If you generate compassion for just one sentient being, you will achieve enlightenment. If you don’t generate compassion for this one sentient being, there’s no enlightenment for you. If you generate compassion for even this one sentient being, this insect or this person, there’s enlightenment; if you don’t, there’s no enlightenment. You won’t achieve all the Mahayana realizations, which is based on great compassion, bodhicitta. All those bhumis, the five paths and especially the ten bhumis, which have inconceivable qualities, you cannot achieve. The infinite qualities of the Buddha’s holy body, holy speech and holy mind, such as the omniscient mind—the fully understanding mind with perfect power and compassion, that which is completed with nothing more to develop—these qualities of the Buddha’s holy mind you cannot achieve. But if you generate compassion for this one insect or this one person, you can achieve all these qualities.

That means this person or this one insect for whom you generate compassion gives you all these realizations of the Mahayana path, all these infinite qualities of the Buddha. You achieve all that. This person or this insect for whom you generate compassion gives you that. So, you get limitless skies of benefit from this person or this insect for whom you generate compassion, even if it’s just one. Therefore, this insect or this person is unbelievably precious, unbelievably precious and kind in your own life.

As it is mentioned in the Eight Verses, the fourth stanza: When I see a wicked-natured sentient being, overwhelmed or possessed by negative karma and sufferings, heavy negative karma and sufferings, like having found a precious treasure, I will practice to cherish it, that which is difficult to find, like having found a precious treasure.

What it’s saying is that the person whose attitude is totally black, negative, only ego, self-centered mind, so selfish, and so impatient, bad-tempered and so forth. Like this, the motive of the person, and then they engage in very heavy negative karma, and [become] overwhelmed by problems, filled with leprosy disease or whatever, heavy problems, whether it’s a relationship problem or whatever, heavy problem. So, if you generate compassion for this [person] then you can achieve realization of bodhicitta from that. That’s the door of the Mahayana path to enlightenment, so you achieve all the realizations of Mahayana, all these inconceivable qualities of each of the ten bhumis, and the infinite qualities of the buddhas, you achieve.

That one person, that one sentient being, then if you compare the value of the whole sky filled with billions of dollars or wish-granting jewels, or gold, diamonds, that much wealth, and this person, if you compare the value of those two, even if you have that much wealth, you cannot generate compassion on that. There’s no opportunity to generate compassion from this; there’s no opportunity to have realization of bodhicitta from this, to achieve all the realizations up to enlightenment. There’s no way to generate compassion on this wealth.

So that means all the rest of the qualities you can’t achieve, up to enlightenment. But on this person, this one sentient being, this particular one sentient being who has so much suffering, if you generate compassion then you can achieve all these realizations up to enlightenment. Infinite, so you can achieve ultimate happiness, everlasting happiness, enlightenment, all these. The benefit that you achieve from this person, what this person gives you if you practice compassion on that, then the benefit that you get is like the limitless sky. That’s the quality or benefits that you get; that’s what this person gives you.

So now this person is much more precious, much more precious than all the rest of the wealth, that much wealth, skies filled with diamonds, gold, wish-granting jewels. That much value or that much wealth is nothing. The value of that much wealth is nothing. Even big, even the size of Mount Everest or the size of a mountain of diamonds, even if you have that, the value is nothing if you compare the value of this one sentient being on whom you can generate compassion and receive all these realizations, these infinite qualities. So this one is unbelievably precious in your own life; the most precious, most kind one in your own life.

With such a suffering mind, then that person engages in the cause of suffering, negative karma, and on top of that has heavy problems. This makes it very easy to develop compassion, it gives you the opportunity to easily to develop compassion. Therefore, meeting this person, this sentient being, is like having found a jewel, having found a most precious, wish-granting jewel. Also the person who doesn’t love you, who has anger toward you or is always angry with you, the same thing. By practicing compassion or patience for this person, if you practice patience for this person and this person gives you the opportunity, by training the mind in patience it doesn’t allow anger to arise. That means since anger is the enemy to bodhicitta—anger is the very harmful enemy for the realization of bodhicitta—therefore by practicing and training the mind in patience that gives you the opportunity to have easier, quicker realization of bodhicitta. Then again same, all the qualities of the Mahayana path and all the infinite qualities of Buddha, you receive everything from this person whom you call the enemy. By practicing patience on that, this person gives you all these benefits, the realizations.

Not only that, because this person makes you practice patience, you don’t get angry, so then you don’t destroy your merits. By practicing patience you don’t destroy your merits. If anger arises it destroys your merits. As mentioned in Bodhicaryavatara, by having done negative karma for even one second, if you abide in the hell realm for eons, then [due to] the negative karmas collected from beginningless rebirth how can you transmigrate to the realm of the happy transmigratory being? Even anger arising for one second, negative karma done in one second, causes you to be reborn in the hell realm and experience those heavy unimaginable sufferings for eons. If this one negative karma that arises in one second, such as anger arising, if it can affect you like that, then there’s negative karma like this collected numberless times from beginningless rebirth. So what it’s saying is, there’s no need to say that you won’t transmigrate to the higher realms, the deva or human realm. What it’s saying is, that's not possible.

In Bodhicaryavatara it is mentioned that one second of anger arising destroys the merits collected for one thousand eons of having made charity, having made offerings and so forth. All those get destroyed. All those get destroyed in one second, by anger arising for one second. So like that. There are many shortcomings of anger explained. If that person is angry with you, it gives you the opportunity to practice patience. By practicing patience, the anger does not arise. As much as you can practice patience, that much less anger arises. Then later there is no anger at all, because your mind is completely trained in patience, so you don’t destroy your cause of happiness. All the happiness up to enlightenment and the cause, the merit, you don’t destroy. That’s one benefit this person is giving you, how this person is helping you. So that gives you unbelievable security or protection.

And not only that, with the realization of patience, by practicing patience for that person, then you don’t harm numberless other sentient beings. Therefore numberless other sentient beings receive peace and happiness from you, whose mind is in patience. You’re able to give so much peace and happiness toward numberless other sentient beings if your mind is in patience. Why you’re able to cause all this happiness for numberless other sentient beings is by the kindness of this person, the person who is angry with you, who doesn’t love you. Therefore, this person becomes most kind, the most precious one in your own life. The most kind, most precious one in your own life. By practicing [patience], this person gives you the opportunity to train your own mind in patience, then that brings harmony in your family and in your relationships. Even just thinking about this life, it brings more peace and happiness, and more harmonious relationships in the family. The more you are able to practice patience, the more happiness in your family relationships, the more harmony in your relationships.

Even for this, if you need this, then you need to practice patience. If you need good, harmonious relationships and long-lasting peace and happiness, then you need to practice patience. Even for this, you need somebody who has anger toward you. You need this person who doesn’t love you. You need this person. So this person is needed in your life, is extremely needed. This person is extremely needed in your own life. Extremely needed, very important. This person is extremely important in your life. Extremely needed for quick development of the mind in the spiritual path, in the path to happiness, in the path to enlightenment.

Getsul Tsimbulwa, a disciple of the great yogi Nagpa Chöpawa, was going to Odi, in India. I think it must be in West Bengal, there’s a place called Odi. It might be that. I think it’s a holy place, it might be Heruka’s holy place. I haven’t been there, but the teacher who took care of me at Buxa and in Tibet, and some other monks from the same house, went on a pilgrimage to this place. It might be this place or maybe it’s another place. However, Nagpa Chöpawa, the great yogi, was going there to do his last practice of tantra before achieving enlightenment.

On the road on the way there was a river and there was a woman whose body was totally filled with leprosy disease, with pus coming out [of her sores.] She was totally, completely black and filled with leprosy disease and pus was coming out. She was waiting there and she asked the yogi, “Please take me to the other side of the river.” The yogi didn’t respond. He didn’t help her and went straight across by himself.

After some time his disciple Getsul Tsimbulwa came by. The yogi was not a monk; he was a lay person. The disciple, Getsul Tsimbulwa, was a monk living in thirty-six vows. She asked him for help, to carry her on his back to the other side of the river. Getsul Tsimbulwa by seeing this lady felt unbearable compassion and completely gave up himself. Even though he should not touch the lady who had the disease, without any feeling of how dirty she was or that he would get the disease, he immediately carried her on his back. When he reached the middle of the river, this lady turned into the deity Dorje Pagmo. This deity is the same as Vajrayogini, but with a pig’s head. The pig signifies ignorance, the root of samsara, which we talked about yesterday. The transcendental wisdom of nondual bliss and voidness, however, that is Dorje Pagmo. Dorje Pagmo is the opponent or the remedy, to eliminate ignorance. To signify that, Dorje Pagmo has the aspect of the holy body with a pig’s head on the top. However, the sick woman turned into this deity and took Getsul Tsimbulwa to the pure land of Vajrayogini.

You can go to the pure land either with the same body or at the time of death, from the intermediate stage, your consciousness can go to the pure land. If you are born there, if you’re able to reincarnate in the pure land of Vajrayogini, that means you definitely become enlightened in this pure land. So it’s a quick way to become enlightened, not like other pure lands where there’s no opportunity to practice even tantra. Not only that, after some time you even have to reincarnate in the lower realms when the karma is ripened.

Anyway, that means Getsul Tsimbulwa became enlightened after that. The story has been from a long time ago. I don’t know how many years ago, many, many years ago, anyway, since the story happened.

So now here, that lady is the deity, is the enlightened being, Dorje Pagmo, but Getsul Tsimbulwa was unable to [see that aspect due to] the impure mind, the karmic obscurations. The impure mind blocked, it projected, the karmic obscuration, the impure mind, even though it was an enlightened being but the impure mind, the karmic obscurations, projected an ordinary lady filled with disease. That’s what happened. So he didn’t see her as a deity. So, unbearable compassion that he generated toward this living being, toward this woman. He sacrificed himself to carry this lady whose body was filled with leprosy disease. During that time this heavy negative karma, the impure mind was gone, it was purified. By the time when he reached the middle of the river, which he even didn’t cross, he even didn’t get time to cross the river, just the middle of the river, then the heavy karma, the impure mind which blocked to see that was a buddha, that she was the deity, so that was completely purified. During that duration it was completely purified, completely purified, so now in the middle of the river he saw the deity. That impure mind was gone, the karmic obscuration was purified, so now he saw the deity.

So that, and he became enlightened in Vajrayogini’s pure land. That was the benefit, he was able to go to the pure land with the same body, without needing to die. He just go, just only consciousness transferring to pure land, without needing to do that. Just the same body go to pure land; led, brought by the deity to the pure land. So that is the benefit of, the result of the unbearable compassion, so strong compassion that he generated and he sacrificed himself for that.

Even though it was one sentient being, he sacrificed himself. To whom he generated compassion, he sacrificed his life, even though it was one sentient being, the benefit that happened, all those heavy negative karmas were purified and he was able to go to the pure land with the same body in this life. So he became enlightened. Like that, before I said, compassion purifies your past negative karma. When you generate compassion in your daily life to anybody, how powerful it is to purify negative karma, the past negative karmas. So, for example, like that.

What happened with Asanga was similar. He did twelve years' retreat but he didn’t see Maitreya Buddha. [He saw a wounded dog] on the road. It was not a dog, it was Maitreya Buddha, but Asanga didn’t see Maitreya Buddha in that aspect. By generating unbearable compassion and sacrificing himself to this wounded dog, whose lower part of the body was completely filled with worms and infections. Asanga then cut his flesh, what do you call it? Under the thigh, for the worms to live, to eat. He didn’t want to harm them with his fingers, so he went to pick up the worms with the tip of his tongue. By closing his eyes he could not touch the worms, the tip of his tongue could not touch them. Then when he opened his eyes he saw Maitreya Buddha. Actually it was not a dog, it was Maitreya Buddha, but because of his impure mind, the karmic obscurations blocked him from seeing Maitreya Buddha, so this wounded dog was projected. That was completely purified by generating unbearable compassion when he sacrificed his life for this dog.

And then because he asked for teachings, Maitreya Buddha took him to Tushita pure land one morning, which is fifty years or something, according to human age. Anyway, one morning of Tushita time, Maitreya gave Abhisamayalamkara [Ornament For Clear Realizations], those five divisions of teachings. Then Asanga came down and wrote a commentary of the five. So, so many sentient beings became enlightened by studying this Abhisamayalamkara. This is what the lamrim is based on. So many sentient beings became enlightened up to now and actualized the path [and received] all this benefit. This is what the lamrim is based on—the lamrim that we’re studying and meditating on, that is making our lives meaningful every day and that is making our life closer to enlightenment every day. Extensive studies are done on this text for many years in the monasteries. All this opportunity, this benefit, is due to Asanga’s compassion that was generated for the wounded dog. So like this.

Therefore, every sentient being is most precious, particular those who are angry, who don’t love us, who mistreat us, who treat us badly or harm us. Those who have so much suffering and all the rest of the sentient beings are most precious, most kind ones in our own life. They are most cherished by numberless buddhas and bodhisattvas, including Shakyamuni Buddha. Every sentient being is what is cherished most by numberless bodhisattvas, including the person who abuses us, who treats us badly, who is angry with us, including that person. Numberless bodhisattvas cherish that person as well as all other sentient beings.

Numberless bodhisattvas cherish that person as well as all other sentient beings. The person who we call “enemy”—numberless bodhisattvas cherish that person. The numberless bodhisattvas always collect infinite merit to be able to benefit other sentient beings, to have the realizations of the path, to achieve enlightenment, to benefit sentient beings, including this person. So numberless bodhisattvas cherish this person as their heart, as well as all other sentient beings and so all the time, every second, they dedicate their life for this person as well as for all other sentient beings.

Numberless buddhas regard this person like their heart, they cherish this person the most. Numberless buddhas cherish this person the most, like their heart or like a mother who has one beloved child, how much she cares for and cherishes her child. Like that, numberless buddhas cherish this person, this sentient being. It’s like their heart. Numberless buddhas, including Shakyamuni Buddha, became enlightened to guide this person, to be able to benefit this person by collecting merits for three countless great eons. All those numberless buddhas became enlightened to be able to benefit this person as well as all other sentient beings.

Whatever happens to a mother’s beloved child, whatever happens to the baby, it affects to the mother. If somebody criticizes or harms that baby, it harms the mother. If somebody benefits that child, then it benefits and makes the mother happy. I mean it’s benefiting the mother, helping the mother, in exactly the same way. Even helping the child or praising the child makes the mother so happy. It makes the mother so happy because this is what she cherishes most in her life.

This person is cherished most by all the numberless buddhas and bodhisattvas—as well as other sentient beings. Therefore, any harm that we do to a sentient being is harming the buddhas and bodhisattvas. Any benefit, any help or any service we do for sentient beings, for this person, for any sentient being, is the best service, the best offering to all the bodhisattvas and its the best service, the best offering to all the buddhas.

It is mentioned in a sutra by the Buddha, “I and the sentient beings are equal in happiness and suffering, therefore benefiting the sentient beings is the supreme benefit for me. Benefiting the sentient beings is the supreme benefit for me. Harming the sentient beings is harming me. It is worse harm; harming the sentient being is harming me. I have achieved this rupakaya, the holy body, for the benefit of sentient beings. There are three types of transformation of the form, such as the dharmakaya … what I’m saying! Such as the sambhogakaya, the holy body of complete enjoyment and the holy body of the supreme transformation, nirmanakaya. I have achieved this holy body of form for the benefit of sentient beings.”

That means including this person who is angry with us or who abuses us. Numberless buddhas have achieved the holy body for this, to benefit others including this person. Therefore, numberless sentient beings, including this person, are most precious, most kind.

Also it is mentioned in Bodhicaryavatara that by depending on the buddhas we achieve happiness. Same, by depending on the merit field, the field of happiness, like a rice field, like a corn field, the field of happiness is the sentient beings. We receive all the happiness by depending on the field of the sentient beings. So why not respect them, just as we respect the buddhas? Why not, because we receive happiness [from them.] Anyway, what it’s saying is that because we receive happiness from the Buddha, therefore we respect the Buddha. Similarly, we also receive happiness by depending on the kindness of sentient beings, so why don’t we respect the sentient beings in the same way that we respect the buddhas?

What is the most happy life, the most fulfilling life? That is cherishing other sentient beings, doing service for other sentient beings. That is the most happy life. The most enjoyable life is cherishing other sentient beings, serving other sentient beings.

Now when we make charity, when we do service, when we make charity, giving money or whatever to other sentient beings, to a beggar or whoever, to any sentient being, it fulfills two purposes. Even when we give money to a beggar it fulfills two purposes. It helps the beggar and it also becomes an offering to the buddhas and bodhisattvas. So with this understanding we can do that. It helps that sentient being but it also becomes an offering to all the buddhas and bodhisattvas. It becomes that in reality.

If we think that way, by knowing this, it also becomes an offering to the numberless buddhas and bodhisattvas. So we can think it’s also an offering to the gurus, because by thinking with the guru yoga mind, by thinking of the guru, then we collect the most extensive merit. So this also becomes an offering to all the gurus, the buddhas and the Dharma; to all the gurus and the buddhas and bodhisattvas. It becomes charity, it becomes an offering to all those, so it’s a most profitable way of collecting merit when we give things, when we do service or give things to others. Whether we know emptiness or not; whether we’re able to realize emptiness in this life or not; whether we’re able to meditate on emptiness or not. Anyway, I didn’t give time to go over the subject.

As His Holiness says that, if we live the life with compassion toward others, with the thought of benefiting others and respect, if we offer service and respect. Three things: the thought of benefiting others, offering service and respect to others. So that makes, even if you have only one day to live the life, that makes your one day life extremely meaningful, beneficial. Even if you have only one hour to live, even if you have only one hour, in your life there’s only one hour to live, with this attitude it has made your own life so meaningful. That which I started at the beginning, which I started at the beginning, the meaning of life.

When we cherish others, whatever problem we have is gone. All the emotional problems or even physical problems become less or they don’t become a problem, bothering us, and the negative emotional problems go away. It’s like the expression, “One apple a day, goodbye doctor.”  So good heart a day, goodbye what? Goodbye doctor? [Group laughter] That also comes, that also comes, it’s included in that. So goodbye so many things. A good heart a day, goodbye so many things.

I’m going to do the oral transmission of the Heart Sutra and the lamrim prayer.

Think, “I have the full responsibility for all sentient beings’ peace and happiness. The numberless sentient beings are the most precious, most kind ones in my life; they are the most precious, most kind ones in my life. There’s nobody to cherish other than the sentient beings; there’s nobody to cherish other than the sentient beings. There’s nobody to work for other than the sentient beings in my life, there’s nobody to work for except other sentient beings. What they want is happiness and what they do not want is suffering. Therefore, I must liberate them from all the suffering and its causes, all the defilements, and bring them to enlightenment. Therefore, I must achieve enlightenment. Therefore, I need to actualize the steps of the path to enlightenment. I need to actualize the graduated path of the higher capable being, which depends on actualizing the graduated path of the middle capable being in general, and that depends on actualizing the graduated path of the lower capable being in general.”

However, the essence is actualizing the three principal aspects of the path. These are renunciation of samsara, detachment from samsara, samsaric perfections and samsaric happiness; bodhicitta, the altruistic mind to achieve enlightenment for sentient beings; and right view.

As Pabongka Dechen Nyingpo explained in the lamrim teachings, the ocean is like the teachings of Buddha, the eighty-four thousand teachings of Buddha. The jewels in the ocean are like the three principal aspects of the path. Sorry, I put it around the wrong way. The three principal aspects. What did I say? Yeah, it should be the other way round.

The teachings of Buddha, the eighty-four thousand teachings of Buddha are like the oceans. The three principal aspects of the path are like the jewels in the ocean. Then, I think a person who sails the boat, that might be the virtuous friend, the one who sails the boat, I think. I don’t remember very clearly. The virtuous friend who guides you—oneself is like the boat and one’s guru is like the sailor. I just assumed this, but that part I do not one hundred percent remember.

We are going to the ocean to get the jewels, the three principal aspects of the path to enlightenment, then without the right view, the defilements cannot be [ceased.] Gross and subtle [defilements], nothing can be ceased without the realization of emptiness. There’s no way to be liberated, no matter how many other realizations we have. If we don’t have the realization of emptiness, there’s nothing that can directly cut or eliminate the root of samsara, the ignorance. So that means no matter whatever other realizations we have, nothing can directly cease delusion and karma. There’s no way to be liberated completely, forever, from the sufferings. To realize emptiness we need to leave positive imprints. As much as we are able to leave positive imprints by listening to the teachings, and by studying, by reflecting and meditating, then that makes it easier in the future, in the near future, to realize emptiness.

The purpose of doing the oral transmission, there’s the lineage of the blessing from Buddha, since it’s the teaching of the Buddha. Even by the Buddha blessing Sharipu and the bodhisattva Compassionate Eye Looking One; by blessing their mental continuum the Buddha blessed them to discuss, to ask questions and to explain. Then, at the end the Buddha responded, “That’s right,” verbally. That’s directly from the Buddha’s holy mouth. So within these teachings of the Buddha, by blessing and by permitting, that teaching [came] directly from the holy mouth.

I received it from Kirti Tsenshab Rinpoche, and also from a very famous, top learned geshe from Drepung Monastery in Tibet, from whom His Holiness the Dalai Lama also took teachings on the Prajnaparamita, maybe the fourth chapter, the commentary on Abhisamayalamkara, the fourth chapter. This was received from Geshe Nyima Rinpoche, who passed away and has reincarnated in Tibet and is now studying at Drepung Monastery. He recently came there from Tibet. And also from Geshe Sopa Rinpoche, from a few lamas who received the lineage.

By receiving the lineage, which carries the blessing, the unbroken lineage blessing, it’s more beneficial, there’s more power when you recite it or when you meditate, and also when you recite or explain it to others.

Think, “Therefore I’m going to take the oral transmission of the Heart Sutra in order to liberate numberless other sentient beings from all the suffering and its causes and bring them to full enlightenment. Each word that I listen to, may it be the cause to actualize the meaning, emptiness, immediately in my heart. Each word that I listen to, may it be the cause to actualize the wisdom realizing emptiness in the minds of other sentient beings immediately.”

Dedicate like this.

[Rinpoche commences oral transmission of the Heart Sutra]

All the Buddha’s teachings are taught to actualize wisdom. The main aim of the teachings on the methods is to actualize wisdom. Now the teachings on the Perfection of Wisdom taught by the Buddha, there are twelve volumes, one set, twenty thousand stanzas, and I think three volumes and one hundred thousand stanzas. There are also others that I think are eighty thousand stanzas. There are also the shorter ones, the Diamond Cutter Sutra and this, the Heart Sutra. This is the shortest one of the teachings on the Perfection of Wisdom taught by Buddha.

The heart of all the Buddha’s teachings is the teachings on the Perfection of Wisdom. Even the heart of the whole entire teachings on the Perfection of Wisdom is this. It is this one, the Heart Sutra or the Essence of Wisdom, she rab nying po. The title she rab kyi pa röl tu chin pai nying po, here, is the heart or the essence of the arya transcendent—transcendented or transcendental—the gone beyond wisdom.

Generally, as far as wisdom gone beyond or gone beyond of wisdom, there’s the Perfection of Wisdom of this scripture, the Perfection of Wisdom of the path and the Perfection of Wisdom of the result. Then the Perfection of Wisdom of nature, which is the emptiness, the ultimate nature of the phenomena. The Prajnaparamita scriptures, the texts which explain the path and the result, the Perfection of Wisdom of the path and the result. Also the nature, the scripture, the extensive scriptures of the Perfection of Wisdom or wisdom gone beyond. However, among all these, the ultimate one, the real one, is the result, the gone beyond wisdom, that which is the result, the dharmakaya.

This phenomena is merely imputed by the thought relating to this base, the phenomena. [The mind is] that which is formless, so that means it has no color and no shape, but its nature is clear and it perceives objects.

What is the mind? It’s nothing more than that. What is the mind? It’s nothing more than that. There’s nothing extra, nothing additional, not the slightest thing more than that, what is merely imputed by thought relating to this particular base. Therefore, the mind, which we normally believe, which appears to us as the real mind from there and that we believe is true, that one is totally nonexistent. When we analyze what is mind, that mind which we have been believing so far, is totally non-existent, it doesn’t exist. What we see, that one is totally non-existent, totally empty. So that emptiness is the ultimate nature of the mind.

So the heart of the wisdom, the essence of wisdom, the very meaning of that is this emptiness of the mind, the emptiness of our mind. The emptiness of our mind. Our wisdom realizing this emptiness, this essence, by developing this, it directly ceases the defilements—the temporary defilements, gross and subtle. That’s how our wisdom realizes the emptiness of our mind, the very essence. This brings us to liberation, that which is free forever from samsara and also to full enlightenment, the great liberation. It brings us to great liberation, full enlightenment, with the support of bodhicitta, the path of method. This is the heart of the wisdom. To be even more specific, relate it to the ultimate nature of our own mind, our own wisdom. Realizing that gives us liberation and enlightenment.

First I will do the oral transmission. I will do this and then the lamrim prayer, for those who haven’t received the oral transmission of the lamrim prayer [Foundation of All Good Qualities.] This is extremely important to practice in daily life if we wish to develop the mind in the path to enlightenment.

[Rinpoche completes oral transmission of the Heart Sutra]