I'm going to talk to you later. I'm going to talk to you later. I'm going to talk to you later. So actually the explanation of meditative concentration was quite brief then the explanation of the meaning establishing the meaning of the meditation was through six points, as has been the case in each branch.

[01:04]

And during that process, then the third point was that of the method for meditation. And within that, the branches of how to meditate within that was the method for meditation. So it's at that point last night that we did the practice together of intense mindfulness. And so this has just been explained through all of these six points. Tonight we'll start now at that point with the meditation. First of all, during the preliminaries and so forth. When I was born, I was born.

[02:05]

I was born. [...] I don't think we're going to do that. We're going to do it. [...] It was a very difficult time, and it was a very difficult time.

[03:06]

It was a very difficult time, and it was a very difficult time. It was a very difficult time. That's it. We begin, first of all, with the visualization of Asgutpoor for taking refuge. That is, imagining a beautiful celestial palace. In the center of that, the heavenly tree. And upon that, first of all, at the very tip of the tree, a beautiful throne supported by eight lions.

[04:10]

On that throne is the lotus flower, moon, sun disk, upon which sits the guru in form of Vajradhara. Surrounding him are all of the gurus of the lineage, and surrounding them all of the deities, all the idams. Then, a little bit lower, within the branches of the tree, are four thrones in the four directions. In the front, the Buddha, Chakyamuni, and the Buddha of the past and the future. All of the Buddhas in front, then to the right, that is to the south, To the Guru's right, the Mahayana Sangha of all of the great bodhisattvas, such as Madhya Sri and Avalipiteshva and so forth. Then to the Vira, the Dharma, which is actually the state of realization within the Buddha's mental continuum, but taking the form of the various volumes of scripture.

[05:11]

And to the left of the center figure, the Stavira Sangha. of the disciples of the Buddha, such as Shariputra and others. Then, a little bit lower, but filling all of the tree between the thrones as well, are all of the dakinis and the protectors of the Dharma. Anyway, you take refuge with your father on the right, mother on the left, and surrounded by all sentient beings.

[06:13]

There was a lot of people who had [...] a lot of people. So, I'm going to go back to school. [...] I'm going back to school. I'm going to go back to school. First of all, oneself and all sentient beings should take refuge with total sincerity, total commitment of body, speech, and mind.

[07:23]

That is, first of all, perceiving the state of suffering within samsara, the cycle of existence, as experienced by all living beings, wishing to, that is, aspiring towards the state of complete enlightenment as represented by the sources of refuge, having in mind, therefore, the qualities spiritual qualities of the sources of refuge, the state of enlightened mind, that of compassion, that of ability and power. And so with body, feeling that you are offering many frustrations of speech, that you're repeating all of the verses of taking refuge, and with the mind that you are sincerely taking refuge. And in this way, also, you take refuge from fear in the nature and the experiences within the cycle of existence, also from fear, that is through breaking the attachment which binds one to the cycle of existence. If you're practicing the Vajrayana, then you're meditating upon oneself as divine in nature instead of ordinary, likewise meditating upon all beings as the deity.

[08:32]

And so in order to break the attachment to the cycle of existence, and also one takes refuge from faith and all these qualities of resources of refuge. So you should feel that all sentient beings take refuge with this same motivation, with same ideas in mind, and do this with complete commitment, completely giving over body, speech, and mind to the taking of refuge in the Buddha, Tala, and Samta. If you repeat this prayer, then you should imagine that light shines from the source of the prayer from which it strikes all living beings, transforming their bodies into rainbow bodies and the mind into the state of the Dharmakaya.

[09:52]

Imagine that the source of refuge dissolve into light from the outer perimeter that is the Stavira Sangha dissolving into the Dharma, that dissolving into the Mahayana Sangha, that dissolving into the Buddha in the front, those dissolving into the circle of the Deities, then into a circle of the Gurus, then into Guru Vajradara in the center. Then, as you focus your mind upon him, he dissolves into blue light, and this is poured in through the top of your head, and you should rest your mind in the state indivisible from the blessings of the Buddha, the Dharma, and the Buddha.

[11:22]

I'm not going to lie to you. [...] Now the awakening of the bodhicitta. For this, first of all, one awakens the aspiration to attain enlightenment for the sake of all beings, realizing the suffering and frustration which they experience, that is, the three kinds of suffering which are experienced by different living beings because of their own karma, because the perception of the way things happen, appear is dependent upon the karma of individual living beings. For instance, if there is one vessel filled with water, although it is the same substance within the vessel, it's perceived differently by different beings.

[12:32]

Whereas a human being would perceive it as water, a hell being would perceive it as molten metal. A preta or a spirit may perceive it as or blood, some filthy substance such as this. And so it's the same, and the gods perceive it as nectar. So it's the same substance, but it's dependent upon the karmic perception of the individual. And as such, sentient beings experience the cycle of existence as one or another of suffering and frustration. And so realizing this one, has compassion for them, and because of compassion, one wishes to remove them from the suffering, so you aspire to attain enlightenment for their sake. So first of all, we should repeat the verse's awakening with motivation.

[13:38]

Well, we completed the taking of refuge, which is the basis of all Buddhist practice, the awakening of bodhicitta, which is the basis of Mahayana practice, and now for the beginning of Vajrayana practice, one does the meditation of Vajrasakha for the purpose of purifying the collective sin. ... When I was young, I was young, and [...] I was young, So you imagine Vajrasattva and consort on the crown of your head seated upon a moon disk and a lotus flower that from the letter whom in the heart of Vajrasattva there shines light which

[15:07]

attract all of the primordial wisdom of the enlightened ones in the form of white nectar, which is absorbed into that light of hope. And then we repeat a prayer. You need to take it. Then, then, [...] And you can imagine that from the letter humna flows nectar, which fills the form of Vajrasattva, fills the consort, flows from the point where they are in union.

[16:23]

This washes over the outside of one's body, also fills the inside of one's body with nectar. And that as we repeat the mantra three times, can you imagine, first of all, illnesses are purified, that is, being expelled from the lower orifices and sold to the feet in the form of substances such as pus and blood. The second repetition, that all demonic influences are expelled in the form of various creatures, insects, and so forth. With the third repetition, that all sins and obturations, that is, all downfalls, broken valves, and so forth, the effects from all of these types of deeds is purified and that all of this is expelled in the form of sooty black liquid.

[17:32]

He was a man who [...] was a man There is said to be no more effective manner for purifying misdeeds, sins, obturations and so forth than the practice of ashrasattva. That's why it's emphasized in any type of meditation and that's why it's said that it's very good to I repeat it hundreds of thousands of times because it's the most effective practical purification.

[18:38]

So at this point then also having repeated it, we should imagine that the synectar fills all of our body. In this way all sins and aspirations and so forth have been purified and Vajrasaka resolves into light and is absorbed into the top of your head and becomes indivisible from you. Next is the offering of mandalas, and you should visualize the offering being made to the same sorts of refuge as during the first taking of refuge.

[19:52]

...and now imagine that we are offering mandalas at the same time as the Master is, and that we're not just offering a pile of rice, but instead that you're offering your own body, speech, and mind, all your possessions, all of your own, virtually accumulated throughout the beginning of time. The offering of Mondo is the dust manifold accumulating merit, and it's also the amount of accumulating merit, which is secure to the offering of actual objects, because during the process of offering something concrete, one can also accumulate various different misdeeds and things as well, in the sense that, first of all, through accumulating something of worth which one might offer, you can do things incorrect in order to accumulate that.

[21:19]

When you're offering whatever it is that's of some value or worth. You can also have some clinging to it and some aberrant stinginess present as you make the offering. And then having made the offering, you can also become very proud that you've made the offering. So there can be all of that involved, but you can't be involved when you're making the offering of mandala. So this is considered the best offering to make. I had to say that [...] So, when I was born, I was born.

[22:26]

I was born. [...] . . . He said to me, he [...] said to me,

[23:47]

So I'm not sure if I'm going to go back to school. [...] I'm going back to school. Next is the Meditation of Guru Yoga.

[24:49]

And this is extremely important, which I would like to say a little bit about this to begin with. It's necessary to awaken co-emergent simultaneously arising primordial wisdom in order to attain enlightenment, in order to become a Buddha. But this is something that's very difficult to understand, something very difficult to achieve. And as such, there's nothing really to be shown or demonstrated to you Concerning it, as Thilopa said, to Naropa, this is something which I have nothing to show you. It's something you have to realize for yourself. However, it's not something that is non-existent. It's not nothing. Even though there's no color to show, there's no characteristic. To point out, there is an experience present. There is an experiencing of this primordial wisdom. But it's something which can't be experienced for you. You have to experience and realize it yourself. And so as such, there is a way for that to occur.

[25:50]

There is a way for it to come about. It doesn't come from nothing, but it comes from the teacher using various skillful means and methods to cause her to awaken, and also that has to be in conjunction with a specific amount of merit on behalf of the disciple, that is, which comes about through the accumulation of merit. through various different acts. Then on the basis of these two, the various skillful techniques, the skillful timing, and the merit of the disciple, then there can be the arising of the wisdom and the realization can occur. So this is important to understand. This is why I said it depends upon the guru. It depends upon the spiritual teacher because it has to be his timing and his methods in conjunction with the merit of the student. And so within Vajrayana, this is why Guru Yoga is so important. We can't ask the Buddha Shakyamuni for his blessings.

[26:51]

He's already gone. But the teacher is now here. And as such, one should be asking the spiritual preceptor, the spiritual teacher, for his blessings. And this is pointed out by Sakyamandita when he says that even though the sun is very hot without a magnifying glass, one can't start a fire. And the blessings of the Buddha are always present, but without the guru, one cannot receive them. And so even if you have some kindling of some sort, if you don't have some way to start this into a fire, like a magnifying glass, even though there's a hot sun present, there's not going to arise any fire. And likewise, even though the Buddha's blessing is constantly present. One's self has faith and devotion and so forth. You can't meet the Buddha. You can't come in contact with him except for in the sense of addressing the teacher and requesting the teacher for blessing.

[27:54]

And through the teacher, receiving the teaching, the blessing of the teacher, one receives the blessing of the Buddha. And so as such, that is what this practice of guru yoga is for. . . . Now, to begin with, then you imagine a beautiful celestial palace within this, about eight hewbits.

[29:07]

something like about 16 feet out from your forehead up, there began a beautiful throne supported by eight lions. Upon this, there's a multicolored lotus flower, a moon disc, and seated upon that, the teacher in the form of Vajradhara, smiling and very pleased, surrounded by all of the gurus and any of the other sorts of repugns which one wishes to vigil on. First of all, we'll repeat together the prayer of the seven branches, which one is making offerings, confession, rejoicing in virtue, and so forth. Imagine the figure of the guru marked with the letter Aum at the forehead ah at the throat, hum at the heart, and ho at the navel.

[30:14]

And then imagine that light shines from these letters, first of all shining from the one at the forehead, and then succession from the others. And in this way that one receives the blessings of body, speech, mind, and priorial wisdom, and the different observations are purified. I was born and born. [...] And if you're visualizing the master surrounded by other sources of refuge, those first dissolve into him, then he approaches closer to you with a very pleased expression and himself dissolves into light which is absorbed to the top of your head.

[31:28]

Then you rest your mind in a state of mahamudra, indivisible from his enlightened state of mind. Now we've completed the ordinary or the common preliminaries that are common to the practice of both the creation stage and the perfection stage. Next is the extraordinary or the uncommon preliminary for the practice of reflection stage. And for this, then, no longer does one appear in an ordinary reflection and blood form, but instead arises from the state of emptiness in the form of the deity, Kala Chakram.

[32:36]

Imagine that out of that state of emptiness, that is, out of the state in which your own mind is indivisible from the mind of the guru, out of the state of Mahamudra, one appears as Kala Chakra in union with the consort Vichramata, just as described in the text, and marked with the different letters at the different points in their bodies. ... all the letters of the mantra in your heart, green or blue light, according to the color of the mantra. And this makes offerings to all of the enlightened ones and purifies the observations of all living beings. And in this state of mind, then you repeat the mantra. Then imagine that all of the universe dissolves into light, is absorbed into your own form, this one's formed as Kala Chakra, then the consort dissolves into you, then your form as the deity dissolves into the letters of the mantra in the heart, and then these letters dissolve into the state of emptiness, and you rest the mind briefly in that state.

[33:55]

You can emerge out of that state of emptiness like a fish leaping out of water, but in the form of Kala Chakra. And so then one begins the practice of the six branch children. Now we won't go through all six branches. We're going to meditate upon meditative concentration. But to go through them briefly, we'll use the prayer which follows at the bottom of page 25 to... for aspiration for the attainment of them, and then we'll go into detail on the last one. Then you should imagine that all of the sources of refuge are again present in front of you in the sky, and in their presence you make this prayer for a realization of the Sixth Branch Yoga.

[35:02]

And we should repeat this after in the chat. Prayers to that poor intense mindfulness. Now for let it take concentration. Look on page 44 without jumping control. So, first of all, one sits in the same posture to begin with as for the other yogas, that is in the seven-fold posture of Irochana, the feeding, the gajma position, and so forth, but with the hands together in the meditation posture, just resting in the lap and gazing down the tip of the nose.

[36:04]

So the hands just with the right hand on top of the left and the tips of the pumps together. More relaxed posture, not in the rigid posture, but sitting like this and also with Three-fold isolation complete, that is immobility of body, speech, and life. No. No, I don't have anybody. They don't have the eyes of the eyes of the eyes, because they don't have the eyes. They don't have the eyes of the eyes. They don't have [...] the eyes. Through the practice of intense mindfulness, one experiences the poor joy in descending order.

[37:27]

That is, through the practice of the three mudras, that of the primordial wisdom mudra, the karma mudra, the actual mudra, and the hand mudra. One experiences the moving of the element from the letter ham at the top of the head, the crown of the head, first of all experiencing joy at the throat, then sublime joy at the heart, yon joy at the navel, and co-emerging joy at the groin. Then with nothing to you, The first one meditates upon that by clearing out the earth to begin with.

[38:30]

I'm not going to come back. I'm not going to come back. Then you meditate upon the Four Joys in ascending order. That is, first of all, the movement from the groin chakra to the navel chakra, experiencing the absorption of all of the airs from the rasana, the lalana, the downward clearing, the vitalizing airs, and so forth, into the indestructible drop or the tiple within the navel chakra, and the absorption of, that is, the absorption of all of these aspects or all of these elements into that.

[39:55]

and one does the vase retention practice there, experiencing joy. Then, likewise, in the same manner, do the vase retention at the heart, experiencing sublime joy, then at the throat, experiencing joy beyond joy, and at the crown of the head, experiencing convergent joy. And that's what I'm talking about. [...] And so finally, at the crown of the head, one experience is the co-emergent joy, which is the result of the dissolving of all of the karma errors or the karma prana into the indestructible

[41:21]

or element at the crown of the head, as well the dissolving of all of the channels, elements, and airs into that, and the invisibility of that, and immutable bliss. Then you use the imagination now, in the sense of imagining that through this process, the absorbing of all of these elements, errors, and so forth, into each chakra as you practice the base retention, the experience of the different joys, and that as this is experienced in ascending order, as one begins with the movement from the lowest chakra to the highest chakra, you experience the progression of two spiritual levels at a time, two Bhumis at a time, to where at the top of the head, one experiences the arrival at the twelfth spiritual level, or that of the twelfth Bhumi.

[42:39]

So, of course, we're all ordinary persons, but at this moment, we use the imagination that this is what occurs. ... ... The Vajrayana is itself the vehicle which utilizes the imagination. And so as such, at this point, even though we're all ordinary persons, we should have the divine pride of having arrived at the 12th. spiritual level, the 12th will meet through that process.

[43:49]

So, I'm going to talk to you later. [...] There was a lot of people who had a lot of people who had a lot of [...] people who had a lot. As the next paragraph says, at the beginner, if one is not actually able to perform the base retention in perfect style, that is, in an authentic manner, then what one could do is, however, use the imagination in the practice, experiencing, first of all, the core joys in descending order, then due to the force of the reversal of the errors within,

[45:15]

the experience of them in ascending order. And during this process, at the point of each of the chakras, each of the six chakras, you imagine the indestructible drop and the merging of empty form with that indivisibility of these two. And through this process of experiencing the joys in ascending order, that there is the purification of all the element errors and so forth. By semen or ovum, it's meant the white and the red element, that is the elements associated with the movement within the rasna and the lavana, right in the left channel. By airs in mind, it means the downward clearing airs and the vitalizing airs, and that as such, all the aspects of the being are purified. And that in this way, samsari, body, speech, mind, together with the propensity for pleasure of omission are all gone. And that one has reached the state of vajradara, that is, one's progressed to the 12th spiritual level or 12th bumi, and one experiences at that point the nature of enlightened body, speech, mind, and primordial wisdom.

[46:28]

Thank you. So I'm going to talk to you later. [...] So in this way, as the final paragraph in Janganron Chul's text mentions, this is the completion of the six-branched yoga in the sense of, first of all, these may be classified as three vajras. That is, first of all, the first pair of branches, individual withdrawal and mental stability for creating the enlightened body vajra. then the practice of activating vitality and retention for creating the enlightened speech vajra, then that of intense mindfulness and meditative concentration for the enlightened mind vajra.

[47:41]

Or in the other classification, one can say that the first pair are the two which are virtuous in the beginning, the next pair, two virtuous in the middle, and the final two virtuous at the end. And so in that way, the six branches have been completed. And also, as Chairman Kunshul says in conclusion, everything which is required here for all of these practices the various different methods, postures, techniques of variation, enhancement, and so forth, are clear within the detailed instructions on the Sixth Branch Yoga, as taught by the Venerable Taranatha.

[48:42]

That's the text which has been taught. That's the text which Rinpoche is using, teaching us. The one which is being taught through all of these evenings. And then there's another text by him, which is like a condensation of these, a text for... practice upon a single cushion, a brief summary of those. So, as Kang Chul says, but for a beginner, one who is practicing as a beginner, more than what he has put in this brief summation is difficult to practice it. So he hasn't gone into all of it here, because it's clear in the extensive text by Taranata. I don't know what I'm talking about.

[49:59]

Now, in this way, the teachings upon the six branch yogas, the six branch yoga itself has been completed. We've all been taught the ordinary preliminaries and the extraordinary preliminaries. of the creation stage, now the six branches for perfection stage practice itself. And during that time, during all aspects of practice, one has to maintain certain states of mind, threefold immobility, and so forth. Then there are various different, so this is the completion of preliminaries and the main practice. Then there's also the concluding section. And within the concluding section, there are many different extra teachings given, such as that of sleeping yoga, dream yoga, clear light, POA, or transference of consciousness, time between lives, Pardo teachings, and so forth.

[51:08]

So these are what will be taught over the next two nights. So in conclusion tonight, then we will do the verses for dedication and merit. Thank you. We begin first of all with imagining a vast protection chakra surrounded by the flames of primordial wisdom.

[52:12]

Within that, the appearance of beautiful celestial palace, and within the palace, the master and all of us appearing in the form of Kala Chakra, with one face and two hands, standing in union with the consort, and both are marked with the letters at the crown of the head, the forehead, the throat, the heart, the navel, and the groin. . [...] I don't know. I don't know.

[53:13]

I don't know. [...] ... ... ... ... ... . . .

[54:35]

Some of the people who live here are [...] the people who live here I was like, [...] When I was born, I was born, and [...] I was born,

[56:02]

I was thinking about it. [...] We had a lot of people, and we had a lot of people. We [...] had a lot of people. When I was born, I was born and [...] I was born

[57:28]

It was the first time I was born. [...] He said, you know, I don't know. I don't know. I don't know. When I was born, I was born. I was born.

[58:29]

I was born. [...] This is what we're talking about. We're talking about [...] what we're talking about. My name is so much of my son. So, you know, I'm not going to be somebody like a 12-year-old.

[59:31]

I'm not going to be a 12-year-old. [...] I'm going to be a 12-year-old. There was a lot of people who had [...] a lot of people. I was like, I don't know what to do. I was like, I don't know what to do. [...]

[60:33]

I don't know what to do. [...] So, we should begin, first of all, with the motivation to attain complete enlightenment for the sake of all living beings, that is, to become Vajradhara ourselves, to actually become the Buddha Kalachapra. And with this motivation in mind, we listen to the teaching of the Sixth Branch Yoga of Kalachapra. First of all, all of the... explanation has been given of the preliminaries, the ordinary preliminaries of refuge, which is the basis of all the path, that of bodhicitta, which is the basis of the Mahayana path, the practice of vajrasadva for purification, mandalas for accumulating merit, and guru yoga for receiving blessings. In addition to that, then the extraordinary preliminaries of the

[61:34]

in order to practice the perfection stage of the six branch yoga. Also, the teachings of the six branches of the yogas have also been completed and completed in conjunction with doing meditations together. And so in that way, the preliminary section or preparation section has been completed. Also, the main teaching has been completed. So what we begin today is the concluding section. And this has three parts within it. First of all, there are the branches or appendages of the path. That is, the six branch yoga itself being the main practice. Then there are these additional practices like branches to that. Then the second in this section is classification of... the spiritual levels or the bhumis, the paths or the margas and how these correlate to the yogas.

[62:38]

And then third, there are branch practices or associated practices to cause the increase of this practice and to prevent it from declining. So first of all, first section is that of the branches or appendages to the path. And this is made up of five different parts. First of all, teachings on sleep yoga and dream yoga. Second, that of recognizing the clear light at the time of death. Third, the instructions for poa or transference at the time of death, transference of consciousness. Fourth, the practice of the pardo or the time between lives, aspiration in regard to that. And then fifth, the teachings on how to blend together the experience of meditation with that of post-meditation. So first of all, there is the sleep yoga. In general, this is divided into two areas.

[63:40]

The sleep yoga itself being that which is associated with recognizing the clear light during deep sleep, because there is a point during the process of falling asleep, and one is in a deep state of sleep where there is the arising of clear light. strive to recognize that. And second, there is teachings of dream yoga on the basis of having recognized the clear light. So this first teaching of recognizing or apprehending the clear light during deep sleep, the method which should be used by beginners for this purpose is precisely that which was already explained during the first two branches, that is during The teachings on individual withdrawal and mental stability, there were explanations of methods for apprehending or recognizing the clear light at this point. So those precisely are what should be used, and there's no extra teaching that needs to be given in order to recognize the clear light.

[64:47]

One uses that method. Then for a practitioner who has success with that, who has recognized the clear light to that type of practices. Further, there is no need to have extra practices for that purpose in the latter branches, for instance, during the practice of activating vitality and so forth. There's not extra, not any need for extra teachings on that. But according to this tradition, there are variances upon it where there may be meditations in conjunction with the chakras at the throat and at the heart, recognizing the clear light between these, recognizing it in relation to practices between the navel chakra and the heart chakra, which is for the increasing of clear light and so forth. There are many different precepts which exist within this tradition. But at this point, what will be given is the instructions to be used for dream yoga.

[65:49]

So for practicing of dream yoga, again for one who has recognized the clear light during sleep, then one can do this, which is to visualize in the throat chakra, in the very center of it, a red letter Rhi. And at the center of the chakra in the forehead, a white drop or a white tikle. Then one draws in the airs, one breathes in very gently, a little bit, and imagine that this causes the letter ri at the throat chakra to blaze with the fires of chandali, or the inner fires. This touches the tikle, or the drop at the forehead, and causes a stream of nectar to flow from that, which dissolves into the letter ri in the throat chakra. And as this is occurring, as one is contemplating this, then you generate a very strong resolve, a very strong aspiration that tonight I must recognize dream.

[67:02]

During sleep I must recognize the dream as a dream. And so you meditate in this way very intensely and very quickly one can recognize the dream using this. Then for an individual who... has recognized a dream, and this has been stabilized, that it's repeatedly they're able to do this and stabilize this, then for such a practitioner, there can be the drawing of empty forms into the throat chakra, that is, and merging them with the previous visualization, that is, with the letter V in the throat chakra. One can draw the empty forms and dissolve them. merge them together there. And at the same time, having the very strong and intense aspiration that this evening I absolutely must practice the Vajra Yoga, that is the Sixth Branch Yoga, in the dream. And then within the dream, as one is dreaming, one can come to be able to actually do the practice, whichever it is that one is concentrating on.

[68:11]

For instance, if it's the practice of individual withdrawal or mental stability, whichever of the vajrayoga techniques that one is aspiring to practice, then you can use that visualization, focus the mind upon this practice very clearly, and then there can be the arising of many empty form experiences which will shine forth within the dream. So first of all, It's also possible that for some people it may be that dreams and empty forms arise simultaneously. And this is for an individual who has perhaps karmic propensity, some karma carry over from a past life, or has a very clear, very good channel within. This can cause this to happen or in the highest... faculties, the most acute faculties, but also for a person even with duller faculties, through the practice of becoming accustomed to this, then they can also have the same success in doing this practice, just through becoming used to the practice.

[69:21]

And so at the time when, there can also be another way that it arises, which is that at the time during sleep when one emerges from the clear light, In deep sleep, you come out of a non-conceptual state of clear light, and instead of there being a dream which arises, instead empty forms shine forth, empty form arises, and one goes straight from that state of clear light into the experiences of empty form. So this is the dream yoga. Then the second is that of recognizing the clear light at death. I'm not going to die anymore. I'm not going to die anymore.

[70:23]

I'm not going to die anymore. That's what she was going to do with that thing. Talk to me. She went up in the door. Look at the woman. [...] So that's what I was trying to do. So that's [...] what I was trying to do.

[71:28]

So that's what I was trying to do. There was a lot of people who had [...] a lot of people That's what I was thinking about. I was thinking about it. [...] Most of us, we have to talk about it.

[72:34]

We have to talk about it. [...] It's been a long time for a long time. It's been a long [...] time for a long time. I was like, you know, I don't know.

[73:35]

I don't know. [...] So I was like, I don't know how much it was. I was like, I don't know how much it was. So I was like, I don't know how much it was. [...] There was a lot of people who had a lot of people who had a lot of people who had [...] a lot of people.

[74:51]

I was like, I don't know. I don't know. I don't know. So when I was a kid, I was a kid. [...] You know, I'm not going to show you some of them.

[76:00]

You know, I'm not going to show you some of them. You know, I'm not going to show you some of them. You know, I'm not going to show you some of them. When I was a kid, I was a kid. [...] So I was going to say, I'm [...] going to say,

[77:18]

I was like, I don't know. [...] When I was a kid, [...] So, I'm going to talk to you about it.

[78:28]

I'm going to talk to you about it. I'm going to talk to you about it. No, I'm sorry. [...] There was a lot of people who had [...] a lot of people.

[79:38]

It's much fun to do. It's kind of hard to do. It's [...] hard to do. And she said, you know, when they have a queen, you know what? And she said, [...] you know what? He said, he said, he said, he said, he [...] said, he said, he said

[81:07]

She said, she [...] said, I had to go to the house. [...] When I was born, I was born and I was born and I [...] was born and I was born

[82:32]

She said, no, no, no, no, no, no. So the second section, though, is recognizing the clear light of death. And within this, there are two parts. First of all, the actual instructions for the time of death. And then also there are instructions in regard to the effect that happens because of familiarity with the practice of these yogids. So first of all, there is the actual instructions for the moment of death. And with this practice also, one begins in the present, that is from now with awakening certain aspirations and thinking somewhat as follows.

[83:42]

For instance, first of all, thinking that at the time when I die, there were various different signs which will occur, such as the dissolving of the elements within. For instance, the dissolving of... earth into water, at which point there will appear smoky, there will arise smoky appearances. The dissolving of the element water into fire, at which time there will be mirage-like appearances arise. The dissolving of the element fire into the airs, at which time there will be rainbow-like apparitions. The dissolving of the airs into consciousness. then there will be an experience like the cloudless sky, a pristine, empty sky, and then the dissolving of consciousness into clear light. And at that point, if one recognizes the clear light, one can gain enlightenment, can gain liberation.

[84:44]

But if one does not recognize it, then one continues through that into the time between lives, that is, into the Pardo. So there's these various different signs of clear light, which arise at... the point of death, that is the smoke and so forth. These different, similar, same signs of clear light also arise during the time of death itself. And so one begins with the aspiration that at that point, I will recognize these signs. When these various signs arise, I will recognize them as the signs of clear light. And that also during the various different experiences which arise, I will recognize these experiences for what they are. That is, first of all, there may be various different physical experiences which occur, such as the sensation of sinking, a numbness, also shaking and spasms, various different, many, many different physical

[85:54]

things can occur, physical experience, then also respiratory or verbal experiences, panting and gasping for breath and so forth, or mental experiences such as clarity, extreme clarity, then lack of clarity, anger, attachment, so forth. All of these various different signs will appear. But at that time, when these I shall recognize them as the signs of death occurring and rest the mind in clear light, that at that point I should merge the mind into clear light. And so you must begin with this type of motivation. Furthermore, to think that at that time then, at the point when I am dying, I will do this meditation. That is, whichever meditation of the six branches that one is at the level of doing. whichever one that one is concentrating upon practicing, if it be the practice of individual withdrawal, the merging of the mindless face or darkness, that if you're at the level of practice of mental stability, the focusing upon empty form, signs of clear light, that of activating vitality, the drawing of the errors into the central channel, and so forth.

[87:15]

That one will focus upon these practices at that time, and that in this way, one will meditate at the point of death, upon meditating during the experience of whatever physical experiences arise, verbal experiences, mental experiences, or visual experiences. And whatever of these experiences arise, at that time, one will realize that they themselves are not something real, that they have no origin, that they are birthless, that they are at no place and that there is no result which comes from them. That is, they are, that the nature of mind is beyond birth, cessation, and abiding. And as such, if at that point one is able to rest the mind in the Mahamudra of empty form, then one does that practice.

[88:15]

That is oneself clearly as Kala Chakra and doing the practice of the Sixth Perence Yoga especially. This is very important to practice now at the time just when one is falling asleep, that is to have this aspiration, to have this thought in mind, and also use this practice training in the clear light during sleep is the way to use this. And then in this manner, one trains for the point when one actually does die. And when the time actually comes to die, then during the various different experiences, the visual experience and so forth, which occur, one should try to maintain the state of body, speech, and mind, which is taught before. That is the three-fold isolation or calmness of body, speech, and mind. And also recognize the nature of all the experiences which arise as being beyond birth cessation

[89:17]

and location. And in that way, whatever kinds of experiences occur, one uses this frame of mind as meditation upon them. That is whether it be physical experiences or respiratory experiences, verbal experiences, mental experiences, suffering, happiness, and so forth. Whatever kind of emotions arise, liking or dislike, attachment or anger, whatever sounds arise that may be pleasant or unpleasant. All of these you should try to focus on with the mind in the state of immobility, of body, speech, and mind. And in that way, then sustain the recognition of their nature throughout those experiences. If you're a person who has arrived at the practice of the third nature, of the six branches. That is, if you're practicing the activating of vitality, then there are specific practices to be used here as well.

[90:20]

For instance, at the point when you realize that there is nothing to be done to save your light, that signs of death have arisen and that the death cannot be prevented or turned back, then you use the base retention practice which is the main practice during activating vitality, and that of resting the mind upon empty form within, that is, drawing the various errors in the side channels into the central channel, and resting the mind in empty form, and doing this with very great diligence, very great energy at that point, and use all the various different techniques that one may be able to draw the central errors into the channel sorry, draw the errors into the central channel. And in that way, if you can do this at that point, then the signs of clear light will arise with great intensity and take a myriad of different forms, multiplicity of forms, empty forms and signs of clear light will arise.

[91:25]

And these will be experiences of bliss and emptiness. And if you're actually able to do this practice, then at that point, one is clearly appearing as... Kala Chakra. You're doing the deity yoga of Kala Chakra, that is the creation stage visualization. On the basis of that visualization, then doing the yoga associated with activating vitality. And if you can actually rest the mind in that state of all appearances as the deity, all sound as the mantra, all state the mind as primordial wisdom, then out of that state of the mamudra of empty form, one can put the POA, or the transference of consciousness. And this, if you're in this state, then you can use the POA, which is called out of transformation of phenomena or transformation of appearances, because at that point that everything is transformed into body, speech, and mind of Kala Chakra.

[92:26]

And then that's sufficient at that point, one is able to do that. And you just meditate upon it as such. but also one uses the technique of vajra recitation, which again is one of the primary techniques during activating vitality at the point when the dissolving of the different elements begins to occur. Then you use the vajra recitation of om, ah, om with the...

[92:55]

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