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Rigdzin sogdrub. A mirror that clarifies yoga

Rigdzin sogdrub

Practice of the life force of the Vidyadhara

A mirror that clarifies yoga

    Regarding this hidden and disturbing totally secret (teaching), one should proclaim the key points regarding yoga and contemplation. They in clarifying the heart, sun and moon as the depth of the celestial space of the sphere of supreme reality and the heart of vajra are most important for everyone, oneself and others.
    In the preliminary channel control exercises in the preliminary yoga practices, one's own body (appears as) the precious light of the rainbow. By a magnificent radiance, darkness is destroyed, like the light of the sun and moon. (Therefore) meditate on the purification of the three veils. 
    Then, to purify the five parts of the body, meditate on the radiance of the rainbow light, which is combined with the five colors in the five centers. Through the yoga of the five parts of the body, you will completely free the nodes in the vajra channels. When you are liberated, you will mix the merciful sphere of primordial purity and the awareness in the nature of the rainbow body, the clear Light. Having the six yogis, you will remain in the nature of primordial purity.
    In the state (of the body) of bliss, you will stop the paths of the Sun and the Moon. Self-clarity is an inherently pure nature without clinging. Having six yogas with a light concentration on it, stay in contemplation of the bodily form of the teacher Vajradhara, which is in union on the top of the head.
    Then a stream of white substance descends and fills the body, speech and mind with peace. The start and end points correspond to the one specified earlier.
    Second. Rotate the three centers and squeeze the four limbs. Releasing by shaking, push down (push down the wind). The navel center and secret are represented as the red wheel and the green wheel. Turning the navel center three times, you clear the dirt. When you do this, imagine that you are in a rainbow body. Similarly, the heart and throat are represented as blue and golden. The knot on the top of the head is a white wheel. Accordingly, it is necessary to rotate all three upper centers. Also, the four limbs should be shaken. Shaking, we fill all large and small channels without exception with the purity and wind of inherent wisdom. The manifested being appears as an inherently pure nature and a rainbow body. Three times repeat the lowering of the breath (beb) with Ha and a small lowering of the breath.
    The third. The fox's laughter. The elimination of the impure (wind). Exhale three times, combining everything in space. Close the lower gate for the descending wind to exit. Release the rising wind through the six yogas. Once fill the whole body with pure substance in the nature of primordial purity and balance. Combining the bottom and top, exhale three times. Rest in vastness in the nature of primordial purity. Exhale with an empty Ha. The sound should be as clear as a cymbal. With the help of vajra, perform as shown above the small descent of the breath.
    Fourth. Cross-legged stop and four bows of acquisition. Mix together the uncreated mind and the wind of inherent wisdom. Inhaling the air, exhale sharply forward. Meditate on the white particle on the top of your head. Imagine that the whole body is filled with a red substance. Move around back and forth and left to right. The vajra body is the rainbow body, which is free from contamination. Represent Hayagriva and Vajrayogini in union. Perform a small descent of the breath as shown above.
    Fifth. Pose of the great lion. Release the five gates. The state of the body of bliss stops the path of the Sun and Moon. Manifest being is the nature of the circle of flame. In the navel center of your own body — Hayagriva and Vajrayogini. The manifest existence, the five elements, the body, speech and mind, the teacher, the deity of meditation, the spiritual hero and the heavenly deity-are combined into nectar. When you practice inner heat, imagine in these meditations deep key points from the practice. In the midst of the uncontaminated nature of the vajra wind, exhale three times on the right, exhale three times on the left, and exhale three times normally. Perform at first a small descent of the breath, as shown above, resting in the nature of Amitayus.
    Sixth. Binding the four limbs like a baby in the womb. After performing the small descent of the breath. Look at the natural state, which is perceived in the usual way. In the originally pure nature of the vajra wind, dissolve the manifested being into light. Pure nectar resides in the four limbs and fills the entire body. The body becomes a vajra sphere without manifestation. Mount Meru, all the mountains and oceans arise simultaneously in the heart. Rest in natural freshness after you connect the right, left, back and front three times.
    Seventh. Turtle. Unity of the mountain connected by the turtle. Having made a great descent of the breath, look at the natural state, perceiving the external. Contemplate as shown above. 
    Eighth. The metallic sound of Mount Meru's noise and Hum's breathing. Having made a great descent of the breath, look at the natural state, perceiving the external. Clarify the contemplation of the six flames. All the bodies are on fire. Spread the bliss and heat. Five sources of fire dharmas arise in the midst of man. I myself manifest as Vajravarahi. Cross your arms and legs. The head is in contact with them. The base of cyclic existence falls down. The ending is similar to the previous and subsequent one.
    The ninth. In the position of the four aspects of manifestation, perform the middle descent of the breath. Look at your own awareness along with the syllable A. Rotate your lower body three times. Stop the navel center and secret center with nectar. Turning your upper body three times, you turn into a body of light with the help of your heart and throat. Having bowed your head three times, stay with the parts of your body in the form of a rainbow body. Imagine that you are gaining the level of Vajradhara. Fill a small descent of the breath as was done in the beginning and later.
    Tenth. Make a threefold great descent of the breath and a small descent of the breath. Use the Ha sound to clear your head and limbs. Contemplate the nature of the vajra wind in deep nothingness. When you are in the energy to control youth, use the great descent of the breath and repeat the small descent of the breath nine times. Everything is purified by the nature of mastery in the descent of the breath. All diseases are destroyed, such as dropsy, the flow of urine with the help of Shed that of a pike standing vertically in a circle and square.
    The eleventh. Two hands squeeze in a vajra wave. There is the sound Ha. Be bound in the vajra position. Eliminate all errors that correspond to the central channel, winds, deeds, memory errors, unstoppability, intoxication.
    Twelfth. The union in the ocean of vast space, the Sun and the Moon. Connect the head and limbs and perform the middle descent of the breath three times. In contemplation, meditate on the great central channel of your own body, the edge of which is in the heavenly space and covers the sphere of higher reality. Within it, everything dissolves into the sphere, whether it is cyclic existence or nirvana. From the initially pure nature, the connection of the sphere (higher reality) and awareness is established in space. The eyes are wide open and you comprehend everything, whether it is the perceiver or the perceived. To remove the entangled wind, stay for a long time in an uncontaminated state that has transcended the mind. This is the removal of obstacles in relation to channels, winds and drops. And it is also an introduction to all yoga without exception.
    The thirteenth. Contemplation corresponds to the purification of the five parts of the body. Another addition is the instructions regarding the elimination of diseases of the body and the removal of obstacles. This is the heart of tantra, which has emerged miraculously. This is the life stone of the teacher, the holder of knowledge. 
    Translated by Lama Karma Paljor (Filippov O. E.).

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