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By Tsele Natsok Rangdröl, Marcia Binder Schmidt, Erik Pema Kunsang, Chökyi Nyima

Empowerment and the trail of Liberation offers an in-depth rationalization of the foremost issues of Vajrayana by way of the most entire masters of 17th-century Tibet. The empowerment ritual is usually referred to as the imperative front door to Vajrayana Buddhism. It prompts our normal correct to an enlightened rule over our existence and religious perform. Empowerment contains a wealth of directions on all of the key issues of Buddhist education, quite the trail of liberation of Mahamudra and Dzogchen.

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Example text

23 For people of sharper faculties who embark on the path of Secret Mantra, it is said, I SHALL NOW OFFER A MORE PRECISE CLARIFICATION Just as a burn caused by fire Should be eased by fire itself; Just as water stuck in the ear Should be extracted by means of more w ater;... " In ac­ cordance w ith this, a vast num ber of profound teachings on the path of passion are found in the tantras and in the oral instructions of the New and Old Schools, meant for people who are suitable and des­ tined for these practices.

When she conferred empowerment upon G uru Padmasambhava, she transformed him into the letter HUNG. Swallowing the HUNG, she sent it through her body and emitted it through her secret lotus, whereby Padmasambhava received the complete four empowerments and attained the supreme accomplishment of Mahamudra. When Padmasambhava was about to leave Tibet for the South­ western Continent, he bestowed the profound teaching of Padma Alyingtig upon King Lhasey and four other disciples on M ount Hepori at Samye.

Smoke prepared from substances such as incense and resin causing the wisdom to descend is spread to halt the thoughts of smell as ordinary. Consecrated nectar is given to interrupt thoughts that fixate on taste as ordinary. The physical position of the sevenfold posture of Vairochana or the vajra posture is taken to stop thoughts that cling to touch as ordinary. Finally, the steps of visualization, emanating and absorbing are taken to interrupt the deluded clinging to our m ind as ordinary. Moreover, the master, by the power of making the blessings de­ scend through his own steadfast samadhi, interrupts for a short while the disciple's deluded perception of ordinary body, speech and mind.

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