Your body, voice, and mind, everything, we are offering on this occasion to the guru in requesting this particular initiation from him. Goa mendang goa, so'wan dekwa, yutapar tsa'wa, kumumayi kyo, so'wan dekwa, nahu pali, tomah hogan la, gitam, jambuk, yungi, yungi, jisam nomayi shewe yandayi mendang goa, ayyoo. Ayyoo, jatmukwe kya, ayyoo, jatmukwe kya, ayyoo, jatmukwe kya, ayyoo. Thou didst proclaim the name of Jesus on the eighth day of Lent.

[01:23]

Thou didst proclaim the name of Jesus on the eighth day of Lent. lāpālāyaṁ o'aññiṁ pate lāma kādeñci dāla jīnāṁ sar tuṣo yuṣauṣaṁ jetāṁ jetāṁ Namo Amitabha Namo Amitabha There is nothing to be afraid of.

[03:12]

There is nothing to be afraid of. [...] Look. Look. Yes. Now in Tantric Buddhism, according to the teachings of Tantric Buddhism, it isn't possible for us to receive the direct blessings of the Bodhisattva without having first purified the obscurations of unwholesome karma

[05:04]

and without having accumulated merit. These two, the purification of mind and the acquisition of merit, make it possible for us to receive the blessings of Manjushri and the profound insight that attends that blessing. So in order to accomplish this, we first recite the verses which are technically known as the Sevenfold Office. Now, the seven consist of, let's see, taking refuge in the three jewels, confessing one's own unwholesome activities, thereby purifying them, rejoicing in the merits and virtuous actions of other beings, and in undertaking to

[06:09]

follow after, undertaking to meditate upon and to meditate the enlightenment thought, to develop an enlightened attitude which has its quintessential nature, non-dual compassion, and the realization of emptiness. So with these three, These are the first three, the sevenfold office. Yes. Yes. If you want to learn a language, you can learn it in the language of the Dato' Tshuwa'i K'in. The Dato' Tshuwa'i K'in is in the K'in of the Dato' Tshuwa'i K'in.

[07:33]

The Dato' Tshuwa'i K'in is in the K'in of the Dato' Tshuwa'i K'in. The fourth and fifth of the requisite requisite steps in the Sevenfold Office are the taking of refuge in the enlightened one, his teachings, and in the assembly of bodhisattvas. And this refuge is taken until one has actually attained perfect Buddhahood oneself.

[08:37]

And one also... The fifth step is the awakening of the resolve to attain enlightenment oneself. And this consists of two... two processes. The first is the awakening of that resolve, the conscious aspiration to attain Buddhahood. And secondly, actually making efforts that will lead to that attainment of Buddhahood. Now, I forgot to tell you that as we are reciting these verses, which we'll do after they've been explained, you should also be visualizing that the Bodhisattva Manjushri is seated in the sky in front of you, there's a parent in the sky in front of you, and that he and the teacher are not dual in form.

[09:40]

that they are not dual and seated in the sky in front of you, surrounded by countless numbers of Buddhas and bodhisattvas. . He said, I don't know. [...] Yes.

[12:12]

Yes. Then the sixth and seventh steps in the sevenfold office are the actual practice of the spiritual training in the Six Perfections. This corresponds to the, as we said, the engaging in those actual practices which lead to enlightenment.

[13:19]

So, and then finally, you have the dedication of merit to the enlightenment of all beings. So these seven constitute the Seventh World Office, which we'll now recite. Yes. We'll recite this three times, keeping in mind the explanation that has just been given, keeping in mind also the visionisation of the Guru and Manjushri as being non-dually apparent in the sky before you, Thank you.

[17:22]

Thank you. Thank you. Lama Thambi. Lama Thambi. Lama Thambi. Now visualizing that the teacher is in the form of the bodhisattva of wisdom and sri, you should visualize also that out of the syllable D within his heart, boundless rays of light shine forth and touch you.

[19:21]

They purify, the rays of light purify all the obscurations, all the bad karma, sins and obstacles that you have accumulated throughout an incalculable period of time from the beginningless time, Lord. And as the teacher recites the mantra, you should visualize that all the... that all appearances vanish into the state of emptiness, that all the ordinary appearances of the situation have been absolutely purified and have vanished into the state of emptiness itself. .

[20:54]

Now out of that state of emptiness, you should now visualize that in the particular space, in your particular space, that there appears the syllable palm. Now, this is the essence of the clear aspect of mind. Out of that, and that palm, that syllable palm itself, becomes transformed into a lotus. And atop that lotus, they infuse the syllable ah. The white syllable, ah. And that syllable, ah, also becomes transformed into the white disk of a moon. And atop that moon, there appears the orange syllable, dhi, which is the special syllable associated with the Bodhisattva of wisdom.

[23:30]

Has everybody had a look at the syllable? . Yes. This is the special seed syllable of the Bodhisattva Magistrate. All right. Then you should visualize that you yourself... Then that... I don't need to go pretty.

[24:43]

I don't need to start to worry about it. then thinking of that orange syllable D as being the sacred syllable of the Bodhisattva Manjushri, and also the quintessence of your own consciousness, then suddenly that orange syllable D transforms into the Bodhisattva of wisdom, Manjushri. You yourself are now in the form of the Bodhisattva Manjushri, who is also... gold-orange in color, holding a sword in his right hand and the lotus and book in his left hand. He's seated in the Vajrasana posture, cross-legged posture, meditation, and adorned with Bodhisattva's crown, the silken garments, and various adornments, bodhisattva thoughts.

[25:50]

Follow me. He said, I'm going to kill you all.

[28:37]

Now, visualizing yourself still in the form of the Bodhisattva Wisdom Magistry as we just described him, and as you'll be able to see from the picture that's being circulated among you, you should... While visualizing yourself as having a form of bodhicitta wisdom, not think of your form as being a solid, substantial body of flesh and blood, but of being a subtle body, like the image of a rainbow, or reflection of the moon in water, or a reflection in a mirror, which although clearly apparent, the form, while clearly apparent, is nothing substantial in itself.

[31:48]

but like a rainbow, while it is clearly apparent and recognizable, yet in itself there is not a substantial gross form. So thinking of yourself as having that type of subtle body, you should also visualize now upon your forehead the syllable Ah, the white syllable. Visualize the three vajra symbols for body, voice, and mind. in the form of the white syllable om on your forehead, the red syllable ah at your throat, and the blue syllable tung at your heart.

[32:53]

Now visualize also in the region of your heart the white disk of the moon. And resting upon that moon is Visualize resting above the moon a golden wheel that has four spokes. Now, in the center, of this hub or the center of this wheel. Visualize the two syllables, D and AH, their origin color.

[33:56]

And then each of the four spokes. are the syllables starting from the . So you have the seven syllables of the mantra. OK, you have A, R, P, S, A, N, and D. So I tell them that if you don't believe in the Buddha's teachings, you will not be able to attain enlightenment. If you don't believe in the Buddha's teachings, you will not be able to attain enlightenment. If you don't believe in the Buddha's teachings, you will not be able to attain enlightenment. If you don't believe in the Buddha's teachings, Let us... Thank you.

[35:49]

Now visualize... before you that there are two forms of the bodhisattva manjushri. The first, of course, is the guru who is in the form of the bodhisattva. And also, there is another form of the bodhisattva manjushri, the jnana-sattva form. rays of light shine forth from the syllable D in the heart of the Guru and they touch the Bodhisattva, the other form of the Bodhisattva who is visualized in the sky in front of you.

[36:58]

Now, upon this happening, the rays of light, boundless rays of light shine forth from the hearts of both the Guru and the Bodhisattva Manjushri. And they shine forth in uh... to the ends of every direction in the form of how can we say, the light rays, of light rays that have the function of hooks, that they invoke the blessings of all the Buddhas and Bodhisattvas that dwell throughout the ten directions. Now all the blessings, the power, the wisdom of all those Buddhas and Bodhisattvas are invoked and now return in the form of images, returning in the form of the Bodhisattva of Wisdom Majesties himself. Some of these images

[38:02]

are as large as mountains. Some are the size of an ordinary human. Some are as small as a mustard grain. But all of space is filled with just a rain of these countless images of the Bodhisattva wisdom. They converge and are absorbed into your own heart. . Satsang with Mooji

[39:07]

Aura Patanada [...] āra-pata-nāta-vāho-bhāho-vijāya āra-pata-nāta-vāho-bhāho-vijāya āra-pata-nāta-vāho-vijāya āra-pata-nāta-vāho-bhāho-vijāya āra-pata-nāta-vāho-bhāho-vijāya That is. This completes the consecration of the body of the Bodhisattva of Wisdom.

[41:04]

That through having received this consecration of his body, you are now empowered to meditate upon the form of the Bodhisattva of Wisdom. And the blessings are... of the body of being conferred upon you, yourself. Cool. It is.

[42:20]

Now we enter into the consecration of the voice of the Bodhisattva of wisdom. This consists of three different environments. The first is that of the recitation, the recitation of the mantra of the Bodhisattva. The second is that of making a formal pledge to practice the meditation. And the third is imparting the blessing to perform the meditation with it. . There it is.

[44:18]

Now, the empowerment of the recitation consists in visualizing within the heart of the guru the lotus, pardon me, the moon upon which there rests the golden wheel and the orange syllables of the mantra. Now you should visualize that many how can you say, replicas of this wheel, this moon, the wheel and the sacred syllables of the mantra, issue forth through the mouth of the guru and are absorbed into

[46:00]

Let's see. And enter through your mouth, descend to the region of your heart, and there absorb into the syllables of the mantra that are present there in the same form, meaning that within your heart, as we said earlier, there is this moon, the wheel with four spokes, and the letters of the mantra, Om Arafat Sana Deed. Now, this is something to be visualized such as, to give an example, just as you would light many candles through one candle in which the light is transferred from one candle to many. So you should visualize that in this same process of visualization that many of these Many replicas of this particular visualization are emerging from the mouth of the guru and are being absorbed into the hearts of everyone here.

[47:14]

OK. Now you should visualize also that resting in the center of your tongue, resting upon the center of your tongue, is the orange syllable dhi.

[48:56]

Now you should visualize that rays of light shine forth from this syllable also, and it purifies all the unvoiced unactions ever performed by voice. And all obscurities, all obscurations accumulated through voice. And the faculty of speech is absolutely purified. And then visualize that rays of light shine forth, balanced rays of light shine forth from the syllables of the mantra within your heart. I recite about 100 times. What would you like to eat?

[50:11]

Thank you. Now, Now you should swallow just a small amount of saliva and think that... Yes.

[51:53]

And as its father then you should visualize that your entire body is transformed into the form of the syllable dhī, the orange syllable dhī. And this is the quintessence of the realization of selflessness. So in other words, your entire being has been transported to this realization of emptiness, of selflessness, of all phenomena.

[52:57]

Yes. Yes. All right. Now, as we were making offerings just now to the guru in the form of rice, which symbolizes an offering of flowers, you should visualize that now that the guru is... Now as the guru screws the rice over our heads, you should visualize that the rice is in the form of the syllables of the mantra, om arapatsa nadi.

[55:29]

When I was young, I used to go to school. [...] Now, it's likely already we've taken two traditions for... There are two ways of bestowing this blessing, when the guru strews the rice on your head. The first way was practiced by Durjeevichand Lawang Lokpa Rinpoche, Rinpoche's first guru. And that is when the lama gets up and goes to each disciple and sprinkles the grains of rice on his head.

[56:34]

way of practising it was performed by Dambha Rinpoche and Kinsey Rinpoche, in which the Lama remains seated and throws the vows at the disciples. Now Rinpoche says that he's going to throw it at us. Now, we make a pledge that from this time henceforth, we will regard the Bodhisattva Wisdom Ven.

[58:11]

Sri as our special deity, our Yidam, upon whom we will meditate. dvāi yedvāi [...] Yes, now recite. At this point, we recite this verse three times. You should insert at the appropriate time where we say, You should recite your own name.

[59:20]

If you have a religious name, then you should insert that here. If not, recite your... your name, whether it's David, Michael, or whatever. And just wherever Rinpoche says, stop me, you should insert your name. That's what I'm saying. That's what I'm saying. That's what I'm saying. We are going to heaven.

[60:27]

We are going to heaven. We are going to heaven. This completes the empowerment of the voice of the bodhisattva wisdom magistrate.

[61:44]

You have All the obstacles and obscurities of your voice have been purified. You are now authorized, empowered to recite and meditate upon the mantra of the Bodhisattva. You have received his blessings. of the blessings of his voice, and will eventually attain the voice of the Bodhisattva of Manjushri, which is endowed with sixty tones. Look. . Now visualize that rays of light shine forth from the...

[63:34]

heart of the guru and they touch the bodhisattva of great wisdom who is seated in the sky, who is also seated in the sky before you. Now visualize that from the heart of that bodhisattva in the sky in front of you, a small image of the Bodhisattva, Manjushri, about the size of your thumb, emerges and it enters through the crown of your head and descends to the region of your heart. And there it becomes absorbed into the syllable Dhi. Dhi. Then, when I went to the temple, I saw that there was a temple in front of me.

[65:26]

I saw that there was a temple in front of me. [...] Now, as always, visualizing yourself in the form of the Bodhisattva of Manjushri, and that too, that form too, having

[66:30]

having the nature of nondual appearance and emptiness, something like that of a twin bow, you should now visualize that the throne and the lotus, the jeweled throne and the lotus moon upon which you were seated, and your entire form itself dissolves into light. and that light is absorbed finally into the orange syllable D in the region of your heart. Now, this syllable 2 gradually becomes smaller and smaller and smaller until finally it disappears, vanishes altogether into the state of emptiness. And at this point you remain in meditation upon emptiness And you should think that the realization of the ultimate state of reality, which is away from all extremes, has arisen within your own understanding.

[67:54]

Tūkāsārālā tāyayāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāy Yes. Yes. This completes the empowerment of the mind of the Bodhisattva of wisdom, Vendusri.

[70:16]

Through it, all obscurations of your mind have been purified. You are empowered to meditate upon the mind, the realization of the bodhisattva. And his blessings now rest upon you so that you will eventually attain the dharmakaya, or the body of reality, which is the mind of the bodhisattva. Bodhisattva Manjushri lives. This completes the first of the initiations. Now in order to allow you to For daily practice and meeting the sadhana, the meditation manual of this particular meditation, Rinpoche will very quickly give us a reading empowerment.

[71:30]

I want to say a few words to you. I want to say a few words to you. I want to say a few words to you. Thank you. That's right. Right. I was told that I was going to have a baby.

[72:46]

I was told that I was going to have a baby. [...] I don't know. I don't know. When I was a child, I used to go to school with my friends.

[73:58]

I used to go to school with my friends. [...] If you don't know how to do it, you will not be able to do it. If you don't know how to do it, you will not be able to do it. If you don't know how to do it, you will not be able to do it. Many centuries ago,

[75:39]

In India, there was the great monastic university of Nalanda, which many of you may have heard about. At this thing of learning, at one particular time, the head abbot, whose name was Dorjeet Sanja or Guna Bhadra, ask each of the 500 monks in an assembly to retire to their cells and compose some virtues of praise to the Bodhisattva Manjushri, which could be then recited in the assembly. So that evening, each monk returned to his cell and composed some verses of praise to the Bodhisattva.

[77:19]

The next day, when the monks reassembled, it was discovered that each one of the 500 had composed the very same verse. The words were exactly the same. This was considered to be quite cause for astonishment. And they felt that they recognized that this could have happened only through the grace of the bodhisattva, Manjushri himself, who had inspired each one of those monks dwelling in seclusion to think of the very same words of praise. And I felt that therefore these particular verses of praise to the Bodhisattva were endowed with very special, very direct blessings.

[78:32]

And from that time, Oh, and this particular prayer to the Bodhisattva Magistrate enjoyed great popularity later, centuries later, in Tibet. The great translator, ,, also From the time of Moklotsava onward, this prayer was transmitted through 25 consecutive lamas, each of whom had a direct vision, a direct appearance of the Bodhisattva himself. they seem to indicate that there was a very strong blessing associated with the spirit.

[79:38]

And it has been that. So in Tibet, there is a reason to hold a ritual for almost an empowerment for the recitation of this. Prayer to Majesty, and that is what our second initiation tonight is concerned for. Thank you.

[80:56]

. Here again, in this initiation, you first recite the sevenfold office in order to purify obstacles and all the obscurities to the realization of intimacy, and also in order to accumulate merit. So you should visualize, as you're reciting the verses, the sevenfold office, just visualize your teacher in the form who is non-dual with the Bodhisattva Magistrate, seated on a jeweled throne and lotus and moon in front of you, surrounded by all

[82:40]

Countless numbers of Buddhas and Bodhisattvas. . Yes.

[84:09]

All right. So, recite, I will recite three times the verses of the Seven Prophets, and very briefly, to very briefly repeat what it entailed. Seventh full office consists of confession of sins, rejoicing in the virtues of others, resolving to... to keep in mind the qualities of non-dual compassion and emptiness, to take refuge in the Three Jewels, to use the Enlightenment thought to win enlightenment, that is, to win enlightenment for the sake of all beings and for their sake also. to engage in those practices which will bring about their and one's own enlightenment.

[85:16]

And finally, to dedicate all the merit acquired in this way to the eventual enlightenment of oneself and others. That in brief is the sevenfold office. Thank you.

[86:34]

Thank you. Thank you. We won't have copies of this, this place.

[87:52]

There's only one who hasn't a copy. One here. You need one here. One to go over there. What? Now visualize the bodhisattva of wisdom, Nandi Sri, as he was described to you in the last initiation, seated in the sky in front of you.

[89:06]

Now, of course, he is non-dual with your own guru. They're not to be differentiated, but they're in the form of the bodhisattva, wisdom, Nandi Sri. and with a mind of very intense faith and devotion directed towards the bodhisattva, you should keep in mind a prayer that he will bestow his blessings upon you to dispel the darkness of ignorance from your mind and awaken the insight into reality. Shri Mataji says in the Bhagavad Gita, God, I thank you. God, I thank you. God, I thank you. He said to me, I'm going to pray for you.

[91:14]

I'm going to pray for you. [...] Now visualize yourself also in the form of the bodhisattva of wisdom registry. As before, seated in the fostering meditation, holding a flaming sword of wisdom in his right hand and a lotus upon which rests the book of Prajnaparamita literature in his left hand.

[92:35]

And now you should visualize that rays of light shine forth from the heart of the bodhisattva who is seated in the sky in front of you. They shine forth from the boundless rays of light shine forth from the mantra. which is within his heart. as these countless rays of light shine forth and touch you and are absorbed into your own consciousness. And then you should think, as you visualize this, that you yourself become endowed with a very vast and profound insight, the insight of Manjushri.

[93:38]

And now together we'll recite the verses, the Kedatim verse. You'd like to go and get one of the animals you can eat and go to the concert, eh? My baby, I'm going [...] to go and get one of the animals you can eat and go to the concert, eh?

[94:44]

I don't know where it is.

[94:46]

@Transcribed_UNK
@Text_v005
@Score_40.48