is the dawning of this pure vision, this pure vision that has been described in the Bible. So, you should undertake to meditate, if you are going to meditate, and practice step by step. If you don't receive the insights or the results you seek, in one week, perhaps you will within a month. If not in a month, then in a year. Or, like Milarepa, you might devote the whole of your lifetime to the practice of meditation. You should certainly be prepared to spend your life, to devote your life to meditation. not in yin qi, then in yao qi.

[01:04]

Yes? The... Mama is an ancient place, you know? No. Children? I don't understand. In Germany, in Switzerland, don't you? It's also said that the best kind of meditator, superior yogi, will, through practice of this meditation, experience a transformation, that is, a transformation transformation of insight from impure vision to pure vision even within a single day. A mediocre meditator may take a month to achieve that transformation of mind, and an inferior meditator will have to wait a year, will have to practice a year to achieve that insight.

[02:20]

But if you really apply yourself to practice, then you will achieve the results. Just as the dawning of a sun, you will experience the gradual arising within your own mind of positive qualities, of a deepening of wisdom, a deepening of the insight into the nature of your mind, of an ability to understand the contents of your thoughts, of your mind, and, more importantly, of the contents of the mind from which they arise. Also qualities of intense faith, of intense renunciation, of intense sadness for the delusions and sufferings of the world, and intense joy in the truth of the Dharma will arise and grow within your mind.

[03:25]

These are some of the experiences that attend this particular meditation, if practiced rightly and diligently. So, with these oral instructions, you should, with these oral instructions kept in mind, you should, at this point of your session and practice, Mindfully place your mind in meditation and practice this meditation of insight for as long as you are able. Namaskar. PAN YI KHANG KYI ZHIG, PAN YI KHANG NE YI BIK KHA NANG HANG CHEN Sandhyā-jagannā-jīva-nandrā-sādhyāya-tri-prasāda-śokṣakṣa-śokṣakṣa-śokṣakṣa-śokṣakṣa-śokṣakṣa-śokṣakṣa-śokṣakṣa-śokṣakṣa-śokṣakṣa-śokṣakṣa-śokṣakṣa-śokṣakṣa-śokṣakṣa-śokṣakṣa-śokṣakṣa-śokṣakṣa-śokṣakṣa-śokṣakṣa-śokṣakṣa-śokṣakṣa-śokṣakṣa-śokṣakṣa-śokṣakṣa-śokṣakṣa-śokṣakṣa-śokṣakṣa-śokṣakṣa-śok

[04:57]

Khoi! Nānyo. Nānyo. Nānyo. Khoi! Nānyo. Nānyo. Sādhu. Aṣṭamāyī Dāgla. Dīkha. Dīkha tūpaṭhā. Dvānīśaṁśu. [...] Dv He must be my defender all the time.

[06:03]

He is Sultan. [...] Mahārāja Śrīla Rūpa Gītāi Mahārāja [...] Śrīla Rūpa Gītāi chandra, dharmakosha, jiharakosha, sarjana, piyavani, kuchiputra, sakkara, moumpaka, dharmaka, bhankhara.

[07:09]

Suddhahini nimbo tattva samudri, bhajani nimbo tattva samudri, goswami nimbo tattva samudri, tattva jisamudri, arorororororororororororororor, Hande qawlaṁ yuktāṁ guḍūḍhā bhajāntu bhūtaṁ yuktāṁ nā, bhūtaṁ yuktāṁ [...] yuktāṁ yuktāṁ nā, bhūtaṁ yuktāṁ yuktā� Tawāy shundi, tawāy. Nimā yawma jibūnasi. [...]

[08:09]

Nimā yawma jibūnasi. [...] One, two, three, four, five, six, seven, eight, nine, ten, eleven, twelve, thirteen, fourteen, fifteen, sixteen, seventeen, eighteen, nineteen, twenty, twenty-one, twenty-two, twenty-three, twenty-four, twenty-five, twenty-six, twenty-seven, twenty-eight, twenty-nine, twenty-ten, twenty-eleven, twenty-twelve, twenty-thirty, twenty-forty, twenty-forty-five, twenty-forty-six, twenty-forty-seven, Mahābhūta, somebody who's come from Master, you know. He's a long-winded guy, I say, long-winded guy. He's come from Mahābhūta. Don't you get it? He's a piece of shit, Mahābhūta. He's a piece of shit. He's coming from Mahābhūta.

[09:14]

He's coming from Mahābhūta. Nijūla nāma rāpātā, nijūla [...] nāma rāpātā, Therefore, if you don't know how to do it, you can't do it. If [...] you don't know how to do it, you can't do it.

[10:16]

If you don't know how to do it, you can't do Yāwāt-Ṣaṅgho yuḍhā, [...] y Hum yuhāṅga [...] y Question.

[11:23]

Hmm. As part of our instruction on the ten bukkhas, the tradition of the meditation of Avalokiteshvara, we have so far completed the preliminaries and the actual practices. And then for the last one or two days, we have been doing the rest of the completion parts. Once again, to continue the rest of the completion part, we, first of all, prepared ourselves by sitting in the right posture, cleansing our mind by seeing all the things in the pure vision, and then seeing one's own root here, which is giving us this profound teaching in the form of

[13:20]

the Chamresi and oneself should visualize at the same time any kind of the tutelary deity that one practices or one can visualize oneself as the great Chamresi. So with that divine pride by visualizing one's root guru as the chenrezig, and oneself as the chenrezig, we then again, before receiving our teaching, we generate or once again renew the enlightenment thought by thinking strongly in our mind that for the purpose of all living beings, in other words, from this time, through my own diligence and striveness, I should attain, I should attain the very state of the Sixth Buddha, that means the very state of the Buddha Vajradhara.

[14:30]

And for that purpose, I'm going to receive or listen to this teaching of Prabhupada. With that mental preparation and with the proper sitting, we now proceed towards the continuing teaching of today's section. As the supplementary part of the completion practice, we have two different parts. In the text, in the original text of our sadhana, the supplementary practice of the transformation of one's own mind and the practice of the intermediate is not explained. Therefore, it should be relied upon one's own root gurus or instruction.

[15:32]

However, we still find the text written by the Ksitigarbha Surya Manjula, who is regarded as the incarnation of the great Siddha Shantideva. of the 6th century in India. Rinpoche is going to base the instruction upon his text. Not only that, he actually is going to give the same way as you have received the same teaching from his root guru, Gautama Nalaka Rinpoche. To begin with that, we once again are, we once again should visualize in the form of the non-meditational generation.

[16:36]

That means, in our actual practice, whether we are meditating or not, we are always in the form of generation, in the divine form, divine mantra and divine wisdom. So, at the time of this practice, we are not in the meditational form of Therese, but in the post-meditational form of Therese. It is just a way of explaining. There is no difference at all, actually. With that, then we visualize again, as before, the three, what we call, the middle channel, It's called Tsao Ma, Middle Channel. In Sanskrit, it is known as Avadhuti. And this Middle Channel starts from our lower point. The lower point from which it starts is closed.

[17:40]

And the upper point goes up straight towards one's own crown as the opening of the the horn, but I don't know whether you've seen the horn. The type of horn which starts very, what do you call, very narrow in the point, and it slowly becomes bigger and bigger and less often. In the same way, the owl beauty starts very narrow in the size, in the shape, in the shape in the shape and size of the bamboo. Now, here, Rinpoche says, you can find many instructions of different explanations. Like some say, you visualize in the size of the stalk of any grain or any plant, the grand plant.

[18:46]

Or you can visualize in the form of the bamboo. Now here, We don't mean those type of bamboo that grows 20 or 30 feet high, but almost as the size of this hand. Just to give you the idea, we have a special name for it. It's not those big size bamboo. When I say bamboo, it doesn't mean this big size. Like this size, so you don't misunderstand. And then it opens up, like the opening of the form, way up from the tip of your palm. Right below our booty, or the middle channel, we should visualize the Dharmakara,

[19:51]

Now, this Dharmakara is a three-dimensional picture of the rectangles, the triangles. It's like a pyramid, a pyramid with three sides, three triangles. It's a three-dimensional pyramid. And it is not in the upright form like pyramid, but it is in the upside-down wave form. And the nature is full of light, and it is ready to power. And upon the top of that is here. The drop of Bodhicitta, which is in the size of the calstron, What do you call it? Hellstorm? Yeah, size of a pea, in other words.

[20:56]

Size of a pea, what is it? The Bodhicitta, in other words, our own inner essence in the size of the pea, or the hellstorm. And it is in many colors, like the color of the white, blue, and red. This is just nature in combination of three colors, white, blue, and red. And then you visualize slowly way up and at your heart point, also within this gray central channel, you can create the chenrezig. A chenrezig in proportion to whatever the size of your central channel is. And then it comes up, our duty opens up, and right at the opening, in the form of quark, like you have a bottle and you have to put the quark to stop anything else, which functions as quark or stopping whatever.

[22:19]

There is the letter HAM. H-A-M. HAM. The HAM in, I think, white color. Then, Right at the top of one's crown is, as usual, one's own race guru or the root guru in the form of Amitabha in the red color and so forth. From the heart of that Amitabha, the rays of light comes out and it touches the letter Ham which is on the top of one's crown. And as if like a hook, like we open the cork of the bottle, it picks up, or it pulls out that cork, or that hum, and then it opens up one's own little channel.

[23:32]

And then you need more sound, you hear? There are so much of that. You see? You say, you have got to give it to me. Hū, tāṅkīr, tāṅkār, īrmān, dharmār, rākhār, suwār, lēr, sāṅgīr, mūṅgir, [...] mūṅgir May Janīla Mahārāja, may Nimbāla Mahārāja, may Śrīla Rūpa Mahārāja, Bhāgumī-jīlā-jevāsā Bhāg-samāy-pawār-pawāmbā Bhāg-sūmi-khaṣu-dharmābhāsā Bhāg-sūmi-khaṣu-dharmābhāsā Bhāg-samāy-pawār-pawāmbā [...]

[25:09]

Hussūnī, [...] Dāma satana nāma, it is basic. Rūsāta nāma. Khyū nāma yongo yongo, kumār rūsāta nāma. This is such a, this [...] If you don't want to do it, you can't do it.

[26:13]

If you don't want to do it, you can't do it. [...] Suggestion. Wrong sense. Give me a deed. Say something to me. Nobody follows you. You know what I'm saying? There is an iron door there. Show me, show me the door. Yes, so many.

[27:15]

Yes. [...] Yes, that's right. [...] Oṅkāra. Oṅkāra. Oṅkāra. Oṅkāra. But in this case, when you are attached, you should take it and go.

[28:43]

You don't know. You don't know, you are not aware of what you are saying. [...] If you don't turn up, then I don't know what you are doing, what I'm saying to you, what I'm saying to you. You are not knowing what you are saying to me. No, you are not knowing what you are saying to me. You are not listening to what I'm saying to you. [...] I don't know what you're talking about. I don't know what you're talking about.

[29:44]

I don't know what you're talking about. When you pass it, to get your book, or you have a book, you sit, you get your [...] book, Shake it for my woman. Let your mind chill.

[30:44]

Don't be, don't change. Don't be like this. Don't be like this. Don't be like this. DIVINE RINPOCHE ANSWERS IN TIBETAN How many human beings are there in this universe?

[31:46]

How many? You can't say, that man don't know anything. What was he saying? I think he's yawning. I think he's yawning. He said, I must sleep. He said, should you? I said, yes. He said, how? I said, sleep. He said, how? I said, sleep. He said, how? I said, sleep. He [...] said, sleep. PRABHUPĀDA – I think I'll eat this one. Give me a little bit of this.

[32:56]

Yes, sir. [...] Nā hā rādhā, [...] So far we have been preparing

[34:11]

the right posture and all the necessary visualization to do the actual practice of the transformation or transference of one's own mind. It is called the practice of Bhova. Please also remind that when we visualize the Amitabha Buddha on the top of one's head, we should visualize a slightly different posture than that of the Amitabha we used to visualize over the generations from. This time, we, however, will be visualizing in the posture of Maitreyana. That is, as like Rinpoche, in other words, sitting on the throne with two feet, two feet, what do you call, placing on the ground. Just like sitting on the chair.

[35:37]

Then, after that, we have to do a very intense, a very intense prayer, which Rinpoche has chanted for us right now. And this prayer is in Tibetan, so to tell you the meaning. It is just a prayer saying that you, the Lord, or you, the Guru, Amitabha Buddha, is the essence of all the enlightened ones, and you are the great combination of all the Buddhas and the Gurus. And you pray that may your practice will be perfect, may you May you be able to renounce or relinquish this worldly life towards the purpose of the spiritual life.

[36:47]

And then you pray also that may you accomplish this practice of hova, by which you can, at the time of your death, you go to the realm of Kāchi, you go to the heavenly field of Kāchi, or any other heavenly field. We have to do this prayer very intensively, in a very repeated way, when we are really prepared by our own prayers, then now we bring into the three different kinds of mental states. That means the actual form,

[37:54]

the actual form of our own mind is in the form of the drop, which is by its nature is the light combined of white, red, and the blue color. For that, you have to think that it is a kind of In other words, we have to apply some simile, our mind in the form of the drop. And our duty, and also the place, that means the Amitabha Buddha, the mind is called the invitee. The Avadhuti is called the path, and then the field, or the Amitabha Buddha is called the destination.

[39:14]

In other words, Rinpoche says that we should do exactly in similar way of inviting a friend. Say, you invite a friend, and that friend is your... and this friend comes on the way. and if friend reaches in some place where he is supposed to go. In the same way, we have to visualize three things. Amitabha Buddha on top of your head, the Avadhuti, the middle channel as a path, and then the drop that is upon the Dharmakara is in the form of inviting of the guest. Then he visualized that the drop on the Dharmakara now ascends upward through the Abhidhuti and gently goes up and it enters or dissolves into the heart of the Chenrezig which we have visualized in the center of our own heart.

[40:36]

And this chenrezig also now ascends upward slowly, and then it goes through the abhidhuti or the nirvana channel, and it absorbs or dissolves into the very heart of Amitabha Buddha. So to do that type of meditation, you have one sort of mantra or sound you have to make. That is HIK. H-I-K-A. HIK. That means when you are meditating the ascending of the drop of bodhicitta from your navel point through the chakras, which itself goes up to the Amitabha Buddha, you have to say, Take another one.

[41:40]

You may say, ya. No, ya, [...] Anyone younger or older, young or old, [...] young or old This is the power of the people. The power of the people.

[42:42]

The power of the people. The power of the people. How much is it? How much is it? Yes. How much is it? [...] I thought of it. I was only thinking of it. Now, it's gone. It's gone. It's gone.

[43:42]

Now, you know? Now, tell them. They don't know. They don't know. So, I'm sorry to interrupt because I asked Rinpoche says that generally there are two different types of the power. That means one is called the air power or another is called the sound phowa. And this particular phowa is the sound phowa. That means we have to generate a very, very strong voice of sound, hik, H-I-K-A.

[44:46]

So when we visualize King of the Drop of Bodhicitta going up through the chenrezig, which itself goes up to the Amitabha Buddha, we have to say, hik, the sound, you have to make a sound. Then the chenrezig also dissolves through the avadhuti, dissolves into the amitabha buddha, then you meditate. In the meantime, meditating on the great ultimate nature. Then slowly you want to take down your mind which is in the form of And at that time, you say, ka, hik, ka. So, when the drop, the goji chitta comes down, you say, ka. When you're pulling up, or pushing up, you say, hik. This practice should be repeated in one session at least 21 times, or 50 times, or 100 times.

[45:59]

or whatever you can do more than that. Generally, it is not a very hard practice. It's very simple and it's very easy to do. And the signs of accomplishment can happen within a week. If not, within two weeks. If not that two, the signs come within the three weeks. Usually, with that type of meditation, a person can have a lot of physical transformation, like he or she will feel a lot of, not only a lot, but feel the dizziness, or pain in the head, or headache, or you will really feel You really can feel the little bit of spurting of the blood or the water coming out from the top of your head.

[47:10]

These all are nothing other than the symptom or the sign of your accomplishment. That is for the purpose of our practice. Now, when at the time of death comes in our life, say, when we knew that we are certain of death in certain time, through judging or through looking through many other death signs, and we come to certainty that the person is going to die, At that time, we do the... we do the Kowa, which is just a transformation. Here we're doing two types.

[48:12]

One is throwing up, and another is bringing it back. At that time, you meditate, and you throw your bodhichitta up to the... to the Terasic, which also goes up to the Amitabha Buddha, and you completely... you completely, what do you call, transfer your mind through the Vamananda forever. That means a person ends his or her life at that time. Now, this only can be done when that person knows exactly when he or she is going to die. It's not for us. If not, if we cannot train this for By ourselves, this power can be done by your friend or your teacher. Generally, in Tibet, the power is being done by the great teachers who are enlightened themselves, who have accomplished the all kinds of realization.

[49:21]

Rinpoche, in his own experiences, has done thousands and thousands of powers for the dying people. and this can be done while they are still living or it can be done right after the person is dead. And, say, when we are in the process of meditating or in the process of doing the four retreats, When we want to conclude our session, and I want to stop for the time being, the way to conclude this session is to... is to dissolve the Amitabha Buddha, which is on the top of your head.

[50:28]

enters in your center channel, and then it dissolves into the chenrezig, which is in the middle of your heart. In other words, it also is in the middle of our body. And that chenrezig transforms into the white nectar and fills your whole body. When you want to conclude your session, after repeating 21 times, or 50 times, or 100 times. At that time, you now want to conclude this session. You visualize that the Amitabha Buddha on the top of your head now dissolves, and it enters through the middle channel and dissolves into the chenrezig, which we have been visualizing in the center of the Avadhuti, right at the place of your heart.

[51:34]

And this generation now transforms or dissolves into the light of nectar, which is in the white color. And it fills your whole body. Your body becomes completely white. Then you do the Yoga of Air Recitation. It's called literally the Vast Light Air Recitation. you have to cleanse your residue or the sediment of your airs that is within your channels or in your body, by cleansing as Rinpoche has, in the same way as Rinpoche has taught last Tuesday, by placing your, the half Vajra Mudra over your right hand, the right nostril, and throwing the air through the left nostril,

[52:59]

first gently, then forcefully, and then gently, in a very relaxed way. You repeat the same process again from the right nostril, by blocking the left nostril, in the same way. And then finally, you do again, this time not by blocking, but through both nostrils. Every time when you let your air out, you shouldn't leave a residue of air. In other words, you breathe out in such a way that there is no air left at all. You can do, you can repeat the same process three times. Then you do the actual meditation or retaining of the vast light air. You draw in the air from your mouth, as if like you drink water from the plate, which is placed upon the table or something.

[54:11]

You draw in the air. And this air goes down, and through your body. And on the halfway, you close your... you close your, the lower openings and in the start of blocking the air and then you at that time you continue on breathing in the air and then you block the air you block the air from the bottom and block the air from your upper openings that means nostril or whatever and you meditate or remain in this posture while retaining your air as long as possible.

[55:15]

When the time comes that you are no longer able to do it, you slowly let the air go out. Not by forceful or as if like throwing up, but gently let the air go out. Then you can do the Then you can do the mantra Amitayus. That means Amitayus is the deity of long life. By reciting Amarani Jivandu Svaha, Amarani Jivandu Svaha as long as possible. Now, when you achieve your accomplishment, when there is any sign of accomplishment, a practitioner should not have to repeat the practice again. because once he or she is accomplished, it is not too good to repeat again and again.

[56:17]

It will only contribute to shorten your own life. In that case, you should not do any more than it needs to be. Just to make up whether there is any influence of that type of malpractice. we should do the Amitāyus mantra so that we don't have any obstacles by practicing such form which might create, or which might shorten our life. So, at that time, I missed one thing right there. When we dissolve the Amitābha Buddha from the top of the ash, in the entry, We have, in the very beginning, a haam, haam letter, which we have opened to let go in and out of the bodhicitta and so forth.

[57:24]

At that point, the very moment the amitābha goes down and enters into your body, the corpse is put back. You put back, you close your upper opening, we are out of duty by the same six-syllable hum. That means, think strongly that it is not just of the closing. We think strongly that it is so strong, even nothing can enter in and out, you know. It's so firm. So, it's so firmly blocked that nothing can obstruct through these openings. So, the accomplishment, there are other accomplishment signs, not only in your physical sign, but you can also do your practice in the dream.

[58:36]

If you see any If you are entering into the, like, say, if you are going up the stairs, or if you see the dreams like going to any of the heavenly fields, or... and so forth, these are also the signs of your accomplishment. Let me just say a few other examples, but... He can't pass in the hikāsī jīlā. [...]

[59:38]

He can't pass in the hikāsī jīlā. So, here is one thing to read. There is, there in one of the Sakyapa tradition of the meditation of the Kaurava, there is another sound which is phat. P-H-A-T. Phat. This HIK and the PHET, both are the sound koa. Through the sound, through such sound, you do the practice, you do the transference or transformations. For example, if you say PHET, when the bodhicitta rises up or ascends up, you say PHET. When it doesn't, you say DA, like HIK DA, PHET DA.

[60:39]

One thing I missed before is the reason why we make the sound of Hik is because Rinpoche says that Rinpoche has done hundreds of calls to many people. He not only knew, but he also saw that same experience. In other words, if a person dies, a person dies usually giving a very slight sound of Hik. That means the going out of the air from that person's body, a very small two or three hits, and then it stops there. That means a person is dead. It's more like the death sound. It's the sign of the person is going to leave the breath, and that person is leaving the body. So Rinpoche says, So this head sound actually confirms, actually it's that of the sound that the person, when a person dies, the person usually makes that kind of sound.

[61:57]

You see, nirādhī harā śrī-yāsa nirādhī karṣa nirādhī. Dīḥawqa l-dīḥawqa, māṁ tābīb. [...] Dīḥawqa l-dīḥawqa, māṁ tābīb We are not going to do this. We are not going to do this. We are not going to do this.

[62:58]

We are not going to do this. We are not going to do this. We are not going to do this. Go on, put your head down, go on. Because, I took my head. You didn't hear it, ah? [...] You didn't hear it, Nihāya rūpītītītītītītītītītītītītītītītītītītītītītītītītītītītītītītītītītītītītītītītītītītītītītītītītītītītītītītītītītītītītītītītītītītītītītītītītītītītītītītītītītītītītītītītītītītītītītītītītītītītītītītītītītītītītī Tawba la ilaha illa Allah, wa l-hamdulillahi Rabbi [...] l-hamdul

[64:36]

How can you say that you are a Jyotish? You are not a Jyotish. [...] Hmm. He is a lakārī. Qārūṇā tukāpīlī yasmin. He is [...] a lakā

[65:38]

I don't know what to say. [...] I am here. I am here. I am here. I am here. I [...] am here. In the non-karma, karma will be there. No jay karma, no jay karma, no karma, no jay karma, no karma, no karma, no jay karma, no [...] karma

[67:06]

He was a young man. [...] salamu alaikum wa rahmatullahi wa barakatuhu. Bismillahi r-Rahmani r-Rahim. Tawba astaghfirullah, tawba astaghfirullah, tawba astaghfirullah, tawba astaghfirullah. Muḥammadī Rasūla Llāh ﷺ, anāṁ tārāsīn.

[68:37]

Muḥammadī Rasūla Llāh ﷺ. Āyatī mā ṭibdil-lāh. He said, Muḥammad, Muḥammad Sayyidi. He said, remember, Muḥammad Sayyidi. [...] It's not that I don't like it, but I don't like it. [...] I don't Dāni māna dhikr, qawma nī, dāni māna shā'n.

[69:40]

Dāni māna shā'n, dāni māna shā'n. [...] Dāni māna shā'n, dāni māna shā' They see when I tell you, but you don't know. You can't change it. [...] Mānā mānā yīma sh-shība ta'limā dīnī mānā dhū l-niqālā l-haqqī. Mānā dhū l-niqāl mānā [...] dhū l-niqāl mā

[70:49]

In the past there was no such thing. Last year [...] there was no such thing. It's a long story. It's a long story. It's a long story. Ha, ha, ha, so?

[72:01]

No? Yes, sir. [...] You can't do it. [...] This is a tomb. This is a grave. This is a grave.

[73:06]

This is a tomb. This is a grave. This is a tomb. This is a grave. Śrī Kṛṣṇa said, if you love me, I love you. If you don't love me, I don't [...] love you. Silence. They are not silent. They are not silent.

[74:08]

They are not silent. [...] So... In this way it completes our... the main part of the generisic meditation, generally we can classify all the practices of this particular practice.

[75:09]

Not only that, all of the practices can be divided or classified into two ways, that is called meditational practice and the non-meditational practice. That means it's better to say post-meditational practice. So far we have completed the meditational practices. And then now we continue to have... continue to do the post-meditational practices. That is through the explanation of the six... six extraordinary yogas and... and three other behavioral yogas. behavioral yogas. The six ordinary yogas are, first of all, is the, it itself is also a behavioral yoga.

[76:18]

That means, during all the time of individual time of post-meditational practices, we should see ourself and all beings as the generation of the Buddha's compassion. Not only that, we see this whole world, all this vegetation, houses, buildings, whatever we could see or think of as part of this earth or this universe. we're going to see it as the true state of the special mention, the special fields. The second one is the eating, or the eating yoga. That too, in the shortest form, we have to do the offerings, like the offering to the three jewels. to the excellent teacher, to the excellent Dharma, and to the excellent Sangha, may I offer this food, and so forth and so on.

[77:32]

If nothing else, we have to bless the food by reciting the mantra of Aum Ah Hum, which is, we now, with that recitation or with the blessing of the food, by this mantra of Ma Maham, we are now transforming the food into the divine substances. In this way, you can take the food. Not only that, it includes any other good behavior of eating food, like not eating curry beans, not eating haste food, and so on and so forth, we all have to apply the same thing, that we need to apply while we are eating. And thirdly, is the dressing yoga, or the dressing yoga, that too we should do, we should bless it by the recitation of mahamantras, transforming into the divine cause, and divine cause

[78:47]

Rinpoche has a punch. I kind of quote what Rinpoche says, which is supposed to be a divine probe. And fourth is the sleeping yoga. When you are going to go to sleep, you visualize or dissolve into the Buddha Amitabha into your own heart. And there is a Tenrezu atop it. He is the Buddha Amitabha. The rays of light comes from Buddha Amitabha and it illuminates the Tenrezu in the one's heart. And Tenrezu in turn illuminates the right ways and illuminates the Amitabha Buddha. With this mutual illumination by red and white rays of light, we should concentrate and then go to sleep.

[79:57]

In other words, within that concentration we should try to go to sleep. Then comes the arising yoga. Once again about the sleeping yoga. Generally, there are two different types of meditation of yoga of that type. One is called the yoga with elaboration, and another is called a yoga without elaboration. If you are not that much interested in the elaboration of that type of visualization, then you just sleep within the great state of emptiness. So, whatever you do, you have to wake up anyway.

[81:03]

So you do the arising yoga. At that time, you meditate. You visualize that all the five different races of the dakinis, like the Vajra-race dakinis, the Jho-race dakinis, the Lotus-race dakinis, and the Karma-race dakinis, and the Buddha-race dakinis, all in their respective forms inside the colors, appears resounding with the sound of Mani Mantra, Om Mani Padme Hum, comes down from the heavenly field, beating the hand drums. Within that sound of mantra, we now slowly wake up. Then sixth comes the transformation of the dream.

[82:13]

the yoga of transformation of the being. That means this is one of the most important practices. And this transformation or the dream yoga is usually, we can find a very elaborate explanation within the teaching of Lama Deva. Here in this Sambhuva tradition, we also see a very brief sort of meditation or the yoga of the dream. Rinpoche says that we should, at that time, the main reason, the main purpose of the dream yoga is to realize the dream as the dream, to realize within the dream state as the dream, to help accomplish that such kind of yoga, we have to meditate or going to bed, we visualize the largest flower, the largest flower right over one's own throat, in the middle of which there is the

[83:37]

red ball of light, which emits the red rays. Now this, this, this ray, this ball of is the small pea-sized rays of light which is upon the lotus flower is one's own mind or one's own consciousness. In another word, if you want to do it in an elaborate way, like Lamda has very much elaborate way of doing the lotus flower, the visualization of mantra surrounding the sixth syllable in the center, and so forth, like the Anutkara, and so forth.

[84:55]

Here, for us, it's very much easier to do. So if a person If a person realizes dream through the violent type of dreams, it is called the violently realized. How do you say? If a person realizes it's a dream, why is he dreaming? The main purpose of the dreaming yoga is to realize dream as dream. And the main purpose of realizing the dream as dream is to realize the intermediate state after our own death as the intermediate state. That means we all bring, we are utilizing this very yoga of sleep, yoga of dream to use it when we are after our death, when we are in the state of the cargo or the intermediate state.

[86:06]

So, generally, there are two different ways of realizing the dream. One is called supsin, and another is called jamsin. So, the supsin is called by a person realizes a dream as dream through the violent dreams. You dream violent types of dreams. And within that violent state, you realize that this is dream. And Johnson is a non-violent or very smooth or peaceful way of realizing the dreams. You see a peaceful dream. You dream a peaceful dream. In this way, if you realize the dream, it is called jamsi. So, we have to practice this, and if we experience this or realize this dream as dream once, or four or five times, or six times, whatever in our life, it is very helpful.

[87:23]

When after our death, when we are in the state of pardo, we also realize this, Parva or the intermediate state as the intermediate state. In this way, all other appearances of the Parva that comes in the different shapes and sizes, now at that point we can transform into the divine state of Avalokiteshvara. That means, in this way, one is freed from all the sufferings and the problems and the the sufferings that one has to undergo in the dream state. I think roughly it is like that. Then there is, remember to say, there is additional yoga, which is called the yoga of badness.

[88:32]

How are you bad? At that point you visualize or you think of Amitabha Buddha in front of yourself and you take a bath by thinking that Amitabha Buddha is pouring a nectar from the vat which he holds and oneself takes the bath. And after that, After completion of any part of your meditation or the practice of meditational or post-meditation practices, we always are reminded or instructed to do the Vajrasattva recitation at least three times, so that it purifies the faults and downfalls or the mistakes

[89:34]

such as the depletion and omission of any parts of the practices can be restored by such recitation or by such meditation of the Vajrasattva. Today we are going to complete our session here. And in the next session, Rinpoche is going to give a few more instructions on the three of the behavioral yogas. And he also is going to give us the lung or the oral transmission by reading through the manual text of the Chenrezig Meditation. which is, to those who don't have any idea, is the main part of the whole body of teaching.

[90:37]

That is, we have first received the empowerment that permits us to do such meditation, and we have completed the instruction on how to do it. And we are now receiving, in the next day, the oral transmission, which is the supporter of the whole teaching. If you want to sit down, you need a back support. In the same way, the whole teaching is supported by the receiving and taking of the oral transmission, which we call the loom. And Rinpoche is going to give us the loom. He has kindly accepted a few other looms to give us. So in this way, we conclude here for today's session. indriya-dholo nivarambhate dhammadyadvayi madhyamayi madhyamayi sadhyamstvayi nirmala [...]

[91:47]

Take their dear God, Lord, dear God, Lord, through pious efforts, Lord, and grow up, grow up. Show them, show them, children, chanting in the Bhagavad-gita, daye kam tok pa de nyi dro kun te chok sam pe chok rin chen dril ma ne ge dril gyur Dukkhe dukhe veda vade shankhuta jiksa shukhe dum tukta mata jenya Namo'valokiteshvaraya Namo'valokiteshvaraya Namo'valokiteshvaraya

[92:58]

Pranirmi sed nirvāṭaśe rākhiṁsena pādāmyo nirvāṅge nirceta yukṣeṣa Chanting of the Buddha's name.

[93:26]

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