Last night, the entire teaching of the process of creation and the process of teaching, I will complete it. And this evening, I will be teaching the Vajrayogini Pala teaching, or the Mind Transparency at the time of death. And for this also, there's two different types, the common practice and the uncommon practice. The common practice involves both the father, Cakrasambhata, along with Vajrayogini, to be involved in the common practice. And the uncommon practice is just Vajrayogini by herself. So first of all, the common practice of this teaching First of all, one should then perform the entire sadhana of Vajravini, starting from refuge and creating enlightenment, all quite through the entire sadhana, going through the mantra recitation, and then doing the meditation beyond thought. And then arising out of that meditation beyond thought, one appears in the form of Vajravini, the way of the hand objects and ornaments. If one wants to do it in a very short form, then just do The refuge in creation and enlightenment thought or intention instantaneously oneself appears in the form of Vajugini, but the all-time Vajugini, meaning the visualization of Vajugini without inherent object in the environments.

[01:19]

But if you can do the entire sidelines, then it's better. So arising out of that state of emptiness at the time of the meditation beyond thought, the oneself reappears as Vajugini. And here is what you think, actually, from the level of one's navel straight up to the top of the head appears the avaduti vein, the central vein. And at the base, it's about the thickness of a bamboo shoot or a bamboo stalk, sort of a middle-sized stalk about the size of your thumb. And then as it rises up through the body, it becomes slightly thicker and thicker until finally the top of the head, it opens up like the top of a trumpet. It flares out like a trumpet. the top of the trumpet. So it gets a little bigger as it gets to the top of the head. And then at the base of this central vein, at the level of your navel, just the same size as the vein there, there's a yellow moon, a yellow sun disk, which completely fills. It's the same size as the diameter of the central vein itself, so there's no air or anything that's going through there.

[02:26]

It dispels it right completely. And then you know, standing on top of this, that one's own mind, your own mind, appears, but here it takes the form of bhaja yugini, complete with all the ornaments about the size of your thumb, like from the upper joint of the thumb to the top, body red in color, one face and two hands, wooden, curved knife and skull cup, and having all the ornaments in it. uh decorations completely and she's standing there as if she's ready to go as if she's ready to fly off very quickly she's very prepared as if to go somewhere and her she's going to go through the central thing so really quite as it in motion that you should visualize slightly above your head and slightly in front of you a bit. There appears a jeweled throne upheld by lines, eight lines.

[03:29]

On top of this is a lotus, and then a moonless and sunless. And on top of that is one's own root guru. But here in the form of cakrasambhata, but here known as the simultaneous reality of cakrasambhata, which means a very simple form of cakrasambhata whose body is blue in color, one place, two hands, right hand holding a vajra, left hand holding a bell. And with him, actually, he's embracing mother consort, who is known as Vajravarayi, or Rajyogini, actually the same, whose body is red in color, one face and two hands, right hand holding current life, left hand holding skull cup. And they're standing on top of the two demons, or these two big worldly deities or gods, Bhairava and Kalarajya. And then surrounding them are all the countless numbers of Vedas, Dakinis, and Ruvinis from the three sacred places, such as the Akanishtha realm, from the realm of the various shrines, 32 and 24 holy shrines.

[04:35]

There's, in other words, countless Dakas, Dakinis, and other enlightened beings surrounding them. So all this appears in the sky in front of you. And then you think actually the light rays issue out from the guru's heart, who was there in the form of Cakrasambhara, to invoke all the enlightened beings, all the objects of refuge, all the siddhas and bodhisattvas and other objects of refuge, and all these then return to reabsorb into the heart of Cakrasambhara. So in this way, it even comes to the entire Shrine for the complete objects of refuge. fully merged into one form. So to this cakrasambhara, this abhigura, who's in the form of cakrasambhara, the consort, that you think is a vajrayogini at your navel, that small vajrayogini makes a prayer, prays with very earnest, great devotion. So this vajrayogini, which is the essence of your own mind, now makes a prayer to this cakrasambhara guru, who's in the sky in front of you. And at this point, the prayer says with to the Venerable Holy Preceptor, who is the essence of all the Buddhas in the Three Times, I pray, bless my mind to abandon the grasping of the self.

[05:42]

In other words, the grasping, the holding on to this belief of our own individual existence or true nature, true existence of our own selves, that this grasping or attachment to our self that we give up, that will bless us so that we can abandon that. Also, blessedly rising upon my mental continuum of the knowledge that all things are useless. So here, meaning actually the time of death, implying that all the things you possess, you have, which you always thought were very worthwhile, are actually useless. There's no benefit. So at the time of practicing koa, it's very necessary to leave attachment. to all the things which you're clinging to. So at this time, you pray to the guru to bless you to understand that all these things are not needed, but they are useless by their own nature. Here's a part of that. And then also, bless me to practice prala, the highest path. So in other words, Requesting it would bless you in order to practice this my transfer Which is a very special for the highest method at the time of death because to that they want to gain this oration And bless me to attain the faultless kachara and kachara means actually the attainment of Vajrayogini's Buddha realm or the attainment of Vajrayogini's faith itself So one makes this prayer Actually, you make it yourself, but you think that the Vajrayogini of your navel is making this prayer very earnestly like three five seven or however many times would you wish and

[07:02]

There are lots of . [...] When I was a child, I used to go to school with my parents. [...] When I was a child, I used to go to school with my friends.

[09:07]

I used to go to school with my friends. [...] The next, having prayed in this manner, like this many times, maybe ten, three, five, or seven, whatever, that you bring up lower air, actually very strong force air, in a very strong manner, up from the Amos, so that actually by this air coming up to this, actually it touches the uh sun disc at your navel the level of navel and because of this actually touching this with the sun this heats up and then it in other words it pushes the vajrayogini who's at the navel straight up through the central vein so that she rises up straight up through the central vein and then comes right out through the top of your head to the opening the top of the head and goes straight into the heart of chakra sambhara uh with concert who's in the sky in front of you

[10:22]

And then when it enters into that moment or that time, you place your mind in the state of non-grasping or the state of emptiness itself. And then after a very short time, then with the inhalation, as you breathe air in, and you think actually again, and she comes out of the heart, the chakras and vata, father and mother, and then again comes in through the top of your head, goes down through the central veins, and then comes again to rest on top of the sundus, get your navel. And then again, you push the lower air up, and then you do like this, like 3, 5, 7 times, as many times as you want. And then what you should do, actually, if you do it like 7 times or 11 times, whatever, then... After a while, you should do the prayer again, make this requesting prayer, like three times or seven times. And then again, do the practice of pushing up the lower air and the Vajrayogini rising up through the central vein and into the heart, chakras and vata, and then again coming down. And then when the Vajrayogini comes down and gets to the level of the navel, if you wish at that point, also you can do this Vajra Retention of Breath.

[11:24]

Here, actually, in the texts, it says a lung khajur. A lung khajur means the Vajra Retention of Breath. It's a Tibetan word for that. So, once she gets back to the navel, then do the mass retention of the lung culture, visualizing Vajrughini there at the navel. And then after that, again, push the lower air up and she rises up again through the central vein, exits out through the top of the head, emerges into the heart of Chakrasambhata. Then placing the mind in non-vasping, then again with inhalation, she comes down again through the central vein and then rests navel. So you do like this many times in one session. The more times you do it, it's good, but however many you're comfortable with. So do it for some time, then do the prayers again, and then again do that visualization of going out, entering the heart of Chakrasambhaya, and then coming back like this, that you do as many times as you're comfortable with in that section. Then, when you wish to end the session, that session of meditation of the caula practice, then you should visualize that all the gidders and dakinis and the enlightened beings which are surrounding the cakrasambhata in the sky in front of you, they all dissolve into a light, into light, and are absorbed into the cakrasambhata with consort.

[12:32]

Then the throne upon which they're standing, the jeweled throne in the sun disk, a lotus sun disk, a moon disk, and also the two demons, that all these are absorbed into light, and they're absorbed into the chapu sambhara, the concert, and then they become themselves very small until they become about the size of the top of your thumb. And then when they get to that level, that size, then they also come down through the sky, enter into the top of your head, go down through the central vein, and arrive at the place of that, the level of your heart. When they arrive there, then Vajradhina at the navel looks up to them. They look down at the Vajradhina at the navel from the heart. And by looking at each other in this way, actually, to live in your own mind stream, the bliss of transcendental wisdom is produced and that they remain there. At that point, after doing that visualization, you should think that the top of your head is completely sealed with a very strong red light. It's almost like a covering for the hole in the top of your head. You visualize a very strong red light, very firm, very brilliant red.

[13:36]

And in the center of it, there's a double vajra, or a cross vajra, which has the four colors. East is white, where the front is white. The south is yellow. West, the back is red. And the north, or left, is green. And then... Daya, Daya So this is actually the practice for accomplishing the poem. It's actually what you're doing during a session or a meditation or a retreat in order to accomplish the signs or the preliminary practice of the poem so that one will be able to accomplish it. The real accomplishment of the poem itself is at the time of death. when you're about to die so uh having had the various signs of that as we described the other day and if they really are there you really have all the various signs that you are going to die and there's nothing you can do to avoid it at that time then we could you know

[14:47]

perform this yoga or this poha practice, just as we're describing, doing sadhana and then preparing for death itself. At the time of doing poha, it's very important that you leave attachment to all the things of this world. If you have attachment to yourself or to your family or anything, any objects or things you have, then poha will not work. At the time of death, if you have attachment, then your mind stays here. It won't go anywhere. It's very important at the time of death itself that you give up all attachment to everything, that you leave everything behind, and that the mind gain a state of liberation. And it cannot do that as long as there's attachment to something within this world. So it's very important at the moment of death that you prepare your mind for giving up attachment. And then you do the entire sadhana as we've gone. You create yourself in the form of Ajutthini, and then you do this Pala practice. And here actually, you visualize the Vajra beaning at your navel, and then, pushing up the lower area, she rises up through the top of your head and then enters into the cakrasambhata or cakrasambhata concert into their heart.

[15:55]

And then, after that, again, you don't think she comes back down, just immediately another one is produced, or you visualize another one arise in the level of the navel, and again you push that one up and it goes right into the heart, cakrasambhata. And then again and again, you just keep doing it. You never visualize that she comes back down. Here's another one that's produced at the navel. She goes up into the heart of Cakrasambhara. And another one that's produced at the navel. Again, she goes up into the heart of Cakrasambhara. And finally, after doing this a number of times, when you're really ready to die, or at the moment that the mind itself in the form of Vajudhini just goes up, goes into the heart of Cakrasambhara, and then the Cakrasambhara with concert themselves just, you think, goes off. like, sort of flies off into the sky and goes to the Buddha realm of Vajrayogini, the Katana Buddha realm. At that point, just place your mind in the state of emptiness or the state of non-grasping, of clarity and emptiness. And at that point, It's finished. I mean, your mind's gone. You've gained a state of liberation.

[16:57]

That's sort of a public practice. Actually, in the text, this one actually is slightly wrong. It says, actually, you'll see it in the text on page 74, where it says, actually, that the vajruvina rises up to the heart, where it meets with the buddha, cakrasambhara. And that comes up. That's a mistake in the text itself. wood or choppers and butter, it's always in the sky in front of you. And the Vajrayoginis are going off into his heart and then again up into his heart. And then finally he goes up. So there's always an upward movement at the time of death itself. When you're doing the ordinary practice, then it's coming back down. When you're doing your practice at this time, But at the moment of death itself, it's this complete upward movement at all times. The Vajrayogini is always going off into the heart of the Chakrasambhava, and then the new one comes and goes off like this. So everything's in an upward movement, your mind's in an upward movement. And finally, Chakrasambhava disappears into the state of Kacchata or the Buddha realm of Vajrayogini. So that's actually the method at the time of death itself. So this is actually the practice, the birth practice of the common practice, or the practice of ,, which involves some other time .

[18:06]

One common practice of Vajjhudini thoughts is when we're talking about Vajjhudini to himself. First of all, then, we do the entire sadhana up to creating yourself, after creating yourself upon Vajjhudini, then after arising out of a state of temptedness, we'll read Meditation Beyond Thought. And then, again, you visualize it from your navel to the top of the head, run speed, central vein, central arm of the deep vein. Again, the same thickness, the base being about the size of a bamboo stalk. You can get it thicker as it rises to the top of the head and finally running to the top of the opening of the head, run the opening. And then here, actually, the base of the vein, this time, instead of having a sun disk, you visualize that the vein itself ends up into form like a small inverted pyramid with a triangle, a triangle in shape, and a cone at a point. This is how the vein itself ends there. And then within that, you visualize your own mind. here in the form either of a red-lettered bone or in the form of a small red droplet about the size of a tickles in the small finger, either one is okay.

[19:23]

In either case, it actually represents the nature of the OMari. Yes, the OMari, either in the form of a red-lettered bone or in the form of a red droplet. And again, which either is one visualized, you could think that it's really very, as if it's moved to go upward or to leave the place where it is resting. And then, right on the top of your head, here from the visualization of the Guru, on the top of the head itself, you visualize a laryngo-supported throne, dual throne. On top of that is a lotus, and in effect it has a moon-disk, which is actually spiked out of two big glasses, sun-disk. On top of that is the two gods, Bhairava and Kalarakshri. And on top of that is the Buddha, the essence of the Buddha, the Buddha himself. But here in the form of Vajrayogini, she's standing up with all the ornaments. So in other words, standing in the form of Vajrayogini, in one face, two hands, right hand, holding her left hand, holding a skull cup, which she's taking. And also that she's completely surrounded by all the viras and dakinis and dharma protectors, all the...

[20:27]

types of the Vajrayoginis from three places. In other words, the simultaneous, the arising, Sambhogakaya, Vajrayogini, and then Manakaya, Trace-born Vajrayoginis, and then also the Mantra-born Vajrayoginis. You would be surrounded by them. And also, you think that this Vajrayogini on top of your head is as if standing within the Buddha realm of Vajrayogini, which means actually it's completely surrounded by many rainbows and the shower of flowers falling down upon her. They're very beautiful. and incense being very special and very important. transcendent or beyond the worldly scent, and that there is a shower of flowers coming down constantly upon you. And this then is actually the guru, then, in the form of Vajugini, just standing right on top of your head. Next, one should make offerings to the guru. And here one is really offering one's own wealth and body, all the merit which one has accumulated through this life or in previous lifetimes. This is actually what one's offering is, that the form of the offering is in the form of water and flowers, incense, food, music.

[21:37]

And here again, you should think, actually, this is your own mind, which is offering this, the mind in the form of a letter bomb, letter may bomb, or in the form of a star droplet. that really emanating like this is the source of one's thought or the source of one's offerings. So first then, taking actually this one's own body as well, which one is offering, did one make the offerings where one's own body being established by that Argon, Paschim, Pushpa, Yudha, Elo, Tejant, and the way they shaped up their own, and what makes all the various offerings. And after that, one makes a praise, the Vajrayogini versus the praise, where one just recites, prostrations to the savior of beings, the auspicious Vajradakini, the empress of the Dakinis, who possesses the five transcendental knowledges and the three bodies, as many Vajradakinis as there are who cut the bond of conceptualization and enter into worldly activity for the sake of sentient beings, to all those who prostrate to sentient beings. So this is the praise. So we make offerings first to Vajrayogini and then make a praise. and then finally at that we make uh the request uh to bestow the blessings so similar to the one at the time of the uh column but you can call just the first one where it says to the preceptor

[22:48]

the guru in the form of Adyogini, I pray, lest my mind to abandon the grasping of a self, lest the arising upon magnetic continuum of the knowledge that all things are useless, lest me to practice prova the highest path, lest me to attain the path to kacchana. So one makes this prayer after eight, five, or seven times in very earnest, very great devotion. Then again, taking the lower air, bringing up the lower air very forcefully, then this letter bang, or the red droplet, whichever one it's visualizing, shoots up or goes up very quickly right up through the central vein goes up through exit to the top of one's head goes up through the uh drone and enters right into the uh the secret organ of adjubini and goes straight up through her and then merges with the letter bum in her heart so that your own bump or the red goblet whichever one you're visualizing uh merges with the with the mind by the heart of adjubini which would form a letter bomb And when it arrives there, in one case, it takes your mind in the state of non-grasping, emptiness, non-grasping, non-duality.

[23:53]

And then, after a short time, with the inhalation of breath, again, you think that the bum separates, that your mind comes out from the bum, that part of Vajuzini comes down through her body, enters into the top of your head, and then comes down to the rest again at the red triangle at the level of the navel. And then, again, if you wish, at that point, you can do the lung caudure, where there's mouse retention and breath. Then, after that, again, pushing with the lower air, where the blood goes up through the central vein, merges with the heart of Lachudini. Then you do like this, like three, five, or seven times. And then you should make the prayers. Here, I should be requesting prayers, prayer for the blessing of Lachudini, like three times or five times. And then, again, you do the visualization of the marina going up. in the form of the red drop that threw you into the art of adjugating. And you do this many times for one session. I wrote the poem yesterday. So, after, during this night consciousness, you wish for one session, then in order to end the session, then again, you know, the Vajravini comes to sit at the navel, or the leather bump, or the red drop that comes to sit at the navel, and then again you close, you close the top of the head with this red, strong red light, which is sealed in the center, marked in the center with the double vajra, and then you complete the session with the dedication of merit, and this, and this is actually the method, the session method.

[25:19]

At the time of death itself, again, actually, it's like the time of the first counting call practice, where you never visualize the letter bomb or the droplet coming back down. Always it's just reoccurring, going up through the central vein into the heart of the body, doing this again and again and again, so that at the time that you're actually going to die, with no attachment to anything of this world, then you visualize this letter bomb or the droplet going up constantly to the heart of the body. Then finally, the last time, you think that Vajrayogini herself, or the guru in the form of Vajrayogini, just goes off to the catalogue or to her own whatever realm, accompanied by much music and many offerings. Many deities come to make offerings to her in your mind and within her. Then it goes off to her own whatever realm, the catalogue or Vajrayogini's whatever realm, and just place your mind in the state of emptiness and then just let it stretch there. So actually that's the method. At the time of practicing this, actually, what you should do is to practice the Pala teaching like this, either one of these two Pala, until you have a sign accomplishing the Pala.

[26:25]

So, in other words, that you do this practice very diligently for some days or some time, and then different signs will arise, such as at the top of the head, they'll become very sore, there'll be some irritation, like very itchy, or actually blood will come out, or there'll be some kind of wound, or... you'll have some strange feeling right at the top of the head, where again actually in your room, rainbows will appear and clouds will start falling down on you or something like this. Some sign of accomplishing the power practice will be there. And when this occurs, then actually you've accomplished the power, the preliminary power teachings, that you've accomplished the practice of power, and this means actually then at the time of death you'd be ready to use it. And he said, actually, in his teachings, that once you accomplish that, when you have gained that sign of Boab, that you were able to accomplish Boab, that you should not practice this teaching again and again, because by forcing the mind out through this practice many times, that it should lead to your life.

[27:28]

Actually, it will affect you and actually cause an obstacle to your life force and it will make you live less than you would normally do. So actually, you should practice very strongly and very carefully until you do have a sign of accomplishing all of that. And then, you should just keep in mind, remember, and then at the time of death itself, that you should very effectively put it into practice. And at the time of death, you can do it as many times as you wish, because it doesn't matter at that time, as long as you go. You can't shorten your life anymore. So, this is actually the... practice for accomplishing call and then bringing it into the planet or bringing your your debt the time your debt into the fact through uh the call practice in order to achieve migration into the realm of patria meaning Actually, there are many different types of pole practice of Chakras and Vada or Vajugini.

[28:38]

These are actually two types, sort of the principle practice itself. Also in the text there in English, it describes the second one slightly different, where not only do you use the air when you push up the letter Vam or the droplet, but also you say the word Nik. with that. So actually there's many different methods. It's described slightly in the book, so you'll see it on page 76. But no matter which one you use, once you've accomplished either of these two power practices, it would then invite you into our Chakra Samadha teachings. Since there are different power practices, whatever one uses, it'll be attested in one's path to accomplish, because you've already practiced one and had signs of its accomplishment itself. So whatever power practice you use, it is okay because once you sort of opened up the vein or you opened up the head in order to allow you to gain that state of liberation, that form of liberation from that. And at the time of dying, it's very important that the mind is not attached to anything in this world.

[29:41]

And as long as there's attachment, when the mind is very attached or very steeply grasping, then it's impossible for the whole practice to be effective. Actually, it's very difficult for a person even to die. a very great attachment at that point, and especially in this practice of all itself will not be effective. Any type of attachment will be of great hindrance. It was said, actually, one time in India, at the time of the Buddha Shakyamuni, that there was one monk who, at the time, was very sick and he was on his deathbed, and his breath wouldn't give up, actually. He had a very beautiful begging bowl, though he had very few things, but he had a very nice begging bowl and he had a great attachment to it. And he kept thinking about his begging bowl, then he couldn't die. He just kept breathing very difficultly, but he wouldn't die. And he asked some of the monks around to bring his begging bowl. So they scolded him. They said, why do you want your begging bowl? Because you're about to die now. There's no use for this begging bowl that you have. And he said that he wouldn't. I mean, he just had too much attachment to it.

[30:42]

So he said, please, bring it, bring it. And finally, they told the Buddha about this. The Buddha ordered them to bring the begging bowl to him. As soon as he got the begging bowl in his hand, then he died. And he just had too much attachment. So it's not good to have attachment, because it hinders the death itself. It hinders your mind. It hinders your practice of the poem. Also in Tibet, there was one monk at the monastery who had very great attachment Actually, in Tibet, when they drink tea, they put butter in their tea. And in the bowl, they used to have these wooden bowls they drank from. And around the edge of the bowl, this butter would sort of accumulate there. So he was very attached to the butter, and it used to accumulate on his bowl, no matter how rancid it was. But still, he was very attracted to that butter. It was used to stay there. And at the time of death, he kept thinking about this butter that he was so attached to. He couldn't give up his thoughts about this delicious butter, which he was going to leave.

[31:43]

So one monk came and actually said, You're going to die now, and you can take rebirth actually in the Tushita Buddha realm of Maitreya, the Buddha Maitreya. And there, actually, the Buddha is much better than just here. And when he thought about this great Buddha, actually, that he could get in his Tushita heaven of Maitreya, then he enacted an attachment to the Buddha in this world, and then went off to this great Buddha realm in the sky here, in the Buddha realm of Tushita. So it's very important, actually, at the time of death itself that you don't have attachment. And Rinpoche was saying, actually, if you're around anyone who is dying and they have very great attachment to some object and they demand to have this object with them, then bring it to them at the time of death. I mean, don't tell them they don't need it because they won't go anywhere without it. in order to make their death process very smooth, and also to help their mind, to ease their mind at that time. If someone really is demanding something, help them out by giving them that thing, and then ease them to the state of death.

[32:46]

This is actually very important. So, for yourself also, at the time of death, you don't have attachment, and then when you do this full practice, that you let your mind be released, unencumbered, to gain a state of liberation very smoothly. So, actually, that's tonight's teaching of how, very simple, to actually dedicate the merit for this teaching. It's a bit early tonight, which is that actually for some questions that he was at the time, but They don't dissolve, they just become small. Yeah, all the surrounding deities all are absorbing to lighten their, absorbing to them. and then the throne that they're standing on is absorbed into light and absorbed out of their body until finally just the father and mother by themselves remain.

[33:59]

And they become very small, to about the size of the top of your tongue. And then they come down into the top of your head and then reach the level of the heart and remain there, that place. No, Vajra Gini is at your navel, the father and mother are at the heart. And then they look at each other. The father and mother looking down to Vajra Gini at the navel, she's looking up to them at the heart. If you pretend to do that, then it's going to happen to our children, and it's going to be tough for them, and it's going to be more about the protection, and that's going to be quite important. Okay, he said, if you can do that practice, you will shorten your life. You need to buy the coins. Right. Well, he said, don't be stuck about it.

[35:01]

You might not be in a second. He came right before all this. What about affections against meeting the body? He was confused. you know, the body is not the doctor. It might not be. So would we then, in order to know that, have to take another bodily form, like that? Or... I got a lot of ideas, but nothing that professional. And I'm the questioner. work the body side of the bow, protect it, and keep the chin in, hold tight, without moving back behind the bow. When we finish here, we pause for a moment because we've gone nuts. Then I tell you, there's too much up there. There's not much going up. Then I tell you, because you can't use this. One second.

[36:02]

There, oh. There. There. No, that's it. There. Because the human life is very precious and very rare in the world of pain, it is said that even though you're working for the sake of sentient beings, with this human body, it's only through the human body that you can accomplish great benefits for sentient beings. And also, it's only through the human body that you can practice the Vajrayana path. So it's very important that one extends one's life as long as possible or maintains the strength of one's life in order to put into practice the various practices of the bhajjana and also the benefit of sentient beings. So because this human life is so precious and so special, it's considered to be a fault to try and shorten it in any manner. even though you have the voice of the well, still you should try to keep this life as long as possible in order to benefit it on such a base through practice. .

[37:27]

There's a orchard, because the neighbors are talking about a lesson. Safe in orchard. The neighbors are talking about a lesson. It's not a nice thing to happen, you know. Oh, I see. [...] Thank you. Actually, the Bodhisattva vows aren't specifically in connection there with mental world life, long or short. We're keeping it, maintaining the course of life, like even Pupala, actually to maintain the course of life itself, because other spiritual rituals, such as marriage, long life, deities, and eclipse.

[38:53]

So these could be, you know, actually the Bodhisattva vows are very important. There won't be so much conjunction with that. Thank you. Okay. Also, before, actually people are starting to go off, so we'll have more questions, but just remember tomorrow is the uncommon meditation beyond thought, so please make it time to come, so I'll be stopping for that. Yeah. Or such a... In the common practice, when you're talking about staying in the sky instead of descending to the heart, was that only a part of the time of death, or was that a general practice? Well, actually, when you're doing the ordinary session, like you're learning the follow-up practice, at the end of the session, he comes back and remains in your heart. That's right. He's in the heart at that time. But at the time of death itself, Then he never comes back into the dhāna. You just watch your mind enter into his mind, then he goes off to the other realms.

[40:02]

How is one supposed to do the practice of pushing up the lower air if you've, at the time of death, you've lost muscular control? In the Shikakāpana, when you do the dhūpa, because one made it into other air, then you only, because the ten matūra kārācā kīrasa, Yes. Actually, that time, if you have no control over the body, just, I mean, you do it visually, by visualization, by your mind, that the air is coming up and it's pushing that, and that becomes the cause for the ascent of the body. . Now, in essence, they're the same. By essence, by nature, all the deities are the same, but in form, they're different. They're shaped, they're formed, different colors, different number of hands, different hand options, like this.

[41:04]

But by nature, they're all the same. Sorry. Once you have the blessing of Vajrayogini, or this Vajrayogini initiation, that after you're in power, you can visualize Chakras and Vajrayogini at that time, due to that initiation. You said to practice the visualization of Chakras and Vajrayogini, or Vajrayogini, when you just choose one from six people, Why would you do that? Actually, Rungji says, for your own practice, you can choose one here at the time of the teaching in order to give a more concrete teaching of what is available within the teaching that we've given.

[42:21]

But for your own practice, if you wish to do both or just one by itself, then this is fine. What's the ability to either choosing not to own it, or choosing being tempted to own it? No, a chief, the cavalry are the best chiefs. They spend a lot of time, you know. I think it's important to understand that when you're a chief, most of the time, if you want to pull out all the other parts, you want to pull them out. You know, you don't want to do it once, eight days, nine months, or more. This is when she says they're the same. Here it's called the special Vajrayogini Pala because it's at the time of the Vajrayogini teaching itself. When there is a tea or a teaching like this that also chakras and vada, where it also will have a different form of Pala with, for example, chakras and vada with concert. So here actually it's just showing a couple of the different types of chakras and vada.

[43:25]

And here... It's considered like a common practice because there's more deities and so there's more sort of complication of utilization. Whereas the other one is more subtle or more balancing, very simple, simple in the form of like you're doing it by yourself and also here in relation to the Vajra Gita in and about itself. But if you practice each practice in Baha'u'llah, all of the practices, [...] if you practice each practice in Baha'u'llah, You don't do because of the clip to order them to be able to change up. You need a chicken cup last because the old be wrong because the long gap and they didn't like to do it.

[44:27]

But it's not coming. You might have to do it. You know, you got to be in a kind of, you know, magic money. How do you know that the guys need to have a kind of, you know, get to work that way. You know, she could come back around because of me, me wrong. Yeah, even though you would use another deity as your daily practice or as your special deity, still at the time of death, you can apply this. It would be effective. There's no difference in that way. Is that the question? Yeah. Yeah. the placement of the syllables in terms of visualizations, the syllables of the mantra, the alphabet, are those visualizations traceable to one teacher or one source? And if so, do they change as subsequent teachers have those visualizations?

[45:33]

You mean in terms of letters of a mantra? Yeah, in any one of these, yeah. We don't want it to... Uh-huh. Usually the different letters, you mean. It looks like in the protection wheel, or in any one of the visualizations, where there's a placement of where the syllables will be. And I'm just interested if those... Those experiences are traceable to, like, one teacher, if the teachings say whether they are or not, and if they change over the course of time in subsequent teachers after those realizations are explained. . We have a group of people who work for the government. We have a group of people who work for the government. We have a group of people who work for the government.

[46:36]

We have a group of people who work for the government. We have a group of people who work for the government. Actually, these letters which are found on the body, they're actually there, they're physically there. However, it's actually said that, according to Vajrayana teachings, that within the body are various veins, and these veins are tied up in certain letters that keep this whole letter within the body. But we cannot see these actually. Only the Buddha or some nightly person can see the actual veins or the letters within the body.

[47:40]

And it's actually the Buddha knows all things, whether inside the body or outside the body. Just like we can see the lines in our hand, but the Buddha can see all things. This is clearly that. So these letters actually are there right from the very beginning. And then just the Buddha himself described what the letters are within this body. And then actually because they're actually there physically, they can't change. They're just there as they are. And he actually said that when a person is born, that these letters are in the body. And at the time of birth itself, they're a bit unclear. And then slowly they start to evolve and become very clear. And it's because there's letters inside the body, the actual physical letters within these veins within the body, that we're able to speak. Due to dependence upon the inner letters of the body, then outwardly speech becomes available. So that, for example, a small child after birth cannot speak properly because the letters aren't formed. In the beginning, actually, a child can just say, like, ah, ah, like this. And so, actually, the first letter which is formed is the letter ah, the navel, within the veins of the navel. So the first letters that the child can speak, actually, ah, is the sound.

[48:45]

And then as the veins or these letters start to form more clearly within the body, then the child's able to develop speech and actually speak properly. So it's from this point of view, actually, the veins are there, or these letters are there within the veins that This is actually what was taught by the enlightened beings, how to develop that, how to meditate on that, in order to put yourself on the path. So that's the origination. And then there's the specific place of the letters themselves. Thank you very much. When you say there's a letter, again, you might be trying to get the alphabet in shape, something more .. Yeah, it's there. Actually, it says actually that inside the body there's various veins, and these veins are sort of tied up in knots. And if you look very nicely at it, you can see right over there, an actual body. Do you understand something about that?

[49:51]

I don't understand. You know what I mean? No, I don't understand. No, I don't understand. No, I don't understand. Nirmalji says actually the veins or the letters themselves have their own language. So in the beginning it's in the shape of its own language and then slowly as your speech changes the letters also change and they start to form letters of your own speech. So they do tend to get... What do you say? Shaping more tourists like ABC. No. Right? We have to redirect the form of chakrasambhara or just to decide the name of one?

[50:59]

No, the chakrasambhara in the sky in front of you there is in a simple form. It's called the Simultaneously Arising Chakrasambhara, which means his body is blue in color, one-tasted, two hands, and with the concert budget not out there. So in a very simple form, not with the very complicated six arms or twelve arms, just two arms holding a vajra bell crossed over his heart, and with him is his concert budget, yin-gyn-yin budget, but... On the right, his body is red in color. On the right, he has a curve on his skull. The difference is in their names and nothing else. They're the same person or the same date. Yeah, so just another name for the same person. No.

[51:59]

No. No. Actually, there's many different, there's basically three major traditions of the Vajrayogini teaching. The one of the Indian guru by the name of Indrabhuti. At that time, actually, his realization of Vajrayogini, within the visualization, within the visualization in her hair, there's a pig's head. And Varayi actually means pig. So for that reason, it was called the pig head Vajrayogini. But basically, it's the same thing. So it's just another name. So you can apply the name Vajravarayati, Vajravarayati, Vajravarayati. It's the same. It's going to go down, for example, the mountain that we walked by. The accident took me to the beach.

[53:02]

It was not a formal crash test, but I would take to the back of the rock I don't know. I don't know. I don't know. Rinpoche is saying, actually, even at one magical practice at that time, if you really accomplish the power practice earlier, through a very intense meditation, that you will, you know, you have signs that even when, even if you're not able to do it consciously at the moment of death, because of your previous practice of the power path, there'll be a very, very benefit at the moment of death itself. For example, in Tibet, actually, as a tradition, many times someone dies, they ask a lama to come to do poha for the dying person.

[54:12]

So if one is actually packed with poha oneself at an earlier time and is not able to do it then, if another person does it for you, it's very easy to open a head or to get a mind. It's very easy to have. I mean, that creates a very good condition or quality for its accomplishment in death. Is it possible for us to get a fair translation of the main mantra so we'll have some idea of what it is we're saying while we repeat over and over again? Oh, the Vajra Gini Mantra? Yes. Basically, it just means that this Vajrayogini is the combination of all the Buddha's dakinis, or in other words, all the Buddha's body, voice, and mind, their qualities and means, all the enlightened qualities, aspects completely merge into one.

[55:19]

This is the Vajrayogini. And basically it means that. Thank you. The fact that Vajrayogini, at her care, each strand is separated straight, what does that represent? Well, it represents actually that she's not tied up in conceptualization or tied up in grasping things of this world, that her mind is free of grasping, her mind is not tied up in knots, in other words, but not tied up in a world of existence. So it follows freely, separated from that. Actually, Chara is a very peaceful deity to show beauty and peacefulness that she has her hair tied up very nicely. So I actually... Sometimes, actually, I mean, it's just showing peacefulness or beauty, you know, an aspect of her qualities or her activities.

[56:23]

For example, certain wrathful deities, their hair is going upwards, which actually represents a more wrathful type of idea, or just represents here the increasing of spiritual activities or increasing of the Buddha's activities. So, I mean, there's no great... Well, the symbolism will change with each day, isn't it? So here, without our example, we're just showing this idea of peacefulness, or inciting a beauty, or possessing, or such-and-such activity to an inalienable activity. Yeah? My question is about the whole set of what do you believe is that. Do we have the practice of calling to the order of this very stuff? Just by the practice of doing the sadhana one time, it doesn't include all the eleven yogas, because we have the sweet engram and the rising engram, and also the yoga of

[57:28]

what's called experiential practice, which means the practice that you do while you're not in meditation session. So, basically, it only covers about five-sixths of the eleven, but the idea actually is to put those three practices in the belay system so that you fit your life and the practice of the sadhana all together so that all eleven yogas are performed on a daily basis in conjunction with each other. Well, the principal practice, the most important practice is actually the recitation by voice. But however, according to the teaching, there are two types of recitation, one by voice and one by mind. So if you're able to also go on by mind, mental recitation, then it's very good. It would be good if you can do it. Are there Poha practices associated with peaceful deities? Or is it just anuttara or wrathful deities?

[58:39]

Because Poha Kiñananda, she will not call you to this. She will not. She will not call you to this. I don't think there are many Poha practices. To give an example, actually, there's an Amitabha practice, and Amitabha is a peaceful being. So those are the ten layers that you're going to follow practice. There are others, like many of the types. So, that's all. Just a couple of announcements. One, the teaching of tonight actually is found in the book, from pages 73 to 76, both of which are on Common Mourn. And again, tomorrow is this Meditation Beyond Thought. So please...

[59:33]

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