...is the dawning of this pure vision, this pure vision that has been described with that. 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. practice of meditation. You should certainly be prepared to spend your life, to devote your life to meditation. And in some people, they just agree with the imperial and the rat to come up soon. The rat will let them in soon.

[01:01]

They can allow it. But the Some of the little people, you know. Yeah. [...] Okay. It's also said that the best kind of meditator, a superior yogi, will, through practice of this meditation, experience a transformation, that is, a transformation of insight from impure vision to pure vision, even within a single day.

[02:03]

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. 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 insight into the nature of your mind, 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

[03:22]

grow within your mind. So these are some of the experiences that attend this particular meditation if practiced rightly and diligently. So with these oral instructions kept in mind, you should at this point of your session in practice, Mindfully place your mind in meditation and practice this meditation of insight for as long as you are able. Thank you. Thank you. Thank you.

[04:29]

Thank you. Thank you. I was very happy. [...] I don't know. I don't know. I don't know.

[05:30]

I don't know. I don't know. You see, so long as you don't want to keep, you've got to put money up and stand there and hold on to it. You don't want to leave it. So the sign is lit. You can't do that. Don't get up. Ah, ah, ah, ah. You can't do that. I want you to get to the choir. So, this is how it is. This is how it is. So, this is how it is. So, this is how it is.

[06:34]

When I was young, I went to Hong Kong. I went to Hong Kong. I went to Hong Kong. When I was young, I went to Hong Kong. I went to Hong Kong. and the whole land is gone with it. That's what you want to do, don't you? That's what you want to do, don't you? You tell us that, and we'll do it. [...] So I shouldn't have told him.

[07:54]

He didn't want to. [...] and he said, I don't know. He said, I don't know. He said, I don't know. Mahābhū Ṣaṁvandī ṭaṁbhaṁ paṣṭhā Ṣaṁbhū [...]

[08:58]

When I was a child, I used to go to school. [...] I don't know what happened to me. I don't know what happened to me. I don't know what happened to me. He said, I'm going to tell you this. He said, I'm going to tell you this. He said, I'm going to tell you this. If you want to know more, please visit our website at www.muslimcentral.org.

[10:46]

It's a good thing. [...] I don't know what to say. I don't know what to say. I don't know what to say. We call it the apartheid. It's the truth that I'm concerned about, and I'm scared to tell you.

[12:12]

As part of our instruction on the Sambhupa, the tradition of meditation about the fish water, 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. For today, 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 pure vision, and then seeing one's own root view, which is giving us this profound teaching. any form of the gemeristic and oneself should visualize at the same time any kind of the tutelary deity that one practices or one can visualize oneself as the very gemeristic

[13:44]

So with that divine pride, by visualizing oneself as the generated, 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 and other worlds, From this time, through my own diligence and strivings, I should attain the very state of the Sixth Buddha, that means the very state of the Buddha Vajradhara. 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.

[14:52]

As the supplementary part of the Completion practice, we have two different parts. In the original text of our Sādhanā, The supplementary practice of the transformation of one's own mind and the practice of the intermittent state is not explained. Therefore, it should be relied upon the one's own root gurus or instruction. However, we still find the The text, written by the Suttansur mention, 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,

[16:01]

he actually is going to be the same way as you have received the same teaching from his root guru, Gautama Maitreya. So, to begin with that, we once again are We once again should visualize in the form of the non-meditation of channel-raising. That means in our actual practice, whether we are meditating or not, we are always in the form of channel-raising, in the divine form. divine mantra and divine wisdom. So, at the time of this practice, we are not in the meditational form of celibacy, but in the post-meditational form of celibacy.

[17:04]

That is just a way of explaining. There is no difference at all, actually. With that, then we visualize again as before the three, or what we call the middle channel, It's called tsauma, middle channel. In Sanskrit, it is known as avadhupi. And this middle channel starts from our novel point, the lower point from which start is closed. And the upper point goes up straight towards one's own crown. As the opening of the It'd be a horn, but I don't know whether you've seen a horn. The type of horn which starts raised, what do you call, very narrow in the horn, and it slowly becomes bigger and bigger in this oven.

[18:16]

The same way that our building starts very narrow in the size, in the shape, in the shape and size of the bamboo. Now, here the 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 grain plant. 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 big plant. Just to give you the idea. We have a special name in Tibet. 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 it.

[19:20]

And then it opens up like the opening of the form way up from the tip of your arm. Right below the outer beauty or the middle channel, There is a, we should visualize the Dharmakara. Now this Dharmakara is three dimensional picture of the rectangles. The triangles. It's like, yeah, it's like a pyramid. A pyramid with three sides, you know, three triangles. It's a three-dimensional pyramid. And it is not in the upright form like a pyramid, but it's in the upside-down waveform.

[20:25]

And the nature is full of light. And it is red in color. And upon the top of that is the drop of bodhicitta, which is in the size of the health stone. Yeah, the size of the pea, in other words. The bodhicitta, in other words, our own inner essence, in the size of the... in the size of the key or the health stone. And it is in many color, like the color of the white, blue, and red. So now this is just the nature, the combination of three colors, white, blue, and red.

[21:27]

And then you visualize slowly way up, and at your target point, Also within this ray central channel, you can create a generation. A generation proportioned to whatever the size of your central channel is. And then it comes up. Our duty opens up. Right at the opening, in the form of port, like you have a bottle and you have to put the port to stop anything else. Which function has port or stopping whatever? There is the letter hum. H-A-M, hum. The ham in, I think, white color.

[22:44]

Then, right at the top, one's crown is, as usual, this one's own race glue or the root glue 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 hum, which is on the top of one's crown. And as if like a hook, like we open the cork of the bottle, it pulls out that cork or that crumb, and then it opens up one's own little channel. And then you look at the boss on the roof, and there are so many of them. And then you take a look, and you say, there are a lot of people.

[23:48]

And then you take a look, and you say, there are a lot of people. And then you take a look, and you say, there are a lot of people. Chant it. Chant. Chant. Satsang with Mooji Satsang with Mooji I had to go to the church.

[25:28]

I had to go to the church. I had to go to the church. The woman goes out and says, no, no, no, no, no, no, no, no, [...] no. Before, it was a long way to go. It was a long way to go. It was a long way to go. It was a long way to go.

[26:33]

It was a long way to go. [...] Nobody's talking. He didn't talk. He didn't talk. He [...] didn't talk. You know? He said to me, [...]

[28:04]

It's a good thing. [...] you don't know you're not that one that shouldn't you some of it you do it yeah you don't sound like you can't stop I'm top not to say more not gonna go to you I don't know what I would do it you can eat don't turn up they had one for you I think what I said yeah you're wrong that you think so I thought, well, you know, like I said, I didn't know what they were going to do.

[29:30]

And he said, you know, I don't know. [...] I was very happy to be able to go there. I was very happy to be able to go there. I was very happy to be able to go there. you need to make sure that you track how people connect to your thoughts, you know, so you don't have to go back to your thoughts.

[30:59]

You don't have to keep going back to your thoughts. You don't have to keep going back to your thoughts. You are the one who has the power to change the world. You have [...] the power to change the world. Yes, that's right. What is your name? My name is... What is your name? My name is... My name is... My name is... I said, I don't know.

[32:09]

I said, I don't know. I said, I don't know. I don't know. I don't know. But I can still go back to that. So see, the thing that we should be proud of, and we're not proud of it, and we should be [...] proud of it,

[33:16]

Now, you have to get it. Who's you? Well, it's only in your mouth. I don't want to say, see the real thing. I want to show you the possible. Oh, I saw it. You know, you need to talk about it. Oh, let's go there. Let's [...] go. I thought that they were many of our brothers and sisters. Generally, they were children. They were always there for me. I thought that they were my brothers and sisters. [...] So, So far we have been preparing the right posture and other necessary visualization to do the actual practice of the transformation or transference of one's own mind.

[34:47]

It is called the practice of power. When we have... 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 Theravada's palm. This time, we, however, will be visualizing in the posture of Maitreya-not, that is, as in the Lama chair. In other words, sitting on the throne with two feet, what do you call, placing on the ground, just like sitting on the chair. Then, after that, we have to do a very intense, a very intense prayer, which Rinpoche has chanted for us right now.

[35:59]

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 be perfect, may you be able to renounce or relinquish this warrior life, towards the purpose of the spiritual life. And then you pray also that may you accomplish this practice of power by which you can, at the time of... You... You... Yes.

[37:04]

You... You... You go to the realm of kachuk, means the... He goes to the heavenly field of Kachi 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 of our own mind is in the form of the drop.

[38:07]

which is why 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, what do you call, in other words, we have to apply some scenery, our mind in the form of the drop. And our other duty uh and our duty and also the place that means the uh amitabha buddha these are called the mind is called the invitee and the uh uh the the our duty is called the path and then the uh fulfilled or the uh The Amitābha Buddha is called the destination. In other words, Rinpoche says that we should do exactly in similar way of inviting a friend, in other words.

[39:23]

Say, you invite a friend, and that friend is your... And this friend comes on the way, and the friend reaches in some place where he's supposed to go. In the same way, we have to visualize three things. Amitabha Buddha on top of your head, the Our Duty, the Middle Channel as a path, and then the drop that is upon the Dharmakara is in the form of an invitee or the guest. Then you visualize the drop on the dharmakara now ascends upward through the avatthuti. And it gently goes up and it enters or dissolves into the heart of the cemerasi, which we have visualized in the center of our own heart.

[40:36]

And this Chandrasikha also now ascends upward slowly, and then it goes through the avatthuti or the middle 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 hika, h-i-k-a, hika. That means when you are meditating the ascending of the drop of the bodhicitta from your navel point through the Chenrezig, which itself goes up to the Amitabha Buddha, you have to say, uh, kick, in other words.

[41:40]

So you say, uh, Ujjayi. Ujjayi. He said, huh? That's a song called Ujjayi. Ujjayi. Oṅgol miḍhī chok'u viṣṭi. Nāma kuṭhāt teṁ kaṭi sāṭi diṁ.

[42:42]

Te'en diṁ. Kaṭi ku'aṭi. Nāmi kaṭi ku'aṭi ku'aṭi paṭi jina'i. Ima'i taṭi. [...] Ima'i taṭ I said, you know what, don't go there. I thought, you know what, I was going to take care of you, you know. When I was young, I used to go to school.

[43:45]

I used to go to school. I used to go to school. When I was young, I used to go to school. I used to go to school. I used to go to school. Like a train horse. It wasn't like this. So, I'm sorry to interrupt, because I asked, the Rinpoche says that generally there are two different types of the phola. That means one is called the air phola, or another is called the sound phola. And this particular phola is the sound phola. That means we have to generate a very, very strong voice of sound, HIK, H-I-K-L.

[44:47]

So when we visualize, think of the drop of Bodhicitta going up through the channel racing, which itself goes up to the Amitabha Buddha, we have to say, HIK, the sound. You have to make a sound, HIK. Then the fundraising also dissolves through the avabuddha, 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 drop. And at that time you say, God, pick Ka. So when the dog, the bodhicitta 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 or whatever you can do more than that.

[46:04]

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 like the feel the dizziness, or pain in the head, or headache, or you will really feel, you really can feel the of the blood or the water coming out from the top of your head. These all are nothing other than the symptom or the sign of your accomplishment.

[47:21]

The... That is for the purpose of our practice. Now, when 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 ,, which is just a transformation. In other words, here we're doing two types. One is throwing up, and another is bringing it back. At that time, you meditate and you throw your worship out to the generation which also goes up to the Amitabha Buddha, and you concretely, what do you call, transfer your mind through the Bhamananda forever.

[48:41]

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 we cannot train this power by ourselves, this power can be done by your friend or your teacher, generally in Tibet, before it's being done by the great teachers who are enlightened themselves, who have accomplished here, the all-kind realization, Rinpoche, in his own experiences, had done a thousand supports for the dying people. And this can be done while they're still living, or they can be done right after the person is dead. Thank you.

[49:45]

And when we are in the process of meditating or in the process of doing the full retreat, when we want to conclude our session and I don't 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. It enters into your center channel, and then it dissolves into the Chenrezig, which is in the middle of your heart. It also is in the middle of our booty. And that energy transforms into the white nectar and kills your whole body.

[50:56]

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 the session. you visualize that the Amitabha Buddha on the top of your head now dissolves. And it enters into the middle channel and dissolves into the chain racing, which we have been visualizing in the center of the avajuddhi, right at the place of your heart. And this erasic 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...

[52:02]

the Yoga Air Recitation. That means Yoga Air Recitation. It's called literally the Vast Light Air Recitation. That means 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 behalf, vajra, mudra, over your right hand, right nostril, and throwing the air through the left nostril, 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.

[53:16]

And then finally, you do again This time, not by blocking, but through both the nostrils. Every time when you let your ear out, you shouldn't leave a residual ear. In other words, you breathe out in such a way that there is no air left at all. 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 in like you drink water from the plate which is placed upon the table or something. You draw in the air. And this air goes down and through your body

[54:19]

And on the halfway, you close your lower openings instead 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. When the time comes that you're no longer able to do it, You slowly let the air go out, not by forceful or as if like throwing out, but gently let the air go out.

[55:30]

Then you can do the mantra, amitāyus. That means amitāyus is the daily of wrong life. by reciting om amarani jivanvi sva, om amarani jivanvi sva, 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 has accomplished, it is not too good to repeat again and again. It will only contribute to shorten your own life. In that case, you shouldn't do any more than is needed to do. Just to make up whether there's any influence of that type of malpractice, we should do the Amitāyus mantra so that we don't have any obstacles

[56:46]

by practicing such power, which might create or which might shorten our life. So, at that time, I missed one thing right there. When we dissolve the Amitabha Buddha from the Tabula Path, when we enter into it, we have, in the very beginning, a hum, or the hum letter, which we have often to let go in and out of the bodhicitta and so forth. At that point, the very moment the Amitabha goes down, enters into your body, the corpse is put back. We put back in. You close your upper open, your upper duty, by the same C-Cellular count. That means think strongly that it is not just of the closing.

[57:50]

We think strongly that it is so strong that even nothing can enter in and out, you know. It's so formed, so it's so formed a block that nothing can obstruct through this opening. Pardon? Okay, yeah. So the accomplishment, there are other accomplishment signs, not only in your physical sign, but you can also do your practice in the dream. If you see any If you're going up the stairs, or if you see the dreams by going to any of the heavenly fields, and so forth, these are also the signs of your accomplishment.

[59:01]

Rinpoche said there are a few other examples, but very much I remember. So, here's one thing to add. There is, there in one of the sattva traditions of the meditation of the Buddha, there is another sound, which is phat, P-H-A-T, phat.

[60:08]

This hic and the phat, both are the sound for. Through the sound, through such sound, you do the practice, you do the transference or transformations. For example, if you say phat, When the bodhicitta raises up or ascends up, you say, fat. When it doesn't, you say, ta. Like hik-ta, fat-ta, same. One thing I missed before is the reason why we make the sound of hik. It's because Rinpoche says that Rinpoche has done hundreds of falls 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 hit.

[61:11]

That means going out of the air from that person's body, a very small sound. 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 that this hit sound actually confirms, actually is that of the sound that the that person, when a person dies, the person usually makes that kind of sound. When a person dies, the person usually makes that kind of sound. Zawadu, Owan, Basuwa, Otsuwa, Kisilufu, Iweka, Tehiti, Uru, Bienyintu, Ta'a, Liyen, Kintu, Tiongyo, Liyen, Somati, Liyinjiro, Gatunji, Kintu, Iwi, Tsepa, Komoma, Iwe, Tshesek, Tshesek, Iwi, Iwi, Tshesek, Iwi, Tsepa, Iwi, Tsepa, Iwi, [...]

[62:48]

I was sick. [...] Now, if you don't have money, you don't have money, you don't have money. If you don't have money, you don't have money. If you don't have money, you don't have money. And if you want to do it, you need to go to the Sherry Zone, you need to go to the train station.

[63:59]

So you get so much help. And in Sama Sari, you put some only hot techniques on. Then you keep it. Two or three months, you put it. And once you get it, you put it on. But if you are chomping your machine, you put it on, [...] I check on them, excuse me, I'm not going to talk to them. Then they start talking again and again, [...] and again. And then, when I was walking, I saw a man with a 300-kilometer-long beard. He had a long beard, and he [...] had a long beard,

[65:21]

When I was young, I didn't know what to do. [...] I didn't know what to do. If you don't believe in God, you will not be saved. If you believe in God, you will not be saved. If you don't believe in God, you will not be saved. If you don't believe in God, you will not be saved. I don't know. [...] Bhaktivinoda, Bhaktivinoda, Bhaktivinoda, [...]

[66:54]

But we don't have the money to buy it. We have the money to buy it. But we don't have the money to buy it. We have the money to buy it. I'm finding a big deal with you, but I'm not going to do it. You see? I think we need to sit down and talk. I think now. I think. You see? We're not going to do that. [...] That's why I don't want to speak. I don't want to speak.

[68:12]

I don't want to speak. I don't want to speak. I don't want to speak. I was very hungry, so I ate a lot of rice. [...] When I was a child, I used to go to school with my parents. I used to go to school with my parents.

[69:13]

I used to go to school with my parents. [...] Then he said to me, he said to me, he said to me, If you don't believe in God, you can't believe in Jesus. [...]

[70:17]

When I was a child, I used to go to school with my mother. [...] He was a great saint. He was a great saint. He was a great saint. He was a great saint. He was a great saint. So, you know, you don't think you're wrong.

[71:32]

You're wrong. [...] Her heart's off. You see, she's lonely. You see, that's what I said. You see. I'm very lonely, it's like, you see, you see. Demo. Who is she? [...]

[72:34]

We don't buy it. We don't sell it. We don't buy [...] it. It takes time. It takes time. It takes time. It takes time. Balaam is the only one who can do it. [...]

[74:04]

When I was in Bhātā, I didn't know how to do it. [...] In this way, it completes the main part of the Therese meditation. Generally, you can classify all the practices of this particular practice, not only that, all other practices can be divided or classified into two ways.

[75:17]

That is called meditational practice and the non-meditational practice. That means it's better to say post-meditation practice. So far we have completed the meditational practices. And then now we continue to do the post-meditation practices. That is through the explanation of the six extraordinary yogas and three other behavioral yogas. The six ordinary yogas are, first of all, it is also behavioral yoga.

[76:18]

That means during all the time or intermittent time of post-meditational practices, we should see ourself and all beings as the generation of the guru-compatible. Not only that, we see this whole world, all this vegetation, houses, buildings, whatever we perceive or think of as part of this earth or this universe, we're going to see it as the true state of the special mansion, 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 accident teacher, to the accident Dharma, and to the accident Sangha.

[77:26]

May I offer this food, and so forth and so on. 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 Aum Ah Hum, we are now transforming the food into the divine substances. In this way, we can take the food Not only that, it includes any other good behavior of eating food, like not eating curry food, not eating paste 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, it's the vibration yoga or the

[78:32]

embracing yoga, that too we should do, we should bless it by the recitation of Maha Mantras, transforming into the divine force, and divine force like Rinpoche has, the punch, I can't quote Rinpoche says, which is supposed to be divine force. And fourth is the sleeping yoga. When you are going to go to sleep, you visualize or you absorb or dissolve with Buddha Amitabha into your own heart. And there is a channel raising atop it. It is the Buddha Amitabha. The rays of light come from Buddha Amitabha and it illuminates the channel raising into one's heart.

[79:36]

And charising in turn illuminates the white rays and illuminates the Amitabha Buddha. With this ritual illumination by red and white rays of light, we should concentrate and then go to sleep. In other words, within that concentration, we should try to go to sleep. Then comes the arising yoga system. 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.

[80:42]

Means 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. 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-raised dakinis, the Jho-raised dakinis, the Lotus-raised dakinis, and the Karna-raised dakinis, and Buddha-raised dakinis. all in their respective forms inside the colors, occurs, resounding with the sound of Mani Mantra or Mani-fetaling, comes down from the heavenly field, beating the hand drums.

[81:55]

Within that sound of Mantra, we now slowly wake up Then sixth comes the transformation of the dream, the yoga of transformation of the dream. That means this is one of the most important practices. And this transformation of the dream yoga is usually, we can find a very elaborate explanation within the teaching of Lamde. Here in this Samudbha tradition, you 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.

[83:10]

To help accomplish such kind of yoga, we have to meditate or while going to bed, we visualize the lotus flower the lotus flower right over one's own throat, in the middle of which there is the red ball of light, which emits the red rays. Now, this ball, this small pea-sized rays of light which is upon the lotus flower is one's own mind or one's own consciousness.

[84:28]

In another word, if you want to do it in an elaborate way, like LAMBDA has a very much elaborate way of doing the lotus cloud, the visualization, the mantra, shining, the six-syllable, and the center, and so forth, like the anapada, and so forth. Here, for us, it's very much easier to do. So if a person realizes a dream through the violent type of dreams, it is called violently realized. In other words, the main purpose of the dreamy yoga is to realize dream as dream. And the main purpose of realizing the dream as dream is to realize the intermittent state after our own death as the intermittent state.

[85:48]

That means we all bring it. We're utilizing this great yoga of sleep, yoga of dream, to use it when we are after our death and we are in the state of the cardo, or the intermediate state. So generally, there are two different ways of realizing the being. One is called tsubtsin, and another is called njamtsin. So the tsubtsin is called by a person realizes A dream is a dream through the violent dreams. In other words, you dream violent types of dreams. And within that violent state, you realize that this is dream. And Jamsin is a non-violent, or very serious, or peaceful way of realizing the dreams.

[86:57]

you see a peaceful dream. You have 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, this dream once or four or five times or six times, whatever in our life, it is very helpful when after our death, When we are in the state of father, we also realize this father or the intermediate state as the intermediate state. And this way, all other appearances of the father 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 sufferings that one has to undergo in the dream state.

[88:10]

I think roughly it is like that. Then there is additional yoga, which is called the yoga of badness. 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 vats, which he holds, and oneself takes the vat. And after that, after every part of, after completion of any part of your meditation or the practice of meditational and post-meditation practices, we always are reminded or instructed to do the Vajrasattva recitation at least three times so that it purifies the falls and downfalls or the mistakes

[89:34]

such as the declaration 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 aural translation, by reading through the manual texts of the Changrezi 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. In other words, if you want to sit down, you need that supporter. In the same way, the whole teaching is supported by the receiving and taking of the oral transmission, which we call the loon. And Rinpoche is going to give us the loon. He has kindly accepted a few other loons to give us. So in this way, we conclude here for today's session. and to linger through the burden of this all-encompassing body. Now, ye, [...] ye.

[91:44]

Oh, how I love to say that I love you. [...] Thank you. Thank you. God bless you. My name may say a name, but I'll share a king's name, and I'll call your name, because it's a beautiful name, Jesus.

[93:19]

There is a boy named Paul, and he's got a job, but I'll call you if you want me to. Yeah. [...]

[93:33]

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