Since the flower fell in the south, the Buddha family, that one has vicinity, is Ratnasambhava. Now imagine that the flower which you offer to the Guru Deity is blessed and returned while doing so, imagine that ignorance which obscures your eye of wisdom is removed as

[01:54]

Now having removed the blindfold, that is the red ribbon, imagine that you are being introduced to all the aspects of the mandala including the deities that are residing in it. Now imagine that you are being introduced to all the aspects of the mandala including the deities that are residing in it. Repeat after me.

[03:39]

Namo Shakyamuni Buddha, Shakyamuni Buddha, Shakyamuni Buddha In this empowerment there are twenty empowerments involved. These twenty empowerments are associated with the five initiating substances. These being the consecrated vase, skull cup, mirror, tatorma, that is the ritual cake, and image of Ratnasambhava.

[04:57]

And each of these initiating substances, they are touched at four points of your body, that is mid-brow, at your throat, heart and navel. And when these initiating substances are touched at the four points of your body, one should imagine receiving four empowerments. These being vase empowerment, sacred empowerment, wisdom knowledge empowerment and the word empowerment. These four empowerments such as the vase empowerment, sacred empowerment, wisdom knowledge and the word empowerment are empowerment which initiates you in purifying the individual sense of body, speech and mind respectively. And the fourth one, purifying the negativities and hindrances that prevent you from realizing the union or unified nature of body and speech and mind.

[06:10]

I will now recite the four empowerments. Imagine that the four parts of your body are being touched by the boss. Imagine that you are being touched by the four parts of your body.

[07:19]

Then, imagine that your heart is being touched by the four parts of your body. Imagine you are being touched by the button of someone else's butt. For example, if you go to the temple, you get the blessings of the Buddha, and then you get the blessings of the Buddha. If you go to the temple, you get the blessings of the Buddha. Go on, Tao-Fu. Shob. Om. Baidal-guruk. [...] Bhala. Ah.

[08:21]

Ta, this is a laya. Duryodhana Sundara. Nilongi. The other is to be careful of your view about the Buddhas and Dalai Lama. If there is any judgment or falsehood in the present life, then I can not help you. But if I can not help you, then I can not help you in the future. Now, when the cindura, that is the orange, when the cindura, which is the orange, when

[09:53]

it is on top of the mirror is being handed around, you should take a pinch with your left ring finger and mark your mid-brows, your throat, heart and navel. Do we need to take a break? Perhaps within half an hour we'll be able to finish the empowerment. Shall we take a break here or not? No sir.

[10:53]

Next is the four empowerments based on the initiating substance dharma is being given and when Lama performs the gesture, you should imagine the four parts of your body being touched by the dharma and visualize receiving the four empowerments associated with it. Now, at the place where the dharma is, the ritual cake is, you should visualize the entire mandala deities of Guru Padmasambhava, the Padmasambhava, surrounded with the eight manifestations of Padmasambhava. Now visualize the eight manifestations of Padmasambhava.

[12:37]

Now visualize this image of Padmasambhava as a wisdom being, living Padmasambhava, and when it is touched at the four points of your body, visualize receiving the four empowerments associated with it. Now visualize this image of Padmasambhava as a wisdom being,

[14:04]

Now visualize this image of Padmasambhava as a wisdom being, Now, in order to stabilize the initiations, empowerments that you have received so far, the next, there is a stabilizing empowerment of the deities is performed. At this point, you should visualize a replica of the eight manifestations of Guru Padmasambhava and also the Padmasambhava Tantra emerging and dissolving into each and every disciples, each and every initiates. Now visualize the eight manifestations of Guru Padmasambhava emerging and dissolving into each and every disciples, each and every initiates.

[15:53]

Now visualize a replica of the eight manifestations of Guru Padmasambhava emerging and dissolving into each and every disciples, each and every initiates. Now visualize a replica of Guru Padmasambhava emerging and dissolving into each and every disciples, each and every initiates. Just as the Fifth Dalai Lama first experienced the secret vision,

[18:09]

the disciples here, after having received the empowerment of the deities, now transform into the manifestation of Padmasambhava, known as Dorje Drolöp. As you should visualize, you generate yourself into this deity, the form of deity being very massive and huge, like a mountain. And very wrathful, and dark red color, and so wrathful that the facial appearances give you the impression that it's about to eat the entire three realms of existence.

[19:12]

And in his two arms, in the right arm, he's holding a vajra, in his left arm, purpose. And visualize yourself riding on a tiger. And from your body, it radiates towards all directions, rays of compassion, love, and realization of emptiness, towards all directions. Now since this deity has been generated from the substance or nature of clear light,

[20:41]

which is the primordial nature of awareness, pristine awareness, therefore it is the most powerful antidote for overcoming and rooting out all the different levels of delusions and ignorance and misconceptions and so on. If that is the case, so there is no question that how it can't also expel and overcome and serve as antidotes to external interferences, which are in reality manifestations of one's own inner negativities. Now generate yourselves into this very wrathful looking dojitralya. It is very important to understand that our wrathful appearances has to be projected,

[22:11]

or motivated by compassion. Now generate yourselves into this very wrathful looking dojitralya. Now generate yourselves into this very wrathful looking dojitralya.

[23:33]

Now generate yourselves into this very wrathful looking dojitralya. The talk offering has already been made by the guru prior to the actual ceremony of empowerment. So these talk offerings have been waiting here to be distributed to the students. With that, the two days of teachings on Dzogchen and also the empowerment following that is completed.

[24:48]

I enjoyed myself and I would like to thank all of you here who have been listening very attentively with great interest. What I've taught you so far should be taken only as a key or a basis or a source, and which should be later complemented by further readings and meditations and practice. Then only what I've taught here will become beneficial and helpful. Among the commentaries that I've given here, it is possible that I might have mistaken in certain areas. So these should be found out in comparing with the authoritative commentaries and teachings and then corrected.

[25:58]

For an actual practitioner of Dzogchen, what is of vital importance is to have sustained effort in one's practice. As I remarked yesterday, I would also like to repeat again that in order to have a successful experience and realization of advanced level of path, what is of vital importance is to lay a very firm foundation or grounding in the common path. It is because of this point that in the Dzogchen system,

[27:42]

much emphasis is placed on having undertaken preliminary practices or ngondro. In the Dzogchen system, ngondro is the common ngondro or preliminary practices, explained in terms of the practice of Vajrasattva meditation and recitation, prostrations, mandala offering and also guru yoga. The complete practice of ngondro or preliminary practices is very detailed and elaborately explained in a systematic order, in a text called Guntsangha Meshelung, composed by Rinpoche as notes taken at a teaching given by his teacher. And this text has been translated into English by Kasisunam Topchela, who is just sitting next to me. And it's available in English. So if you maintain a sustained effort without losing your hope and courage,

[29:03]

then it is definite that one will make further progress in one's spiritual path. I would like to thank once again to all of you. Thank you. And then make a mandala offering. And once the mandala offering is over, since I have to do certain concluding rituals here, the audience may leave. Thank you.

[30:24]

Thank you. [...]

[32:23]

Thank you. Thank you. Thank you.

[33:52]

Your Holiness, to put into words even a fraction of the joy and inspiration we feel on this occasion is very, very difficult indeed. Anyway, what we want to express is basically our gratitude. We would like to thank you from the depths of our heart for your kindness in giving these teachings and this empowerment. We pray that you will soon return to the West again to continue these two streams of teachings.

[35:05]

In this regard, we trust that you will be encouraged to do so by our Buddha potential rather than looking too closely at our realization or understanding. For us, as followers of the teachings of Buddha, you are our leader and we owe you a deep debt of gratitude for your continuing inspiration and the care that you give us. Also, in some small way, perhaps we can even presume to thank you, too, on behalf of the whole of humanity as a few of its representatives, because even Buddhists are human beings. Here today, we would like to make a point of our solidarity with the people of Tibet, who through their faith in you and the teaching of Buddha have persevered through so much suffering, their spirit uncrushed. We pray that one day Tibet might become the sanctuary of peace and treasury of spiritual

[36:14]

inspiration of which you dream. Just as perhaps no other national leader is so closely linked with the future destiny of their people, so now in the eyes of the world, no one is more closely associated with the quest for world peace and the cause of non-violence. Just as Buddhists so rightly revere you as the embodiment of compassion, so all your awe-inspiring range of activities, whether as a great Buddhist master, as visionary statesman, as courageous champion of human values, spokesman for universal brotherhood and sisterhood, or gentle revolutionally in this selfish and troubled world of ours, all are imbued with that compassion, love and kindness which we could call your trademark. As you yourself have noted in this last part of the twentieth century, the world is rapidly changing and revealing a renewed yearning for peace and freedom.

[37:15]

And if there is a greater spirit of reconciliation, of universal understanding abroad in the world at large, we suspect that it may have something to do with you. As you say, an opportunity may be presenting itself for building a better world, and in this process we feel that you will be more and more looked to and needed as one of its guiding spirits. On behalf of Sogyal Rinpoche, His Eminence Togchen Rinpoche and Rigpa Fellowship, and as a token of our appreciation, we are making this small offering, which is for your international travel, and specifically for a voyage that you have to make in the near future to Norway. Thank you.

[38:28]

Thank you, thank you. This is our humble contribution towards your great work for world peace, and it comes with all our prayers for your long life and your good health. So, we just wanted to express our gratitude, because when we think of you, Your Holiness, we think of you with gratitude, and with admiration, with respect, with awe, with affection and with love. And through these teachings and this profound empowerment, we have sealed a very deep connection with you, and we pray that our minds may be matured and ripened in this life and in the lives to come. As for our hearts, as always, Your Holiness, the impression that you have made on them is an indelible one. Thank you. Thank you very much. I deeply touched your words.

[40:10]

Thank you. So, as I always express, we, everyone, have responsibility. So, we must take that responsibility and try to contribute as for our own individual share. So, let us try to have a better world, a happier world, a happier human being. That is usually what I call my nirvana. There is a permanent cessation of these emotional negative thoughts. That is my private business. So, that is my private nirvana. So, what we really need is nirvana for society. That is a happier human community. A society with full loving kindness. That is what we want. That we can build. So, for that, we, everyone, have responsibility.

[41:14]

For my own nirvana, I can pursue by myself. That is my business. Thank you. Thank you very much.

[41:23]

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