It's a good couple. which I feel is that America is a very wonderful country, and has very positive feelings about the future of the spiritual path amongst the people of this country, and notices that faith and understanding are on the increase. I just want to know where is the one you're feeding?

[01:15]

I can't. You haven't find out any, no? Send the... Send the covenants. Can I have the covenants? What? Can I have the covenants? Can I have some of those? Well, where do you think it is? Yes. Well, sometimes I think that you borrow it, you know, like you call it the electricity. You borrow it. Yeah, you borrow it everywhere. You borrow it like you use it. How do you say nightmare? Shade? Shade poppy, so... [...] Shade pop

[02:33]

When I was young, I didn't know how to read. [...] So, no matter how much you look to see where is the mind, which indeed you have to look and try to find where is the mind. You won't find any location. You cannot come up with an answer to this problem of where is the mind.

[03:35]

And even the Buddhas and Bodhisattvas who have complete wisdom and very powerful powers of perception, they've never been able to say where is the mind, or what color it is, or what shape it is, what size it is. or anything about it in that way. And because of that, that's why the mind in essence is empty. Because it is beyond the descriptive characteristics of location, of size, color, shape, and so on. These are what are called descriptive characteristics. And because the mind is completely away from any realm that involves those kinds of descriptive characteristics, it is said to be emptiness. And because it's emptiness, it's said to be like indescribable. And by looking in that way, then you come to realize this nature of mind. That is what is meant by the realization of the nature of mind. Why are there so many deities in Vajrayana Buddhism?

[04:42]

Could you say something about the empowerment tomorrow? It's not up to you. It's up to you. It's up to you. I have to make some meditia, decorum, something like that. Oh. You need to go over there, sir. You need to go over here, [...] sir.

[05:43]

You need to go over here, sir. [...] You need to go over here, sir And so, Briefly, the reason why there's many different deities is because there's many different people. And people have many different kinds of qualities and attributes. And so the Buddha manifested all these different deities to be in harmony with all the different prerequisites of different people.

[06:45]

So different people are more inclined to one particular deity. However, in essence, they are all one. They're all the same. There's no, in essence, there is no divisions. And just briefly to describe what is the empowerment that will take place tomorrow, this is an empowerment that enables you to enter the Vajrayana path and actually practice the Vajrayana meditations as I've been describing. the practice, the deity of Chenrezig is the, like the, you have to imagine like the combined essence of all the compassion of all the Buddhas and Bodhisattvas personified in one deity. And that is the essence of Chenrezig. And so this particular practice is the supreme for giving rise to the

[07:46]

very profound bodhichitta of love and compassion in both the relative and alternate sense and is this and also is the practice which enables you to receive very rapidly the blessings and wisdom which both sufferers. That carpet was made of white. It was made like this. It was a tablecloth. It was made like this. [...]

[08:49]

This teaching and empowerment of Chenrezig that will take place tomorrow belongs to the Anuttara Tantra, which is the supreme class of tantras. And it contains within the practice a great emphasis on the consummation stage, which is the Mahamudra itself. So this particular practice, this particular kind of version of Chenrezig, of which there are many, that belong to all the different classes of Tantra, is known to be the union of great compassion and Mahamudra. So over the weekend we'll deal with all of the aspects of the meditation As we view all of reality as the great palace of bliss and perfection, and we experience being suffering, we witness suffering, people for instance getting injured, how is it possible for us to rejoice?

[10:42]

I can understand how we can be compassionate, if the teachings all say rejoice, be rejoiceful all the time. I was born in a village in a small [...] village in a You don't want to change your mind, you know this? Then, don't have fear in your mind, and also, not fighting, you take care of yourself, you [...] don't want to change your mind, you know this?

[11:48]

Then, don't have fear in your mind, and also, not fighting, you take care of yourself, you don't want to change your mind, you know this? Then In Chinese, it's called... [...] You have to apply some kind of skill with this type of view and if you could just think of yourself as a deity and all appearances, the palace of the deity and all beings as the emissaries of the deity and so on, then if you could actually realize that, then there would be no suffering anywhere.

[13:12]

But because we cannot, we're not really convinced, then we still have many impure appearances of suffering and frustration that happens to you and all others around you and so on. And so you have to think of yourself as the deity and all appearances, this illusory appearance and so on. But at the same time, when you actually feel suffering or somebody else actually feels pain and suffering, then you should apply certain thoughts like thinking that this is the fruition of negative karma from previous lifetimes. And you think, well, may it come may it be over with, with this particular experience of suffering. And when you see suffering, you think, you develop compassion and you think that may all beings be free from suffering. And you respond to suffering in these kinds of ways, as well as thinking of yourself as a devotee.

[14:15]

Thank you very much. One machine, one [...] machine So, over the weekend, to be empowered to receive the instructions, you have to receive the empowerment that takes place first tomorrow morning. So, if you just come to the afternoon sessions and the Sunday sessions, then what you will hear will be of no benefit because you haven't received the empowerment.

[15:19]

However, if you have received another Chenrezig empowerment previously, then this will suffice. It would be very good if you would all come to the empowerment tomorrow morning and go through the whole weekend and receive all the teachings. If you just receive the empowerment, that is also okay. It's okay to receive the empowerment and not receive all the teachings, but it's not OK to receive the teachings without the empowerment. Is that clear? Namaskar. [...] Dukkha, kundalini, sattva, bhakti, kivalita, tantra, dharmakaya, Sankhya, [...] kund

[16:42]

KUNDALA SAMBO JIGME YONDU SEM KENDREN NAMADE DONG MA YIN PO

[16:49]

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