THE WISDOM FLAME EXPERIENTIAL COMMENTARY ON THE GANGES MAHAMUDRA HIS EMINENCE GARCHEN TRIPTRUL RINPOCHEWe must practice in onder +o recognize the awareness that is the cleat When you are ins a rors without sun eoming in the window, you do nat knowing capaciry that recognizes whacever thoughts arise, whatever appeal ce any’ dast pattiles in the air, anly space. Bur ifa suaray shines in, you can building is within the mind. “There is 2 clear knowing awareness of all oar mental ses countless litle dust particles inside ie, It seems like the events, and this awarenes is what must be recognized. This awareness is che completely filled with dust particles. buddha. Hist looking directly inte: mind’s nature is just like thae: seeing, che myriad You museery to bring mindfulness and awareness intozll your daily activities, thoughts aaign chacyou areactually, for the first time, seeing mind's nate, This is of grea: benefit. Yoon this point omwards you must apply grea diligence Those of inferior intelligence who [ean] uot abide én the rtimate meaning feboutal] hold the vital point of wind energies and give up The Three Vital Points < cxerting frhemsetves) in awareness. V sternal, chete are the vical pointsiof the body. Internally, there ate the vital nines of che-wind energies, and secretly, the vital points of che mind. The Observing the Mind in the Beginning catetnal vital points of the body relate co one's medication pasture. IF you can it is ideal to sit in she full or half-crossed vajra posure, Bur if your legs For someone who kas to previous experience af observing mind's nature, | Joust, che pain will distract your mind, and in thar case ic is better ta sit ina of observing she inner qualities of the mind, meditation may seem ver Jwsition that is comforcable, This is che outer vital poincof de body difficult when he or she first looks inside che mind, Someanesrho beg to look ditectly into mind's naeuce frst sees myriad thoughts constanth Ihe ianer vital paints aze the vsal points of the wind energies. The principal 3 arising, just like dust mores in a say of sunlight, This is because ic is ve dwelling place af the winds is the nayel chakra, which is the royal seed of difficult co calm one's choughts unless one is habicuated to meditation, she wind energies, All qualcies of the wind energies abide within the navel Beginners may lose courage and think thar they are simply unable t fuakta, The mayel chakra and the wind energies abiding there conerol che meditate, bus they should aot give up. Ie is just thae chey have nevet ny's heat, and they alo sustain the life-force. The navel chakra is the inner observed theit minds before, so they are camplesely unaware of all the vital pain of the wind energy. mental events thac constantly eccus. To finally become aware of all d thoughts shat are continuously arising is acwally iea good quality, and Ihe secret vital poins & the vital point of the mind. Ontinarily the wind sipn of mediasion, «sign of secing the mind, sergies and the mind nove separately; the wind energies go their way and the mind goes its own way. Aa result the mind is distracted and skips from ‘one place ra another, We must apply a method to join che wind energies and or oeHeat will eventually arise as a result of focusing on the fame ar the navel ning the arising warmth and mindfulness to abide the mind, and this method of combining the wind energies with the mind This és method for n sa union. You inhale with OM, you retain ehe adr at the navel chakra with AH, and you exhale with HUNG, Wich this method the wind energies and the mind will merge, which makes chis a very’ powerful practice, because ihe secret vital point of the mind. OM AH HUNG Visualization and Meditation when che mind merges with the wind energies, it will not be distracted to \ support to control the wind energies at the navel chaksa, you shoul joceenal things. meditate on the navel chakra, Inside the navel visualize asmall fame, likeo When the wind energies ae abiding in che nature af heat at che navel chakra snd you exhale, think that you are exhaling only about half of the air, only the sale air and char the essence of the wind energles continues to remain within the fire of the AH syllable in the navel chakra. All the power of che Wind energy abides and continues to abide with che heat energy af the flame Jn-the navel. Your awareness should be focused on the heat abiding at your on a hice butter lamp. It provides a support Far the wind energies to abl theres andl for the tind to merge with the wind energies. [F you practice ch channels and winds you can also visualize che channels, but if you practi hnuhdimudta there is no need to visualize anything else; you only visual your own body as like an empty crystal vase, Inside the body, at the nay chakra, is small flame thae is the support for craining the wind energies pavel chakra at all eimes, Tov totin the wind energies, when you inhale you think of the syllable © Mentally follow the wind energies down to che navel chakra, where d merge into the flame, and here you chink “AH.” The flame and the Al have the same nature, and the wind energies travelling co che flame combit In the beginning there will be a brief ime when the mind abides single- foolntedly. Thae is when you should watch the nature of mind. Ie will bein a uate ce of any concepts, because when you practice the OM AH HUNG, with i there nothing thae triggers the arising af any concepts, As the mind then should hold the wind energies at the navel chakea for alice while, As retain them there, draw upsome ofthe lower winds by contracting she an ause the fre and the wind energies have a connection, ‘Then hides free of any grasping. you will have glimpses of mind's nature again sna again, at the same time slightly pressing down che upper winds so thar ie form Jiule capsule. You should recain the wind energies wichin this capsule just a litle while, ‘Then you exhale, chinking "HUNG." ‘his is a meth for training the mind and the wind energies €0 abide together, When. are retaining che winds, you should do it very gently, breathe naturally When you go to sleep, you should practice the OM AHL HUNG Vajra Hoc AV HUNG at all times, Any time you breathe, you can align your breath with the OM AM HUNG Vajra Recitation, Every time you wake up at fight oF in the morning, you should remember the OM AH HUNG Vajra ation as much as you c4m. IF you eam, align yuur breath with OM “dorie struggle to retain the winds for longer than you are comfortable. Reta Hecieation, ‘Tey to. remember iv throughout all your activities, When you sve working on the computer oF you are doing any o them very gently and naturally Aina! af work, youcan always align your breath wich OM AH HUNG. In one day we reall ‘twenty-one thousand six hundred times, and you ean align each breach will OM AH HUNG, You should certainly remember it in the morning upo For example, if yon examine the center of spaces the one who ficates on the boundary aud center ceases to be. Likewise, when you investigaee the wind with the mind, the multitude of thoughts awakening, and whenever you can throughout the day. Isa support fr y cvatei ind yousee the nature of the mind, fo maintain mindfulness, the nature of mind islike space, because if you investigate space by searching “Then, when you have habituated this state so thar you can abide within th natute for longer petiods of time, there is no need to deliberately retain wind energies, bur you will continuously and naturally have an awareness the heat abiding ac the navel chakra. Ifheae always abides at the navel chak there is no need 1 engage in any deliberate medication or visualizatio, practices. There is no need co think of the OM and the HUNG, you ea just chink thae che AH is continuously abiding at the navel chakra, Wh concepts, when thereaze no thoughts in the mind, thea the mind is actually the fire abides continuously and naturally at the navel chakra, chat is whel no different from space, Jetsun Milatepa said, “The mind is nor different you can directly look at mind's nature, ‘These are the steps for shamatha, from spac calm-abiding meditation. its boundary and its cencer you cannot locate them, There is nothing you fan point to and say “This is the limit of the sky.” It cannot be seen. You might chink “Wherever lam, thac is the center of space,” but this isnot the case either. The center of space caniaot be determined the same is true for the natute of mind, When one no longer clings to “That is the supreme dharmakaya,” The insepatable union of space and mind is the dharmakaya, and this tature can neither be said 10 rast, nor ean it be said to not exist Until you abide ta the ongoing state ofausarenees, by soane of veprlad ‘gazes and finodes off focused attention, male effort! the Bueldha seid, "Within every sentient beings mind is the buddha, Ie is only obscured by adventitious stains.” These adventitious stains are our {rasping at mencal atisings. When you look at the mind, you sce mind's hatte, IFyou do not pursue any thoughts, but let them subside until they: are all gone, you ean see the graund of che mind, which is just like clear water, What muddies the water is grasping at choughts, Ifmind continuously energies, Your outer gaze (with your eyes} sho uld be directed sttaighe ahea watches mind without pursuing any thoughts, there will be a moment when while you look inside with your mind, As you look straight ahead you s Your gaze can be used to realign your meditation. When concepts bec very scrong you can divect your gaze slightly lower. Ifyou become sleepy tired you should direct your gave higher and lool swaight ahead. You mus practice according to your own disposition, IEyou practice with the wits pest thoughts have ceased and furute thoughts have not yec arisen, and mise ‘everything, the totaly of things char are cere, rather than on particulfl will be completely empry and abide Ilke the expanse of space, Then, the thing. You sec, for example, the mos tains the clouds the rivers, and shel] min shat isto be seen and the one who sees the mind, the clear knowing water all together ae once; or you see an entire crowd of people rather than awareness, becomne non-dual. This is non-dual primordial awareness The ‘one particular person seerand that to be seen ure actually one inseparable union, ifone recognizes rn init aieQuestions & Answers Question 3: Rinpoche, do we have to visualize anything when practicing the OM AH HUNG varja reciation in our daily life? What kind of aetieude should we have when peacticing int ‘Question 1: When I practice che OM AH HUNG vajra recitation, 1 that heat arises and spreads all over my body, especially my palms and I 1 gee a headache from so much heat. Is my practice wrong? Is here Rinpoche: When you practice OM AH HUNG, you do not aetuslly recite solution for this? ‘you do nor say irout loud, and there is no visualization, You should just think, "OM AH HUNG". You donot visualize the syllables themsevess when you inhale, you just think "OM." Your breath is OM, you retain AH, und your exhalatian is HUNG. All you need to de inthis practice fs maincain focused atthe navel chakra, De nat follow the heat throughout the ‘mindfulness, nothing else, As For the but keep your awareness ar che navel chakea; chen your mind will he th ‘elaxed. If you feel a strong headache ot if you feel very uncomfortabl i you should take a litle rest from meditation. When you have a heada Rinpoche: There is nothing wrong with the practice if heat arises, Ever heat atises and fills your entire body, you should still keep your aware ude you should have, you should that you ate engagingin this practice for the sake of ll sentiene beings is really che atcitucle you should have for all practices it may help to Imagine chat your head has the form of an open blossornl Question 41 If someone is already chanting a certain yidam's mantea locus ower. throughout the day, before sleep, and upon awakening from sleep, ‘to they still need to practice the OM AH HUNG vajra recleation Question 2: Do we have ta do the breathing techineyue whehever we re throughout the day? OM AH HUNG in our daily life? Rinpoche: Ifyou ate practicing another yidam deity’s mantra, youdonit have tadlo the OM AH HUNG vajra recitation, It is enough ¢o only practice that ‘Whenever you can remember it, you should practice OM AH HUNG vai yisam deicy Just somerimes, if you don’t have time or when you don’t want recitation, And ifyou can remember itll the time, you should do it zou (o secice the yidam’s mantra, then you can practice the OM AH HUNG the clock. Ofcourse, weda not always eemember because we are preaceupi vajra recitation, ‘Bur we have to try very hard ro remember ie and if you make some effort remembering the practice, you will habitwate yourself o fe, Eventually, will nor forget about the practce any more. If you habitwate yourself 10 {YoU wrill never forget, and chen you will always temain free from istration You should practice OM AH HUNG day and night, continuously, Rinpoche: Ifyou can temember icatall times, you should da iecontinuow Question St Whac is the purpose of the Chakrasamvaca empowerment? Rinpoche: The purpose of the Chakrasarsvara empowerment is for you to ‘recognize that youraftictive emotions actually have the nature of peiniordil wisdom, but if they aren recognized, chey are the cause of samsara, IF you ‘esognize che affictive emotions with esindfulness, they are transformed inte “ger ger