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Return to Buddhism, Vajrakilaya, Vajrakilaya - A Complete Guide by Garchen Rinpoche Table of Contents, Kyabje Garchen Rinpoche

“ (VkGarR)

PART ONE

Spiritual and Historical Context

CHAPTER 1

Approaching These Teachings

The Deity

“I remember when I was a child looking at a mind accomplishment sadhana that had been brought forth by the Drigung treasure revealer Lho Nüden Dorje. In the colophon of the text was a quote of Guru Rinpoche, which said that even though there were three thousand different mind accomplishment sadhanas in the land of Tibet, this one mind sadhana was the innermost quintessence in which all the others were subsumed. Thus, I felt extremely fortunate to have encountered the one practice that was the most profound]] of all.” (VkGarR)

“Later, I saw another Guru Rinpoche mind accomplishment sadhana from one of the New Treasure (tersar) traditions. Imagine my dismay when I read therein that Guru Rinpoche had claimed it was the innermost quintessence of all mind accomplishment practices! At that juncture, I gave rise to some doubts, because it seemed as though Guru Rinpoche had lied. I thought, “This one says it is the innermost essence. That one says it is the innermost essence. What's up with this? Which one is the actual quintessence?” The more I studied, the more I began to see such claims everywhere. In the treasure, or terma, tradition, sadhanas of all Deities say this sort of thing.” (VkGarR)

”Gradually, as I gained experience, I came to understand my confusion as a sign of self-grasping. Those with dualistic grasping at self and other will think, “Since this sadhana and Deity are the most profound]], no other sadhana or Deity can be equally profound.” However, the actual meaning of Guru Rinpoche's words is that even though there exist three thousand different mind accomplishment practices in Tibet, if a person engages this particular one — whichever one it may be — it is one and the same with all the others. No other practice is more powerful or efficacious. Thus, there is no deception in Guru Rinpoche's Holy Speech.“ (VkGarR)

“Similarly, when the qualities and history of a sadhana have been explained, someone with dualistic grasping will think, “Wow! If this Deity is accomplished, these kinds of amazing signs and wonders arise! This yidam is really extraordinary!” However, those with experience will know that so many things — both accurate and inaccurate — are related in the Explanatory Tantras and historical narratives. It is best not to have a literal belief in all these things. It is said that Deity accomplishment depends on one's manner of practicing, not on the Deity him- or herself. The principal point is not the Dharma that is practiced; rather, it is the mode of practicing. The degree to which the Deity can care for one through his or her potency, force, and attributes is determined by the degree to which one makes effort in cultivating the view, meditation, and conduct.” (VkGarR)

”One who exerted unsurpassed efforts in practice was Lord Milarepa. In the story of his life and Liberation, he promised that even when his body had passed away, he would not die. Rather, his mind would continue to abide within the five elements, which pervade the container and contents. As such, he would be present at all times for anyone who supplicated him anywhere. In this way, every Buddha is all-pervasive. Despite this, ordinary beings like us remain unaware of their presence. In order to increase awareness, the Enlightened Ones have taught various sadhanas. The term sadhana means “method of accomplishment.” No one other than Siddhas and Enlightened Buddhas could give rise to such extraordinary methods, which are the basis of all the Buddhas' attainments. Just as one must use a churn to extract butter from milk, so too must one utilize sadhana to extract the essence of the Deities who naturally pervade the five elements.“ (VkGarR)

“In this regard, in the verse on Deity Yoga in his Song on Realizing Fivefold Mahāmudrā, Protector Jigten Sumgön refers to the body as the ”king of divine forms.”[1] Since all sentient beings possess the mind of Buddha nature — the very cause of the Buddhas — they are like the Buddhas' Children. Among them, one who obtains a precious human body endowed with freedoms and connections is exceedingly rare. When such a person gives rise to love, compassion, and Bodhicitta, it is like the coronation of a monarch. Whoever receives the Bodhisattva's Vow is like a king ascending the throne. Further, for practitioners of Secret Mantra, the pure Deity with ornaments and implements is the natural physical expression of Bodhicitta.“ (VkGarR)

“It is said that the Deity one aspires to accomplish is endowed with four attributes: (1) knowing wisdom, (2) loving compassion, (3) the activities of Enlightened action, and (4) the able force that grants protection.” (VkGarR)

“Having first given rise to foremost Bodhicitta, the Deity has come to recognize the circumstantial and adventitious confusion of every sentient being of the six classes of wayfarers. He or she has realized our experiences of suffering — so acute and seemingly real — to be the illusory appearances of delusion. Thus, the first attribute of the Deity to be accomplished is the knowing wisdom that recognizes all sentient ones' karma and propensities, which come from the confusion of grasping at that which is selfless as though it were a self.” (VkGarR)

”Knowing the adventitious confusion that has arisen from self-cherishing and afflictions, the Deity has succeeded in tearing down self-grasping through apprehending love and affection. Thus, his or her second attribute manifests as loving compassion. In this regard, in the Vajrakīla literature there is a very meaningful prayer of blessing that says, “All the Buddhas regard beings with a mind of great love.”[2] When its meaning has been understood, each word of this line has the power and ability to calm one's mind. The Deity's heart essence is love and affection. The very nature of his or her past pledge to sentient ones is loving kindness. Each time one gives rise to it — even if one is only focused on a tiny insect — it becomes a cause for accomplishing the supreme siddhi. When one repeatedly cultivates an actual feeling of love and affection, that itself is the Deity's Mind. That is the accomplishment of the yidam. On this basis, immeasurable great love can arise. This essential point must be understood.“ (VkGarR)

“For these reasons, the measure of one's capacity as a practitioner is the foundation that is Bodhicitta — the altruistic intention to attain Enlightenment for the benefit of beings. Regardless of whether or not the development stage visualizations appear clearly, when one has the ground of Bodhicitta, it will cause all of one's virtuous practices of body and speech to become like gold.” (VkGarR)

“With practice, of course, signs of accomplishment will become manifest. One will come to see the Deity as clearly as if he or she were physically present. One will naturally achieve common siddhis like clairvoyance, magical Mantric powers, and the like. However, if one fails to retain the basis that is Bodhicitta, rather than being golden, such accomplishments will be like brass, as there will be obstacles to the attainment of the ultimate ground. Many such faults are described in the scriptures. This is why I constantly teach about Bodhicitta. If students can take to heart this one point, in the future, wisdom will increase and whatever is practiced will bear meaningful fruit.” (VkGarR)

“It is said in the scriptures that Protector Jigten Sumgön obtained the assurance of Bodhicitta. Because I was curious about this, long ago when I requested the Bodhisattva's Vow from Drubpön Chime Dorje, one of the masters from Gar Monastery, I asked him, “What does it mean to gain the assurance of Bodhicitta?” He responded, “Those who wish to offer the Bodhisattva's Vow should consider: If having given the vow to someone, that person should later come threatening to take your life, what would you do? If you were to give rise to anger, the wish to retaliate, or even the intention to sever ties with that person, it would cause the vow to be lost. One who could fall under the power of anger in that circumstance has no basis for bestowing the vow.” (VkGarR)

“The meaning of this is that no matter how much harm sentient beings may do, one must patiently guard the mind against anger and resentment, recognizing beings' harmful conduct to be reflections of their ignorance. For this purpose, one especially needs to be able to give rise to even greater love and compassion. As it says in The Thirty-Seven Practices of Bodhisattvas, “Even if a person I've dearly nurtured like my own child should view me as an enemy, to love him even more, as a mother does a child stricken with illness, is the Bodhisattvas' practice.” [3] (VkGarR)

“To have the assurance that you would give rise to compassion even for someone attempting to murder you is what is required to offer the Bodhisattvas' Vow. Thus, the vow is not easy to bestow. In order to grant it to others, one must truly possess it. One who lacks patience cannot bestow the vow]] on anyone, as he or she would only be mouthing empty words. It is important to consider this well. These words from The Thirty-Seven Practices are extremely important, as they signify the degree of patience that is required to bestow the vow]]. This is what it means to gain the assurance of Bodhicitta on the conventional level. In addition, on the ultimate level, anyone who aspires to realize emptiness must be capable of maintaining it through compassion.” (VkGarR)

”One may wish to obtain the fruition that is factual Bodhicitta; however, if one fails to appropriately cultivate the conventional fictional Bodhicitta that is love and compassion, one will only give rise to mere understanding of factual Bodhicitta, lacking realization. If conventional fictional Bodhicitta is not developed, even though one may comprehend emptiness or selflessness, the fruition will not be attained. The Tibetan term for an Enlightened one is sanggye — sang meaning “cleared away” and gye meaning “expanded.” So, although the self may be cleared away (sang), if one lacks Bodhicitta, the fact of expansion (gye) will not become manifest. This is why the learned say, “Though selflessness may be realized, one is yet unenlightened.”[4] Because of this, the most important point for practitioners is to accumulate conventional Bodhicitta again and again.

Whichever Deity one practices, his or her power derives exclusively from Bodhicitta. So it is with the Deity Vajrakīla. If one practices this yidam from among all the other yidams, one can Attain Buddhahood in a single lifetime. Those who wish to accomplish this Deity must give rise to the mind set on supreme Enlightenment and must sustain it until the rank of manifest, Complete Buddhahood has been attained.

The third attribute of the Deity manifests as the activities of Enlightened action. From among the Buddhas' Three Kāyas, these activities come forth from the Nirmāṇakāyas, who appear among sentient ones and pervade each of the six realms. They engage the activities that empty samsara from its depths, draining the vast ocean of suffering. In this way, the Enlightened activities of the Buddhas' emanations appear on the illusory, fictional level.

Finally, the fourth attribute is the able force that grants protection. The Three Jewels safeguard those who seek Refuge and cultivate trust in Buddha, Dharma, and Sangha. From the moment one takes the vow of Refuge and throughout all future lifetimes until Enlightenment is attained, the Three Jewels will protect one. As a manifestation of the Three Jewels, the Deity is endowed with the capability of protecting and caring for beings.

Although we often use the terms Deity and yidam interchangeably, one should understand that the yidam is whichever Deity to whom one has committed one's body, speech, and mind. That is to say, in the practice of Deity Yoga, one commits or binds (dam) one's mind (yi) to an ongoing cultivation of the practice. This term for ”commitment” is etymologically related to the word samaya (damtsig).

There is also the yidam with whom one has been karmically connected in past lifetimes. For example, some people naturally gravitate toward a certain Deity. Whenever they see his or her image, they feel interest and spontaneous joy. These are signs of karmic connection from former lives.

Each yidam has extensive and abbreviated Tantras, sadhanas, and sets of activities. All yidams are endowed with equal blessing and potency. Even though there exist many thousands of Deities, the heart — the very life force — of every one of them is the nondual unity of emptiness and compassion. Even if one meditates on one hundred thousand different Deity forms, they all share this life force that is singular in nature. At the very basis, every Deity is the same. Thus, there is no point in creating a lot of distinctions, thinking, “My Deity is most profound]]. Other Deities cannot compare.”

For example, in this world there are so many diverse people, each with different faces, bodies, and styles of clothing. But the Buddha nature of their inner minds is singular. This nature, shared by Buddhas and sentient beings alike, has but one basis. The only difference between Buddhas and sentient ones is the scope of their love, compassion, and Bodhicitta. This is the dividing line between Buddhas and ordinary beings; however, there are no differences within the mind that is Buddha nature.

Some practitioners, having become overwhelmed by the diversity of Tantras and sadhanas, will ask, “Why can't there be just one Deity and one mantra?” But this great diversity is necessary to meet the needs of various types of individuals with different dispositions. In general, although there are no superior or inferior Deities, one will experience greater benefit from practicing the yidam Deity of one's former lifetimes.

Regardless of which Deity one practices, he or she is the essence that combines into one the mindstream of all the Buddhas of the three times. Since sadhanas are the means whereby practitioners can accomplish Deities, they present the overall qualities of the Buddhas' mind. Even though there are different practice systems, they are all equally efficacious. Diverse abbreviated and extensive sadhanas are suited to different sorts of individuals with greater or lesser faculties. In the Vajrakīla literature, there are four different practice systems that suit four different types of people. There also exist various sadhanas of the Four Activities.

Depending on one's inclination, one may practice only one, any combination, or all four of them. Those who truly accomplish the Deity become free of the ordinary concepts that label, categorize, or discriminate among divine beings. Thus, from the perspective of great accomplishment, there are no contradictions among whichever Deities and sadhanas one practices.

Of course, there are differences in terms of Deities' colors, ornaments, implements, and numbers of faces and limbs. When one is drawn to those outer appearances, it is simply a reflection of one's individual inclinations, interests, and past lives' connections. So, although practitioners have diverse individual preferences, there is no distinction whatsoever among different Deities' power and force. The mind transmissions of All-Wisdom Deities are the same.

Since this is so, those who claim there are differences among Deities have made such judgments based on personal preferences. The reason they experience a particular Deity as being more powerful is due to their karmic connection with that Deity based on their training and meditation in former lives. So, for example, some will have great faith in and devotion to Guru Rinpoche, while others will say, “I have faith in Buddha Śākyamuni, but not in Guru Rinpoche.” Such common appearances come from individuals' karmic imprints, but in actuality, the life force essence of Buddha Śākyamuni and Guru Rinpoche is one and the same. In fact, Guru Rinpoche was the emanation of the Bhagavan Buddha, having appeared for the difficult-to-subdue beings of this final time of dregs. He revealed the methods whereby afflictions need not be abandoned but rather could become the path itself. Thus, there is not the slightest difference between Buddha Śākyamuni and Guru Rinpoche. Not only that, but the mindstream of all the three times' Buddhas is singular. Their Bodhicitta is utterly immutable. Their aspiration that “every sentient one — mothers who equal space — have ease and ease's causes”[5] is unchanging.

Although every Deity accomplishes all Enlightened activities, it is good to consider a Deity's primary activities. Some, like Vajrasattva, mainly display peaceful actions. Others, like Ratnasambhava, manifest enriching activity. According to the scriptures, Vajrakīla is principal among Deities who dispel hindrances and obstructive forces. In particular, he is the great antidote to the afflictions of aversion and jealousy, the causes of all the sufferings of this worldly realm. Thus, although the mandala of Vajrakīla displays all the Buddhas' activities, it particularly performs the destructive ones of suppression, burning, and casting. Those who do not understand this can become confused, thinking, “Yesterday, you prayed that all sentient ones have ease and happiness and be free of ill-being. Today, you engage practices to beat, cut, and slaughter them!” Even though ordinary beings give rise to such perceptions based on dualistic grasping, there is no need for doubt. Whatever actions one may engage through the Four Activities of pacification, enrichment, magnetization, and destruction, the Bodhicitta underlying each of them is absolutely immutable.

It is said in the common development stage texts that the root of both samsara and Nirvana is the mind. If one recognizes the actual condition of the mind just as it is, whichever Deity one practices, one will know that Deity to be mind itself. The yidam is the guardian and protector of the mind. When one understands the qualities of the Deity's knowledge, love, and capability, one will know him or her to be a changeless companion. It is through the yidam's steadfast friendship that one will become able to accomplish all the common and uncommon siddhis from now until the state of Buddhahood is attained. Conversely, even though one may be diligent in Deity Yoga, if this point is not understood, one will end up practicing an independently existent, ordinary Deity. This means that one will regard the Deity as real and concrete, perceiving the yidam as no different from an ordinary being.

The Guru

Although there are many different lineages of Empowerment, transmission, and sadhana, in the best case, a practitioner will recognize the mindstreams of every Deity and the mind of the guru to be inseparable. Thus, if one wants to know the very root of Secret Mantra, it is, without a doubt, the guru. Although Lord Buddha appeared in the past, his current regent is truly the guru. It is the guru who bestows all the meaning of the Buddhas' Teachings. For this reason, one should place the guru at one's crown. His or her body is the Sangha; his or her speech, the Dharma; and his or her mind, the Buddha.

Furthermore, in the guru yoga of Jigten Sumgön, the root guru is said to be the embodiment of the Three Roots. That is the truth of the matter. The vajra master's body is the guru; his or her speech, the mandala of the yidam Deity; and his or her mind, the ḍākiṇī, or skyfarer. The guru's speech is said to be the yidam, because it is through speech that one receives Empowerment and transmission and is taught how to do a practice. That speech settles the point of many Sutras and Tantras through instructions about various Deities, mantras, and development stage yogas. Finally, the Guru's Mind is said to manifest as the Dharma Guardians and the ḍākiṇī, or emptiness.

Here, it is important to note that for the sādhaka, the parallels to the Three Roots are different: the practitioner's body is the yidam; his or her speech is the ḍākiṇī and Dharma Guardians; and his or her mind, the guru, the two types of Bodhicitta. As for the speech aspect, it is through Mantra recitation that the objectives of self and others are accomplished via the Four Activities and — in the context of Vajrakīla Practice — the Four Kīlas. Each recited mantra transforms into the form of a Deity. In this way, the recitation of mantra gives rise to ḍākiṇīs who stream forth and accomplish manifold activities. For example, if one recites a māla of maṇi mantra, one has sent forth a hundred divine forms who will work to bring about loving kindness and compassion in the minds of sentient ones. Thus, the practitioner's speech is the ḍākiṇī. Finally, his or her mind is the guru, the view of actual truth that is nondual wisdom. In this way, the conception of the Three Roots is different in relation to the vajra master than in relation to the sādhaka.

The guru can also be understood in terms of the Three Kāyas. Ultimately, the guru's body is the Nirmāṇakāya; his or her speech, the Saṁbhogakāya; and mind, the dharmakāya. Thus, the guru is the one in whom the Three Jewels, Three Roots, and Three Kāyas are brought together. The guru who embodies such qualities is a suitable object of Refuge. The one who goes for Refuge, as well, is like a diamond in the rough, possessing the basis of all these same qualities. All sentient ones of the three spheres also share this same basis.

The embodied guru is the vajra master, the one who has accomplished the vajra of empty Buddha nature. As such, he or she is able to reveal it to others. It is the vajra master who introduces the Deity, the mantra, and the views of mahāmudrā, Dzogchen, and the like by means of Secret Mantra Empowerment. Thus, the precious vajra master teaches that which is adamantine. He or she introduces the vajra of mind.

It is said that the mind of the root guru is inseparable emptiness and compassion — the very life force of the Deities. This is how the guru and yidam are related to the Buddhas. If one can understand the play of the root guru's body, speech, mind, attributes, and activities, one will also understand a bit about the Deity's identity.

Whenever one gains love, one gains a precious jewel. The Buddha is love. The guru is love. The Dharma is love. The yidam is love. If one relies on a guru, that reliance is based on one's mind. Gaining proximity to the guru's body is of no benefit, since it only brings many difficulties. The guru's speech is somewhat precious, as it is a vehicle through which meaning is understood. However, of chief importance is the Guru's Mind; that which must be attained by practitioners is the mind of the guru.

The Tibetan term for guru is lama. The scriptures say, “La stands for the soul (la) of all sentient ones. Ma stands for the mother (ma) of all sentient ones.”[6] Here, the word soul means that the guru is an object of recollection and inspiration for beings. Because he or she loves sentient ones as a mother loves her child, beings are drawn to and inspired by the guru. For example, those who have discerning intelligence always bring to mind the Omniscient Victorious One — the Dalai Lama — and other realized gurus. It is because of such habits that fortunate ones are considered fortunate.

Even though sentient beings generally feel love for each other, because they are afflicted by self-grasping, their love is unstable. As soon as unfavorable conditions manifest, such love can vanish. Today, one has a close friend who is dear to one's heart. Tomorrow, if one argues with that person, he or she will become an enemy to whom one feels hostile. Not only that, but that being can remain an enemy even in future lifetimes if one's aversion and negativity are great.

In contrast, gurus are referred to as the “Noble Sangha” because they cultivate the altruistic mind based on impartial love for all sentient ones. By practicing patience, they respond to obstacles with equanimity, as is taught in The Thirty-Seven Practices of Bodhisattvas. Since Bodhicitta is the basis for finally attaining the status of the Buddhas, one must protect and preserve it at all costs.

In the context of both mahāmudrā and Dzogchen, it is said that all attributes are brought together in the mind of the guru. Since there is no yidam without the guru, it is far more beneficial to practice guru yoga than to visualize the development stages of the Deity. As it is said in many Tantras, “Greater than visualizing ten million yidams' mandalas is to meditate once upon the guru.”[7]

If this point is not well grasped, one can give rise to a perverted understanding, thinking, “It is so easy to recollect the guru. I always think of the guru, because I stay near him and can speak to him directly.” But this is a mistaken notion. The outer guru is only the metaphorical guru. He or she is a Nirmāṇakāya — an embodied emanation whose body, speech, and mind are manifestations of the Sangha, the true Dharma, and the Buddha. In actual fact, to meditate on the guru is to recollect the Guru's Mind, not his or her form. Thus, the thing to be revealed is the inner, ultimate, actual guru, who is one's own mind. The essence of one's mind is Buddha nature. Whenever it is seen, one has seen the inner guru.

In this regard, in his instructions on four-kāya guru yoga known as Devotion, the Life Force Yantra, Protector Jigten Sumgön taught that when meditating on the guru as the Nirmāṇakāya, one should imagine the guru in his or her embodied form. When meditating on the Saṁbhogakāya, one should visualize the guru as the yidam. Then, when meditating on the dharmakāya, one should visualize the guru as the HŪ syllable. This extremely profound instruction illustrates that the inner guru, the dharmakāya, is inseparable from the HŪ syllable.

If this key point of the guru as the mind's nature is not habituated by meditating again and again, even though one may visualize many Deities, they will be lifeless. Every Deity's life force is the nondual union that is emptiness-compassion.

My Personal Connection with the Practice

In my case, through the power of karma and aspirations, I have been connected with Vajrakīla for lifetimes. As the personal Deity of my paternal ancestors in this life, Vajrakīla was my first yidam. When I was between the ages of eleven and thirteen, my father and guru, Mase Sengge, introduced me to the approach mantra from the secret accomplishment retreat. This group retreat is referred to as sangdrub in Tibetan.

I have received the Empowerment of Vajrakīla from the treasure of Ratna Lingpa several times. First, when I was very young, I received it, along with the oral transmission, from the Drigung Kagyü lama Könchog Tengye. He had been a disciple of the former Garchen Rinpoche, Trinle Yongkhyab, and had spent many years in retreat. As a child, I was required to recite the approach mantra one million times. During that period, I memorized The Necklace of Sapphires, the extensive sadhana text. Later, I received Empowerment again from Siddha Chime Dorje, who bestowed the great Empowerment of the Eight Sadhana Teachings following a monthlong great accomplishment retreat of the same. I also received Vajrakīla Empowerment from a few other lamas such as Mahāsiddha Arig Tengye and Lama Sanggye Tendzin. Those are the lines of transmission through which I offer these teachings.

Garchen Monastery also has a great historical connection with this Deity. One of the holy caves where Yeshe Tsogyal practiced Vajrakīla is located there. From early times until the present, the monastery has maintained the continuity of the great accomplishment retreats (drubchen) of the Eight Sadhana Teachings, which include Vajrakīla.

As a child, I found that the solitary practice of unfamiliar liturgies was entirely devoid of feeling. I only gave rise to great faith in the Deity as the result of doing group accomplishment retreats. In this way, I came to appreciate the resplendent blessings of such retreats. So, in my thinking, it is good for sādhakas to participate in accomplishment retreats early in their training. Then, once one has done so, the understanding and experience gained in group retreats can be carried into one's personal practice.

From my childhood until now — first in Tibet and later in exile — I have continued to practice this Deity. Even after 1958, when outer spi[[ritual practices were disrupted, I consistently cultivated the practice in secrecy. Since I have maintained the approach and accomplishment of Vajrakīla and Yamāntaka ever since I was a child, I became habituated to them and understood their efficacy at an early age. Thus, I feel a great connection to them. Even though I have not had the opportunity to do extensive practices in this life, I have direct feeling and personal experience of the heart-potency and precious blessings of the practice lineage. As a result, I have gained the path of emancipation for this and future lifetimes. Thus, I have been fed and nourished by this lineage.

It is on this basis that I teach the practices of these Deities to others. Due to my own experience with them and my students' love for me, my students have also grown fond of and drawn close to them. In this way, just as my gurus bestowed on me the transmission of the blessing-practice lineage, I have also offered it to my followers.

In this lifetime, I have not received much in the way of commentary or instructions on Vajrakīla. Instead, my understanding of the inner meaning has been gained through repeated experience of group secret accomplishment retreats. As I'm a bit of a fool, without any learning, I don't know how to explain this practice as other Great Masters can. However, like a patient who has experienced healing from taking medicine, I can now recommend that medicine to others who are sick. Thus, based on the bit of Vajrakīla Practice I have done, I can offer some introduction that comes from knowledge gained through inner experience. In order to further your understanding of the practice, it is good if you can also receive instruction from other masters and study commentaries written by learned khenpos and lamas. Beyond that, in order to gain experience and realization, consistent practice is indispensable.

What is important is that one maintain the practice of a Deity. Having done so, one can bestow upon others — based on one's own experience of the Deity's blessing — whichever Deity one has accomplished. This is the meaning of the blessing-practice lineage. For this reason, it is essential to draw near to the Deity, gaining direct, personal experience for the benefit of self and others.

Some years ago, I was involved in a serious car accident when traveling to participate in an accomplishment retreat in Tibet. After that, I received a phone call from a government official saying that since I could die at any time when traveling here and there, I must name a regent. In response, I told him that although I have been given an important name, in truth, I am just traveling around eating up the offerings of food given by faithful ones. Therefore, there is no need for me to have a successor. Since I have done what I could to benefit beings, I will have no regrets whenever I die. These words come from true confidence and conviction. Even though I have named no successor or spiritual heir, disciples should have no doubt about the continuity of the transmission after my passing. My mind will always be present for those who have faith and love. Anyone who accomplishes the Dharma I have taught will become my heart child. This is the nature of the lineage of practice and blessing.

In this regard, the practice of accomplishment retreats is now continuing in the West, where the conditions are very different than in their place of origin. Even so, since these retreats are of such great benefit, practitioners are truly fortunate to be able to participate in them. Thus, one should give rise to a similar conviction that even if one were to die during the retreat, one would be free of regret.

The Vajrakīla Lineage

This Vajrakīla transmission has appeared in the present through a few different routes. The transmission was first bestowed in the land of Akaniṣṭha by Great Glorious Vajraku[[māra to a circle of the Buddhas of the four family lines by means of the self-resounding dharmatā. Vajrakīla's method of accomplishment is one of the Eight Sadhana Teachings that were practiced by the eight great knowledge holders (vidyādharas) of India.

In general, there are four types of transmission lineages. The first of these, the mind lineage of the victorious ones, refers to teachings that were directly transmitted from one Enlightened mind to another, without the need of speech. The second, the sign lineage of knowledge holders, refers to the teachings that were transmitted in their entirety through mere gestures and signals. Third, the hearing lineage of individuals was transmitted by one master speaking words that were heard by disciples. Some traditions, like the Sakya, have had an unbroken transmission of this hearing lineage from the time of Guru Rinpoche until the present. Finally, the aspirational lineage of treasure teachings originated with Guru Rinpoche and Yeshe Tsogyal. In order that their blessing-transmission not decline, Guru Rinpoche spoke the words of the teachings to Yeshe Tsogyal, who transcribed them and concealed the written works as treasures to be revealed in the future by destined ones.

How did Guru Rinpoche himself obtain the Vajrakīla transmission? After having received from Buddhaguhya monastic ordination and the name Śākyamitra, he requested the Empowerment of Vajrakīla from Khenpo Prabhahasti of Zahor. Even though Guru Rinpoche was an emanation of Lord Buddha, his request was denied by Master Prabhahasti, who said, “You lack the fortune for me to bestow the Empowerment on you. You should ask the ḍākiṇī Sukhacakra in Sosaling Charnel Ground.”

When Guru Rinpoche went to Sosaling in India and requested Empowerment, through her miraculous powers, Sukhacakra transformed him into a HŪ syllable and swallowed him. Then, over a period of days, she completely bestowed upon him the four Empowerments from within her four places — crown, throat, heart, and secret center. Having received the Empowerment of the Four Activities within her womb, he exited her body via her secret sign, becoming her son. In this way, the bhikṣu Śākyamitra came to be known as Padmasambhava, the Lotus-Born One. With these four miraculous Empowerments from Sukhacakra, the entirety of lineage transmissions and Pith Instructions of the Vajrakīla Tantras was granted to him.

Through emerging from the ḍākiṇī's bhaga, Guru Rinpoche gained the ultimate, precious life Empowerment. How is it possible for a monk, a holder of the vinaya, to receive such Empowerment? From the perspective of ultimate factual truth, the Secret Mantra samaya is indistinguishable from the great vinaya. As for the bhikṣu's ordination, there is ultimately no vow to hold, nor is there anyone who holds the vow. When those who have been introduced to rigpa engage the actual practice, it is as Jigme Lingpa said: “As long as aware knowing does not lose its autonomy, nothing more than this is needed.”[8] When aware knowing is in possession of its autonomy, afflictions dawn as primordial awareness. Thus, the vow to be held is the Liberation of afflictions. The holder of the vow is discerning intelligence.

In this way, not only is the outer discipline of the bhikṣu's vows of individual Liberation maintained, but the inner commitments of the Bodhisattva and Secret Mantric Vehicles are simultaneously preserved. This is mahāmudrā — “the single key point of the three vows, the conduct” taught by Protector Jigten Sumgön. Therein, the three successive paths are combined into one. The objective that is the life Empowerment is an extraordinary key point of Secret Mantra. This is how the outer Mantric sign Empowerment that was bestowed on the Lotus-Born should be understood.

For the purpose of giving introduction, the guru can expediently regard the disciple who receives Empowerment as being like his or her child. Since the guru ultimately understands his or her own mind, the disciple's mind, and the Buddhas' mind to be one and the same, this perception is not tainted by dualistic grasping. In this way, the fourth Empowerment, the precious word Empowerment, is bestowed.

There are many historical accounts of how the inconceivably Great Master Guru Rinpoche accomplished the four types of siddhi: (1) the siddhi of a knowledge holder with mastery of life, (2) the siddhi of the Four Activities, (3) the siddhi of the underground treasure, and (4) the supreme siddhi of mahāmudrā. This final attainment occurred at Yangleshö in Nepal, where he practiced Vajrakīla in retreat, becoming utterly victorious over obstacles and fully accomplishing the yidam Deity.

Thereafter, he demonstrated the Deity's activities by dispelling obstacles, gathering disciples, and performing vast Enlightened actions. After Guru Padmasambhava introduced the Eight Sadhana Teachings to Tibet, Tibetan knowledge holders accomplished the great purposes, qualities, and abilities of the eight herukas through practicing his instructions. In this way, the eight great knowledge holders of Tibet manifested and became transmitters of their respective practice lineages.

Among them, Yeshe Tsogyal attained the common and supreme siddhis and became the principal transmitter of the Vajrakīla Tantras and sadhanas. Her Liberation story documents numerous miracles attributed to her, such as reviving the corpse of a young man and having a spring emerge from the spot where she had thrust her kīla (Phurba) into stone. Such demonstrations are examples of the common siddhis — the peaceful, enriching, magnetizing, and destructive displays that accomplish the benefit of self and others. Finally, Lady Tsogyal achieved the uncommon siddhi — the royal seat of dharmakāya, the status of the Buddhas, which is inseparable from the realization of mahāmudrā. Those who really want to engage this practice of Vajrakīla must study the accounts of her life and Liberation.

The Vajrakīla Texts

It is said that when Guru Rinpoche left India for Tibet, two men were needed to bear the load of the palm-leaf volumes of Vajrakīla literature alone. Those writings came to symbolize Guru Rinpoche's subjugation of all obstructive forces. The Vajrakīla literature is like the wish-granting tree, as it allows one to accomplish the common and supreme — whatever one could desire. Guru Rinpoche himself arranged in Tibetan language each of the Vajrakīla sections of Tantra — thirty-six different subdivisions in all. Fully complete and lacking nothing, this literature is likened to a vast tree. It includes four rootlike Tantra sections, eight trunk-like sections, and ten branch-like smaller Tantras. Further, there are three leaflike Tantra sections, four beautifying flowerlike sections, four Tantra sections like ripened fruits, and three Tantras that complete anything missing.

How do such manifold, great qualities as these emerge? The Tathāgatagarbha, the essence of those arrived at suchness, is like a diamond. The all-encompassing activities of pacification, enrichment, magnetization, and destruction spontaneously emerge from the Buddha nature, just like the many rainbow reflections that spring forth from a diamond in a ray of sunlight. This Buddha nature — the kīla of primordial awareness-rigpa — is the root from which this vast collection of teachings has come forth.

This particular sadhana is said to be the heart quintessence of Vajrakīla. This means it is like the pure portion of Vajrakīla's heart-mind, without any extraneous taint. Nowadays, people compose written works based on the knowledge they have gained from study. The Vajrakīla literature is nothing at all like that. Rather, it has come into being through sādhakas' personal experience of the Deity from their practice, accomplishment of siddhis, and nurturing a mind of affection for sentient ones. For those followers who would come in the future, Guru Rinpoche and Yeshe Tsogyal gave rise to a mind like that of a mother for her only child. The texts were composed with the intent to give sentient ones the means of accomplishing the fruition — siddhis like their own. Marking the texts with terma signs, they sealed them with their intent, definitively resolving the matter.

Guru Rinpoche taught that the treasures were not to be propagated during his era, but that they would come forth in the future, at times of great hardship. Thus, Yeshe Tsogyal was entrusted with the responsibility of concealing them for later discovery. Why would he give them to her? Due to her vast altruistic intent toward all beings, Yeshe Tsogyal was the destined guardian of the teachings of future generations. On the basis of her unparalleled commitment to benefit others, Guru Rinpoche gave her the entrustment. In the future, when beings would have coarse afflictions and the legions of māras would do extreme harm to all sentient ones, the treasures would be revealed. Thus, Lady Tsogyal concealed these Vajrakīla Texts in the rocky crags of Kongpo.

Later, the great emanated treasure revealer Sanggye Lingpa invited these teachings out of their place of concealment. Because they came from underground, they were referred to as “earth treasures.” They then passed through many spiritual generations — from treasure revealer to treasure disciples, to their disciples, and so on in an unbroken lineage. Those who practiced the teachings gained wondrous signs of accomplishment. There have been many keepers of these Vajrakīla treasures. For example, the text we are practicing is an amalgamation of the works of Sanggye Lingpa with a treasure revealed later by Ratna Lingpa.

Regarding these termas, Guru Rinpoche clearly apprehended the names, birthplaces and conditions, and specific attributes of those who would reveal each of his treasures in the future. These precise details are recorded in his prophecies. The destined beings named and described by him would naturally and spontaneously meet with these treasures. One should understand that such miracles occurred through the force of aspirations. Nowadays, we make short-term wishful prayers and then have a lot of doubts about whether or not they will actually be accomplished. However, there is no need for doubt. The aspirations of all the Buddhas are without limit. They will not be exhausted until samsara has been emptied of sentient ones. If such vast and far-reaching aspirations as Guru Rinpoche's have been accomplished, one can believe that the aspirations one makes based on accumulated roots of virtue will also be fulfilled.

Precious treasures such as the Vajrakīla Texts have come to be through aspirations. In their era, Guru Rinpoche and Yeshe Tsogyal concealed them as termas within rock. How is it even imaginable that they could have known the exact names and circumstances of treasure revealers who would appear so many generations in the future? If one really considers this, one cannot help but wonder at the extraordinarily amazing power of aspirations! Such is the lineage of blessing and practice to which we are heirs! The resplendent blessings of this transmission, which have been subsumed within one lineage holder after the next, rely first on Empowerment, oral transmission, and Experiential Instructions and then on actual meditation practice.

As for instructions, the Vajrakīla teachings compiled here are based on the texts I assembled for students' practice and titled An Unelaborate Liturgical Arrangement of the Method for Accomplishing Vajrakīla.[9] Therein, the main text is the Ratna Lingpa Practice Manual. Although there exist oceans of brief and extensive Vajrakīla sadhanas, in my experience, most of the brief ones are not very clear or present only a small fraction of the vast scope of Vajrakīla Practice. Even though the Practice Manual of Ratna Lingpa is only one among countless others, it has the good qualities of being clear, concise, and yet complete.

Reasons These Texts Were Selected

As I have benefited so much from secret accomplishment retreats in this life, I wished for my students to experience their blessing as well. However, in order to engage such retreats, it is necessary to complete a number of different activities, not all of which are included in Ratna Lingpa's concise Practice Manual alone. Since my students have great, devoted interest in Secret Mantra, I was obliged to provide them with the complete texts required for the secret accomplishment retreat in a concise form easy to recite. For this purpose and because it had been requested by a faithful student, I chose to supplement the original Practice Manual with a few additional texts. With a beneficial intent, I selected particularly meaningful texts that would support those who actually do the practice.*

Authorship, Origins, and Dates

The Ratna Lingpa Practice Manual came into being over many generations. The extensive Vajrakīla sadhana was composed by Sanggye Lingpa (1340–1396). Later, Ratna Lingpa (1403–1478) revealed the root terma text. Chagme Rāga Asya (1613–1678) then condensed Sanggye Lingpa's verses on the stages of development, composing an extremely abbreviated Practice Manual.

In arranging the Practice Manual we are using today, Jamgön Kongtrül Lodrö Thaye (a.k.a. Pema Garwang Tsal, a.k.a. Yönten Gyamtso, 1813–1899) combined the root terma text of Ratna Lingpa with the brief sadhana by Chagme Rāga Asya. An early English translation of this text was made by the Palyül lineage and titled The Daily Practice of the Secret Attainment of the Unsurpassed Extremely Secret Vajrakīlaya Called “The Essence of the Play of Concerned Activity.” It was this translation that my students practiced before a versified translation became available.

As for the supplemental texts in the versified translation titled An Unelaborate Liturgical Arrangement of the Method for Accomplishing Vajrakīla, at the beginning I included a Lineage supplication, composed by the Kagyü lama Jamgön Kongtrül. Seeing this, some may think, “Oh! Garchen Rinpoche must have replaced the Lineage supplication from the Palyül text with this one because he's Kagyüpa!” There actually are people who are saying such things. But they are mistaken.

Each sadhana and ritual practice has its own uncommon Enlightened intent, all of which can be subsumed within Bodhicitta. For example, the practice of Mañjuśrī Yamāntaka has the extraordinary intent that is the four cakras, which must be introduced to Yamāntaka practitioners. Vajrakīla, on the other hand, has the Four Kīlas. Not only that, but the entire Earlier System (Nyingma) has view, meditation, and conduct, which are expressed in the Vajrakīla Lineage supplication as the fortress, the abyss, and the life force, respectively. Since the Lineage supplication includes these and other aspects of Enlightened intent particular to Vajrakīla, one who has understood its meaning will be able to comprehend the meanings of all the myriad Vajrakīla rituals and practices. It is for this reason that I chose to supplement the Practice Manual with this particular Lineage supplication.

Jamgön Kongtrül also composed The Consecration of the Material Kīla Mandala: The Development Stages of the Foremost Prince and The Māra-Subduing Secret Mantra Sanctuary. Although the authorship of the other supplemental texts is uncertain, they have all been drawn from The Great Treasury of Precious Termas,[10] a compilation of Earlier System treasures and commentaries collected and assembled by Jamgön Kongtrül. Each of the supplemental texts was added because it offers a deeper understanding of the full scope of Vajrakīla Practice. To deeply contemplate the meaning of these texts will be very efficacious for meditators.

English Verse Translations

Now, the Buddhas' Teachings have been flourishing in Western countries for many years. Due to merit and intelligence, fortunate Westerners have understood the qualities of the Buddha Dharma and wish to practice it. In my thinking, the method or the approach to practice is extremely important, since it can nurture or hinder personal experience. It is only through actually engaging the practice that one can know firsthand the qualities of different methods.

According to my own experience, versified texts that conjoin words, meaning, melody, and music are very precious, since they cause the lineage blessing to enter one's mindstream. For this reason and because my students have extremely great faith, I have established the recitation of English verse translations in which the words and meaning are unified.

Now, many students have become well accustomed to the group accomplishment retreats of Kīla and Yamāntaka. Every Secret Mantra sadhana is a method of accomplishment whereby the Deity becomes actually manifest in one's mindstream. One becomes matured, or ripened, through the Deity's blessing reaching one's mind. Thus, the Lineage supplication refers to the māra of the aggregates being liberated into the form of the ripened Deity:

The aggregates' māra, conquered, is freed into the ripened Deity.

If one merely considers this sentence alone, the entire meaning will be understood. Through reciting the English verses again and again, the words, meaning, and melodies will become unified in one's mind. This is an important point.

In the West, the majority of sādhakas practice using only transliterated Tibetan. They say it is possible to read the prose translation silently while simultaneously verbalizing the transliteration. However, most people probably cannot do this. Because it is devoid of meaning, if one relies on transliteration alone, it will be difficult to attain the fruition during this human life. Indeed, one is unlikely to experience any benefit at all for many lifetimes into the future.

For example, if one reads a sadhana in transliterated Tibetan, it is like being fed a meal of grain alone. Of course, it is food. But what sort of sensation and nutrition does it give? If one practices using the meaning translation in prose, the meal becomes a bit more flavorful. But when the practice presents the meaning in verse and employs melodies, musical instruments, and so forth, it is like mixing grains with vegetables, oils, and seasonings prepared in different ways so that the meal becomes truly delicious and nourishing.

People may say that there are special blessings to be had from the recitation of Tibetan syllables. But the reality is that when the Tibetan lamas and monks pass away, it will make no sense for Western disciples to continue practicing in the Tibetan language without comprehension.

By using chantable English texts, disciples will be able to maintain this practice without outside support. When people can chant the words of the verse translation and simultaneously grasp the meaning in a language they understand, wisdom arises. Whatever Secret Mantra practice one does, the important point is to fathom its meaning. This is why we have undertaken the difficulties of translating the texts into English verse, learning the rituals, melodic chant, musical instruments, and the like.

Transmission

Before starting this practice, it is good to receive the reading transmission. While doing so, one should listen intently, neither reading nor taking notes. Keeping the mind in one-pointed meditation, one can look at a thangka or other image of the Deity from time to time. Then, closing one's eyes, one should cause the Deity's form to appear in the mind. After having received the transmission, it is good to read the translated text once with an open and relaxed mind, focusing on the inner meaning.

Although in Tibet reading transmissions are given in Tibetan, elsewhere it is suitable for them to be offered in other languages, such as English. Thus, one should request transmission from senior students who have already received transmission themselves.

Skip Notes

• The concise Practice Manual used for the secret accomplishment retreat assumes readers are familiar with the extensive sadhana. Also, since Garchen Rinpoche's Practice Manual has been supplemented with some texts from the extensive sadhana, the style of practice is inevitably an amalgamation of the two. When sādhakas understand the distinction between these two modes of practice, they can recite the concise sādhana alone or in conjunction with the supplemental practices as they wish. Likewise, they can visualize according to the methods of the Practice Manual or they can visualize the elaborate mandala while reading the words of the concise text. In order to distinguish between the two, all the supplemental material in part three of this book appears with a vertical khaṭvāṅga icon in the left margin.

“ (VkGarR)

Fair Use Source:

• Vajrakilaya - A Complete Guide by Garchen Rinpoche