And one would be freed from grasping at signs and... One will be freed from extreme views of emptiness and also Not just left to do just verbal repetition. And one would be freed from the trap of being, leaving realizations at the concept of verbal repetitions alone, and one would be freed from the trap of being caught up in

[01:11]

In meditations on voidness or just total absence, darkness. I don't know. We will reserve this for the future. That's what I'm saying.

[02:17]

If you want to be a monk, you have to be a monk. [...] We have to make sure that everything is in order. If everything is not in order, we have to make sure that everything is in order. We [...] have to make sure that everything is in order. There are many other types of

[03:41]

Doctrine teachings, for example, in the doctrine itself, there is the outer, what is called samdhi, the category of mind, the inner, the long day, the category of space, the secret, the category of secret instruction or pit instruction. Even within the Secret Instruction of Mengade Dupadesha, there is also the outer inner secret and even more unexcelled secret. And with that, for example, it is said that there are many different types of Dzogchen teachings, like, for example, there is one type of teaching that are given in the Pandita's approach that is relating to all the various teachings of the Buddhadharma. For example, like in the teachings of Longchenrabjam, ,, they are related to it, like in the Pandita's approach. Whereas, like in the is approach in the yogic style, or the approach. And here I have related very briefly, essentially, to the commentary on Tsingyuan, what I have so far taught you.

[05:06]

So we should stop here at this juncture, and afterwards, during the empowerment, we will perhaps find a time here and there for some question and answers. . No, no, no, no, no. Satsang with Mooji Satsang with Mooji

[06:35]

What is it? What is it? Yes, it is true. It [...] is true. Satsang with Mooji [...]

[08:13]

Om Niyam Bensam Guru Pema Siddhi Oh, oh, oh, oh, oh. Aum [...]

[09:58]

Hey [...] Jai Mahabandha Deva Jai Mahabandha Deva Jai Mahabandha Good night. [...] Jai Ramamuri Maharishi

[11:50]

I [...] The blessing or empowerment being given today belongs to one of the three inner classes of Tantra that we spoke of earlier.

[13:03]

These being Kepa Maha Yoga and Anu Yoga and Dzogpa Ati Yoga. And the empowerment or the blessing which is being given today of Padmasambhava belongs to the first class of the inner Tantras. That is the Kepa Maha Yoga. which has two divisions. This particular empowerment belonging to a category of Tantra called the transmission of Dukkhi. [...] When speaking about transmissions, especially in the Nyingma system, one speaks of three different types of lineages or transmissions, these being the long lineage which traces its source in the authoritative teachings of the Buddha himself,

[14:36]

and the transmissions of the short lineage, which refers to the classes of practices mainly based on the text of revelation or dharma, and the third transmission, which is the transmission and lineage which evolves from an experience of pure visions of a meditator, the profound visions. The empowerment which is being given today belongs to the third category, that is the category of the teachings of pure visions of great masters. And this pure vision was experienced by the fifth Dalai Lama. The fifth Dalai Lama's collected works are classified into three categories, these being the inner and outer and extremely secret teachings.

[15:55]

And the empowerment, the text which has been used for today's empowerment belongs to the third category, that is the extremely secret teachings. I received the transmission of this empowerment from Tathagat Rinpoche. And the commentary that I gave earlier on the practice of Dzogchen, the teachings on Dzogchen, the transmission I received from Dilgo Khyentse Rinpoche based on a commentarial text called Isilama. Isilama Transmission. The transmission of Isilama. Yeah, that's enough.

[16:57]

That's enough. That's enough. The reason why I am here today is because I want to tell you that I am very happy to be here. I am very happy to be here. I am very happy to be here. He was a great man. [...] As explained on the first day of the teaching, when engaged in teaching, it's very important on part of both the teacher and the students to develop the right attitude and motivation of listening to the teaching.

[18:04]

Now, in this case, for this empowerment, you... On the part of the guru, the guru has meditated on, prepared himself through certain meditations. So you should visualize the guru in the aspect of Padmasambhava's manifestation by Matheta himself, surrounded by the eight manifestations of Padmasambhava in the mandala. And on your part, the students should try to develop within your mind an altruistic aspiration to attain enlightenment for the benefit of all living beings. And also try to remind yourself, try to sort of reflect on the understanding of emptiness, try to bring it within your mind. your understanding of emptiness. And if you have little experience of doctrine, then try to bring about, even if it be a simulated experience of Rigpa awareness, Pristina awareness. And with these preparations in your mind, then you should receive this empowerment.

[19:07]

Namjoon, I want to thank you. I want to thank you. Generally, whenever I give empowerment of highest yoga tantra, I make one requirement on the part of the students in receiving, in taking the empowerment, that is, to have been practicing Buddhism for at least five years since taking refuge. But then there might be exceptional cases where individuals, although may not have spent that much time in the practice of Buddhism, Dharma, but might have from the depth of their heart, interest, appreciation and so forth in the profound teachings.

[20:08]

So among the audience here, those who consider yourselves as Buddhist practitioners should prepare your mind in the manner that I spoke of earlier. But those who do not consider themselves as Buddhist practitioners, they can participate in the empowerment only as a witness. Prior to the actual ceremony of empowerment, I will do certain recitations, offering of dharmas in order to expel the interferences for receiving the empowerment. Hmm. It might seem a little odd from one point of view, because as we have been talking earlier, that everything that appears to our mind and every phenomenon that exists are mere sport or display or manifestations of our pristine awareness.

[21:32]

But at the same time, we are here engaged in a practice where we are trying to expel interfering forces. And negative forces, which implies that there is a negative forces externally and something which we have to expel. But there is no contradiction between the two. In the past, when we were young, we would go to the temple to pray to the Buddha. We [...] would go to the temple to pray to the Buddha.

[22:34]

But there is no contradiction. Although all the phenomena, all the events, forces and so forth are mere sport or display and manifestations of our pristine awareness, Rigpa, but as long as we remain under the bondage and confusion or we remain... In the midst of our conceptual thought level, there is bound to be projections of negative emotions and externally appearing as interfering forces. And these forces do interfere in our spiritual progress, so they are to be overcome. But one should not have the notion that they are externally independently existent beings, but rather one should see them as one's own reflections of one's own reality. confused state of mind and even in the case of interfering forces which are in fact living beings but a practitioner who has a buddha chitta the altruistic aspiration and a genuine compassion

[23:59]

That practitioner's compassion towards the interfering forces, these beings, would be so overwhelming and powerful that it would even transcend the degree of compassion that these living beings themselves have for themselves. That was interesting. Um... I don't know.

[25:24]

I don't know. I don't know. Thank you. Next we will do the Mantle offering.

[27:08]

So more and more. More [...] and more. Zanji hindu midi boy, dungunanda hindu jemay, gyo narinamendan, gomnyandayami.

[30:07]

Oh, I don't know. I don't know. The government of Uyghur people, the government of Uyghur people, the government of Uyghur people,

[32:08]

The empowerment ceremony begins with the students, disciples making a request to the guru to confer the blessings. In order to protect the students from perceiving the mandala, you are provided a blindfold to protect you from that.

[33:43]

And then students are also provided a flower garland each, which is to be used, which is to be offered to the principal deity of the mandala when you are admitted inside the mandala. Akamberau [...]

[35:07]

Oh, that's right. That's [...] right. Since tantric practice is always a mayana practice, it should be proceeded by taking refuge in the Three Jewels in a unique way that is unique to mayana practice and also generate the altruistic aspiration to attain enlightenment for the benefit of all living beings. When I was young, I used to go to school with my friends, and I was very good at it. When I was young, I used to go to school with my friends. When I was young, I used to go to school with my friends. When I was young, I used to go to school with my friends. He said, if you want to go to the temple, you have to go to the temple.

[36:42]

He said, if you want to go to the temple, you have to go to the temple. He said, if you want to go to the temple. For that, first of all, you should visualize the object of refuge in front of you, all the Buddhas and Bodhisattvas, including the guru in the aspect of principal deities of the mandala surrounded with his retinue. and focus towards all of these objects of refuge in front of you, you should develop a very strong force of faith within your mind. There are three different types of faith. It is being a faith of admiration and then faith of conviction in the power of all these objects of refuge and faith which aspires to attain the very state, the very same state yourself.

[37:42]

We have to understand the meaning of the word. We have to understand the meaning of the word. We have to understand the meaning of the word. And then imagine yourself being surrounded by all sentient beings in the aspect of human beings, in the form of human beings, and then focused on them, cultivate strong force of compassion, a feeling of unbearableness towards their fate of suffering. And reflecting upon their suffering nature and compassion induced by reflecting upon their impermanent and transitory nature. And also a strong force of compassion induced by reflecting upon their non-inherent and empty nature of the sentient beings. So reflect upon these facts and generate within yourself a very strong force of compassion.

[39:09]

This is the name of the temple. [...] This is called Taibai Chang. This is called Taibai Chang. This is called Taibai Chang. This is called Taibai Chang. This is called Taibai Chang. Induced by these two factors of mind, that is, the faith towards the Buddhas and Bodhisattvas and mandala deities, and strong force of compassion towards all the other sentient beings, induced by these two factors, you take refuge in the three jewels, Buddha, Dharma, and Sangha. And... Especially induced by your compassion, you generate a genuine wish that all sentient beings be free of suffering.

[40:25]

And induced by your faith, you develop the conviction that it is only in the in the object of refuge such as Buddhadharma and Sangha lies the full capacity and power and ability to bring about the fulfillment of that aspiration that all sentient beings be free from suffering. So through such realization you generate a genuine aspiration, a spontaneous aspiration, a non-simulated and spontaneous aspiration to attain a completely enlightened state for the benefit of all sentient beings. And repeat after me. dādā ṭu ṭu ṣiṃ jñānaṃ cāṅ chū pār tō dekṣu chī nāma dekṣiṃ tīpé gu guñ chū sūṃ dhīrāṅśena dādā ṭu ṭu ṣiṃ jñānaṃ cāṅ chū pār tō dekṣu chī

[41:34]

In the past, there was no such thing as Samgyetpa. In the past, Samgyetpa was called Sam Sangpojit, which means Sam Sangpojit. In the past, Sam Sangpojit was called Sam Sangpojit. In the past, Sam Sangpojit was called Sam Sangpojit. Now, this going for refuge in the three jewels should be followed by generating an altruistic aspiration of bodhicitta, the mind enlightenment. And do this repetition after me. When you do the recitation, you should think that... And not only will I generate this altruistic aspiration, but also I will put that ideal or principle into proper action, into action. And inshallah, I engage in the bodhisattva's deeds with such a sense of commitment in your mind.

[42:53]

If you take, if you generate the bodhicitta, it will be very powerful. Insha'Allah. And then it is in such attitude you take the Bodhisattva vows. When speaking of bodhisattva vows, there are many sources for the numbers of bodhisattva vows. All of them, when combined together, one finds mention of 18 root vows and 46 secondary vows. These should be acquainted and practiced properly. Mm-hmm. In short one should think that

[43:58]

uh... in order to engage into a tantric practice i have to take uh... sorry in order to uh... engage into a practice i have to first of all generate the buddhichitta the altruistic aspiration to attain enlightenment and then uh... if i follow that generation of the buddhichitta by taking a pledge and vows of the buddhisattva my sense of commitment in my practice will be all the more forceful and greater and It's for that reason I'm taking the Bodhisattva vows. What do you think in such terms? So on your part, from the depth of your mind, you should have three factors, that is, three motivations, these being desire or motivation to generate the bodhicitta within your mind and the desire to, the wish to take the bodhisattva vows and the wish to commit oneself

[45:33]

in engaging in the bodhisattva deeds, bodhisattva's way of life. Aya. Aya. When you finish the last line of repetition, the third repetition, you should imagine that at that point you have received within your mind a complete set of bodhisattva vows.

[46:43]

With that, you should repeat for the third time. In the middle of the night, when the sun was about to set, the sun was about to set, and the sun was about to set, and the sun was about to set, the sun was about to set, And he said, I don't know.

[47:47]

Generation of such a bodhicitta with such sense of commitment is said to derive great benefits and merits. Nagarjuna says in his Ratnamala, Precious Garland, and also Shantideva says in his Bodhisattva Chara Avatara, that for a practitioner who has generated bodhicitta with such a sense of commitment from the depth of his or her heart, Not only when the person is engaged in the Bodhisattva's way of life and Bodhisattva's deeds with the mindfulness of his or her pledge, but even when the person is asleep, his merits always increase. That is a... That is a... Next is taking the tantric vows.

[49:02]

The verses which will be recited, in short, says that I shall observe the general commitments, the common commitments of the five Buddha families and the individual commitments and pleasures of the individual Buddha families. Eat after me. There are more than 3,000 people in the city of Guangzhou. [...] Thank you.

[50:36]

During the second repetition, as explained earlier, you should visualize all the Buddhas and Bodhisattvas and Mandala deities the principal deities, the guru in the aspect of principal deities in front of you in this space, above in this space, and also visualize all the great tantric masters of the past and reflect upon their great examples and develop a deep sense of commitment from the depth of your heart to follow in their footsteps by taking the tantric vows and engaging in the tantric practice properly. So with such sense of commitment, then you should repeat after these verses for the second time. That's right.

[53:43]

That's right. That's right. When you finish the last line of the third repetition, again imagine that you have received a complete set of tantric vows within your mind. Thank you.

[55:10]

Oh, that didn't... Next is the actual entry into the mandala. So when the guru deity says , then you should imagine being admitted into the mandala. Now, visualizing that you are making prostrations to the mandala deities with your palms folded, repeat after this. Next is placing the students in the place of secrecy.

[57:23]

If time permitting, the guru at this point is supposed to distribute the nectar, the water from, the consecrated water from the conch to all the students. But since we are short of time, I won't be doing that. Next is invitation of the wisdom beings. This showering of the wisdom beings has to be done by retaining the taste of the nectar on your tongue.

[59:03]

Now to perform the following visualizations. Now keep your spine straight. And your two palms are folded at the level of your navel in a meditative position. And retain a taste of the nectar on your tongue. And this is the physical posture that you have to adopt. I don't think it's a good idea to do that. I don't think it's a good idea. I don't think it's a good idea to do that. The visualization which is being described has to be performed when the guru actually engages in the particular ceremony where you will find that the ritual symbols and the instruments will be played.

[60:37]

The visualization has to be performed at that point. But I will explain it earlier. Now you have to retain at that point while doing the visualization a vast breadth at the level of your navel. At the level of your heart. The downward avoiding wind being drawn upward and then from the upper point of the channel you draw down your breath and at the level of your heart you retain a vast breath. This heart should not be confused with the physical heart which pumps our blood, but rather one should refer it to the point, sort of a midpoint of your center channel, where normally we visualize the channel wheeled chakras.

[61:39]

Now, the kind of posture that your mind has to adopt for that, first of all you have to reflect on the meaning of emptiness. Now this emptiness is the type of emptiness that is being spoken both in sutra and tantra. Now this mindfulness or reflection on emptiness serves as a cause which conditions you to, which induces you to dissolve even the appearances of oneself. I don't know what to say.

[63:00]

I don't know what to say. now motivated by the strong sense of compassion towards all sentient beings now contemplate on emptiness reflect on emptiness thinking that not only myself not only myself but all sentient beings and all living beings all phenomena and events and so forth lack empty lack inherent existence they are ultimately they do not they are not Inherently existent and they are not independently existent and contemplate on the empty nature of all phenomena.

[64:02]

That's it. Now, if we search for the essence of the label person or human being or sentient beings and so forth, it is not to be found. This is quite similar to the kind of awareness, the kind of conclusion that even scientists arrive at when they search for what is consciousness and what is mind and soul. Same is true of physical matters like the material things. If we search for the essence of the label, we will find that they are composed of their parts and if we carry the investigation further and try find what the parts are, again they are composed of their own elementary parts and so on, even ultimately arriving at a point where you don't find anything that is inherently existent or objectively existent.

[65:32]

Now the same is true of what we highly regard as a great experience like the clear light experience. Clear light experience is nothing other than a collection of different instances. Now if we search within the instances which compose such an experience, we do not find essentially what is called clear light. The same applies to the emptiness itself. If we were to search for the essence of the label emptiness, if we subject emptiness also to this kind of ultimate analysis, it's not to be found also. So this kind of analysis, as a consequence and as a result of all this kind of analysis, we find that there isn't any phenomena, a single entity or a single phenomena, which if we subject it to such ultimate analysis, something that it's not to be found, it's unfindable.

[67:08]

But then the question is, does that indicate that things do not exist at all? But then this is not the case, because things do exist, because they exist, they do matter for us, they are related to our experience of pain and pleasure, happiness and unhappiness, therefore they do exist. Now, if it's the case that phenomena do exist as established by our experience, as we can feel, perceive, and so forth, if phenomena do exist, but at the same time, they are unfindable when they are sought in such a manner, then the question is, what is the manner in which they exist? What is the level or manner in which these phenomena exist?

[68:15]

And the only alternative for the phenomena to be existent is that they exist only at a conventional level, a related level. They exist by the force of nominality. At the nominal level, they exist only by the force of convention. Today, in India, we have a lot of people who want to go to the temple, but they don't want to go. They don't want to go to the temple, they don't want to go to the temple, they don't want to go. This demonstrates the fact that there is a disparity, a great disparity between the way things appear to our mind and the way things exist in reality. Although things exist in reality as mere labels, designations imputed, Oh, this is what we have been taught in India. And that very nature that things do not exist as they appear to us is the emptiness, which is the ultimate nature of the phenomena.

[69:41]

So let us do a meditation on this emptiness as far as our understanding can extend. That's why I'm saying that we should not be afraid of anything. We should not be afraid of anything. We should not be afraid of anything.

[70:43]

We should not be afraid of anything. We should not be afraid of anything. We should not be afraid of anything. In the past, there was no such thing as a temple, but now it is a temple. In the past, there was no such thing as a temple, but now it is a temple. In the past, there was no such thing as a temple. In the past, there was no such thing as a temple. Now, not only these phenomena, like inherent, existent, and there is a disparity between where things appear to our mind and they exist, but also, speaking from the point of view of subjective experience of clear light, we find that all of these different polarities that we speak of, good and bad, the conventions like good and bad, high and low, and so forth, negative and positive, these are all conventions or concepts

[71:59]

that are created or that are manifested from the primordial nature of the mind, clear light. And it is only when this natural state of the mind of clear light, when it's preserved, that these different concepts arise, giving rise to negative emotions and so forth. So when seen from an experiential point of view of a clear light, Although these negative states of mind do appear to us as enduring and lasting and permanent, but they are not so. So from that point of view, again, there is a different level of disparity between where these conscious experiences appear to our mind and where these are, and these exist. Mm. In fact, in the past, there was a lot of talk about this. There was a lot of talk about this. This is what I want to say.

[73:00]

Now, having developed this kind of understanding, the understanding of emptiness, and also understanding of this primordial nature of mind being empty of circumstantial conditioning, now, that very understanding that even it be a simulated one, now this should be at the level of your mind, in your imagination, this experience, understanding of emptiness should be, that very awareness itself should be generated into the deity. Thank you very much.

[74:07]

Now this awareness of emptiness should be generated into deity as I explained earlier. Now the stages through which you generate into deity is that first you transform that awareness into a blue letter HUM, a blue HUM. And that blue whom eventually transforms into a blue Vajradhara, one face, two arms, holding Vajra and bell, embracing a consort, his partner, Ishi Tsojil. who is holding in our hands a curved knife and a skullcap. That was in that. Hmm. I am the leader of the army.

[75:40]

I am the leader of the army. I am the leader of the army. But today, I am very happy to be able to speak to you. I am very happy to be able to speak to you. Now, in yourself, in the form of this Vajrataram, embracing his consort or partner, Ishi Tsogyal, at your heart, at the level of your heart, you should visualize a red Vajravarahi, about four finger widths in size, in height, holding a curved knife and a skull cup and dancing with great joy.

[76:54]

He told me, he [...] told me, Now, at the heart of Vajravarahi, who is at your heart, at her heart you should visualize a red symbol, a sign of immutability, yung-dung, at the center of which you visualize a syllable, bam, and on the four corners of the symbol, At the center of which you visualize the syllable PAM. And at the four corners, you visualize the letters HA, RI, NI, SANG. Sorry.

[78:17]

Sorry. There are three kinds of yams. One is called yam shi. The other is called yam shi. The yam shi is called yam shi. The yam shi is called yam shi. There are three kinds of yams. The first one is called yam shi. In this way, we can see that there are many different kinds of people. There are people who are good, and there are people who are bad. There are people who are good, and there are people who are bad.

[79:18]

There are people who are good, and there are people who are bad. [...] He was a great man. He was a great man. He was a great man. When I first came to China, I didn't know how to speak Chinese, but I knew how to speak Chinese. [...]

[80:20]

I knew how to speak Chinese. I knew how to speak Chinese. Now, having done this visualization and at a point when the guru pronounces yam, at that point you should visualize that by the force of his, having pronounced that syllable yam, it activates within your body. The elements of wind which pervades your body is activated and this pushes up the Vajravarahi at your heart up to your mid-brow, where the immutable symbol, the swastika at the heart of Vajravarahi, swirls anti-clockwise very violently, thus inducing within you an experience of great bliss. which at the same time is mindful of the emptiness of all phenomena and also the perception of all phenomena as mere sport and display and manifestations of the clear light, a basic clear light.

[81:29]

This dual understanding, the dual realizations of this dual nature, That things are empty and also manifestations of this clear light is important because this type of realization, this realization opens your mind or heart in receiving the blessings from the guru. Yeah, that's enough. Yeah, push this off. One part of it singing in Tibetan

[82:58]

You know, I don't want to do it. I don't want to do it. I don't want to do it. Thank you. So, what does it mean?

[87:11]

In the past, there were many people who were interested in learning the language of the Nara people. The Nara people were very interested in learning the language of the Nara people, and they were very interested in learning the language of the Nara people. When I was young, I used to go to school with my friends. [...] In the past, there was no such thing as a temple. In the past, there was only a temple, a temple, and a temple. In the past, there was only [...] a temple.

[88:40]

In the past, there was only a temple. In the past, people used to go to the temple to pray. But now, they don't go to the temple to pray. Now, they don't go to the temple to pray. So, if you want to do good deeds, [...] if you want to do good deeds In this way, we can understand the meaning of the word, and [...] the meaning of the word,

[89:46]

So, it is in this manner you receive the blessing. Now, when talking about blessing, one should keep in mind that the very term blessing, or in Tibetan, the Tibetan original term is shinlap. and jinn means magnificence and love is jinn also has the the connotation of being transformed and love is a way so it's it's um what is implied here is that by the magnificence or transforming power that is in the highly realized being the person who is receiving the blessing is transformed into an advanced state. And here, when receiving a blessing, one should not have the notion that something totally new is being input within this metal stream of the recipient. But rather, what is being done is that...

[90:58]

inherent qualities that are within the mind of the recipients such as the basic seed for the eventual arisal into the four into the four kayas dhammakaya sambhogakaya nirmanakaya and so forth the the potential the The primordial seed for the eventual arisal into these four kayas of the Buddha is being activated by the interaction with the highly realized master, highly realized being. And through that interaction, that seed or potential is activated so that the obscurations, the negative delusions and so forth, which obscures it, which prevents it, which hinders this seed from being, this potential being realized is being removed gradually. So one's understanding of receiving blessing should be understood in such a manner. Yeah.

[92:00]

This is the way to do it. This is how you do it. And then next you toss the flower which has been given to you inside the mandala to emphasize the point that we possess within ourselves innate seed or potentials for the complete enlightened state, the attainment of the four kayas of the Buddha. Thank you. Now when Dzogchen Rinpoche tosses the flower and the mandala on this tree, all of the audience should visualize, imagine throwing the flower at the same time.

[93:03]

Repeat after me.

[93:20]

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