Since flower fell in the south, the Buddha family, that one has simply is Ratnasambhava. Now imagine that the flower which you offer to the guru deity is blessed and returned to you. Hmm. Hmm. That's it. Remove the blindfold while doing so.

[01:28]

Imagine that ignorance which obscures your eye of wisdom is removed as well. Remove the blindfold. Remove that red cloth. Now, having removed the blindfold, that is the red ribbon, imagine that you are being introduced to all the aspects of the mandala, including the deities that are residing in it.

[02:36]

Repeat after me. kye kye ting kuro kya tsö tsö chö di da sa la me kye ting kuro do na pa ni shu chang shu be shen lo wang shi gu du tsö shen lo wang shi gu du tsö da la ma da ji ten jen zai gi dan di shang wang na pa ni shu shen wang zai hun pa che kya la shen In this empowerment, there are 20 empowerments involved.

[04:39]

These 20 empowerments are associated with the five initiating substances, these being the consecrated vase, skull cup, mirror, the dharma, that is the ritual cake, and image of Padmasambhava. And each of these initiating substances, they are touched at four points of your body, that is, mid-brow, at your throat, heart, and navel. And when these initiating substances are touched at the four points of your body, One should imagine receiving four empowerments, these being vast empowerment, secret empowerment, wisdom-knowledge empowerment, and the word empowerment. These four empowerments, such as the vice empowerment, secret empowerment, wisdom, knowledge, and the word empowerment, are empowerment which initiates you in purifying the individual sense of body, speech, and mind, respectively.

[05:54]

And the fourth one, purifying the negativities and hindrances that prevent you from realizing the union or the unified nature of body and speech and mind. In the name of the Father, the Son, and the Holy Spirit. Amen. Imagine that the four parts of that 40 are being touched by the bath. He said, I don't know.

[07:19]

I don't know. [...] .

[09:24]

Now, when the cintura, that is the orange When the sindur which is on top of the mirror is being handed around, you should take a pinch with your left ring finger and mark your midbrows, your throat, heart and navel. Do we need to take a break? Perhaps, within half an hour, we'll be able to finish the empowerment.

[10:49]

Shall we take a break here or not? No, sir. [...] Next is the Four Empowerments. Based on the initiating substance, dharma is being given. And when the Lama performs the gesture, you should imagine the four parts of your body being touched by the dharma and visualize receiving the four empowerments associated with it. Now, at the place where the dharma is, the reachable cake is, you should visualize the entire mandala deities of Guru Padmasambhava, the permanent self surrounded with the eight manifestations of Padmasambhava.

[12:00]

Now, visualize this image of Padmasambhava as a wisdom being, a living Padmasambhava, and when it is touched at the four points of your body, visualize experience receiving the four empowerments associated with it. Now,

[14:22]

Now, in order to stabilize the initiations, empowerments that you have received so far, the next, there is a stabilizing empowerment of the deities is performed. At this point, you should visualize a replica of the eight manifestations of Guru Padmasambhava and also the Pema Tuttenthal emerging and dissolving into each and every disciples, each and every initiates. Just as the Fifth Dalai Lama first experienced the secret vision, the disciples here, after having received the empowerment of the deities, now transform into the manifestation of Padmasambhava, known as Dojjitulu.

[18:19]

You should generate yourself into this deity, the form of deity being very massive and huge like a mountain. And very wrathful and dark red color and so wrathful that the facial appearances give you the impression that it's about to eat the entire three worlds, three realms of existence. And in his two arms, in the right arm, he's holding Vajra.

[19:23]

In his left arm, Purpo. And visualize yourself riding on a tiger. And from your body radiates towards all directions rays of compassion, love and realization of emptiness towards all directions. In this way, we can understand the meaning of the word Tung Nyi. We can understand the meaning of the word Tung Nyi. In this way, we can understand the meaning of the word Tung Nyi.

[20:24]

In this way, we can understand the meaning of the word Tung Nyi. Now, since this deity has been generated from the substance or nature of clear light, which is the primordial nature of awareness, present awareness, therefore it is the most powerful antidote for overcoming and rooting out all the Yes, that's the way it is. Now, generate yourselves into this very wrathful looking Dojitelle. It is very important to understand that our wrathful appearances has to be projected, motivated by compassion.

[22:14]

Well, the great Lama Tathagatagarbha, who is the great master of the world, is a great man. He [...] is a great man. With that blessing and empowerment of Guru Padmasambhava is over.

[23:36]

The chok offering has already been made by the guru prior to the actual ceremony of empowerment. So these chok offerings have been waiting here to be distributed to the students. With that, the two days of teachings on Dzogchen and also the empowerment of following that is completed. I enjoyed myself and I would like to thank all of you here who have been listening very attentively with great interest. What I've taught you so far should be taken only as a key or a basis or a source and which should be later complemented by further readings and meditations and practice.

[25:29]

Then only what I've taught here will become beneficial and helpful. Among the commentaries that I've given here, there could be, it is possible that I might have mistaken in certain areas. So these should be found out in comparing with the authoritative commentaries and teachings and then corrected. For an actual practitioner of Dzogchen, what is of vital importance is to have sustained effort in one's practice. As I remarked yesterday, I would also like to repeat again that in order to have a successful experience and realization of the advanced level of path, what is of vital importance is to lay a very firm foundation or grounding in the common paths.

[26:53]

Today, we are going to talk about the meaning of the name of the Buddha. The name of the Buddha is the name of the Buddha. The name of the Buddha is the name of the Buddha. The name of the Buddha is the name of the Buddha. We have a lot of people in our community who want to work for us. We have a lot of people who want to work for us. We have a lot of people who want to work for us. It is because of this point that in the Dzogchen system, much emphasis is placed on having undertaken preliminary practices, or ngondo. And in the Dzogchen system, ngondo is, the common ngondo, or preliminary practices, is explained in terms of the practice of Vajrasattva meditation and recitation, prostrations, and... Guruji.

[28:02]

That's the mandala offering and guru-yoga. Mandala offering and also guru-yoga. And this entire complete practice of nguondo, or preliminary practices, is very detailed and elaborately explained in a systematic order in a text called Kunsangame Shelung, composed uh composed by encyclopedia you know as as notes taken at the teaching given by his teacher and this uh text has been translated into english by um who is just sitting next to me and it's available in english So if you maintain your sustained effort without losing your hope and courage, then it is definite that one will make further progress in one's spiritual path.

[29:09]

I would like to thank once again to all of you. And then make a mandala offering, and once the mandala offering is over, since I have to do certain concluding rituals here, the audience may leave. Thank you, Mother.

[31:22]

Okay. Satsang with Mooji Chant Chant

[33:15]

That's it. To put into words even a fraction of the joy and inspiration we feel on this occasion is very, very difficult indeed. Anyway, what we want to express is basically our gratitude. We would like to thank you from the depths of our heart for your kindness in giving these teachings and this empowerment.

[34:54]

We pray that you will soon return to the West again to continue these two streams of teachings. In this regard, we trust that you will be encouraged to do so by our Buddha potential, and without, or rather than looking too closely at our realization or understanding. For us as followers of the teachings of Buddha, you are our leader, and we owe you a deep debt of gratitude for your continuing inspiration and the care that you give us. Also, in some small way, perhaps we can even presume to thank you, too, on behalf of the whole of humanity as a few of its representatives, because even Buddhists are human beings. Here today, we would like to make a point of our solidarity with the people of Tibet, who, through their faith in you and the teaching of Buddha, have persevered through so much suffering, their spirit uncrushed,

[36:07]

We pray that one day Tibet might become the sanctuary of peace and treasury of spiritual inspiration of which you dream. Just as perhaps no other national leader is so closely linked to the future destiny of their people. So now, in the eyes of the world, no one is more closely associated with the quest for world peace and the cause of nonviolence. Just as Buddhists so rightly revere you as the embodiment of compassion, so all your awe-inspiring range of activities, whether as a great Buddhist master, as visionary statesman, as courageous champion of human values, spokesman for universal brotherhood and sisterhood, or gentle revolutionary in this selfish and troubled world of ours, all are imbued with that compassion, love, and kindness which we could call your trademark. As you yourself have noted in this last part of the 20th century, the world is rapidly changing and revealing a renewed yearning for peace and freedom.

[37:15]

And if there is a greater spirit of reconciliation of universal understanding abroad in the world at large, we suspect that it may have something to do with you. As you say, an opportunity may be presenting itself for building a better world. And in this process, we feel that you will be more and more looked to and needed as one of its guiding spirits. On behalf of Sogyal Empathy, His Eminence Dzogchen Empathy, and Rigpa Fellowship, and as a token of our appreciation, we are making this small offering, which is for your international travel, and specifically for a voyage that you have to make in the near future to Norway Mm hmm. Mm hmm. Thank you, thank you.

[39:01]

humble contribution towards your great work for world peace. And it comes with all our prayers for your long life and your good health. So we just wanted to express our gratitude because when we think of you, Your Holiness, we think of you with gratitude and with admiration, with respect, with awe, with affection and with love. And through these teachings and this profound empowerment, We have sealed a very deep connection with you, and we pray that our minds may be matured and ripened in this life and in the lives to come. As for our hearts, as always, Your Holiness, the impression that you've made on them is an indelible one. Thank you all. Thank you very much. Thank you. I deeply touched your words.

[40:10]

Thank you. So as I always say, express, we everyone have responsibility. So we must take that responsibility and try to contribute as for our own individual share. So let us try to have better world, happier world, happier human being. That is usually I call my nirvana. There's something you see, permanent succession of these emotional negative thoughts. That is my private business. So that is my private, how to say, nirvana. So what we really need is something, you see, nirvana for society. That is the, you see, happier, human community, much, I'll say, society with full loving kindness. That's what we want. That we can build. So for that, we everyone have responsibility.

[41:14]

For my own Nirvana, I can pursue by myself. That's my business. Thank you. Thank you very much.

[41:23]

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