“During my visits to Canada over the years,” he wrote, “I have been deeply touched by the warmth of the friendship and affection that Canadians have shown me. I also take it as a great privilege to be an honorary Canadian citizen myself. I am an admirer of Canada, a multicultural society which enjoys a vibrant democracy.

“As I have mentioned to your predecessors, I would like to express my gratitude to the government and people of Canada for your continued support and assistance to the Tibetan people.

“I wish you every success in fulfilling the hopes and aspirations of the people of Canada and in contributing to global peace and stability.”

His Holiness concluded by offering his prayers and good wishes.

“His Holiness Pope Francis dedicated himself to the service of others,” he added, “consistently revealing by his own actions how to live a simple, but meaningful life. The best tribute we can pay to him is to be a warm-hearted person, serving others wherever and in whatever way we can.”

A memorial service is being held by the Tibetan community at the Tsuglagkhang, the Main Tibetan Temple, here in Dharamsala.

His Holiness closed his letter, “With my prayers.”

Once His Holiness had taken his seat, Serkhong Rinpoché offered him a mandala and representations of the body, speech and mind of the Buddha. He then sat down to His Holiness’s right next to a small boy who is the reincarnation of the former Abbot of Tabo. A group representing the people of Spiti carried a series of offerings past the throne. The entire gathering recited the prayer for His Holiness’s long life composed by his two tutors, Ling Rinpoché and Trijang Rinpoché.

Addressing the monastics and lay-people seated before him, His Holiness began:

“My Dharma friends, what I want to tell you is that when I came into exile in India, I discovered there were communities of people in the North-west regions of the country who placed their faith and trust in me. People in Tibet have a devout trust in me and you people from Spiti and the Transhimalayan region have shown a similar dedication and helped me where you can. You are loyal and devoted.

“I have the name Dalai Lama, which by itself doesn’t mean very much, but since I was recognized as a child, I have studied Awareness and Knowledge (Tib. lo rig) and Signs and Reasoning (Tib. ta rig)—logic and reasoning—as well as the Perfection of Wisdom and Middle Way philosophy. Then came Higher Knowledge (Abhidharma), which I found difficult because much of what it contains cannot be verified. Next, I studied Vinaya and after that, Tantra.

“I have found that Buddhism has a great deal to offer in terms of understanding the workings of the mind and how to tackle our emotions. My faith in the Buddha is founded on understanding what he taught. Because of this I meditate on the awakening mind of bodhichitta and the view of emptiness every morning as soon as I wake.

“What’s more, whenever I can I advise people to be kind and explain how things are empty of inherent existence.

“In China people have faith, but they don’t study very much. This is why I think our Tibetan tradition could help interested Chinese people understand Buddhism better.

“Those of you who take an interest in the teaching of the Buddha may know that it is not so much about prayers and recitations. What we need to do is study. Then, when we understand how the teaching works, we have faith based on knowledge.

“Today, you people from Spiti, and particularly the region around Tabo, have offered prayers for my long life. I believe that what makes such prayers effective doesn’t depend on saying prayers for a week, but on whether you make the prayer from the depth of your heart. This is where I live and you’ve come here for the explicit purpose of making prayers that I will live long. You’ve done so with a strong sense of affection and respect and I thank you.”

His Holiness remarked that the many people gathered before him had asked if he might give a brief teaching. He recalled that the Buddha, moved by the suffering of others, gave up his comfortable royal life and engaged in austerities in search of a solution. Ultimately, he attained enlightenment at Bodhgaya, an accomplishment much more significant than achieving simple satisfaction in this life alone.

His Holiness announced that he would conduct a short ceremony generate the awakening mind of bodhichitta. He noted that the people before him had gathered out of single-pointed faith and that the bond between them and him was strong.

“I am a follower of the Buddha,” he observed, “a Buddhist monk. I received ordination as a novice and then as a bhikshu (a fully ordained monk) in front of the Jowo statue in Lhasa. I am a sincere follower of the Buddha, someone who strongly identifies with being a Buddhist monk. I observe the three vows, the individual emancipation, bodhisattva and tantric vows.

“Not so long ago, I was in a temple where I had a vision of the Buddha before me. He beckoned and I approached. He seemed pleased with me and patted me on the head. I had only a single chocolate to offer him which he accepted. However, I felt that by keeping the three vows and teaching others, I had made an offering of practice to the Buddha.

“Similarly, you have offered these prayers for my long life, not out of any sense of obligation, but because you really wish I will live long. This is a true long-life offering and I’m happy to accept it.

“The essence of the Dharma is bodhichitta and to generate it now please repeat these lines three times after me:

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

“The Buddha explained that things appear in certain ways, but they do not actually exist the way they appear. If you analyse everything that appears to you, you’ll find none of them exist in and of themselves. Things do not exist from their own side; they exist only by way of designation.

“If you look at me you can ask is the Dalai Lama in my head, my forehead, my upper torso, my legs? None of these are the Dalai Lama. He is neither the parts of his body nor his voice. The Dalai Lama exists by way of designation on these parts. That things exist only by way of designation is the most powerful teaching of the Buddha. However, our unruly minds tend to cling on to the idea that things exist as they appear.

“If you don’t find me among the parts of my body, does that mean I don’t exist? No, but analysis reveals that I exist only by way of designation.”

His Holiness then asked the congregation to repeat after him as he gave transmission of the mantras of the Buddha, Avalokiteshvara, Tara and Padmasambhava.

To conclude the long-life ceremony, a group of women from Tabo, each wearing a green Spiti cloak, sang verses of auspiciousness to His Holiness who turned to face them and listened carefully. He then stepped down to sit in the midst of the crowd while photographs were taken of them altogether.

Next, His Holiness took the lift up to the main temple where a group of monks belonging to Namgyal Monastery were performing rituals invoking Vajrakilaya or Dorjé Phurba. They have been doing this for several days, having already created a mandala and a requisite array of ritual cakes, in order to consecrate pills that will later be made available to the public. His Holiness sat on a chair in front of the throne and took part in the recitations for about a quarter of an hour.

Subsequently he left the temple, rode the lift down to the courtyard and walked to the electric golf cart that would take him home, smiling and waving to members of the crowd as he went.

The ceremony offered today was based on an Amitayus ritual entitled ‘One Life, One Vase’. Among a gathering of an estimated 5000 people, the Drukpa Kagyu group of monks, nuns and tokdens—monks who spend their lives in meditation retreat—numbered just over 300. They sat in the middle of the temple. Members of the Tibetan Parliament-in-Exile sat down the side of the temple to His Holiness’s left, while Secretaries of the Central Tibetan Administration sat down the side to his right. Serving and former Kalöns sat to the left of the throne and to the right sat Trulshik Rinpoché, Gyutö Khensur, Segyu Khenpo, the Tashi Lhunpo Khenpo and the Drepung Loseling Khensur.

The ceremony began with the ‘Prayer of the Three Continuums’, the chanting led by a male and female chantmaster, who were supported by the steady rhythm of cymbals, horns and drums.

Tea and sweet rice were served to the gathering.

A table was set up in front of the throne on which were placed five ritual cakes coloured white, yellow, red, green and blue. Five monks dressed as dakinis (Skyfarers) entered the temple wearing elaborate silk brocade robes and five-leafed crowns. They gathered in front of the throne where they danced. The purpose of this part of the ceremony was to deflect the dakinis from their wish to take the Lama to their pure lands. After being offered verses and presented with a ritual cake that serves as kind of ransom, one by one, the dakinis circled the throne and left the temple.

The prayers continued including such lines as, “Please bless the Lama to live long; May the Lama live for 100 aeons.” The Seven-limb Prayer from the Samantabhadra Prayer was recited. Thuksey Rinpoché came forward to present His Holiness with a red and blue hat like a beret that derives from an episode in the life of Tsangpa Gyaré who founded the Drukpa lineage. His Holiness put it on.

Thuksey Rinpoché, Tulku Sangyé Dorjé and Gyarawa Rinpoché made an offering of a large mandala to His Holiness, which was followed by offerings of representations of the body, speech and mind of the Buddha, a vajra, bell, damaru and phurba and other symbols. A procession of individuals bearing auspicious symbols, gifts of books, fabric, grain and so forth filed through the temple.

Prayers were made for His Holiness’s long life were made stating, “There is no other Pure Land like this, please remain here. There is no other throne like this, firm as Mt Meru, please remain here.”

As the ceremony came to an end Thuksey Rinpoché presented the Eight Auspicious Substances to His Holiness followed by long-life pills and the nectar of longevity. After requesting forbearance for any errors or ommissions, the virtue of the ritual was dedicated in order that all sentient beings may complete the two accumulations of merit and wisdom in order that they may achieve the bodies of a Buddha. There was a recitation of the ‘Prayer for the Flourishing of the Dharma’, which His Holiness composed.

He addressed the assembly:

“Today, members of the Drukpa Kagyu have offered this Long-life Offering. As I was on my way here I felt glad and curiously elated to be attending this ceremony. You have been doing well serving the Buddhadharma so I felt happy to be here today. When we pray for the Dharma to flourish, it’s not about building monasteries and temples, it’s about our own practice, about gaining confidence in our practice. Practice isn’t about external developments. It involves studying the content of the Three Baskets, the Three Collections of Teachings, and the realization of that is what we mean by flourishing of the Dharma.

“I’ve studied, engaged in debate and employed logic. I’ve studied the Perfection of Wisdom, Middle View and so forth, under the guidance of my teachers. You too can study the Dharma and feel imbued with the teaching. It’ll make you feel happy. That’s how I’ve lived my life. You too can engage in the practice of the Three Trainings and, if you can also reflect on the meaning of emptiness until you get some kind of feeling for it, some sense of the taste of it, you will have peace of mind.

“Overcoming obstacles isn’t necessarily about something external to us. If you are able to take into account the practice of bodhichitta and emptiness, whatever difficulties you face, you won’t feel discouraged or despondent, your heart will be filled with joy.

“When it comes to preserving the Dharma, like the Indian masters who are known as the Six Ornaments and Two Supremes we are followers of the Dharma, followers of the Buddha himself. The Buddha’s enlightened activity, particularly his teaching, can be viewed from many angles. It’s vast and open not something narrow and limited.

“When it comes to the ‘Treasury of Higher Knowledge” (Abhidharmakosha) and its description of cosmology, I don’t know what Vasubandhu would say if he were here today (and able to learn from science). However, I have memorized the ‘Ornament for Clear Realization’ (Abhisamayalankara), ‘Entering into the Middle View’ (Madhyamakavatara), the ‘Commentary on Valid Cognition’ (Pramanavartika). These books are very good, very useful, because of their critical analysis of the nature of things.

“When modern scientists take interest in the workings of the mind and emotions, they turn to us to learn about what we have to say about these things and they are appreciative. They are not interested in the religious aspect of the teachings of the Buddha, but in how Buddhist science explains the workings of the mind and emotions. We have significant and meaningful discussions.

“So, as followers of the Buddha, we too should learn about the mind and emotions. When the Buddha was alive, there was a fourfold Sangha. The entire community was suffused with calm and peace. If we can emulate that it will benefit us and be good for the Dharma as a whole. It will inspire others to be peaceful too.

“As a follower of the Buddha, as soon as I wake in the morning I meditate on the awakening mind of bodhichitta and the view of emptiness. I find this relaxing. It gives me peace of mind. And when I give teachings drawn from the Three Baskets, people appreciate it.

“Without talking about past and future lives, I try to tell people how to develop peace of mind in this world, here and now, by developing understanding of our minds and emotions—and many people appreciate that, especially modern scientists such as neuroscientists and psychologists.

“When it comes to the Dharma, you should study and learn about the teachings then develop experience of what you’ve learned within yourself so you can then share it with others.” A ripple of applause ran through the temple.

“I thank the Drukpa Kagyu for offering these prayers for my long life. I do my best with a sincere heart to benefit others. Of course, when we make prayers, with a sincere heart and dedication to the well-being of others, they will bear fruit.”

“I offer my condolences to the families of those who have lost loved ones and pray for all those in Myanmar and neighbouring countries such as Thailand who have been affected by this tragedy,” he wrote.

“Meanwhile, it is heartening to know that in addition to UN agencies, countries, such as India are, sending humanitarian aid to help the relief efforts in the quake zones.

“As a token of my solidarity with the people of Myanmar I have asked the Gaden Phodrang Foundation of the Dalai Lama to offer a donation through appropriate channels towards the rescue and relief efforts.”

His Holiness’s message concluded with his prayers.

Prayers began with an invocation of Guru Padmasambhava composed by His Holiness and continued with the prayer for His Holiness’s long life by Jamyang Khyentsé Chökyi Lodrö.

Tea and ceremonial sweet rice were served.

A mandala was offered along with symbols of the body, speech and mind of enlightenment. Five monks representing dakinis, in brocade costumes and five-leafed crowns, filed into the hall playing damaru hand-drums and bells. They gathered before the throne. At the back of the hall was a statue in the likeness of His Holiness, a cubit in height, standing, as if he were about to leave, with his palms facing outward in a gesture of protection.

The presiding master and his companions then chanted to the dakinis, who would take the Lama to their pure lands, that this statue, having received all the necessary blessings, was more precious to them than the living lama and should be taken instead.

One by one, the dakinis—Vajra-dakini, Ratna-dakini, Padma-dakini, Karma-dakini and Buddha-dakini—left their places before the throne, without looking back, and gathered around the statue. Then they left the hall taking the statue with them.

The medium of the Nechung Oracle offered His Holiness symbols of the body, speech and mind of the Buddha. The prayer for His Holiness’s long life by Jamyang Khyentsé Rinpoché was chanted once more. Requests were made for all aspects of longevity and glory from throughout the universe to be granted to the Lama. This was followed by offerings of the vase of longevity, long-life pills and the nectar of longevity.

The Nechung medium, who was seated in the front row, facing His Holiness, to the left of Khochhen Rinpoché, went into spontaneous trance. Wearing the headdress of a yogi, he approached His Holiness and requested him to live long for the good of the Dharma and the welfare of sentient beings. After the oracle had offered a silk scarf to the presiding master, the trance lapsed and the medium was carried out of the hall.

As a procession of people bearing a variety of offerings filed through the hall, Khochhen Rinpoché offered His Holiness the eight auspicious symbols and the seven emblems of royalty, requesting him to live long and to continue to give teaching. The Nechung medium returned and made an offering to His Holiness of the eight auspicious substances.

Jamyang Khyentsé Rinpoché’s prayer for His Holiness’s long life was chanted for a third time. This was followed by a prayer by the Great Fifth Dalai Lama, a ‘Supplication of True Words Invoking the Three Jewels’, a prayer by Gotsangpa, and verses of auspiciousness.

Addressing the gathering, His Holiness noted that today there had been good prayers as part of the ceremony being offered for his long life.

“I work hard to ensure the flourishing of the teachings and the welfare of all sentient beings and I pray to be able to continue to do so. There are now people all round the world who are taking an interest in what the Buddha taught about the workings of the mind and emotions. I will carry on doing what I can to share this knowledge and ensure the comfort and happiness of sentient beings. Meanwhile, I would like to thank everyone here belonging to and associated with Nechung Monastery for making this Long-life Offering today.”

“As someone privileged to be an honorary Canadian citizen myself,” His Holiness wrote, “I am particularly proud that Canada enjoys a vibrant democracy. During my visits to Canada over the years, I have been deeply touched by the warmth of the friendship and affection that Canadians have shown me.

“As I had the opportunity to convey to your predecessors, I would also like to express gratitude to the government and people of Canada for your continued assistance to the Tibetan people.”

His Holiness concluded, “May I wish you all the best in working to meet the aspirations of the people of Canada and in contributing to global peace and stability.”

Today’s event was part of the Great Prayer Festival (the Mönlam Chenmo) established by Jé Tsongkhapa at the Jokhang in Lhasa in 1409. After some time, the celebration lapsed, but it was revived once more during the time of Gendun Gyatso, the 2nd Dalai Lama and has continued to be observed to the present day.

Each day of the festival was divided into four sessions: an early morning prayer, a teaching session, a noon prayer, and an afternoon prayer. Throughout the duration of the celebrations, the teaching session was dedicated to reading from Aryashura's ‘Garland of Birth Stories’ (Jatakamala), a fourth-century poetic retelling of thirty-four of the most famous of the Buddha's former lives. On this fifteenth day of the festival, a full-moon day, Tsongkhapa also performed a large public ceremony for generating bodhichitta, the aspiration to attain enlightenment for the benefit of all beings.

Today, as the sun shone over the mountains, the weather was mild. The Tsuglagkhang, the Main Tibetan Temple, and its courtyard, were packed with an estimated 6000 people. His Holiness the Dalai Lama emerged through the gate to his residence walking steadily and escorted by monks playing horns in front and another behind bearing a ceremonial yellow umbrella. Smiling to see so many people waiting to greet him, His Holiness stopped to wave to people on one side of the aisle, then, a few steps further on, turned to salute those on the other side.

After His Holiness had taken his seat on the throne on the veranda below the temple, the Chant-master led a brisk recitation of the ‘Heart Sutra’ followed by the prayer by Trulshik Rinpoché recounting the incarnations of Avalokiteshvara in India and Tibet. Tea and sweet rice were distributed and offering verses to bless them were said. Sikyong Penpa Tsering offered His Holiness representations of the body, speech and mind of the Buddha followed by a mandala offering. The several eminent lamas sitting close to the throne included to His Holiness’s left, Thamthog Rinpoché, Abbot of Namgyal Monastery and to his right Kundeling Tatsak Rinpoché.

“Today, we are gathered for the last day of the Great Prayer Festival,” His Holiness told the crowd. “In Tibet this was when the Lharampa Geshés would take their final exams. Able students from the three great centres of learning, Drepung, Sera and Ganden monasteries would challenge them in debate. I may not have studied to the extent those Geshés did, but I was able to study and I did take my exams in Lhasa.

“During those times I had strange dreams. On one occasion I saw the Buddha in the centre of the space in front of me. He beckoned to me so I approached him. He seemed very pleased with me but I was very conscious of not having anything to give him other than a small chocolate sweet, which I offered. I feel that having dreams of the Buddha like this shows that I am sincere disciple of the Buddha. I may even be so bold as to say that I am someone who has purposely taken rebirth as a follower of the Buddha.

“We’ve lost our country and come to live in exile here in India and elsewhere. Here and in other parts of the world we’ve encountered growing interest in the teaching of the Buddha. I’ve discussed what the Buddha taught with scientists and when I talk with them, I feel I’m also a scientist. But when I talk with monks, I’m aware that I’m also a monk.

“Avalokiteshvara is described as having 1000 eyes, which I don’t have, but I have served the Dharma to the best of my ability. I was born in the vicinity of Siling and was given the name Lhamo Dondup, which prompted the prediction that I would be discovered as a boy with a girl’s name. Later, I was enthroned as the Dalai Lama. I took the exams to become a Geshé Lharampa. In exile I’ve served the Buddhadharma and beings to the best of my ability and there have been indications in my dreams that I may live to be 110 years old or more. In my remaining years I’m determined to continue to serve the Dharma and beings as best I can. I am moved by the prayer Jé Tsongkhapa wrote at the end of his 'Great Treatise on the Stages of the Path to Enlightenment'.

Wherever the Buddha's teaching has not spread
And wherever it has spread but has declined
May I, moved by great compassion, clearly elucidate
This treasury of excellent benefit and happiness for all.

“Now, following tradition, I’m going to read from one of the Jataka Tales that tell the stories of the previous lives of the Buddha. On this occasion the tale concerns a time when the Bodhisattva was a wise and experienced mariner.”

His Holiness began to read. The preface states: When one dwells in the Dharma, the truth is enough to dispel destruction. The Bodhisattva was such an experienced navigator he was known as Suparaga or ‘Good Passage’. In his old age

merchants from Bharukachehna, who traded with the Gold Land, invited him to sail with them. Suparaga replied: “I am an old man. How much assistance do you think I can be? My mind wanders, my body is weak, and my eyesight is almost gone.” The merchants replied: “We want you for your presence alone.” Out of compassion, the Great Being, though old and ailing, boarded the vessel.

The ship encountered different seas, the one more turbulent than the other. The merchants were filled with fear and despair. At this Suparaga, the Bodhisattva, comforted them, saying: “For those who would cross the Great Ocean, such portentous turmoil is the rule. Why wonder at it and fall prey to fear and emotion? Afflictions are never conquered by low spirits and dejection. Those clever enough to do what must be done can easily overcome all difficulties. Take courage!”

The situation went from bad to worse. The crew lost control of the ship. The merchants again turned to Suparaga for help. “You, who have the ability to help all beings, who have so often relieved those in distress, now is the time to use your power for action. We take refuge in you, for we are sorely distressed and without protection.”

This is as far as His Holiness read today.

However, the remainder of the story tells that the Bodhisattva threw his robe over one shoulder, knelt on the deck of the ship, and bowing down, paid heartfelt homage to the Tathagata. He said to the merchants: “You, honourable sea-traders, and you, sky and ocean dwelling gods, listen and be my witness. Since my first conscious deed, I cannot recall even one instance of having injured any living being. By the power of this act of truth, by the strength of my store of virtuous actions, may this ship turn safely around without falling into the Mare’s Mouth of death.”

And so great was the power of his truth, so great the splendour of his merit, that the current and the wind changed around, causing the vessel to return the way it came. Seeing the ship turn, the merchants were exultant with admiration and joy.

Aryashura, who compiled this collection of Jataka Tales comments: “This story demonstrates how when you dwell in the Dharma, even speaking the truth is sufficient to dispel calamity. It also shows the great advantage of having virtuous friends. As the saying goes: “Those who depend on virtuous friends attain happiness.”

His Holiness observed: “I came from Amdo, studied and took my exams. In our new situation in exile, I’ve had the opportunity to meet people, scientists in particular, who are interested to know what the Buddha had to say about the workings of the mind and emotions, especially how to tackle mental afflictions. I believe our discussions have been mutually beneficial. The key to note is that if we cultivate a warm heart, we’ll be able to lead meaningful lives.

“As soon as I wake in the morning, I generate the awakening mind of bodhichitta, the aspiration to attain enlightenment to help other sentient beings, as well as the view that things don’t exist as they appear. This is how I begin every day of my life.

“Cultivating the awakening mind helps us overcome despair. It helps us to feel confident to be able to work for sentient beings until the end of space. But to cultivate the awakening mind we need the pure view that things do not exist in the way they appear. Combining bodhichitta with the view of emptiness is very powerful.

“Some people have asked me to conduct the ceremony for cultivating the awakening mind of bodhichitta. There are many different ways to do this. On this occasion I’m going to ask you repeat verses from Chapter Three of the ‘Way of a Bodhisattva’ by Shantideva.”

Just as all the Buddhas of the past
Have brought forth the awakened mind,
And dwelt and trained step by step
In the precepts of the Bodhisattvas, 3/23

Likewise, for the benefit of beings,
I will bring to birth the awakened mind,
And in those precepts, step by step,
Will I abide and train myself. 3/24

Today my life has borne fruit.
This human state has now been well assumed.
Today, I take birth in the Buddha's line,
And have become the Buddha's child and heir. 3/26

In every way, then, I will undertake
Activities befitting such a rank.
And I will do no act to mar
Or compromise this high and faultless lineage. 3/27

Once the congregation had repeated these words after him, His Holiness remarked: “That’s it; we’re done!”

The Chant-master led the chanting of verses of auspiciousness. His Holiness stood up and walked back down the aisle, smiling radiantly and waving to people on either side as he went. When he reached the gate, he boarded an electric golf cart that would carry him back up to his residence.

In accordance with our tradition of dedicating the merit gained from these prayers for the well-being of all sentient beings, this year too I fervently pray for greater peace and understanding in our world. It saddens me to see so many people suffering as a result of conflict, in Ukraine, in Gaza, and other parts of the world. By now we might have hoped that human beings would have learned from our history of violence. In all such conflicts, it is the innocent who bear the heaviest burden—living in fear, facing the loss of so much, even our lives, and constantly enduring the challenge of uncertainty.

One simple truth remains: every human being, each and every one of us, wishes not to suffer and only wants to be happy. If we recognize our shared humanity, recalling that the welfare of one depends on the welfare of all, I truly believe we can find a peaceful resolution to even the most intractable conflicts. But to do so requires a willingness to enter into dialogue and negotiation. I therefore appeal for concerted efforts to create a more compassionate, peaceful world free from violence.

With my prayers and good wishes,

The Dalai Lama

14 March 2025

Prof Samdhong Rinpoché made a thanksgiving mandala offering and presented representations of the enlightened body, speech and mind. Then, His Holiness addressed the congregation.

“Today, the office of the Gaden Phodrang, as well as the monks and former monks of Namgyal Monastery, have offered these prayers for my long life. You’ve done it with unwavering faith in recognition of your spiritual bond with me. As you have seen, I have been able to benefit the people of the world to a good extent. In addition, I feel I’ve been able to help Tibetans both inside Tibet and in exile with advice and instructions I have given sincerely.

“So far, I’ve fervently aspired to do my best to benefit the world. I have sincerely given talks with the intention of being helpful to people, whether they think of themselves as religious or not. People with no religious commitment as such have taken interest in what I have to say. I have spoken not so much in praise of religion, but to help people feel at peace with themselves and willing to be of help to others and ultimately create peace in the world.

“I’ve shared my thoughts about inner peace in different parts of the world, particularly with regard to our emotions and the workings of our minds as described in Buddhist psychology. On the basis of what I’ve learned about the Buddhist science of mind, I’ve had discussions with modern scientists. Many of them are interested to know more about the mind and how we can tackle our negative emotions to achieve peace of mind within ourselves. Educated people have paid attention to what I’ve had to say. I’ve shared my understanding of the workings of our minds and emotions in scientific terms. When I interact with scientists, I feel I’m a scientist too.

“Scholars and scientists have found what I have to say helpful. I have done my best to help the world by drawing on the profound traditions we have preserved in Tibet. This is a tradition not based on faith alone, but founded on reason and logic. It enables us to put our minds to good use. This is a special feature of our Tibetan heritage, making the best use of our intelligence. This precious tradition of ours can be of real help to people.

“Since I was a child, I’ve studied mind and awareness in the context of logic. I’ve thoroughly explored the ‘Treasury of Higher Knowledge’ (Abhidharmakosha), which describes cosmology and the formation of the world and so forth in terms that may not comply with current empirical views. These descriptions may be likened to legends. However, books about the Perfection of Wisdom, Middle Way (Madhyamika) Philosophy, logic and epistemology contain sound knowledge about the workings of the mind and emotions. We can share this with the people of the world, without having to touch on religion as such, to encourage the achievement of peace of mind and overcome mental afflictions. This spiritual tradition we uphold is incredible.

“Today, you are offering me these prayers for my long life. I feel I still have many more years to live. I hope to continue to be of help to the people of the world, particularly those in China where there is growing interest in the teaching of the Buddha. I have many friends among them who appreciate what I have to say and I wish to help them.

“Today, I’d like to thank you all for offering this long-life ceremony to me.”

The Chant-master then began to recite the final prayer, the ‘Words of Truth’. His Holiness rose from his seat and was escorted back to his residence.

The ceremony began with the Abbot, Geshé Ngawang Sangyé, offering a khata, a silk scarf, that he unfurled over the table in front of His Holiness’s throne and then took his seat. The chant master led a recitation of the praise to Jetsun Sherab Sengé.

To start with, Gyudmed Tantric University presented His Holiness, who the monks consider to be their master and custodian of the teaching and practice traditions of Gyudmed Dratsang, with a Master of the Sutra and Tantra Tradition of Gyudmed Tantric University Award, in the form of a blazing wheel made of gold and silver. It was conferred with the following dedication.

“Since the reestablishment of this monastery in exile Your Holiness has kindly looked after us. You have not only encouraged the study and practice of our traditional curriculum, but also urged us to become better acquainted with modern science.

“Your Holiness has given teachings on the three major Gelukpa tantric practices of Guhyasamaja, Chakrasamvara Heruka and Yamantaka, the Four Annotations of Tantra, the Four Mindfulnesses and other topics. We are unable to repay even a small portion of your kindness. You have also given us profound teachings and pith instructions relevant to Gyudmed Tantric University. Your care for us has been comparable to the way a mother looks after her son. We, the monks of Gyudmed Tantric University, are presenting you with this award in acknowledgement that you are our master”

Next came a verse, which will be included in the monastery’s lineage prayer, that His Holiness has composed at the monastery’s request:

I make supplications at your feet, O Tenzin Gyatso
The Unrivalled Holder of the Lotus,
Who reveals the excellent path of the King of Tantras, Guhyasamaja,
The most sublime precious jewel in the three worlds of existence.

While the Abbot of Gyudmed offered His Holiness a cushion marked with a crossed vajra, this verse was said:

May all sentient beings become enlightened
and quickly acquire these thrones:
An elephant throne, symbolising the possession of the ten powers;
A lion throne denoting fearlessness;
A horse throne indicating swift legs;
A peacock throne showing possession of the ten subjugating powers;
A garuda throne, representing unhindered ability;
A jewel throne, the source of wish-fulfilment;
A lotus throne representing being unsullied by faults;
A sun and moon throne,
and the natural clear light.
Om siddhi raja ye svaha

There followed a recitation of verses in praise of Jé Tsongkhapa by Khedup Jé entitled the ‘Most Glorious One of the Three Worlds’. After that came a ‘Praise of the Buddha - The Unrivalled Lion of the Shakyas’, which begins:

Indra, king of the gods,
his enemy the Asura leader,
Pramudita, celestial musician king,
naga kings and great rishis
beautify your lotus feet with the jewels of their crowns.

Glorious body bathing in splendor of its golden glow,
voice unrivaled even by melodies of celestial musicians,
mind brighter than ten million suns,
guide supreme for infinite living beings,
paragon of the Shakyas.

Moon and stars on a cloudless night
appear crystal-clear in the midst of a lake,
so in the clear waters of my untroubled mind
are your qualities reflected one by one.

And ends:

Within your deeds however,
no trace of neglect or indifference
toward any disciple is found.
Solely by my own faults, therefore,
am I rendered so unfortunate,
and no failing is attached to you.

Therefore, until under the bodhi tree
I emerge victorious over the hosts of Mara,
I pray to be cared for life after life by you
and never tire of your nectar-like words.

Tea was distributed, offered and blessed with verses composed by Gendun Gyatso, the Second Dalai Lama:

The Prince of Suddhodana, who was an unmatched guide of beings,
Manjushri, the master of wisdom
and Ajita (Maitreya), the master of love and compassion
I pray to you. Please, bless me.

Lord Amitabha’s emanation, the omniscient Dipankara,
who was the crowning jewel in these degenerate times
Conqueror Dromtönpa, the emanation of Lord Avalokiteshvara
Please accept this uncontaminated offering of nectar.

Tsongkhapa, the monk emanation of Manjushri,
who is the sole progenitor of Buddhas
Please be fully contented with the great bliss nectar
flowing from the clouds cast by your compassionate blessings.

Manjushri, the one and only father of Buddhas
My lasting source of refuge
Please reside in the lotus of my heart
and accept these immeasurable ambrosial offerings.

My own body being in the nature of a deity
though not craving the nectar of hundred flavours
What a great bliss that I enjoy at will
Emaho! how wonderful and fortunate!

Rice was distributed and the prayer invoking the series of manifestations of Avalokiteshvara (Chenrezig), in India and Tibet, including kings, scholars and translators and such luminaries as Drontönpa, Sachen Kunga Nyingpo, Sangye Gompa, as well as Gedun Drup and the lineage of Dalai Lamas, was said. This is the verse in praise of His Holiness the present Dalai Lama:

Gaining mastery of the speech of Heroic Manjushri,
Your excellent wisdom, as deep as the ocean,
Upholds the Victor’s Teaching;
You are sovereign protector of the triple world;
O Incomparable Lord — I pray to you!

A long mandala offering was performed to request His Holiness the Dalai Lama to live long, followed by a recitation of the Prayer for His Holiness’s Long Life by his two Tutors. A Tsog offering called Tsaru Ganachakra was blessed according to Guhyasamaja tantric system and offered offered within the context of Guhyasamaja tantra.

His Holiness addressed the congregation:

“Since this prayer for my long life is being held here at Gyudmed Tantric University I will give the oral transmission of a verse to be included in the prayer to the lineage lamas as I have been requested to do.

“The complete teaching of the Buddha has spread in Tibet, teaching that has been practised without a break in its transmission. The Tantric colleges of the Geluk tradition in particular have preserved this.

“With regard to myself, after I had received teachings, I became really interested in engaging in intensive study of Guhyasamaja Tantra based on the writings of Jé Tsongkhapa.

“In the Gyutö and Gyudmed Tantric Colleges study of Guhyasamaja is part of your standard curriculum, which has served the purpose of keeping this tradition alive until today.

“Next, I’ve been asked to give the oral transmission of a text entitled: ‘A Direct Guided Instruction on How to Practice the Five Stages of Guhyasamaja in a Single Sitting’. Following a salutation to the Teacher of Guhyasamaja Tantra and your own Lama, who are inseparable, and the pledge to compose the text, the author gives two major divisions of the teaching:

1. Preliminary practices and
2. Actual practice (of the five stages of the completion phase of Guhyasamaja).

1. Preliminary practices has two parts:

1a) Purifying negativities, karmas and impediments (to the actual practice) through meditation and recitation of the Vajrasattva sadhana and
1b) Gathering the conducive conditions for collecting positive factors through meditation on Guru Yoga.”

Today, His Holiness completed section 1a). He explained how to purify negativities through meditation on Vajrasattva and the recitation of his 100-syllable mantra. The second part of the preliminary practices and the remainder of the text have not been covered during this visit to Gyudmed Monastery.

His Holiness emphasized how important it is to meditate on emptiness imbued with bodhichitta.

“Whatever you meditate on you should think of that object as being empty of inherent existence. That includes yourself and everything else, your friends and so forth. You should have a compassionate pure intention to help all sentient beings, to purify negativities, to meditate on emptiness and to engage in the practice of deity yoga.

“We recite these sadhanas every day. The important thing to keep in mind is that the purpose of sadhana practice is to integrate the practice within yourself. In other words, we should do whatever practice we do with a sincere heart. If we don’t give serious thought to how we practice it just becomes another routine. That’s all I wish to say.” His Holiness’s words inspired gentle applause.

A thanksgiving mandala offering was performed, followed by the prayer for His Holiness’s long life in a single verse:

In the land encircled by snow mountains
You are the source of all happiness and good;
All-powerful Avalokiteshvara, Tenzin Gyatso,
Please remain until cyclic existence ends.

Finally, after the recitation of a Praise of Amitayus and the Prayer for the Flourishing of the Teaching came the Verses of Auspiciousness from Guhyasamaja Tantra.

Once His Holiness had taken his seat the Abbot of Gyumé Monastery, Geshé Ngawang Sangyé made prostrations and offered a mandala and representations of the body, speech and mind of enlightenment. The Hunsur MLA Harish Gowd also paid his respects.

As His Holiness walked through the assembly hall, the floor strewn with flower petals, the monks were chanting a Praise of Jetsun Sherab Sengé, founder of their monastery. They followed this with a Praise of Six-armed Mahakala by the Mahasiddha Shawaripa and then a Praise of Dharmaraja by Jé Tsongkhapa. Tea and sweet rice were served and the verses for offering and blessing them invoked Jowojé Atisha, Dromtönpa and Tsongkhapa.

His Holiness addressed the gathering:

“Although it was quite a long drive to get here, I don’t feel tired.

“Wherever Tibetans have settled they seem quite pleased to see me. I easily make friends with people and they have regard for me as the person who bears the name Dalai Lama. I was born in Do-mé or Amdo and later moved to Central Tibet where I was able to study Buddhist philosophy, logic and so forth with my tutors. My debate assistants were very kind to me too and with their help I was able to put my brain to good use.

“In Tibet I visited the great monasteries of Sera, Ganden and Drepung to take my exams. Finally, I was fortunate to be able to take the exam for the degree of Geshé Lharampa in the Jokhang in Lhasa. As I stood amidst the congregation of scholars at Sera, Ganden and Drepung Monasteries I might have given an impression of confidence, but inside my heart beat rapidly because I was nervous. On the other hand, I was also happy. The debates I engaged in and the examinations I took at the Three Great Seats of Learning went very well.

“So, this person named Lhamo Dhondup, who came such a long way from Amdo, and who bears the name Dalail Lama, has been able to serve the teaching and other beings quite well. Not only Tibetans, but also people who are not traditionally Buddhists are friendly towards me and happy to hear what I have to say. I feel this has made my life worthwhile.

“I still expect to live another ten or 15 years and will continue to serve the Buddhadharma and the cause of Tibet. This is a contribution I will continue to make.

“We have worked hard, despite living in exile, and because of my interest in science many people who have no religious faith as such, scientists among them, have become my friends. I feel I have been able to serve the Dharma, particularly the tradition of the great master Tsongkhapa that comprises both sutra and tantra, in my discussions with them. I have also engaged in meditation based on his teachings. Consequently, I have been able to uphold the correct view and share it with others, explaining to them how they can transform their minds. Indeed, I have been able to engage in discussions with people from all walks of life.

“After the 13th Dalai Lama passed away, I was recognized as the reincarnation, so I bear title Dalai Lama and so far I have done my best to serve the Dharma and beings. As I mentioned before, I have seen indications in my dreams that I may live to be 110 years old or more and I feel that I will be able to continue to serve the Dharma and the cause of Tibet.

“I am happy to have been able to reach here today, and you have all been able to pay your respects. If we were still in Tibet, I would be sitting on a high throne unable to interact with the general public. It would all have been formal. However, coming into exile has been quite refreshing because I have been able to meet and interact with all kinds of people from many different walks of life. I want to be able to help people by dealing with them directly, which is what I have been doing since coming into exile. Talking to people, letting them know what I think, rather than remaining aloof, accords with my own nature.

“At Gyumé Tantric College you are known for chanting in the voice of Yamantaka. Your trust in me has been the basis of a strong, immutable spiritual bond between us—for which I would like to thank you. As Tibetans there may differences between us depending on where we come from and who our own teachers are, but we share a common way of thinking. We have kept alive the teaching that the Buddha gave more than two thousand five hundred years ago.

“The Buddhadharma came to Tibet during the reigns of the Dharma Kings and we have been able to keep the complete teaching of the Buddha alive since then and we share a determination to continue to do so.

“I am someone who bears the title Dalai Lama and the responsibility of the Dalai Lamas is to preserve the teaching of the Buddha. The extent to which the Buddhadharma has spread during my time seems to have been much greater than under previous Dalai Lamas. I have tried to spread the message of the importance of maintaining a good heart, of being a good person, rather than just being religious. This message has been widely recognized and appreciated. You, monks of the Tantric College, have been serving the Dalai Lamas very well and that’s all I have to say today. Thank you.”

His Holiness then retired to the rooms that had been prepared for him. Tomorrow, the monks of Gyumé Tantric College will offer prayers for his long life.

Monks and nuns filled the temple, while more monks, nuns and lay-people sat in the debate yard under a huge awning. An estimated 25000 people gathered to receive the empowerment, with many Tibetans coming from other settlements in Karnataka. His Holiness rode in a golf cart down from the temple and walked to the throne. Once he was seated, the prayer of the ‘Three Continuums’ was recited, tea, bread and ceremonial sweet rice were distributed, and verses to offer and bless them were said.

His Holiness addressed the assembly: “Today, we are facing all kinds of difficulties and this visit to Bylakuppé is coming to an end, so, I thought it would be auspicious if I were to give a Long-Life Empowerment. That is what I’m going to do. As far as my own lifespan is concerned, I’ve had indications in my dreams that I could live to be 110, but for the time being this empowerment will make an auspicious conclusion.

“This empowerment is in relation to White Tara with whom we have strong karmic connections. A large number of people have gathered here intent on doing Dharma practice not just seeking to improve their name and fame. Therefore, I will be giving this White Tara Empowerment as an auspicious conclusion of this visit.”

“In the last few days, we have engaged in powerful spiritual practice such that if the Buddha were watching us, he would be pleased. This is quite clear.

“Not long ago when I was taking part in a meeting at the Thai Temple in Bodhgaya, I had a clear vision of the Buddha before me. He beckoned to me so I approached him with great respect and I felt he was very kindly disposed towards me. I was gratified that he showed such extraordinary compassion towards meand that he seemed pleased with me.

“The Buddha Dharma has spread around the world, reaching places that historically had no previous connection with Buddhism. I feel I have made some contribution to this.

“In the early part of my life, I was able to study with my Tutors and as a result I have been equipped to make my life meaningful. I am someone who was born in Do-mé, Amdo, and when I was a child my mother and my grandmothers were very kind to me. My family awoke my interest in spiritual practice. When I was about three of four years old, I visited Kumbum Monastery where I learned to recite the mantra Om ara patsa nadhi by following the example of the young monks I saw there. Since then, I’ve been able to create some imprint for the practice of the Dharma in my mind.

“The letters A, Ka and Ma that were displayed in the surface of the Lhamo Latso Lake were among the factors that resulted in my being placed on the throne of the Dalai Lamas. So, not as a result of anything I have done, but due to strong karmic links and past prayers I took up that responsibility. Consequently, people from Central Tibet have shown me their admiration, but so too have people from the Amdo and Dho-tö regions.

“The best part of my life began when I met the two tutors with whom I studied Buddhist philosophy and practice, as well as logic and debate. With their encouragement I memorized Maitreya’s ‘Ornament for Clear Realization’ (Abhisamayalankara) and Chandrakirti’s ‘Entering into the Middle Way’ (Madhyamakavatara). I then received succinct explanations of these texts point by point from them. Accordingly, I feel my human life has been worthwhile.

“When upheaval took place in Lhasa, I made prayers before the Mahakala statue at Norbulingka. I also performed a dough-ball divination before the thangka of Palden Lhamo that I carry with me wherever I go to clarify what I should do. According to the indications I received I left Norbulingka under cover of darkness and escaped. The positive result has been that I was able to reach this free country and meet all kinds of people I would otherwise not have known. What’s more, in places where the name ‘Dalai Lama’ was previously unknown, it has come to be known and admired. Therefore, I feel this precious human life has been worthwhile.

“I will continue to engage in the practice of Dharma by keeping a pure morality and pursuing the practice of tantra as well. In addition, I meditate. Every morning when I wake, I meditate on the awakening mind of bodhichitta and the view of emptiness. I’ve done this every day, trying to live the life of a spiritual person. I have also made many friends among people who were not necessarily interested in Buddhism.

“So, I spent my younger years in Tibet and then came into exile, which is where I have lived most of my life. As I’ve already said, indications in my dreams suggest that I will live to be 110 or so.” Applause rippled through the audience.

“I am someone who came from Siling where the people are generally considered to be quite stern and tough. I feel I have not made that mistake because I have been so involved with the teachings of the Buddha.

“Today, I’m going to give a Long Life Empowerment. First of all, I need to undertake certain preparatory practices. While I do that, please recite Tara’s mantra together.”

Resuming his address to the crowd, His Holiness advised:

“Having found this precious human life, we have to make it meaningful. To do so, we require the complete teaching of the Buddha and to be able to engage in the Three Trainings—ethics, concentration and wisdom. If we are to do that well, we need to have a long life. And we can prolong our lives by relying on a deity like Arya Tara, who has vowed to take care of those who follow the Kadam Tradition.

“All the four tantras are to be practised in the context of bodhichitta, so first of all you have to take the Bodhisattva vow. Without a bodhichitta motivation tantric practice could be misdirected. Whatever tantric practice you do, it must be founded on bodhichitta, the altruistic wish to be of benefit to others. This is the approach I take. Right from the moment I wake up, I generate bodhichitta. Even at the end of the day, I never forget bodhichitta. I go to sleep with mindfulness of bodhichitta. You think to yourself that you will engage in whatever practices you do for the benefit of all sentient beings. In this way you live your life in the service of others.”

His Holiness led the assembly through the verses for generating bodhichitta and taking the Bodhisattva vows. He then proceeded to go through the stages of the empowerment, advising the disciples to imagine themselves dissolving into emptiness. From that, they imagined arising in the form of White Tara.

“As I’ve already mentioned, every morning when I wake I meditate on bodhichitta and the view of emptiness. In my daily life I try to direct my mind towards these two practices that are also known as method and wisdom. Imbued with these two practices on a daily basis, through the days, weeks, months and years of my life I familiarize my mind with bodhichitta and emptiness. It’s not just a matter of reciting verses and prayers, but of making these principals the very core of my practice. In this way we can make our lives meaningful.”

When the empowerment was complete, His Holiness encouraged the disciples to feel delighted. He advised them from now on to take White Tara, the Wish-fulfilling Wheel to be their tutelary deity.

The congregation offered a thanksgiving mandala and the occasion was brought to an end with a recitation of the ‘Prayer of the Words of Truth’ and a series of dedication prayers. Smiling and waving to members of the congregation as he rode in a golf-cart through the debate yard and up to the temple veranda, His Holiness returned to his rooms.

After His Holiness had taken his seat, the long life ceremony according to the sutra tradition began with these lines:

I and all mother sentient beings equal to the expanse of space take refuge in the holy Lamas, we take refuge in the Buddhas. We take refuge in the Dharma. We take refuge in the Sangha. We take refuge in the Venerable Arya Tara and her retinue. We take refuge in the Dharmapalas who possess a wisdom eye.Reciting the following verse, the Vajra-master offered His Holiness a cushion marked with a crossed-vajra.

Reciting the following verse, the Vajra-master offered His Holiness a cushion marked with a crossed-vajra.

How fortunate and wonderful,
Our Buddha has arrived here.
May you accept our heavenly gifts,
Think of us and bless us all.

The ceremony continued with the customary praise of the Buddha, ‘The Prayer of Three Continuums’, followed by the verse for taking refuge and cultivating bodhichitta. The way to visualize the pure realm where Samantabhadra offerings actually displayed and imagined, could be made, was recited. The Buddhas were invited and offered first an ablution, then water to drink. A mandala offering was made.

Tea and ceremonial sweet rice were distributed among the congregation and verses to offer and bless them were said.

The prayer to the Sixteen Elders, also known as the Sixteen Arhats, began by inviting them to come forth together with the Buddha, in order that the Buddha’s teaching may continue to flourish. The seven-limb prayer of Samantabhadra was chanted, followed by a mandala offering requesting the Guru to live for a hundred aeons for the benefit of the doctrine and sentient beings.

The Vajra-master Zikyab Tulku accompanied by two Tashi Lhunpo monks offered His Holiness a mandala requesting him to live long. He then offered him representations of the enlightened body, speech and mind, the two yellow monastic robes, the Namjar and Chögö, a lower robe (shamthab), a hat, a mattress (dingwa), an alms bowl, a monastic staff (kharsil used to alert householders to a monk’s arrival at their door begging for alms), emblems of the seven royal symbols, the eight auspicious symbols, and the eight auspicious substances. Additional offerings included a white conch and a hat. There was a Tsaru Tsog Offering.

As has become customary, the prayer for His Holiness’s long life composed by his two Tutors, Kyabjé Ling Rinpoché and Kyabjé Trijang Rinpoché was chanted. Then came the homage and offering to the Sixteen Elders.

His Holiness addressed the gathering. “Today, here at Tashi Lhunpo Monastery, you have offered prayers for my long life. I am a reincarnation of Gyalwa Gendun Drup, the First Dalai Lama, Gyalwa Sonam Gyatso, the Third, and the other Dalai Lamas who came before me. Sometimes in my dreams, and so on, I feel I do have the blessings of my predecessors. I feel I have a connection with them.

“Moreover, the Dalai Lamas have a special connection with Tashi Lhunpo Monastery, so I feel honoured that you have offered these prayers here on my behalf. Over many lifetimes we have had connections with each other due to our karmic links and past prayers.

“Although I was born in the Do-mé Amdo region, I have a close connection with Tashi Lhunpo. So, it’s very auspicious that you have offered these prayers for me and I would like to thank you. That’s all.”

The prayers concluded with aspirations, expressed in verses from several sources, for the continued flourishing of the Dharma.

While the Abbot, Zikyab Tulku, presented offerings to His Holiness, Ven. Lobsang Dorjee, a senior monk of Tashi Lhunpo Monastery, read a tribute to His Holiness in support of the requests that had been made that he live long. “Your Holiness, you took responsibility for Tibet and its spiritual and worldly affairs and worked hard. Your universal compassion has brought widespread benefit, despite the great hardship and difficulties you have faced. You have worked hard for the benefit of all beings, for which we would like to thank you.

“As you reach 90 years old, we, human and non-human beings of Tashi Lhunpo Monastery, both inside Tibet and in exile, wanted to offer these prayers for your long life. To this end we have saved the lives of 113 sheep and goats, as well as 111,113 fish.

“In order to honour Your Holiness during your 90th year we are offering you this statue of Gyalwa Gendun Drup, the First Dalai Lama. In the right hand of this image is a vase containing the nectar of immortality, while the left holds a Dharma Wheel. We present this gold and silver statue to Your Holiness.

“We have prepared a collection of accounts of the lives of all the Dalai Lamas from the First to the Fourteenth in 29 volumes. We invite Your Holiness to launch this publication here, today. We pledge, in the future, to compile stories from Your Holiness’s life and publish them too.

“We have also published a book, a copy of which we have given to you, which contains works of admiration and praise for Your Holiness composed by students of Tashi Lhunpo Monastery.”

The tribute noted that His Holiness will have stayed at Tashi Lhunpo for almost two months for his health and well-being. During that time His Holiness has graciously given audience to the elderly and infirm from the Tibetan community. He also gave Bhikshu ordination to many monks, presided over prayers commemorating the passing away of Gyalwa Gendun Drup, as well as attending the grand debate that was held here. Tomorrow His Holiness will give the White Tara long life initiation.

“You not only visited the debate sessions we regularly hold here, but also looked in on the monastery school. We feel that your going here and there, inspecting the various aspects of our studies and our monastic life, have had the effect of blessing the monastery.

“One special quality of the omniscient Gyalwa Gendun Drup is that he not only founded Tashi Lhunpo Monastery, but even in his old age, he continued to teach the monks of the monastery. Your Holiness helped us reestablish and build this monastery, with its temple and so forth. You have been steadfast in your support. Your kindness to us has been inconceivable. We cannot repay you, even if we were to fill the three thousand worlds with precious stones.

“Nevertheless, you have provided us, monks of Tashi Lhunpo Monastery, both inside Tibet and in exile, the opportunity to make this long-life offering to you. Once again, we pray for Your Holiness’s long life in the aspect of Amitayus. May the great waves of your enlightened deeds benefit the world at large, and, before long, through Tibetans increasing their merit, may Your Holiness be united once more with Tibetans in Tibet. May that sun-filled day dawn soon.

“Finally, we make a fervent request to Your Holiness to come again and again to Tashi Lhunpo Monastery in the future. This is the appeal of Abbots, former Abbots and monks of the monastery—with our heartfelt thanks.”

His Holiness was escorted from the temple by the Abbot, former Abbot and monks playing horns and returned to his rooms on the upper floor.

“Only Tibet has preserved the complete teaching of the Buddha, and the rigorous study of it through reason and logic,” he told them. “Because this tradition includes very effective methods for transforming the mind, we should make efforts to preserve it. We should also do so because the understanding of the workings of our mind and emotions that is part of our spiritual heritage is not to be found in any other spiritual tradition. Our understanding of psychology provides us with excellent tools for tackling our mental afflictions and cultivating positive emotions. And after studying them thoroughly we can use these tools to transform our minds. Therefore, our study of classic Buddhist texts leads to practical benefits.”

While this meeting was taking place, the congregation in the assembly hall recited prayers including the ‘Three Continuums’ in praise of the Buddha and the ‘Praise for the 17 Masters of Nalanda’, as well as His Holiness’s name mantra.

Having lit a butter lamp on the altar behind the throne, His Holiness took his seat facing the assembly. To his left sat the former Ganden Tri Rinpoché, the Jangtsé Chöjé and abbots of the eleven monasteries. To his right sat the present Ganden Tri Rinpoché, Geshé Lharampa Lobsang Dorjé, and staff of the Ganden Phodrang. Officials from the Central Tibetan Administration sat with the monks in the front row of the congregation. The long-life prayer based upon the ‘Offering to the Spiritual Master’, the ‘Lama Chöpa’, began.

Tea and doughnuts were distributed. The tea was blessed with the recitation of a verse offering it to Jé Tsongkhapa and his two chief disciples.

This tea I offer to the three, the Father and his spiritual sons:
Tsongkhapa, trailblazer of the Buddhist tradition in Tibet,
Gyaltsap-jé, lord of reason and logic, and
Khedrup-jé, custodian of Sutra and Tantra teachings.

The doughnuts were blessed as follows:

This sumptuous offering of food with myriad flavours,
Flowers, fragrant incense, and lamps,
Actually displayed and mentally conjured up,
I offer to you, supreme field of merit.

After this, ceremonial sweet rice was served. Recitation of the ‘Lama Chöpa’ reached the poignant chanting of the Tsog Offering.

As the Vajra Master presiding over this ceremony, the Jangtsé Chöjé, Gosok Rinpoché, recited the request for His Holiness to live long and presented symbolic offerings such as a cushion marked with a crossed-vajra emblem. Flanked by the Abbots of Sera Mé and Sera Jé he first offered a mandala to His Holiness followed by representations of the body, speech and mind of enlightenment, a monk’s upper robe (namjar), a seat cover (dingwa), a monks lower robe, a monk’s staff (kharsil ), symbols of the eight auspicious objects, the seven royal emblems and eight auspicious substances.

The prayer for His Holiness’s long life composed by his two Tutors was recited as representatives of International Geluk Orgainsations and sponsors of this ceremony came forward to receive His Holiness’s blessings. The new Shartsé Chöjé offered a thanksgiving mandala. Staff of Sera Monastery came forward to receive blessings.

His Holiness then addressed the congregation: “Today, this Long-life Ceremony has been performed here in Sera. The monks of the three great monastic universities, Sera, Ganden and Drepung have placed firm faith and devotion in me for so many decades. I always feel close to these monastic institutions and the monks there treat me with especial respect. The trust and bond between us is unwavering. I make prayers for the well-being of monks here and in other institutions.

“As a result of my past actions and prayers I have made, I have a special connection with the Tibetan people. And when I think of serving them tears come to my eyes—because of the close feelings I have for them. From the depths of my heart, I will always be dedicated to the cause of Tibet and the thriving of the Dharma there, and in this connection, there are indications that I may live to be 110 years old.

“These monastic institutions, Sera, Ganden, Drepung and so forth are revered by people around the world who take interest in studying Buddhist philosophy. Many of these people, scientists especially, also treat me with special regard. They are attracted by the psychology that is part of our tradition.

“I will live a long life and I pray that the special bond I have with Tibetans inside and outside Tibet, as well as others who treat me with respect, will persist. That’s all I wish to say. You’ve offered these prayers for my long life with the single-pointed dedication of everyone concerned—and I have been glad to accept them.

“I can tell you that I will live to be 110 or more. So far, I have done my best to serve the people and Buddhadharma of Tibet. You in turn have offered these prayers for my long life. I would like to thank all of you.” Applause rippled through the crowd.

There were still verses from the Lama Chöpa to be recited from:

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

The ceremony came to a close with a verse of dedication for the flourishing of the tradition of Jé Tsongkhapa

May all be auspicious for the Buddhas' teachings to endure
Omniscient Lobsang Dr'ag-pa, through your centres of the doctrine,
Being filled with hosts of monks and yogis striving
Single-pointedly to master the three pure trainings.

Teachers and students from Sera Mé and Sera Jé Monasteries posed individually and in groups to have their photographs taken with His Holiness—and he was then invited to lunch.

Later in the afternoon, for more than an hour, His Holiness joined the monks of Tashi Lhunpo Monastery who had gathered in the debate yard from early morning offering prayers to mark the anniversary of the passing away 550 years ago of Gyalwa Gendun Drup, the First Dalai Lama and the founder of Tashi Lhunpo Monastery.