your body, voice, and mind, everything we are offering on this occasion to the Guru in requesting this particular initiation from him. No, I mean, number one, so one day, but you talk about it. You know, my so one day, but it will not hold on. I just don't know. [...] OM YUM TSUK PU DROP, OM YUM YUM TSUK [...] DROP, In the name of the Father, the Son, and the Holy Spirit.

[01:06]

Amen. TRE CHEN PRABHUPĀDA NĚŞĪ ZASO YIN NI CHEN GYÉ LHAG TOS SANG CHUNG NYI THUG KHONG GYI PHYI THAM THOB KHONG GYI THUG [...] KHONG GY LHAW PAD LHA YIN MO YIN PAD DEN LHAM KHA RIN GYI DAL LA GYIN NONG TSAR DU SOG DU SONG SONG GYI THONG GYI THONG Abhidharmoni, Abhidharmoni, Padme Lama Kachinji, Palanjinom Tsar Tso, Tsun Tsong Gyel Tong Gyel Tong, So, this is the meaning of this verse.

[02:13]

So, this is the meaning of this verse. Dibba Dha, Pramukkha Yu, Chok Sa, and Madhye Na, Yom Pur Yom, Gacchana, Yom Togyi Maritim. These are the names of the three yidams. [...] These you. You. You. You. You. You. You. [...] I'm going to give it to you.

[03:32]

So, I'm going to explain it to you. Yes. Now in Tantric Buddhism, according to the teachings of Tantric Buddhism, it isn't possible for us to receive direct blessings of the Bodhisattva without having first purified the obscurations of unwholesome karma and without having accumulated merit.

[05:10]

These two, the purification of mind and the 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 taking refuge in the three jewels, confessing one's own unwholesome activities and thereby purifying them, rejoicing in the merits and virtuous actions of other beings, and in undertaking to follow after, undertaking to meditate the Enlightenment thought, to develop an enlightened attitude which has as its

[06:34]

quintessential nature, non-dual compassion, and the realization of emptiness. So with these three, these are the first three of the sevenfold office. So, I'm not going to go into that. I'm not going to go into that. RINPOCHE DEVADATARA MAHARAJ PRABHUPALA [...] M

[07:57]

the fourth and fifth 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 is to be, this refuge is taken until one has actually attained perfect Buddhahood oneself. And one also The fifth step is the awakening of the resolve to attain enlightenment oneself. And this consists of two processes. The first is the awakening of that resolve, the conscious aspiration to attain Buddhahood, and secondly, actually making efforts that will

[09:11]

lead to that attainment of Buddhahood. Now, I forgot to tell you that as we are reciting these verses, which we'll do after I'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 non-dual in form. that they are non-dual and seated in the sky in front of you, surrounded by countless numbers of Buddhas and Bodhisattvas. So, this is the finish.

[10:23]

Yes. [...] I'm not talking to you. Yes, yes, yes, yes. And then, chung chuk chuk, chung chuk chuk. I don't know how to say it in Chinese, but it's like this.

[12:18]

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, as we said, engaging in those actual practices which lead to enlightenment. So, and then finally, you have the dedication of merit to the enlightenment of all beings, so that these seven constitute the Seven World Orders which we will now recite. We recite this three times, keeping in mind the explanation that has just been given and keeping in mind also the visualization of the guru and Manjushri as being non-dually apparent in the sky before you.

[14:00]

Hmm. Yeah, it's what I need. You don't believe them. If I'm going to do it, I'm going to know how long I'm going to say maybe it's a young boy. You know, I don't just want you don't come to school. That's what you grew up. You're going to be better. [...] Dewey Jee Dwee Lee Sang Jee Kunjoo Sang La Da Gya Chee Lee Pan Tang Jee So So Sha Reway Gila Jee Yee Rung Sang Jee Sang Choo Yee Yee Sang Sang Jee Choo Dong Choo Choo La Sang Choo Park Jya Sub Chee Rung Yin Tuen Le Rang Duk Tser RANG CHOSEN GYI BAR GYI, [...]

[15:09]

SONG GYI CHUNG CHUG YI KYE SANG SONG GYI CHU DONG TSOK CHOK LA SONG GYI BAR DROD GYA SUM KYI RUNG YIN DUN RA DROP TSIR RANG CHEN GYI [...] Sangye Lupa Raksho, Kung Fu Sun Lanta Gyatri, Dvipa Tantri Sosor Gyat, Ruo Wei Pela Gyi Rang, Sangye Chang Kyu Yi Gyi Zung,

[16:24]

SONG GI JE DONG TSUL KHRO LA SONG GI JE DONG TSUL KHRO LA SONG GI PAR DE GYAL TSUL KHYER SONG GI PAR DE GYAL TSUL KHYER RUNG YIN DRON [...] DRO GYI NI, SANG GYI GYI NI, SANG GYI THANG GYI, SANG GYI THANG GYI, DAG GYI RENG DE NYER, DAG GYI RENG DE NYER, SONG GYI SHUG CHUG, SONG GYI SHUG CHUG, GYI RONG GYI PAR GYI, GYI RONG GYI PAR GYI, RO LA PHEN TSIR, RO LA PHEN TSIR, SONG GYI NROB PAR SHUG, SONG GYI NROB PAR SHUG. do some song [...] more.

[17:45]

More. More. Dharma, Getsang Nyampa Yongji, Kusum Tukye, Ghesut Nongwa, Dhar Tuk Su. Sipa Nangyur Ruyin, Nguy Kyi Lha, Thongmar Gyi Nong Kyi, Hyuk Gyur Phet Tend, Mikpa Ntar Yen Tsu, Ngo Pyen Kyi, Tsog Kran Neng, Vesak Khyur Pha, Khyat Nong Kyi, Lung La, Ho Phi. If you don't know how to do it, you can't do it. You [...] can't do it.

[18:45]

You can't do it. You can't do it. Now visualizing that the teacher is in the form of the Bodhisattva of Wisdom, Manjushri, you should visualize also that out of the syllable D within his heart, boundless rays of light shine forth and touch you. 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, lotus feet. Yes, I...

[19:56]

The teacher recites the mantra, Aum Svabhava Suddha Sarva Dharmaha Svabhava Suddha Ham. You should visualize that all the, that all appearances vanish into the state of emptiness, all the ordinary appearances of the situation have been absolutely purified and have vanished into the state of emptiness itself. He is always on the shore. And it's the thing that wrongs him. No mercy for you. You get there. You get there. You get there.

[21:23]

You get there. [...] 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 PAM.

[22:37]

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 there appears the syllable ah, the white syllable ah. And that syllable ah also becomes transformed into the disk, the white disk of the moon. And atop that moon, there appears the orange syllable, dhi, which is the special syllable associated with the Bodhisattva of Wisdom. Has everybody had a look at the syllable? I've been yawning for seven years.

[23:39]

Yes. This is the special seed syllable of the Bodhisattva of Manjushri. Then you should visualize that you yourself Then that... 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.

[25:06]

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 seated in the Vajrasana posture, cross-legged posture meditation and adored with Bodhisattva's crown, the silken garments and various adornments of the Bodhisattva. YONDO, PAYI, SHIJE, NANGWALA, KUYA, TSUKJU, SUNGJU, DONGZHUNG, YODZUNPA, KAMJI, GYEYEN, DENGCHEN, TSEPOFA, ZANGLANG, SOFA, NAMCHE, TZANGLANG, TZAMGYI, YUNNE, DEYI, LA, THAM, PEYONG, SUGYO, BALI, CHI RANG, NANGYAM, DENGDE, JE TZAM, YANGPO, YONG, GONGDU, MASER, KHO GUNG, YONDU, NOG YIN, YIN SHA, YI TZA, YI BAI, YI PIN, MOI SHI, YI BAI, GYOPAN, TZIGYUR, RADDHA, NANGKHALA, T

[26:28]

RABBI SUKHU NGAR YONDO CHUNG A RINPOCHE WA URDZIN PHUNG GURDZIN LA SOGYE GYEN PA THARNA THOGYE SHAMDASH GYEN LO LO GYUR LUNG PA NYAM GYEN DAWI CHEN KHO LA DYAG TEN PA URDZI RANG GYEN GYEN SHA THOGYE GYUR RANG GYUR BA SHA THOGYE GYUR RANG GYUR BA SHA THOGYE GYUR RANG GYUR Chanting. Sub-yee-r-wa-sir-goo-dee-wa-ee-suh-duh-yoon-duh-waa-tuh-noo-lan-duh-nee-voo-duh-raa-paa-taa-naa-nee-paa. Ngaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaa

[27:43]

In the past, when I was young, I used to go to the forest to look for wild animals. I used to go to the forest to look for wild animals. When I was young, I used to go to the forest to look for wild animals. Yes. Then, when you go to the other side, you go to the other side. When [...] you go to the other side, you go to the other side. I'm going to take a look.

[28:50]

I'm going to tell you. So, you are going to study pranayama? Yes, I am going to study pranayama. I'm going to give it to you.

[30:05]

I'm going to give it to you. Now visualizing yourself still in the form of the Bodhisattva of Wisdom Manjushri 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 the Bodhisattva Wisdom, not think of your form as being a solid, substantial body of flesh and blood, but of being a subtle body,

[31:25]

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. 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. No, I'm sorry. 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 HUNG at your heart.

[32:53]

Now visualize also in the region of your heart the white disc of the moon, and resting upon that moon is Visualize resting upon the moon a golden wheel that has four spokes. Now, in the center of this, at the hub or the center of this wheel. Visualize the two syllables D and AH. They are orange in color.

[33:56]

And then on each of the four spokes are the syllables starting from the front, ra, pa, sa, na. So you have the seven syllables of the mantra. Okay, you have a, ra, pa, sa, na, and di. So, I'll tell you that. You see, Papaji, you know, whoever gets a young boy or a girl, whoever the tukana you receive, that's Karuna tukana. No matter how strong the tukana, gets a young boy or a girl, gets a young girl, that's the tukana you receive. Then, whoever the tukana you receive, that's Karuna tukana. So, you go to the monk, [...] you go to the monk.

[35:03]

I'm going to do it. [...] That's the capitalism. Now visualize before you that there are two forms of the Bodhisattva Manjushri.

[36:05]

The first of course is the Guru who is in the form of the Bodhisattva. And also there is the Bodhisattva, there is another form of the Bodhisattva Manjushri, the Jnanasattva form. Now, 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. Now, and upon this happening, then 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, to the ends of every direction, and in the form of, how can we say,

[37:23]

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 return in the form of the Bodhisattva of Wisdom, Manjushri himself. And some of these images 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 of Wisdom. They converge and are absorbed into your own heart. No, but you don't know.

[38:49]

You're going to meet me. I'm going to meet you. I'm going to meet you. I'm going to meet you. Om Be Jai [...] RABBHA SANATAN [...]

[39:51]

hara patanata hambesa vishaya hara patanata [...] hara pat Lushen gachen pakchen tongchen shen wai tse, lushen gachen yongpo yongpo kodong, nyonpa yongpa salye lawa. Nyon de me pangdze ten yongpo yongpo kodong. Sangha yuli yu, gyesen yongpo gyesen yongpo yongpo kodong, yongpa salye lawa. Nyon de me pangdze ten yongpo yongpo kodong. Sangha yuli yu, gyesen yongpo gyesen yongpo kodong, yongpa salye lawa. Nyon de me pangdze ten yongpo yongpo kodong, yongpa salye lawa. Nyon de me pangdze ten yongpo yongpo kodong, yongpa salye lawa. This completes the consecration of the body of the Bodhisattva of Wisdom, 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

[41:20]

body and voice have now been conferred upon you, you yourself. You know, we have an adhesive with a long and thick rope. Namo Amitabha. Now we enter into the consecration of the voice of the Bodhisattva of Wisdom.

[42:35]

This consists of three different empowerments. 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. The third is imparting the blessing to support the meditation. Yes. Yes.

[43:49]

Yes. Yes. Now, the The empowerment of the recitation consists in visualizing that, 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.

[45:22]

of the mantra. Now you should visualize that many, how can we say, replicas of this wheel, with its moon, the wheel and the sacred syllables of the mantra, issue forth through the mouth of the guru and are absorbed into, let's see, and enter through your mouth, descend to the region of your heart and there are absorbed 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 mantra, the letters of the mantra, Om Maharaja Bhaktsanadhi.

[46:32]

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 are, many replicas of this particular visualization are emerging from the mouth of the guru and are being absorbed into the hearts of everyone here. Yes. Yes. Yes. We can change that.

[47:55]

Now you should visualize also that resting in the center of your tongue, resting upon the center of your tongue is the orange syllable, D. Now, you should visualize that rays of light shine forth from this syllable also, and it purifies all the unwholesome actions ever performed by voice, and all obscurities, all, how do you say, obscurations accumulated through voice and the faculty of speech is absolutely purified and then visualize that rays of light shine forth, boundless rays of light shine forth from the syllables of the mantra within your heart and we recite the mantra 100 times

[49:46]

Jatamajhiva. Jatamajhiva. Wutu Yilan Dewei Ji Du Jia Zha Ji Yin Zhi. I'm not going to do that. Now you should swallow just a small amount of saliva and think that as it...

[51:11]

I don't know how to say it. [...] And as you swallow, then you should visualize that your entire body is transformed into the form of the syllable Dhi, the orange syllable Dhi. And this is the quintessence of the realization of selflessness.

[52:44]

So in other words, your entire being has been transformed into this realization of emptiness, of selflessness, of all phenomena. I don't know if you can hear me or not, but I am a big fan of Peter D.P. Homage to Sangye Lai, Nipayin Maitreya Si, Sumbay Timber Sikha Maitreya, Homage to Maitreya Togpo Dey, Nirvayi Gyatun Tsu, Sangye Dakye Tungwai Kyi, [...] So, I don't know. Yes.

[54:20]

Yes. 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 arah vatsanadhi.

[55:29]

When I was young, I used to go to the temple to pray. [...] Now in the Sakyamuni, we have two traditions. There are two ways of bestowing this blessing when the Guru stirs the rice on your head. The first way was practiced by Dorje Chang, Avangalakpa Rinpoche. 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 practicing it was purported by Dhamma Rinpoche and Khinzhi Rinpoche, in which the lama remains seated and throws the rice at the disciples. Now Rinpoche says that he's going to throw it at us. YUM DIN DALA ZALA YIN DALA NGO WAN DE DUSO [...] YUM DIN DALA ZALA YIN DALA N Ngaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaa

[58:06]

Now, we make a pledge that from this time henceforth, we will regard the Bodhisattva Wisdom Ventu Sri as our special deity, our Yidam, upon whom we will meditate. Yes, no recite. At this point, as we recite this verse three times, you should insert at the appropriate time, where we say, aap meen dhi shejawe, you should recite your own name.

[59:20]

If you have a religious name, then you should insert that here. If not, recite your name, whether it's David, Michael, or whatever. Just wherever Rinpoche says, DAP NING GI, then you should insert your name. DAP NING GI [...] Phor Phang Ngong So So Phor Phang Ngong So So Phor Phang Ngong So So Dhammendayi Sivaganga, Duttane Zangte, Ksitigarbha, [...] K

[60:55]

SONG DONG MYO BARE NYAM BAR SANG NYE LAB RANG NYE NYAM DANG MYO BAR NYE GYE SONG DONG MYO YONG DU SONG DU GYI YONG THO THAWA GYE SONG DU THAWA GYI YONG THO GYE MA HONG BAR NYE GYE SONG DONG MYO YONG DU SONG DU THAWA GYE [...] SONG This completes the empowerment of the voice of the Bodhisattva Wisdom Magistrate. You have all the obstacles and obscurities of your voice have been purified. You're now authorized, empowered to recite and meditate about the mantra.

[62:04]

of the Bodhisattva and you have received His blessings, the blessings of His voice and will eventually attain the voice of the Bodhisattva of Manjushri which is endowed with 60 tomes. So, it is very important that we do not forget this. We should not forget this.

[63:07]

Now visualize that rays of light shine forth from the 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 the of that bodhisattva, the sky in front of you, a small image of the bodhisattva, of Maitreya Sri, about the size of your thumb, emerges and it enters through the crown of your head and descends to the region of your heart.

[64:42]

And there it becomes absorbed into the syllable dhih. I don't know. I don't know. Yes, that's correct. Now,

[65:53]

As always, visualizing yourself in the form of the Bodhisattva of Manjushri and that too, that form too, having the nature of non-dual appearance and emptiness, something like that, you should now visualize that the throne and the lotus the jewel throne and the lotus moon upon which you are 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 two gradually becomes smaller and smaller and smaller until finally it disappears, vanishes altogether into the state of emptiness.

[67:27]

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. you don't know you're going to get this or get it somebody to get me don't get it and I'm going to show me something to get a don't you mean to get a minute you know you're not gonna know I don't you know I mean you know [...]

[68:46]

Dukkha Svabhala Thakye, Deyong Kshesha, Kshesha Yudhishthira Nangkhala, Ngyalwa Thargyupa Latene. Tsungtse Nyinglongka Dukkha Shultang Kyi, Rongyin Tukdra Nangkhata, Gyula Kyi, Paramipat Tse Tse, Kyong Tze Kyi, La Nyongpar Ngyopar Khyo. Thank you. The third tip is jesam jambo yonge, thuk jesam la yonge, yuk yonga yonge, par jesam jisya wa yonge, shun jesam jambo yonge, thuk yonge, par jambo yonge, thuk jesam la yonge, yuk yonga yonge, par jesam jisya wa yonge, shun jesam jambo yonge, thuk yonge, par jesam jambo yonge, yonge, par jesam jisya wa yonge, shun jesam jambo yonge, thuk yonge, par jesam jambo yonge, [...] y

[70:09]

This completes the empowerment of the mind of the Bodhisattva of Wisdom, Menjushri. Through it all obscurations of your mind have been purified. You are empowered to meditate upon the mind and the realization of the Bodhisattva and his blessings now rest upon you so that you will eventually attain the Dharmakāyā are the body of reality, which is the mind of the Bodhisattva Manjushri. This completes the the first of the initiations.

[71:11]

Now in order to empower you for daily practice in reading the sadhana or the meditation manual of this particular meditation, Rinpoche will very quickly give us a reading empowerment Thank you. Thank you. Okay. So, it is very important to have a good relationship with your teacher.

[72:20]

It's the same thing. It's the same thing. The first one is to be able to see the truth. The second one is to be able to see the truth. The third one is to be able to see the truth. So, you have to be very careful. You have to be very careful. You have to be very careful. In the beginning, when I was a young man, I had a dream that I was going to become a monk.

[73:47]

I had a dream that I was going to become a monk. I had a dream that I was going to become a monk. When I was young, when [...] I was young It is the work of Sarvajnaki, not Sarvajnaki himself. It is Jainism. Yes.

[75:06]

Yes. [...] Many centuries ago in India there was the great Manasthi University of Nalanda, which many of you may have heard about.

[76:10]

At this seat of learning, at one particular time, the head abbot, whose name was Dorje Tsanja, or Guna Bhadra, ask each of the 500 monks in an assembly to retire to their cells and compose some verses of praise to the Bodhisattva Manjushri, which could be then recited in the assembly. 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 five hundred had composed the very same verse, the words were exactly the same, and they were, this was considered to be quite a cause for astonishment, because, 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 this particular

[78:23]

these particular verses of praise to the Bodhisattva, were endowed with very special, very direct blessings. And from that time on, this particular prayer to the Bodhisattva of Manjushri enjoyed great popularity. Later, centuries later in Tibet, the great translator, Moklong Tsawa, Also, from the time of Mokla-tsava onward, this prayer was transmitted through 25 consecutive lamas, each of whom had a direct vision, a direct appearance of the Bodhisattva himself.

[79:28]

And this seemed to indicate that there was a very strong blessing associated with this prayer. And it has been, so this, in Tibet there has arisen a whole, how to say, a ritual for the, almost an empowerment for the recitation of this prayer to Nagarjuna and that is what our second initiation is now is concerned with. Yes. [...]

[80:52]

Yes. Yes. Here again in this initiation you first recite the sevenfold office in order to purify obstacles and all the obscurities to the realization of emptiness, and also in order to accumulate merit.

[82:07]

So, you should visualize, as you're reciting the verses, sevenfold office, you should visualize your teacher in the form who is non-dually, who is non-dual with the Bodhisattva Magistri seated on a jewel throne and lotus and moon in front of you, surrounded by countless numbers of Buddhas and Bodhisattvas. Now, when I say a lie, there are many lies in the world. There are many lies in the world. I can't tell you all the lies. [...]

[83:11]

I can't tell you all the lies. [...] I So... We'll recite three times the verses of the Sevenfold Office and very briefly, to very briefly repeat what is entailed.

[84:31]

The Sevenfold Office consists of confession of sins, rejoicing in the virtues of others, resolving to keep in mind the qualities of non-dual compassion and emptiness, to take refuge in the three duals, to produce 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. 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. You don't believe the end of the Jetson jump I am a song you don't want to send it to you, but I don't know.

[85:37]

I don't know. [...] I I said, no, [...] no Thank you so much. Thank you so much.

[86:46]

Roll up in just like you're in the vineyard. We all have copies of this verse. Is there anyone who hasn't a copy? PRABHUPĀDA – One, two, three, four. One, two, three, four. Now visualize the very sacra.

[88:33]

of wisdom, Manjushri, as he was described to you in the last initiation, seated in the sky in front of you. Now, of course, he is non-dual with your own guru. They are not to be differentiated, but they are in the form of the bodhisattva, wisdom Manjushri. 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. Namaste. In the beginning, it says, In the name of the Father, the Son, and the Holy Spirit.

[90:22]

Amen. YOLO TOBAYE [...] So, what are they doing? You're not sure. You don't know. You don't know. He said, if you want to be a monk, you have to be a good person. He said, if you want to be a monk, you have to be a good person. He said, if you want to be a monk, you have to be a good person.

[91:24]

He said, if you want to be a monk, you have to be a good person. [...] Now visualize yourself also in the form of the Bodhisattva of Wisdom Manjushri. As before, seated in the posture of meditation, holding a flaming sword of wisdom in his right hand and a lotus upon which rests the book Prajnaparamita literature in his left hand.

[92:35]

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, om arah paksa nadi, which is within his heart. And 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. Tibetan verse. Kangi logo. GUNG GYI LO CHU DRIN GYI YANG CHEN GYI DANG NAM DRAG RANG SAR ME LA CHI RIN GYI GANG GANG SU CHEN DU CHEN GYI GYI GUNG DRANG LENG WANG SEM DANG DRAG GYI DANG NAM DRAG RANG SAR ME LA CHI RIN GANG GANG SU CHEN DU CHEN GYI GUNG DRANG LENG WANG SEM DANG DRAG GYI DANG NAM DRAG RANG SAR ME LA CHI RIN GANG GANG SU CHEN DU CHEN GYI GUNG DRANG LENG WANG SEM DANG DRAG GYI DANG NAM DRAG RANG SAR ME LA CHI RIN GANG GANG SU CHEN DU CHEN GYI GUNG DRANG LENG WANG SEM DANG DRAG G Dhūrmākṣe bhagavān yamāñjana āyekṣe śākha-kosakṣe, māriyaṇa-saṅgūpākṣe, kṣiṇya-līkṣeṅga-rādhī-māṇh, vilvākṣe śākha-kosakṣe, kṣiṇya-līkṣeṅga-rādhī-māṇh, dhūrmākṣe bhagavān yamāñjana āyekṣe śākha-kosakṣe, māriyaṇa-saṅgūpākṣe, kṣiṇya-līkṣeṅga-rādhī-māṇh, vilvākṣe śākha-kosakṣe, k The Congo government is going to get it.

[94:46]

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