When I was young, I was young and [...] I was young. I was like, I don't know what I'm saying. [...] I don't know what I'm talking about. I don't know what I'm talking about. I don't know what I'm talking about.

[01:03]

I don't know what I'm talking about. [...] We have a lot of people who want to do it. We have a lot of [...] people who want to do it. So, I'm going to take a look at my eyes.

[02:04]

I'm going to take a look at my eyes. [...] I'm going to talk to you later. I'm going to talk to you later. I'm [...] going to talk to you later. When I was in the middle of my life, I would say that [...]

[03:20]

But he said, [...] he That's why we're here. We're [...] here. We had a lot of people who lived here and lived here.

[04:30]

We lived here and lived here. We lived here and lived here and lived here. We lived here and lived here and lived here. We lived here and lived here. So, you know, there are two of the temples. When I was born, I was born and [...] I was born.

[05:46]

So, we are going to have a lot of work. We [...] are going to have a lot of work. I was told that I had no idea what to do. [...] This is what we're talking about.

[06:52]

We're talking about this. [...] It was a lot of people who had [...] a lot of people. So, I'm going to talk about it. I'm going to talk about it.

[07:54]

I'm going to talk about it. [...] It's a long time. It's been a long time. It's [...] been a long time. I'm not sure if [...] I'm not sure

[09:12]

So, when I was born, I was born. [...] When I was born, I was born. [...] So now, for this practice then, first of all, one uses some of the same practices which are coming later during the yoga to sort of train for them or to prepare for them.

[10:34]

First of all, one is based in the practice of the creation stage and then one is gaining the discipline of the three-fold isolation or four-fold disregard. And even though it's not required at this point, often it would be the case that the meditation, that one would use the meditation posture and meditation within darkness and so forth, as is taught within the actual yogas themselves. even at this point in the meditation. But to begin with also there are certain characteristics of the meditation place which should be understood before you do this type of practice. Within the Kala Chakra Mulu Tantra, or the Basic Tantra itself, it says that one should practice in a place which is under the rule of religious leaders,

[11:38]

where all of the people live peacefully, where there's no dispute about the ownership of the land, and that this is, generally speaking, a suitable place. Also within the Mahayana Sutra Lankhara, it explains that one should strive to find a place with all the proper characteristics, that is, good dwelling and so forth, a good piece of land, where there are good people or good companions present. and that there should be other specific characteristics also. That for a beginner, it's essential to begin with the physical isolation, because if as a beginner one doesn't isolate oneself physically, then it will be impossible to master the isolation of the mind. And so to begin with, then you have to isolate yourself from all distractions and so forth, because on the basis of these different distractions, there arises the passions and attachment and so forth, and this turns the wheel of samsara.

[12:46]

And so you have to abandon this and practice very carefully to begin with. That is, in a place where there are not many people moving around during the daytime, where in the evening there is no fear of enemies or danger, where also there is no fear of death where the water is good. That is, there should be various qualities specified. Eight different qualities of water that will nurture the person who's practicing. It should be a pure water supply present. And if you are one who can afford it, that is, if you are able to have a special house for meditation, a meditation hut, then it's one which should be either at the top of the structure, that is, the room I'm sitting in, or in the middle floor of the structure. And often also they say that it has a three section entryway so that it can be made extremely dark, pitch black within it.

[13:52]

And that this is also done by having only a small window or skylight, which is very small on the outside and then broadens some towards the inside. And then this also is sealed with mud and stones and so forth, where not even a single hair could be inserted within it. This you construct if you're someone who can do this, if you can afford this. Otherwise, for an ordinary practitioner or a yogi, you use any place where certain conditions can be fulfilled. That is, you can use an earthen cave or a stone cave or a house, a room, whatever is appropriate. The most important thing being that it be dry and not damp below, and that you can make it extremely dark, that it would have to be made pitch black.

[14:53]

And then when you do this meditation to begin with, in the first session of any type of meditation, of course, you begin with taking refuge and awakening Bodhicitta. then also doing the guru yoga and doing the creation stage, as was just explained. And you can do this without any special posture or any special body position or gaze. Then in the latter sessions during the day, then you can make a briefer type of meditation, that is doing a brief refuge and awakening of bodhicitta, and then just feeling great devotion for the guru. and in that way it's sufficient for the later sessions, meditation sessions within one day. If you, during the earlier practices of, the earlier practices for purification and awakening, or purification and accumulating merit, that is Vajrasattva, mandalas and so forth, if you didn't do these thoroughly to where some experiences occurred, then you should also concentrate upon these practices together with Refuge, Bodhicitta,

[16:05]

So far you should do the hundred-syllable mantra of Ajrasattva, the mandala offerings, and so forth. And then, in this way, you do the meditation through Guru Yoga, then everything dissolves into emptiness. From out of that one appears in the form of the deity, and you do the creation stage meditation up to the point of the mental focusing upon the deity, as was explained, where you just focus upon yourself appearing. as the deity. Then you begin in this way, but for the actual practice of threefold isolation itself, you should be seated within a dark room on a small cushion that is comfortable for meditation, and you should be in the proper physical posture. That is, as is said, if the body is straight, then the channels within it are straight, and then the mind becomes stable.

[17:08]

So you should be seated in the sevenfold posture of Virochena. This means with the legs in the full Vajra position. That is, first of all, putting the left leg up by the right hip, then the right leg over it and up by the left hip. The back, that is the spine, very straight, and the back of the neck very straight, and the chin tucked down towards the Adam's apple. Also with the teeth and the lips resting naturally, and the tip of the tongue turned up to the palate. And for the gaze, the proper gaze should be, or rather it's not required to do any special gaze at this point, as it will be later, but you should sit even at this time in a certain position because it's very good for training for the yogas which are coming, in which you have to sit in a certain position.

[18:10]

And for this you, first of all, both hands, you put the thumb and the palm of the hands, then you fold the two middle fingers over that and the other fingers down also. Then you put the wrist right at the hip bone and then you have to straighten the arm to where the elbow is straight, which pushes your shoulders up. So you sit with both like that, because this is the posture used for the yogas. Even though it's not actually required here, still, if one does it here, then it's good for becoming accustomed to that. That is, as you're initially becoming used to these preparatory practices of training the body, speech and mind in isolation. And also, even though it's not actually required, The gaze, it would be good if you also held in a sense of, or similar to the manner which will be done in the first of the yogas, which is to be gazing upward in front of you, up into space without the eyes wide open, nor without them shut, but just as a natural gaze and keeping this very fixed, gazing above you.

[19:24]

And so you should sit in this posture, and this is very powerful for removing all types of inner disharmony among the elements and the airs and so forth, and something that's very efficient for that. And furthermore, then you should expel all the stale air within three times, blowing it from your nostrils. And in this way, then you begin after the initial blowing out of all the stale air, then you breathe in a normal fashion. You don't do anything. special with your breath. As for the state of mind, you should rest the mind in the state in which you're not thinking of anything, that is, without any mental activity whatsoever, but not concentrating too hard, and yet not being too lax, not relaxing too much. And you're not trying to project your mind into space, and yet also you're not keeping your attention upon yourself. So you've keep it in balance in this way.

[20:25]

And that is, there's no point of reference. You're not basing the mind on anything. Whatever arises, you simply have an awareness of that and you don't do anything with it. You just let the genuine state manifest without fabricating anything. And if you're able to simply meditate like this, then that's it. This is fine. But, of course, if the mind wanders in this state, then you have to apply the different antidotes. And this can occur in two different ways. That is the wandering of the mind. First of all, it can be that when your mind wanders from this fixed state, it will be just the arising of a concept or a thought coming up in the mind. Perhaps a mental image will rise up into the mind or a series of images. And as soon as these arise, if you're aware of it, then you can cut these off. You can stop these through awareness of them without any liking or disliking them or any examination or analyzing their nature or thinking about them, but simply dropping them.

[21:34]

And if you can do that, then that's sufficient. But if the thoughts are not noted until there's been a whole series and you've been sort of swept away by a series of thoughts, and this can make for a very serious problem. And so as soon as you're aware of this, then you have to be very, you have to have a very strong determination that you will not let your mind in this way become filled with the subconscious thoughts which then arise and take over and that instead you will use all of your attention to prevent this. Have a very strong determination and then you rest the mind as was described in a state without any thoughts or without any concepts concentrating in this manner very strongly. and observe, simply observing whether the mind stays in place or wanders, but doing that with very strong attention that is also non-conceptual. You're not thinking about anything, it's just the awareness there.

[22:34]

And if you do this repeatedly, then this will gradually have the effect of causing the subconscious eruption of the thoughts to become reduced. And after not too long of a period of practicing like this, then they will disappear and this will stop. And so to do this though you have to be very energetic, you have to be very diligent in this type of practice. And then at the end of any session you do the dedication of merit in the same way as you do in the other practices. And then between sessions as well you should try to not part from this state of mind, try to sustain this as much as you can, that is not engaging in any type of random meaningless talk. one can use certain types of massage or certain types of foods to nurture this type of state. And in doing this type of meditation, there may be different experiences which arise, and when these arise, you should be completely indifferent to them. That is, there could be physical experiences, vocal experiences, mental experiences, various visual experiences, dreams, whatever arises, you should not try to

[23:47]

prevent these nor follow them or do anything, just let them occur naturally and be very casual about them and be indifferent to any significance being within them. As is said within the Scriptures, you should not find a fault anywhere, not think about it, just practice without making any claim as to signs or realization or spiritual warmth or anything of this sort. But even though it's taught that one is meditating upon nothing, one should not also become lazy or indolent or just in a neutral state. So you have to practice very carefully in this manner. And in this fashion then, both in the session of meditation and during the sessions between meditation, You don't have any great hopes that anything good is happening, nor do you worry about anything negative, and you don't engage in any type of intense physical activities of any kind.

[25:00]

You also completely reject all types of concepts and thoughts about enjoyable experiences or things that you wish to do. Also, there must be No loss of the bodhicitta or the semen. One should dress carefully, that is not be too warm or too cold, but keep the attire correct for practice. Sleep only during the evenings, that is only at night. Don't sleep any during the daytime. And try to be very assiduous and very strenuous in the meditation. And if you can practice like this, even for very short periods, then that's excellent, that's fine. It can be short and intense, and then that's the correct way to practice. So this is the basic explanation of the instructions on threefold isolation. And ordinarily, in giving this type of teaching, now one would meditate upon this for two or three days or more, and then continue from,

[26:09]

From there, there could also be detailed explanation by the teacher on the benefits of isolation and solitude, the nature of shamatha or calming the mind of penetrating insight, more explanation upon the specific points of the threefold isolation and so forth. It could be gone into a lot of, a lot of detail could be gone into various blessings, initiations, extra instructions could be given, as Thayana Rinpoche also gave the, the blessing last night of the simple form of Kala Chakra with one face and two hands in this conjunction as preparation for the meditation. And so then after this one begins the actual teaching upon the Sixth Branch Yoga itself. This completes the preliminary sections of the Sixth Branch Yoga and the Sixth Branch Yoga or the Vajraya Yoga begins tomorrow. with the explanation of the first branch, that of individual withdrawal.

[27:10]

And so that will be the actual perfection stage practices beginning at that time. So now this has completed all of the preliminary practices. So now what we will do is, again, go through these practices together with Rinpoche leading us through them and meditate upon them all together. ... [...] It's been a long time since it's [...] been a long time since

[28:32]

It was a very difficult time for us. We had a very difficult time. [...] So now I was specialised at all. Visualize the same as was explained before for refuge.

[29:39]

It's been explained several times. . Visualizing all of the pure land, the celestial palace, all the sources of refuge within, as it has been described in detail several times. Thank you. Thank you. It's been a long time since it's [...] been a long time since

[30:57]

So imagine that after taking refuge that all of the sources of refuge emanate very brilliant light, which strikes all sentient beings, purifies their obscurations, is reabsorbed. When it purifies all the obscurations, it transforms all physical bodies into rainbow bodies, establishes a state of mind in the Dharmakaya. Then all of the sources of refuge dissolve into light, finally into Vajradhara and Vajradhara himself also dissolves into light and then is absorbed through the top of your head and you rest your mind. briefly in the state of emptiness.

[31:59]

Then after that is the awakening of bodhicitta, and for which you should first of all be motivated that you wish to attain a state of enlightenment for the sake of all sentient beings, that is using the contemplation of the nature of suffering to cause you to awaken compassion and wish to attain the state for the benefit of everyone. So you should probably try to follow along in the English book, because Rinpoche is going to go through quickly in Tibetan, that way you can at least be following the same sections. I'm going to recite Vajrasatva. As you do, you imagine that all of the, that from the letters of the mantra within the heart of Vajrasatva, there flows nectar, which fills all of Vajrasatva and the consort overflows from the lotus flower and covers one outside of one's body, fills all inside of one's body.

[33:17]

And as it does, first of all, the first repetition that it removes all illnesses in the form of various different impure substances such as pus and blood and so forth. Second, that it removes all demonic influences, these being removed in the form of various insects, different creatures. Then with the third repetition that this removes, that is the nectar removes all sins and obscurations in the form of sooty black type of liquid. Then you should feel that all impurities of body, speech and mind are removed and that one's body in this fashion is filled with white nectar.

[34:24]

And then after repeating the repetition of the mantra, you make the following prayer in which you are acknowledging all of your own misdeeds, confessing all of these, resolving not to commit such misdeeds in the future, asking forgiveness, that is visualizing Vajrasattva on the crown of your head, having a regret for all the misdeeds that you have done before, the resolve not to do them in the future and so forth. Then after making this prayer, Vajrasattva and consort dissolve into light and are absorbed into you. I'm going to talk to you later.

[35:28]

I'm going to talk to you later. I'm going to talk to you later. I'll talk to you later. What was the meaning of this? [...] Now for the offering of mandalas, you use the same visualization as for refuge, as has been explained.

[36:50]

That is the palace, all the sources of refuge in the sky. before and so forth. And then you feel that you begin by offering homage to all of these sources of refuge, that is, that oneself and many, many emanated bodies of oneself, figures of oneself, as well as all other sentient beings, infinite in number, begin with offering prostrations and paying homage. And then following that is the taking of refuge. This is the first time I was going to talk to you. [...] So, I would like to say, I would like to say, I would like to [...] say, I would like to say,

[38:18]

And then you should feel that when you actually make the offerings of the mandalas, that is doing the physical offering, that even though you offer this substance and with a certain visualization of Mount Meru, the continents and so forth, different offerings in this fashion, you should feel that what you're actually offering is your own body, speech, mind, all possessions and all which you've accumulated throughout beginningless time, and that if you do this, then this is the proper way to make the offering. We can't do it.

[39:19]

We can't do it. [...] This is the first time I was born. [...] In the past few years, they said, I don't know what to do.

[40:24]

They say, I don't know what to do. [...] I don't know what to do. I was able to say that I was able to say that [...] Next, for practice of Guru Yoga, you visualize again that everything is transformed into the Pure Land, in the center of which is the tree, the lion, throne, lotus, sun, moon, disk, upon which is the Guru in the form of Vajradhara.

[41:33]

And you visualize the Guru appearing about, there's a word in Tibetan that explains the distance from the elbow to the fourth finger, I think it's about a cubit, maybe about two feet, about eight of these links out from your forehead is where he is to be visualized. And that you can read along as Rinpoche does the practice in Tibetan, visualizing the Guru, very pleased with you, with all of these various characteristics surrounding him, all the members of the lineage and all the deities, the mando, the buddhas, the bodhisattvas, and so forth. And then together we should repeat the verses or the phrases of the seven branches.

[42:37]

So, I'm going to go to London. [...] Thank you very much. Thank you. When I was born, I was born and [...] I was born.

[43:53]

then you should feel that the master himself, that is Vajradara, is the embodiment of all of the Buddhas of the past, present, and future, and then visualize the letters and the different spots in his body. And you should read through this on page 21 and visualize Rinpoche. It's also just reading and saying, imagining that the light shines out from each letter in turn, and then the different initiation that you receive the obscurations and so forth that are purified and the blessings that enter.

[44:56]

And at the conclusion of this receiving of the initiations, Then you visualize that the Guru, that is Vajradara, is extremely pleased with you and that he approaches closer and closer to you, finally dissolving into light which takes the form of nectar that is absorbed in through the top of your head. And then you should briefly sit with your mind and that of the master indivisible. So rest your mind in a state of emptiness. We had a lot of people who [...] had a lot of people.

[46:20]

When you appear out of that state of emptiness, that is, out of the state of emptiness in which your mind is indivisible, from that of the Guru, you appear as not an ordinary So, when I was a kid, [...] Can you also visualize the consort, just as described, and the seed syllables or the letters at the places in both of their bodies?

[47:45]

Then imagine that light rays shine out from one's heart. This transforms all of the inanimate world into the celestial palace and all the animate beings within the universe into Kalachapra and the divine assembly of Kalachapra. And then all of this melts into light and is dissolved into oneself. There was a lot of people who lived in the country. There was a lot of people who lived in the country who lived in the country and lived in the country. There was a lot of people who lived in the country and lived in the country. Then you, if you're going to do recitation of the mantra, then you visualize the mantra within your heart that it can be visualized as blue or green.

[49:03]

Blue if for the specific purpose of sublime attainment, and green being for various different purposes, all the different of the variety of enlightened activities. You visualize that light shines forth from the letters of the mantra within your heart, that it purifies, this light purifies all the sins and obscurations of all sentient beings and pleases all of the enlightened ones with offerings. And then it's reabsorbed back into the letters within your heart. And in that state, with that visualization, then you repeat the mantra. He says,

[50:08]

I had to do it. [...] Then you should imagine that, again, for the final time, all of the universe dissolves into light, is absorbed into you, then that the consort dissolves into you, oneself being in the form of Kala Chakra, who then dissolves into the letters of the mantra in the heart, that these all then dissolve into the letter and then that dissolving up into the top circle and little line below it.

[51:11]

And then that dissolves into emptiness, and you rest the mind in emptiness. And then from this state, one would then begin the practice of the perfection stage itself. So the actual teaching on the perfection stage itself will be tomorrow, but as was explained, the special preparations for that are the threefold isolation and fourfold disregard. So also we'll go through this, sit briefly this evening on that as preparation for tomorrow. So the actual practice of the yogas, they're done in two different

[52:44]

sessions. That is, they can be done during the daytime or during the nighttime. But the specific place, as was explained, depends upon what you can afford in the sense of if you can have a special structure or meditation hut, then it should be one with an entrance, which I think has three turns in the entrance so that it can be totally dark and has only a very small opening, which is also then sealed up Otherwise, one can use just an ordinary place, such as a cave or a room and a house. He said, he [...] said,

[54:17]

When I was born, [...] They say, they say, they say, they say [...] This evening, and also for the coming teaching, you should watch Rinpoche closely, because he illustrates a lot of things.

[55:29]

So you have to watch. You have to watch. I don't know. I don't know. I don't know. Yes, I am. I am not sure. I am not sure.

[56:35]

I am not sure. I am not sure. So now, for the actual practice of threefold isolation, the basic meaning has already been explained. So for the practice, you sit in a dark room seated upon a comfortable cushion with the body in the proper position. That is, as was briefly described with the sevenfold posture of vajrochana, with the legs drawn up in the full vajra position. the backbone straight, the chin tucked down towards the Adam's apple, the teeth and the lips resting naturally and the tongue turned up to the palate. And then the gaze, as Rinpoche illustrated, you're sitting in that posture and you're gazing up before you. And also you have to have the hands in the proper position, that is with the thumb in the palm of the hand, the other fingers holding it down, and then this...

[57:46]

put right at the hip bones on each side, and then you sit to where the elbows become straight, which will push the shoulders up on both sides. You sit in this fashion then, and as you do this, and also you have to clear out all of the stale airs within the body. And so, first of all, you should perhaps blow your nose to prepare. properly then you use with the right hand you hold the ring finger and the little finger with the thumb and cross over the forefinger over the middle finger use the middle finger block first of all the right nostril this is just oral instructions which aren't included in any book you then so you're going to first blow out the right so for blowing out the right according to the oral transmission you block the right then you breathe in through the left nostril then you Take the finger off, block the left, and blow out the right, hard.

[58:49]

And think that it expels all concepts and thoughts of anger. Then, having done that, then you draw in through the right, then switch the finger over, block the right, and blow out the left, thinking it blows out all concepts and thoughts associated with passion. Then blow out through both, hard, and think it expels all ignorance. So you prepare in this way and then you sit properly in the posture just as described. So first, out of the right, it's all anger and hatred. Out of the left, all passion, attachment, and out of both, ignorance. Then breathe in through both for the third one and blow out through both.

[60:11]

And then as you sit, having done this, sitting in the proper having cleared out all the stale air, then you also must rest the mind in a state where you're not thinking of anything, where there's no mental activity, conceptualizing, but where you're not concentrating too much, you're not too tight, nor too lax or relaxed, but instead with the mind just resting evenly, not in reference to anything, just letting what arises in the mind arise naturally. And if you can do this, then this is itself the meditation to start with. .

[61:13]

Then if any of the various problems, distractions and so forth arise, as was mentioned, you use the different antidotes to apply to them. That is, just the arising of a mental image or a thought, then you can be aware of it and reject it, stop it. But if you're caught in of thoughts, becoming aware of them sort of after the fact, then you try to use further activating energy or diligence and determination to prevent that from occurring in the future and using a non-conceptual intense attention to do that, and that will cause them to decrease. And then also you should have very great joy and rejoice in the fact that you will then be meditating upon the six branched yoga and then the various experiences that can come about on the basis of that.

[62:15]

These same type of counterplacements are used in the Lam Dre as well. We have to use [...] the Lam Dre as well. So now this evening we receive the teachings upon the creation stage meditation, which is the essential preliminary for perfection stage meditation, and then also the special preparations, that is, preparations specifically for perfection stage meditation, which will be taught tomorrow.

[63:16]

Those preparations being the three-fold isolation or four-fold disregard of body, speech, mind, and so forth. And so having done this also together this evening, then we've done the preparatory sections in complete form for the teaching tomorrow night, in which the actual main meditation will begin, which is the teachings of the Sixth Branch Yoga. I don't know, I don't know. [...] First of all, we should begin this evening by visualizing Great Protection Chakras surrounding us all.

[64:39]

and then within that beautiful celestial palace. Then visualize that both the Master and ourselves appear in the form of Kala Chakra, with one face and two hands in union with the consort, and marked at the forehead with the letter OM, at the throat with AH, and at the heart with OM. And at the navel with HO. Then, when I was a kid, [...]

[66:06]

So now imagine that the master is actually himself, Kalachakra, in union with the consort, that as he speaks, it is the resounding sound of emptiness, that is the expression of the Dharma, and that one listens to this teaching in a state of clarity without clinging to anything. And these teachings on the Sixth Branch Yoga of Kala Chakra are being given on the basis of the instruction manual composed by Jonang Taranatha.

[67:32]

And from among these instructions within his presentation of the material, we've completed the ordinary preliminaries, the five ordinary preliminaries, and also the extraordinary preliminary of the creation stage meditation together with the explanation of threefold isolation and fourfold solitude. And so in this way, all preliminaries have been completed, and now we begin the actual main teaching on the sixth branch yoga. Okay. Come on. The six-branched yoga, as it's being taught, is mentioned both within the Kala Chakra Tantra and also within the Guya Samajya Tantra, where it is stated that the six yogas are the yogas of individual withdrawal and mental stability, of activating vitality and retention,

[69:03]

intense mindfulness and meditative concentration. So these teachings are mentioned in, for instance, the Guya Samadha and the Kala Chakra Tantra clearly. They are the hidden intention within other tantras. For instance, within the Ru Tantra of the Chakra Sambara, it mentions that one should practice with repetition of mantra, meditative concentration and so forth within the Hevajra Tantra. that says the yogi should meditate upon the six branches. And in this way, these specific teachings are also mentioned obscurely within other tantras.

[70:09]

So these six branches again are, first of all, individual withdrawal, then mental stability, activating vitality, retention, intense mindfulness, and meditative concentration. This is if we speak of them as the six branches or six limbs. You can also speak of these same topics in the context of the the four vajras, the yoga of the four vajras, in which case the first two categories, those of individual withdrawal and mental stability, are referred to as the enlightened body vajra yoga.

[71:27]

And then the third and fourth, activating vitality and retention, are the enlightened speech vajrayoga. The fifth, that of intense mindfulness, is the enlightened mind vajrayoga. And the sixth, of meditative concentration, is the Primordial Wisdom, Vajrayoga. And also within the different tantras, in all tantric systems they speak of the four-fold approaching and attainment stages of meditation or practice that is usually mentioned as the generation of the Deity, then the marking of the Deity with the letters Oma, Hom, then the merging of the pledge and the wisdom aspect of the Deity, and the receiving of the consecrations.

[72:53]

So in the context of these four categories also you can classify the six-branch yoga. If you do this, then the first two, individual withdrawal and mental stability, belong to the category of approaching. The second two, the second pair, that of activating vitality and retention to near approaching, intense mindfulness to attainment, and meditative concentration as great attainment. And again, they can also be categorized in another way, called the three virtues, that is, as virtuous to begin with, virtuous in the interim or the intermediate, stage and virtuous at the end, in which case again they're divided into three pairs, where the first two of individual withdrawal and mental stability are considered virtuous in the beginning, that of activating vitality and retention, virtuous in the middle, and intense mindfulness and meditative concentration as virtuous at the end.

[74:19]

However, the point of all of these yogas is the same, that is, for the realization of Mahamudra. Now these six stages of practice are also sequential in the sense of, for the actual meditation upon the Sixth Branch Yoga, one has to practice them in order.

[75:24]

That is, when the first has been awakened, that is qualities of one have been awakened in one stream of being, then one does the next one and so forth. And that way they are linked together in a sequence. And so one can begin, first of all, with learning them but is receiving each of them in turn and training in them, and then one can practice them all together. Actually, the preferred

[76:43]

method of practice would be to receive the teachings upon one and then practice that until experience had been developed and receive the teachings on the next, practice that and so forth. That is, once one had learned one practice and done it well, then you proceed to the next in this way. This is the more thorough manner. But in the sense of learning through aspiration to perfect them all and also just in a sense of corresponding to the complete sections within this entire teaching, because there is not enough time to do it in that way, everyone being busy and having different commitments and so forth, then it's taught in the manner in which we're receiving it now, in which one, first of all, receives teachings upon each one of them, and then you can also meditate upon them altogether, that is in one session even. as they say, upon one cushion.

[77:44]

You can sit and go through all of the meditations. Now, from among these various different ways of categorizing this teaching, the way that it's actually presented is according to the three virtues.

[78:48]

And so, as such, the first pair of teachings, that is upon individual withdrawal and mental stability, are categorized as the practices virtuous at the beginning. And so this is the first section which is taught, and then within that we begin first of all with teaching upon individual withdrawal. So you can't get it. You [...] can't get it. So the first teaching is upon individual withdrawal and within the oral transmission of Kala Chakrapada it states that each of these limbs or branches of the teaching further are categorized into six parts and there are various different ways to explain it on the basis of an outline such as this but also there are other teachings given in conjunction with it to make it easier to understand.

[80:11]

So first of all in this teaching then there are different categories. Now the basic two categories for teaching of individual withdrawal is, first of all, the essential points for the practice, and then second, establishing the meaning. of this practice within the mind. So first teachings will be upon essential points for practice of individual withdrawal. And within this section as well, this subsection, that of the essential points for practice, there are two parts. the first being the actual teachings upon individual withdrawal, and the second being the techniques for enhancement and variation.

[81:23]

And within the teachings on individual withdrawal, that is, on the actual practices of individual withdrawal. Again, this is divided into two sections. The meditation, that is, the yoga of space at night, and the yoga of cloudless sky during the day. When I was born, I was born and [...] I was born

[82:35]

When I was a kid, [...] But I don't know how to do it. I [...] don't know how to do it. Now, for the first of these categories then, this is the night yoga, and it's mentioned specifically within Kalachakra Tantra itself where it says,

[84:02]

that one should focus the mind and the eyes intensely in space along the vajra path without closing them, that is, without closing the eyes. So you begin, first of all, with the preliminaries, as have already been explained, that is beginning with refuge, bodhicitta, and so forth, through the creation stage meditation, which is the preliminaries for these perfection stage practices. And as was also briefly explained last night, it's necessary to do this practice in complete darkness. This is the night yoga. And so you have to do this in a dark room. For instance, if you can afford it, if you're a person who can have a structure, then it's one which you're able to seal completely. instance as was mentioned where there's a three-way entrance so it can be completely sealed and only a small opening which is also sealed and you must also sit in the vajra asana that is in the vajra position with the feet completely drawn up crossed this is mentioned in the vimalaprabha or the immaculate light commentary upon the kala chakra where it says that at the time when you're meditating

[85:26]

and making supplications to the specific deity. For Buddhists, it's praised that one must sit in the Vajra Asana, that is in the Vajra position. And you may have your hands either resting in the lap, in the meditation, the normal meditation posture, or, as was mentioned last night also, with the fists at the hips and the arms straight. It must be one of these two. positions that you sit in. And specifically also within the Tantra itself, there's a gaze or a look that you have to use. In the Tantra it states that for approaching, that is this first pair of practices of individual withdrawal and mental stability, one has to gaze with the, use the wrathful gaze of Ushanisha Chakravartan, gazing at the sky.

[86:32]

This is the first yoga. So this gaze specifically is called that of Ushanisha Chakravartan. And this means to gaze upward 16 finger widths from your eyebrows. So you're gazing up 16, focusing the eyes that far. out in space that is just resting the gaze in space in this manner. And this is required for this. This is also mentioned further in one of the Tantra texts, which is called the Brief Presentation of Initiation, where it says that one gazes with the eyes which are neither shut nor wide.

[87:43]

And so this means that you don't have the eyes extremely wide nor too shut, but just... looking with a natural gaze rolled up and looking above. So for these first two branches of the practice, that is for individual withdrawal and mental stability, except for in specific instances, one always uses the posture, physical posture as has been described, and the specific gaze for these first two sets of practices.

[88:48]

You know what? [...] Also, there's essentials of body speech and mind, essential points of practice. The first is immobile body, in the sense that you have to sit with no other physical motion or activities, and as such then the channels within also stay in place, also are at rest. And for the vocal point, it's again verbal immobility, that is

[89:49]

the same as during the threefold isolation, as was mentioned yesterday. The essential point for the mind is again immobility similar to the sense of the explanation during threefold isolation. That is with the eyes gazing into darkness, into dark space, just ahead and above, as was mentioned. Yeah, it's fixed at that point. The same point is made within the Vimalaprabha, or the stainless light. where it says that one meditates without any thought in darkness to begin upon emptiness.

[90:51]

So this is the mental immobility. When I was born, I was born and [...] I'm not going to be able to do it. I'm not going to be able to do it. I'm not going to be able to do it.

[91:55]

I'm not going to be able to do it. I'm not going to be able to do it. I'm not going to be able to do it. When I was born, I was born. [...] Also within the basic text on the Sixth Branch Yoga by the Mahasiddha Shaoripa, it says that through threefold immobility, the ten errors are drawn into the Awaduti.

[93:07]

the central channel. And the conceptions about outside and inside cease and the ten signs appear. This is the branch of individual withdrawal. So here he's stating again, as has been emphasized, that one has to have immobility of body, speech and mind that is seated in the proper posture with the Vajra position, with the feet in the Vajra position and so forth, and with speech in mind also fixed and immobile. And as such, then through the passage of the ten airs into the central channel, ordinary conceptualization will cease and the ten signs of clear light will appear. And this is the meaning of the first branch of individual withdrawal. Also, the master, the Splendid Master, Saraha,

[94:02]

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