I have clear in English. 479-3. [...] Yeah. Oh, that's line D. How did I get line D? Oh, yeah. That's a mark. in that manner also do the central channel and through that one freezes the waves of both the apprehender and the object of apprehension Apprehender and apprehension.

[01:02]

The object and apprehension. The central channel comes under your power. And one gains the power over the abiding wind. So there's the entry and abiding and expelling wind. One gains power over the abiding wind. And with regard to the doors of liberation, it is the wish list. Oh, no, one was a wish list. Wish list, yeah. So... Right. I think that may be from Parkpa.

[02:12]

Okay. So... Through the... Signless... Is demonstrated... in order to... So, because there is no signs, there is no indication of signs, and because there is nothing to be obtained, There is no attainment. Therefore... Because there is nothing to be wished for, therefore it is called the wishless. So that is the result of the third...

[03:25]

And in that manner also, one performs or one accomplishes the tantras of the wisdom class. Oh, the lady, the partner, your lady, she can't do it. Well, then maybe I don't understand what it means. So, in the mental continuum of the Sherub Ma? Yeah. Sherub Ma? It says the purification of the mental continuum of the wisdom

[04:46]

Yeah, let's just see how it shapes up. Okay? Yeah. So to say, as for doing the mental continuum of the wisdom, and what that wisdom is... Mm-hmm. So the left and right channels, both of them... So when it comes, reaches the point of the door at the crown of the head, the brahmarandra... It is not necessary to emanate out from there. Because it is the wisdom emptiness. Then they... it is separated from the emanation of any kind of doing or elaboration of any kind of doing maybe elaboration is better so all three waves become frozen or stultified

[06:14]

And one gains power over all three channels. One obtains power over all three winds, the entering, abiding, and expelling. And then one manifests the three doors of liberation. And one should apply the understanding just as before. Then the next one he's talking about now is the . Actually, you came to agree with my interpretation, but now I've come to agree with yours.

[07:23]

He says that's the purification of the mental continuum, so both the mother and father. Okay. So now as for the purification of the mental continuums of each of the father and mother... So that was the purification of the mother. Yeah, the consort. And they're now talking about simultaneously. The previously the Chokan is purification of the man and then the second one is woman and now it's of something together. That's exactly right. Now as for the purification mental continuum of both the father and mother.

[08:24]

Chok, Chok, Chok is seven hours. Sebna means inside or in the center, in between. Sebna never does. So the... In the center... The chog is kind of more like a tip. of the Vajra and the lotus. Okay, so at the tip of the supreme element, the supreme purified element, abiding there, from the central channels of each of the father and mother and consort,

[09:32]

So light rays from the central channel of each of the father and mother, light rays emanate in the form of like a shooting star going upward. And through being absorbed in the... Tsuturas up here? Tsuturas up there? Yeah, or the crown. Being absorbed in the crown of each of the father and mother, the five bodies are simultaneously accomplished. merely through recollection.

[10:37]

And if it's like that, then instantly the... mental continuum of the method, that is the father, is purified. And then there... Sorry. I should... Instantly there are the three... Actually, it's not instantly. It's three moments. So there's this terminology around the time of alignment about the success of moments. And... What it's saying is that the mental continuum of the father is purified to experience the three moments, not instantly.

[11:40]

Ketchi can mean instantly or it can mean moments. So there are three moments, experience the three moments of purification of the mental continuum of the father, and then following that, there are the three moments of purification of the mental continuum of the mother, And then following that, each of them individually experiences one moment. Yes. Yeah, so then altogether there are seven moments. That is the three for the father, three for the mother, and then the one in common. Those altogether make seven successive moments.

[12:43]

And at that time, it is not necessary to inhale and exhale the wind. Nor is it necessary to maintain a very specific four sessions. So, and with regard to what experiences arise, we can't say specifically what... what may arise, and so it's better to just leave it, or to take it as it is, or just leave the experience. So, from each of the sessions, at the time of arising, if it's in connection with the sadhana practice,

[13:50]

So, if you're practicing in connection with the sadhana, at the time you arise, then you should follow up to the conclusion of the pure recollection and so forth. And then... So, if alternatively you simply practice in an abbreviated manner... Then the Malam... These verses of Malam is... ... Right, so then...

[15:17]

before engaging in activities, there's this aspiration prayer associated with the entering or traversing the path. And it's a series of verses, and like most verses, it's hard to follow a little bit. But the actual of the king in the wind of the three doors... The deity, which is completed in the three essential seats... Through the liberated bliss of the objects of enjoyment they are offered or worshipped... practice may be successful, may succeed in the great bliss and emptiness.

[16:28]

Yeah, it's an aspiration prayer associated with traversing the path. Then engage in whatever activities after after rising from the session and reciting the prayer. Do we have that prayer again? Well, it's pretty incomprehensible. It's a construct. The actual of the king... Gossam is the body-minded speech. Long lives in the winged practices. And from that, you... Preach some realizations, that the realization is the intrinsic wall is the Deon Sum Tsang Allah. The deity was complete in three seats. What do you remember, Deon Sum Tsang?

[17:36]

So as a result of actually practicing that, one accomplishes the essence of the deities of the three seats. And those are the five conquerors and their consorts, the bodhisattvas, and the wrathful and wrathfulettes. So when you reach that state, Then they all enjoy it. All the engagement and enjoyment becomes an offering. The offering of the bliss is the number type of gosam. So the engagement in the... So the objects of enjoyment, the liberated engagement, the objects of enjoyment is a bliss, and that is an offering.

[18:39]

And then may I attain to the great bliss and emptiness, something like that. It's just one point. Then, now the page... What is your name? Liberated engagement of... Liberated engagement of the... So... You engage in sin subjects. But you don't engage in it in an ordinary way. You engage in it in a liberated way. And that engaging in sin subjects in that liberated way creates a state of bliss. And that state of bliss itself becomes the offering. Right. Okay. Okay. And then that's the end of it. And now that you're doing yoga. What are you? So now as for the second general section, so that completes the path, including the aspiration prayer with regard to the path.

[19:52]

And now for the second general section, that's the view. And so... Now, as for that view, which arises from meditation on that path, that view is the view of the four joys which depend on the downward-going thatness, which is pure. So the view is the view of the four joys. And this four joys are the... Yeah, so this is the download coin joys. And it's the thatness of...

[20:56]

the thatness which is correct, or the thatness which is pure. So the view is a view of the thatness which is pure. And how does that arise? That arises by means of the four downward joys. Right. They say ascending joys. So it's depending on the bottom, but it's going up. Yeah, so there seems to be some difference between the from the penetration of the vital points by the wind it's generated the four joys are generated by the penetration of the vital points by the wind by the vital points by the wind

[22:24]

And it's generated on top of the three aspects of body, speech, and mind. It's generated as a bliss and emptiness The essence of oneself. Now, as for those three, those three points that were just made. So, now, let's investigate the benefits with regard... Penlock? Penlock.

[23:25]

Yeah. The benefits with regard to the body, the benefits with regard to the mind, and the benefits which accord to both the body and the mind. So, now as for the first of those, I think... Most of us at this table will listen up with this one. Because of the harmonious causes, one conquers white hair. And also a jump. Jump is actually... This may be a little mistake or something. Jump is called. Jump is very smoke. It's smooth like a melongi surface.

[24:31]

The navel is very, very smooth. It becomes very smooth. So what is trakai? Trakai is to conquer the The white growing things are overcoming, so they stopped becoming white, so they become black. Yeah, so it's like your hair, right? Hair, yeah. Yeah. So that I don't understand. So that I don't understand. So you get rid of your white. And plus... The belly has become very, very smooth, like a marrow surface. I see. Jones. But you think they would... You think they would... Mm-hmm.

[25:38]

Remember, maybe they would... Top. Top chair. Top chair. So then as a result of ripening, Uh, when one possesses kind of a power. The result, of course, is... Power. The power of that, there's a footnote there. Mm-hmm. Uh-huh. Cannibals, or something?

[26:42]

No, there's a big, uh, the guard. Uh, kind of, uh... Some kind of local power. Deva. Son of Deva. 180. Oh, yeah, yeah. Mariana. Mariana and his elephant. They even can't move him because you are so small. Right. One becomes immovable. One becomes very immovable. Yeah. Physically immovable. Physically immovable. Immovable. Like a, you know, this teaching master, yes? Yeah. Which is, the footnote is saying, the tongue is stretched out to the length of up here to you.

[27:47]

How to work that. Yeah, it's that mudra of the tongue, you know, some yogis in India stretch, keep stretch, stretch the tongue so that it eventually can go all the way up into the end of their head. Yeah, they do call it. And Because of the absence of purity, one becomes deathless. Because of the absence of impurity. Because of the purity. So you have a life like that of the sun and the moon. So those complete the benefits to the body.

[28:51]

Now as for the benefits to the mind. So when the bodhicitta element becomes a little, I'm sorry, at the time that the bodhicitta omens becomes firm at the navel, then a samadhi of bliss and emptiness is generated in your mental continuum. Very good. And then the challenge And then we finished the footnotes. Those... Those are finished.

[29:53]

What? What's... [...] I do not understand their words. Good question. Yeah. Kind of funny, huh? Yeah. So should that go with the Charwa? Charwa, Tsamla, May-be-chun? Mm-hmm. Dagu, La-charwa. Dagu, La-charwa. Tsamla. Mm-hmm. Yeah, okay. What's he saying is that the only thing is in that, the only thing is in there.

[31:06]

Because of the . So the Tibetan here, because they mix the footnotes in with the prose, it's hard to... at this point but apparently what it's saying is to correct what we just said is if at the time of the element bodhicitta becoming stable or at the time of the bodhicitta element becoming stable at the navel a little There's a Samadhi of bliss and emptiness in one's mental continuum, but it's just a little one.

[32:31]

so then at the time of the bodhicitta element becoming stable at the heart then one has a samadhi of bliss and emptiness of all real apparent objects that arises in your mental continuum and that's kind of a middling or greater than the lesser Or middling Samadhi. The emptiness of all objects, did you say? The emptiness of all real objects. All apparent objects. Right. That's an average one. Average. Average. So then at the time of it becoming formed at the throat, then a bliss and emptiness of all of the phenomena of nirvana arises.

[33:53]

And that's a very great bliss and emptiness. And... So then at the time of the Burichitta element becoming firm at the crown, then through that arises a bliss and emptiness of all phenomena of... of both Nirvana and Samsara, and that's an even greater Samadhi. Now as for the benefits that come to the body and mind together,

[34:56]

Once again, at the time of the bodhicitta becoming stable at the navel, then all sentient beings become kind of attractive and dear to one's heart. And it's a time that we've been, but it should have been stable. Maybe we could kind of, up there, some, some, it's just, just. And then next one, it looks like a stabilized chair right there.

[36:03]

Right. So there's a little subtlety in the Tibetan here, which is talking about... So we already talked about the bodhicitta being stable at the noble. So what's the difference here? And it's this kind of nuance of being merely stable or like the time it's really stable, you know, here. And so now this is the time where it's really stable. Or maybe it's kind of the nuance of like... Stabilized more. Duration is longer. Yeah. It's like a good word for that in English, kind of like transitorally stable versus enduringly stable, something like that. Okay, permanently stable.

[37:05]

Yeah, it's not, it doesn't say current, just more enduring, kind of willy sticks. Sticks there. Then what's happening is to your mind. or to the feeling of the thing is... Yeah, so at that time, then all sentient beings become dear to your heart and attractive. Right. At the time when the bodhicitta is stable... really kind of more enduringly stable at the heart, then one becomes a little bit clairvoyant. Right. Ngomber Sheva is clairvoyant, right? Ngomber Sheva. Right. Right. What's happening there?

[38:08]

Right. So then at the time of the bodhicitta being stable at the throat, one is able to have the enjoyment of all the tastes of the elements of the universe. And then at the time it becomes more, the ability to become more generally stable at the crown, then one gains a little bit the ability to demonstrate miraculous acts. So now the third general section is always the final attainment or accomplishment, or one might also translate it as the tenant, and that is, in this case, the accomplishment is the greater or vaster bliss and emptiness.

[39:28]

The one in the third empowerment is the lesser bliss and emptiness, and this is the greater and vaster bliss and emptiness. So then having depended on the habituation to the thatness of the correct view in the path which is mundane, So that view is still mundane. So then...

[40:35]

So then at the 12 and a half booming, one realizes the one taste and the state of the unity of the primordial wisdom of bliss and emptiness of all the phenomena of nirvana and samsara. So why don't I say that very slowly? So... you become stable through habituation on the thatness of the correct view. So now the view, we've done the view, and now as for the final accomplishment, so one is established on the 12th and a half booming, or 13 boomings. And one established on the 12th and a half booming, one has a realization. And that realization that one has is of one taste.

[41:40]

And that one taste is in the state of the one primordial wisdom, or the unity, or maybe we should say the unifying primordial wisdom, of what is it unifying? It's unifying bliss and emptiness. And that bliss and emptiness is with regard to all phenomena, in another apparent duality, so another apparent duality is unified, but apparent duality is the duality of nirvana and samsara. So nirvana and samsara are experienced as one taste, and bliss and emptiness are experienced as one taste. And then one At that point, one makes no distinction whatsoever with regard to what is to be accepted and what is to be abandoned.

[43:01]

So now the fourth general section is always the Dakama, the transference. And this is the transference from the path of Mahamudra. So now, if on the other hand, so we just talked about the final accomplishment, but on the other hand, one doesn't reach the final accomplishment in this life. And if one... So that's time, time to death.

[44:03]

I see. At the time of death, one emanates the meditation, emanates based on the meditation and the view. While you were meditating that view, but then you're not completed but you died so you're not much of you at the time of death you are emanate the current? so at the time of death you emanate based on the death right time of the death you still do the practice of the But then you died.

[45:04]

You didn't complete, finished. Well, you are not able to finish that completely. It did not reach the final accomplishment. In this lifetime. Then you die. So if you are about to die, then the Dagama is good. Dagama is good. So at that time, when the instruction of the dhakama practices is necessary? Now this practice of the dhakama is itself divided into a preliminary purification, then the habituation, then the application to activity or to action. employing it in action.

[46:27]

So generally, it is said that if one achieves the result of the seven wind practices or trainings then one employs or provides the mind with a kind of a samadhi or one gains a samadhi in the mind And then old illnesses, one can purify old illnesses

[47:57]

And a new illness does one arise. And one obtains a long life. And it's said that one is able to practice Poa without difficulties. So the part that may have been a little earlier, so generally, if one gains accomplishment in the sub and body and the mind, which enables you to purify old illnesses and that its new illnesses don't arise and then your life is long and then has no difficulties in practicing the POA. Now, as for the training in the wind... Right.

[49:20]

At the first day of the moon, if one is able, then the new moon. No, the month. But the first day of the month. That is the new moon. First day of the month. Yeah, but that is the new moon, right? Yeah, first day of the month. That's a new moon. Yeah. So, on the first day of the month, that is the new moon, if one is able, one engages in four sessions. And then it talks with Lung Kuput. Lung Kuput is a kind of time session or time. Hmm. So then one trains in seventeen sessions of pranayama.

[50:29]

I'm sorry, in a session two different ways. One does seventeen times. So then following that for 21 days each day one increases the number of so there's sessions and what should we say there's sessions and rounds maybe one increases the number of rounds until one finally arrives at 37 so you started at 17

[51:43]

On the first day, and then you did 20 more days, and you ended the 37. So like on the second day, you did 18. And on the third day, you did 19, and continued up until you got 37. Okay, and then again... until the 21st day.

[52:45]

Each day you subtract until you reach to the previous number. So you do 21 days up and then you do 21 days down. Yeah, down and you get back to the oppose. And then I will do the Dua. And in that manner, the movement of the wind becomes clear. And one trains until The clear aspect of the kind of visual, the apparent is the... Yeah.

[53:59]

Shubha Kheotryuk just says establishment of a definite form. But this actually says not an establishment. Until then, you should practice. Until you get that really firmly, clearly. Until then, you should practice. Yes, so what does the establishment of a definite form mean? So what does this Napa Napa mean? Napa means definite, definite. But what's the Napa? Napa is kind of like, actually, when you do that, there is kind of visually that you are Also, mentally you are doing something, right?

[55:01]

Mentally you have to visualize some sort of going out and going in. Maybe blue, kind of light blue type of thing is called a number. The appearance. That's right. That's right, because in the practice, you visualize. Yeah, the visual of the wing itself. Yeah, yeah. Okay. Lapos, right? What? Then the next chapter is Kombala. Mm-hmm. So now this section on Dakama has three parts, the initial training and then the meditation or habituation. And now we've finished the preliminary training and now we're on the habituation. And that habituation has two parts.

[56:15]

There's habituating with regard to sounds and then there's habituating with respect to letters. As for the first of those... So first, take that kind of kneeling position, or that squatting position you showed earlier. With the toes. Oh, that was another class? Was that those guys? Did we do the squatting? On the knees, just in stuff? Yeah, on the knees, in stuff. Yeah, there was one that we did with the varsity. That's right. You're talking about About this one? No, we're talking about the same thing. As in the Georgian class. Oh, okay. Okay. Because as in the sitting class, when we are like in. Isn't that right? There's a problem now.

[57:15]

Then there's something yellow. It's something yellow. So one gets in that kneeling posture and then one practices the preliminary branches of concentration. And then one draws out a sound 21 times from the throat. Through the throat. Through the throat. Through the tongue. So it's kind of resting.

[58:21]

21 times, kind of rusting. And then one intersperses the two. Right, the hic makes the sound, which energy brings up to the throat. Then dismiss that by putting a negative on top of hic. Next, uh, then, uh, uh, next, [...] About to die, then you do 21.

[59:32]

But practice, when you do the practice, you do only 20. Do only 20 to practice? 22 to practice. Then when you're ready to go, Yeah, they said if you do twenty-one, then that will actually shorten your life. Right. So we'll do twenty-one. You're twenty. You finish at twenty. Twenty, finished. Twenty-one is there. We try to do twenty-one. Bless you. Mm-hmm. Today, we're going to do twenty-one. Twenty-one is there. We're going to do twenty-one. So practicing that way in four kind of certain or well-defined sessions, that training is very important. That's a vital point. And the vital points are necessary.

[60:35]

As for the kind of definition or demarcation of recollection of all the points, yeah so the I translated it as kind of the demarcation, or here he says detection. So these are like, this is showing that you kind of reach the limit or reach the point. It's like you cross the finish line or something. So what is to follow? And the first is that merely through recollection, your hairs stand on end.

[61:41]

And the second is that you have heartburn, or kind of heat in the path of the heart. And the third is... Let's see. Yeah, and then it's, the third is that it's actually like your head has been opened up. Yeah. Yeah, it gets more and more confident. Should I know you could stop here? How dare you. There's a lot of letters and stuff to come. So, here's his... Here's his 473 line 6. And we started... When we started... What are you saying? In the 70s? How does it open? It feels like your head has been opened up. Yeah, it's more cold, but it's kind of more like pain.

[62:45]

Yeah, for sure.

[62:48]

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