The "Seven Essentials of Mind Cultivation" teaches that it is also possible to practice the method of counting breaths. The above amendments are in line with this teaching. Some tantras also mention that if the practice of the three-character vajra mantra is not clear in the visualization, it is also possible to focus only on the dwelling and excavating of the breath.

The practice of combining the nature of the mind is: The explanation of the Mahamudra practice mentions that if the body is straight, the pulse is straight, and if the pulse is straight, the qi is straight, and if the qi is straight, it will naturally be able to hold the wisdom qi of the clear body, and also have the origin of seeing the nature of the body.

He also taught: Reciting the three-character Vajra mantra is easy for the body to manifest and grow simply by sitting up straight.

Understand that the heart is the same. In ancient India, there were two representative views, one was that Lama Sarahaba held the mind and the other was that "if you hold the mind, you can hold the mind".

Master Salahaba once made a parable: The heart and the qi are like a jockey and a horse, that is, the heart is like a jockey and the qi is like a horse.

If the jockey of the heart holds it, it is like the jockey holding the reins of the horse, and the horse of the spirit is naturally held. Therefore, the first thing to do is to hold on to the heart. So, how do we hold our minds? We must rely on our diligent cultivation of our minds, without pretentiousness, to be generous and relaxed, and to settle down with our luck, so that our mental energy can be held and our karmic energy will naturally be transformed.

On the contrary, Master Nanopa holds the opposite view, although the heart is like a jockey and the spirit is like a horse, if you want to hold the mind, you must first be able to hold the qi. How can we hold the qi? We must rely on the practice of the qi veins to keep the qi. If the qi can be held, then the heart can naturally be held. If the horse can stop, so will the rider.

Guru Choying Dorje Rinpoche's experience is to first hold the mind, then the qi, and then the true nature.

Reciting the three-character vajra mantra can make the qi naturally hold, recite it softly, relax the body and mind, and no matter what kind of thoughts arise, you must be calm and settle down, and let it fend for itself.

Master Sarahaba taught: "If the nature is bound by a rope, the magnanimity will naturally lead to liberation. ”

In the past, many masters also said: "If the water is not stirred, it will be self-purifying, and if the mind is not pretentious, it will be at peace." ”

In the face of good and evil, in the face of joy and sorrow, the practitioner must not give up, do not break or stand, do not repair or tidy, be generous and relaxed, and live at will.

Rinpoche taught that when one's own experience of Dharma music arises spontaneously, it can cause the delusion of dissipating afflictions to disappear in a short period of time, and at this time, one's mind is blissful, free from all attachments, but it is clear and clear, which is the experience of a practitioner who can get into the mind and enter samadhi a little.

Sometimes one settles down in the detached mind, and sometimes one can recite the hum ajaysha, and the two are practiced in turn, so that the disturbing delusions of the mind gradually weaken, and the qi changes, the rough qi is purified, and the breath becomes more and more gentle, and the pulses also change, so that the body experiences all kinds of suffering and happiness, so that the weakened pulses are restored, they are purified and grown, and all kinds of experiences of great happiness arise.

When Rinpoche gave the three-character vajra mantra in conjunction with the mind, when the karma is slightly purified, the phenomenon is that the body seems to float, or the body disappears, or the body is as light as a wool.

When the mind is cultivated to the point where the breath becomes more and more refined, there will be unhindered eloquence, or the singing of the debut song will naturally appear, which is a manifestation of a little purification of the language karma.

The experience of being happy and mindless from the mind is constantly arising, the disturbing delusions are constantly decreasing, the practitioner has faith and understanding of the Three Jewels of the Guru, or tears are shed out of piety and respect, and the personality is soft, and the altruistic compassion arises spontaneously from within, which is a manifestation of the slightly purified karma of the mind.

There are also ascetic practitioners who wear white clothes, bathe, drink white milk, eat fruits, climb mountains, cross the sea, or the rising sun in their dreams, and so on, all of which are manifestations of pure karma.

Rinpoche also taught that the number of recitations should reach 400,000. This is to make the hearts of beginner practitioners turn to the Dharma, so this number is set. In fact, the best practitioners need to recite until they have attained the enlightenment and until the merits of the authentic path are complete and stable.

With this practice, those who have attained the upper roots can be born immediately, those who have the middle roots can attain attainment in the bardo, and those who have lower roots attained attainment in the next or sixteenth lifetime, which is the special feature of Tantric Vajrayana.

When practicing meditation, it is important to note that no matter what kind of experience and manifestation of suffering and happiness arises, the practitioner should not be turned by joy and slowness, and when a Buddha or ghost or god appears in the realm, he should not be bound by hope and fear, but should go with the flow. If you can do this, you will have a profound knack for turning mistakes into merits and obstacles into achievements.

When you are able to subdue your body and mind a little, you should get rid of the slowness of thinking that you have attained high achievements, and you should be humble and free from nonsense, and your words and deeds should conform to the norms of the world.

When you practice, no matter what kind of experience you have, you can communicate with your own teacher or a very close Taoist friend, and don't just talk to people when you meet them. The reason for this is that at this time, the practitioner's experience has not reached stability, and if it is not done well, it is easy to cause paranoia and jealousy on the part of others, so one should keep one's merits secret.

For a practitioner to have pure motivation, altruistic bodhichitta and more complete practice, this is a very great practitioner.

When practicing the Dharma, if there is disgust that is harmful to others and there are evil deeds that violate the laws of the world, then there is little chance of achieving the Dharma.

The conduct of a qualified disciple is that he or she is eager to seek the Dharma, practice diligently, understand and realize the Dharma, be gentle in his words and deeds, have a gentle personality, have a courageous altruistic compassion, have respect and confidence in his heart for the Guru and the Dharma, abide by the teachings of the Guru, unite and be friendly among Vajra friends, respect each other, and help each other.

As long as it is a mantra, there is a mudra, and other mantras, a mantra is knotted with a mudra throughout the whole process, but there are two mantras that are different, one is a nine-character mantra, and one is a mudra when reciting a word, and the other is a three-character clear, which is also a word and a mudra.

The Eight Methods of Yoga are a set of exercises in the Tibetan Esoteric Dream Attainment Method. Yoga is corresponding, and practicing this skill for a long time can make the body and mind correspond, man and the universe correspond, the unity of heaven and man, open up the hundred veins, cultivate one's own heroic righteousness, and achieve the great effect of dispelling disease, strengthening the body, increasing merit, and stimulating energy. It simplifies the six-character mantra into three: hum, hum. This is also called the three-character total holding, which summarizes all pronunciations.

Among them, "hum" is the heavenly sound, which can adjust the primordial life energy of the universe. The frequency of the hum pervades the universe, and everything in the past, present, and future is a "hum", transcending time, space, and cause and effect, and there is a hum everywhere, and the hum has the merit energy that represents the "body" in all the information of Tibetan Esoteric Yoga. By sealing, vocalizing, and visualizing the energy entering and filling the Sahasrara with it, one can attain the blessings of all the information energy of the Tibetan Esoteric Body, so that one's body corresponds to the information of the "body" of the countless Tibetan Esoteric Yoga masters of the past generations, purifying the body and attaining the Vajra body.