= There are many e7planations on the meaning o'the mantra- long- middle>length- and short + will o''er a short e7planation @irst- tho"gh- itwo"ld be good to 3now what the term mantra means +t is a Sans3rit term !an means mind8

and tra means prote tion 8 +n Tibetan- the meaning is des ribed as tha-mal- yi-snang-shen-le- s yo(-(ar-byed-(a, prote tion 'rom atta hment to appearan es o' the ordinary mind-8 i e - prote tion 'rom negative emotions and 'rom atta hment and grasping to worldly appearan esThat is the meaning o' the Sans3rit word mantra

4oble Chenrezig8s mantra was adapted 'rom the Sans3rit lang"age into Tibetan .M is a veryspe ial syllable in Mahayana and *a0rayana and is the essen e o' the three 3ayas- the/harma3aya- the Sambhoga3aya- the 4irmana3aya- as well as the essen e o' the 'ive bodies o' a

b"ddha The syllable M!4+ was translated into Tibetan as nor-bu armed Chenrezig holds the inval"able 0ewel in the two hands thatare 'olded at his heart (e also holds the pre io"s mala in his other right hand- and a wonder'"llot"s 'lower in his other le't hand The si7th and last syllable (H4, in the mantra symbolizesChenrezig8s e7traordinary a tivities

Thro"gh his s"preme ompassion o' a 6odhisattva- Chenrezig per'orms e7traordinary a tivities'or the bene'it and wel'are o' all living beings (e also prote ts all sentient beings 'rom s"''eringand on'"sion (e has many aspe ts Sin e he annot always help all living beings at the sametime with 'o"r arms only- he also mani'ests with a tho"sand eyes- a tho"sand hands- and atho"sand tong"es- prote ting and helping every living being with ea h one These are all aspe tso' Chenrezig


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gods- and gods are the higherrealms that are trans'ormed thro"gh the mantra These realms be ome trans endent thro"gh thesi7 paramitas There are so many ways in whi h the si7 realms are p"ri'ied and then thosedwelling there be ome 4oble Chenrezig

+ spo3e o' vis"alization as the method to trans'orm o"r imp"re o"ter world into Chenrezig8s "reLand and the inner world into dis iples or emanations o' Chenrezig


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o"rselves b"t 'or all sentient beings at the same time re itation aremani'estations o' 4oble Chenrezig :


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three times +' it is too m" h- a'ter the short mantra>prayer yo" an do the long li'e prayers andthen sing The De$a"hen Prayer. +' that is too m" h- yo" an 0"st re ite the mantra and dedi atethe merit The )uru 3in(o"he Prayer that we sing three times isJ

657).%n the north$est border o the "ountry %ddiyana, on the (istil o a lotus lo$er, endo$ed $ith themar*ellous attainment, you are reno$ned as the Lotus-&orn, surrounded by a retinue o Da inis.

Amulating you in my (ra"ti"e, + (ray that you $ill "ome and "on er your blessings.)535 PA!0 S+DD6+ 657). :

The Short Wishing-Prayer or 3ebirth in De$a"hen isJ

A-!0-6% 6o$ $onder ulThe $ondrous &uddha o +n inite 3adian"e sits $ith the great Com(assionate Lord to his right and the

&odhisatt*a o )reat !ight to his le t and is surrounded by "ountless &uddhas and &odisatt*as. &eyond all re" oning are the ha((iness, joys, and mar*els in his (ure land no$n as De$a"hen. 0s soon as + and others lea*e this li e may $e be born there dire"tly, $ith none o the delay "aused byanother birth. %n"e there, may $e behold 0mitabha1s a"e. !ay all the &uddhas and &odhisatt*as inthe ten dire"tions gi*e their blessing that all this may "ome true $ithout hindran"e.TA-@0T0 PA7TS0 T3+-@0 0W0 &%D60 70-@A S%-60./

The Dedi"ation Prayer or 3ebirth in De$a"hen that is a Treas"re Te7t 'o"nd by T"l3" Min0"r

/or0e isJ

0ll 2i"torious %nes and your Sons throughout time and s(a"e, (leasethin o me. 3ejoi"ing in the "om(letion o the t$o a""umulations, + o er $hate*er *irtue + ha*e gathered in thethree times to the Three #e$els.

+ (ray that the &uddha1s tea"hings may s(read and dedi"ate all *irtue to all beings that they maya"hie*e &uddhahood.5niting all the roots o *irtue, may they ri(en in our being and may the t$o obs"urations be (uri iedand the a""umulations be "om(leted.

!ay all li*e long and may our realization in"rease.

!ay $e a"hie*e the ten &odhisatt*a le*els in this li e and as soon as $e (ass a$ay, may $e ta e birthin De$a"hen.There, may $e be born in an o(en lotus and a"hie*e &uddhahood in that same body.

0 ter enlightenment, may $e emanate to guide all beings./

Conc!usion

Than3 yo" very m" h +t was a very good time going thro"gh the pra ti e o' 6odhisattvaChenrezig and sharing the little e7perien e + have while being here with all o' yo" + wish yo" the

best and than3 yo" very m" h + also want to than3 !nne 'or her e7 ellent translation into

,erman She o"ld "nderstand my bro3en English Anne 9+t was very ni e 'or me Than3 yo" :1osef 9Lama Sönam- we wo"ld li3e to give yo" a small donation on behal' o' o"r gro"p Than3


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yo" very m" h 'or oming to Münster- 'or o''ering "s this wonder'"l retreat and the pre io"stea hings lease ret"rn to "s :

The otala Mo"ntain

The otala Mo"ntain is on an island N ho"rs drive 'rom Shanghai There are 'o"r 'amo"s sa red6"ddhist mo"ntains in China The others are Ermei Mt in Sze h"an QSamantabhadraR-


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Spe ial than3s to !nne

noble chenrezig copy

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