What is there to say a lot about? This is sufficient to establish the degree of success in Dharma. You gaze with the eyes half open, gaze above with the eyes half open, and when you see it, then you will know. And so, as such, he says, when you do the practice correctly, then again, There will be the results and the mental stability and so forth which will arise. And furthermore, Saraha says, you must, if you certainly join together the mind and the airs and the eyes simultaneously in space, then the qualities of the, the precious qualities of the victorious ones will certainly arise. And this has been stated by all of the Buddhas. So in this way, it's definite that one must use this gaze for this type of practice.

[01:25]

When I was born, [...] When I was born, I was born. [...] It was about 15 years ago.

[02:27]

It was about 15 years ago. [...] We had a lot of people, and we had a lot of people. We [...] had a lot of people. My father, my [...] father,

[03:52]

So also, this specific gaze is mentioned within the Vimalaprabha or the Immaculate Light commentary. that on the basis of gazing in this manner without the eyes closed and the various signs will appear. And so you have to have the proper position and the proper gaze to begin with, and this is for the actual main practice, and this is considered the first stage, having that. Then in addition to that, there are extra oral instructions which come from the great Kashmiri Pandit, Vibhuti Chandra. And he gives various different slight variations in regard to the same practices.

[04:57]

First of all, using the basic practice as has just been explained for individual withdrawal, he refers to this as the yoga without thought. And he likens it to, he gives an example and says like a mural in a monastery, on a monastery wall. That is, there's no, it's just an image. There's no, thought, nothing going on. Again, these are just now examples in explaining about the yoga, about doing the practice. This is not the practice itself. This is just explaining and maybe helpful for understanding the proper style of practice. Also during this time when you're doing the practice, if there are various problems, such as if different thoughts and ideas come up in the mind because the mind has not become well stabilized, that is if meditation becomes faulty, or if the mind just sort of becomes fixed in a dull state that's not really meditation, not actually asleep either, just sort of dullness, sort of like in a trance, then further you continue using the same gaze,

[06:17]

and feel that you send the mind out to dissolve into space and do this very intensely, that you're dissolving the mind into space along the path of the gaze as described. And then heighten the awareness, try to intensify the awareness and concentration. And this is called one-pointed yoga. And this is likened to a monkey who is tied by one door for instance inside of a house if everything else is shut there's one door the monkey goes right to that one door and looks out so you're sitting only everything is at one point the one gaze so just another example and then if you continue meditating in this fashion there may also be other different problems the errors within the body may be sort of drawn upward and it might cause you to begin to have headaches or the bones around your eyes start to hurt and or fainting spells, which are not because of the descent of primordial wisdom or anything like this, but instead just from doing this practice or certain respiratory problems.

[07:27]

And if such, then you have to rest the mind without fabricating anything, just in the basic clarity and luminous awareness of the mind itself without wavering, without fading. in the proper physical position which binds the errors within and the errors associated with the five sense faculties. And then also you do not let the mind turn to any thoughts about the past or entertain any fantasies about the future, but instead to have the mind just in mindfulness, mindful recognition of the fresh awareness of the present. And as such, this is called the Naturally Free Yoga. And the Bhutachandra gives the example of, it's like meeting with the middle of three siblings. For instance, if there were, say, three brothers, the oldest one, that is like the future thoughts, you're not having anything to do with him, and the youngest one, like the past thoughts, not having anything to do with him.

[08:39]

Actually, I think it was the other way around. The old one has the past and the younger one has the future, but just becoming acquainted with the middle brother. And so in that sense, just acquainted with the present state of mind, just the present nature of the mind and not thinking about the past or the future. And so in this way, you can use these examples may be helpful for using practices in certain instances. So, when I was thinking about it, I was thinking about it. [...] Also during these type of practices, if you

[10:07]

use very strong concentration, and the mind remains fixed or concentrated only briefly, and then no matter how hard you try to concentrate, it wanders away, then it's because you're concentrating too hard, you're being too tight with it. And so you have to simply leave an awareness of the state of mind without becoming distracted, but otherwise relax. If this type of fault begins to occur, you have to relax, not meditating in any sense, keeping all the essential points, but relaxing the mind and just being aware. And this is referred to as effortless yoga. And it's like freeing a tied-up camel, is the example. When you have a camel tied up, then it's constantly bucking and jerking and trying to get loose. You untie it, then it relaxes. When I was in the hospital, I was in the hospital.

[11:11]

I was in the hospital, and I was in the hospital. [...] It was a very difficult time. It was a very difficult time. It was a [...] difficult time. So to begin with, then the basic practice itself is, as has been explained, to sit in the proper position, and then also to have the gaze fixed in the proper fashion as has been mentioned, that is the wrathful gaze of Chakrabartan.

[12:15]

And in that way, then everything is complete within that for this practice, really. But then in addition to that, you sometimes should concentrate, that is really take hold of the mind, and then sometimes relax, sometimes just look at the nature of the mind as luminous and aware, and in that way vary. And also meditating, just relaxing the mind and letting it remain fixed in an unfabricated and effortless state. It was a very difficult time to do it. It was a [...] difficult time to do it.

[13:22]

It was a difficult time to do it. So, I'm going to talk about it. [...] There's a lot of people who don't know what to do. They [...] don't know what to do.

[14:24]

They don't know what to do. They don't know what to do. That's right. [...] Yes. So this completes the first section that is explaining that night yoga, in which you have to use the pitch black darkness in which to meditate, or within that of a house, as was described, or cave, or whatever, one is able to use as the place.

[15:38]

Then the second is that of the day yoga. And for this, again, there are specifics of location, or the place in which one should meditate. Again, to start with, if you have a place, like a structure that you can use to meditate in, then it should be constructed such that there is a screen or a shelter, one which faces to the east and one to the west, and that then one sits to where this shelter is behind you and up above you so that you're in the shade and where you can look out and see the sky. If you're one who doesn't have a structure, then you can use the shadow of a tree or the shadow of a cliff or a wall or any place like that where one's body is in the shadow but where other persons can't see you. The main thing in either case is that you'll be able to see a very vast open sky.

[16:46]

This is necessary to do the meditation. It's also been stated by some former great teachers in this tradition that one should not sit anywhere where there is any falling water within sight in your path of vision, where there's a waterfall or any water flowing downward, or any types of pools or lake or anything like that, because the sunlight can hit these and cause reflections into your eyes, which can injure your eyes.

[18:10]

Also, it's stated by some teachers that one should not meditate to the, that is facing toward, not look towards the Northwest when doing this meditation, and also one should not have anything within the path of vision, such as sunlight or snow-peaked mountains and so forth, which can be hit by sun rays and then again cause glare to the eyes. So, one should meditate at the proper time also. That is, first of all, in the morning when one meditates, you meditate with the sun behind you and meditating in the afternoon, again, with the sun behind you. And don't meditate in the very middle of the day, because again, this can be damaging to the eyes.

[19:36]

So this means that in the morning you meditate facing to the west and in the afternoon you meditate facing to the east. And if you have a proper shelter or screen, which you sit within and can block or keep you in the shadow, then also you can meditate facing to the north or more in the middle of the day if the conditions are proper in that way. And also one should not meditate when there are clouds in the sky or that is one should meditate at a time when the sky is free from clouds or disturbances of any kind and also not meditate in the evening or

[20:38]

at dawn because these are still the times when you should do the night yoga. Now I have to say that [...] I have to say So when you do the night yoga, you should do it in pitch black darkness.

[21:41]

And during the day, then you do this type of meditation when the place and the timing and conditions are all correct. The actual meditation itself is the same in the sense of there has to be the threefold immobility of body, speech, and mind, and also the essential points of meditation, such as the one-pointed yoga and so forth, those different examples. Those can be used for the purpose of clearing away different impediments, problems in meditation during either day or night yogas. And so the main point of the meditation is the same for both of these different yogas. However, there are some differences, one of which is one variation or one difference which is mentioned within the Kala Chakra Tantra itself, where it says that the yogi should gaze with the eyes wide open at the cloudless sky.

[22:42]

And so this is specifically referring to the day yoga. And so that is the essential point of the gaze is that it's a wrathful gaze in which the eyes are very widely open in a fixed stare at the sky. And so the point is the same in the sense of during the night yoga, one is gazing into pitch-black darkness. But in place of that, during the day, one is gazing at the blue, clear, pristine sky and merging together one's mind to where one's mind and the sky are indivisible and empty luminosity. .

[24:03]

So some people, they don't know what to do. They [...] don't know what to do. So many people, they say, they say [...] So that now, we are going to be able to do it.

[25:10]

We are going to be able to do it. [...] So, when I was born, I was born. I was born. [...] So, we have a lot of people who [...] have a lot of people

[26:31]

So that's what we're going to do. So we're going to have to do this. We're [...] going to have to do this. Now the second section, that is the first section was the actual practices of individual withdrawal. The second section, now the general section, is the techniques for enhancement and variations.

[27:37]

And so there are, first of all, our teachings in connection with the day yoga, that is techniques for enhancement and variation. And then there is the method for apprehending the clear light at night during sleep, which is in connection with night yoga. So first of all, it's stated that Within the tantra itself, there are various different intense techniques for enhancement and variation which are presented for each of the different yogas. But these are to be known in extensive fashion elsewhere. To specifically speak of what may be useful for the first type of practice, that is specifically in connection with individual withdrawal, there's a quote from the oral transmission of Kala Chakrapada, where he says that the techniques for, the variant techniques for individual withdrawal is to intensely intensify the actions and the bindings.

[28:46]

Now this is referring to two specific terms, which are also mentioned, that is the actions or faculties and the bindings. which are mentioned within another text, which is called The Essence of the Three Yogas, or Clarifying the Essence of the Three Yogas, where it says that the practitioner should rest in perfect balance in darkness during the night and learn from the teacher about the actions or the faculties, the five of these and the two bindings. These are referring to some of the specific techniques of variation and enhancement which are mentioned within the Kalachakra Tantra itself. What's meant by the actions or faculties, the five actions or faculties, is the errors of the five sense faculties, the errors associated with these five.

[29:47]

The two bindings are the vitalizing error, which is associated with the heart center, and the downward-clearing airs, which are in the lower part of the body. And so it's the binding of these two airs together with that of the airs of the five sense faculties. And so this practice can be done in connection with either day or night yoga, whichever one is doing. And the way that it is done is that instead of gazing at a very vast expanse with the two eyes, for instance at the sky or just in darkness, one focuses the eyes upon something very minute, something very small, and very intensely stares at that and turns the tongue up back into the back of the throat. And again, you would have to have been watching Rinpoche to see the illustration of some of these things as he did it.

[30:52]

One also compresses the lips and the nose and the ears, that is, tensing them and making the face sort of wrathful or drawing in the face and also tightening up the four major joints, that is, the elbows and the knees, and curling up the toes and also having the hands in fists and the feet very tensely held in the vajra position, and the shoulders very intensely, very strongly thrust up. And through this, then, one binds the five airs associated with the five senses. And also, sometimes one draws the stomach in very tightly against the spine, and sometimes one expands it fully and pushes it out. You alternate back and forth. Again, these are... the physical yogas, physical exercise yogas.

[31:54]

It's not something you do rapidly back and forth. You do maybe one hour pulled in, one hour pushed out, like that. And in this way, then you bind and control the downward clearing errors and the vitalizing errors. And you can use this for maybe a third or a quarter of meditation session, and then the rest of the session you do in a normal manner. And these specifically, this type of practice is specifically for either causing the awakening of experience and realization which has not yet arisen, even though one has meditated for a long time upon individual withdrawal, or, for instance, if experiences arose when you first begin to do this type of meditation and then they never went past that, this is to enhance and revive those experiences, or if they If they rose a little bit to begin with, then this will also cause them to increase, become greater and greater, whatever experiences and realization have arisen.

[33:11]

And so this is why they're called the techniques for enhancing or variations. However, these are something that one should not meditate upon to start with. These are for problems. These are for enhancing or variations. If you start meditating like this to begin with, then it will just cause obstacles for you and cause blockages and problems to occur. So you don't do this. This is used for a specific purpose. If you start off using this, then if you want to use it later when problems arise, it will be less effective. So you don't use it to start with. And so in this way you can use these when different problems occur and they may be useful for resolving those problems. There are also some various different minor techniques which are given by some other Lotzawas or other translators, Tibetan teachers by the name of Tzami Lotzawa and Ga Lotzawa that were in reference to gazing out of the opening within the darkened room or gazing at water within a small

[34:21]

vessel of some sort, which may be somewhat useful for enhancing the experience of empty form, but are not significant as such, and so they're not really taught here. Yes. So there are basically two sections here, you know, the first was the essential points for practice and then next is the, that is a lot of explanation like this, and then there's the actual understanding of the meaning of the meditation and practice of the meditation. So this was the variation or enhancement technique for this particular practice of individual withdrawal.

[35:23]

And second now is the techniques for apprehending the clear light of sleep at night. I'm not sure what I'm saying. [...] So for this technique now,

[36:45]

Until the point where one has actually gained experience through training in the physical positions and postures and gaze and so forth as described for practice of individual withdrawal, then when you go to sleep, still one can sleep in a normal type of posture, a normal position. But when one has trained in the position, the physical position and the gaze, then one should use specific practice when going to sleep. That is, either in the position called cokpu, in which one is sitting with the legs drawn up, or laying upon the right side in the sleeping lion posture. And as such, when you go to sleep, you close the eyes and you roll the eyes up in the same way as though you were doing the meditation, that is, with the same gaze as you go to sleep and you keep the mind also in the same state that is following the gaze and feel that one is looking into space with the eyes closed and go to sleep in that state.

[37:59]

And as such then, through the familiarity of the meditation that you've been doing during the daytime, that is the individual withdrawal practice, and in conjunction with doing this type of training at the point when you go to sleep, then within either seven days or half a month or one month of practicing like this, then you'll be able to apprehend and recognize the clear light during the sleep. And so this is the practice that you would then use for this purpose. So if the clear light is not apprehended just in doing that, then you use a practice of the creation stage.

[39:04]

That is, as you are sleeping, as you are going to sleep, then you imagine yourself as Kalachakra very clearly, and that brilliant light shines from your heart. This strikes all of the animate and the inanimate world and dissolves this all into light which is absorbed into you. Then you also dissolve into light. And then you are just a mass of light that begins to dissolve from around the edges and fades into the center right at your heart where there remains just a speck of light the size of a sesame seed or like a hair, and you just seize this with the mind. You just focus the mind upon that.

[40:10]

Then further this speck of light then dissolves into empty space and you rest the mind in that state. And in this way then you do this seven times or so in the same manner, that is the dissolving and so forth, and very quickly then you'll be able to apprehend the clear light. What's meant by the clear light during sleep, there are many different signs or marks of apprehending this, but specifically we're talking about recognition of the clear light during deep sleep. That is when one is in a state of deep sleep, then there will arise an awareness which is empty of any film of conceptual thinking or discursiveness, just emptiness and luminosity.

[41:21]

And yet one recognizes this, and also there may be various other different signs of clear light and so forth which appear during that time within the sleep state. And if one recognizes this with that awareness, then that's what's being spoken of as apprehending the clear light during sleep. That's it. [...] We had a lot of people, and we [...] had a lot of people,

[42:38]

So in this matter, what's been taught up to this point is the explanation about meditation. And so there's been a lot of talk about the way that one would do the meditation. That is, in this manner, a teacher would speak to students, or would lead them through these different sections, or one would study the book and learn this very well in order to do the practice. Then, however, one has to actually practice it. You know, this is just the explanation and learning about it. Rinpoche also is establishing a retreat center in Nepal for the practice of the Lamdre, or the path and the fruit. He also has hopes that he, that some in that retreat will be practicing this as he teaches this, and that In that way, what's basically been given so far is just explanation.

[43:40]

What will be done now is really to establish the meaning of the meditation so that one really understands the significance and meaning. If you work at something continually and make effort with it, then you become accustomed to it. There's nothing in dharma that does not become easy when you become accustomed to it. So you start slowly, you work at it, you continually persist in the study and practice of something, and then you become accustomed to it. And this is the main point. You become accustomed, and then one is able to do it, and it's easy. So, when I was young, I was young. [...]

[44:42]

I was young. [...] When I was born, I was born and [...] I was born Now in this section of establishing the meaning in mind, first of all it's mentioned that for persons who are very, very dull, even if it's explained, this is the tradition to speak of the topics.

[45:53]

And so just briefly to speak upon these topics, explanation of the meaning of individual withdrawal is presented in six categories. That of the meaning of the term, individual withdrawal, the timing of the meditation, that is when this type of meditation should be done, the branches of how to practice this meditation, the authentic signs of this meditation, the distinguishing between what is to be purified and the process of purification, and the results which are attained through this meditation. So the first topic is that of the meaning of the term individual withdrawal. He said, he [...] said,

[47:22]

So first of all, for a definition of the meaning of the term in Sanskrit, the first part of the compound is prati, which means individual or separate. And the second part of the compound in Sanskrit is ahara. And depending upon context, it has several different meanings. That of to gather, or in this case, withdraw is the translation of it, or to reject, or to consume, or eat, or cut, or to pick up, or take. In other words, context determines the meaning of this. In this specific situation, the meaning is that of to gather or withdraw.

[48:26]

And through the rules of samdhi in Sanskrit grammar, then this compound is put together as pratyahara, in Tibetan as sosorduba, or in English as individual withdrawal. Yes. In Sanskrit, the two words are praty and ahara. According to the rules of grammar, the combination of the i and the a changes to y, and also the first a of the second part of the compound is a long a, and so you end up with pratyahara. So, they said, he [...] said,

[49:47]

Yes, you know, [...] So basically, the meaning of the term, beyond the grammatical definition of it, is that one severs the connection between the ordinary five sense faculties and their five objects.

[50:50]

As such, one withdraws the consciousness from the object and instead establishes the other five faculties which have the nature of primordial wisdom into contact with the five objects which have the nature of clear light. And in this manner, this consciousness, primordial wisdom, then consumes or eats or takes these objects of clear light. And so in brief, what's being done is that all ordinary phenomena being included within the mind, the mind is our state of awareness and consciousness is withdrawn from these and instead put into contact with the manifestation of primordial wisdom. Within the Tantra itself also it states that in relation to the body, in the practice of individual withdrawal, there is no contact between the ten subjects and objects.

[52:15]

So we are going to have to do this. We [...] are going to have to do this. When I was born, [...] I was born. So, when I was in the country, I was in the country.

[53:25]

I was in the country. [...] When I was born, I was born. [...] There was a lot of people who lived there, and there [...] was a lot of people who lived there.

[54:42]

The second category then is the timing of the meditation, that is when the meditation of individual draws should be done. Now this is the timing of the very first time that one does this meditation, and ideally this would be at the point when, first of all, the air, that is the breath, is circulating through the left nostril, that is one is breathing out of the left nostril, And then just at the point where that passage of breath through the left nostril switches to the right nostril, that is said to be the time when there is a transition of the earth airs. And as such, it's a special, especially auspicious connection for the dissolving of impure perception of phenomena into emptiness or into space. And so as such, then this is a good time to begin the the first practice of this.

[55:43]

But otherwise, for beginners, it's good to do this practice any time, except at the time of sleep. That is the actual main practice of individual withdrawal. And one should be very diligent in the practice, because this is very important for it. That is training in the physical positions and so forth. And once one has become a droid in this, that is the physical postures, and there has been some success in the sense of experiences of meditative concentration arising, the different signs of clear light and so forth, then one can even meditate during the middle of the day and times like that, which before it was said that one should not use to begin with. But once stability is attained in this meditation, then you can even meditate during those times of the day, for instance, and this will not cause obstacles and instead will be a very great enhancement to the meditation.

[56:48]

Then the third category is the branches of how to meditate upon individual withdrawal. First of all, the essence or the nature of individual withdrawal is that through the practice of the non-conceptual threefold immobility of body, speech and mind, then there is present the potential or the power to draw, to withdraw the heirs from the lāvana and the rāsana, that is the two side channels into the avadūti, or into the central channel, which then will cause the awakening of the primordial wisdom heirs. They say, they say, they say [...]

[58:08]

He said, no, no, no, no, no, no, no, no, [...] no. In English language [...] Now the actual significance of the fact that there are two stages to this meditation, that is meditation in the day, the day yoga and the night yoga, is also important to understand because this corresponds to

[59:36]

the duality of, for instance, the creation and the destruction of the animate universe, or sorry, the inanimate universe, birth and death among sentient beings, that is the animated contents of that universe, the two halves of a year, the two phases of the moon, night and day, the movement of the element within the right and the left portions of the body, and so forth. That is, it corresponds to all duality in the sense of manifesting skillful means and method. And so, as such, it's definitely necessary that one practice both the day and the night yogas for this type of practice. And this is mentioned within one of the tantras also, one of the Kalachakra tantras, where it says that there is the yoga which involves smoke and so forth at night, and flames and so forth in the sky during the day.

[60:51]

And so this is mentioned specifically in the tantras, but this type of meditation is not mentioned only in the tantras, it's also mentioned within the sutras even. For instance, in the Prajnaparamita Sutras, the Perfection of Wisdom Sutras, it states that, with the Buddha speaking, he states, Indra, one who wishes to practice yoga of the perfection of wisdom should practice the yoga of space. And Indra, or Kaushika, one who wishes to practice the yoga of perfection of wisdom should practice the yoga without covering, that is referring to the gazing at the sky during the daytime yoga. So in this way, this teaching of individual withdrawal is presented both in this, the meaning of it is presented both in the sutras and the tantras.

[61:58]

Even though it's mentioned in both, also mentioned in the sutras, the specific physical posture, the binding of the different airs and so forth, and the gaze are particular to tantra. Those are the special techniques of tantra. It also says, specifically according to the Kala Chakra Tantra, that it's the practice of the night yoga which draws the airs from the

[62:59]

the five chakras on the right, that is referring to the heirs within the rasana, into the central channel, and through the daytime yoga which draws the heirs in the left five, that is in the malana channel, into the central channel, and then that this causes the definite arising of the five signs. Sorry, I think the ten signs, if I said five signs, ten signs. Next section then is the fourth section are authentic signs of meditation or valid signs of this meditation. They say, they [...] say,

[64:28]

That's what we're talking about. We're talking about this. [...] So, when I was born, I was born. [...]

[65:28]

So, when I was born, I was born. [...] That's what I'm saying. I'm saying that [...] So it's time to get out of it.

[66:30]

It's time to get out of it. [...] So it's time to get out of it. For these authentic or valid signs of meditation within the practice of individual withdrawal there are ten different signs which are the object of this meditative concentration. These are mentioned within the Kala Chakra Tantra itself where first of all it mentions the signs of the night yoga and it says that within emptiness there appears smoke, mirage, pristine, brilliant fireflies, and lamp flames.

[67:34]

These are the four signs of the night yoga. And then for the signs of the day yoga, there are six, and the tantra says, flames, moon, sun, and vajra, lightning, and drops will be seen. So these are the six signs of the day yoga. So these ten signs are the definite signs. But then, of course, depending upon the faculties and abilities of the individual, there can be an infinite variety of different signs which may appear and are included within those, really. And so there's no certainty. The main point is that this indicates the presence within you of the ultimate primordial wisdom, which is the nature of reality. And through the practice of meditation upon this path, one gains conviction that this may be actualized.

[68:40]

And as such, this is the cause for that to occur, this meditation. And so these are these signs that appear during meditation. And so they are referred to as signs, and not just ordinary signs of something that arise in the sense of a relative, confused state of consciousness, but something very profound that indicates the presence of the primordial wisdom, the ultimate primordial wisdom within you. And as such, then, these signs are perceived or seen by cognition or a state of mind which is valid. This is not a confused state of mind, but a valid authentic state of mind. And this is also mentioned within the Tantra itself, where it says that the Deity Yoga is composed of direct and inferential to these two, and that the direct is the various signs through Yoga upon the nature of reality,

[69:51]

such as, that appear like stars in space, such as the figures of the Sambhogakaya, Buddhas. So first of all, when one does meditation according to the creation stage, the science which may, that is, this is considered meditation with a valid state of mind, which is, however, inferential by nature, in the sense that, you know, you use meditation For instance, maybe you look at a drawing or a tanka or something, you see the form of the deity depicted, you study a text, you use a certain description of the text. Through inference drawn upon this, you then meditate upon yourself as taught in a certain form. So it's inferential in the sense of if you, for instance, saw smoke on the top of a mountain, you infer that there's fire on the top of the mountain. So like there's an inference being drawn. So anything that occurs through creation stage meditation is inferential. in the sense of the logic or the nature of the cognition which is involved.

[70:54]

Whereas everything that occurs during perfection stage meditation is direct perception, direct cognition, direct valid cognition, in the sense that during this meditation then what arises is the signs of clear light, as mentioned, ending with the drops and so forth. And that when these are perceived, then there is a perception of this is not something that comes about because of ordinary phenomena. This is something that arises and is perceived by a valid state of mind because of the presence within you of the primordial wisdom or the Buddha nature. And as it is present, therefore this manifests to your cognition. That's why it's valid, it's direct perception of your own nature. And so everything arising on the basis of perfection stage practice is direct. Valid cognition.

[72:17]

She can't do it. [...] When I was born, I was born. [...] So, when I was in the hospital, I was in the hospital.

[73:25]

I was in the hospital. [...] So, when you have a person who has [...] a person So also this direct valid cognition can be divided into different categories.

[74:29]

The nature of all of these is identical, however, and within the practice of the six-branched yoga, the direct cognition which is present in each of those practices contains the characteristics of all aspects of valid cognition. Specifically within this practice of individual withdrawal, it's the main state of valid cognition, which at work is direct sensory perception, or direct sensory cognition, in the sense of it's the eyes which are perceiving the signs of clear light, and so it's a sense faculty. which is at work. And there are five different categories of eyes. The term eye will be explained in just a second, but there's five different categories of eyes. This is speaking of the fleshy eye, that is the actual eyeball.

[75:29]

And within the teachings of the Vimalaprabha, or the Immaculate Light Commentary, it states that here at this stage, first of all, a beginning practitioner receives various different things with the fleshy eye through direct perception or direct valid cognition. So now the word eye, within Sanskrit, the term is aksha. And this is something which may be applied to all sense faculties. So it doesn't mean just the perceptive ability, the ability to perceive form. It's not referring just to visual, the visual faculty or visual perception, but is used as a term to indicate all of the abilities to perceive the form, sound, odor, taste, and sensation of emptiness.

[76:39]

And so in that way, not just applying to the eyes. And so also these different states of cognition and so forth will be applied to the later branches. Then the fifth section is that of distinguishing what is to be purified in the process of the purification. So for all of the different six branches of practice, the basis of purification is the same in the sense of being the ultimate state of reality, the Buddha nature, the Tathagatagarbha itself. So there's no distinction or division to be made at that level. But that which is to be purified itself, in this case, from among the 36 different aggregates and constituents, this process of purification applies to the what are called the set of six constituents of primordial wisdom, such as the aggregate of primordial wisdom, aggregate of consciousness, and so forth.

[77:51]

And in this way, the process of purification is through the practice of individual withdrawal, and there are ten stages to this which correspond to the ten different signs of clear light. that is, smoke, and so forth, up through the drops. These go from lower to higher, that is, beginning with smoke and ending with the drops. We had a lot of people, and we had a lot of people. We had a lot of people, and we had a lot of people. We had a lot of people, and we had a lot of people. We had a lot of people, and we had a lot of people, and we had a lot of people.

[79:00]

Now, the sixth category is that of the result to be obtained from this meditation. And for this, first of all, it's stated within Tantra that through individual withdrawal, a yogi gains the blessing of mantra. that is, apart from all objects. And so it's stated that the various different results are such as the attaining of truthful speech, the attaining of, or the reaching of attainment of result through mantra, and so forth. So these are the relative results. The ultimate result or fruition of the practice is that at the time when one attains complete enlightenment and reaches the stage of a perfect Buddha, then there will be the appearance of Vajrasattva and the others, that is the transformation of the aggregates into the group of six deities, beginning with Vajrasattva.

[80:18]

So this completes this section now. Briefly, this establishes the meaning of individual withdrawal. And it could be gone into in much more detail, but it will be left at this point. And now we will meditate upon this some, in the sense of, first of all, beginning with refuge, bodhicitta and so forth, very quickly running through this. So I assume that it'll probably be done the same as we've been doing the other night. So you should just try to go through very quickly in English yourself, reviewing the subjects, and as Rimache does that in Tibetan, and then when we get to what's been taught tonight, then we'll do this briefly. .

[81:23]

So we'll go through very quickly. I don't think there'll be any explanation. It's all been explained with refuge and so forth. And then when we get to the new teaching, then we'll stop there and then slowly go through this. When I went to school, [...] I went to school. So begin with the same visualization as was explained in great detail. That is the pure land, celestial palace within that, the tree, the thrones, the sources of refuge with the guru in the center, and all of the others arranged around the four main sources of refuge on the thrones in the four directions, the gurus in the circle around the root guru in the center, the deities around them, and so forth.

[82:47]

And then... With this in mind, begin by repeating the verses for taking refuge. Then you should sit with threefold isolation, that is a body, speech and mind, with the body immobile, without any speaking, and with the mind free from conceptualization, or also can be referred to as the fourfold disregard, in which there is disregard to these three activities in addition to disregard the pleasure of passionate conceptions.

[84:12]

When I was born, I was born. [...] I used to try to sit like Mache's, illustrating with the feet up in position and the wrists. First of all, the thumbs in the palm of the hands, holding the fingers down, the wrists. You're putting the back of the wrist right at the hip bones so that your shoulders go up like that. So that would make the elbows straight, so you're locking the elbows.

[85:14]

You don't have to. And then next, you clear out the errors. The half-vajra mudra, that is holding down the ring finger and the little finger with the thumb and then crossing.

[86:16]

the index finger over the middle finger. So first out of the right, then out of the left, then out of both. As you blow out of the right, think all anger goes out, out of the left, all passion, and through both, all ignorance. So first you block the right, breathe in through the left, then block the left, blow out through the right, then the other way. And then after that you just breathe naturally.

[87:48]

You don't do anything with the breath, you just breathe. and let it pass naturally. And then rest your mind naturally also. But I didn't know what to do. [...]

[88:49]

I didn't know what to do. You should rest your mind in a state of awareness, that is, fresh awareness of the present without thinking of anything in the past or entertaining any thoughts about the future, but just resting in the natural state of the now and the present. I was like, I don't know what to do.

[89:52]

I don't know what to do. [...] So you sit in this fashion. Position is very important because it's said that if the body is straight then all of the channels become straight. Within the channels the elements flow freely, the airs move freely, the mind becomes stable.

[90:58]

And on the basis of this practice then also one can perceive the signs of clear light which indicate the presence of the Buddha nature within. For one who is trained in yoga and in the breathing exercises such as the base retention exercises and so forth, then doing the base retention, for instance, which is not being taught right now, but when doing that, this causes conceptions to cease, and then primordial wisdom can arise on the basis of such a practice. And you use the gaze also, the wrathful gaze of Chakravartin, and blend your mind along the path of the gaze with space, blended into space.

[91:48]

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