So, at this, after you have performed these prayers, recited these prayers, you should visualize that the Guru Vajradhara, your own teacher, dissolves into light and is absorbed through the top of your head, through the crown of your head, and instantaneously your own body, voice and mind become non-dual with the enlightened body, voice and mind Vajradhara, your teacher. You also in this way receive at once the four initiations, that is, the four initiations that accompany a tantric empowerment, a major tantric empowerment ceremony. These are the Bha's secret initiation, the secret initiation, the knowledge of transcendent gnosis initiation, and finally the fourth initiation.

[01:10]

The four obscurations are clear. Oh yes. That is the obscurations or impurities of body, voice, mind and the totality of these, these three or that is to say these three taken collectively. As a result, you are empowered to meditate on the four paths which are the path of the process of creation, or kerem, the path of completion, dhokrem. Konya, Jerez.

[02:32]

No, Jerez. Do you know where it is? Konya. Konya. The first path is that of the process of creation, kiren. The second is not Dzogchen, process completion. The chandali, the path of chandali, C-H-A-N-D-A-L-I.

[03:44]

The third path is that of... is the path of dhuta, or d-h-u-t-a, the path of the messengers. We're purposely not giving you much information. Okay, the fourth path is the path of Maha-mudra. All right. And then, as a result of meditation on these four paths, you attain, you will attain the perfection of Buddhahood which consists of the four aspects of enlightenment.

[05:01]

are the four kayas, as they are known, the four bodies of enlightenment, four aspects. These four, you know, are the Dharmakaya, Sambhogakaya, Nirmanakaya and the Svabhavikakaya. Then, all right, so as you should perform this visualization, think that you have obtained all of these effects, and then putting aside all thought processes whatsoever, all distractions or mental activity, allow your mind to rest in its own natural state, that is, in a state that is a state in which one cognizes the non-duality of the emptiness and luminosity of your own mind.

[06:15]

So remain in this state of tranquil meditation without distraction for some moments or minutes and then complete your session of practice of the guru yoga and mandala offering yoga. Now, if you perform these two meditations diligently and correctly, you will receive all of the benefits that we have described earlier, the benefits of a great increase in power, That is the power to accomplish your spiritual aims through your own ability, without obstacle. If they are performed correctly and sufficiently, you will accomplish also all the duties of a bodhisattva and obtain the benefits of the

[07:30]

of bodhisattva-hood and buddha-hood as well. Also, this meditation of buddha-yoga and mandala offering is extremely valuable even to ordinary practitioners at the time of death, that through reliance upon this buddha-yoga practice, you can receive the blessings and protection and the invaluable guidance of your master while you wander in the bardo states, the chikai bardo. This was indicated or this was emphasized by the great Sacin Kuni Nyingbo himself in certain of his writings. Rūnī-pāpā, sūṭi yena oṁ saṅge tāṭalāṁ niyāgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅ

[08:41]

Number of a home buying. Yes. Long you may own number. My dog is on. Thank you. [...] That's why I'm asking you.

[09:58]

Sit down, sit down. I'll cut it. Yes. [...] Sit down, sit down. I'll Yes. Thank you, Master. So one begins the meditation of the process of creation with the recitation of the mantra of purification through emptiness, which is recited in Sanskrit, om svabhava-suddha-sarva-dharmah svabhava-suddho ham.

[11:25]

At this point, you may optionally perform the detailed practice of the five, let's see, the detailed practice of five particulars of this meditation of purification through emptiness. These are described at the top of page eight in your manual. However, these five particulars of practice are, according to the great Jamyang Khyentse Rinpoche, optional. And we, as beginners in this meditation, may choose to exercise the option not to perform these. We can in that case proceed to the standard form of practice which is described in the second, in the first double-spaced paragraph

[12:52]

on page 8, which begins, everything becomes naturally pure emptiness. You are to visualize that all phenomena whatsoever suddenly vanish into a state of emptiness. That is, that your own form and all forms suddenly disappear like a rainbow vanishing into empty space. And you are to remain for a few moments in that state, in meditation upon that state, of emptiness in which nothing whatsoever obtains.

[13:55]

There is a totally objectless state of meditation, all objects having disappeared. And then, from that state of emptiness, you should visualize that on the very spot where on the very spot you occupy, there suddenly appears the radiant letter Paññ, which undergoes a transformation and reappears in the form of a lotus, a lotus that is one that is fashioned of light. It is not a regular flower, not substantial. And atop that lotus stands the white syllable ā, which also undergoes a sudden transformation and reappears as the radiant disk of the moon.

[15:10]

That is, it lies flat in the heart of that lotus. In the center of that moon-disc stands the white syllable kṛ, which is the quintessence of your own consciousness. Visualize that boundless rays of light shine forth from this white syllable, pre, to present offerings to the Buddhas and Bodhisattvas wherever they may be throughout space. Visualize that offerings are made of the eight auspicious symbols, the various precious items that are offered, that are mentioned in the mandala offering and so forth.

[16:17]

And visualize further that other boundless rays of light stream forth from this white-syllable tree, the quintessence of your own mind, to touch all living beings throughout space, wherever they may be, and to purify from them all the sins and obscurations all obstacles to enlightenment with which they may be burdened. In an instant, the external or inanimate universe is transformed into the celestial palace of the Bodhisattva of great compassion, Avalokitesvara, and all animate and the animate world, that is, all beings throughout the universe, all beings who inhabit the universe, are themselves transformed into the Bodhisattva Avalokiteshvara.

[17:26]

I am not afraid of you. [...] What does it mean? Zen. Zen. Zen. Zen. Zen. Zen. Zen. [...] Zen. Zen. Zen. Zen. Zen Dāghistānī, shīwīshī, jinshūshī, nijīnī, sāṅghaṁ, jinshāṅghaṁ, kutbīr, sāṅghaṁ, [...] nijīnī, sāṅghaṁ, jinshāṅghaṁ, kutbīr, sāṅgha�

[19:08]

Yes. Yes. Yes. Rūpa Mūrti, Rūsāsī Rūpa Mūrti. Rūpā [...] Mūrti. Mawlānā Ṭhākura, [...]

[20:46]

And then... Yogo, yogo... Sarvam... [...] The sun has set before. The sun never sets before. The sun has set before. The sun never sets before. The sun has set before. The sun never sets before. The sun has set [...] before. The sun I can't do that for you. I don't want to do that for you.

[22:12]

I don't want to do that for you. I don't want to do that for you. Yantruf. [...] Yantruf Yes. [...]

[23:39]

Yes. Yes. When you talk, who is listening? Who is going to be reminding you that you are going to be [...] going to What is it? [...]

[24:42]

What is it? [...] Yes. Yes. Yes. Hmm?

[26:08]

Some day that you do so much. I don't think you go out. I think that's wrong. Wrong that you should say. That's it. I don't think you do. I don't understand you. [...] Then he said, I don't know. [...]

[27:08]

I don't know. [...] Yes. Yes. Yes. This is a long stick. It is a long stick. It is a long stick.

[28:09]

It is a long stick. [...] You go to Karma. You don't go to Shiva. [...] Beyond this is shahzīd, ramuh, ramuh. Shā'n dāsīd, jāyid. Ramūtī, ramūtī, [...] ramūtī.

[29:13]

Habību l-Aṣṭābu wa-Llāhu [...] wa-Llāhu. The way to become a homo is, he will not be able to make sense of it.

[30:41]

He will not be able to make sense of it. He will not be able to make sense of it. He will not be able to make sense of it. Shambhasa. Yes. [...]

[31:59]

Yes. [...] Yes, I understand. Roman veterans can say, if you give me, [...] give me

[33:22]

In the converse, he's singing. He's [...] singing Sādhu. From his head. Sādhu. [...] Thank you Rinpoche.

[34:25]

This meditation of purification through emptiness, I fulfills the requirement of accumulating wisdom or gnosis on the part of a bodhisattva. As you recall, a bodhisattva's duty consists of the accumulation of merit and wisdom for the sake of other beings, and through this meditation of emptiness, that requirement is fulfilled. Now, I understand that all of you have copies of these texts, is that correct? All right, so basically the instructions for the visualization are, which Ramachai has given just now, are identical.

[36:21]

So we'll read through those very quickly together and then continue with the more with the later instructions which are Rinpoche's elaborations on the text. Beginning with, the light rays return and are reabsorbed into the free. That's white syllable free, which is the quintessence of your own consciousness. undergoes a sudden transformation and you yourself reappear, but now in the form of the great, of the bodhisattva of great compassion, Avalokitesvara, whose body is white as a snowy mountain that is lit by sun rays, by rays of the sun, and rays that body is shining, is white in color and emitting great rays of multicolored light.

[37:34]

Alright, the Bodhisattva has a single face, four hands, the palms of his first two hands, that is, the top set of arms, first two hands are joined at the heart. I don't know. [...] continue.

[38:52]

The palms of the first two's hands are joined at the heart. Although in other versions of the text it is stated that he holds a jewel clasped between the palms of his first two hands, it is not so stated in this text. And so one does not visualize a jewel held between palms of one's hands. The second right hand holds a white crystal rosary, the second left hand holds the stem of a white lotus flower whose petals unfold beside the ear. His eyes are elongated and bow-shaped. Yes, you might check out the Tantras to see what we mean by bow-shaped eyes.

[39:52]

All right? The expression of his face is one of great peacefulness and overwhelming compassion for living beings. He has a gentle smile and His hair is divided. The top part of his hair is braided upward and piled in a knot on top of his crown, like the knot that yogis wear. The lower part of his hair streams down over his shoulders and back and flows loosely in long curls, long tresses. not curls, just long tresses. He wears upper and lower garments fashioned of celestial silk, that is, the kind of silk that gods wear, of the five cardinal colors.

[41:07]

He is adorned with all the jewel ornaments, that is, the crown ornaments, earrings, armlets, bracelets, anklets and necklaces. Let's see. His feet are crossed in the full bhajra posture or the full posture of meditation. And he has as his backdrop the dhali-yasini, kept in the dhali-yasini. Your text has a backdrop of moonlight. It should be a backdrop of a moon. There is a radiant white disc of the moon against which he is, which forms the support for his throne. Now, the purpose, let's see.

[42:29]

As the great Jetsun Tapa Gyansen stressed, that The visualization of the Deity, which is performed with great clarity, brings swift results. Therefore, this process of creation is of utmost importance. If the visualization of the Deity is mastered in all of its details with great attention and painstaking clarity, the results one seeks through meditation will quickly follow.

[43:33]

Otherwise, those results will be long in coming. of lesser impact. The intent of this process of creation is to bring about a state of yogic nonduality between oneself, known technically as the samaya-sattva, and the deity known as the jñānasattva, that is, the yogi and the deity.

[44:36]

Now, according to the tradition of the great sage Vidurūpa, the meditation, this part of the meditation can be analyzed in terms of four, four steps, and these are Okay, Lama Pembe, you have to help me. What is... How do we translate? Nyanpa, nye-nye, rupa and rucha in English, just four words. He... Oh, how is it? Blurless. [...] No, no, [...]

[46:11]

The rapid, let's see, this accomplishes bringing the deity's blessings into into proximity or bringing them to oneself rapidly. The third, the third step is called achievement and this consists of the invocation and approach of the Deity, the summoning of the Deity, the jñāna-sattva.

[47:26]

And the fourth step is that of… jñāna-sattva means what? Jñāna-sattva, all right, means great achievement where non-duality with that Deity is achieved. All right. So, following the tradition of Virupa, you have the instructions that follow on the bottom of page eight and the top of page nine. A few words to add to these instructions for practice. When you are invoking the Deity, as it says, from His natural abode, you should understand that the Buddha in His dharmakaya aspect is both omniscient and

[48:39]

omnipresent. The Buddha is everywhere present. However, because of our own obscurations, we are unable to understand this. We cannot see the Buddha everywhere and in all things. However, when we invoke the Buddha, through the recitation of the, the mantra of summoning, as it is given here in Sanskrit, om vajra samaja, and accompany this recitation with the appropriate mudra, we may make contact with the Buddha and actualize his presence.

[49:52]

This is because of our reliance upon his former vows, the former vows of the Buddha as expressed in the verses that he would He would constantly act for the liberation of all beings, to liberate all those who remain unliberated, to console all those in grief, and to strive endlessly to establish all beings in Buddhahood. These are the sacred promises of the Bodhisattva which enabled the Buddha to become the enlightened one. And so on the strength of his vows we invoke him to come and to help us in accomplishing our own Bodhisattva's vows.

[51:05]

So one recites this mantra. Om Vajra Samaja, which means basically Om is simply a, what is it, Gojja. Not Gojja. [...] This is just something that you need to start your mantra with. Then, vajra means diamond, and samaja here means pledge. That is, it is an invocation of the Buddha's former vows. How nice.

[52:09]

How nice. [...] These four steps of meditation, four steps of practice of the process of creation may be applied with profit to all other of the major tantric meditation systems.

[53:14]

Whether of the lamdre or of other systems, these four are the accomplishment, the understanding of these four factors of the process of creation are extremely useful. that it is possible to know all things through knowing one thing. Here, by being able to accomplish these four aspects of meditation, one is able to master all the aspects of this process of creation. So, in the interest of time, we will not give the detailed instructions on the offerings that are to be made to the Deity once He has been invoked. These follow on the top of page nine, where with the… I think I did it there.

[54:28]

Yes, you can receive detailed instructions on the proper way to perform the mudra. that accompanies the invocation of the Deity, as well as the mudras that accompany the presentation of the offerings that are made on the top of page nine. You can receive those instructions from, both from Lama Pema and Lama Kaogyal. They have received the complete instructions from Rinpoche and we'll be able to answer your detailed questions. All right. So, generally, you should make the offerings as described on the top of page 9, and then recite the mantram, jah, hung, bam, ho, which follows.

[55:35]

This is, these are the four, and each of these four syllables should be accompanied with the appropriate mudra through which nonduality is achieved with the Deity. This, this mantra, this, the mudra, that accompanies this mantra and can also be described to you in detail by our two lamas. Lo lisunche. I don't know. I don't know. Yes.

[57:02]

Yes. [...] I don't know what to say. I don't know what to say.

[58:03]

I don't know what to say. [...] Yes. Yes. Yes. If he doesn't hear, he is always chained. He is chained. He is chained.

[59:04]

He is chained. Yes. yawwala l-anabā' [...] Yalā il-mūtu l-mu'tayyibī.

[60:05]

Yalā il-mūtu l-mu'tayyibī. [...] Yes. Yes. Yes. Yes. Thank you.

[61:07]

I The instructions again follow those found in the top of page nine, beginning with the words, �Light again shines from the pre in my heart and invites the idams and assembled deities to the mandala. Connected with four classes of tantra together with an assembly of Buddhas and Bodhisattvas, they are absorbed non-dually into me and I become the embodiment of all idams. Imagining this is the entering of the wisdom aspect of the Deity, the branch of attainment.

[62:10]

Alright, again you visualize that light shine forth from the free within your heart to invoke What does this mean, the Deity of Initiation, My Root Guru? What does it mean? Yes, where it says, the Deity of Initiation, My Root Guru, this should be understood to mean that one's teacher, one's own teacher in the form of the Buddha Amitabha. surrounded by the rest of the five Buddhas of initiation, the Buddhas of consecration, appear in the sky before you.

[63:14]

That is Red Amitābha, one's guru in their center, and the other four Buddhas accompanying him. They appear in the sky before you as you recite the mantra of invocation, om vajra samaja, and accompany that with the appropriate mudra. Then you present offerings to them by reciting the following Sanskrit mantras of offering, accompanying each with the appropriate mudra. that runs on Guru Vajradhara, etc. After you have performed these offerings, direct your mind to the five Buddhas of consecration and request initiation from them with the words, �Glorious, sacred Guru, please grant me direct initiation�.

[64:17]

And in response, Amitabha says, auṁ sarva-tattvā kāṭhā abhije kathe samāyi śrīhum. It's only one? He has the others, right? The others are with him. They all are there. And he's the only one who pours. The others don't pour. Just him. Yeah, well, Guru is Vajradhara in Tantra and here it's just the Guru Vajradhara in the form of Amitabha. Then visualize that he responds and simultaneously pours water from a vase over the crown of your head.

[65:24]

The elixir of immortality from the vase flows downward through one's form and purifies all impurities from one's being. And as the water overflows at the crown of one's head, It transforms into a lotus and moon disk upon which one's own teacher sits in the form of Amitābha, the head of your particular Buddha family. As Avalokiteśvara belongs to the Buddha race or the Buddha family of Amitābha, it is appropriate that you visualize your teacher as Amitābha while visualizing yourself as Avalokiteśvara. Then visualize further that rays of light shine forth from his heart to invoke all the lineage gurus, that is to say, all of the masters of your particular spiritual lineage, that is, the lineage from which this particular meditation has been received.

[66:35]

They approach in the form of Amitābha and are nondually absorbed into one's teacher, Amitābha, who thus becomes the embodiment of all masters. If you visualize this, you have accomplished the fourth step, which is called the great attainment or great achievement. And you should think of it as being also a kind of initiation process, this purification and approach of the guru to be seated upon the crown of one's head forms a kind of initiation. All right. Then continue by performing offerings to him as well as to oneself.

[67:40]

since both you, the yogi, and your teacher are now deities. Offerings should be made to these deities, and this is expressed by reciting the following Sanskrit mantras of worship, om guru sarva-tathagata, etc. You can recite each of these lines. as it is written, accompanying each with the appropriate offering mudra or gesture, or if you wish you can just recite the first line, that is, om guru-sarva-tattva-gata-arya avalokitesvara, and then thereafter recite simply, argam praticesvaha, padhyam praticesvaha, bhuspe, etc., etc. All right, following these offerings which are made by the offering goddesses emanating from your heart, visualize or think that they also offer salutations in the form of a Vajra song.

[69:01]

The singing of the preceding verse, your body is white and stained by fault, your head is adorned by a perfect Buddha. Your compassionate eyes gaze upon living beings, homage to Avalokiteshvara. What does it say? All right, yes. So visualize that these offerings and songs of praise are performed by the offering goddesses who again are reabsorbed into your hearts? Ladies and gentlemen. These are Yerevan Shabajins, Yerevan Shabajins. These are [...] Yerevan Shabajins.

[70:05]

This is a bomb. It is a bomb. It is a ship. It is a ship. It is a bomb. It is a bomb. It is a ship. It is a bomb. It is a bomb. It is a ship. It is a bomb. [...] It is a bomb dancing together.

[71:11]

Yes. Hāti fā'u l-līshī yu'nī. Yu'nī sī gecimu l-nā'ina sāṅgha dhī. Yu'nī be dancing. Yes. Sāṅghu l-līshī yu'nī. Yu'nī sāṅghi l-nā'ina sāṅgha dhī. Yu'nī sāṅghi l-nā'ina sāṅghi l-līshī yu'nī. Sāṅghi l-nā'ina sāṅghi l-līshī yu'nī. Sāṅghi l-nā'ina sāṅghi l-līshī yu'nī. Sāṅghi l-nā'ina sāṅghi l-l Yes, yes, yes. Hujin, [...]

[72:37]

Yes. [...]

[73:39]

Yes. Yes. He is a monk. [...] He was in the toilet.

[74:42]

He was in the toilet. [...] What is the meaning of this? What is the meaning of this? What is the meaning of this? Then Lion King, [...] Lion

[76:06]

I don't know. I don't know. Let's see. All right. To conclude, we have the instructions on the second kind of practice in the stage of creation, those called... those described here, actions following creation as the Deity.

[77:13]

This has four, four parts or four steps to this practice. Firstly, the focusing the mind on the Divine Pride, focusing the mind on, secondly, focusing the mind on the the form of the Deity in general, thirdly, focusing the mind on the particulars without ornaments, and fourthly, focusing the mind on the ornaments and so forth. The most important of these is the first, where one should exert great effort and achieving a sense of total identification with the Deity. One should not, during these sessions of practice, have any sense at all of oneself as an ordinary human being.

[78:25]

One should have a complete sense of oneself as a pure, as a pure being, as being none other than the Bodhisattva of great compassion, Avalokiteshvara. As it was said that... As it is said in the Vajrapāñjika Tantra, the one who identifies with the Buddha quickly becomes the Buddha.

[79:27]

This is because it is the antidote, the remedy to the to egoism that is the cause of our experience of worldly existence. That is to say, the ego, the sense of identification with the ego principle, this constant sense of I, of ego, is the direct cause of our interpreting or experiencing all things in samsaric terms, in worldly terms. And through that identification we experience ourselves, we identify ourselves as beings bound by the limitations of worldly existence,

[80:38]

And all of our interpretation of experience is filtered through the delusions that attend this belief in the reality of the ego. Therefore, by identifying with one's spiritual ideal, the bodhisattva of great compassion, this egocentric energy or this ego-making energy of the mind becomes instead a cause of liberation and not of bondage through ignorance. Through identifying with delusion, the ego, we experience ourselves as samsaric beings through identification with the truth in the form of a bodhisattva. This same process becomes liberating.

[81:53]

We achieve Buddhahood through identification with our Buddha nature. So this is extremely important. One continues with the, at times you may want to develop your ability to identify with the deity, at times you may want to switch and just focus your attention upon the sense of being the deity, visualize yourself as having his form in general. Sometimes you may want to focus upon the particulars. qualities of his body, it's quiet, etc., smiling, peaceful face, etc. Sometimes you may want to focus the mind upon the ornaments, how many ornaments, where are they located, and so forth. These you should practice according to the instructions you receive.

[82:54]

The teacher may tell you not to focus upon one or another or all of these, or you may exercise your options in your sessions and practice. Okay. The final part of the meditation, of the process of creation, consists of the yoga of recitation. This recitation of the mantra should be attended by the visualization described on the bottom of page ten, briefly.

[84:00]

In my heart, surrounding the white syllable prī, upon the moon-disc, is the six-syllable mantra rosary resounding with its own sound. Light rays shine from it, make offerings to the noble ones, that is, the Buddhas and Bodhisattvas, wherever they are. They also shine forth to accomplish the benefit of living beings. and to invite all the speech blessings of the Buddhas and Bodhisattvas in the ten directions, and of the assembled spiritual heroes, the dhakas, the dakinis, the dharma protectors and the wealth deities." What? Top of page eleven. The blessings, their blessings. converge in the form of the six syllables of the holy mantra of great compassion, om mani padme hum, and they are nonduly absorbed into the mantra rosary which you are to visualize within your own heart.

[85:18]

In this way, that mantra rosary within your heart becomes the embodiment of all tantric mantras. Visualize this while reciting the holy mantra. Visualize also that your teacher seated upon the crown of your head, that is the Buddha Amitabha, and all beings without exception, join you in reciting this holy mantra of great compassion. And all other beings also have the form of the Bodhisattva of Great Compassion while reciting this mantra. So recite the mantra as much as you can while concentrating upon its resonance as the as consisting of the nonduality of sound and emptiness.

[86:21]

After you've recited the mantra as many times as you're going to, recite also the hundred-syllable mantra three times to purify any possible mistakes of omission or commission that you may have made. And then, it's customary in Tibetan tradition to Conclude by placing your rosary between the palms of your hands and recite the following prayer. May I and every living being be blessed by all the qualities and activities of the body, speech and mind of all the Tathagatas. May we be blessed quickly to achieve the supreme attainment of Mahamudra, the level of Noble Avalokiteshvara. reciting this prayer, it's also customary to place the, your rosary on the crown of your head. And, and, yeah, okay.

[87:30]

While you, reciting, after you've recited this prayer, first you, you breathe upon your mantra, upon your rosary, and then place it on the crown of your head. This completes the instructions for the process of creation. If your meditation, your session of meditation, is designed to accomplish this much as it is now in your private sessions of practice that accompany this system of meditation, you should then conclude by reciting the verses of dedication of merit such as those available in these booklets, the one that begins, ìJustice, Valiant, Manjushriî and so forth. So, next week we will turn to the second stage of the main

[88:32]

body of practice, the process of completion or the stage of perfection as it is known in this text. Here we will be concerned with instructions for ascertaining the true nature of one's… Oh, wait a minute, I forgot something. In this, after you have recited the happens? The generation dissolves into light. Where does that come? After that. What about the prayer after you have done this, or after you did this? Okay? I left out one bit of instructions. After you have touched the rosary to the crown of your head, then visualize that the that your form has chin-raising, that is, from the... dissolves into light, from the crown of your head downward to the region of your heart, from the soles of your feet upward to the region of your heart, you... your entire form dissolves into light and is absorbed into the central letter, pre, within your heart.

[89:52]

That, too, fades upward and finally vanishes into emptiness. Again you reappear as the bodhisattva Avalokiteshvara, who is adorned by the three sacred syllables that, three sacred syllables, white om at the forehead, red ah at the heart and blue hung, no, red ah at the throat, blue hung at the heart. Then you should dedicate the merit that you have achieved through this session of practice by reciting the verses just as Valiant Manjushri, etc. And now next week we turn to consideration of the instructions for the process of completion. Here we are concerned with learning to recognize the true nature of mind. This is the true goal of this and every other meditation, Buddhist meditation manual.

[90:55]

Rinpoche requests that when you come to next week's discussion of the process of completion, that you come prepared. That is to say, bring your minds with you. So, spend the next, this weekend, searching for your minds. What is the nature of the mind with which you are endowed? Has it any size, shape, color, location? If you have a mind, what is it? Where is it? bring it with you. Rinpoche would like to see what sort of minds you have.

[92:00]

So search diligently and bring your mind when you have found it. All right, this will conclude our evening session. CHANTING IN TIBETAN Svābhāgī-svarūpaṇḍa-yēvāṁ, bhūtā-devī-rūpaṇḍe jaya-dhāṁ, kīrtana-jīva-māyā-devī, MUN CHEN DUK YIN PE THAI MUR DE SHUNG PO MUN THAI CHE THAI CHE PHAI MUN THAI DUNG MA THAI CHEN YANG DROP WEN YIN WAI TSE LOB NAM

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