So now, as for the method of generating the primordial co-emergent faultless wisdom that has not been generated, it is as follows. So through the preliminaries of the branches of concentration... If the person... Yes, it's so.

[01:02]

So, the average person, when they have obtained power with regards to the wind, having depended on the... entering into union of the secret lowered doors they meditate on bliss. But beginners... depend on the enjoyment waves of the upper joy and how independent on that they meditate on bliss and one should practice in whatever manner one is able and then we can go back right so the question came up so what is this upper door of the in the nunchal log the waves of enjoyment at the upper door

[02:18]

And so, we excavated that much earlier in the commentary. So, back on page 365 line 2. The name. Two. And the four sixty three. Line 5. Okay. So now as for the enjoyment waves. So here also.

[03:18]

having depended on the waves of enjoyment at the upper door, meditate on Blitz. So, having searched for the conditions which kind of destroy or undermine meditation, This is said to be the method for finding it? Yeah. Yeah, for finding... What has been lost. What has been lost, yeah. There is... So are people having trouble finding them? Yeah, could you just give the line again?

[04:20]

Sure. It's 365 line 2. Okay. Hand up. [...] Okay. All right. So... However, even a beginner can accomplish it. It can accomplish the bliss by means of the waves of enjoyment. So, as for the method, at the neck or on the neck, there are three channels which are similar. So now there are three channels.

[05:34]

Through one passes nectar. through one passes blood, and through one passes the wind. So... So you don't, you kind of leave aside the channels through which nectar and blood flow, Don't do it. Right. Right. Then you rely on the channel through which the wind flows. And so by relying on it, you press it. So, maybe to elaborate a little bit, the distinguishing feature of this channel is that when you press it, appearances don't stop, but one has the experience that concepts or thinking stops.

[06:58]

Uh-huh. Images don't stop but concepts? Appearances. Perceptions. So not just images but any kind of perception. So basically you're still conscious but you stop thinking. So once you understand this practice, then you can accomplish it in a solitary place. So, at the time one actually has generated that experience, at the time that the experience comes, one is literally unable to speak.

[08:24]

However, one does have kind of a certain understanding or certain recognition of it. Yeah, inconceivable kind of a German menu. Yeah, so it's kind of an ineffable experience. Now... When one generates that ineffable experience, you shouldn't try to grasp onto it or hold onto it. What's ineffable mean? Ineffable literally means unable to speak. You can't describe it. Indescribable. Indescribable. So that very experience becomes mixed with the natural state of your own mind.

[09:45]

That ineffable or indescribable experience of bursts which is generated by pressing the waves of enjoyment of the channel associated with waves of enjoyment. Right. From the root tantra, it says, and since it's in verse, it's kind of, sounds a little funny in literal translation, but as for enjoyment, in the two waves, on your right, which explains this in the right of your neck, with your other hand,

[10:52]

That is, with your left hand, with your thumb and your thumb and your second finger. This, through squeezing the yogi, generates primordial wisdom. So that's, I think, the most extensive description of this in the Triple Tantra. So then, do you want to stop this? We'll break out the medical books here? So now as for the third kind of section, which is on the final accomplishment, which in this case is the lesser...

[12:21]

bliss and emptiness. 463. No, it's on page 453. 453, line 6. We're currently on 463, line 6, but that third section refers to an outline which is given on page 453. I just want to say, I think the reason it's for beginnings is because it's just a physical thing. It doesn't require any practice. You just have to go over to the crats. Yeah. So it doesn't require any discipline. It's kind of tempting. We'll find our next... But you have to do it in a special, you know... Well, once you learn how to do it, you do it in a solitary case. We're done. It's dropped dead. You know, it's just... But you won't drop dead if you write your blood vessels.

[13:21]

Yeah. All right. You can screw up your heart. Walking dead. I read so. You can still write down average, couldn't you? What is that? Yeah, what are you doing now? Well, that's all 53-9-5. Oh, let me do that. Boom. You can get this area too tight. One, two, three. We finished three, and now we're on the fourth, right? Right. We finished three subjects. We're just beginning to the... You're just starting the third. One, two, three. Right. Yeah, because it's finished. Right. Right. Okay. We finished so far, right?

[14:24]

So we finished the path, and we finished the view. Now we're on the final accomplishment, or the Siddhanta. Right. 453, line 5. Dajama. You should know that. And the path and the view and what's it called? Final accomplishment. Is the tenant. Yeah, I mean. And then the poor. Right. And then the poor. Right. Yeah, the incidental or supplemental bardo practices. So we have those topics here, right? Right, and then the result. Yeah. Now that we did it all.

[15:26]

Result. Yeah, we were here. Okay, so we did it all. So the question is, where's the result? And on 453, line 6, the result is the spontaneous dharmaka. Right. Okay. Now back to live action on 463, line 6. Yeah. I'm going to want to do these things in the line. There's six topics for this sixth general division.

[16:28]

So having relied on habituation to the primordial wisdom... of the co-emergent view in the path, in the mundane path. In the trans-mundane or the super-mundane path, there's the 11th stage and... so there's the realization as bliss and emptiness of whatever manner of phenomena of the super mundane in the 12th stage so you've completed the the 10th lumi

[17:40]

And now on the 11th and 12th boomies, you're on a super mundane path, realizing the bliss and emptiness of super mundane phenomena. And that's it. Right. So first you rely on habituation to the co-emergent primordial wisdom. On the mundane path. So the four... section is on dakama. So the dakama here is the dakama of actually meeting a Vajrasattva at the time of death.

[19:06]

so if at this time one hasn't actually accomplished the final accomplishment and one hasn't kind of completed one's meditation on the view then at the time of death so if you haven't achieved a final accomplishment, and meditated successfully in the view, then at the time of death it is necessary to employ the instruction of dogma. So, as in the explanation, at the time, or as in the explanation of the practice of Dharma, at the time of the practices of the secret empowerment, it is similar that through the condition of the wind, which is activated at the time of death, so through the condition of the wind of death,

[20:35]

The action wind becomes reversed inside. Action wind is not karma wind or what? No, the karma prana or the action wind. And then the pervasive wind becomes the one which principally moves. Right. What happens to the action? The action wind. So the action wind becomes reversed inside. Oh, reverses inside. Reverses inside. Yep. So now the action wind is to do action outside, and that wind becomes reversed inside. And the pervasive wind then takes over? The pervasive wind is principally moving. There's a napkin there, if you want. And it's just... And then both the subtle and the coarse channels gradually become unknotted.

[21:46]

So the knots of both the coarse and subtle channels become unknotted. And so... each of the prior ones, through the force of each of the prior ones, the latter become robbed of their force or vitality. And that will become clear in a moment, I think. So, the support or foundation of the mind... which are the drops, having spontaneously become assembled gradually together.

[22:54]

So gradually gradually They come under the power of the drops, which are the foundation of the mind, come under the power of the Ras and Nala on the channels. A little late, I guess. So then...

[23:58]

through the power of all the drops, winds, and channels, that power is, sorry, the power of the drop, winds, and channels are all robbed by means of the central channel. ... And so, having been robbed by the central channel, then where do they abide or where do they go? They abide at the place of the, at the crown, in the essence of the white hom-syllaba. Which is kind of upside down, kind of hanging upside down. And then the... Then the red element, which is at the navel chakra, abiding in the essence of an A-chakra,

[25:23]

a short oscillable, it departs upward. And then at the heart the assembly of all the clarified winds minds and drops kind of become merged together or kind of literally kiss or joined. And at that time, one generates a samadhi of supreme bliss and emptiness. Now, furthermore, as we're going to explain the name Vajrasattva, as for the name, as for the word Vajra, it is associated with emptiness.

[26:38]

And as for the Sattva, it is associated with bliss. And that itself is known as the is known as the Vajrasattva of the foundation time, or the base time, the Shidu. So that Vajrasattva, which is in the nature of bliss and emptiness, abides...

[27:51]

in the bodies of all sentient beings, and that samadhi abides in all sentient beings. However, they don't recognize it. However, if the yogi does in fact generate the samadhi of the co-emergent great bliss... So due to their prior familiarity, because a yogi has already generated that samadhi, it's like a person meeting someone, a friend or someone with whom they're familiar. Okay, so...

[29:17]

So I think one thing that was left over that I didn't translate before is through the power of meditation, at the time of this bliss and emptiness, of the increase of the five purified elements, at that time, there's a mixing into one taste. So the yogi, through his familiarity with this samadhi of the co-emergent, is able to basically avoid or bypass, you might say, the bardo state. So that yogi is able to manifest the state of simultaneous bliss and emptiness, again, due to his familiarity.

[30:43]

That's right. That's what we call it. So that is that state of bypassing, or that state of familiarity which allows you to bypass the Bardo, that is what's meant by the final accomplishment. Or the tenant. Yeah, tenant. What did you say? The last sentence there. This today isn't... I know, I must have it. Excuse me. There's something you just said about Dutur. Hold on. Forget about it. They can manifest simultaneous bliss and emptiness. Did we say Pato? Yeah. Yogi avoids Vardo state and can manifest simultaneous bliss and emptiness. That's what it's called. This is...

[31:46]

So this practice you meditate on, and then before the time of death, you're able to do this, or at the time of death? No, before you have to do that. Before you do the dance, The financial aid before you did it, so therefore, when an angel is dying, it is no, it looks like a familiar meeting your own plan. Okay. You do the final thing at the time of that. They are prepared. They are not prepared for every sentient beings have this experience, right? Every sentient beings has that they don't, they don't issue when they are, they are, So the red element in the essence of the A syllable goes upward into the heart.

[33:10]

So the red element which one gets from the mother and the white element which one gets from the father come together and join and cause the co-emergent bliss. At the time of the death, they split. So then when they split, they go into their own original place. When they get to the original place, then we have experience. This is right at the time of dying. Yeah, this is the time that actually happened. It's happening in the death. Yeah. And you're aware of it, and you're also aware of it because you've previously been introduced to it.

[34:12]

For the yogis, of course. But the cats or dogs, or for us, that happen. Same procedure, and the same thing is happening. Same thing is happening, but we don't recognize. So you're saying the original place is in the heart, then? The mother goes into the heart. Mother goes into the heart. Oh, right. Okay. Well, now I'm confused. So, I mean... Yeah, you translated it that they both joined in the heart. Yeah, no, I've got to say, well, so they're different systems. So, one system, they're already at the heart, and then they separate. And that's what you're saying. Mm-hmm. other things, so that it doesn't merge at the heart then. So the red oscillable, or the red element at the navel departs upwards.

[35:23]

Right. What happens is the inside of it, there is a thing in the heart. Right. That it's merging into that. So the red ridge is there, but the hum stays up here? But the hum stays there. Oh, I see. Okay. But what is happening about that sentence? Mm-hmm. Well, yeah, that's what's happening is here is the central channel, the graft, finally, all the wind. or the energy grabbed by the center channel and then brought down, hung down into the heart. Oh, so you can trust that, right, the first time. Right. The white hung goes down. It comes down. It falls down. It goes up. And then comes over, yes.

[36:24]

So you're right. Yeah. Okay. All right, thanks. Perfect. So, if one has a little bit of familiarity, with the view of bliss and emptiness at the time of meditating on the path as was described before So if one has that little bit of familiarity

[37:32]

One, at this time, one is able to manifest the faultless, exemplary, or, example, yeah, the Piyashe, or the exemplary Parnold your wisdom. And one, without entering in the bardo, one attains the state of Avidyadara, or attains the state of Kachara, and so forth. Okay. So now as for the manner of practicing this instruction of dakama... Okay, so... carefully... This method?

[38:38]

So carefully practice this method of generating the faultless view? Yes, the faultless view for this practice. For Taoab, you have to use the faultless view. And then extend that by means of perseverance or effort on the primordial wisdom which arises from that. And having depended on familiarization of that, then it doesn't degenerate at the time of death. Through meditation traversing?

[39:50]

Well, it's kind of like looking forward. You are looking forward with thinking that looking forward without a fear of death. You are kind of ready. The ultimate truth of death. So one recognizes Vashya Sattva as none other than oneself. And so one should have a very kind of intense conviction about that. So from the state... of obtaining placement into the view of bliss and emptiness from having placed oneself in the view of bliss and emptiness as much as one is able something like that

[41:19]

Yeah, having placed oneself as much as one is able to, it doesn't degenerate under the power of mistaken appearances. There's something that's talking about. So you might ask, what is the special distinction of this versus the dakama of the time of the secret environment? So in the previous one, that is the one of the secret empowerment, one gains gradual power of absorbing the winds.

[42:25]

I see. One, in that previous one, at the time of the secret empowerment, one recognizes the samadhi of bosan emptiness, the eclipse or the adjoining of the sun and the moon of the winds. So, but now here in this practice associated with third empowerment, through absorbing the drops at the time of, sorry, yeah, through assembling the drops at the time of assembling the winds, then arising from that, one experiences or recognizes the samadhi, the tingizim,

[43:45]

of bliss and emptiness of the eclipse or the joining together of the sun and the moon of the drops. So the differences between is, previously, is more emphasized. And from that, emphasized it. And then what experience, it's not only thing is a, it's not only thing is a, it's not only thing is a, So in each of the secret and the third empowerment, one experiences the samadhi of clarity and emptiness, or saltong. And in the secret empowerment, one relies principally on the absorption of the winds, And in the third empowerment, one first through the power of absorbing the winds, then one joins together the sun and moon nectars.

[44:58]

And on the basis of that, one experiences the samadhi of the bliss and emptiness. So, now, as for the fifth section, yeah, sorry, I just want to accentuate. So, in the sacred empowerment, you experience a union of clarity and emptiness, and in the Dharma practice of the third empowerment, because of joining together the drops, one experiences the samadhi of bliss and emptiness. So, Then as for the fifth section, that is the bliss of the co-emergent bardo. So if...

[46:14]

one doesn't obtain or meet the dakama, one doesn't obtain the accomplishment of the dakama, then that kind of least capable or most inferior individual, for that person it is necessary to practice the instruction of the path of the bardo. So that method of training in the path Lubardo has two parts. And five. Practice Lubartamata has two parts. So now as for the preliminaries, one should recollect the Guru Vajracharya as the Vajra Dharmakaya.

[47:37]

who shows the primordial wisdom of the co-emergent secret to oneself. And then through his teaching, or due to his teaching, one should recollect the path of the mandala chakra. And then arising from that path of the mandala chakra, one should recollect the four upward, excuse me, the four descending from above joys of the primordial wisdom of the co-emergent view. And then one should recollect the single certainty at the time which is connected with that.

[49:04]

Sorry, one should... one should recollect the single certainty of the time which is connected with the three. That's literally what it says. All right. Yeah, so the three, and connected with the three, the three are the guru, the path, and the view. And then through the condition of the dream state, let's see, the three... recollections. Okay, so one should train in this until these three recollections arise even at the time of the dreams.

[50:15]

So now it was divided into two parts of preliminaries and the actual. Now as for the actual practice. So, through the power of habituation like that, if the seven conditions of the bardo arise, then the three prior recollections arise. So, like the census?

[51:29]

Then also, through the five senses, the aspects of the red and white bodhicittas arise. And then, through that interdependent connection, then both appearances and one's own mind become of one taste. And then in the bardo state, one becomes a vidyadhara. So now as for the sixth section, which is the result, Here it is the spontaneous or the spontaneity of the nature of the Dharmakaya as the result.

[52:38]

And let's see. So here the explanation of the result at this time is not elaborate. What did they explain? Too much or so. Okay, at the very time of result, we'll explain that. Here we won't elaborate that. In other words, we'll meet you out there. Yeah. We'll let you know about it once you're a bit younger. Yeah, let's just finish this last sentence. Oh, I see there's a lot of verses here. That's all.

[53:40]

Okay. So we're finishing on 466, line 4. So we now finish the teachings and the commentary associated with the third empowerment. Now the next one is Jidun Shiva. So next week we tackle the fourth empowerment.

[54:01]

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