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 to the top of your head, to the crown of your head, and instantaneously, your own body, voice, and mind become non-dual with the enlightened body, voice, and mind of Vajradhara, your teacher. You also, in this way, receive at once the four initiations, that is, the four initiations that accompany a tantric encampment, a major tantric encampment ceremony. These are the Vajra's secret the vows initiation, the secret initiation, the knowledge of transcendent gnosis initiation, and finally, the fourth initiation.

[01:10]

The four obscurations are clear. What? That is the obscurations or impurities of body, voice, mind, and the totality of 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 kherin, the path of completion, dzokren, the sandalit-tamponniyati, chikudukare, plavet-tukare, lingvarye,

[02:18]

I don't know. I don't know. Okay, the first part is that of The process of creation, kirin.

[03:23]

The second is not jokarin, process of completion, like the chandali. The path of chandali, T-H-A-N-D-A-L-I. And the third path is that of, hmm, what is that? Sanskrit? What? Is the path of Dutta? or dhuta the path of the messengers we're purposely not giving you much information okay the fourth path is the path of mahamudra

[04:35]

All right. And then, as a result of meditation on these four paths, you will attain the perfection of Buddhahood, which consists of the four aspects of enlightenment, or the four kayas, as they are known, the four bodies of enlightenment, four aspects. These four, you know, are the... Dhammakaya, 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

[06:02]

recognizes the non-duality of the emptiness and luminosity of your own mind. 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.

[07:14]

If they are performed correctly and sufficiently, you will accomplish also all the duties of a bodhisattva and obtain the benefits of the bodhisattva-hood and buddhahood 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 the uh the tk bardo this was indicated or this was uh emphasized by the great sachin kuginindo himself in certain of his meetings

[08:19]

I don't want to go back to the past. I don't want to go back to the past. I don't want to go back to the past. Lombard is a very big country. [...] So, you know, I don't know.

[09:29]

I don't know. I don't know. I don't know. He said, I don't know. He said, I don't know. He said, I don't know. Thank you. 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-dharma-hasvabhava-suddho-kham.

[11:25]

At this point, you may optionally perform the detailed practice of the five the detailed practice of five particulars of this Meditation of Purification Through Intonation. These are described at the top of page 8 in your manual. However, these five particulars of practice are, according to the great Jamyang Kim Su 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,

[12:40]

which is described in the first double-spaced paragraph on page 8, which begins, Everything becomes naturally pure emptiness. Please. 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. you are to remain for a few moments in meditation upon that state of emptiness, in which nothing whatsoever obtains.

[13:56]

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, the very spot you occupy, there suddenly appears the Radiant letter Pong, 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

[14:57]

the white syllable A, which also undergoes a sudden transformation and reappears as the radiant disk of a moon. That is, it lies flat in the heart of that lotus. In the center of that moon disk stands the white syllable P, which is the quintessence of your own consciousness. Visualize that boundless rays of light shine forth from this white syllable free 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 mentioned in the mandala offering and so forth.

[16:17]

visualize further that other boundless rays of light stream forth from this white syllable free, 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 the animate world, that is, all beings, throughout the universe, all beings who inhabit the universe, are themselves transformed into the bodhisattva Avalokitesvara.

[17:26]

Nityāyāsacca-varādhi, mūṁhi-kāpa-tukye ca mātātātā, mūṁhi-kāpa-tukye ca mātātā, There's a lot of people in the United States who have been in the military for a long time. They have been in the military for a long time. They have been in the military for a long time. They have been in the military for a long time. I don't let them see it. It's really bad. You need a lot of things. That is good. You can do it. Yeah. Well, that's good.

[18:31]

Thank you, thank you. Thank [...] you. That is it. It's just an interesting thing. You can't do anything about it. [...] When I was in the army, I was in the army. [...] When I was young, I used to go to school. I used to go to school.

[19:33]

I used to go to school. [...] And then, swadhu. And then, he said, I think that's right, you know. Yes. And then, he said, I think that's right, you know. Yes. And then, he said, I think that's right, you know. And then all of a sudden, it's like, boom, [...] boom.

[20:34]

They will rip the jail to knock it down and to jail the church. They might not know what jail is, but they will rip the jail to knock it down and to jail. Rip the jail to take power. And then, they will go on and do all sorts of things, and they will go on and do all sorts of things. They will go on and do all sorts of things. I said, yes, I will do it. [...] He said, I don't know. I don't know. I don't know. That's how, that's how, when you don't want that, when you just let it happen, you just let it go.

[22:11]

When you talk to someone, you just let it go. [...] And then, you know, you know, you know, you know, you know, you know, you know. I don't [...] know. That was the end of it.

[23:28]

He had thrown the horse, and then he went to go up. And then he had to do like this, and he did it. I don't forget. I'll get to it. Maybe you'll get it. And then, he came to the floor, and he said, I don't know, I don't know. [...] Yes. That's it. That's it. [...] I have to go to the hospital.

[24:29]

I need to go to the hospital. [...] So I said to him, I don't know what you're talking about. I don't know what you're talking about. I don't know what you're talking about. I don't know what you're talking about. He was a very good man. [...] I'm very good at it.

[25:52]

I'm very good at it. There are people like us who have lived in this country for a long time. We have lived in this country for a long time. We have lived in this country for a long time. We have lived in this country for a long time. When I was a child, I used to go to school. When I was a child, I used to go to school. When I was a child, I used to go to school. I used to go to school. When I was a child, I used to go to school. If you don't know how to do it, [...] you don't know how to do it.

[27:15]

Yeah. Yeah. He said, I don't know. [...] I don't know. I don't know. I don't know.

[29:04]

I don't know. I don't know. See? See? I think what's so great about the whole generation is that they're not giving a show. No. Like, they don't talk about it. They don't talk about it. Some of them [...] talk about it. He said to me, he said to me, he said to me, When I was a child, I used to go to school with my mother.

[30:33]

My mother used to go to school with my father. [...] When I was a child, I used to go to school. I used to go [...] to school. When I went to the hospital, I was very sick. I had to go to the hospital. I was very sick. I was very sick. I was very sick.

[31:33]

If you want to know how to do it, you have to know how to do it. If you want to know how to do it, you have to know how to do it. If you want to know how to do it. So, we have to take care of our health. We have to take care of our health. So, we have to take care of our health. Dja Nga, Nga Dung, Bok Chia, Seng Nguyen, Ong Nguyen, all of them, [...] We have been doing this for many years.

[33:12]

We have been doing this for many years. We have been doing this for many years. We have been doing this for many years. And it gave a lot to the traditionalist religion in the ancient time. That was the direction of religion at that time. And then, Maitreya Buddha, [...] Okay. Okay. Thank you Richard.

[34:31]

This meditation of purification through emptiness, 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 Ramuji has given just now are identical.

[36:21]

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

[37:35]

Or let's see. Let me see too. All right. The Bodhisattva has a single face and four hands. The palms of his first two hands, that is, the top set of arms, his first two hands are joined at the heart. What are you doing? It's okay. Good day.

[38:45]

Alright. Thank you. The palms of the first two 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 the 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 Tonga 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 a 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. It glows loosely in long curls, long tresses, not curls, just long tresses. He wears upper and lower garments fashioned of celestial silk.

[41:00]

That is the kind of silk that gods wear, the five cardinal colors. He is adorned with all the jewel ornaments, that is, the crown ornaments, earrings, armlets, bracelets, anklets, and necklaces. His feet are crossed in the full Vajra posture, or the full Vajra. posture of meditation, and he has as his backdrop, your text has a backdrop of moonlight. It should be a backdrop of a moon. There is a radiant white disk of the moon. against which he is, which forms the support for his throne.

[42:06]

Now, the purpose, let's see. There you go. As the great Jetson Tapa Jensen stressed, the visualization of the Deity, which is performed with great clarity brings swift results. Therefore, this process of creation is of utmost importance.

[43:13]

If the visualization of the deity is mastered in all of its details with great attention and painstaking clarity, the results the results one seeks through meditation will quickly follow. Otherwise, those results will be long in coming and of lesser impact. The intent of this this process of creation is to bring about a state of yogic non-duality between oneself, known technically as the samaya-sattva, and the deity, known as the jnana-sattva, that is, the

[44:22]

that is the yogi and the deity. Now, according to the tradition of the great sage Virupa, the meditation, this part of the meditation can be analyzed in terms of four, um, four steps. And these are... Okay, Lama Pemi, you have to help me. What is, how do we translate mianpa, nye-mian, druppa, and drupche in English? Just four words. Okay. Oh, how do you... Lily. Thank you. Hmm.

[45:54]

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

[47:21]

the summoning of the Deity, the jñāna-sato. And the fourth step is that of … means great achievement where non-duality with that Deity is achieved. All right, so following the tradition of Viruva, you have the instructions that follow on the bottom of page 8 and the top of page 9. 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 omnipresent.

[48:41]

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 mantra of summoning, as it is given here in Sanskrit, Om Vajrasamaja, 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 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 this one recites this mantra, Aum Vajrasamaja, which means basically Aum is simply a... What's it? Goche. What is it? Goche? Vajra. [...] 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. Lelis [...]

[52:08]

Yes, can I take it? Yes. 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. 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. As it says in the Landre that it is possible to know all things through knowing one thing.

[53:44]

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 9, where with the... I think I didn't do it. 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.

[54:55]

You can receive those instructions both from Lama Pema and Lama Kalgyal. They have received the complete instructions from Rinpoche and will 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 I recite the mantra, ca hung bam ho, which follows. These are the four, and each of these four syllables should be accompanied with the appropriate mudra through which non-duality is achieved with the Deity. This mantra, the mudra that accompanies this mantra can also be described to you in detail by our two lamas.

[56:11]

I don't know. [...] Yes. Yes. Yes. [...] And then I went with my brother, and he said, two, three.

[57:36]

And I said, come. [...] That's right. That's right. I don't know what you're talking about. I don't know what you're talking about. I don't know what you're talking about. No, no, no, no, no, no, no, no, no.

[58:54]

I don't know if it's true. I don't know. [...] But I don't know. I [...] don't know. We don't want to go there.

[60:25]

We want to go there. We want to go there. We don't want to go there. We don't want to go there. Yes. Thank you. Yes. The instructions, again, follow those found in the top of page 9.

[61:40]

Beginning with the words, light again shines from the free in my heart and invites the yidams and assembled deities of the mandala, connected with four classes of tantra together with an assembly of Buddhas and bodhisattvas. They are absorbed nonduly into me and I become the embodiment of all yidams. Imagining this is the entering of the wisdom aspect of the Deity, the branch of attainment. All right. Again, you visualize that light shine forth from the free within your heart to invoke... What does this mean, the deity of initiation? What does it mean? Yes, where it says, the deity of initiation, My Root Guru,

[62:43]

This should be understood to mean that 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. That is, Red Amitabha, 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.

[63:53]

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. And in response, Amitabha says, Om Sarva Tathagata Abhishekate Samayi Shree Hum. Is there only one? He has the others, right? The others are with him. Is it? They all are there. And he's the only one who pours. The others don't pour. Just do it. All right. What's that? Why do you say Vajradhara? How good Vajradhara is? Yeah, well... Okay.

[65:04]

Guru is Vajradhara and Tantra, and here it's just the Guru and Vajradhara in the form of Amitāyus. Then visualize that he responds and simultaneously pours water from the vase over the crown of your head. 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 disc upon which one's own teacher sits in the form of Amitabha, the head of your particular Buddha family. As Avalokiteshvara belongs to the Buddha race or the Buddha family of Amitabha,

[66:07]

it is appropriate that you visualize your teacher as Amitabha while visualizing yourself as Avalokitesvara. 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. they approach in the form of amitābha and are nonduly 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 as being also a kind of initiation process.

[67:15]

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. That is, 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, Om Guru Sarva Tathagata Arya Avalokiteshvara, and then

[68:31]

Thereafter recite simply, Argam Pratice Swaha, Padyam Pratice Swaha, Pushpe, 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. 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 Yes. So visualize that these offerings and songs of praise are performed by the offering goddesses who again are reabsorbed into your hearts. Little searcher. So, I'm going to ask you a question.

[69:50]

I'm going to ask you a question. [...] I don't know. I don't know. I don't know. I don't know. I don't know. Pāṅcuk tuje caṅba, śrīla is nāya hai saṅgā. Yes. Mārtyāra saṅgā.

[70:50]

Deva śyānta-vṛtti caṅgā, saṅgīṁ ādhyāla tāṅgī caṅgī, saṅgīṁ itto nipa-drukṣaṅgī, itto nipa-drukṣaṅgī. Yes. Kovā caṅgā in the nāme, in the māyā, in the dāme, in the dhāma, saṅgā caṅgā [...] Yes. Yes. Yes. That is what it is. That is what it is. And this is the first time that no one has been able to understand it. That is what it is. And this is the first time that no one has been able to understand it. And this is the first time that no one has been able to understand it. And this is the first time that no one has been able to understand it.

[71:52]

And this is the first time that no one has been able to understand it. [...] to be in the same position I don't want to be short in life. That's the beauty of it. That's the beauty of it. It looks. [...] If you don't have money, [...]

[72:55]

When I was a child, I used to go to school. I used to go to school. When I was a child, I used to go to school. When I was a child, I used to go to school. Yes. Yes. He said, I don't know.

[74:04]

I don't know. [...] Now we want to get out of the country. Yes. Yes. Yes. Zengi like to show his hand. When he came back to the garden, he said, Zengi, where are you going? I said, I'm going to the garden.

[75:05]

He said, where are you going? I said, I'm going to the garden. He said, I'm going to the garden. I said, I'm going to the garden. He [...] said, I'm going to He said, if you want to go to the temple, you have to go to the temple first, and then you have to go to the temple, and then you have to go to the temple, and then you have to go to the temple first, [...] and resin down your voice, and then the gemalas, and then the joram, [...]

[76:06]

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 called here, actions following creation as the deity. This has four parts. There are four steps to this practice.

[77:28]

Firstly, focusing the mind on the divine pride, focusing the mind on... Secondly, focusing the mind on 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 in 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. one should have a complete sense of oneself as a pure being, as being none other than the bodhisattva of great compassion, Avalokitesvara.

[78:42]

As it was said that... Who said that? As it is said in the Vajrapanchika Tantra, the one who One who identifies with the Buddha quickly becomes the Buddha. This is because it is the antidote, the remedy to egoism that is the cause of our experience of worldly existence.

[79:51]

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, all of our interpretation of experience is filtered through the delusions that attend this belief in the reality of the ego.

[81:04]

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. We achieve Buddhahood through identification with our Buddha nature. So this is extremely important. Then one continues with the, at times you may want to

[82:08]

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 of being the deity, visualize yourself as having his form in general. Sometimes you may want to focus upon the particulars, the qualities of his body, it's white, 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, the teacher may tell you now to focus on one or another or all of these, or you may exercise your options in your sessions of practice.

[83:09]

Right. 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 10. Briefly, in my heart surrounding the white syllable three upon the moon disc is the six-syllable mantra rosary resounding with its own sound. Light rays shine from it to 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 dharpas, the dakinis, the dharma protectors, and the wealth beaters."

[84:43]

What? Top of page 11. 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 not merely absorbed into the mantra rosary, which you are to visualize within your own heart. 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,

[85:48]

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 influence. 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.

[86:59]

May we be blessed quickly to achieve the supreme attainment of Mahamudra, the level of Noble Avalokitesvara. And after reciting this prayer, it's also customary to place your rosary on the crown of your head. After you've recited this prayer, first you breathe 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,

[88:03]

you should then conclude by reciting the verses of dedication of merit, such as those available in these booklets, the one that begins, Justice, Valiant, Magistrate, and so forth. So, next, Next week we will turn to the second stage of the main 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... What happens? The generation dissolves into light. Where does that come?

[89:06]

After that. What about the prayer? After you do this. 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, as Chenrezig, that is, 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, your entire form dissolves into light and is absorbed into the central letter pre within your heart. That too fades upward and finally vanishes into emptiness. Again you reappear as the bodhisattva Avalokitesvara, who is adored by the three sacred syllables White om at the forehead, red at the heart, and blue hill at the heart.

[90:18]

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 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. Rinpoche requests that When you come to next week's discussion of the process of completion, that you come prepared.

[91:21]

That is to say, bring your minds with you. So, spend this weekend searching for your minds. What is the nature of the mind with which you are endowed? Is 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. So search diligently and bring your mind when you have found it. Alright, this will conclude our evening session. I love you.

[92:32]

Thank you.

[92:58]

@Transcribed_UNK
@Text_v005
@Score_29.79