On behalf of the Organ Chögyi Tsongkhaling Center for Buddhist Studies and Meditation, I'd like to thank you all for coming out this evening to join us in welcoming His Holiness, Thakye Chri. We're especially honored to have this opportunity to welcome His Holiness to Portland, knowing that he is one of Tibet's greatest living teachers. We also would like to welcome and introduce His Holiness's attendants, the Reverend Meekmar and the Reverend Yeshe, Reverend Tashi and Mr. George Dundrup. Also present is the Reverend Kelsang Dundrup. This evening, we will follow Tibetan custom for the first 15 or 20 minutes of our program in welcoming His Holiness to Portsmouth.

[01:11]

Essentially this consists of the offering of the mandala of the universe which symbolizes our understanding or our awareness of the great value of such teachers and teachings in the world. And the mandala will be presented on our behalf by the President of Organ Chakri Chandraling Center, Mr. Ranchu Dorje, assisted by the Reverend Lamas. Following the presentation of the mandala will be the presentation of the symbols of authentic being, that is, the symbols of enlightened body, voice and mind, represented by an image of Shakyamuni Buddha, a Buddhist scripture and a reliquary.

[02:17]

Next, four leaders of the local Tibetan Buddhist community, I would like to say a few words of welcome to His Holiness. I will introduce each one of those in turn. And finally, we will ask His Holiness to pray for us with a few words of instruction this evening. DIPIN KUN THO CHEN TSUN PEN NGON NYIN KUN CHOK SUM KYE THAR LA MA NANG LA CHAK THAR LO DROD PYIN ME YANG YUN ZHIG YUNG TSUN THAR PA WANG CHEN TSUL KYE THAR ZHIG PHEN PHEN TSAR RIG KYE

[03:29]

Shakyamuni Buddha. OM BALANG CHUD CHEN PRAMI NYE NYE MANG THAWA LA THAM ME PEN CHUL KHU SUM THOB PA MANG THAWA ME PAN DING THU SUM SANG KYE THAM CHE CHEN NGUNG THUNG ME PADEN LAMANG THAM PE SHANG GYEN TSUL KHU TEN CHEN SHIG KHOR SOI YIN DUG WUG PAR KYE to get to attend the shesus, shen me ching gyi lak du su. Ven su mong shin du gyi de, su shing yi wong mong nyi dang pa di.

[04:36]

KUN KUN SHEN DRIN DRIN PUNG YIN DUK SHAK PE GYI GYI RIN DRIN GYI GYI PUNG BUK Sakyamuni Demeya Lendroy Gautam Rinpoche Drubayi Khamsang Dhammchit Tugzang Kutabayi Lodro Lodro Gyelwe Dönpo DUM MA LEN DRUM PAM PA RA SHING CHEN GYI YANG TZU DU DEN DANG PA DE KHAN DRON PYE DRON KHYEN TZU DRIN KHO RO CHE YON PYE DRON GYI DRU DEN DUNG PO

[05:52]

LAM BU DRA SHI CHI RIN PÜ PÜ LAM TSÜ DANG PA DE HANG GYI TSE BA NAM GAR YUL CHE KYE SO SUNG KYA BAR SA WI DZIN DU MBE NDIME SOSUNG GYI DRUWI MI GYI PADEN LAMANG CHOK SHAWI SING DRAI DEN GYIN DRIN LE GYI GYI GYI SHIDDH MANG LUNG DRUG GYI RUG GYI In the name of the Father, the Son, and the Holy Spirit.

[06:58]

Your Holiness, Sakyong Khyentse Rinpoche, on behalf of the Oregon Chögyam Trungpa Rinpoche, we welcome you to the United States of America, and especially here in Portland, Oregon, City of Roses, which is blooming beautifully right now. So I hope, you know, it's a right you are visiting here. We are very grateful for your visit and teaching and initiation, which will be very beneficial for our future Buddhist practice. We hope you will enjoy your visit. And we are looking forward to your teaching and initiation. Thank you again for your visit here. And we are very grateful. And also, dear friends, it is needless to say, but His Holiness, I feel one of the most important for us here today to get together here to receive the

[09:08]

His Holiness' teachings, and also initiation. And the next few days, next three days, we have tremendous programs we have here, which is related to Tibetan tradition, as well as the Buddhist practice, which is the kheresis. Initiation will be tomorrow, which we need a lot of compassion. And the day after is Vajrapani Practice Initiation, which we need for order to practice our Buddhism. We need a lot of support and the clearness of our observations. And this Sunday, we got Rahi Soin giving a Manjushri Initiation, which we need to receive a lot of wisdom to practice Buddhism. Then I feel it is a very important first step to get this tremendous teaching.

[10:18]

And like our director, Sonam, already told you people that His Holiness is one of the foremost teachers in our life, in the present life. So I hope and I encourage all of you to participate next few days. And we're also very grateful His Holiness speaks fluent English, so we will have more time to get his teachings rather than going through the translation. So there's another benefit. So this benefit is tremendous. And I hope you all join with us and get teachings. Thank you again very much for all of you here. Thank you.

[11:20]

Mr. Jigme Chögyam, representing the Southern Buddhist community in Oregon and this area of the Northwest. We would also like to say a few words of welcome. Ladies and gentlemen, on behalf of the Pentagon's Washington State community, we welcome your immense contributions to foreign policy.

[12:34]

You have brought us new joys and wishing us luck. Your presence here has given us new hope for peace and humanity for all humankind. We thank you very much. In eminency, we humiliated those who were oppressed, not only people in the Northwest, but 1.2 million Tibetans have died under Chinese rule. Many millions of animals were tortured and killed, including dogs and cats, or skinned. Hundreds of people survived in China 30 years before World War II. Three months ago, the people of the Republic of China have declared martial law in the past, and killed many families on the spot. Sometimes entire families have been shot to death. Today, it's warrants students are being massacred by thousands.

[13:37]

So it's pressing if we have freedom and democracy. We regret what has happened in the region. and we mourn those who gave their lives to rights and liberty. Now, I would like to focus through the relation between Chinese and Islamic people. We Chinese have spoken out and expressed this approval of your government as a result of your own government, masculine, with others and sisters. We, the Islamic people, are going And you Chinese are going to enforce them in your long history. We must change this now. We are the younger generation. If you can hope for the future, we cannot defeat the past which is so ruthless and brutal.

[14:41]

There must be restoration of peace in the region and trust for each other. We must join together through our common cause, through the two different noble goals. Yours is to end dictatorship, to have democracy and freedom. And mine is to end occupation, imperialism, and tyranny by the bloodthirsty monster who killed your brothers and sisters in the museum. in your country, and we can be a proud nation once again. So we can exchange culture, faith, in order to have peace and harmony. Ladies and gentlemen, here is the bill being introduced in Congress by Mr. Benjamin Gelman from New York, Bill H.R.

[15:45]

2611. Before this, an end to martial law human rights violations in Spain and China. Please call your congressman and like to him to offer your support and help. The promotion of human rights is a normal part, and we appreciate your help very much. In conclusion, we wish your eminence to enjoy your visit in Portland. Please give all of us in your thoughts and prayers. Thank you. Kami Latham, the president of Kagyu Chan Chuling Center for Buddhist Studies Meditation Department. On behalf of my teacher, Lama Thubten Rinpoche, and on behalf of the very wonderful Lama Rinpoche's Sangha community of Chögyam Trungpa Rinpoche's children, I wish to sincerely welcome His Holiness, Thubten Rinpoche.

[17:13]

We are honored that His Holiness has come here to gift us with his presence, his teachings, and his precious lessons. It is not often that we hear in Portland or out west we have such a great teacher bestowing the wisdom of Dharma. We feel fortunate indeed that His Holiness has chosen to visit our city. We are certain that much benefit will ripen and flourish through His Holiness' presence here. We sincerely wish His Holiness a good visit, and we sincerely thank His Holiness for coming to see us here today. Thank you very much. Finally, I'd like to go to the coordinator of the Dharma study group of questions. I would like to welcome Dr. Jason to Portland.

[18:18]

We are going to be very fortunate to have his join us in this one of the most renowned meditation masters and scholars in the world. I hope that all of you here this evening will take to their opportunity to attend as many of the co-op activities each week. In recent years, we've all become aware of the issue of animal rights. Many in Europe and North America have found this a very moving and important issue. Sometimes it is that

[19:19]

It's a controversial issue. It's hard for us to know all the facts and to be clear about what we need to understand and what should be our own moral viewpoint on this issue from an individual vantage point. This is understandable because it has only been a matter of a few years or even months for some of us that we have become aware of the moral implications of the relationship of our own species with that of animals and other life forms on this planet. But we should, keeping in mind that this is not really a new question, a new moral issue or question to humanity.

[20:26]

And that in fact, Buddhists, since the time of Shakyamuni Buddha, twenty-six thousand years ago, have given considerable thought and attention to this very important issue. And so it is only appropriate that As far as His Holiness is concerned, it's important that we ask him to help us clarify our own understanding and thoughts on the matter. His Holiness, as a teacher of this 26th century old Buddhist tradition, is eminently qualified to instruct and advise us on this matter, and I think we will all find it beneficial perspective. So we have asked his willingness this evening to share some of his thoughts on this very important topic.

[21:32]

Thank you. First of all, I would like to take this opportunity to extend my warmest greetings and best wishes to all of you who have gathered here tonight on my behalf as well as on behalf of all our lamas and monks in India. And also I would like to thank you very much for many kind words of welcoming me here in this beautiful city of Portland and I'm very happy to be with you tonight and to discuss certain basic issues that are very important for all concerns.

[22:41]

Although I have been to America several times But this is the first time that I visit the Oregon. And although this is my first time, but I have heard a lot about the beautiful sceneries that you have. And I have even seen many pictures of this beautiful land. And also I heard a lot about the peaceful and the positive outlook of its people. I am very happy to be able to come and thank you personally for the kindness and the concern that historically

[23:48]

Oregonians have directed towards the others in the world who are less fortunate. Those who live in unhappy places and those whose lives are made difficult. by material want or by social injustice. I'm sure that as long as Oregonians continue to be guided by their consensus in this way and to care about the welfare of others elsewhere, Oregon itself will remain in happiness and peace. I'm especially very pleased by the topic that I have been asked to address this evening, befriending and defending animals.

[25:08]

since this topic is a very important issue as far as the public is concerned and especially as a spiritual practitioners in general and Buddhist teaching that I don't want to mix up things and I wanted to make sure that the words that we wish to set to be to convey the right meanings that I have made prepared the material that I will be reading and so and at the same time that I will take some explanations as I read through the text.

[26:12]

Why should people like ourselves strangers really from different parts of town and from different parts of the globe come together to think of about animals, the very fact that so many do consider this to be a worthwhile serious matter points to the true and deeper issue here. When we ask should we care about animals, we are not mainly wondering about how humans should relate to other species on the planet, but we are really seeking to define our own humanity. Do we humans, by virtue of our relatively superior intelligence and our technological skills, morally bear any responsibility

[27:35]

towards those who are less capable than ourselves. With regards to members of our own spaces, within our own social framework, this question has largely been answered already. Adults too have responsibilities to protect and nurture infants and children. Society is obligated to provide special care for orphans. The elderly, the mentally ill, the homeless, governments do have an obligation to protect the human rights and the civil liberties of minority groups. and refugees who flee from persecution may lay claim to the protection of the world community.

[28:46]

It was not always like this. In fact, it has taken centuries, even millions of years of human evolution to bring us collectively to the point where it is now generally held to be only right and just that human individuals and the societies behave in these considerate ways and that for them to behave otherwise is to be widely condemned as immoral and inhuman. It is no longer acceptable within the human community that the strong should exploit and abuse weaker members of society.

[29:52]

Nowadays, no one would dare to argue publicly that might makes right. From India, I have been following with much interest the reports of the animal rights movement that has developed in recent years in Europe and America. I believe it to be the beginning of another important step forward by humankind towards spiritual maturity. Just as in the past, it usually required courageous struggles on the part of good-hearted and conscientious members of human society to expose and overcome the injustice of slavery, the social and legal repression of women, and so on.

[31:00]

So now it seems consensus compels us collectively to consider the animals and the injustices they suffer at our hands. I am not familiar with all the arguments for and against the use of animals in laboratory experiments. for and against the fur industry or for and against the mass production of animals for slaughter. But I do understand that this is an important issue, one that raises a question which human beings everywhere must think about sooner or later. Actually, it is not a new question.

[32:08]

2,600 years ago, Shakyamuni Buddha, one addressed issue time and again in his discourses. As we know, the thinking of millions of Buddhists in every generation, since then has been shaped by this and his other insights and conceals. So this evening, speaking as one who seeks to follow the way of the Buddha, I would like to offer a few observations from a Buddhist perspective in the hope that you might find in them something of benefit and encouragement. The Buddha was of course an enlightened being, whereas most Buddhists are just ordinary people.

[33:16]

Nonetheless, the perfection of his example as a model for living a pure and harmonious life and the value of his wise and compassionate instructions have had a tremendous influence on Buddhist societies in every place and time. In essence, all the teachings of the Buddha May we summarize in these words. Learn to live wholesomely. Cease to live unwholesomely. Purify your mind. This is the teaching of all the enlightened ones. From the very first moment

[34:22]

of entering the path of Buddhism, compassion is emphasized as the guiding principle. When one takes refuge in the Dharma or truth, one takes a vow to give up doing harm to others, because truth and injury are incompatible. Not surprisingly, the very first rule of conduct enjoined for all Buddhists is to refrain from taking life. This includes the lives of humans, animals, and all other life forms, and even those of the lowliest insects. It was Lord Buddha himself who led the moral revolution in India that turned that society away from the practice of animal sacrifices, which was popular with the kings and priests in those days.

[35:39]

He also permitted members of his monastic community to travel about during the rainy season in order that they might avoid trampling upon the countless insects that proliferated during the wet months. The custom of the rainy season retreat was instituted and is still observed to this day. The monastic code he established contains many other rules that reveal his concern to remind us to have a thought for the welfare of other life forms. For instance, the injunction against sprinkling onto dry land water that contains creatures within it.

[36:41]

So the Lord Buddha's teachings actually the general and particularly the Mahayana teachings, the root of the Mahayana teaching is the loving kindness and the compassion to all living beings. That even the Lord Buddha, one of his earlier lifetimes, before he attained the enlightenment, is that when he was born as a prince a prince in kingdom in Nepal and there were three prince and he was the youngest one and then they were traveling in the jungle and where they saw the female tiger the tigers who gave a birth of the baby tigers and that she did not have any food and due to the not having any food that she's starving and that she's very weak and almost dying and so at that time the young prince felt so much compassion as his nature of his

[38:10]

the mind is the compassion and that sees the only way to survive this tiger is to give the blood and the flesh and so he purposely went in front of the tigers but the tiger could not eat because of his great compassion that he could not take his body. So he himself put his body, shoved bamboos and made the blood and then gave his body to the tiger so that the tiger could live. So even before enlightenment that he did such a great activities as on his path towards the enlightenment as a Bodhisattva.

[39:13]

And Buddha is always concerned, of course, all sentient beings as his only child. Just like every mother loves their child, but those mothers who have only one child has a very special kind of the loving and the care so all the buddhas have compassion as just a mother who has only one child so such compassion and love and the loving kindness that all the buddhas possess so and also even his own lifetime that when as a historical Shakyamuni Buddha and he was born as a prince in the Shakya kingdom and that before he when he was living as a prince that he with his one of his relatives the Devadatta and he were together and the Devadatta is the one that who has doing the wrong things

[40:29]

and that he one day the devadatta shot a swan with a very sharp arrow and the injured the swan didn't die but it is injured so the lord buddha took take care and gave comforts and gave help to to to survive and the Devadatta said that I shot the swan and so the swan belongs to me and the Buddha said no the swan did not belong to the person who met sufferings the injuries the person who saves his life belongs to the person who saves this creature's life so the whole teachings of the Buddha and throughout his The stories, Jataka stories has a lot of great stories about the saving of the all sentient beings and especially those who are unprotected and who are less fortunate.

[41:44]

The great Indian emperor Ashoka who lived in the 3rd century BC was so moved by the teachings of the Buddha that in remorse he renounced war as a national policy and devoted the remainder of his reign to what he called the conquest by truth. His ministers and bureaucrats were required to serve the people diligently. He ordered that fruit-bearing trees be planted along roads throughout the empire for the use of both human and animal travelers. Hospitals were built where injured animals might be taken to recover, and laws against the mistreatment of animals were diligently enforced. Following in this tradition, kings in Tibet, the Dharma kings in Tibet,

[42:51]

sometimes declared whole portion of their kingdoms to be sanctuaries where animals might live, unthreatened by humans and hunters who violated the rules were firmly punished. It is in keeping with this tradition also that hunters and blacksmiths who made weapons for the destruction of life were ostracized from Tibetan society until they had renounced their long livelihood. What is there in the Buddhist worldview that leads to the cultivation of this kind of attitude? In attempting to answer these questions, I would like to present some Buddhist arguments for the protection of animal life. which may give you an idea of Buddhist thought on this subject.

[43:56]

There are seven points I would like to discuss. One, the mistreatment of animals cannot be justified. Two, they are more like us than they are different. Three, they are in fact part of our own family. Fourth, all life has value by virtue of its potential and purpose. Five, our own self-interest requires that we protect them. Six, compassion alone is the appropriate attitude towards beings in the animal realm. Seven, we can help them, therefore we should help them. They do not exist for us, but we exist for them. So the first, the mistreatment of animals cannot be justified.

[45:02]

Animals may or may not have rights, but have we any right to injure them? If the mere fact of our being smarter than they was a sufficient reason, Why is that argument not acceptable as a defense of human slavery, murder, or child abuse? A real or imagined weakness in another is not grounds for their mistreatment. In American history, the slavery was finally abolished because in spite of Black's political weakness, their right as human beings to be free could not be denied. Women's right to vote and to equal treatment under the law could also not be denied.

[46:08]

In essence, they are still being mistreated because they are dumb and unprotected. If they could speak English, spend money, or vote in elections, animals too might win new friends and advocates. The point is, the same indefensible arguments used in the past to justify slavery and inequality are not very different to those now being used to justify the way in which animals are being exploited for economic reasons today. In all three instances, the true reasons for denying rights to the weaker party are the same.

[47:11]

The greedy economic motivation brute strength and prejudice. None of these three are morally defensible. Secondly, the animals are more like us than they are different to us. Like us, they are programmed to seek pleasure and to avoid pain. Like us, they recognize the differences between the two. Like us, they are involved in the biological struggle to survive and have sense, faculties and wit enough to distinguish between friend and foe. And like them, we too are animals. The biological similarities are sometimes recognizable and sometimes not, but all species are at least alike in the possession of physical form and consciousness.

[48:19]

So if we may differentiate ourselves from other species on the basis of our differences, why not also identify with them on the strength of our similarities? We have learned to do those Even with the members of our own families, we identify with people who are quite unlike ourselves, merely because we acknowledge that we have something in common with them. This is what Buddhism urges us to reflect upon. When to both myself and others, fear and pain are unwelcome, What distinguishes myself that I protect it and not the others? How can we justify fixing arbitrary limits to our willingness to care for others who exist outside ourselves?

[49:31]

If because we have learned to identify with them for whatever reason, We are willing and able to extend our love and protection to family and friends and even to fellow countrymen. This proves that our minds are capable of learning to identify with even more of our fellow beings. We have only to find room for them within our hearts. Third, That is why Buddhism teaches that all beings are related to each other, that all belong ultimately to the same family. Since we Buddhists accept the possibility of reincarnation, we are taught to consider that in the course of countless lifetimes, There is not a single being who has not at some time or another been as close to us as our present parents and friends are today.

[50:45]

Just as our own present parents have given us birth, nurtured us with countless kindnesses, even to the point of sacrificing their own interest in order to help us be happy so have all beings also been our kindly parents and we in turn have also loved them it is only that we no longer recognize each other and that we have forgotten our former affection Whether or not you can accept this scenario, you can appreciate that this kind of reflection inculcates the necessary willingness to identify with others, to be concerned for their happiness and suffering, and to wish to repay them for their kindness

[51:57]

Just as we would now like to express our gratitude to our present parents, one would surely not repay one's parents' kindness by doing them harm. Fourthly, we Buddhists hold that all life has value by virtue of its potential and purpose. Gods, ghosts, hell beings, humans and animals all are involved in a process of beginningless becoming that has its ground in ignorance. Mind or consciousness continues to roam about in circling existence because it does not realize its own truth. Spiritual Nature It is a deluded mind that takes the form of human, animal or celestial beings and by mistakenly identifying with the body.

[53:12]

The sense faculties and ego become subject to birth, disease, old age, death and countless other mental and physical sufferings. We know that this is our human condition. It is also true for these other beings. They are our long-time companion in delusion and sorrow. And yet liberation from pain and attainment of happiness is the possibility for all beings. Mind which is intelligence, is capable of understanding its own nature and of breaking free from ignorance. That is why the Buddhist scriptures teach, whatever is the nature of the enlightened ones, that is also the nature of these things.

[54:19]

The end or purpose of all life is to acquire that the salvific self-knowledge it is in this context that human existence itself is so valuable since human faculties enable us to perceive the pattern of cyclic existence and to find a way to extricate ourselves from it when we look at animals mind-endowed beings. From this perspective, how could we possibly make life more difficult for them or to add to their heavy burden? Five, the fifth, our own self-interest requires that we treat animals kindly. The path to liberation for ourselves lies in the cultivation of wisdom and compassion.

[55:30]

Animals specially offer us an opportunity to learn compassion. They are in effect our teachers. As long as we ourselves fail to learn how to relate to other beings with genuine friendliness and compassion, so long will we ourselves remain unliberated. Moreover, the karmic consequences of treating them with cruelty or indifferences only creates further obstacles to our own spiritual progress. Therefore, it may truly be said that we need them not for food, fur, or firm products, but for the sake of our own highest goals in life.

[56:36]

To exclude them from the scope of our moral consideration defeats our own true purpose. 6. The Only Appropriate attitude towards animals and toward all beings is one of friendliness and compassion. When one reflects upon the hardship of most animals' lives, even in the best of circumstances, and what they must endure, the constant search for food, the constant fear, the vulnerability, the ignorance, the inability to adapt or to cope with the problems intelligently.

[57:39]

How could one even think to add to the many sufferings they already bear? But merely to feel pity or commiseration is never enough. We must do more because we are able to do more. It is here that the great resolve of the bodhisattva begins. A bodhisattva is a person who has clearly directed his mind toward the attainment of liberation, not just for himself alone or for humans alone, but for all that lives. He or she resolved to help all others, also to win the great joy of freedom from delusion and is prepared to do everything

[58:43]

that is necessary in order to bring this about. For their sake, the bodhisattva gladly undertakes to train his or her mind in the cultivation of the transcendent virtues that bring benefit to others, giving morality, patience, diligence, meditation and wisdom. he or she also undertakes to respond positively and appropriately to the needs of each being according to the circumstances to the poor and hungry the bodhisattva provides material goods and food to the friendliness he or she becomes a friend to the protector-less, he or she becomes a defender, and to those who yearn to understand the bodhisattva gifts, the gift of truth.

[59:55]

Seventh, we can help them. Therefore, we should help them. By virtue of our intelligence and other advantages, we have a responsibility towards other species of life. By the laws of logic, of kinship, of common purpose, of karmic cause and effect, of compassion, and of our spiritual destiny, we are bound to treat them with a kindness. To do otherwise is to be morally irresponsible. Animals do not exist for us to meet our needs, but rather we exist for them if human existence is to be meaningful. We shall have an opportunity to discuss these ideas further during the next few days when we meet for the empowerment of compassion, wisdom, and power.

[61:10]

I look forward meeting you during the course of my stay in Portland. So thank you again for coming to welcome me here. And I conclude now this topic with the prayers to all beings and especially those who are unfortunate and who are caught up in sufferings as humans. animals and the hungry ghosts and the lower realms and as Mr. has suggested about the recent happenings in China and the sufferings that we people have gone through that all due to the the untamed mind, the people who have the excess of defilements so that we pray through the great wisdom and the compassion of the Lord blessings of the Lord Buddha that such people's mind will tame and clear of their defilements and so that all of them will have the compassion

[62:36]

and the loving-kindness, and so that all beings could live in complete harmony and peace in this world. Thank you very much. Dola di jin jung en ko chen, wong kyen kyen kya en den pa ren po chen, yul du den kha khen du min chen, Sadhguru chants Sadhguru chants katharin shen gyewaradze doso drola gyewi lamsa nandze jin chen nam drubhe chavar lule chen shen gyen dyin de da shal den jin chen la tsok shru gyewaradze doso min na nang kha chivin jin jin gyen yang da da da den be phen chen chen me sum dan den pa yin tsen min gawang gyewaradze doso

[63:43]

chen non chen po lung gyi yi wang, yi phag ten gyal phe thang yang rab tse, gyal sang chen chen gyi drub pa, yi chok ten gyi gyal wang tse du, sok khala lo ten gyu we trin tse, salam ma chak gyal we gyal tse pa, sim bu thak gyi pa we chak gyi gyi, drang nang gyal warak gyi warab tse du. Namo tsa-tang le-tob kyi-kyi, Lung-Nam-Nam-Tsog-Dro-Tang-Chog-Kyi, Kham-Mein-Nam-Rab-Döng-Ka-Lur, Döng-Dang-Thang-Sö-Shi-Wa-Rab-Dö-Do-So, Gyab-Wu-Chok-Sö-Shi-Wa-Li-Kyang-Shi, Ban-Nam-Gyab-Wu-Ka-Long-Kyi-Lang, Tse-Dang-Nang-Gyi-Chok-Sön-Gyel-Shi, Nen-Tsok-Ten-Shin-Dö-Dö-Wa-Rab-Dö-Do-So, Tsu-Lak-Khan-Nang-Gyal-Wi-Khu, Dhammakaya. [...] SANGHA PRAYS SANGHA PRAYS SANGHA PRAYS

[65:03]

SADHANG DAMJU GYELWA RABSUDDHO SOJJUN DANG CHUNG CHUNG SADHANG CHUNG CHUG DANG SANG DENG SHALA LANG NAMEN SOY ALA SANGYI CHEN GYEN YONG TSUL SHING LUNG DU YIN DENG GYELWA RABSUDDHO CHEN DANG GYEN PARAM MA WEH KHUR DUN DENG DENG CHUG DANG CHUG TSUL SHING ZHIG PING LANG SHEN DENG DENG CHEN LA LEG ZHANG DENG SHEN DENG SHU SHING GYELWA RABSUDDHO SOJJUN GYELWA RABSUDDHO SOJJUN DANG CHUNG CHUNG Malik, Kusum, Chakravarti, Kadam, Kaladhi, Vyarang, Avalokiteshvara, Dharmakirti, Gopalakirti, [...] chitta-rasa-vata-sindhu-giru-jita-medha-vapadena-sakya-vakari-tri-tri-techen-shru-dra-drub-kho-le-giru-jag-gön-dra-gyat-tig-pa-sang-gön-jag-gyat-tig-pa-sang-gön-dra-gyat-tig-pa-sang-gön-dra-gyat-tig-pa-sang-gön-dra-gyat-tig-pa-sang-gön-dra-gyat-tig-pa-sang-gön-dra-gyat-tig-pa-sang-gön-dra-gyat-tig-pa-sang-gön-dra-gyat-tig-pa-sang-gön-d

[66:34]

DANG CHEN CHO CHI KYANG THAM CHE KYI SONG SUNG CHE DUR DI PHA THOR CHI CHANG KYANG LUNG DEN GUNG KHA SUNG PO YI DANG PA YI RIN PHA DE SOG KYI TSOG KYI RIN CHEN DRAG KHYEN DUD SOG LE DRI GYA SOG THAR GYI SHIN CHEN CHEN LAO DANG SUG PA TSUR CHUG PHA DUR DE DRONG KYI RIN CHIG PA DRAG MA WANG CHO CHI KYI LAM MA YAR NGYI RIG PA WANG CHO CHI SHAR SOG DENG DENG TSU MED SU GYEN TZONG KHAR WE DENG PA LA YANG TA WE DRA SHI SHO THUG PE GYEL SU GYEN YANG SA GYEN WE TAR DU CHU MED SEM GYI NANG PHE GYEN LAM PE LENG GYEN PAR LAM GYI RUNG LU CHOK GYI RIM PA WE DRA SHI SHO PHANG GI SHAM SEM GYI LA DRIN TZAM GYI CHEN NANG DU LEG GYI WE TORCHI CHENG TORPA CHUGYI CHI TENPA SUKHRU GYEWE TASHISHO TENPA JIGDEN KAM SUKH CHUNG PA DANG TENPA NYI YI SHIN DOSO TENZIN BOLO GYEN DIN TENPA YI TENPA YULIN GYEWE TASHISHO TENPA PAKIRU LAME SHABE DEN TENZIN GYEWE SAD

[67:42]

DEMI CHITANGADANG CHOBHAKYE DENPA YURIN NEPE TASHICHO NGE GYELANG MANGTANG GYI THUGYI DANG LUNG NE KUN CHUNG SUM GYI CHUNG LAM CHEN SUNG TAM CHEN GYAL SUNG NEN DU YI CHEN SUNG CHEN SHENG DU WE TASHICHO Thank you very much, Your Holiness, for sharing your thoughts with us on this topic. As His Holiness pointed out, the pity, the miseration for those who suffer, particularly those who are in the fight of the animals, in this country and elsewhere subject to mistreatment and exploitation by humans, that it is not enough for us merely to get a fleeting form of pity and commiseration, but that they can be helped and they should be helped.

[69:03]

And that is where our moral decision and our moral responsibility begins. In that context, The further teaching and life that His Holiness will provide during the next three days of his visit in Portland are of great significance. His Holiness has agreed to confer the blessing rites of empowerment of the three principles compassion, wisdom, and power. If I understand His Holiness's teaching correctly, that it is, as we said, not enough merely to feel pity for others who suffer. One has some responsibility to help them to get most of one's ability. And yet, in order to be, to ensure that one helps them appropriately, effectively, in a way that is always beneficial, one needs

[70:10]

to develop wisdom or insight into the true nature of their problem, and also to develop insight into the appropriate method of helping others. In this way, they are truly benefited by others. And then only one should undertake skillful actions on their behalf. Even in the context of the present issue of animal rights, or in the human rights issue in Tibet, which was limited to a period, and in fact in every instance in which one seeks to reach out and to help other beings, one needs to be guided always by the light of these three qualities. wisdom, passion, and power.

[71:11]

That is the point of these three blessing rites, which we will be preparing on Friday, Saturday, and Sunday of this week. So our next meeting will be out here in our meeting room at 7 o'clock. At which time, Mr. Williams will take up the discussion of the principle of compassion to explain to us more clearly the ramifications and implications of this quality. The purpose of these rites of empowerment are to encourage us and to help us to recognize that we do indeed possess these positive qualities. It's often in our normal states of mind that we don't really give ourselves credit for being compassionate or good-hearted people.

[72:14]

We don't always recognize our own ability to make a difference, to help others who might need it. And so we do nothing, even if we are incapable of making a difference. So the purpose of this lesson is to introduce us to our own potential, call it our own potential, good qualities, and to introduce us to our better nature, to our higher selves, and to really these powers and good qualities that we, with which we are already in love. And so the pleasure for it is rights. are now structured in the land, and how they are so beneficial because they help us to, they introduce us to these capabilities and help us to find a way to use, utilize this positive energy that is already within our lives. So, it is in these three lives as a group, are extremely beneficial not only to ourselves but to others, on whose behalf we might seek to

[73:20]

of his lessons. So I hope that you will be free to join us tomorrow evening. I look forward to seeing you then. And at that time, we hope that we will have some opportunity, if time permits, to allow us to ask questions. I'm sure many of you do have questions. I'd like to spend today thinking about His Eminence's remarks on this important issue. I was trying to arrange it so that we can ask the program next year questions or pursue further inquiries that may have loosened in your mind. So again, thank you for joining us this evening, and I will see you tomorrow at 7 o'clock. Thank you very much. I think that now they're rising into what should we do?

[74:38]

Maybe some community come. Should all of them come? No, if they wanted to come, yes. Any of you who would like to come forward and extend personal greetings to Her Holiness or just say hello? At least at this time, it's the right thing to do.

[74:53]

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