Audio recorded at Tibetan Buddhist Institute, Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 46-minute commentary, Kyabje Rinpoche uses the seasonal shift from winter to spring as an analogy for how inner heat (tummo) produces spontaneous bliss in Vajrayoginī practice. He explains the three subtle channels, the red and white drops, and the red RAM syllable located at the navel. The core instruction is practical and detailed: visualizing the body as a transparent red balloon containing the central channel; gathering wind and mind through precise nostril breathing, known as the nine-breath technique; and holding the vase breath while focusing on the RAM syllable at the navel, repeated seven times for full effect. Pitched at practitioners who have already received Vajrayoginī initiation.
File metadata (for organising)
File: 1999-10-04 – 21A – Commentary – KR.mp3
UUID: f14032fa-3127-4e27-945d-8dc8f996a9d2
Teacher: Kyabje Rinpoche
Collection: Vajrayoginī
Date: 1999-10-04
Recorded at: Tibetan Buddhist Institute, Adelaide
Words: ~2,053
So here is that for like, so after winter, its example here is after winter forms the spring and in order to form the spring it has to it depends on the changes of the element water and the heat. Otherwise if they so the change of season depends on the those water earth water and heat. So likewise to produce the spontaneous bliss at the spring which is the father deity, to produce the bliss at that spring it depends on the blazing of the tummo at the navel. So it is like the happiness of the contact of the organs of the ordinary male and female is produced and that bliss or that happiness is produced by the contact of the sexual organs and the movement of it. Because of that movement so but bliss or happiness is produced by the movement of the organs and due to that it causes the tummo at the heart to blaze and which causes the heat.
By blazing or causing igniting or blazing it produces heat and due to that that drops the distills or the follows. By blazing of the tummo comes produce the heat and makes the drops to produce or the drop or distills the drop due to that we experience the happiness or bliss. So in the praise of the Vajrayoginī has said that at the heart, at the navel is the three channels with, it’s in the shape of triangular shape. Inside it is the red RAM, yeah, the red RAM syllable and RAM syllable and by the gathering from the pressure of the upper and lower winds getting at the upper winds at once, yeah, at the tip of that and the lower winds, between placing between the upper and the lower pit which causes the RAM, the tummo causes it to blaze. By blazing of that, the heat passes through the heart central channel and purifies all the imperfection or the faults of the 72,000 channels and the faults have been purified and by, yeah, so, and causes the drops to be melt or distilled and by, and the gathering of that, the drops one generates or yeah.
Generates the or that bliss and emptiness. So so likewise in order to develop a a produce that bliss spontaneous great bliss at the spring to the spring that father deity or the male, it entirely depends upon the red drop, mother’s drop at the navel. It depends on the red drop at the navel. So due to this, first one penetrates focusing on the heart chakra. So here, the training in this are becoming a skilled in penetrating in the path or through the path.
Then now we reach to the second division, second subdivision which is earlier the division showing the directly and indirectly showing the intrinsic nature of the phephenomena. And now we are on to the second, the the indirect one. Yeah, so now on to the No, indirectly the second one which is indirectly showing or teaching the intrinsic nature of nomena which was which is more profound or greater. And so it has two divisions which are the messenger’s path Yeah, with attachment or desire which is the messenger’s path and the second one is the yoga part, the free yoga part, yeah, and the yoga part without attachment or desire. So, and the text here says that the first division, the messenger’s path will leave or set aside for the time being.
And now, on to the second one. So in order to set forth the, to perform the second one which is the the path of yoga or yoga without attachment. And which is to practice that one has to collect the gather the very central wind and mind into the central channel because because it is the, because they are the one, which which which which tackles or which circle, which let us circle in the cycle cyclic existence. So the main basis of purification are the wind and the mind. And Guhyasamāja Tantra are the object of basis of purification is the wind and what purifies is the So So and the purifier here is the set forth.
So main refers towards the illusory body. So here yeah, so okay. So in Heruka and the Vajrayoginī practices, wind, although both the wind and the mind are the basis of purification, but they are here in the Vajrayoginī and the Heruka are the main, the basis of purification is the mind and which purifies is the clear light. So you can understand these differences by reading through practicing, by reading through the blessing of the offerings during practice, during blessing the offerings. So here in Vajrayoginī, one it’s been the basis of purification is the mind and what is saying at the end of the blessing, the offerings one said, the purifier is converting or transforming both oneself and others into the nature of emptiness.
So which refers to wisdom realizing emptiness. And so, yeah, so the best is to purify, the mind is the best of purification and what purifies is the clear light or wisdom realizing emptiness. So likewise in other practices of blessing the offerings of the Yamāntaka has set forth like at the end of the blessing he says, by transforming oneself and others into the nature of bliss bliss and bliss, yeah, into the bliss and emptiness. So which refers bliss here is the method. And so the purifier is the illusory body.
So we started The we started at 02:30, so we’ll finish at 04:30 today. So if you want so I think Chöma is the tantric master. So that has two subdivisions. The yoga without attachment or desire has to subdivision. And the the the gathering the gathering the wind and mind at the central channel.
Gathering the wind and channel at the heart, central channel. And the second one is and having centralized the wind and the mind, the way of how one meditates or the way of doing meditation. So, first one gathers the wind and the channel at the central wind and the channels at the central channel. Wind and the mind at the central channel. And and those, I mean, here comes tib. kha ‘du ba means gathering of all the coarse wind, wind and mind at the central channel.
Lung and Uma du ba. Wind and mind. At the central channel. And, So at the central channel. Gather at the central channel. I asked that question.
Gather at the central channel. And so to gather the wind and the mind. So as we are continually getting So saying the beginning, it’s better to starting from the penetrating at the navel channel. So the central channel has many chakras. So first, one first gathers at the navel, the central channel at the navel, navel.
And so to do that, first one does the self generation practices from beginning from the taking refuge taking refuge up until the mental recitation. And and there is there is a choice that one can one can do it with doing the the two, the first and second completion stages or or and one can either or one can leave, one can also leave, perform it without it. And if one has meditated or done the body mandala, so one has to dissolve the body mandala first. So the gathering of the wind in the mind is we should start the penetrating at the navel chakra. And so first centralized at the heart, at the navel and then gradually one, the gathers at at the heart.
And then So first here they visualize the empty which means that by being your body, a body with the seven postures up, yes, through the meditation posture And then imagine that your body is like a I mean, have all these shapes, but like a a balloon, like a blown red balloon and which is inside are are is is empty. So that means the visualizes the empty. So the body is like a balloon. We inside it, it’s a nothing inside empty. And then, and inside that balloon and one visualize, there is the central channel which is the size or thickness of an arrow.
And it’s the upper tip goes upwards from the, towards the crown head and then bends down the tips between the eyebrows. And then the lower tip touches at Yeah. The lower tip is in the sacred organs. Touches. And then at the left of the central channel is the the, the red channel, which red red bodhicitta or red channel called Roma.
And at the right is the Roma, and the right is the white bodhicitta or the Kyangma. And its thickness is same as the central channel, like as thick as an arrow. And both the lower tips are gathered or connected at the tip of the heart, the central channel. And the upper tip of those side channels goes upwards towards the crown and then at the tip of the two nostrils. And those the channels should be visualized very clear and like a light.
And also visualize that all the three channels are gathered at the at the navel. Yeah. And within it, visualize a RAM syllable. And within it visualized the RAM syllable in the size of sun sunflower seed and which is like captured by a crescent moon, a crescent moon and an AH. So here so it is the I mean, the practice of meditate practicing or meditating Tummo or Inner Heat.
And then after that one first one being in a normal state, let one’s breathing. And then visualize that focus one’s mind and the eyes on the left nostril and yeah, and inhale and inhale the yeah. And inhale through the left nostril. So, and then the next one, breathe By focusing one’s mind and eye on the left right nostril one inhales. By doing this, the wind passes through the left channel called kyangma.
And from the right is the roma, red channel. Their tips are connected at the navel or yeah, at the navel and so which produces or brings the wind into the wind at the navel. And then and and after that, one take inhale through inhale inhales through the both nostrils and then passes and brings the or or bring the wind into the into the navel. And one does this meditation or visualization repeat repeat one repeats that visualization again. So, and so one repeat this visualization three times.
So each time is the three. One inhaling one through, one each of the right and left nostril and together one so becoming which becomes the nine. So it’s called the nine respiration. And then one and after that one gathers essence, the lower essence, the lower wind, and it gathers just below the yeah. Yeah.
Or at at just at the at the at the navel and then descends or gathers all the upper wind at the navel. And by pressing both the upper and lower wind at the navel and being on that meditation or holding that meditation breath is called the meditation on the vase breath, which is called the vase breath. And then again, one, one Say, so word to word is just touch one’s belly at the backbone, which means pressing one’s belly inside. So which causes to gather all the entire lower winds, gathers the collected at the navel. And then now so by gathering of those two upper and lower, lower winds at the navel and then one single pointedly being meditate focusing on that RAM syllable at the navel and which is an imagined it is like.
And then, then so, made it single pointedly on the RAM syllable and visualized it from it, red light radiates from it and which the red passes through all the entire channels and visualize that channels becomes like or in becomes like like a red color or a reddish. And then hold that meditation for a while and don’t until you bodily feel uncomfortable. So I want you to stop that before one feels bodily uncomfortable. So it has been said that it’s good to do this, repeat this meditation process seven times in each practice.