Tonight, on page 459, line 5, we're going to do the abbreviated exposition of the pact. So now as for the second category, That is the abbreviated practice of the path. So there are, as for the abbreviated practice of the path, there are three parts. There's preparation, the actual, and the conclusion. and there are practices associated with each of those. For the preparation, the preparation concerns the downward-voiding wind.

[01:09]

The actual practice concerns the joining of the descent of the tigle at one time So the actual practice concerns performing both the descent of the draw as well as the holding of the draw at the same time Then the conclusion is the explanation of how to not expel the drop. So, as for the first of those three, which is the preliminary concerning the downward expelling wind... Yes, thank you.

[02:18]

Sometimes, I'm going to draw it. I'm going to draw it. I'm going to draw it. Do I understand, sir? Okay. Sounds like an inflammatory. Okay. So first, one does the preliminaries of concentration, which is kind of similar, though not identical. It's mentioned many times previously, but it's similar, but not identical to the seven aspects of Virocina.

[03:21]

And then, one does the the activities with respect to the body and those include one imagines the right hand as the sun. So your right hand is the sun and the left hand is the moon and cross them and you cover the knees. Then one does a short hoon and a long hoon to the front nine times.

[04:26]

and then to the right and then to the left three times each and then exhale three times and then inhale three times kind of repeating the cycle Yeah, actually, you translate this as do one after another uninterruptedly, which is kind of more of a commentary. Kind of repeat them. And then... Oh, yeah.

[05:28]

And then if you perform that for three days, then for the males in the audience, your genitals may actually kind of like retract into cavity in your body. Here's from this, tier 20. You know, one of the things that's kind of come up about this class is that in Vajorghini class, it's very clear what to go home and do. And then we have all these extensive practices here and we kind of go through them and put in people and girls, you know. Yeah. What do you actually do? So can we just go through this ourselves? Yes. I mean, each one? Yeah. And maybe, first, maybe... Oh, okay, try it. Okay. Oh, friends with me. Okay, so... So... first one should nourish oneself or nourish nourish one's body the little term in Tibetan here used kinda is calm or elements so the notion of like your your health is dependent on the elements of your body and so one should nourish the elements by means of nutritious food and then

[06:55]

kind of retire to a place that's at an elevation. A place that had a great height and kind of take your seat there. So then imagine that the palms or in the palms of your hands are a sun and the moon right and left respectively. And then cross those over and cover your knees. And then practice with long and short breaths.

[07:58]

And then three very short breaths, one after another. Okay, and in that manner First you practice three times to the right and then three times to the front and then three times to the left. You do three breaths each in each of those directions. So then again, you do three times in the front, inhaling long and short.

[09:12]

And then So then one exhales three times one after another. So that was what you do with your breath. Now as for the vital points of what you should do with your mind One should inhale into the central channel all of the winds and the purified elements and imagine that you're

[10:20]

Just like you're drinking from a straw. So like you're sipping from a straw. So if you practice in that manner even for three days then as a sign of gaining power over the downward voiding wind you... and the literal translation is you have the ability or you know what actually happens is that your genitals kind of retract up into kind of a cavity of your body or alternatively that your penis becomes shorter. so if through practicing like that you get a headache or alternatively you become nauseous then you should relax and there's a kind of idiomatic expression here the path of the yaksha which means the anus you should relax the anus

[11:49]

And if you have, in translation here, the natural translation here is a little bit different from the book. It's hard to tell what was in the mind of the one you talked about. If you have heat in the heart, or alternately, if you have like inability to urinate or constipation, Then you should get up and walk. Up and down, right? You should walk up and down knees. Up and down. Up and down. Walk, actually basically walk down and walk up. Up and down stairs. Up and down stairs. Up and down stairs. There's the construction. There's the construction. Well, so let's do this, Polonia.

[12:50]

Oh, okay. All right. Don't seem to excite. Oh, that's a good one. You want to demonstrate the Luzokpo? Well, the Luzokpo, so there's a couple of different things I've seen for this circle. Maybe here. One is like, can you see? Over there. Platform. Yeah. One is like squat. That's right. But I've also... This is little circles. That's right. That's... Here's the... Heels are actually used for your butt. Butt. That's it. So kind of a thing called sails. I always... Like that. Right. And then I have been eating friendly. How do you do that?

[13:55]

It's also in yoga, I think called beer. It's awesome, yeah. And your shoes. There's another practice. They show us this in the laundry. Yeah, cross your ankle. Yeah, right. Yeah, but there's all different ones that are appropriate, the different ones, because they're different. I guess it's different. So here it's just this one. Yeah. Now, you ricochet have his right hand on top. Yes. Right, right. Kind of like that. And then on the island. Do the breathing now. Okay, well. And that's the hard part. It's the hard part. It's the hard part. All right.

[14:55]

Take the heavy's cape here. Get ready. There's a little tummo coming up here. No, we should all be doing this. Yeah, I'd love to do this. You guys want to see? I don't understand what it is that we do. Yeah, we'll do it all together. First in Virasana. You will pick this one. Make the bread. There's three? There's three. Three to each wearer. Okay, so let's... Yeah, well, I'll go with you there. We're wearing this together. All right. Come on. Come on here. When I showed up, when I signed up for this, no one told me anything at that shirt. You didn't know the practicum, right? That's right. But, you know, that's one of the major marks of the Buddha. Isn't it the retraction of the genitals? What? Is it major or is it minor?

[16:00]

But it's one of them. So that would show that it's another prospect to do that. And then through this also, that will also help to hold the tin weight. So then one blesses the space of the genital genitals of both the consort as well as yourself and then you do this practices which we went over before of the equalizing of the body equalizing of the speech and so forth

[17:16]

Yes, you said it. No, I'm talking about equalizing the speech, and then one equalized the desire. And then, concerning the recollection, concerning remembering the three recollections... Of those? of the nature of yourself and the consort, you should perform those. Sometimes it's translated by thinking here, the three remembrances. Then you join together the penis and the vagina and begin to cause friction between them. So I guess we'll just have to practice that maybe some other time. You escaped. No, we're here. Yeah.

[18:20]

Yeah. Is that what you're saying? Then through the fire of passion that arises from the rubbing of the genitals, the drop descents. If one comes to possess the four kisses, which is some technical term which we couldn't use, find handily, quickly, then one recognizes the primordial wisdom of the co-emergent bliss and emptiness. So why don't we go through that slowly.

[19:25]

So, in terms of the practice, the actual practice, we've got that now. The pulmonary is leading up to the joining of the the genitals here. And then in terms of the results of that, there is this technical term, kajorji, the four kisses. Four kisses, are you both? The kissy breath in Rajaginji is the base? Yeah, that's just, that's just, I don't think so. That's just, that's just one thing. Now, this is, this is four, four, Well, there's to be a principle of touching... Four different places, places. Four kisses, yeah. Kissing your cards, sorry. Yeah, it's got to be more than a... Yeah. So we'll find it. But in any case, the quote says, if one possesses those four kisses, then one recognizes the primordial wisdom, primordial wisdom of the co-emergent,

[20:34]

the co-emergent of the bliss and emptiness. So, one recognizes the primordial wisdom of the co-emergent bliss and emptiness. So, at that time, in order to avoid the dropping or expoing of the drop or you know, the drop will just fall out, basically, if you don't hold it. So in order to avoid that, one squeezes a little bit, or one crunches a little bit, the mouth of the yaksha. So that's a distinction as we move forward. Maybe we should be translating the path of the yaksha as the rectum, and the mouth of the yaksha as the anal sphincter. Right? You're the expert here. So then, one puts

[21:58]

One's index finger and the... What's this called? The forefinger? Index finger and middle finger. Middle finger. The index finger... What's the forefinger? The index finger is the forefinger. Okay, so... For each one's right and left hands, one takes the index finger and the middle finger individually, places them in one's mouth, and kind of pulling the tongue back sucks on them. Yeah, that's the commentary. Earlier it was just kind of the verse. This is the commentary on it. Then, uh, uh, then, uh, uh, So then you kind of pull it out and then your two eyes again look up.

[23:04]

Yeah. Right? Your two eyes look up? This is why you're creating the friction. You're doing this also. When you do that simultaneously while you're... With cancer? Yeah, with the cancer or without cancer even. and then if one does these kind of simultaneously one will hold on to the drop otherwise and otherwise one can do this recitation very energetically and that will also hold the drop Then one can... As for those exercises or yantras of the body, those are just like what were previously mentioned much earlier in the text.

[24:19]

And with that one can join and stop the upper wind. So then in that manner there are three different movements of the body. There is one movement of speech and there is the stopping of the upper wind. And then through these three different of stages uh then one will hold the drop without it uh degenerating sounds wrong and drop dropping sounds awkward but i think you got the one one will be able to hold without expelling the drop now as for the conclusion uh

[25:25]

So when the section begins with a verse without stating where the verse is from, did Nguyen write these verses or is he collecting them from somewhere? Yeah, so he collected these verses. So it sounds a lot nicer in Tibetan than it's going to in translation. but one makes the kind of sound of an elephant and the grunt of a female tiger. One vomits like a wild beast and sniffs like a fox and in that manner from navel to heart and heart to throat and then gradually one draws it to the crown when spreads in the body the state of the aspect of liberation.

[26:28]

So there are these successive stages of things that you do now to cause the dropped purgay. I think Michael was just asking that we go through the whole thing again. Is that right? Just from the conclusion of the sound of the elephant. You are right, yeah. Okay, so there's the sound of the elephant. There's the grunt of the female tigress. There's the vomiting of a wild beast and the sniffing of a fox. So that's four. And then that tells how it goes through the navel... the heart, the throat, and the crown. Starting, of course, at the genital contact. So it's gonna go from the genital area to the navel, the navel, to the heart, to the throat, to the crown.

[27:31]

And it does it by means of these four similes. So we actually make those sounds. Yeah, it's gonna be explained a little bit more here in the commentary. Yep. So good. So good. So one squats with the upper part of the leg. Feet. Feet. Sorry, upper part of the feet on the ground. That's just what I was showing before. And then the heel should lift up. And then that's what actually kind of provides the basis of the weight of the body. One crosses the Vajra palms at one's heart.

[28:39]

Vajra fist. I said Vajra palms, Vajra fist. So then with the sound with that tone, then one draws the drop up to the navel area. So we're talking about these very Imagine the sound of an elephant and all that stuff. But now we're going to say exactly what goes, you know. Well, he, he, he, it sounds the elephant. Well, yeah, I guess. That's the idea, yeah. Okay. How's it going? Oh, actually, that's good. How you doing? Oh, I like it. That's a good spice too.

[29:45]

Yeah. And then now. Well, this is supposed to be grunted soil. Oh, sorry. You're not looking at the bathroom. Well, we're on the beach. 461-9-5 and looking at the syllables might make it. Oh yeah, okay. How do you say the tiger? Tiger's hands just kind of do little snorts I guess. Yeah, maybe like that. You can ask... You can ask... Where's your mammal?

[31:03]

He won't know too much, does he? No, he's a snail, right? So it goes up to make the heart. Yeah. Oh, that's the tiger. Oh, she really got a chance. Then come to the heart. So this is... I don't know. I don't know. Oh, Kirk, you know, just looking for this. I think I found the four at this. Who is that? 334. What are they? What are they? In the middle of the last parable.

[32:04]

334? 334, yeah, kind of in the middle of the last parable. Around that time, there were a curse signs of holding the droffless after having searched the name. His self-nature is not sure about the municipality. One should enter the union through the three-fold receptions as well as the Vajra and Lotus to kiss. The two secret veins to kiss. The two secret veins to kiss. The droplets to kiss. And the two airs to kiss. These are known as the instructions on the four kisses. And there's footnote 434. Yeah, so that's Torjidang Pema. Oh, Torjidang Pema Kacau. Yeah. That's good. Very good. Thanks. Okay. Okay.

[33:08]

Is it... This is the vomiting thing you've been talking about. I think what Frank was saying is that the heating was the first one. The heat was the last one. No, no, no, no, no. I'm all from the left. The left is when you spend all day with A students. Now you can do the new one. This is the older one. Like vomiting. The cat. The cat. Is that the hot dog? Oh, no. The third one. The third one, yeah. Hot. [...]

[34:15]

Hot. [...] This last one here, hik is supposed to be more like a sniff. Yeah. I think it's important to get the kind of upward movement in the head. Hik, hik, hik, hik. Okay, less than the hik hik hik hik. Then you move your neck up. So the last step after that is your neck. And then one holds the wind with the

[35:20]

the Mudra of the Liberated Lion, which I have for my notes from Laundrie, since I just want to say that I shouldn't actually use this text at this point because it was more complete than the Loche instructions, which is the thumb in the ear, the index in the eye, the middle of the nose, the ring of the lips, and the little finger like this. Yes. This one does that with the breath joint. And if you look at the breath at that time. Yeah, if you look in a book on Indian Hatha Yoga, that'll become Yoni Mukha. What's it called? Yoni Mukha. Yoni Mukha. That's the same thing, huh?

[36:22]

Yeah. Yoni. Yoni, yeah. Yoni. Yoni. Yoni. K-Y-O-N-K-Y Let me try So yeah, someone's body and head, one should shake, and then very kind of energetically. So after you've done the yoni midrith, holding the breath, they should shake your body and exhale. And then with that, the drop is made to pervade the entire body.

[37:29]

Now, as for the practice of that path, there are four unskilled things which can occur which are to be abandoned. So there are four things which you should abandon which are unskilled. So with respect to the unskillful dropping there's the... So maybe to do better English here with respect to the unskilled descent of the drop there's letting the drop expel quickly And then if one is unskilled in holding, then there'll be very little bliss.

[38:37]

And if one is unskilled in reversing, then you may lose the drop while urinating. And if you're unskilled at spreading, then you can actually become ill. So that's associated with the four stages of descending, holding, reversing, and spreading. Now with regard to those, there are also four antidotes. So for the four antidotes, there's being skillful about the descending, which is to have the gait of a tortoise.

[39:42]

And then to be skillful about holding, there's the three movements of body and one movement of the speech which were mentioned earlier and then to be skillful about rehearsing one does those four sounds of the animals which we described up there and then in order to be skillful about pervading then there is the binding with the belt of the sorry binding the binding the belt of the wind by means of that lion which we described

[41:01]

What were the three movements of the body that had a speech to negate it towards us? The three movements of the body, that was the expelling and the three directions. And then the one of the speech was at that time we do the ha-ha, ha-ha. That's just the one on the speech. G-A-I-T, the walk with the tortoise. Walk like a tortoise, cannot walk like an Egyptian, only a tortoise. Do the walk. Walk like a tortoise. Rupaldi. [...] The gate of the tortoise is kind of...

[42:17]

I guess it doesn't feel. What? It's slowly. Yeah, that's the one I do. It's ending slowly. Yeah, and then it's just in place up. Yeah. Want to do it? I think the cultural sheet, probably. Cultural sheet? Yeah. Oh, so the Four Kisses. Four Kisses was the skeptical means. Probably think Janice is right, doing it as well. Right. That's it. Smooth. Okay. Ah, there's 20 kilos in. Tell me what I'm going to say. Turn it down to the doors. Then, in terms of actually rising up from the session, one does that just as in the practices mentioned earlier.

[43:40]

So, this is a practice session. So, they described how you do all the practice sessions. I said, Susan, well now, how do we get up from the session? And he said, well, we'll do that just the way we get up from sessions all the time. About finishing before. So there's been many, there's been a new hundreds of practice sessions described so far. And that's for the instruction for the practice session. Yeah, there's a kitchen prayer and stuff. Oh, he just ended as we used it. Yeah, I ended it. Oh, yeah. Right, right. So we stopped there. Magnificent. So we stopped on page 462, line two. Hey, I wonder if there were any illustrations, please. videos or... I don't know, maybe technical drawings. This is your big chance, Frank. The field is wide open. Riggy enterprise. That would be... I don't know.

[44:47]

We're talking about something informative. So on page three to four, the succession of meditation on the two stages. So according to... So according to the aria... lineage which is of Nagarjuna and Chandrakirti, it is taught that having depended on the generation stage, meditate on the completion stage. Right, then there, uh, [...]

[45:52]

So, according to the Sambraupas, and it's all unclear who the Sambraupas are. Yeah, the Chittamatras. Yeah, the other, yeah, okay. So maybe it's the Chittamatras, but since this is in a tantric context, it's really good. So anyway, they teach that having diligently meditated on the generation stage for 12 years, then one should meditate on the completion stage. So then the great Sakya lineage master who brought the Namre to Tibet, Jay Gaya Dara says that one should meditate equally on the two stages and the meaning of that is that on top of one seat one should meditate on the two stages Jay Gaya Dara said

[47:22]

So Jay Gayadora said that one should equally practice the two stages and the meaning of that quote is that on one seat one should meditate on the two stages. So furthermore, the beginner should... emphasize especially the generation stage meditation and generation states and then when there's a little bit of firmness which can mean a slight amount or a little bit or just a bit when there's a little bit of firmness of the mind

[48:44]

then one should meditate on the generation and completion stages equally. So then when one has obtained a great deal of firmness of mind or stability of mind, at that time one should meditate with a special emphasis on the completion stage. This tea... So at the time of giving commentary to the beginners, then through the stages, or gradually, in the mind of those individuals,

[50:12]

Through the generation stage, one trains the mind and then one meditates on the completion stage. So then... So when one meditates, first one meditates on the generation stage, and one meditates either extensively or in an abbreviated fashion, however one is able, and then one meditates on the two systems of completion stage meditation. What are they?

[51:19]

So the two systems there are not two systems, the direction and completion stage. Sorry, not two systems of completion stage meditation. They are the two systems. Or actually, I guess here we should say the second system. So having meditated on... So let me try translating that again. So having depended on the meditation of the generation stage in either an extensive or an abbreviated fashion in whatever way one is able, then one practices the second system of meditation on the completion state. So then, according to the Sakt

[52:32]

Sakyamaster Jetsundakma Gelsen, then through the stage of meditation on the generation stage one trains the mind and independent on that very one one holds the mind or for the two types of individuals the two kinds of individuals for the first one meditates on that very generation stage and until one obtains some confidence And then for the second type of individual, one completes the mandala or alternately one spontaneously generates the mandala.

[53:44]

But however one is able, having finished that, so we describe two types of individuals in their approach to the generation stage, one should meditate on the completion stage. And they generate the mandala. The second type? So there are two types of individuals. So in the first, they train the mind, and then they gain some confidence. They practice generation stage and gain some confidence in that. And for the second type of individual, they complete the mandala. So they complete through stages. I mean, I think the opposite is complete through stages, the generation stage, and come to completion. Or, ultimately, they generate the mandala spontaneously. Be that as it may, whether you fall into the first or the second type of individual, having completed that generation stage, in the ordinary one meditates on the completion stage. Another word, which means like an extensive way of visualization about the Avajra, or the Lentiki is the single form of Avajra, spontaneously born Avajra.

[54:53]

Either way, the second person, either... So there are these two types of generations. So you see the sadhanas and the Dribtab Kuntu, which Rinpoche chooses many of his encarnments. And so there are these very detailed expositions of the Mandula in the tales. Or there's this spontaneously formed solitary deity forms, which are called the , or the spontaneous generative, or the co-emergent. But what Rinche is pointing out there is that even though it literally means kind of the co-emergent or spontaneous appearance, it means that particular form, which typically is just a solitary deity. So the solitary deity form, the prince is just focusing on the deity alone.

[55:55]

is put in distinction to the, uh, completing all the steps of the Mandel. Yeah. Okay. Can I just, like in the long drive, which system is, is that in more detail? Or is it that, is that just simply the deity? In the long drive we have better details. Everything from Shaekang, Shiji, Shijenggu, Naenggenggu, everything is detailed. Okay. Yeah. So that's in distinction, like the individual can be spontaneously immersed. That's right, and it's two differences. Okay, so is everybody happy? Well, there's one last question. Yeah, because as you begin to move into the completion stage practices, if I remember right, The first thing you have to do that's important is to train the channels. We would pause your breathing and all that.

[56:56]

You do like 20-minute breaths or whatever. As a matter of fact, you're supposed to do a four-day retreat, and you have four sessions each day. So what was the question? So what I was thinking is then, what we're talking about here is that we should practice generating the deity first, and then we should do conditions too, which is like the breathing here? Starting with the breathing and the fun, you know, the cleansing out. And then once you feel confident with that, then you go on and add like two more, or is that what we're talking about? Zolim has a... So the most important thing to do first then, for like us, if we want to put this into effect, is to start with the Vaja breathing.

[57:58]

You said Vaja breathing, and then you did something else. I thought you were starting with saying generation stage. You do the generation stage, then you move to the clearing. And then I think the first exercise of all the exercises you're supposed to do is the life and effort. When you inhale and exhale, and you do that 21 times. And so that would be a complete session. Generate the mandala, do life and effort breathing, then you can go on and recite the mantra. Yeah, I think there are 29 different breathing exercises which are explained. but we can go out for the second one but i'm just want to get clear you know for us they all come if we all we do the life and effort breathing first because of that perfecting the breath and all that we can't do the other exercises and that's what i could do so that you just jump right into doing two knots i mean for instance no no you're happy you proceed always you go to proceed with a pranayoga space right ok please yeah of course

[59:03]

And for someone who's beginning, that's actually a session, is what I'm wondering, to do the prana yoga, you know, the generation stage and the prana yoga, then go on, recite the mantra and dedicate there. Because what I'm thinking about is, if you recite the full sadhana, that's a long time you're talking about. That can take like all night to go on a tutu no or something. But it's possible to do it, generate the deity, do the breathing, then go on, and that's what... How do we do this practically? Well, first of all, we know that before you do the completion stage, you have to do the what's called the generation stage. And then after that, Zolim starts. Because related to the Zolim, Zolim has something else to do with the in prana yoga and the channel channels so therefore you have to also do those first step to eliminate the breathing yogas all right yeah right and then you start to do that to bring to bring as a simple different things among the stream always

[60:23]

Yeah, but that's completion stage, isn't it? Isn't the Prana Yoga a completion stage? That's what I'm confused about. Wouldn't it be a completion stage practice just to do the Prana Yoga? Those are all completion stage practices. Right. So that's what I'm concerned about is maybe going too fast and doing, like, two no wrong or something. And so it seems to me, like, for us, maybe a useful practice would be, once again, just do the Prana Yoga and life and effort breathing. So the question, so let's see how we got to this particular termship point. So for three and a half years we've been going through this text and for about a year and a half we've been going through completion stage practices. And the question came up is, well, you know, is this like just a once over or is this stuff that we can practice and so forth? So I thought it'd be useful if we actually went, well, okay, let's review When can one make the translation from the generation to completion stage?

[61:25]

To a certain extent, my hidden agenda being to avoid the kind of general sense that the completion stage is some unthinkable thing, maybe in a future life. But in fact, our early master is saying you should practice. Practice them equally. You didn't say, you know, do a six-year retreat and then you practice them equally. You should practice them equally. Well taken. We have to. Okay. Okay. So, there's just one minute. So, to your point then... We received a lot of instruction about how to practice these, right? And we could maybe be useful to go back again to those and say, well, okay, given these 29 different practices, how would we do these in a session and so forth. So my point is, when we were talking, is that you do the generation stage and you do it in sequence. And they're saying that this here, actually. They're among the opinions, there's what common is, but you notice what they said, they didn't say some fantastic, you know, the mandala should be held stable for three hours and things like that.

[62:36]

They said when you have a little bit of stability of mind. A little bit of stability of mind. then you enter into the generation and completion stage equally. But you know, they even teach like that one completion stage practice and where to put it into the actual... In the middle of the practice. And that is a tumor practice. And yet it seems before you can do that, well, you need to do the life and effort frequently, if I remember that. Yeah. So to start, the thing I'm concerned about, there are some like the King Fire that you can't do without having first done others or something. So we've got three years of good teachings here, but when it comes time to putting them down, it's also kind of hard to remember exactly when to do what is the only thing I'm interested in. The question that I'm asking is, would that be a good session to do when you're beginning to adopt completion practices? But I don't think you can make a general kind of statement. Kurt made a good point at the last thing.

[63:36]

It's like when you're studying these texts, and you have a laundry, and you're studying these texts, and you have a llama, then it's as good as it gets. Then you would ask for an individual kind of thing, because I don't think one size fits all. You know, it's not a lockstep process. So maybe, Frank, the best thing is, I know you ask these questions in general context, kind of like... It's like the question is going, you know, addressed to God or so. Why don't you just schedule some time with Remache and ask him what he recommends in terms of... Wouldn't that be the most direct? I don't think... All I wanted was a yes or no answer, though. If someone wanted to, generating a deity, doing life and effort for effort would be a good place for someone to start just that alone. Well, okay. I'm sorry I brought it up. You don't have to feel it tight. But there's a point behind this. This is a highly individualized thing. But if you do these practices wrong, Jack's clearly said, we can die, we can go crazy.

[64:42]

We have to do what we should do. So how do you do them right? Someone never does any practice. So I think you're either asking the question for yourself, which is fine, absolutely fine, which I would suggest you do privately, or there's no meaning to saying someone, right? The best thing is, right now, is don't bring the other things. What we were reading here is kind of clear. And then it says, do the hearing first. Some dramas, they had a discussion, similar to a discussion that we are having here, have had before, thousand years ago. And so they clear it here, very clearly. And then they say that there are two tons of people, and some people who are past the learning, they can do that, you know, one after another quickly, and some people do the one is first, make we work comfortable, and then you do the second one.

[65:53]

That's very clear. This is what we have to learn is, which goes, Jirim goes first or Jirim goes first. Why is the Jirim is more important than Jirim? Then this applies and we should understand. Then they will talk about a little bit in the future. Jirim is more important than Jirim. Right? Yeah. So, Machi, is there any kind of general advice you'd like to give us? So, for example, how would we know If we were doing, what would be the signs if we were doing something incorrectly? What kind of obstacles might arise? There were so many obstacles, I would say, you know, to my own knowledge, you know, hearing is very complicated. First of all, for example, third eyes, you know, you have to develop. You remember we were talking about it, we did a retreat. Third eye, and the right eye, left eye face, and so on and so forth. These are things that are... That's kidding.

[67:00]

Kidding. And it's difficult to say, you know, in the modern time, in the modern people, in the little time, practice, and so, I would say that don't worry about too much, and as a glad mouth to even yourself, interested in the highest tantric teachings and that you have to be celebrating yourself and to have opportunity to at least to lead having the initiation received and then you're attempting to do that if those of you who are doing it every day maybe sadhana that's number one and you don't do it once a month sadhana that's fine but I think you should Be very proud of yourself in the modern time of this and such a kind of thing, you know, you should be glad about it. I would say glad about it. Very opportune.

[68:01]

Very glad. Okay. So can I try my... Well, I don't, once again, since I don't want to like sight track the whole class, but then it is true that you have to at least have a clear visualization of the central line to start practicing completion. Since they make them, well, see you there. And we know already, we cannot, they say, remember, we cannot visualize the whole face at once. We started from the beginning, you know, single eye, and then they spend many hours or many days, people spent, right? And then the right eye, left eye, then it's kind of very, very, very slow process. for one individual. Maybe some people have, you know, people have different brains that some people catch quickly. Who knows in the modern time? When you visualize the third eye, it's very basic, but can you visualize, can you transform yourself into a vajra and visualize the third eye on you?

[69:12]

Right. Is that okay or do you have to visualize the deity? Well... This is very simple. Very, very simple thing is, remember, we talk about draw a picture of, and, you know, describe the center is very black, dark blue, and the outer bottom is white and reddish color in the corner, and describe those things. And then people said that draw in the picture, in the piece of paper, and put it on your forehead, and then you put the mirror on it. in front of you and try to look at it. So very slow things you can do it. Some people you have to, obviously very difficult. So you can try to proceed that way or you can just maybe quick-mind it or easy to just... But you should visualize that the deity has view as the deity, not the city. Right, of course. In other words, you're the... First you see it, what you look like.

[70:15]

Then you can apply that to yourself. It's interesting that I often try to imagine I'm looking into a mirror at myself as a deity. I try to see me as if I was looking. So that's okay. That's fine. That's a perfect law right. But in a more demanding situation, is that it has to be very clear, precise image and things like that. Thank you. Yeah. Thank you. For what? For the visual. That's the goal. Yeah, the goal is. So that's why it's good to take the Tanka painting class, because you learn that very precise... No, no, I mean, I'm very serious. You really learn very precise... Oh, yeah, we have also photos of pictures.

[71:16]

You also have a dendro retreat this weekend. Do you want to straighten your veins out, dude? Yeah. Okay. One kind of more line of question. Since we've got so much context around, when can we really practice? So let me rather than kind of make a position statement and see if you agree, which is in Tibet, It never got better than this. That is to say, practice was very individual. You know, you give, say, a general commentary from Nor Kempo or the Sonia Sakitriza or whatever. Yeah, right. Then you have your personal mama, you follow up questions and clarification. Right. And then, really, on the basis of that, it's your practice and you have to take responsibility for your practice. Yes. And so... It seems like there is one thing that we as Westerners are missing, which is kind of a little sense of an experimental mind. When to know, oh, I'm too tight, this is causing more problems, this is causing some sort of wind balance, okay, now loosen off.

[72:23]

You know, how to basically direct our own meditation based on the instruction we get in commentary in such a way that we're not concerned that we're going to get ourselves into severe... mental or physical, mental imbalance or physical distress. So, you with me so far? Yeah. So, so is there, are there any tips you'd like to give us, what I was trying to get is in terms of these obstacles, like, so, so, be very specific, practice two or not. Well, when, you say we're doing the vase breath, when would we know, oh, wait, I really am pushing too much. My limbs are getting imbalanced. What would be a sign we should look out for to know, oh, I should maybe relax that practice? Or if we experience some discomfort, should we come to you for clarification? Well, some things that I can also help people who needed some problems. Basically, I think it's...

[73:25]

This text, somewhere, it explains, remember? A lot of hindrits. Remember? Yeah, remember things and things. So, the... So, alternatively, we could just check the text. Check the text. And see if these signs are... Right. Each of those signs have antidotes. Apply those antidotes. That's right. And then if those antidotes don't work... That's right. Then... Yeah, I think so. That's it. Right. But... But I think part of our challenge is that we go to school for like 20 years or so, and we're given very, very detailed instruction, and we're given very, very clear, this is going to be in the quiz, and this will be in the midterm, and this is going to be in the final. And we come to this practice, and me too, absolutely, me too, thinking it's all going to be spelled out. And we keep thinking, okay, well, he's on the psychiatrists in the laundry, didn't exactly spell it out, but okay, now I'm cool. And then they go through this, and well, that seems reasonably clear, but isn't, and the level, so I'm going to, I mean, I don't know if you ever, did you ever take any American classes?

[74:33]

The level of kind of detail, and oh no, culture, and like this, and painting, and like that, generally that's not kind of Tibetan style to, you experiment, so okay, try it, see what works for you, see, right? I mean, that's more, It's a more individual, more experimental, more... You sit in your own meditation, you try it? No, that's not true. But in a very such teacher relationship with individual students, guided very carefully. And there are sometimes, there are situations, like I told you that he took me to Zimbachi. He has maybe four or five, sometimes three or sometimes one student. and guided students. Among those three or four of them, I saw one of them went off, crazy. Was he the teacher of this alumnus? Yes. He writes in his introduction of the student.

[75:35]

Yeah, that's all the thing. While he was doing the alumnus. So then I saw that the one monk was kind of went, you know, and then there is a guide, his eminent Sovietism, giving what they're doing is, what he doing is to this guy was to drink a little bit of burning incense and pouring some other water on top of his head and things like that kind of nature. There are some things, antidotes that he is doing. Yeah, the trees from the beast, you know, pouring trees and burning incense and even giving some of his mala that prayed many times and touched him everywhere.

[76:37]

You know, he was doing that. Yeah, there's a kind of preventing or subjugating. They are demonistic. Yeah, so they're doing it. Just remember, just about the vase, it says, you know, like, if sharp pain like heartbreak or painful stomach, do cross-leg, visualizing your throat. And if the bottom wind won't draw, you know, do short or slow, and then take your two hands and bounce on the ground. So, Yeah, there are so many things. The worst thing, to me, is their lack of remembrance. You know, they read so many books and they don't remember anything when the book is closed. And blank. So I made my composition statement, and you disagreed. So beyond what we're doing now, and clarification with you individually, what more would you say that we need to do before we do these practices?

[77:47]

One draw practice. That is, I would kind of probably, I would say, you know, everybody says, all the knowledgeable, always encourage students, first thing is first. It's the one draw. first, preliminary practice first, and then I think it's guru yoga. In the process of the guru yoga, then the devotion generated, you should kind of implant it in devotion, kind of inspiration to the guru or the even Buddha or the Ayurveda. at one point, you know, some sort of, even though you don't know, even though you have not read all the detailed texts, I think devotion takes up the half of the journey of the path.

[78:50]

So I would say those kind of things. And then do the presentations every day. But your goal is try to I understand and let me understand the healing, let me understand the yoghurtim, please. You know, that's the kind of thing. I wanted to experience the yoghurtim. I wanted to healing and I wanted to, you know, this lifetime and now in this place, this moment, you have to do that. And then mandala offerings. And then to the soul of aspiration. Yeah, aspiration is very, very important to do. The most important thing is that once you have aspiration is very strong, I think then it kind of generates within, kind of sprouts out, you know, inside. Sprouts, you know, the knowledge of the things.

[79:57]

Right. But as I said, it is a really fortunate class here, you know, and in the Bay Area, I mean, people, I mean, it's a lot of people here, but it is a group of people in high school. Teaching like this is very proud. Don't you feel proud of yourself? Sure, I just wish I could do more of this. Well, you have to be proud of this yourself. Very proud of it. Isn't that right? There are other things to do. What's the Super Bowl? That makes it more exciting. But it's not... What? I think I asked this before. You know, even in Tai Chi, there's this long form that has... you know, like a hundred and something moves.

[80:59]

Yeah. But some masters just say, just do one move, you know, like, because in that one move has captured the whole thing. They say, indeed, he is. In the great, you know, like all the tigme practices and all the wound practices, there's a really, you know, does a really advanced practitioner actually do every single one or do they kind of find the one that, that, is suited to them in kind of like just do that in practice? Or do people really say, well, this year I'm going to do this one and this one? How do advanced practitioners handle the fact that there are so many different practices? Do they find one that feels good in something cooler? Right. The wonderfulness of this practice particular language teaching that is already in the introduction that says If you understand one, then you understand many.

[82:11]

Right. I mean, I don't know if we're supposed to get personal, but my own little, you know, that I like that, particularly It's on the little moon disk and then the sun is over and then it goes singing and the golden thing comes out in it. You understand the many. But I don't know whether, you know, whether that was too, you know, but that's the one I seem to like. Well, that specific, that practice has its own significance. Yeah, so that you can practice that. Yeah, you can practice that. You know, you can practice tomo, you can practice poa and dakama. But, of course, then that's what we're talking about in the gym has extensive gym simultaneously.

[83:19]

So if you wanted to do it quickly, arise yourself in Vajra. Or the gradual completion of the month. But I'm going to get into these questions. I mean, the signs of success, the signs of entering the path of experience of a yogi are laid out. right, the signs that are in the central channel. So we can all discern for ourselves whether those signs are appearing or not, or whether they're appearing a little, when did they appear, right? Right. We can experiment. We don't have to wait, you know, for the exam, right, and our score to come back. We can examine, is that doing anything or not? Is it just pleasant or... Right. The signs, it's lungs, we... What? Because some of the symptoms, though, once you get them, you know, collapse lung or something.

[84:23]

No, my point was the signs of positive, we're focusing on the negative obstacles, but the signs of positive success with these practices are laid out as well. And we can discern whether we're getting in the signs or not. And if we're getting signs with the practice, you say, oh, that practice is working. It says clearly, even here, page 400. First of all, they show the manual of the practice. Then students go through the manual of the practice From that, having gone through the manual of practice, then you will have generated the three different kinds of views. So from meditation on the path, there is the view of the three intrinsic natures.

[85:28]

Yeah. And then, that Daong Onyi is called the intrinsic nature of the kind of pure meditative realization is generated right and that where is that are generated is the in this practice uh the alumni practice is here so um from penetrating the vital points and the channels of the body from that that is born, right? It's basically saying, penetrate or concentrate. Pinpointly, you just don't go look around. Do you remember we were talking about it? If someone is trying to get a milk from the horns of the cow, anyone will produce the milk, right?

[86:35]

So you have to go to the proper place to milk. It says you don't miss the place. The realization is just get on using your inside of nerves. You look for the channels and you recognize the channels. Right and left and center channels and then there were so many channels, right? All these are important, right? And then from that, is it the interesting nature of the view of that? It lies from that, not from the kind of other kind of realization of meditation. He does not agree here. There are so many things, yeah, we can read it.

[87:48]

Maybe we can read it more and more. So then each time when you read it, nice thing is each time when we read it, these things, has a more taste, different taste, experience a little bit. Right? So now we can read the, follow that. Where is it? So this was general advice. Yeah, yeah, yeah, yeah, yeah. Now the 462 is the general subject. Right? Right. So now we're on the page 453, line 5.

[88:57]

We're on the practices in connection with the third empowerment. And we've completed now the path. which is the path of the method of the Madhva Chakra. And we're now on the view, which is the view arising from the four joys of the downward ascending. That's the four joys of the upward ascending co-emergent. Right. Now the subject is that. Right. So on the four joys. The view of the coal merchant.

[89:59]

That's the terminology. How do you translate that? The view which is the primordial wisdom of the co-emergent. Okay, that is our subject. How we get it, this one says, talking about the Gawashi. No. Four gaoshi. 362 lines. [...] 363 lines. 363 lines. [...]

[91:02]

363 lines. [...] 363 Oh, that's the view, right? Oh, the view, which arises from meditation on the path. Right. That, that, the, uh, Gaussi, how do you get Gaussi? Gaussi is gathered from kam duzi, neadunabalajis. So, those four joys are generated from the penetration of the vital points in the element nectar, kind of in parentheses, mandala. Oh, okay. So they are generated on top of the body and mind? Yeah, the view of the primordial wisdom is generated on top of...

[92:03]

the body and mind together? That's right. And so they are generated on top of the bliss of the essence Or we call it the intrinsic essence or one's own essence. The essence is bliss. Right? Now tell us this. So that has four parts. And so they're the four joys which correspond to the outer stages and then the four joys which correspond to the inner places and then the four joys which correspond to that those which are to be abandoned the objects to be abandoned and then there are the four joys which correspond

[93:31]

So those four joys are the joy, supreme joy, transcendent joy, and co-emergent joy. So we actually will have 16 things to consider. Those four joys are generated in four contexts, and the four contexts were just named.

[94:27]

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