as the deity, the various different letters and so forth. But it's here used in conjunction with the perfection stage practices because it's an extraordinary, special cause for the awakening of the perfection stage primordial wisdom. And so as such, it's specifically used here. And it's a practice which is definitely necessary for beginners to use because there should be the practice in the in union of creation stage and perfection stage. And so, as such, this is a practice which is very powerful for enhancing the awakening of the primordial wisdom of the perfection stage. And so, it's something which should be done to whatever degree you're able to do it. At the point when one actually awakens the true level or branch of intense mindfulness, within the body, then the entire Vajra body becomes filled with the fires of Chandali.

[01:06]

One is able to elicit the experience of the four joys in complete form and in this way use them as the path. And one is also able to use the blending together of this experience with the empty form. And if this is the case, then this is the meditation which actually corresponds to the practice of intense mindfulness. So this concludes the section with all of the explanation of the practices of intense mindfulness. And next is the section of establishing the meaning of this branch of meditation. It's not that much. It's not that much.

[02:22]

So within this section, as is the case in each one of these different branches, there are the six different categories. First of all, beginning with establishing the meaning of the term. In Sanskrit, the first part of the compound is anu. which literally means subsequent or after. And the second part of the compound is smirti, which means mindfulness or attention. The term anu is translated into Tibetan meaning both, or maybe translated meaning both lesser and extra. And in this context, it means specifically that of extra or intense. And in this way, through the rules of grammar in Sanskrit, the combination is anusmirti, which means subsequent mindfulness or intense mindfulness or extra mindfulness.

[03:36]

That is, intense and subsequent mindfulness upon what one has previously meditated on and having a very intense attention and mindfulness to that. meditating over and over upon the Mahamudra of empty form and doing this with very great strength and power. The timing of this meditation is the second topic, and this is meditation which is to be done when one has perfected retention, that is, at the time when one is able to

[04:48]

gain control over the channels, the airs and elements within the channels and also when one is able to cause the arising of the myriad forms of the deities, that is the arising out of the state of the blazing fire of Chandali, the sublime figure of the deity endowed with all aspects. And at that point, then one is certainly to meditate upon intense mindfulness. Yes. If you are a human being, if you are a human being, you are a human being. If you are a human being, you are a human being. If you are a human being, you are a human being. So, when I was a kid, [...]

[06:15]

The third section is that of the branches of how to meditate. And this, as before, it has five different parts to it. The first part is the object towards which one does the meditation of intense mindfulness. In general, the object is all of the channels, the airs, and the elements within. And specifically, the main object is the empty form of the blazing appearance of the chandali fires and also the tikhla or the elements, the drops within the support for that, which is the four chakras or the six chakras and the experience of molten bliss which occurs within that.

[07:18]

The second part of this section is the necessity. The necessity is that it's for the purpose of actually creating immutable bliss or unchanging bliss. And as such, one trains in the molten, what's called the molten bliss without emission or without dripping. Then the third topic is that of the duration of such meditation. And this meditation on intense mindfulness should be done until the point which one experiences the first moment of immutable bliss itself. And after one has experienced the first arising of immutable bliss, then there is not a discarding of the practice of intense mindfulness.

[08:30]

There's not any extra visualizations and practices which are new after this, but instead it's the the continuity and transformation of the current of the meditation of intense mindfulness into that of meditative concentration. The fourth section is that of the nature of intense mindfulness itself. This is explained on the basis of a quote from the Tantra, where it mentions that whether one uses the practice of

[09:39]

the actual consort, or not using that practice. One develops the meditative concentration of the primary practice of the union of the principal deity, Kala Chakra, and the consort, the arising of the blazing fires of Chandali, and in addition to that, the non-conceptual experience of the subtle and coarse empty forms, or the empty form in relation to all subtle and coarse entities in existence. And so this is a meditative concentration in which one is single-mindedly concentrated upon the molten bliss without emission. Now Ramiche is switching over to the translated text by Jangmin Kongchul for summarizing the method of how to meditate upon intense mindfulness.

[11:03]

This is on page 40. So first of all, very briefly through refuge and so forth before we led through the meditation together on intense mindfulness. So to begin with, you should meditate in the same way as explained the other days, that is the visualization for taking refuge.

[12:06]

in which there is the celestial palace, the heavenly tree upon that, the thrones with the master appearing as Vajradara in the center and the other sources of refuge in the directions around him. And we should say the verses for taking refuge together, feeling that you and all sentient beings simultaneously take refuge with devotion of body, speech and mind. First imagine that light shines from all the sources of refuge, that this strikes all living beings and transforms their ordinary bodies into rainbow bodies and establishes their minds in the state of the dharmakaya. Then imagine that all the sources of refuge dissolve into light from the outer perimeter inwards, finally all dissolving into the Guru as Vajradhara, that he then dissolves into light which is absorbed through the top of your head, and then you rest your mind in a state indivisible from the blessing of the Triple Gem.

[13:32]

And then realizing that all sentient beings throughout the universe experience great frustration and suffering, one should be first of all motivated to attain enlightenment for their sake, that is, first awakening the aspiration aspect of bodhicitta, and then that one will apply this through this practice, that is, the application aspect of bodhicitta. Now, we'll repeat the verses. ... First of all, we should repeat after Rinpoche a prayer which is for the awakening of the realization of the Sixth Branch Yoga.

[14:46]

This is a prayer that's on page 26. Starts on page 26. Then switch to page 40, and we'll be led through the meditation on the basis of the writings of Jung and Kung Fu. I was told that I was a good person, [...]

[15:56]

So first of all, the basic position is the same as in general that is seated in the Vajra position, but the difference is that one crosses the clenched hands at the heart. You should just read forward, Ramacharya is reading the text now. He said to me, he said, [...]

[17:27]

When I was born, I was born and [...] I So then you should meditate upon yourself in this instance with the yana mudra, or the imagined consort, Vishwamata, and blend together the form of the deity with that of empty form, and rest the mind immobile in that state. If one is not able actually to do this, the main practice is to focus the mind upon the empty, clear, transparent form of the appearance of the deity.

[18:33]

And then imagine the letters, the six syllables at the six points in their figures. Then again, Rinpoche is continuing to read the next paragraph. When I was born, I was born and [...] I was born

[19:49]

My father told me that I had to say [...] that Then one should clear the errors and do the base retention practice, imagining that one experiences, through the union with the consort, the arising of the four joys in sequence. That is, first of all, joy, then sublime joy, beyond joy, and co-emergent joy. Each of these endowed with all of the aspects of retention, reversal, and diffusion of the bodhicitta. I was like, I don't know what to say.

[20:57]

I don't know what to say. [...] So you're a magic. In the state of mind, which is that of Mahamudra, that is the Mahamudra of empty form, blending the deities formed together with that of empty form, and also that the experience is that of four essential points, which means that you should be imagining that you experienced the descent of the bodhicitta,

[22:16]

then the retention of the bodhicitta, the reversal of the bodhicitta, and then the diffusion and spread of it. When I was born, I was born. [...] That's what I was thinking about.

[23:18]

I was thinking about it. [...] If you don't know what to do, you will be able to do it. You will be able to do it. So the basic practice with the mudra is for the experience of the four joys that is first of all in descending order as described and then in reversal, experiencing the rising of this backup with the reversal of the bodhicitta and the diffusion and spread of the bodhicitta and the experience of joy and sublime joy, beyond joy and co-emergent joy at the top of the head and in each instance blending this together with empty form.

[24:39]

Then in conjunction with the mudra practice, as just described, there's also that of the inner fire or the chandali. And so this is done with visualizing the channels and chakras. So again now one imagines that one is appearing as Kala Chakra still with the deity, a form of light, a body of light empty and transparent, and that in the center is then the green Awaduti channel, then the red Rasana on the right and the white Lalana on the left. So, when I was born, I was born. I was born.

[25:41]

I was born. [...] It's not that much. It's [...] not that much. I had to say that [...]

[27:03]

Manistah, he said, what is it? He said, what is it? He said, what is it? He said, what is it? What [...] is it? So, when I was a kid, I was a kid, I was a kid, he [...] was a kid, I was like, I don't know what to do, [...] what to do, what to do, what to [...] do,

[28:29]

In fact, I was told that I was going to take a step back and [...] take a step back I was like, oh my god, [...] my god. So we should do the base retention practice now once with the visualization of what is described here, which is the condensed technique for meditation, not the very extensive one which was taught first, noting that there is a lot

[29:54]

the variances in the formation of the channels according to this Tantra specifically and in this condensed practice, the changing of the colors below the navel of the different channels and the movements of them, or the difference in position and so forth. And then also using the visualization of the fire and the drop of nectar and using this visualization as they do the base retention together. So, as it mentions also in Jangann Kontral's text, this is actually a practice which belongs to the category of creation stage practice, but it's a special enhancement.

[31:13]

for perfection stage, so it's done here, and it's very important for beginners to do this. Okay, so in this way we went briefly through the actual meditation of intense mindfulness, but now to continue with the explanation of the meaning of intense mindfulness, because we were within part of that teaching when we did this. So, when I was born, I was born. [...] When I was born, I was born and [...] I was born.

[32:43]

That's why we're here. We're [...] here. When I was born, I was born and [...] I was born When I was born, I was born and [...] I was born

[34:12]

I said to him, he [...] said to him, In the fifth section of the third part of the explanation of the meaning of the meditation of Intense Mindfulness, and that was at the point in which we did the meditation itself together. So now we come to the fourth section, which is that of the authentic signs. The authentic signs are the ability to actually experience in complete form, the arising of the four joys. And then in addition to that, the blazing forth of the appearance of the fires of Chandali.

[35:16]

That is infinite variety of subtle appearances of these forms and also the stabilizing of the Bodhicitta to where even if one attempts to lose it, it's impossible. That it comes to the tip of the Vajra and then reverses very forcefully, very intensely back in an upward flow. And as such then, at this point, through the meditation upon the jnana mudra or the imagined consort, the actual consort and the hand mudra, one comes to experience one's own body as a mandala of light, as a mandala of empty form. And on the basis of this, then also one gains the ability to emanate and gather in all of myriad different forms and figures, pure and impure in appearance. Now, the state of mind which perceives this is also, that is that experiences intense mindfulness is an authentic state of mind.

[36:22]

Specifically, it is the direct perception of direct self-cognizing perception or awareness. Then the fifth category fifth section here is that of distinguishing between what is to be purified through the practice and the process of the practice itself. So the object of this practice is purification of the aggregates, such as perception and the constituents associated with the element of water. There's a sixfold groupings of these. The process itself is the actual meditation of intense mindfulness, which is divided into ten sections. These are in regard to the arising of different moments of bliss, of pure bliss. And these begin with the first moment of pure bliss and through to the tenth moment. There are ten different levels or aspects of bliss that can be experienced on the basis of this practice.

[37:28]

The sixth topic is that of the results. First of all, the temporary results, which are referred to within the Kalachakra Tantra itself, where it mentions that all of the channels within the body become filled with bodhicitta, and as such, everything that one experiences, inner and outer, becomes a mandala of light. And even though the body itself has not been actually transformed, that is the body of ordinary ripening because of ordinary karmic acts, has not been fully transformed. The mind itself has actually been transformed into the form of the deity. And on the basis of this, then there are furthermore various different magical abilities, clairvoyances, and so forth in infinite variety which arise. And also one has a continual and unceasing experience of blissful emptiness. The ultimate result is the transformation of the constituents associated with the element of water into the Buddha, Amitabha, and so forth, again a mandala of six deities.

[38:42]

So this completes the teaching on intense mindfulness, the fifth of the six branches. And then in conclusion we did verses for dedication of merit. So they're not going to die. They're [...] not going to die. Yes, that's right. I'm sorry. [...]

[39:44]

I'm sorry. I'm sorry. I'm sorry. Now, what is left in this teaching is the sixth branch, which is actually very short. And then there's a lot of appended teachings, or branch teachings, which come after that. Dream yoga and various different, very special teachings that are given in quite a lot of detail. And the way the schedule is, is that the teaching ends on Thursday night. Now Rinpoche wonders what the preference might be of everyone. He can do this in two days. ... [...]

[40:57]

Then they say, oh, [...] Imagine, first of all, that there appears a giant protection chakra surrounded by the flames of primordial wisdom. Within this, there appears a celestial palace, and within that, the teacher and all of us appear in the form of Kala Chakra in union with the consort and marked with the syllables Om, Ah, Om. All of us must attain a state of complete enlightenment, become Buddhas, and for that purpose we should feel that we listen to the teachings upon the Sixth Branch Yoga

[42:26]

Shri Kalachakra. Shri Kalachakra. Shri Kalachakra. I'm going to say that [...] He said to him, he said to him, [...]

[43:45]

When I was born, I was born and [...] Now this teaching is the teaching upon the six branch yoga of Sri Kala Chakra, which is the quintessence of all the teachings found within the sutras and the tantras. It's the source from which all of the spiritual attainments, worldly and transparently transcendental arise. It's a unique path which is traveled by all of the Buddhas in the past, present and the future, a sublime and ultimate practice which has been the entryway for each and every master practitioner.

[44:59]

And as such, it's a technique with which one can very quickly come to a state of complete enlightenment within this very lifetime and through the utilizing of this very body. and it's these teachings which are presented very clearly within the Kala Chakra Tantra, although they are also presented in other Tantras in a more concealed manner. Divided into the ordinary and the extraordinary teachings, the ordinary preliminaries are five in number, and these teachings have been completed, that is the teachings upon refuge and bodhicitta, vajrasattva, mandalas and guru-yoga. Meditation upon Kala Chakra and the Consort, which is the specific preliminary for Perfection Stage practice, has also been completed. And now we are within the actual teachings upon the Sixth Branch Yoga. These six branches are, first of all, individual withdrawal and mental stability, then activating vitality and retention and intense mindfulness and meditative concentration.

[46:10]

The fifth of the six branches, Intense Mindfulness, was completed yesterday, and so the teaching today is upon the final, the sixth branch, which is meditative concentration. When I was born, I was born and [...] I didn't know what to do.

[47:12]

I didn't know what to do. [...] When I was born, I was born and I was born and [...] I was born. I don't know what I'm saying. I don't know what I'm saying.

[48:22]

I don't know what I'm saying. I was like, I don't know. [...] Now for the teaching of the sixth parance,

[49:31]

of meditative concentration, there are two different sections. First of all, the essential points for practice and then the establishing of the meaning of the meditation. So first of all, the essential points for practice. To begin with, the actual or the true practice of meditative concentration is very similar to the practice of intense mindfulness from the state of Mahamudra, that is in which one's mind is resting solely within the state of Mahamudra. And then for the variant techniques or the enhancing techniques, there's the use of very many different Karma Mudras, different consorts. But here, the practice is that in which one is, as before, aspiring to the level of the true or the real meditative concentration, and as such, then there is slight variances from that of intense mindfulness.

[50:35]

First of all, the posture is a bit different in that one sits with the hands in the mudra, in the meditation mudra, that is just resting in the lap on top of each other, the two hands. And the gaze is looking right down towards the tip of the nose. And in this way, then during the experiencing of the four joys in descending order, that is first of all experiencing joy at the throat center, that is descending from the head to the throat center, then experiencing sublime joy at the heart, beyond joy at the navel, and co-emergent joy, at the groin center. This is the same as during that of intense mindfulness, but then during meditative concentration, one likewise experiences these four joys in ascending order, and as one experiences this, one practices the base retention for a lengthy time at each of the different chakras, that is, focusing upon the

[51:53]

the chakra and the channels, and at each one of the six chakras, holding the base retention for a long time, and then blending together the empty form there and experiencing that in union with bliss, these two as indivisible. And also, at this point, then, one has the divine pride of having achieved the state of the twelfth boomi. or the 12th spiritual level, having become a great bodhisattva of that level. Now, the main difference here between the practice of intense mindfulness and meditative concentration is that one is resting the mind in the state of

[53:20]

Mahamudra, that is the blending of empty form with the drop at the chakras, holding the base retention while experiencing the four joys in ascending order, or experiencing first in descending order during intense mindfulness, now ascending order during meditative concentration. And so even though it's not necessary to use a separate meditation session for this experienced during the practice, or it's been the practice of past teachers to include it as a separate session just in order not to have this sixth branch be without that, just to sort of fill the space. This is the first step of the [...] step

[54:44]

Now this completes the first section, that is the essential point of practice. Second section is that of establishing the meaning. And as in all of the different branches, There are six points here. First of all, the meaning of the term, then the timing of the meditation, the branches for how to meditate upon meditative concentration, the authentic signs to come from this meditation, the distinguishing between what is to be purified and the process of purification, and the result which is achieved through the practice of this meditation. So the first of these topics is that of the meaning of the term meditative concentration.

[55:47]

In Sanskrit, this is samadhi. The meaning is that of the state of mind in which there is indivisibility of subject and object, indivisibility of apprehending mind and apprehended object, and in that way the mind totally resting. That is, the mind is focused single-pointedly upon its nature. There's a self-pagnonizing awareness which is single-minded. The second point is that of the timing of this meditation.

[57:12]

The practice of meditative concentration is done at the point when one has perfected the practice of the branch of intense mindfulness, that is, the practice involving the three mudras and perfecting this, the experience of immutable bliss in relation to resting the mind at the different chakras. And the time, this is the point where one can cause the arising of that immutable bliss at will whenever one wants to. The third point is that of

[58:32]

the branches for how to meditate. And for this, as with the teaching in the other branches, there are five sections to this part. The first of that is the object of meditative concentration. In this case, the object is the indivisible empty form and great bliss. That is the indivisible, the state of Mahamudra in which empty form and great bliss are indivisible. That's the object of meditation for the practice of meditative concentration. When I was born, I was born.

[59:44]

I was born. [...] Now, the next point within this section is that of the necessity for the practice of meditative concentration. This is for the purpose first of all, of increasing the experience of immutable bliss, that is, causing it to rise higher and higher.

[60:45]

And this is through the practice of the three mudra practices. And then in addition to that, to purify the ordinary body that comes about through karmic maturation into a state of reality, that is, through the practice of the completion stage in which there is the the dripping of the bodhicitta and the blazing of the chandali fire, and through this process the purification of the body and the transformation of it into the state of reality. And as such through this practice then one attains the non-dual body of primordial wisdom. Now, the next third point within this section is the duration

[62:05]

of this meditation. And the duration is from the first moment of immutable bliss being achieved at the beginning of meditative concentration to the point at which one has completely obtained the 21,600 moments of bliss. And so this is through the practice of Again, the perfection stage, that is, that involving the practice of the consort or the three mudras, and then the blazing of the chandali fire, the dripping of the element, and the interaction of these two. When I was born, I was born and [...] I was born

[63:33]

When I was born, I was born. [...] So, when I was thinking about it, I was thinking about it. [...] He said to him, he said to him, he said to [...] him, he said to him,

[65:02]

Then the next section, the fourth part within this section, is the essence or nature of meditative concentration. This is first of all mentioned from the Tantra itself, where it states that it's meditative concentration upon the primordial wisdom, form of primordial wisdom, through the essence of knowledge and method and by means of the power of immutable bliss. And so, what this is speaking of is that primordial wisdom is indivisible, but emptiness which is unimpeded also has an apparent manifestation. And so, as such, the nature of this meditative concentration is the perception of the immutable bliss, which is the knowledge of emptiness, and the primordial wisdom body or form, which is endowed with all the sublime aspects, which is the skillful means or the method, and the perception of these two as indivisible and experiencing of them as such.

[66:25]

And then through the practice of the three mudras, and through the practice of the the blazing of the chandile fire and the dripping of the bodhicitta. This acts as a catalyst to stop one of the karma pranas, or one of the karmic airs, and to cause the dissolving of one-tenth of the three channels into the central channel. And at this point, then the white and the red element has become absolutely stationary within the central channel.

[67:30]

So, when I was born, I was born. [...] So actually the karmaprana or the karmic air which ceases is the final one because there are many, many degrees and stages of these airs and this is the dissolving or cessation of these and then at this point there is a cessation of the final one and also then the dissolving of one-tenth of the three channels into the central channel. This is the same and then the immobility or stabilizing complete stabilization of the red and white elements within the central channel, that is no longer in the side channels, within the central channel.

[68:39]

This is the same as the absorbing or dissolving of the four movements of the channels, the channel letters, of the elements, and of the airs as is spoken of in the Lamjri. They say, they [...] say And at the point in this fashion when the channels, the airs, and the mind all

[69:56]

are transformed into empty form which is indestructible and unceasing, and that this is identical in essence with primordial wisdom. This is what is referred to as immutable bliss. Then there's a quote from the Tantra, which says, first of all it says, therefore, then there's the quote from the Tantra to illustrate this, where it says that empty form is perceived by bliss, great bliss perceives itself. That's what I was thinking about.

[70:56]

I was thinking about it. [...] Dibasimba, Dibasimba, Lashadha, that's what I'm saying. That's [...] what I'm saying. Then I would say that [...]

[72:19]

So, it was the first thing that I wanted to do. It [...] was the first thing I wanted to do. The fifth section then is the method for meditating upon our cultivating meditative concentration. This is first illustrated with a quote from the Tantra itself, where it says that, great attainment here is bliss, undeclining, unique, calm, co-emergent, primordial wisdom.

[73:37]

This is the Yoga here. And this is explained in the oral transmission of Kala Chakrapada, where it says that, Meditation with a point of reference in regard to empty form and bliss without point of reference become of equal taste. And the mind experiencing this rests immobile and all phenomena appear or shine forth as bliss. And so in this way the elements or the drops which have been already transformed or transmuted into immutable bliss and those elements which have not yet been transformed into immutable bliss and are still to be transformed or transmuted through the process of the descending and reversal

[74:46]

of the bodhicitta and the experience of molten bliss without emission, these become a single mass. That is, those which have been transformed and those which have not yet, they blend together into a single mass. And then the mind in a state of bliss experiences great adhesion or great adhesion to the empty to empty form, and then sealing all experiences with empty form, there is the continual, repeated experience of Molten Bliss without omniscient. And through this type of practice then, during times following meditation sessions, that is between formal meditation sessions, there are various conducts of elaborate nature which are carried out and also there are various different specific practices of techniques for enhancement and variations which also can be performed.

[76:14]

So now, just like within all of these branches, there are six points. Now we've completed the third one, and the fourth point is that of the authentic signs, which have been explained in relation to each of the different branches. So, when you talk about it, you can talk about it. You [...] can talk about it. For the authentic signs, first of all, this is the experience of perceiving what is unprecedented, that is, perceiving

[77:41]

seeing what one has not seen before in the sense of seeing the ultimate nature of one entire universe and then from that point all the way up until seeing the nature of 1024 worlds or universes. They say, you [...] say And the state of mind which perceives this is authentic in the sense of all of the aspects of direct perception are present, but it's not the perception through senses, that it's not direct sensory perception, nor mental perception, nor cognitive perception.

[78:59]

But instead, at this point, due to the extraordinary power or force which is present, there is the perception through an exalted primordial wisdom, and this is termed direct yogic perception. So we have a lot of people who live in the world. We have a lot of people who live in the world. We have a lot of people who live in the world. We have a lot of people who live in the world.

[80:02]

We have a lot of people who live in the world. Yes, yes. The fifth section is that of distinguishing what is to be purified in the process of purification. First of all, that which is purified is the collection of six aggregates and constituents, such as the form aggregate.

[81:05]

And the process of purification is meditative concentration which can be divided or distinguished in two fashions. One is dividing it by virtue of the cessation of the karma pranas or the karmic errors in relation to each of the six chakras and as such it is classified as the twelfth or the 12th spiritual level, that is that one has the divine pride at this point of having arrived at the 12th spiritual level through the cessation of the coming and going of the karmic airs within the six chakras. Or it may be classified as divided in 10 aspects, that is 10 aspects of meditative concentration because the ten karmic errors have been stopped or have ceased.

[82:10]

That is, the ten errors such as downward clearing and vitalizing and so forth, from this point forward they will no longer arise. And this has become the nature of the being and that they have ceased to circulate within the channels. And so one can classify the meditative concentration as tenfold in relation to the cessation of these ten airs. The sixth point is that of result. As with each of the different branches, there is of course result to come from meditative concentration. So first of all, this is mentioned from the Kala Chakra Tantra itself.

[83:30]

I said to him, he [...] said to him, No-sum-chok-sum, no-sum-da-sum, no-sum? No-sum-sum-sum-sum-sum-sum-sum-sum-sum-sum-sum-sum-sum-sum-sum-sum-sum-sum-sum-sum-sum-sum-sum-sum-sum-sum-sum-sum-sum-sum-sum-sum-sum-sum-sum-sum-sum-sum-sum-sum-sum-sum-sum-sum-sum-sum-sum-sum-sum-sum-sum-sum-sum-sum-sum-sum-sum-sum-sum-sum-sum-sum-sum-sum-sum Now, for results, first of all, there is that of the temporary result mentioned from the Kala Chakra Tantra, where it says that through the practice of meditative concentration, there is the creation of the primordial wisdom body within a matter of days.

[84:53]

and specifically this refers to the continual practice without any cessation once meditative concentration has first arisen. Then practicing this continually within three years, three months and three days, one completely transforms the ordinary body of karmic maturation, that is, this is dissolved into the state of reality and one has actualized the level at which one perceives the ultimate truth of the nature of reality. And this is indivisible, or that is, one has at this point achieved the great primordial wisdom body which is non-dual and the experience of complete integration

[85:55]

And so this time of three years and three months is mentioned within all of the Tibetan traditions, but the actual source of this is the Kala Chakra Tantra itself, and the term that they use to mention this is unique to the Kala Chakra system, just the Tibetan word which is used. When I was born, I was born. [...] In the East Tradition, they say basically the same thing.

[86:56]

For instance, within the Sakyabha Tradition, the practice of the Mamdre or the Path and the Fruit, one would say that through the practice of the preliminaries, the main practice and the concluding practices, that is beginning with the three visions and so forth, that one can complete all of this practice and attain this state within the same period, three years and three months. Then the Kajipa tradition, again, they say also that when practicing the preliminaries, all of the various aspects of practice of Mahamudra and so forth, that this same result can be achieved within three years. And so it's the same point being made in each tradition, that through the complete unceasing practice, one can arrive at the result at this point, which is the phrase. and the term which is used in the text is unique to Kala Chakra. The point is that the channels, the airs, and the elements have dissolved within the central channel itself, and so then the same result is achieved.

[88:17]

At this point then one has actualized the various spiritual qualities such as the ten powers and become a great bodhisattva who is adorned with all of these qualities. This is what happened for the disciple of the Buddha, Indrabhuti, at the moment of initiation. He experienced the realization of the same level of enlightenment as Buddha himself that is arrived at. the 12th spiritual level or 12th Bhoomi and became a great Mahabodhisattva, a great Bodhisattva.

[89:28]

And the ultimate result then is the transformation of the constituents associated with earth, that is the actualizing of the various deities, such as Vairachana, all actualized in a single mandala. This completes the teaching on meditative concentration, so now we will again be led through the meditation. We again start with taking a refuge and so forth, going through the preliminaries first of all.

[90:37]

So Rinpoche is following the example of his teachers such as Dampa Rinpoche and others in leading us through the meditation each session. And in this way, this is the traditional manner to receive this, to go through it once each time when it's taught.

[91:08]

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