Vajrakilaya - A Complete Guide by Garchen Rinpoche - Chapter 4
Return to Buddhism, Vajrakilaya, Vajrakilaya - A Complete Guide by Garchen Rinpoche Table of Contents, Kyabje Garchen Rinpoche
“ (VkGarR)
CHAPTER 4
The Lineage supplication is followed by the Practice Manual, which is titled Essence of Display: A Regular Secret Accomplishment Liturgy of the Unsurpassed, Most Secret Vajrakīla. It presents in concise form the stages of development and completion.
All presentations of the successive paths are basically the same. The foundation of every practice is the taking of Refuge and the generation of Bodhicitta. Whatever extensive or abbreviated practice one does, its root is Refuge and Bodhicitta. Although this text has just two short verses devoted to these prayers, whether one's practice bears fruit will ultimately depend upon the quality of one's Refuge and Bodhicitta. Even before going for Refuge, one should always give rise to the altruistic mind, thinking, “Every sentient one in the Three Realms must be liberated from suffering by means of the three successive paths!”
Then, at the start of the practice, it is good to imagine all the objects of Refuge gathered in space before all sentient ones. Although a clear visualization of the field of accumulation is not present in this text, one can be found in the extensive Practice Manual of Vajrakīla:
As rays of [[light]] shine forth from the HŪ at [[my]] [[heart]], the [[guru]]s, [[knowledge]] holders, and [[divine]] [[assemblies]] of the [[mandala]] of [[Great]] Glorious [[Vajraku[[māra]] are awakened into the [[cakra]] that [[pervade]]s [[space]].[1]
Thus, one should imagine that the divine beings — with the principal Deity Vajraku[[māra in the center — come, gathering like cumulus clouds filling the entire sky. In this way, one should go for Refuge. This Refuge is the path whereby all sentient ones wandering in samsara can seek protection from their limitless sufferings. The Three Jewels of Buddha, Dharma, and Sangha are the ground. The Three Roots of guru, yidam, and ḍākiṇī are the path. The Three Kāyas are the fruition. Thus, the verse of Refuge reads,
NAMO! Sentient ones, wayfaring beings and I,
with respectful three doors, Take Refuge
in the guru, yidam, and Three Jewels
with the victors' oceanic hosts.
Since Refuge in the Three Jewels is common to all paths, the words ”Three Jewels“ refer to the foundational path of individual Liberation, which was revealed by the Bhagavan Buddha. Even though the Sangha has come from the Dharma and the Dharma has come from the Buddha — if there were no manifestation of the Sangha as the virtuous friend, one would have no chance at all for understanding any Dharma. It is through the spoken words of the Sangha that one can first hear, then contemplate, and finally meditate on the teachings. This allows beings to understand how to follow in the footsteps of past masters. For this reason, it is said that among all the Three Jewels, the Sangha of gurus and virtuous friends is the ultimate and final Refuge. If one can give rise to faith and trust in all virtuous friends as being very precious, one will understand the final point of Refuge at its very root.
According to the Sutra System, the guru is the embodiment of the Three Jewels. The form of a single guru — one virtuous friend — is the Sangha. His or her speech is the Dharma and his or her mind the Buddha. Since some are unable to give rise to faith in the guru as the Buddha, they will say that the guru is not the actual Buddha. In order to resolve this issue, practitioners should understand that that which is called ”Buddha“ is the empty mind endowed with love and compassion. Regardless of a guru's faults, there is no such thing as a virtuous friend who is entirely lacking in compassion. To search for the Buddha by looking at a master's outer attributes is a manifestation of delusion. Rather, one should look inward at the Buddha nature, which of course is present in every being. If one maintains the pure perception of a master's mind as the actual Buddha, only good qualities will follow.
For the beings of this present era, the Bhagavan Buddha emanated in the form of Guru Padmasambhava. They two are one and the same, without any distinction. In this time of dregs, when all sentient ones' afflictions and sufferings are coarse, it is difficult for beings to abandon gross affliction and to enter the path of monastic virtue. As there was no other way to tame the beings of this age, there emerged the teachings of the Secret Mantric Vajra Vehicle, whereby afflictions are liberated in their own place without one needing to abandon them.
As one engages the inner practices of Secret Mantra, one relies on the Three Roots, which are alluded to in the text with the words ”guru, yidam.“ In this context, the virtuous friend is precious in the following ways: the master's body manifests as the guru, his or her speech as the yidam, and his or her mind as the ḍākiṇī. All three of these are aspects of one's own mind. Likewise, the speech aspect of the yidam and the true Dharma are one. This is because the guru uses speech to teach the development and completion of the yidam, through which one can become habituated to Deity Yoga and can accomplish the Saṁbhogakāya in the second bardo. The mind aspect that is the ḍākiṇī is the sign of emptiness, nondual wisdom. This empty mind should be understood as the Buddha nature. Thus, in the context of Secret Mantra practice, the guru is the actual embodiment of the Three Roots.
As for the fruition, the guru's body is the Nirmāṇakāya, his or her speech the Saṁbhogakāya, and mind the dharmakāya. As such, the root guru embodies every object of Refuge. Although there exist diverse methods of understanding and practice, one should know the Three Jewels, Three Roots, and Three Kāyas to be singular in nature. In addition, “the victors' oceanic hosts” refers to all the Buddhas of the three times. Having appeared throughout innumerable kalpas, they are as numerous as the grains of sand in the Ganges.
As one visualizes the holy objects of Refuge, one should imagine oneself — together with all sentient beings — Taking Refuge before this vast field of accumulation. This is the meaning of the words ”Sentient ones, wayfaring beings and I.“
The text continues, “with respectful three doors, Take Refuge.” In general, whenever one engages body, speech, and mind in virtuous activities, one is showing respect to the Three Jewels. Since true respect for the Three Jewels and Three Roots requires having the three types of faith, one must investigate one's own mind to see whether or not they are present. These three are (1) lucid, (2) aspiring, and (3) trusting faith.
First, when one understands the attributes of the Three Jewels' and Three Roots' omniscience, love, and capabilities, one will know them to be inconceivable. It is only through their blessing that one comes to follow the path of Liberation. When one considers well their qualities, faith in those qualities and in the word of the Buddhas spontaneously dawns. Thus, one will regard them as an incontrovertible Refuge. Because it arises on the basis of understanding the attributes of the objects of Refuge, lucid faith is a belief that is well informed. In order to develop it, one should contemplate that all the infinite qualities of the Deities and their pure realms have manifested from the Buddhas, who have arisen from among sentient ones. In this regard, when prostrating before the Jowo statue in Lhasa, Drugpa Künleg said,
At [[first]], we [[two]] were similar. You became a [[manifest]] [[Buddha]] through [[great]] perseverance; I have wandered in [[samsara]] through [[great]] laziness. I, the lazy Drugpa Künleg, [[pay]] [[homage]] to you, diligent [[Śākyamuni]]![2]
Buddhahood is attained through the diligence that comes from having trained in the two types of Bodhicitta. In contrast, having not yet abandoned self-grasping, lazy sentient ones wander in samsara. However, any individual who practices can attain Enlightenment.
To understand this, one should consider the elements — the sun, wind, earth, and water. Each of these has innate power that when harnessed can generate electricity. Wherever in the world it is found, electricity is of the same nature. It can dispel darkness and can power machines to accomplish whatever is desired. Even though the power of the elements is always present, unless their natural force is harnessed or gathered together, there is no way to utilize it.
So it is with discriminating intelligence. Although intelligence itself is of a singular nature, it manifests in myriad mundane and spiritual ways. While mundane discriminating intelligence leads to endless wandering in cyclic existence, transmundane intelligence results in emancipation from samsara.
When the ground of the Buddhas is attained, the qualities of the Buddhas' Three Kāyas arise effortlessly to spontaneously accomplish the two objectives — of self and others. This is like a diamond in a ray of sunlight; the qualities of its rainbow reflections are inherent in the jewel itself. Regardless of which Deity one practices, All-Wisdom Deities have but one life force, which manifests in various ways.
Similarly, although we speak of the five wisdoms for didactic purposes, ultimately, there is only one wisdom with diverse manifestations. The Buddhas' omniscient wisdom is that which is aware of all sentient ones' individual sufferings, causes, results, fully ripened karma, and the like. This mind of empty awareness, the sky-like dharmakāya, also appears as (1) mirrorlike wisdom, which simply reflects whatever appears without any grasping; (2) the wisdom of equality, which is free of scrutinizing anything that appears; (3) individually discriminating wisdom, which is the unobscured knowledge of karmic causes and results of happiness and suffering down to the subtlest levels; (4) activity-accomplishing wisdom, which is the Buddhas' effortless achievement of sentient ones' ease and benefit; and (5) dharmasphere wisdom. This final wisdom is like a diamond in which rainbow reflections of five colors are innately present, since within the Buddhas' omniscient wisdom alone the nature of all the others is complete. Thus, one should understand these five manifestations of the Buddhas' wisdom, which were taught in The Aspiration of Samantabhadra. As for the Buddhas' form kāyas, until samsara itself has been emptied out, the Saṁbhogakāyas and Nirmāṇakāyas — extending as far as the limits of space — will appear and engage activities. Such is the force of the Buddhas' knowing wisdom. By reflecting in this way on the Three Jewels' qualities, one will give rise to lucid faith, which is based on clear understanding and is utterly unlike blind faith.
The second type of faith is aspiring faith. If one were completely free of suffering, there would be no basis at all for understanding it. One would merely abide comfortably among the six classes of wayfaring beings. Within those six classes, the best circumstances are found in the human realm, which is like a Nirmāṇakāya pure field. In spite of this, we know the sufferings found in this realm of Jambudvīpa to be inconceivable. What is the method for becoming free from such sufferings? It is to go for Refuge in the Three Jewels. Thus, in the best case, one will give rise to the motivation to free oneself and all others from samsaric sufferings through Great Compassion. Such a wish is aspiring faith.
Once one has recognized self-grasping to be the cause of suffering, whatever one does becomes focused principally on the aspiration to benefit others. In this way, one's own purpose is naturally accomplished. Understanding this, people temporarily give rise to an artificial sort of Bodhicitta. That is, they arouse altruism with the motivation to accomplish their own objectives. Ordinary people like us think, “Since it will benefit me, I will cultivate Bodhicitta.” This is referred to as “fabricated Bodhicitta” and is the starting point for the arising of unfabricated Bodhicitta. Although some may disparage such contrived Bodhicitta, it is exceedingly rare to find a Bodhisattva who can give rise to altruism based solely on his or her accumulation of merit in former lives.
Later, once one has given rise to actual Bodhicitta, even if one wanted to mentally grasp at one's own objective, there would be nothing to hold on to. One will have become incapable of sustaining such a wish. Just like every Buddha, one will have the ability to give away one's own body and life force to fulfill the needs of others. It is truly possible to achieve this sort of fruition. So, one should understand aspiring faith, in its fabricated and unfabricated manifestations, as the mind wishing to free every sentient being from suffering.
In this worldly realm, parents, national leaders, educators, and the like all serve as guardians. However, even in a country that has great wealth, power, freedom, and opportunities, people are still helpless against the experiences of suffering. Although worldly methods attempt to shelter beings from hardship, the only protection they can offer is provisional protection from results that manifest outwardly. They cannot provide true protection from the inner causes that abide in the mind. For example, when the weather is hot, we turn on the air conditioning. When it's cold, we turn on the heating. Because such means focus on results, they are unable to sever the root causes of suffering. It is only through giving [[rise to belief in karma, cause and effect, that beings can find ultimate protection from causes.
Thus, the actual protection provided by the Three Jewels comes from revealing the path. One should consider whether or not the Three Jewels have the power to grant the protection that is Refuge. If one really reflects, there will be no doubt whatsoever that even though others are incapable of protecting one, the Three Jewels are an immutable Refuge.
Of course, even the Three Jewels are limited in their ability to give protection to faithless ones who lack Bodhicitta. If one accumulates many Refuge recitations without faith, although some benefit will come, one cannot experience the actual fruition. Conversely, even if one is unable to do any other spi[[ritual practice, one should have confidence that the Three Jewels have the ability to protect those who understand cause and effect and who generate some degree of Bodhicitta. As long as a faithful one has a mind free of doubt, even if he or she cannot recite the Refuge prayers many times, the benefits of Refuge will be obtained. As it is said in The Supplication to Guru Rinpoche That Spontaneously Fulfills All Wishes, “With neither ambiguity nor doubt, we pray….”[3] This sort of assurance is trusting faith, the third type of faith, which is rooted in the teachings on cause and effect.
Lord Buddha taught that causality is incontrovertible. Since its manifestations are infinite, some might assume causality itself to be something complex. In fact, it is not; it comes down to only two things. The first point is that the sole cause of all the sufferings of all sentient ones is self-cherishing — the habit of continually thinking of the “I.” The heap of eighty-four thousand afflictions comes from just this. Thus, self-grasping is the root cause of all samsaric wandering. When one prays that sentient beings be parted from ill-being and its causes, one is actually praying that they be free from the afflictions, which are rooted in grasping at a self.
The second point is that the cause of all happiness is the altruistic mind. There is no method to destroy self-cherishing except to cultivate conventional Bodhicitta — the mind set on benefiting others. This is the skillful means taught by the compassionate Buddhas. By praying that sentient beings have ease and ease's causes, one is giving [[rise to discriminating intelligence and loving compassion, from which all the attributes of the complete Buddhas emerge. Those who wish for freedom from suffering must train in this altruistic mind.
Just as all the statues in a dark temple become visible when a single lamp has been lit, so too when one understands these two points of self-cherishing versus altruism, the entirety of karmic causality has been understood. This trust in cause and effect describes trusting faith. It emerges when one settles the point that love and affection are the only causes of happiness.
As soon as one gives rise to these three types of faith, whatever activities are undertaken will be fruitful. In brief, lucid faith comes from understanding good qualities. By again and again recalling the Three Jewels' attributes, the mind becomes infused with lucid faith. It becomes free of taint by self-cherishing or by the passion, aversion, and ignorance that give rise to all beings' heedless conduct of body, speech, and mind.
Since actual Refuge is the generation of Bodhicitta, Refuge is naturally accomplished by maintaining the wish to benefit others and by being focused on virtue. In brief, when one's intent is nothing but to liberate the sentient from sufferings through body and speech, then the only thoughts in the mind are the ways of accomplishing that benefit. Through such aspiring faith, one's words and actions toward others become gentle.
Having this kind of altruistic mind as the basis, one shows respect by means of the three doors. Through respectful body, one visualizes the Deity's form and folds one's hands in homage. Through respectful speech, one recites the prayer of Refuge or engages the Mantra recitation. The moment one feels in one's heart true caring for beings or recognition of the Three Jewels' inconceivable qualities, the mind becomes respectful. The instant Bodhicitta arises, there dawns true respect for Buddhas and sentient ones. In this way, through Bodhicitta, body, speech, and mind become united in engaging virtue. This is the meaning of Taking Refuge with “respectful three doors.”
Although the outer Three Jewels are the Buddha, Dharma, and Sangha, the inner Three Jewels arise from one's own side. In this regard, the Buddha is one's vigilant mindful awareness — the innate Tathāgatagarbha. The Dharma is the cultivation of loving kindness and compassion. The Sangha is the confidence that even though others may be motivated by self-cherishing, one has become exalted through maintaining a commitment to love, patience, and altruism.
Thus, when mindful awareness does not part from the Dharma that is compassion, the Three Jewels' protection will be present in fact. Discerning intelligence itself gives protection. However, when we speak of Refuge, we do not mean protection from death! Once one has taken birth into a body of composites, death will follow, right? But, since the continuum of lifetimes is like the beads of a māla strung together by a single strand, the Three Jewels' protection extends from one lifetime to the next, bringing benefit and ease. Thus, it will not be necessary to take so many more births before attaining Buddhahood. When reciting the Refuge prayer, one should give rise to certainty in the Three Jewels' protection, thinking, “Of course it is so!” Otherwise, there is no way to truly Take Refuge while harboring doubts in the mind. One should take this to heart.
If one goes for Refuge for oneself alone, there will be no benefit. Thus, one must cultivate Bodhicitta. In order to do so, one needs to give rise to compassion in the mind. The karmic habits laid down throughout beginningless samsara are due to nothing other than self-grasping. It is only through cultivating compassion that they can be torn down. Even if one were to go for Refuge for a hundred eons, if compassion were lacking, emancipation would not be attained. Thus, the cultivation of Bodhicitta is indispensable.
This should not be done on a small scale. In the Drigung Kagyü tradition, we pray,
Placing [[foremost]] all [[impediment]]s to omni[[science]] and [[release]], [[enemies]] a[[verse]] to me and obstructors who [[harm]], I'll [[cause]] every [[sentient one]] — [[mother]]s who [[equal]] [[space]] — to have ease, be [[free]] of [[ill]]-[[being]], and [[swift]]ly [[gain]] truly [[complete]], [[precious]], [[unsurpassed]] [[Enlightenment]].[4]
If one can give rise to compassion for enemies, only then will one truly have compassion. I mean, who doesn't have love and compassion for friends? Even so, the sort of compassion one has for those who are near and dear is unreliable, because if they turn against you tomorrow, they will become enemies. Thus, impartial love and compassion are extremely important for the development of Bodhicitta, which is expressed in the text with these words:
Alas! For me to release all wayfarers
by upending samsara into
I'll rouse mind — the Four Immeasurables.
One who goes for Refuge in the Three Jewels without giving [[rise to Bodhicitta will not achieve emancipation from the ocean of samsaric pain. Thus, if one really wishes to liberate oneself from samsara, such individual Liberation can only be accomplished through the intent to benefit others. Those who think that individual Liberation equals freedom for oneself alone will not achieve the emancipation they so desire. Why? Because the very thing from which one needs to be liberated is the mind of self-cherishing. Whenever one catches oneself thinking, “I need protection,” one should immediately apply this thought to all others as well. The motivation to benefit others protects both self and others, thus accomplishing the two objectives. For this reason, the verse on generation of Bodhicitta begins, “Alas! For me to release all wayfarers….”
If one needs to free every sentient being from the ocean of samsara, it will be necessary to shake up samsara from its very depths. In order to accomplish this, one should understand that that which is called ”samsara“ appears only from the frozen, conventional perspective that is total fiction. That is to say, the illusory appearances of samsara arise circumstantially under the influence of adventitious self-grasping, which leads to the accumulation of karma and imprints. Although such appearances can manifest like a solid and intractable block of ice, the moment one's mind becomes conjoined with Bodhicitta, they melt away. Thus, from the perspective of actual fact, the entirety of samsara is illusion-like and devoid of inherent existence. The ice and the water are inseparable. When the sun of Bodhicitta rises, sending warmth in all directions, there is no such thing as samsara. When this point has been realized, samsara is stirred from the depths — emptied out into the mandala of the Deity.
That Deity is Karmakīla in father-mother aspect, the great sovereign of the activities of all the Buddhas. In this regard, Vajrakīla is praised in the extensive Practice Manual with the words “You arise in the destructive form that has drawn into one the activities of all the ten directions' and three times' Buddhas.”[5] This is why Ratna Lingpa placed Amoghasiddhi, lord of the Karma family — among all the five families — as the chief of this mandala. Among body, speech, mind, attributes, and activities, the accomplishment of Enlightened activities is the Karma heruka's principal purpose.
The last line of the Bodhicitta prayer reads, “I'll rouse mind — the Four Immeasurables.” With these words, one cultivates the preliminaries. Thinking that the preliminary practices are for beginners and that they are not particularly meaningful, some set them aside or do them carelessly. They regard the so-called actual practice of the Deity's development stages as being of primary importance. In this regard, Protector Jigten Sumgön said, “Those things not profound to others are profound here.”[6]
It is true that the development stages are the basis on which one attains the Deity's body. If one merely wishes to attain the form of the Deity, one should meditate on the development stages alone. Sādhakas should consider whether they hope to accomplish a Deity who is dead or alive. Since a corpse can achieve nothing, those who want to realize a living Deity must have the life force that is love and compassion.
Thus, the preliminaries — known as ngöndro in Tibetan — are not different from Refuge and Bodhicitta. In actual fact, the preliminary practices of Refuge, Vajrasattva, and the like, in which practitioners gather hundreds of thousands of accumulations, are for the sole purpose of stabilizing the mind of Refuge and Bodhicitta.
If one practices without cultivating Bodhicitta, one will only accomplish partial virtues of body, speech, and mind, thus creating the causes to achieve the circumstantial, happy result of births in the three higher realms. However, in order to achieve the ultimate result of Buddhahood, one must clear away self-grasping and expand the wisdom realizing the nonduality of self and others. Bodhicitta is profound because it can accomplish this final fruition. Even if one were illiterate, knowing nothing at all about visualization or Mantra recitation, as long as one had love and compassion, one would hold the Deity precious and would have faith in him or her. The moment one gives rise to compassion, one has attained the mind of the Deity — the mind of Enlightenment. If day and night without interruption, one's only thought were how to benefit sentient beings, the siddhis of the Deity would be actually, manifestly close at hand. The true Deity is accomplished on this basis.
In order to generate Bodhicitta, one must engage the four trainings known as the Four Immeasurables. First, immeasurable loving kindness is the most important point. If it is well cultivated in one's mindstream such that it becomes pervasive, immeasurable compassion will spontaneously arise. In general, since whatever slight compassion we ordinary beings have is rooted in attachment, it is directed only at those few who are near and dear to us. In order to overcome this fault, practitioners should think in the following way: “Throughout my countless births in cyclic existence, every sentient being has, at one time or another, been my kind parent. All those beings on whom I have relied must now become the objects of my compassion.”
For example, in this assembly, there are many people. Some are familiar; some are unfamiliar. Even so, one should have the same impartial affection for strangers as for old friends. By maintaining this view, one will have a sense of great familiarity with and good-will for even those one is meeting for the first time. Such is the power of loving kindness.
Lord Buddha taught that loving kindness is even more precious than the sun. How is this so? When someone is suffering, he or she cannot be relieved merely by taking a sunbath, since the sun can only warm someone's body. However, if that same person receives a phone call from a loved one, that simple conversation can give a great feeling of relief. Even a small gesture of love has great power to alleviate suffering. If the love of one individual is so powerful, how is it possible to fathom the power of the Buddhas' love, which reaches all sentient ones impartially?
By considering this well, one can develop faith and devotion, which will inspire the cultivation of loving kindness. When one has love for others, it is easy to be patient. With patience, meditation comes easily. Otherwise, if one merely recites Refuge and Bodhicitta prayers while feeling aversion to the person sitting nearby, there is a contradiction between word and deed. Such faults in practice can become causes to take birth in the lower realms. Thus, in order for love and compassion to develop fully, one must learn to rejoice in others' good fortune. One's love should be free of partiality or bias toward beings. If one can abide in the absorption of impartial loving kindness until tears fall from one's eyes, then one can begin to give rise to genuine compassion.
In general, compassion is of two types. The first type is an unbearable, self-justifying compassion, which can be experienced, for example, when one contemplates with dualistic grasping the pain and suffering of another. It can be seen in some religious traditions in which practitioners sometimes become deranged by generating compassion based on grasping at perceived objects as being real and true. This contrasts with the second type of compassion — that is, the compassion of the Four Immeasurables. For practitioners of the Buddha Dharma, the actual aim is an inconceivably vast compassion unified with emptiness, in which one realizes that all beings — as well as their innumerable sufferings — lack inherent existence.
Next, since every sentient being is endowed with Buddha nature at the very basis, each one can attain the status of the Buddhas. Thus, no matter how great the delusion and sufferings of beings may be, every sentient one without exception innately possesses the cause of Buddhahood. Merely understanding this gives rise to immeasurable joy, the third of the Four Immeasurables.
Finally, in general, equanimity is described as an impartial mind that neither cherishes some nor holds others distant. Although this is a clear explanation, the actual meaning of immeasurable great equanimity comes from the understanding that ultimately Buddhas and sentient beings are not separate. This is actual equanimity from the profound perspective of Secret Mantra, which is rooted in the nonduality of samsara and Nirvana. When it is understood, it brings forth the deeply joyful mind of immeasurable equanimity.
The cultivation of these Four Immeasurables is the generation of precious Bodhicitta, which is a necessity for all paths. The sole cause of every suffering is self-grasping, whose only antidote is the intent to benefit others. When properly practiced, such altruism fulfills Lord Buddha's instruction to “thoroughly subdue your mind.”[7]
In order to guard the Bodhicitta that has been generated, virtuous friends of the past have taught that there are two things practitioners should avoid investigating, as they cause separation between self and others to increase. First, one must not examine one's own qualities, since it is a cause for pride. Second, one must not scrutinize others' faults, as this leads to aversion and blame. The mind of blaming others amounts to an ethical defeat. On the other hand, whenever one has respect for others, the respect itself gives rise to excellent qualities, like the dog's tooth that manifested precious relics as a result of the old woman's faith.[8]
Setting the Boundaries
After Bodhicitta has been generated, the boundaries are set with the following verse:
HŪ. In the measureless, spontaneously
present nature, even labels like
“hindrance” and “misguider” don't exist.
That's been clearly known primordially;
thus, the boundaried mandala has been
naturally, spontaneously produced.
With the setting of the boundaries, the intended meaning of unsurpassed Yoga Tantra is presented. “The measureless, spontaneously present nature” refers to the basic purity of this worldly container and its inner contents, which are primally composed of the elements of earth, water, fire, wind, and space. As is explained in the Secret Mantra teachings, these elements are, in nature, the mother-consorts of the five families' Buddhas. When one maintains this awareness, the Immeasurable Palace is comprised of rainbow-colored light, which is the nature of the Four Activities. In this way, the outer worldly container is established. As for the aggregates, elements, and sense fields of sentient ones — the inner contents — they are pure from the very beginning.
Because of the strong dualistic habits of beginners who distinguish between self and other, happiness and suffering, gods and demons, and the like, other rituals expel obstructive forces when establishing the boundaries. However, from the ultimate nondual perspective, obstructors lack any inherent existence. That which one labels “obstructor” is nothing other than an idea, a concept. Obstructive forces are merely the confused appearances of dualistic grasping — attachment and aversion, likes and dislikes, and so forth. Such manifestations of dualistic thoughts can be transformed into the dharmakāya. From this perspective of Liberation on arising, there is no such thing as forces that hinder or lead astray.
Within the view of inseparable samsara and Nirvana, dualistic grasping does not exist. The text refers to the realization of this truth with the words “That's been clearly known primordially.” As one abides within the view totally free of distraction from this awareness, “the boundaried mandala has been naturally, spontaneously produced.”
Thus, the protective sphere of the boundary is set. When this has been understood, the entirety of appearance-existence becomes the inherently established Immeasurable Palace of this world together with its inner, divine sentient contents — naturally pure from the beginning. It is only due to adventitious defilements that one experiences the apparent duality of self and other and the arising of obstructive forces. So, the ultimate nonexistence of any obstructive force is itself the yantra, or protective circle.
The Disclosure
In my thinking, since the words of each section of this factual Practice Manual are based on ultimate truth, the text is extremely profound and meaningful. In this regard, the verse of disclosure begins as follows:
OṀ. Features of disclosure and disclosed
come undone in their own place within
the authentic, spontaneous expanse
of primordial purity unfurled.
In general, when grasping arises, one accumulates karma and then needs to disclose or confess it. However, a person who comprehends the view and who is habituating to it through meditation knows appearance-existence to be the dharmakāya at the basis. The view is pervasive. Wherever space pervades, the dharmakāya pervades there, too. When one abides without distraction from this pervasive mind that is rigpa, the notion that there is anything to be disclosed is itself a concept. When concepts are liberated in their own place and transformed into primordial awareness-wisdom on arising, the one who discloses, that which is to be disclosed, and the objects to whom one discloses are indistinguishable. In this way, the disclosure is naturally self-existent, without need of fabrication. Thus, the text says, “Features of disclosure and disclosed come undone in their own place.” This is the ultimate factual disclosure from “the authentic, spontaneous expanse of primordial purity unfurled.” In this regard, Ārya Nāgārjuna said, “Herein, there is nothing at all to be dispelled nor is there anything whatever to posit. One really and truly looks at that which is truly so. To see it is complete Liberation.”[9] Thus, the king of all disclosures is the view of mahāmudrā. I suppose this must be what the words of the text mean.
Stated another way, that which is to be disclosed are afflictions. The root of all afflictions is ignorance. When ignorance is present, there is a distinction between grasping mind and grasped-at objects. From that dualistic distinction emerge attachment and aversion. However, when afflictions are understood through the kīla of primordial awareness-rigpa, they are torn down by wisdom. Delusive thoughts and their associated feelings are immediately destroyed.
In this context, the affliction to be confessed and the one who confesses, as an antidote, become indistinguishable. Both of them are the empty mind that is rigpa itself. Thus, there are no separate, distinguishing features of disclosure and disclosed. If arising afflictions do not overpower the view, then it is like that. The afflictions and the view are not separate.
However, when the view is overwhelmed, one falls under the power of ignorance, heedlessness, and unmitigated afflictions. Through ignorance — the nonrecognition of the mind's actual condition — dualistic grasping arises, conditioning thoughts based on attachment and aversion. One should disclose whatever adventitious grasping at concepts has arisen but not been eliminated through primordial awareness-rigpa. Thus, the disclosure continues:
Yet, should there be the delusions of
ignorant, dualistic grasping, they've
been disclosed before you naturally
emanated hosts of Deities. SAMAYA A ĀḤ.
The ”naturally emanated hosts of Deities“ and one's own mind are indistinguishable, like the sun and its rays. In the presence of the Deities, who are the essence that is awareness-wisdom, one lays bare all delusions, leaving them in rigpa. In this way, disclosure is made. When heedful awareness-rigpa has seized all afflictions, this is the disclosure of the view — the great, principal means of disclosure.
But you should really read the commentaries given by other masters. And those of you who are knowledgeable should teach one another. I can only give rough explanations. Maybe these instructions are OK; maybe they're not. Self-absorbed and arrogant, I say whatever I please, disregarding correctness. Lacking regret for my own misdeeds, having no sense of whether or not I myself have attained Liberation, I shamelessly advocate disclosure from the lofty perspective of the ultimate view. If you see that I don't know what I'm talking about, then come back tomorrow and tell me, “You got this wrong; you got that wrong.” Please come back and let me know.
Consecrating the Offerings
Next, the offerings that have been laid out are consecrated with these words:
Primally self-born, pure amṛita,
great redness, six causes freed into
appearance-existence structured in
basic ground — these three great essences
cannot be exhausted! OṀ ĀḤ HŪ.
OṀ VAJRA PUṢPE, DHŪPE, ĀLOKE, GANDHE, NAIVEDYE, ŚABDA ĀḤ HŪ.
These inner offerings of amṛita, rakta, and torma are characteristic of the practices of highest Yoga Tantra. In order to understand their meaning, one should first understand that the entire outer worldly container and inner sentient contents have naturally come into being based on sentient ones' afflictions of lust, aversion, and delusion. All beings grasp at and cling to these afflictive mental states and to the substantial matter of container and contents as being real and true. The substances of amṛita, rakta, and torma are themselves comprised of the naturally pure five elements. Amṛita symbolizes all sentient ones' aversion. Rakta symbolizes lust and torma, delusion. When these three are gathered and consecrated by sādhakas, the material substances themselves are rendered insubstantial and devoid of inherent existence. In this way, the three afflictive poisons in the mindstreams of all the Three Realms' sentient ones are refined away, transforming them into the pure essence of offering substances. As they are offered, the mandala Deities consume them out of Great Compassion, thus destroying sentient ones' afflictions and suffering.
There are many different sorts of outer and inner, self-arisen, utterly pure amṛita. The Sanskrit word amṛita is dütsi in Tibetan. The syllable dü means ”māra“ and refers to the dualistic grasping that ripens into afflictions. The syllable tsi means “elixir” or ”extract.“ The elixir that is wisdom renders the mind free of thought. When the māra of afflictions becomes wisdom, it is like an alchemy that transforms poison into medicine.
When dualistic grasping is present, all experience is divided into attachment and aversion. On the one side, one grasps at outer desirables and enjoyments. On the other, one avoids that which appears unpleasant. In actuality, phenomena are neither clean nor unclean, neither pure nor impure. When the mind is free of dualistic grasping, everything is the nature of purity. As mentioned previously, the aggregates, elements, and sense fields are pure from the beginning. The self-arisen constituents of sentient ones are the very nature of the method aspect that is amṛita. This offering elixir is comprised of the eight substances and the five elements — earth, water, fire, wind, and space — which are the natural manifestations of the five Buddhas' consorts. Thus, the “primally self-born, pure amṛita” mentioned in the text should be understood in this way.
The next offering is rakta, the wisdom aspect. It is referred to in the text as ”great redness, six causes freed into the expanse.“ The six causes are the six afflictions: (1) aversion, (2) avarice, (3) ignorance, (4) desire, (5) jealousy, and (6) pride. These are the causes that give rise to the six classes of wayfaring beings within the desire realm: (1) hell denizens, (2) pretas, (3) animals, (4) humans, (5) demigods, and (6) gods, respectively.
Since blood, or ”great redness,“ is equivalent to the lust in which all the other afflictions are subsumed, under the influence of ignorant, dualistic grasping, it becomes a cause for all the manifold confused appearances of samsara's six realms. These appearances are said to be ”conditional“ because the phenomena of the hell realms appear based on the condition of aversion, preta-realm phenomena appear through the condition of avarice, and so forth.
Although the affliction of desire is present in the blood, when it is fully liberated, it manifests as the wisdom that liberates every other affliction. This is why rakta is required as an offering substance. Recognizing the power of blood, some religious systems call for offerings of blood sacrifices. Due to this greatly mistaken view, they cause unbearable suffering.
In our system, that which manifests as desire under the influence of dualistic grasping is, in its nondual essence, the nature of Great Bliss. By means of bliss, lust can be transformed into primordial awareness-wisdom. Since the wisdom Deities never waver from the view, they consume this offering substance as a means of freeing samsaric sentient ones from lust.
Finally, the word ”mahābaliṅta“ in the text refers to the offerings of the great torma. It is said in the scriptures, “Within appearance — the container-world that is the torma vessel — existence, contained sentient ones, is refined as the torma.”[10]
The physical aggregates of sentient ones have been created by self-grasping, the source of which is delusion. The essence of the torma is sentient ones' grasping at the entire container and contents as being real. As such, the torma itself signifies the delusion of sentient beings. Because of this, one should imagine the substance of the torma to be as vast as Mount Meru.
When one performs the Liberation in the Gaṇapūja, the consciousnesses of obstructive forces are transferred to the dharmasphere and their aggregates are given over to the Gaṇacakra. In this way, one makes offerings. The torma offering has basically the same meaning as the Liberation. The offering of the torma is ”appearance-existence structured in basic ground.“ This appearance-existence is the worldly container and its sentient contents.
These material offering substances — like the five elements and the mother-consorts of the five families dwelling in the expanse of the five wisdoms — are inexhaustible essences that will abide until samsara itself has been emptied out. Offering the three substances, one should mentally gather up the totality of beings' three poisonous afflictions, which have given rise to all the six realms. With the syllables OṀ ĀḤ HŪ, they are sealed with the three vajras — consecrated by the Buddhas' Enlightened body, speech, and mind. OṀ is the syllable of form, appearance-emptiness. ĀḤ is the syllable of speech, all sounds that are without essence and are empty like echoes. HŪ is the nature of all thoughts, emptiness-rigpa. The offerings are then devoured by Vajrakīla's manifestation as Vajrarākṣasa, or Adamantine Carnivore. In this way, through meditating on the act of offering, the one who offers, and the recipients of the offering as being nondual, one consecrates the inner offerings.
Introduction to the Stages of Development
It is taught that the form of the Deity emerges out of emptiness and is developed in stages. Before engaging the development stages, though, one should understand and have confidence that all phenomenal appearances are devoid of inherent existence and are selfless by nature. This is why development stage visualizations so often begin with the words OṀ SVABHĀVA ŚUDDHĀḤ SARVA DHARMĀḤ SVABHĀVA ŚUDDHO HAṀ, which point to purity as the fundamental nature of all phenomena, including one's body. This is the nonreferential, threefold perceptual sphere, in which there is no grasping at phenomena, self, or other as having any reality at all. It is the fortress of the view.
Since the mind is like an empty mirror, which reflects whatever is placed before it, the moment one thinks about the Deity abiding in space, that Deity's form is reflected in the mirror of the mind. Further, when one merely recalls the Deity, his or her love enters one's mindstream. In this way, the mind becomes free of self-grasping. Since there is no thought of the gross physical body when the mind is free of self-grasping, one need not dissolve the body in order to give rise to the Deity.
Visualizing the Immeasurable Palace
The development stages begin with the visualization of the Immeasurable Palace, which is introduced by the following words:
HŪ. The immeasurable and manifold
palace is the object that appears.
Every constituent of the outer container that is this world appears only circumstantially. In the end, it lacks existence at the very basis. Every aspect of the concrete existence perceived by beings has come about according to individuals' karmic imprints. These circumstantial, fleeting phenomena are composites; they are the nature of great emptiness. Thus, Protector Jigten Sumgön said, “The stages of development are thoroughly established from the very beginning.”[11] So, although Jambudvīpa is comprised of the composite and impermanent five elements, those five elements have come into being under the influence of the continuity of mind — the union of clarity and emptiness.
In actuality, the five elements that make up this worldly realm are divine. Through their rainbowlike nature, the entire outer container manifests. One should roughly or approximately imagine this. Since the object that appears is clarity-emptiness — like a rainbow — it is sufficient to regard it as being devoid of inherent existence and not truly established.
Just as rainbows appear only circumstantially through the interaction of sunlight with water droplets, so too does this entire universe come into being. Because of this, it has no ultimate, concrete existence. If one who understands this fact meditates again and again on the rainbowlike Immeasurable Palace of the Deity, one's grasping at the outer worldly container as real will be torn down. Eventually, having become free of grasping at things as real and true, one will perceive this world as indistinguishable from the rainbowlike Saṁbhogakāya pure realms. This is the reason one must visualize the Immeasurable Palace as being comprised of rainbow-colored lights. Once one has purified grasping at substantial appearances, the Saṁbhogakāya pure realms are spontaneously present.
The Immeasurable Palace manifests in various ways. From the perspective of outer practice, its perceivable qualities of the lotus seat and so forth are of principal importance. As for the inner and secret practices, when one perceives this world that is the container as appearing yet insubstantial, like a rainbow, the Immeasurable Palace is naturally, spontaneously produced. In this case, one need not pay great attention to generating every visualized detail of the palace.
The next line of the text indicates the sphere, or the field, in which the palace appears:
A fiery, blue three-point mandala…
Even though the words indicate a triangular shape, one should understand the mandala to be three-dimensional, appearing as an inconceivably vast, blue-black tetrahedron. It is a metaphor for the element of unelaborated space, the outer sky, the source of phenomena. Its dark blue color represents the changeless essence that is the empty dharmasphere, which is unaffected by the mistaken views of eternalism and nihilism. For example, wrathful tormas have a similar shape, which gives them stability. Since they cannot stand on the tip, they must be set on their base; there is only one way to place them. Thus, nothing can alter the stability of the torma's base.
The triangular shape also symbolizes the Three Kāyas. To understand this, one should look inward at one's own mind. The fundamental natures of the outer sky and of inner rigpa — the Tathāgatagarbha itself — are of one and the same essence. Thus, one angle of the triangle is the dharmakāya — the empty, sky-like essence. It is not, however, a mere nothing, as its nature is clarity — a vivid brilliance conjoined with cognizance of emptiness. This is the angle of the Saṁbhogakāya nature. Further, a Great Compassion without reference point naturally emerges for every sentient one who has not yet recognized this union of clarity and emptiness. This all-pervasive, compassionate activity is the angle of the Nirmāṇakāya. In this way, one should understand the triangular mandala as a symbol of the Three Kāyas' attributes.
Inside that mandala, one visualizes the environs of the Immeasurable Palace. If one wishes to learn about the palace in detail, the Latter-System Vajrakīla Texts of the Sakya tradition include an extensive mandala visualization. It is related to the following lines of text, which present only a glimpse of the elaborate visualization:
…wherein the eight charnel grounds surround
an expanse that flares with wisdom flames…
Temporarily and circumstantially, the pure dharmasphere carries the impure appearances of samsara. Although the outer container that is this world is vast, it is simply a macrocosm of one's own body, which is dependent on the eightfold group of consciousness. That eightfold group is the consciousnesses of the (1) eye, (2) ear, (3) nose, (4) tongue, (5) body, (6) mind, (7) afflicted mind, and (8) ālaya. When the nature of this eightfold group is obscured, it manifests as attachment and clinging to the five desirables and the like. Whenever there is attachment, there is also aversion. Thus, all perceived impure samsaric appearances arise from the eight consciousnesses, which are symbolized by the eight charnel grounds.
However, since the mind is empty in nature, it is innately pure. When one recognizes the innate purity of the eightfold group, one understands all that past attachment and aversion to have been confusion. For example, when a person dies, the corpse is thrown into the charnel ground or into the funerary pyre. Similarly, when one understands the eightfold group of consciousnesses to be confusion, like a corpse without an owner, it spontaneously manifests in its purity as the eight male and female Bodhisattvas. In this regard, the eight consciousnesses of oneself and all beings of the six realms are the same in nature. The eightfold group of consciousnesses, which is symbolized by the eight charnel grounds located on the outer fringes of the mandala, should be understood in this way.
Although it is not mentioned in this concise Practice Manual, in the midst of this blazing triangular blue-black sky with charnel grounds and heaps of wisdom flames, one generates step by step the four elements that make up the outer container that is this world: wind, fire, water, and earth. The space element, which contains and pervades them, has already been visualized with the triangular blue mandala. It is not as though these four elements have been primordially present; rather, they are adventitious, transient events. They are compounded phenomena that are the nature of impermanence and ultimately subject to destruction. During the completion stage, they vanish in an instant like rainbows. Thus, the elements that compose the outer palace are no different from those that make up one's own body.
As for the stages of development that have already been visualized, the blazing blue tetrahedron symbolizes ultimate factual truth. The eight charnel grounds represent conventional fictional truth. The heaps of wisdom flames signify ultimate wisdom, the Deities' nature. Next, the union of ultimate and conventional manifests as the outer protective sphere, which is indistinguishable from self-appearances.
One should imagine the outer mandala as two iron wheels, each with eight arc-shaped spokes. These wheels are like two ribbed domes conjoined to make a sphere. This protective sphere of the surrounding mandala is the actual dwelling place of the Deities, with one wrathful couple in each of the four cardinal directions, four intermediate directions, zenith, and nadir — ten directions in total. In this way, eight wrathful couples appear in the eight cardinal and intermediate directions, with an additional couple above and another below. As will be described later, mandalas of these ten great wrathful ones are mirrored like crystalline rainbow reflections in the principal's heart, in his body mandala, in the inner mandala inside the Immeasurable Palace, and in the handle of the material kīla.[12]
This protective sphere encompasses the entire support to be meditated upon — the Immeasurable Palace as an extremely vast mansion. In order to understand the Immeasurable Palace, one can consider the example of planet Earth, which is like a mansion suspended in empty space. When engaging the development stage visualizations, one should transform every material thing that appears into the contents of the Immeasurable Palace. The outer surroundings of the Deity are completely contained within the eight-spoked protective sphere. The text reads,
…is where there appears the measureless
palace through wisdom projections formed.
The mandala of the Immeasurable Palace is symbolic of the inner mind. Just like the reflections that arise from a crystal, the pure Immeasurable Palace that appears in the mind is established through wisdom projections. Whatever self-appearances manifest outwardly, they arise within space and are pervaded by space. Thus, the entirety of appearance-existence is inseparable from mind. Appearances and mind are one. Perceived things and their defining characteristics are the inherently established, rainbowlike Immeasurable Palace. It is said to be cubical in shape, with a door on each side. The point here is that there is no contradiction between diverse self-appearances and emptiness. Just as with the dark blue triangular mandala that symbolizes the Three Kāyas, these appearances are naturally complete in the inherently existent empty mind. Since these wisdom projections appear from the perspective of actual truth, meditators should not get hung up on gross concepts of them as polyhedra with faces, edges, and corners!
For the purpose of visualization, one should know that inside the palace appear two cakras, shaped like ten- and four-spoked throwing stars, respectively. In the first of these, the ten wrathful couples are positioned in the ten spokes. Inside that is the mandala of the four princes, with four spokes in the four directions.
In this explanation, I have briefly supplemented the words of the secret accomplishment text with some of the visualizations from the extensive Practice Manual. In that text, each stage of development is elaborated in fine detail. When the extensive sadhana is taken to its end point, one arrives at the secret accomplishment text we are practicing, which is like the condensed essence. While it is all right to visualize the elaborate mandala during the secret accomplishment, it is not necessary to do so. For our purposes, it is suitable simply to imagine the entire mandala suddenly arising in the mind, manifesting like rainbow appearances. The mandala's spontaneous presence should be understood in this way.
Then, in the center of the four-spoked cakra, there appears the principal Deity with consort. When visualizing him, it is best if one has no thought at all of self versus other or inside versus outside. Similarly, it is unnecessary to enumerate distinctly each of the appearances of the mandala, thinking, “I am here; those Deities are over there.” In this regard, Lord Milarepa advised meditators not to distinguish between the one and the many. Otherwise, confusion will arise.
One should merely visualize oneself as the Deity, having confidence that the entire mandala and retinue naturally and spontaneously appear like surrounding reflections. For example, when a ray of light strikes a faceted crystal, rainbow reflections spontaneously manifest due to the crystal's innate self-radiance. Similarly, the four princes, ten wrathfuls, the entire retinue, and the Deities in one's own channel hubs naturally arise as the self-radiance of the principal Deity. Thus, rather than fabricating visualizations based on concepts about the words read in the text, one should become confident that the mandala Deities are actually present. A sādhaka who is confident need not discriminate between great or small, many or few, or a visualization that is clear or unclear. In this way, one should directly imagine whatever is described in the text without giving [[rise to many concepts.
The yidam Deity continually abides in the expanse of space. One's mind is like a clear mirror that is always reflecting him or her. So, if it is difficult to visualize the yidam in the beginning, to be aware of this point alone is sufficient. Even if one does not know how to visualize anything at all, it is said that one can begin by imagining the color of the Deity's form. Later, once the color has become stable, one can visualize the approximate form of the Deity in a coarse way, gradually refining it over time. That form appears like a rainbow: although it is visible, it is entirely without substance. This is the pure illusory body. If one stabilizes this, there will be no error, even if there are imperfections in the visualization. Rather than focus on minute details, one should attend to the main point of empty appearance. Regarding visualization, even if there is only an unclear approximation of the Deity in one's mind, it will be sufficient as long as the main point of insubstantiality is present.
Keeping the mind open, relaxed, and clear of many concepts, one should allow the visualization to unfold according to the words of the text:
In its center on lotus, sun, moon,
and four māras crossed is a blue HŪ.
As light emanates and gathers back,
the complete, unaltered body of
the great sovereign, Glorious Vajra Youth,
blue-black, with three faces and six arms,
stands with four legs spread in champion's stance.
At the very center of the palace, inside the ten- and four-spoked cakras, is a seat of lotus flower, moon, sun, and the four māras. The lotus seat symbolizes freedom from defilement. The moon and sun represent method and wisdom, respectively. They are compassion and emptiness, the white and red constituents of the father and mother, through which the consciousness takes rebirth during the bardo of becoming. As mentioned before, the four māras are the māra of the aggregates, the māra of afflictions, the māra of the lord of death, and the māra of the son of the gods. Since they embody the afflictions of pride, aversion, jealousy, and desire, they are the causes of the sufferings of this worldly realm. However, they do not include ignorance, since Vajraku[[māra himself is the purified essence of ignorance. When ignorance has been transformed into primordial awareness, then the four other afflictions are spontaneously brought down. Upon these four māras appears the HŪ syllable.
In the practice of Vajrakīla, the first point is meditation on the causal HŪ syllable that emerges from within the dharmatā, emptiness. This is the same as the visualization from the Yamāntaka Practice Manual, in which the three samādhis are set forth. These three are (1) the samādhi of suchness, (2) the causal samādhi, and (3) the samādhi of total appearance.
The first of these is the emptiness of all phenomena. This unfabricated mind totally free of all dualistic grasping — the samādhi of suchness — then takes the form of the blue-black HŪ syllable, the causal samādhi.
With regard to the causal samādhi, the extensive Vajrakīla Practice manual says, “The wrathful vajra cuts off aggression.”[13] Here, the wrathful vajra and the weapon that is the seed syllable are indistinguishable. All the excellent qualities of Vajrakīla's form are naturally complete therein. Thus, the term ”complete“ signifies the perfection of the Deity's fully manifest form, which is inherent in the seed. His body, ornaments, and implements — symbols, meanings, and signs — are all primordially intrinsic to the seed itself. Because concentration on the Deity's seed syllable is the cause of the third samādhi, it is referred to as the causal samādhi.
From the HŪ, light rays radiate outward, Making Offerings to all the Buddhas and clearing away the wrongdoings and obscurations of all sentient ones. Then they return, gathering together all the Buddhas' blessings. Through their power, “the complete, unaltered body of the great sovereign” emerges. This is the samādhi of total appearance, the physical manifestation of compassion.
Here, the word “unaltered” indicates the basic mind free of thought or emotion — the naked, ordinary mind that is the Buddha nature. Not fabricated through dualistic grasping, rigpa is the basis of the development stages of every Deity. This unfabricated mind itself arises as the body of Great Glorious Vajraku[[māra. His blue-black complexion signifies the changeless dharmatā. His three faces symbolize the qualities of the Buddhas' Three Kāyas. His six arms are the sign of the six transcendent perfections' completeness. His four legs represent the Four Immeasurables and also the four Enlightened activities from within the emptiness of dharmatā. Since he is the essence of mindfulness, the four māras beneath his feet symbolize the suppression of afflictions by mindful awareness.
Once the complete body of the Deity has emerged, one should scan it in stages from head to toe and then back again, paying attention to the details of his ornaments, implements, and the like. Thus, sādhakas should visualize as follows:
Middle blue, right white, and left face red,
the five families beautify my head.
The heart's vital force is the seed, HŪ.
With nine glaring eyes, I look upon
all the ten directions and my mouths
gape with twisted tongues and canines bared.
Nine- and five-pronged vajras in both right,
massed flames and khaṭvāṅga in left hands,
the last two hands roll a Meru stake.
This completes the fearsome charnel gear.
Vajraku[[māra's right white face represents the purification of aversion. The left red face symbolizes the purification of lust and the middle blue face the clearing away of ignorance. Once those three afflictions have been refined away, they manifest as the Three Kāyas: the Nirmāṇakāya, the Saṁbhogakāya, and the dharmakāya, respectively.
The Deity is adorned with the five-pointed crown ornament, which signifies the five victorious ones' families. His nine eyes represent the nine successive vehicles. His bared fangs are the sign of cutting off from the root birth and death in samsaric existence. In his upper right hand, he holds a nine-pronged vajra, which is emblematic of the nine successive vehicles. In his middle right hand, he holds a five-pronged vajra, which symbolizes his guidance of the five family lines' sentient ones in ways appropriate to their dispositions. These five family lines refer to the beings of the six realms, with gods and demigods combined as one. In two of his left hands, he holds a heap of flames, the sign of burning all samsaric imprints, and a khaṭvāṅga, whose three prongs signify severing the three poisons at the root. His two lowest hands hold a kīla the size of Mount Meru, which symbolizes the subjugation of arrogant ones.
Although it is not mentioned in this text, Vajraku[[māra also has two wings. The wing on the right is comprised of vajras and is paler in color. The one on the left is made up of precious jewels and is variegated. Symbolizing the skillful means of compassion, the vajra wing conquers the afflictions in the minds of all sentient ones. The jewel wing signifies the wisdom aspect that is emptiness. As the source of everything precious, it bestows all the Buddhas' qualities. Together, the two wings represent the nondual union of method and wisdom. Similarly, they symbolize extraordinary unimpeded movement and activity that accomplish beings' benefit. In brief, the wings are a metaphor for the view that is dharmatā. When dharmatā, the state of Vajradhara, is realized, all the qualities of unified samsara and Nirvana are spontaneously accomplished.
In general, all wrathful herukas have the eightfold charnel ground attire. This includes the three smeared substances of (1) great ash from human bones, symbolizing the dharmakāya; (2) fresh rakta, the Saṁbhogakāya; and (3) great fat, the Nirmāṇakāya. The three freshly flayed garments are (4) an elephant hide stretched behind the Deity's back, (5) a shawl that is the skin of a human enemy of the teachings in whom the ten grounds are complete, and (6) a loincloth of tiger skin. In addition, there are the ornaments of (7) snakes and (8) fresh human heads and dried skulls.
Since the herukas of the Eight Sadhana Teachings are said to be endowed with the ten glorious accoutrements of wrathful ones, they display all of the above eight attires as well as (9) heaps of wisdom flames and (10) vajra wings.[14] Each of these accoutrements is endowed with symbolic meaning.
However many good qualities of body, ornaments, implements, and the like can be elaborated, they are all attributes of the Deity's inner mindstream, which is primordial awareness. As such, they are complete and present from the beginning as the Buddhas' five kāyas or five wisdoms. Expanding outward, all five are present within each one, making twenty-five, just as expressed in The Aspiration of Samantabhadra. To whatever degree one may elaborate the Deity's good qualities, those attributes continue to increase infinitely. Whenever one cultivates pure recollection of the Deity's body, speech, and mind according to the words of the extensive Practice Manual, one should again and again seal those pure perceptions with the view.
Gathering inward, the five kāyas are subsumed within the Three Kāyas, which are further contracted into the dharmakāya, the blue-black HŪ that is rigpa. After abiding in meditation on the seed syllable for some time, one should immediately recall the complete form of the Deity again. In this way, it is suitable to alternate among a visualization of the Deity's entire body, the seed syllable, and empty awareness.
As one recites the words of the sadhana from within the state of Buddha nature, the sound conjoined with meaning arises in the mind. The words merely serve to remind the meditator of that which is already present. Thus, the stages of development spontaneously arise within the mind free of grasping. In this way, rather than generating the Deity's form by means of many concepts, one should give rise to a secret, confident knowing.
The divine form that arises is a Vajra-family heruka known by different names. Samantabhadra, Vajrasattva, Vajrapāṇi, and Vajraku[[māra all have the same meaning, which is inseparable and indistinct from one's Buddha nature. This is the vast sphere of dharmas Kagyü practitioners call Vajradhara. The body, speech, mind, qualities, and activities of the three times' Buddhas manifestly abide therein. Therefore, Vajraku[[māra pervades the Buddha nature of all wayfaring sentient ones. Although that Buddha nature is perceived with greater or lesser clarity by individuals, it is singular in nature.
As for the name of the Deity, the term vajra (dorje) refers to the ultimate adamantine nature that is emptiness. Even though the vajra is empty, it has profound symbolic meaning. Its five upper and lower prongs represent the fathers and mothers of the five families. Its eight upper and lower petals symbolize the eight male and female Bodhisattvas. As emptiness, the vajra is the basis of all phenomena. It is similar to a crystal, from which refracted rays of white, yellow, red, green, and blue light spontaneously shine forth. Thus, every quality emerges from the mind, the empty Tathāgatagarbha. This meaning is also taught in The Aspiration of Samantabhadra, which says, ”Everything of all that appears and exists — samsara and Nirvana — is an illusory display of knowing or ignorance with one basis, two paths, and two fruits.“[15]
All the qualities of the grounds of Nirvana have arisen from mind. Likewise, all the samsaric sufferings of the six realms' mother-beings have emerged from mind. The mind alone is emptiness. It is beyond having any part of the minutest particle. It is nothing whatsoever, yet it gives rise to all sorts of appearances.
The term vajra also appears in the Tibetan word for ”diamond,“ dorje phalam, which cuts through and can destroy all other materials. This example illustrates a quality of the vajra mind. Under the influence of ignorance, grasping mind, and grasped-at objects, sentient wayfarers of the six classes experience existence — taking birth in unbounded samsara, living, dying, and being reborn again and again in countless bodies. Wandering throughout the six realms, they experience incalculable hardships. Because of some slight virtue in the past, they experience a bit of comfort in the three higher realms. Due to misdeeds, they endure countless sufferings in the lower realms. Yet, in spite of all this wandering, the adamantine mind is not subject to death.
When one cultivates the cause that is Bodhicitta based on the condition that is the virtuous friend, the six classes' obscurations of karma, imprints, and knowable things are pierced through and scattered. In this way, the vajra mind traverses the pure grounds of the Buddhas.
Conversely, when one befriends passion and aversion based on the condition of self-grasping, the qualities of the pure Buddha Fields are present in name only. Under such conditions, the adamantine mind assuredly goes to the three bad migrations. So, one should understand that the mind rises or falls within the wheel of existence, all the while remaining unbreakable and indestructible. For this reason, it is said to be adamantine, like the vajra. This kīla of awareness-rigpa is new in every moment, free of aging, and like space. Since the mind is uncompounded, it is free of conditions and not subject to destruction. Unborn and undying, changeless in the three times, it is unmingled and untainted. This is what the word youth means. The name Vajra Youth (Vajraku[[māra) should be understood in this way.
More commonly, the Deity is referred to as Adamantine Stake (Vajrakīla). Sometimes he is called by the name of one of his emanations, Adamantine Carnivore (Vajrarākṣasa). In this manifestation, he consumes the flesh that is sentient ones' ignorance. Regardless of which name is used, he is, in essence, Adamantine Courageous Attitude (Vajrasattva), the sovereign of all the Buddha families. In particular, when destructive activities are required, he manifests as Accomplisher of the Meaningful (Amoghasiddhi). The master of all the Buddhas' Enlightened activities, he is the Deity who dispels obstacles on the grounds and paths for present and future lifetimes.
Among the victorious ones of the five families, Amoghasiddhi is the lord of the family of Enlightened activities. However, the New Treasure traditions have put Unshakable One (Akṣobhya) in that place. Since one Buddha family encompasses all the others, in different contexts these Buddhas exchange places depending on the activity being accomplished and the lineage tradition.
In the context of Sutra practices, Deities such as Avalokita are visualized in single form. In Secret Mantra contexts, those same Deities are often visualized with consort. Why is this? Although the mind is nondual, in beings' samsaric experience, all phenomena are dualistically divided. Thus, the father and mother Deities appear as two. By cultivating practice on the basis of this apparent duality, first, one experiences Great Bliss. Then, when one looks at the nature of that bliss — the innate, actual condition of the mind separated from all thought and all grasping — it becomes emptiness. When the empty nature becomes clear, the nonduality of mind is seen. Finally, the nondual fact that is the union of emptiness and flame-like clarity is realized. This is a special attribute of Secret Mantra practice.
Thus, after the body of Vajraku[[māra has been generated, his mother-consort — the nature of emptiness — is visualized with the following verse:
The Great Consort Khorlo Gyedebma
is pale blue, with one face and two arms.
Utpala in hand, she clasps the neck
of the father and with her left hand
proffers to his mouth a blood-filled conch.
The Lady of the Sealed Cakra (Dīptacakrā) is known in Tibetan as Khorlo Gyedebma. This name signifies that the cakra that is her body, mind, channels, and constituents has been sealed with the experience of bliss. In essence, she is Liberatrix with Binding Commitment (Samayatārā). Light blue in color, she is unwavering from the nature that is the dharmakāya. In her left hand, she holds a white conch that is cut in half and contains wisdom-amṛita, symbolizing conquest of the four māras. As an oblation vessel, the conch has the same significance as a kapāla.
Next, one focuses one's attention inward on the main Deities of the body mandala:
In our foreheads, a blue Hūkār pair,
and red Hayagrīva in our throats,
a blue Yama couple in our hearts,
o'er the navels, chartreuse Dütsi Khyilpa couple,
in the navels, a dark green Miyo pair,
in the privates, a blue Tobchen pair,
a white Namgyal pair in the right shoulders,
and blue Yug-ngön couple in the left,
a pink Dögyal couple in right thighs,
and dark gold Khamsum pair are in the left.
For the purposes of introduction, practitioners are taught that the fathers and mothers of the five families are present throughout the body mandala. However, these coarse forms of the Deities are merely expedient symbols. In actuality, the Deities are the nature of the five elements that make up the body: flesh and bones are the earth element, blood is water, warmth is fire, breath is wind, and mind is space. For example, the human body is naturally pervaded by warmth, the fire element. That warmth is none other than Vajravārāhī. By their very nature, the five elements are the subtle Nirmāṇakāya emanations of Deities.
In this regard, Lord Buddha taught that the human body is pervaded by 1.2 million microorganisms. Because of this, if one person becomes a Buddha, 1.2 million microorganisms will also become Buddhas. Conversely, if an individual should wander to the three bad states of hell denizens, pretas, and animals, the same number of microorganisms will travel there together with him or her. Thus, one need not have any doubt about whether one's actions can benefit or harm others.
More than two thousand years after Lord Buddha, scientists now know that countless bacteria and different organisms inhabit the human body. When magnified, these can actually be seen with the eye. Beneficial microorganisms have their origins in affection, love, and compassion. Harmful ones are manifestations of afflictions like anger, pride, and jealousy. The various helpful and harmful effects of these individual life forms can be directly witnessed, affirming the view that love is the cause of physical and mental well-being and afflictions are the cause of suffering. This is true even from the common, worldly perspective of the impure state.
In the context of Secret Mantra, innumerable Deities are actually present in the body mandala of every Deity. When viewed from an ordinary, unripe perspective, they are microorganisms. When viewed through the lens of Bodhicitta and ripened pure perception, they are gods. When viewed through the lens of a grossly afflicted mind, they are demons. These features are brought into stark contrast in the bardo, or intermediate state between births, when one no longer has a physical form. Having only a mental body, one will perceive the hundred families of the holy peaceful and wrathful ones according to one's karmic imprints. Those who have cultivated Bodhicitta will recognize them as divine. Those who have cultivated affliction will experience them as terrifying demons doing all sorts of harm — some coming to slaughter, others coming to strangle one, some eating one's flesh, and still others drinking one's blood.
In this way, although the Deities are continuously present, their attributes change depending on the state of one's mind. Thus, life force, merit, health, great intelligence, and so forth will naturally come about in this life when the body mandala has been sealed with Bodhicitta. Such are the benefits of Secret Mantra pure perception.
The divine couples of the body mandala should then be visualized in stages according to the words of the text. They appear superficially within the body; that is, they dwell more toward the surface than in the body's inner core. Although these Deities are visualized within the Self-Generation, it is not necessary to imagine them in fine detail within the form of the visualized consort. It is sufficient simply to be aware that the body of the consort is also pervaded by Deities. The main point is not to focus on all the different forms of the body mandala's Deities; rather, it is that bliss arises in the body and mind on the basis of Bodhicitta. The ten wrathful couples are merely symbols of this.
Reflections of the body mandala's ten wrathful ones appear throughout the visualization. On the innermost level, it is as though there were a crystal in Vajraku[[māra's heart where they abide and from which they are also projected outward. They are innately present in the places of one's body mandala and the ten spokes of the inner mandala.
Beings in the Surrounding Mandala
Now that the bodies of the principal heruka Vajraku[[māra and consort have been established, the sadhana lists some of the Deities who appear in the surrounding mandala with these words:
In four quarters are the four families
and ten wrathful couples in ten spokes,
each together with a zasö pair.
With three faces, six arms, and wide-spread
four legs, vajra wings, and charnel gear,
these twenty-four wrathfuls hold diverse
weapons with their own respective signs.
The ”four quarters“ refer to the previously mentioned four-spoked cakra that is immediately outside the heruka's body. In the cardinal directions of its four spokes dwell the princes of the four families: Vajrakīla, Ratnakīla, Padmakīla, and Karmakīla. In this constellation, the Buddha and Vajra families are merged together. These four princes represent the four Enlightened activities. Thus, they are associated with the Four Activities' material kīlas, which are placed inside the material mandala: the pacifying silver of the Vajra family, the enriching gold of the Ratna family, the magnetizing copper of the Padma family, and the greenish-black iron of the Karma family.
Surrounding the four-spoked wheel is the ten-spoked wheel of sky iron, the seat of the ten wrathful couples. These ten are the natural expressions of the Bodhisattvas' ten strengths and ten perfections. The ten strengths are listed as (1) reflection, (2) superior aspiration, (3) application, (4) discriminative awareness, (5) prayer or aspiration, (6) vehicle, (7) conduct, (8) transformation, (9) Enlightenment, and (10) turning the doctrinal wheel.[16]
As for the transcendent perfections, although the systems of individual Liberation and the Bodhisattva Vehicle speak of them as being six, in the context of Secret Mantra, they are listed as ten, which correspond to the ten bhūmis. They consist of the first six perfections with the addition of (7) means, (8) aspirations, (9) power, and (10) primordial awareness. In brief, these ten strengths and ten transcendent perfections are the conduct of all the Enlightened Ones.
Each of these great male and female wrathful ones emanates a smaller animal-headed servant of the same sex. With human-like bodies, the females have falcon heads and the males have the fanged heads of tigers and other beasts of prey. The females, known as “slayers” (sö), are like a falconer's trained hawks, in that they can be sent forth to carry out the Deity's work. The males, called “devourers” (za), like the other Deities in the mandala, consume enemies' and obstructors' flesh and blood. These servant couples, together called “zasö,” stand like tiny retinues to the left and right of each of the wrathful couples and engage the activities of Vajrakīla.
All of these couples — the princes of the four families, the ten great wrathful ones, and the ten zasö — equal twenty-four. Holding implements and weapons appropriate to their activities, they comprise the concise retinue, which is the essence of the elaborate retinue described in the extensive Vajrakīla sadhana.
Since these Deities naturally abide regardless of whether or not one is meditating on them, there is no need to visualize them in detail. It is sufficient to give rise to confidence that the wrathful ones are spontaneously present in the surrounding mandala as described.
The visualization then continues, listing additional inhabitants of the mandala:
The four gates have four beast-faced guard maids.
In the mandala's concentric spheres,
emanations, princes, aides in wait,
sovereigns, dog maids, earth maids, and the hosts
of great men — Se, Chag, and Dung — appear.
Thus, the chief and retinue have been
visualized in their entirety.
Beyond the ten-spoked wheel are the four walls of the Immeasurable Palace. The outer guardians of the palace's four gates are unseen. However, they have female bodies, and each one has the head of one of the four kinds of birds, including an owl, a falcon, and the like.
Beyond the walls is an outer corridor surrounding the palace. It is filled with guardians and protectors. The sovereign maidens, dog-faced maidens, earth-owning maidens, and four great kiṁkāra beings comprise the twelve Kīla guardians. Of the great personages, Se is reddish, the color of copper. Chag is black, or iron-colored. Dung is the white color of a conch. Many such masters of earthly domains have physical forms that bear the characteristics of their territories. Each of these different types of beings leads a crowd of his or her own kind. Since these protectors are all enumerated in the extensive Practice Manual, if it can be read just once, then thereafter one can maintain a general idea of the different sorts of mandala Deities. When reciting this verse, one should imagine that the entire protection circle suddenly and completely appears in a flash of light.
In this way, the various cakras with different numbers of spokes comprise the concentric spheres of the mandala of Vajrakīla. Within these spheres abide innumerable hosts of divine beings who are like the ministers, envoys, and troops who carry out the manifold activities of a great king. They are all subsumed within Vajraku[[māra alone. One quality of the heruka's body is his extensive emanation of limitless light rays and hosts of divine servants. Thus, one should think of the principal Deity as being like the sun and all the Deities in the retinue as being like the sun's rays.
Throughout the meditation, one should visualize the principal, the consort, and the body mandala. As for the other Deities in the surrounding mandala, it is sufficient just to be aware that they are present. Through this means, one gains mastery over the billionfold universe, which is complete within the single mandala of the Commitment Being, or samayasattva.
To briefly review the development stage visualization of the extensive Immeasurable Palace from outside to in, there is the mandala of the blue tetrahedron, inside of which is the expanse with charnel grounds and wisdom flames. Inside of that is the eight-spoked protective sphere of the ten wrathful ones, inside of which is the Immeasurable Palace surrounded by hosts of guardians. Therein is the ten-spoked sphere of the inner ten wrathfuls, inside of which is the four-spoked cubical mandala of the four princes, which surrounds the principal and consort.
Here, as I have described some features of the visualization that are not included in our text, it is important to note that — according to the needs of individuals of greater, middling, and lesser faculties — there exist extensive and abbreviated sadhanas. More extensive Empowerments and Practice Manuals are set forth for those who wish to accomplish the Four Activities, uphold the teachings, and cause the Dharma to flourish and spread. In this regard, in Gongchig: The Single Intent, the Sacred Dharma, Jigten Sumgön said, ”[Even] people of the highest acumen need extensive rituals.“[17] In the supplemental verses to that same text, Drigung Dharmasūrya said, ”Regardless of whether the approach is provisional or definitive, extensive liturgies are necessary. Once the mind has been subdued by the extensive, a concise liturgy is also acceptable.“[18] These statements mean that practitioners should first understand and become familiar with the elaborate sadhana of a Deity. Then, on the basis of that familiarity, they may practice abbreviated sadhanas.
For the purposes of training, one should have a rough understanding that the mandala is laid out in this way. However, since the Saṁbhogakāyas of five certainties naturally and spontaneously appear like this, one need not fabricate them through visualization. Instead of actively visualizing every detail of the mandala, it is easy just to imagine its door being open. For example, when a Vajrakīla secret accomplishment is happening in the temple, if someone simply opens the door of the temple, that person walks into a vividly clear environment. Similarly, if the door of the Saṁbhogakāya mandala is always open — if there is neither inside nor outside — then the container and contents are primordially established as the mandala of the Deity. One should think of the mandala in this way.
The whole point of all this is that this planet Earth is one mandala; one's own body is a microcosm of that mandala. Every sentient one, down to the tiniest insect, is the principal at the center of a mandala. The outer and inner meanings are just that. The secret meaning is that all these appearances have been created by the self-radiance of mind alone. When this has been understood, then the secret accomplishment is perfectly fulfilled.
The Heart Visualization
Now that the visualization of the principal and mandala have been established, one again turns one's focus inward, to the visualization at the heart center.
Just as Americans obsess about water purity and have developed water purification systems, so too should practitioners purify the mind through the stages of development. Although there are some who doubt the qualities of Deity Yoga, it is through purifying the mind that great discerning intelligence arises. One who has such aware intelligence will fundamentally understand the qualities of Bodhicitta — what its benefits are and whether or not it is truly able to clear away karma and obscurations.
If one really wishes to purify the mind, the following visualization should be the main focus of the actual development stage meditation:
In the principal's heart on a sun,
a thumb-joint-sized sattva rolls a stake.
On a sun within his heart is a
grain-sized golden vajra, at whose core
is a HŪ by mantra circumvolved.
The outer body of the Deity is a Nirmāṇakāya that naturally arises. It appears like a rainbow and is brilliant like the sun. At the heart of that Deity is a tiny radiant sun disk, upon which abides the Wisdom Being, or jñānasattva, referred to as ”sattva“ in the text.
Since he dwells in the heart, one might wonder where this sattva is positioned in relation to the blue Yamāntaka couple of the body mandala. He abides at the center of one's heart cakra in the innermost axis of the body. Since the body mandala is somewhat like an armor, the Yama couple appears in front of the sattva at the heart center.
The Wisdom Being is the height of one's own thumb joint — that is, the joint at which the thumb nail is located. Dark blue in color, he has the naked and totally unadorned body of a plump eight-year-old child with one face, two arms, and a risen vajra. His hair stands on end. With three eyes and lips pursed, he wrathfully bares his teeth, biting his lower lip. His body expresses the nine moods of dance. Between his hands, which are placed palm to palm, he rolls a tiny kīla at the level of his heart. As he is the natural expression of the mind, his body is crystalline luminosity-emptiness — visible, yet insubstantial.
His appearance as an eight-year-old child — seven years for Westerners who do not count the time the infant spends in utero — reflects the stage of life at which one's physical faculties are undiminished and at their full potency. His nakedness and blue complexion symbolize the noncomposite dharmakāya, the ultimate essence. As such, he is the fully ripened ātman — dualistic consciousness brought to complete maturity as nondual primordial awareness.
It is taught that sustaining this sort of development stage visualization is like threading the eye of a fine needle. This is an example of the extreme mental clarity it requires. One should cultivate this very clear, subtle visualization at the heart of the principal Deity. When first visualizing the Wisdom Being, one needs only to imagine him approximately and larger in size. Then, once he can be visualized clearly, one can gradually imagine his body smaller and smaller. Since it is not possible to visualize such intricacies immediately, this is how one should proceed — slowly and gradually. Otherwise, people like us cannot do it. According to the instructions of the Buddhas, one should train in this way.
The [[Wisdom Being]]
Within the Wisdom Being's heart is another sun disk, which is the size of a lentil split in half. Upon that stands a golden vajra, which is the size of a barley grain. Its gold color signifies Bodhicitta. Mind you, this is not one of those skinny American barley grains! Rather, one should imagine the vajra being like one of our plump Tibetan barley grains!
The hollow spherical core at the center of the vajra is the size of a mustard seed. Within it is a tiny sun disk, on which a dark green HŪ syllable stands upright like a person. The syllable is as minute as if it had been written with a single strand of hair. It is three-dimensional, hollow, and translucent, as are all seed syllables.
These examples of scale are mere approximations; one should visualize the sun disk, vajra, spherical core, and seed syllable as being exceedingly fine. Such minute forms can be created by the mind when one's awareness is held extremely taut.
The Seed Syllable and Quintessence Mantra
The very subtle seed syllable, HŪ, is referred to in Tibetan as “the heart seed” — that is, the syllable dwelling in the heart of the sattva, who abides in the heart of the principal Deity. It is visualized at one's heart center because the heart is the most essential of vital organs. A manifestation of mind, the HŪ is like a body of light without any substance. It is the nature of luminosity-emptiness — as though it had been formed from a hollow, transparent tube of light. As such, the seed syllable is the nature of fire, the essence of warmth. It is conjoined with wind energies, just like a flame that cannot burn unless supported by oxygen. It symbolizes the discerning intelligence of all the three times' Buddhas. One's mind should abide upon it single pointedly.
The moment the seed syllable — or life force syllable — shines forth, there is no self. In that instant, ignorance and the thoughts arisen from heedlessness do not arise at all. If one can focus on the seed syllable for even five minutes, it is of inconceivably great benefit. Conversely, when there is the notion of an “I,” then there can be no syllable, as the two are mutually exclusive. If one fails to focus on the life force syllable, afflictions accumulate like a continuous snowfall, gradually increasing. However, the moment one recalls the syllable, it is like the sun breaking through clouds, causing such karmic accumulation to begin melting away. The ongoing cultivation of awareness via the seed syllable is one of the greatest practices one can engage.
The [[Concentration]] [[Being]]
As one develops the stages of visualization, they become progressively finer. They must be habituated again and again in order to become clear and stable. To whatever degree one can visualize the sattva, vajra, and seed syllable as being extremely fine, one will experience a corresponding clarity and stability of mind. The essential meaning of this extremely minute detail is that samādhi, the wisdom of factual truth, is extremely subtle and difficult to see. Such infinitesimal objects of meditation are like the microfilm in a prayer wheel. Unless it is viewed with a microscope, one will not be able to see the letters that comprise the mantras. Similarly, as one cultivates clearer and clearer awareness by holding rigpa taut, it is like the microscope that enables one to see such fine details.
Although this world is inconceivably vast, it can fit entirely within a single eyeball. Although the mandala of the Deity is comparably vast, it can fit entirely within the mind. Understanding this, one should train by giving [[rise to the complete mandala visualization again and again. Through repeated training — sometimes developing the visualization in progressive stages, other times causing it to arise completely in an instant — clear rigpa will arise.
After having stabilized this visualization, one should imagine that the HŪ is surrounded by the nine-syllable quintessence mantra of Vajrakīla: VAJRAKĪLI KĪLAYA HŪ PHAṬ. Since the main point is the sound — rather than the forms — of the syllables, it is acceptable to visualize the mantra in the alphabet or characters of one's choosing. Facing outward around the periphery of the sun disk, the syllables of the mantra are positioned in a counterclockwise fashion so that they could be read by an outside observer as the mantra revolves clockwise. This visualization of the sun disk, vajra, spherical core, HŪ syllable, and quintessence mantra within the heart of the Wisdom Being comprise the concentration being, or samādhisattva. This visualization of the samādhisattva is the method whereby the sādhaka's body, speech, and mind become singularly concentrated.
One should develop these visualizations gradually, only progressing to the next step after the previous one has been stabilized. If one finds it difficult to visualize the sattva, sun, vajra, seed syllable, and mantra, one can begin by focusing on the HŪ alone or even on the tiny circular dot at the top of the HŪ, particularly in the form of a flame. Once that has become stable, one should focus on making it as minute as possible. Just making that single visualization as fine and clear as one can is something that should be habituated over a period of weeks and months.
As the visualization becomes clearer, one can refine its size, shape, and color. As a support, an image of the HŪ syllable inside a flame can be used as the basis for one's visualization. Through focusing on this again and again, one can gradually habituate the development stage yogas.
Unless one maintains rigpa with taut, single pointed focus, it will not be possible to generate this well. To the degree that one can visualize these fine details clearly, one will experience a correspondingly strong concentration. If one does so, the profound power of the development stages will arise. When this sort of minute visualization becomes stable, the sādhaka can manifest displays like Milarepa's miraculous appearance inside the yak horn. At that juncture, Milarepa's body did not become any smaller, nor did the yak horn become any larger. Such are the qualities of mastering the development stage meditations, as great Siddhas like Rigdzin Chökyi Dragpa and others have done. Although such minute visualizations seem extremely difficult, it is not a question of ability or inability to form mental pictures in this way. Since every development stage visualization is subject to creation by the mind, one's present inability to imagine them clearly is solely due to the fault of inexperience. Those who have habituated such imagery will find it not so problematic, as the human mind has created tiny computer chips that can store many enormous volumes of the Buddhas' words.
One should try to visualize as explained, testing one's ability to do it. In order to accomplish the visualization well, it is necessary to make concerted effort over a long period of time. Even if one can visualize nothing at present, one should abide in an undistracted mind, having confidence that the Wisdom Being is present. Even if the visualization is only hopeful or aspirational in nature, it will not be without results. In this regard, Guru Rinpoche taught that it is best if one reaches the result of the development stages. However, even if one does not, as long as one is intensely motivated to identify with the Deity, one will gain inconceivable merits.
In this way, one should meditate to whatever degree one can. Even if one cannot visualize with great clarity, one should remain without wavering from the confidence “At the very basis, I am Vajraku[[māra.” The Deity's life force is the union of compassion and emptiness. If the mind never parts from compassion, the Deity will always be present. By one's remaining in undistracted recollection, there will be no error. To whatever degree one can meditate, there will be results.
One should visualize in this way, sometimes taking breaks from the visualization and cultivating mahāmudrā. Then, one can return to the fine visualization. It is not necessary to hold it continuously. Rather, the moment an aspect of it becomes clear, one should immediately place the mind in mahāmudrā. Sealing the development stage meditation with the view causes the wisdom Deities to pervade the visualization. If one seals a moment of clarity in this way, the virtue will not be exhausted until Buddhahood has been attained.
What does it mean to seal with the view? This is accomplished when the sādhaka sees the nonduality of self and other. That is, however vast the outer mandala of the Deity may be, all the appearances of the container and contents are mere reflections of one's mind. The individual who resolves the fact that appearances are mind recognizes the nonduality of the Deity and his or her own mind. By alternating between the minute visualization and emptiness in this way, one will eventually become able to give rise to the complete and clear visualization suddenly and in all its fine detail.
Later, when returning one's focus to the Deity visualization, one may imagine one's body as the principal Deity, Vajrakīla, the consort, or both co-emergent and inseparable, according to individual preference and abilities. If one is visualizing oneself as the main Deity, the HŪ syllable and so forth are all imagined according to the words of the text. Since the consort (the emptiness aspect) and the father (the clarity aspect) are nondual, there is no need to visualize another HŪ syllable in the heart of the consort. Otherwise, for those who visualize themselves in the form of the mother-consort, there is no need to imagine a second seed syllable in the heart of the heruka.
Some beginners do not understand what meditation is. For their sake, I can clarify it with the following example: Imagine someone is unaware that he or she has a hidden illness. That person visits a doctor who diagnoses an illness. Even if the diagnosis is wrong and that sickness is not actually present in the body, the patient starts to worry — ruminating on the illness, thinking about its location in the body, its causes, symptoms, and prognosis. In this way, through the power of mind, that person can give rise to a physical sickness that wasn't present before. That process is meditation. Similarly, if one starts repeatedly thinking, “I've got this HŪ syllable in my navel or in my heart,” it will be there.
The Bhagavan Buddha taught, “Thoroughly subdue your mind.”[19] Thus, in the Buddhist tradition, taming the mind is of greater importance than taming the body. The principal among all the methods of taming the mind is the cultivation of discerning intelligence. The diverse development stage visualizations are also means of subduing the mind. When they are conjoined with discerning intelligence, they are particularly effective. This is one of the characteristics of Secret Mantra — having many methods that are yet free of hardship.
Calm Abiding and Special Insight
In the context of Vajra Vehicle practice, the entire visualization should be built on a foundation of Bodhicitta. That is to say, through cultivating the Four Immeasurables, one gives rise to a vast mind within which the Deity can emerge. Because of this, the stages of development are rooted in cultivation of the Four Immeasurables.
From a Mantric perspective, the practice of calm abiding with support refers to all the different trainings of the development stage yogas. For example, when one is practicing in an accomplishment retreat, one visualizes the clear appearance of the Deity. In this way, the mind is engaged in the practice of calm abiding using the form of the Deity as the object of meditation.
Without some kind of object, or support, it is difficult for the mind of a beginner to abide in place. The mind becomes confused by distraction toward outer phenomena. For this reason, the Buddhas have taught the skillful means of visualizing the Deity's seed syllable and the stages of developing the Deity's form. When giving [[rise to the image of the Deity in the mind, one should imagine him or her to be insubstantial — visible yet like a rainbow. In this way, to focus single pointedly on the Deity's clear appearance is the practice of calm abiding with support in the context of the Secret Mantric Vajra Vehicle.
The companion to calm abiding is special insight. It is nothing other than the cultivation of discerning intelligence, whereby the mind becomes exceedingly clear and free of thoughts or emotions. From within this state, one recognizes the nonduality of self and other. This causes one to understand all the dualistic views one has previously held to have been delusions.
In the context of Deity Yoga, at the very basis, Vajrakīla is the dharmakāya — the empty essence of mind itself. From within the dharmakāya, the Deity manifests like rainbows in the sky. This manifestation is the Saṁbhogakāya. Being without any substantial form, it is free of any object at which to grasp.
Just as one's entire surroundings can be reflected in a crystal ball, so too when one gives rise to the idea of the Deity, that Deity is reflected within the thinking mind. If there are a hundred crystal balls and one Deity image, the Deity appears in each of them. Similarly, when many people gather for an accomplishment retreat, inviting the mandala of the Deity to be present, that Deity mandala will be reflected in the mind of each one of those gathered. Furthermore, when one focuses on the seed syllable, the entire Deity is complete therein. In this way, the Deity is empty in essence yet clear in appearance.
To speak about all this is one thing; to give rise to an inner experience of it is another. If one looks in texts, there are many descriptions of the Deity and his aspects — the empty essence, the clear nature, and so forth. Likewise, many ways in which one can go astray in the cultivation of these practices are elaborated. However, the best thing is for one to make effort to visualize the seed syllable and Deity and thus — based on one's own experience — recognize what calm abiding is. Then, after having stabilized calm abiding, one should gain some direct experience of special insight.
The Commitment Being, the Wisdom Being, and the concentration being together comprise the threefold sattva, or heroic being. These three are not separate. Rather, they are of a singular nature. The Commitment Being is the Self-Generation of the practitioner as the Deity Vajrakīla. How does he manifest? The commitment, or samaya, is one's stated intent to benefit sentient ones. It comes from Bodhicitta. Without Bodhicitta, there can be no spoken commitment. Without the word that is the samaya, one cannot emerge as the Deity. So, the mind set on attaining Enlightenment (Bodhicitta) gives rise to the word (samaya), which gives rise to the body of the Deity, the Commitment Being.
As for the wisdom Deities, in general, they pervade the entire sphere of dharmas. Even though their essence is emptiness, they appear like rainbows. Some people wonder whether pure fields and wisdom Deities actually exist, but one need not have the slightest doubt. There are innumerable pure fields with divine inhabitants. Since they abide uninterruptedly, whenever one supplicates or imagines them, they immediately and spontaneously manifest. Otherwise, when they are not appearing, they naturally subside into the expanse of five-colored lights. In actuality, they are the Saṁbhogakāyas endowed with the five certainties: (1) certain place, the Akaniṣṭha Dharmasphere; (2) certain time, the eternal wheel of continuity; (3) certain teacher, Vajradhara; (4) certain Dharma, the Great Vehicle; and (5) certain retinue, Bodhisattvas of the ten bhūmis. These five certainties are ceaselessly present in the pure Saṁbhogakāya Buddha Fields — the inseparable union of the dharmakāya and Saṁbhogakāya from which all Deities arise. All the pure illusory bodies that have been sealed with Bodhicitta abide in such pure fields.
These spontaneously present wisdom Deities should be distinguished from the Wisdom Being of the threefold sattva. As mentioned previously, he is the thumb-joint-sized sattva who dwells upon the sun disk in the heart of the Commitment Being.
Finally, the concentration being is himself the visualization in the heart center of the Wisdom Being. So, there is the sun, upon which is the grain-sized golden vajra, at the center of which is the HŪ syllable that is surrounded by the mantra. While the sun, vajra, and HŪ are stationary, the mantra revolves. This entire visualization comprises the concentration being.
As for this threefold sattva, the Commitment Being is one's body, the yidam Deity. The Wisdom Being is the mind. The concentration being is rigpa, the syllable HŪ. These last two together represent the natural qualities of the yidam's mind.
The three sattvas can also be understood in the context of the three features of ultimate fruition — essence, nature, and compassionate activity. The empty essence is the concentration being, the dharmakāya guru manifested as mind. The clear, luminous nature is the Wisdom Being, the Saṁbhogakāya yidam. All-pervasive compassion is the Commitment Being, the physically manifest Nirmāṇakāya Deity. The activities of these three sattvas are carried out by innumerable spontaneously arisen ḍākiṇīs and guardians.
When one reads the sadhana, after the visualization of the Commitment Being, the Wisdom Being, and the concentration being have been established, one invokes the outer, spontaneously present wisdom Deities and merges them into oneself with the syllables JAḤ HŪ VA HOḤ. Then, all the subsequent offerings, praises, and the like are made to oneself as the Deity Vajrakīla, who embodies All-Wisdom Deities. In this way, the three sattvas — the commitment, wisdom, and concentration beings — are one.
Clarity, Purity, and Stability
When visualizing the clear appearance of the Deity, you practitioners — my parents — will experience these three features: clarity, purity, and stability. Although these three are explained in the Vajrakīla Tantra, they are not exclusive to Vajrakīla Practice. Rather, they are essential attributes of any Deity Yoga.
Clarity manifests when the appearance of the Deity's form arises distinctly in the mind. Such clarity applies to every detail of the Deity's body — his complexion, hand implements, ornaments, attire, and so forth, from the crown of the head to his māra-suppressing feet. Once it has become stabilized, one meditates on the Immeasurable Palace, focusing on the outer surroundings up to the body of the Deity and back. Reviewing this again and again many times, one trains the mind to become the artist who draws the Deity and palace.
Usually, beginners are unable to generate the Deity's complete body. At least, that's how it was for me. Even so, merely for the face of the Deity to appear in one's mind is very efficacious. So, first, one should cause the Deity's face to appear in the mind again and again. From one's doing so, clarity will gradually arise. When that clarity is combined with compassion and benevolence, the mind becomes cleansed.
As one trains in this way, the yidam will definitely appear in the mind. Then, sometimes, he will suddenly vanish like a rainbow. Because he appears and disappears, some will give rise to doubt, thinking this illusory appearance must not be the real Deity. But, in actuality, since the Deities are the nondual union of clarity and emptiness, they truly manifest in just this way — appearing for a brief moment like rainbows and then suddenly vanishing. Such fleeting appearances in the mind are manifestations of the Buddha nature itself, which is pure from the basis. One should develop trust that those junctures of appearance when the mind is free of thought, emotion, and imprints are actual manifestations of the yidam. The feature of the Deity's clarity should be understood in this way.
The second feature of the Deity's appearance involves the recollection of utter purity. According to the needs of beings to be tamed, the same Deity can take different peaceful or wrathful forms, appearing with different numbers of faces and limbs and with appropriate accoutrements.
Peaceful Deities are said to have thirteen different aspects of peaceful attire, which are the signs of having accomplished the vajra holder's thirteen bhūmis. When practicing peaceful ones, it is very effective to visualize them abiding within rainbow spheres, or bubbles. Since the afflictions' very nature is primordial awareness, afflictions are gradually pacified through love and compassion. The rainbow spheres symbolize this pacification in stages.
While peaceful Deities gradually transform each affliction into its corresponding wisdom, wrathful ones use the fire of a single wisdom to consume all five afflictions suddenly and without discrimination. It is for this reason that wrathful Deities appear within flame heaps and mountains of fire. When consciousness is ripened into primordial awareness, thoughts and afflictions are suddenly liberated into wisdom. They are instantly burnt away like a heap of dried grass. Whatever thoughts arise are rendered impotent through holding mindfulness. This clear, mindful awareness is rigpa, the view of mahāmudrā. It is self-illuminating self-awareness. Since fire and wisdom both accomplish instantaneous transformation, they have the same nature. By contemplating the inner meaning, one can understand the great power of the fire of wisdom. One can gain insight into why the wrathful ones appear within heaps of wisdom flames.
Those who are unfamiliar with wrathful Deities — principal among whom is Vajraku[[māra — may think that their wrath is one of aversion. This is not at all the case. All Deities abide in a state that never wavers from the peaceful dharmakāya. Their hearts are Great Compassion, the Four Immeasurables, free of any fault or deception. According to individuals' karma, they can display wrathful aspects. In this regard, the scriptures say, “Though unwavering from the state of the peaceful dharmakāya, you arise as fearsome forms in the Saṁbhogakāya state.”[20]
Thus, the only difference between peaceful and wrathful Deities is individuals' karma and afflictions. For example, in a truly just society, when a law-abiding person sees a policeman, he has nothing to fear, perceiving that policeman as a benevolent protector. On the other hand, when criminals see a policeman, they feel genuine fear and dread. Although it is the same policeman, their experiences of that person are completely different. In this way, one can understand the differences in individuals' perceptions, which are conditioned by circumstantial inner afflictions and self-grasping. Those who have strong self-grasping perceive nothing but faults in others. It is taught in the Tantras that due to their afflictions and perverted views, they especially give rise to terror upon seeing wrathful ones.
When practicing Deity Yoga, one should repeatedly imagine the Deity abiding within a rainbow sphere or a heap of flames, as appropriate, causing him or her to appear in various sizes. Deities can be as tiny as mustard grains or as vast as the expanse of the sky. Training in this way will result in autonomy of the mind. Later, after great autonomy has been attained, one will be able to imagine such wisdom kāyas filling all of space and will be able to transform them at will.
When one trains the mind's potential — mastering the liveliness of the mind — in these ways, diverse appearances will manifest. One need not give rise to hopeful expectation or doubtful apprehension about such pure appearances. Rather, one should understand them according to these lines from the Lineage supplication:
Symbols,] meanings, signs — the union of
wisdoms with the kāyas — radiate and
gather dreadful, blazing wrathful ones.
For each aspect of the Deity's clear appearance, one should contemplate the relationship between the outer sign and the inner meaning. For example, one can consider the heruka's garland of fifty-one human heads. It symbolizes the fifty-one mental arisings. When such thoughts go unrecognized, one accumulates afflictions and negative karma. This is similar to one's valuables — one's accumulation of merit — being plundered by thieves. Conversely, when afflictions and unvirtuous thoughts are recognized through awareness, it is as though the thieves and plunderers have been decapitated.
In the context of the Deity's body with flame heaps, attire, ornaments, implements, and the like, each of these symbols, meanings, and signs is neither random nor arbitrary. Every outer appearance expresses a specific attribute of the Deity's inner mind. The six bone ornaments signify the six transcendent perfections. The weapons the Deities hold symbolize the slaughter of afflictions. The victorious ones of the five families and their consorts are complete in the five-pointed crown ornament. All such manifold appearances are self-knowing primordial awareness. They are the natural radiance of the mind itself.
For example, during Empowerments or during the introduction to Dzogchen thögal, a crystal is placed in a ray of light. The moment the sunlight touches the crystal, the room becomes filled with rainbow reflections. All the qualities of the rainbow are already inherent in the crystal; so it is with the mind's fundamental disposition. The form, ornaments, and attire of the Deity — the union of the wisdoms and the kāyas — have many different meanings. However, all these should be understood as inner qualities outwardly shining forth.
To hold in mind these different meanings is the recollection of purity. In order to understand the meanings of pure symbols, one should study texts that praise the Deity's signs. It is good to peruse and contemplate such instructions about clarity and purity, which are somewhat easy to understand.
Having given rise to clarity and purity through visualizing the Deity's vivid appearance, one should cultivate the stability of divine pride, which is the principal point of this triad of clarity, purity, and stability. It is one of the most important signs of Deity accomplishment. This pride is the confidence that oneself is the actually manifest Deity. However, such confidence is not rooted in grasping at a self, since the mere concept “I am the Deity” will not overcome faults.
If one considers an individual, his or her inner life force is more important than the outer body of that person. The nature that is the life force of every Deity has already been discussed. This life force is the nondual union of emptiness and compassion, which is inseparable from the heart of the guru. It manifests through knowing the actual condition of the mind. Since the mind is the Buddha nature, the Deity, the Guru's Mind, and one's own mind have been inseparable from the very beginning. Because one's Buddha nature is the same as that of the Buddhas, the moment one gives rise to the altruistic motivation, one has become the Deity. This is the best sort of divine pride. Regardless of whether or not the visualization is clear, when the mind is not separated from love and compassion, that is the actual Deity.
One must investigate one's own mind to determine whether or not one has actually become the Deity. As the singular basis was taught in Lord Buddha's pronouncements, I suppose everyone already knows about Buddha nature, which is inherent in the minds of all beings and all Buddhas.
The difference between ordinary beings and Buddhas is that in their wish to benefit others, the Enlightened Ones' minds are suffused with vast love and compassion. As the minds of us ordinary beings are preoccupied with self-grasping and with the wish to find comfort for the self, we give rise to all the phenomena of samsara and Nirvana, thus separating ourselves from the Buddhas. In spite of this, the basis of mind itself is singular, like pure water.
Unless one has understood this singular continuum shared by Buddhas and sentient ones, one has no basis for engaging Secret Mantra practices. However, for one who has understood it and has a true wish to accomplish the Bodhicitta-yidam, the moment one gives rise to Bodhicitta, even if it is only for an instant, one's mind actually becomes the Deity's Mind. When this has been understood, one can have assurance that the actual Deity is the mind wishing to benefit others. Thus, that which distinguishes Deities from demons is benevolence versus self-grasping.
Once a bit of self-grasping has been liberated, one gives rise to the intent to benefit others. As a result, the Deity's life force — the union of emptiness and compassion — is made manifest. Every individual already has emptiness at the basis. So, when one abides within immeasurable loving kindness and compassion, not falling under the power of afflictions, one can have confidence that one has truly seized the Deity's life force. This is the actual yidam, the natural expression of compassion. Through generating a mind of great love for the yidam, one will reach a state of never forgetting him or her. Then, regardless of whether or not one can clearly visualize the Deity, one will recognize the inseparability of the Deity and one's own mind, thus gaining stability. By abiding in the view that is the nondual union of emptiness and compassion, one can give rise to trust in oneself as the Deity. This is the meaning of confident divine pride, through which autonomy is actually accomplished.
Some people think that merely to remember the Deity or to have the Deity appear in a dream is insignificant. They think the real accomplishment is to meet the Deity face to face and to converse with him as though he were an actual person. This is not at all the case! The actual Deity, the Saṁbhogakāya, is insubstantial, like a rainbow. In a single moment, he appears. In the next moment, he is gone. Thus, whenever the Deity appears in the mind, that appearance is the actual yidam. At that juncture, the nature of the Deity has been glimpsed. The sign of having seen the Deity is the ongoing cultivation of divine pride.
When one knows benevolence to be the actual Deity, one can participate in accomplishment retreats. Through the blessings of the gathered Sangha, a certain positive feeling can arise in one's mind during such retreats. When, having had that sort of experience, sādhakas come together in small groups to practice the liturgy, it will be very effective. This will be the best way to practice in the future.
However, even if one cannot participate in such group practices, it is important to bring to mind the Deity and the seed syllable during daily activities. The moment one gives rise to benevolence, one should understand, ”Now I have the mind of the Deity; now I have become the Deity.“ This recollection at the instant of arising is important. Conversely, when afflictions arise, one should think, ”Now I have become the demon.“ Through heedfulness and mindful awareness, one will recognize the distinction.
Yeshe Tsogyal once asked Guru Rinpoche, “From where have the Deities come?”
He replied, “That which is called the Deity is Bodhicitta.”[21] That is to say, the Deity arises through the force of Bodhicitta. The Deity is present for anyone who cultivates Bodhicitta. Thus, to have the certainty of Bodhicitta is the best sort of divine pride. Regardless of whether or not one can clearly visualize the Deity's form, one must give rise to certainty about this point. Even if one does not have the great opportunity to do extensive formal practice, one should clearly recall the Deity in an instant, trust in him or her, and recite the Deity's mantra throughout the course of daily activities. By again and again giving [[rise to confidence in Bodhicitta as the singularity of one's own mind and the Deity's Mind, one will eventually emerge in the form of the Deity.
The Mandalas of Wisdom Deities and of the Self-Generation
At this juncture, one has established the Self-Generation, emerging as the Commitment Being abiding in the mandala. There are many different sorts of mandalas. Planet Earth is one. A single person's body and mind is another. The only difference between the two is that one is great and the other small. One's own body is a microcosm of the world. Even though we ordinary beings are ignorant of it, the Saṁbhogakāya forms with the five certainties are always present, abiding like fully blossomed flowers. Each individual innately possesses in his or her embodied form the seed of such a flower, endowed with all the qualities of the complete mandala. Outwardly, there is the body of flesh and blood. Inwardly, there is the eightfold group of consciousnesses. If these are simplified, outwardly, there are the five elements and, inwardly, the five afflictions. Secretly, there are the five wisdoms. The mandala is established in the completeness of these.
The secret accomplishment retreat focuses on the Self-Generation alone. Although the sādhakas may construct a mandala, the practice does not require one. When there is no material mandala, one simply imagines the mandala of Saṁbhogakāya wisdom Deities that naturally abides without ceasing in the sphere of space. That mandala then merges with the mandala of the Self-Generation.
The different ways sādhakas conceive of the mandala and the Deities therein are reflections of their maturity. For beginners who are bound by self-grasping, the principal is the Saṁbhogakāya mandala of wisdom Deities. To whatever degree dualistic grasping at objects and their characteristics is present, one should visualize this vast, pure mandala abiding in space. One's focus should be on the principal Deity therein; it is not necessary to consider every detail of the retinue. Until the grasping at self and other as separate has been exhausted, the primary focus should be on the heruka in the mandala of wisdom Deities. Beginners should cultivate the idea “This is the actual divine mandala,” since that perception opens the door to the Deities. Although the ceaselessly abiding mandala of space is utterly beyond imagination, it is good even if one has a mere conceptual understanding of the Saṁbhogakāyas of five certainties.
This mandala serves as the principal only circumstantially. Those who are more mature should focus on the Self-Generation of the Commitment Being. For the sake of expediency, first it is taught that the Self-Generation is like a mirror reflection of the continually abiding Saṁbhogakāya mandala of wisdom Deities. Eventually, however, these dualistic notions must be torn down. For one who understands the view, such a distinction is unnecessary. Once one has some experience of the completion stage, one knows the inseparability of self and other. When there is no dualistic grasping, these two mandalas become like two mirrors infinitely reflecting each other. In one's waking experience, one arises as the Self-Generation with all other beings appearing as the retinue. However, in one's meditation, the two mandalas have become indistinguishable. Thus, one no longer identifies one or the other as being the principal, nor does one perceive oneself as being located here or there.
In the end, since every mandala that can exist is pervaded by the five wisdoms, one must determine all the phenomena of samsara and Nirvana to be like mirror reflections. Without making distinctions among them, one simply leaves them in equanimity, knowing them to be inseparable and singular in essence.
These different conceptions of the Self-Generation and the Saṁbhogakāya mandala can be understood according to the Latter System's four classes of Tantra. In action Tantra, there is a clear distinction between self and other. Thus, the mandala of wisdom Deities is principal. In conduct Tantra, self and other have somewhat equalized. In Yoga Tantra, the Self-Generation is principal. In unsurpassed Yoga Tantra, the Self-Generation and the Saṁbhogakāya mandala are nondual. These four also parallel the Earlier System's four branches of approach and accomplishment, which will be explained later.
Invoking and Merging with the Wisdom Deities
Every Deity is subsumed within Vajraku[[māra. As it says in the invocation,
At each Deity's crown is an OṀ,
ĀḤ at the throat, and HŪ at the heart.
As the ten directions' conquerors
grant Empowerment-blessing, we're adorned
with Amoghasiddhi as its sign.
Since all Deities are of a singular essence, each Deity embodies every other Deity as well as the five families of the victorious ones — all the Buddhas of the ten directions and three times. Likewise, all the wisdom Deities are complete within the syllables OṀ ĀḤ HŪ. Whenever wrathful activity is required, it is performed by Amoghasiddhi. When peaceful activity is called for, it is performed by Vajrasattva. Even so, their basic essence is the same.
During the invocation, one focuses mainly on oneself in the form of Vajrakīla, whose three places are marked with the syllables OṀ ĀḤ HŪ. However, if one wishes to visualize in greater detail, one may imagine all the Deities in the retinue to be marked in the same way.
When the invocation is made, the wisdom Deities completely dissolve into the forms of the three syllables, which fall like raindrops upon the Commitment Being — oneself as the principal Deity. Those syllables then merge with the OṀ, ĀḤ, and HŪ in one's own three places.
The essential meaning of this is that the yogin is not alone in his or her meditation. Even though one's referential visualization of the mandala lacks force, it is backed up by the swift blessings of the ten directions' victorious ones, who think of nothing but the welfare of sentient beings. Thus, when a practitioner with Bodhicitta and the three types of faith visualizes the mandala of Vajraku[[māra, the Deity bestows the force of his mandala upon that person. The Buddhas of the ten directions give their power and support to his or her meditation. In this regard, in a mind accomplishment sadhana of Vajrasattva, there is a supplication that states,
You who know the three planes' miseries,
you who act to calm infernal fires,
holy ones, please grant your able force
when I go forth to swiftly act for beings![22]
Since the Enlightened Ones grant the power that accomplishes aspirations, it is important to accumulate vast wishful prayers. In the Sukhāvatī literature of the Sky Dharma (Namchö) Treasure, the Buddha said, “I create conditions conducive to accomplishment.”[23] Thus, when one enters the door of Dharma and can accomplish results without difficulty, rather than wondering whether the good results are due to one's past virtuous accumulation or to the Buddhas' blessings, it is good to remember these words of Lord Buddha. The Empowerment-blessing granted by the ten directions' conquerors should be understood as this creation of favorable conditions by the Buddhas.
The invocation continues:
OṀ HŪ SVĀṀ ĀṀ HĀṀ, MŪṀ LĀṀ MĀṀ PĀṀ TĀṀ.
Through the light rays from each of our hearts,
Wisdom Beings are invited here.
All the Buddhas of the ten directions and three times are subsumed within the five families. The first five syllables are the seed syllables of the father-Buddhas of the five families. The second five are the seeds of their mother-consorts. There are many different ways of reciting and placing these syllables according to different systems of practice. In this system, the more common syllable TRĀṀ is replaced by SVĀṀ, the syllable of the Ratna family.
One should imagine that through the force of faith and love, rays of light stream forth from the hearts of the sādhakas visualized as Vajrakīla, stirring the wisdom Deities' compassion from its vital point. This interaction among faith, love, and compassion is the nature of the samaya that binds sentient ones with the Buddhas and yidams.
The mudrās that accompany the recitation of the syllables symbolize the five father-Buddhas uniting with their five consorts in space and dissolving into light. Their blessings manifest as light rays, nectar, and the forms of great and small Vajraku[[māras. The large ones are as great as Mount Meru; the small ones are as tiny as mustard seeds. In this way, divine forms actually appear, filling space. They descend like rainfall or like snowflakes, merging into the pores of the sādhakas, the Commitment Beings. As the radiant nectar of their union fills one's body, it overflows, transforming into a five-pointed crown. Thus, the Empowerment is like a coronation in which the Commitment Being is adorned with the crown of the five families.
Even though this crown is usually depicted in thangkas as being like a tiara that partially encircles the Deity's head, it is actually a circular crown with two arches that intersect at the center. There is one point in the center and one in each of the four directions. These five points are also represented by the mudrās. In the central point at the apex of the head appear HĀṀ TĀṀ, the syllables of Amoghasiddhi-Samayatārā. The lord and lady of the family, they abide at one's crown as the sign of Empowerment. This crown, marked with the syllables of the five families, is the sign of Bodhicitta having transformed one's five afflictions into the five primordial-awareness wisdoms.
By their very nature, the five afflictions are the five father-Buddhas and the five elements are the five mother-Buddhas. Through Bodhicitta, they instantly manifest as such. Thus, since one is already endowed with a mind of afflictions and a body comprised of the five elements, one already possesses the cause of the five families. For example, if one gives rise to aversion, the moment it meets with Bodhicitta, it is nothing other than Vajrasattva. Since there are countless afflictions, there are countless Buddhas who are the ultimate purified essence of these emotions.
After the Empowerment-blessing, the wisdom Deities are requested to come with the following words:
HŪ. Showing born miraculous displays —
blazing forms from the completely pure
unborn sphere of dharmas — Vajra Youth
with your courts, please come here from that sphere!
Wisdom Wrath King and courts, when you've come
to grant siddhis and Empowerment to
further, to show noble marks and signs
and bestow Kīla's accomplishments,
Wisdom Wrath King with your courts, please come!
JAḤ HŪ VA HOḤ. VAJRA SAMAYA JAḤ. SAMAYA TIṢṬHA HLEN.
Free from arising, the dharmasphere is the empty space from which manifold Saṁbhogakāya Deities spontaneously emerge. They are unborn in the beginning, free of abiding in the middle, and without cessation in the end. Since the wisdom Deities are without birth, they are utterly pure and not subject to an end.
Through blessing and due to their past commitments and aspirations, in an instant they emerge from within this unborn sphere as the ”born miraculous displays“ of Great Compassion. These miraculous displays themselves are the appearances of something out of nothing at all.
This is related to the following lines from the text Taking Up Accomplishments:
Vajrakīla from the natural sphere,
you lack concept or exertion; yet
like a precious jewel that grants all wants
is your blessing, nature of past oaths.
If one holds in mind these words alone, again and again taking Empowerment, one will come to understand the nondual meaning. In accord with the wishes of faithful ones, Vajraku[[māra with his retinue manifestly appear. People of pure karma will actually be able to see their divine forms with implements, ornaments, and attire.
However, regardless of whether one actually sees the wisdom Deities, they most definitely appear whenever they are invoked. Thus, one requests that the wrathful king and retinue come in order to bestow all Empowerments and actual accomplishments, to reveal marks and signs, and, finally, to cause sentient ones to realize existence — the three planes — as the mandala of Vajrakīla. This last point means that samsaric existence itself is the basis of Vajrakīla accomplishment. Existence-Vajrakīla is the attainment of Buddhahood. It is the fruition of Deity Yoga — the nondual union of samsara and Nirvana, in which the container and sentient contents are established as the mandala of the yidam with its divine inhabitants.
The most crucial, fundamental point is this: by requesting the Deities to come, sādhakas cause them to enact the samaya. With the syllables JAḤ HŪ VA HOḤ, practitioners remind the Deities of their past promise to benefit sentient beings through the Enlightened Ones' Four Immeasurables. With the syllables VAJRA SAMAYA JAḤ, sādhakas point out, “This is your adamantine commitment.” Since the practitioners have also been cultivating the Four Immeasurables for the sake of sentient ones from the beginning of the practice, they are basically saying, “Because of your commitment, of course it is your duty to come. Were you not to come, you would be violating your own rules.” Having pointed out that our own commitment is the same, the sādhakas then offer them seats with the words SAMAYA TIṢṬHA HLEN.
This is the heart of the matter: the link between the wisdom Deities and the Commitment Being is the bond of the Four Immeasurables. The shared samaya is such that they are absolutely compelled to come. When one lacks the Four Immeasurables, they will not come. Actually, it is not appropriate to say that they will not come. Rather, it is that when the sādhaka fails to cultivate the Four Immeasurables, there is no seat for the wisdom Deities. There is no place where they can abide. It would be the same as if I invited disciples to a Dharma center that lacked facilities for lodging, bathing, and cooking!
Since one already made the invitation and received the Empowerment in the previous section, one might wonder why the Empowerment is followed by yet another invitation. Generally, it is taught that in the lower Tantras, the wisdom Deities must be invited and, in the higher Tantras, because the view of emptiness is utilized, the sādhaka is indistinguishable from the wisdom Deity. Since the essence of awareness itself is the Deity, there is ultimately no need for invitation. Regardless of whether or not one sees the mind's essence, rigpa is continually present. Although all of this is true, it is essential that practitioners distinguish between actual experience and mere conceptual understanding. Once this distinction is made clear, there is no contradiction between practicing higher Tantras and repeatedly invoking the wisdom Deities.
At the very basis, the five families are already complete within the psychophysical aggregate of an individual. Empowerment is a means of being introduced to and recognizing this. Whether it is a self-Empowerment or one bestowed by a guru, Empowerment is about obtaining the Deity's blessings. This activity does not depend on the quality of the guru, since blessings are bestowed by the Deities themselves. With the blessing-Empowerment, the outer wisdom appearances of the five families in space subside into oneself, transforming into the crown adornment. Since Bodhicitta is of a singular nature, the wisdom Deities are not separate from oneself. Eventually, the sādhaka will become exactly the same as them. At present, one has only the causal basis. Therefore, the hot water of the wisdom Deities' compassion is needed to melt away the ice of dualistic grasping that is continually forming. Only once it has been completely destroyed will nonduality be realized.
With the Empowerment, the singular essence of Buddhas and sentient beings is glimpsed; one identifies that the Buddhas of the five families have been present from the very beginning. In spite of this, self-grasping has not yet been destroyed. Although the sādhaka has identified the Buddha in self and others, the Tathāgatagarbha possessed by beings is still very slight. For this reason, on top of that basic recognition, the sādhaka must again and again request the actual blessings, wisdom, and compassion of the Deities in order to receive the warmth that melts away self-grasping. If one finds it difficult and tiresome to visualize the Deity, it is a sign of dualistic grasping, which causes one to perceive the Deity as something other than oneself. Until duality and self-grasping have been completely torn down, it is necessary to repeatedly supplement with nondual primordial awareness.
Even though Empowerment is received, the afflictions in one's mindstream do not cease to exist. Hatred is most definitely mirror-like wisdom. But to whatever degree one gives rise to it, a corresponding degree of harm will be experienced. Only when one can liberate afflictions on arising is hatred rendered harmless. At that juncture, there is no distinction between hatred and primordial awareness. It is fully realized as mirrorlike wisdom. Thus, the outer five elements manifest as the consorts of the Buddhas of the five families, and the inner five afflictions are nothing other than the five wisdoms.
Empowerment is but an introduction. Once it has been received from the guru, individuals must then take Empowerment for themselves. Month by month, year by year, one must continue to train the mind. Otherwise, merely comprehending the notion that oneself and the Deities are the same will not be of benefit. It is something that must be continually cultivated through direct experience. The Empowerment and invitation should be understood in this way.
At this juncture, having established the visualization through the stages of development and having unified the wisdom Deities into the Commitment Being, one must pay homage to, make offerings to, and praise the divine hosts of the mandala so that they will engage activities and bestow common siddhis. In the petition that is recited in the afternoon, one supplicates these beings to ”protect the Buddhas' Teachings, glorify the Triple Gem, preserve the dominion of Sanghas and Dharma,“ and so forth. So, first, they are visualized within the mandala. Then, one makes offerings to and praises them. Finally, one supplicates these beings to carry out desired activities. By doing so, they bestow common accomplishments upon the sādhaka. The following words of homage are found in the text:
HŪ. To save the three planes from noxiousness
and destroy our prideful clinging, we
prostrate with one-pointed, great respect
to you, Vajrarākṣasa and hosts.
ATI PU HOḤ, PRATĪCCHA HOḤ.
From the perspective of action Tantra (kriyaTantra), to offer prostrations is the best of all physical virtues. A practitioner with a dualistic view pays homage to the wisdom Deities as distinct from himself or herself. However, when the mind has become free of duality, the Commitment Being and wisdom Deities are void of meeting or parting. Thus, there is no object to whom one offers prostrations. From within the mind of nondual awareness, the one who pays homage and the ones to whom homage is paid are inseparable.
Next, as an antidote to attachment to forms, sounds, smells, tastes, and sensations, one makes offerings of the flowers, incense, lamps, perfumes, foods, music, and the like that can be found in this worldly realm. These offerings of the five desirables pervade space in the manner of offering clouds of Samantabhadra. Even though the wisdom Deities themselves have no need for them, sādhakas make outer, inner, and secret offerings in accord with worldly conventions. When making these symbolic offerings, one should imagine them being extremely vast in scope. Any offering made to the Deities is a cause for becoming free of attachment. For example, just as one offers a mandala to clear away self-grasping, so too if a flower is offered, it diminishes one's attachment and clinging to outer forms. This is how siddhis are attained.
The first verse of offering is as follows:
HŪ. Varied offerings, real and formed by mind —
connate union, outer, inner, and
secret here arrayed — we offer you,
Now partake of them nondually
and without discrimination, please.
OṀ VAJRA ARGHAṀ, PĀDAṀ, PUṢPE, DHŪPE, ĀLOKE, GANDHE, NAIVEDYE, ŚABDA PRATĪCCHA SVĀHĀ.
One should set out whatever material offerings are available. Although they are exhaustible, the imagined offerings are without limit. These two are of a singular essence. Even if there are no actual offering substances, one should have confidence that the offerings are naturally accomplished through visualization and mudrā. When offering flowers, for example, one should visualize this entire worldly realm and the expanse of space being utterly filled with colorful blossoms, vividly imagining their fragrance permeating everywhere.
The visualization should be accompanied by the lotus-circling mudrā, which ultimately symbolizes the union of the father and mother Deities, from which Samantabhadra's offering clouds emanate and increase. Together with the mudrā, one imagines innumerable light rays streaming forth. Heroes emanate from the light rays of the right hand's fingertips. Heroines emanate from those of the left hand's fingertips. Then, from each emanation emerge more light rays tipped with more heroes and heroines, who again emanate light rays. In this way, the offering gods and goddesses multiply, filling all of space. For however many Buddhas of the ten directions and three times there may be, there emanates one such god or goddess bearing offerings of forms, sounds, smells, tastes, and tactile objects. Holding their respective offerings in hand, the heroic ones make infinite offerings to the inconceivably vast Buddha Fields. Understanding the potency of the lotus-circling mudrā, one should similarly engage body, speech, and mind in making the seven daily offerings of (1) water for drink (arghaṁ), (2) water for ablution (pādaṁ), (3) flowers (puṣpe), (4) incense (dhūpe), (5) oil lamps (āloke), (6) scented water (gandhe), and (7) food (naivedye).
After the offerings are made, the heroes and heroines then subside into the Buddhas' bodies, speech, mind, and so forth, becoming one with them and delighting their minds. It is not the offerings themselves that please the Enlightened Ones. Rather, that which delights their minds is the essence of the light rays and offerings. That essence is Bodhicitta. For example, when the natural radiance of a person's love touches his or her beloved, the beloved one experiences great delight. When the two are together, enjoying each other's company and conversation, their experience is joyful. In a similar way, the force of the practitioner's Bodhicitta transforms into light rays that reach the pure realms and make pleasing offerings to the Buddhas.
How can such offerings please the Buddhas? All the Enlightened Ones think only about how to bring benefit and happiness to sentient beings. Having nothing but this motivation, they have attained Buddhahood by accumulating merit for three limitless kalpas. Therefore, the moment one person gives rise to Bodhicitta — the very source of benefit and happiness — it brings joy to all the Buddhas. That Bodhicitta manifests as actual offerings.
While one visualizes the Deity and recites mantras, inexhaustible, manifold thoughts and afflictions continue to arise. Those very thoughts become diverse offerings as one visualizes the offering clouds of Samantabhadra. This brings about a twofold benefit — circumstantial and ultimate. The circumstantial benefit along the way is that ordinary concepts are transformed into purity through the stages of development. The ultimate benefit is that one comes to know the factual meaning. At the root, this factual meaning is the able potency of Bodhicitta, which brings delight to all the Buddhas.
The words “connate union” mean that the minds of the Buddhas and sentient ones are not separate but are fundamentally one. That singular mind pervades everywhere, like space. Even though appearances are manifold, they are of the same nature as the all-pervading mind. Appearances are nothing other than mind.
Outwardly, the dualistic expressions of self, others, and diverse perceived objects and their characteristics appear to ordinary beings. Inwardly, however, there is no duality. These manifold appearances are nothing other than the eightfold group of consciousnesses. Secretly, there is the ultimate factual perspective, in which the offering, the one who offers, and the ones to whom offering is made are indistinguishable. This secret truth is meditation itself and is only knowable through meditation. It is important to understand clearly this introduction to outer, inner, and secret offerings.
The ”self-born, emanated Deities“ are the divine forms that have arisen from one's own mind. It is to these Deities that one makes offerings. Thus, The Thirty-Seven Practices of Bodhisattvas says, “The ways things appear are one's own mind. From the beginning, that very mind has been free from elaborated extremes.”[24] Thus, all appearances are mind. Since the mind that is mahāmudrā pervades space, there is no duality. From within nondual mind, various appearances arise. When there is no dualistic grasping at that which appears, the view is present. When there is dualistic grasping, one becomes bound. When this single point has been understood well, everything else will also be understood. Conversely, for one who has not yet seen the basis that is ultimate factual truth, it will be difficult to grasp the meaning. Trying to understand each separate point by means of different explanations will only cause concepts to proliferate.
When beings make offerings to the Deities with a mind of faith and love, those pure offerings are received without any bias. This is the nature of the samaya that is shared among humans and Deities. When offerings are made through nondual awareness, the divine act of offering and the divine enjoyment of offering are simultaneous and free of discrimination.
Next, one makes the three inner offerings with these words:
HŪ. Great amṛita made from eight main and
thousand branch ingredients, secret great
rakta, the afflictions' space-expanse,
and the torma, foremost substance of
great elixir — these we offer you.
MAHĀ PAÑCA AMṚITA, RAKTA, BALIṄTA KHĀHI.
These inner offerings are common to highest Yoga Tantra practices. Amṛita — the method aspect — is the accomplishment medicine or nectar pills that are compounded from many precious substances, chief among which are the physical constituents of red and white Bodhicitta. Rakta is the wisdom aspect.
The torma vessel is the outer container that is this universe. The torma itself is the inner contents — all sentient ones, along with our self-grasping and afflictions, in particular. Among all the afflictions, delusion is foremost. It comes down to not knowing the actual condition of the mind — not understanding how the mind is. So, with the torma, one offers sentient ones' delusive self-grasping to the wisdom Deity, the sky-like dharmakāya. This offering is made without any grasping at perceived objects or their characteristics as being real. The offerings continue with the following verse:
HŪ. Dullness like a flesh mountain brought down;
lust, a wave-tossed, blood-filled ocean; and
hatred, a bone heap — these offerings are
made to Vajrarākṣasa and courts. OṀ ĀḤ HŪ.
Since delusion, lust, and hatred are the bases of all the other afflictions, these three should be imagined as being extremely vast like the sky. The words of the sadhana give a sense of this vastness by referring to them as a mountain of flesh, an ocean of blood, and a heap of bones. One should imagine that one is offering as much flesh, blood, and bones as can be found in this entire worldly realm. In this way, mentally gathering together all the afflictive three poisons of oneself and all the three spheres' sentient ones, imagine the offerings as vast and profound.
Finally, all offerings come down to the basic point of nonduality. The one who makes offering, that which is offered, and those to whom offering is made are singular in nature. They all arise out of the natural sphere that is emptiness. From this perspective, they cannot be seen as separate or distinct. Ultimately, knowing oneself to be inseparable from Vajraku[[māra, one sends forth emanations of offering goddesses who make offerings of divine enjoyments to oneself, the divine body of great enjoyment. So, the offering goddesses and the offerings themselves are inseparable from the Deity. Similarly, when partaking of the five desirables in daily life, one should never be parted from the clear appearance of the Deity. This can be accomplished through mindfulness. In this context, one need not visualize the outer appearance of the Deity's form as depicted in thangka images. Rather, the actual meaning of becoming one with the Deity is that clear appearance and mindfulness are nondual.
After the offerings, one praises the bodies, speech, mind, attributes, and activities of all the mandala Deities with the following lines:
HŪ. Wrath King, Glorious Great Vajra Youth,
pure dharmasphere, Khorlo Gyedebma,
from your method-knowledge body come
the ten emanated wrathfuls and
female wrathfuls dawned from natural space,
zasö with symbolic heads and fangs,
emanations, falcon hosts dispatched
to activities and four gate guards
who defend the mandala's quarters,
slaying henchmen, twelve Kīla guards with
great men, Se, Chag, and Dung, and the like —
oath-bound hosts declared as Kīla's guards —
praise and homage to you with your courts!
Now it's time for your compassionate pledge:
bring about direct, destructive acts!
Since it highlights the meanings behind some of the mandala's divine appearances, this praise has the same basic meaning as the Sign-Based Praise of Mañjuśrī Yamāntaka. The ten male wrathful ones symbolize the ten strengths. Their ten female counterparts symbolize the ten transcendent perfections. The guard maids of the four gates symbolize the Four Immeasurables. Although one supplicates them to engage “direct, destructive acts,” one should understand that they carry out all the activities of the Buddhas of the ten directions and three times. Those who wish to contemplate the Deity's attributes in greater detail should read the praise in the extensive Vajrakīla sadhana.
Depending on how the sādhaka is approaching the practice, the recitation of the charm
- 1 may or may not include an additional visualization. In general, the secret accomplishment retreat and the daily practice focus only on the Self-Generation, which is a reflection of the abiding mandala of wisdom Deities described previously. Therefore, when reading this section, one need only contemplate the meaning of the words before beginning the Mantra recitation.
Opening the Chamber of Recitation
However, at this juncture, one may also practice the unsurpassed Yoga Tantra method known as “opening the chamber of recitation,” which is described in the extensive sadhana. Through this special method, it is suitable to visualize the complete and instantaneous appearance of any other mandala one wishes, including that of the facing generation, the Foremost Prince, and the vase generation. These are all features of the great accomplishment retreat. Even though these mandalas are not necessary for the secret accomplishment, I will speak about them briefly in order to give some context.
Having already established the complete mandala of the Self-Generation, one can spontaneously accomplish the facing mandala by abiding in a state free of duality and imagining the syllables PHAṬ JA. These syllables need not be recited aloud. With these words, brilliant rays of light suddenly shine forth from the heart of oneself as the principal Deity. They radiate throughout the ten directions, filling space and causing the facing mandala to appear completely in an instant. Then, the light rays gather back into the heart of the principal. This radiating out and gathering back happens as described in the visualization that accompanies the approach mantra.
The Mandala of the Facing Generation
In general, the self- and facing generations are recited and established independently in other tantric systems. However, they are brought forth concurrently in the context of the Vajrakīla great accomplishment. Thus, according to unsurpassed Yoga Tantra, the “inseparable self and facing are simultaneously accomplished through the development stages].”[25]
If a facing generation is visualized, it appears suddenly outside of oneself — as vast as the sky and like a mirror reflection of the mandala of the Self-Generation. When imagining the facing generation, it is not necessary to visualize a second Wisdom Being or concentration being in the heart of the principal Deity of the facing mandala.
Although this visualization is not required for the secret accomplishment retreat, those who wish to practice it should imagine the facing mandala of Vajraku[[māra with retinue, without conceiving of self and other as being separate. This accords with the example mentioned previously: if there are many crystal balls and a single large Buddha, that Buddha will be perfectly reflected in each of them.
Similarly, one should meditate on the entire container and contents as being divine in nature. When one invites the Deities, one should imagine the scope of the Immeasurable Palace to be as vast as the outer container. The inner contents are all the Deities of the mandala. Sādhakas should remain within this view free of distraction. When the mind is devoid of self-grasping, all beings manifest as the nature of the Deity. In this way, if one knows how to meditate on the facing generation, it is suitable to do so. If one does not meditate on it, it is also fine since it is present at the very basis.
The Mandala of the Foremost Prince
The same method can be applied to the mandala of the Foremost Prince. The light rays from the heart of the principal reach the material kīla of signs, which is the substantial support for the Foremost Prince's mandala. In this way, the mandala suddenly appears in its entirety with the opening of the chamber of recitation.
The Mandala of the Vase Generation
Similarly, although there is no vase visualization in the secret accomplishment, one can be imagined as necessary, for example, when one performs ablution during an inscription ritual for the deceased. Although the inscription is not part of the Vajrakīla Practice, it can be performed as a supplement to any Deity Yoga.
The vase generation is exactly the same as the facing generation, except that it is not as elaborate. Instead of visualizing all the Deities in the extensive mandala, one visualizes only the principal father-mother couple inside the vase. Those who are to be purified with the nectar of the vase are the immature. Those who do the purification are the five wisdoms, which ripen sentient ones, bringing them to maturity.
As for the vase visualization, there is a story of an ancient Indian paṇḍita who taught that one must clearly visualize the Deity's blessings merging into the nectar of the vase. Hearing this teaching, Āryadeva disputed it, saying that one must know the nectar itself to be divine in nature. This is a profound instruction. When one knows the five elements to be Deities, there is no need to visualize anything else. Such knowing of things as they truly are is the best method of practice.
Finally, it is important to remember that no matter how many mandalas one may generate, they all arise simultaneously, like mirror reflections of the single, principal mandala. Each one (except for the simplified vase generation) features the Immeasurable Palace, the heruka, the mother-consort, the body mandala, retinues, and the like. As each of them is exactly the same, one need only visualize the mandala in stages one time.
This describes the special Secret Mantra method known as “opening the chamber of recitation.” The moment one gives rise to confident belief in the Deity, the Saṁbhogakāyas of five certainties are present. This occurs in a single instant. So, rather than focusing on exactly when to open the chamber of recitation according to the words of the text, one should know that the opening takes place on the basis of the authentic inner experience of certainty. In the context of unsurpassed Yoga Tantra, it is appropriate to cause entire mandalas to arise in an instant. When one realizes oneself and the Deity to be inseparable, then that is a suitable basis for giving [[rise to mandalas. Once they have appeared, one can sustain their visualization throughout the approach mantra.
Meaning of the Words of the Recitation of the Charm
The recitation of the charm begins with the following words:
HŪ. Glorious Vajra Youth, princes, and courts
fiercely dance in Khorlo Gyedeb — space.
Among outer, inner, and secret offerings, the charm is a secret offering. While one visualizes oneself as the principal, each Deity in the mandala has a consort like Khorlo Gyedeb (Dīptacakrā) with whom he is in sexual union. In the best circumstance, as one reads these words and throughout the Mantra recitations, one will give rise to an experience of Great Bliss. In this way, the Deities themselves will spontaneously feel pleasure. Whatever experiences one generates will be felt by the Deities. The visualized Deities receive one's own inner experiences of delight.
For example, in order to make tormas, one needs dough. If a delicious dough is prepared using butter and molasses, then all the tormas made will be delicious. Similarly, every Deity is created with the same material that is the mind. When the mind is suffused with bliss, whichever Deity one creates — the Self-Generation or facing generation — will be equally blissful. The fierce dance of the mandala Deities is one's cultivation of bliss.
In this way, the entire mandala, including the body mandala, is experiencing the pleasures of union. However, the main focus is the sensations that are arising within the channels of Dīptacakrā. Her name, Lady of the Sealed Cakra, means that the cakra comprised of her body, mind, channels, and constituents has been sealed with the experience of bliss. Similarly, within one's own body, the Deities in one's channels and constituents reverberate with the self-resounding nāda. When the mind is suffused with pleasure, all the organisms in the body also experience pleasure. When the principal experiences bliss, the entire mandala does as well. The verse continues:
Sound and emptiness, the melody
of the Mantric charm, like thunder roars.
Thus, I'll practice till our samaya
is accomplished in the vast expanse.
When one abides in samādhi (”emptiness“) conjoined with the recitation of mantra (”sound“), the mantras' vibration, like the Deities' dance, is continuous. From that union of concentration with the energy of speech, rainbow light rays spontaneously radiate in every direction. From those rays of light, emanations appear, pervading the six realms and engaging activities for the sake of beings. In this way, through the Mantra recitation itself, all the pure fields spontaneously become manifest, countless offerings are continually made to the objects of Refuge, and so forth.
The ”samaya“ referred to here is one's personal commitment never to abandon love and compassion for beings from now until Buddhahood is attained. When one takes a samaya, one speaks actual words of commitment. Those words are connected to one's mind of loving kindness. So, the primary meaning of samaya is that no matter what conditions arise, one will never abandon the love, compassion, and faith one has generated. Since sādhakas and Deities are unified in their singular commitment, the Mantra recitations become an expression of their bond.
Visualization of the Approach Mantra
The final heart essence of all the stages of development is the visualization of the delicate mantra strand, through which accomplishments are attained. Most of you probably know a bit about the revolving of the mantra strand in general. In the development stage yogas of Kīla, the visualization that accompanies the approach mantra is clearly described in the following words of the text:
[[Light]] rays radiate throughout [[ten directions]] from the [[life]] [[force]] and [[mantra]] [[strand]] at [[my]] [[heart]], [[rousing]] the [[divine]] [[Three]] [[Root]]s' [[samaya]] from its vital [[point]]. Every [[blessing]] of [[body]], [[speech]], and [[mind]] comes like rainfall as [[white]] OṀ, [[red]] ĀḤ, and [[blue]] HŪ, [[merging]] ceaselessly into [[my]] [[three]] [[place]]s. Further, I [[imagine]] all the [[blessings]] and [[potency]] of every [[victor]]'s [[compassion]] as [[Vajrakīla]]'s [[divine]] hosts in un[[fathom]]able [[great]] and [[small]] [[form]]s that gently fall and [[merge]] with me. Like opened sesame pods are the [[body]] [[mandala]]'s [[gods]] and [[channel]] hubs' [[divine]] couples. They and all in the [[mandala]] [[recite]] the [[mantra]], re[[sound]]ing like a beehive broken [[open]].
Here, the words “the life force and mantra strand at my heart” refer back to the visualization of the wisdom and concentration beings at the heart center, which is found in the Practice Manual:
In the principal's heart on a sun,
a thumb-joint-sized sattva rolls a stake.
On a sun within his heart is a
grain-sized golden vajra, at whose core
is a HŪ by mantra circumvolved.
This concentration being is really the main focus of the meditation. To whatever degree beginners can visualize the mantra strand, they will experience a corresponding purification of obscurations. Cleansing the mind is the ultimate purpose of this heart visualization, which was previously described in detail. Because it accords with Lord Buddha's instruction “Thoroughly subdue your mind,”[26] it is of extreme importance. In order to tame the mind, the method here is to gather awareness single pointedly into the seed syllable HŪ, which is the ”life force“ mentioned in the visualization. Through focusing awareness in this way, the mind and wind energies will abide together in the HŪ syllable. When mind and winds become mingled, the mind cannot wander.
Surrounding the HŪ is the nine-syllable quintessence mantra of Vajrakīla: VAJRAKĪLI KĪLAYA HŪ PHAṬ. This is the ”mantra strand“ referred to in the visualization. Each of the dark green syllables radiates brilliant rays of light without obstruction. Thus, the text reads, ”Light rays radiate throughout ten directions from the life force and mantra strand at my heart.“
One should stabilize this visualization as the approach mantra is recited. Then, the mantra strand begins revolving slowly in a clockwise direction while the sun, vajra, and HŪ remain stationary. The purpose of this is to keep the mind from wandering toward outer things. Thus, the revolving mantra strand is a method of holding or fixing the mind. If it is difficult to imagine the strand revolving, one should give more attention to stabilizing the radiant clarity of the syllables.
For those who prefer to maintain the focus of their meditation at the navel cakra — the source of all the channels — it is acceptable to shift the visualization from the heart center down to the navel. In this case, the Wisdom Being and concentration being, as described in the text, should be imagined together at the navel.
Because the visualization is somewhat intricate, one cannot expect it to be complete or stable from the beginning. Rather, it is meant to be cultivated throughout an entire lifetime. Gradually, over a period of months and years, one should first stabilize the flame-like seed syllable HŪ. Once that has become clear, minute, and stable, one can add to it the nine-syllable mantra surrounding the HŪ. In the next stage, the mantra begins revolving, first slowly and then progressively faster until it becomes too fast for the mind to keep track of. At this juncture, one slips into empty awareness. Having stabilized the visualization as described, one should imagine light rays radiating outward and the wisdom Deities' blessings dissolving back into oneself, according to the words in the text. Knowing that the mantra strand continues revolving, one should settle the mind in the view.
All of this can be understood with the following example: once a house has been constructed, it can be inhabited by people. Similarly, when the Immeasurable Palace has been established, the wisdom Deities abide therein. Their very life force is the ceaseless revolving of the mantra strand. It turns extremely quickly, creating a streak of light in which individual syllables can no longer be distinguished and a constant, self-resounding drone that pervades this worldly realm. At this phase, one may also imagine that the light generated by the revolving mantra is like a fire whose warmth spreads throughout the body, giving [[rise to light rays that emanate outward. One should understand the light rays of the mind to be the natural radiance arisen from Bodhicitta. The regular, principal visualization during the approach is just this. Other aspects are secondary.
Even a beginner who is struggling with visualization techniques can still maintain a broad overview of the purpose of practice, which is to cultivate Bodhicitta. Even if one can visualize nothing more than a vivid blue, one should still give rise to the divine pride of knowing oneself to be the Deity. On top of this, one should consider with compassion the suffering of all sentient beings. In this way, a connection is established between the Deity and sentient ones. When these three conditions — divine pride, compassion, and connection — come together, one becomes endowed with great power to benefit others. This capacity is naturally conjoined with the radiating-out of light rays that make offerings to the objects of Refuge and simultaneously alleviate sentient ones' sufferings, establishing them in the state of the yidam Deity. Further, one can accomplish the two objectives, those of self and others, through the light rays that radiate out from and return back into the revolving mantra strand.
Having become frustrated by slow progress, sometimes students say things like, “I have been practicing for five years now. Why can I not see the wisdom Deities?” But one cannot expect to perceive the Saṁbhogakāyas until self-grasping has been cleared away. Thus, one should understand that achieving the desired result depends more on a mind of altruism and immeasurable love than on visualization techniques.
The guru, yidam, and ḍākiṇī have taken on a samaya for the sake of sentient ones and, on that basis, have attained Buddhahood. When, from the conventional perspective, one gives rise to vast love for sentient beings, it brings extreme delight to the field of accumulation, since their objective is also to benefit all beings. For example, it is said that in the past if someone offered a pot full of gold to the Bhagavan Buddha, he wouldn't even look at it. However, if a person gave rise to just a bit of compassion for sentient ones, the Buddha would slightly smile. Thus, by generating immeasurable compassion for every sentient being, one pleases the Enlightened Ones. As the force of Bodhicitta is born in one's own mind, it stirs the wisdom Deities' hearts, causing them to bestow their blessings of body, speech, and mind. This is how the light rays, which are the nature of the Deities' own altruistic intent, ”rouse the divine Three Roots' samaya from its vital point.“
In return, their blessings of body, speech, and mind are gathered together in a rainfall of OṀ, ĀḤ, and HŪ syllables, which merge into one's three places. Thus, their blessing, the nature of Bodhicitta, enriches the sādhaka's altruistic mind. In this way, the Buddhas and Deities support and give backing to those who have the mind set on benefiting others. Since Bodhicitta benefits sentient ones and delights the Deities, the two objectives of self and others are simultaneously accomplished merely through cultivating love. One should imagine that this rainfall of seed syllables descends upon all sentient ones according to the visualization in the text. This example of rainfall has a great connection with the actual meaning. At the basis, immature sentient ones are like flower buds. When they are nourished by the rainfall, they will blossom and the qualities of the fully matured flower will become evident.
As for the syllables OṀ ĀḤ HŪ ”merging ceaselessly into“ one's ”three places,“ in fact, all sentient ones possess the seeds of the Buddhas' body, speech, and mind. At the very basis, their bodies are Nirmāṇakāyas; their speech, Saṁbhogakāyas; and their minds, the dharmakāya. Since they are endowed with the seeds of the Three Kāyas, if they make a connection with all the Buddhas through generating great love, the Buddhas' blessings dissolve into them ceaselessly. That is, OṀ syllables dissolve uninterruptedly into the OṀ at their crowns, ĀḤ syllables dissolve uninterruptedly into the ĀḤ at their throats, and so forth. Like snowflakes falling on the surface of a lake, they merge indivisibly on contact. Through this visualization, resplendent blessings will enter and one's mind will abide in comfort and ease. The mind will be cleansed through abiding with single pointed focus. This is an extremely important point, which hearkens back to the need to continuously receive Empowerment as the antidote to dualistic self-grasping.
The text continues, “Further, I imagine all the blessings and potency of every victor's compassion as Vajrakīla's divine hosts in unfathomable great and small forms that gently fall and merge with me.” The heart-blessing of all the Buddhas of the ten directions and three times thus descends in the forms of Vajrakīlas as large as Mount Meru to bless the entire worldly container. In addition, forms as tiny as atomic particles dissolve into the bodies, speech, and minds of the sentient contents. In this way, the entire universe is completely packed with wisdom Deities' bodies, vast and small. As they dissolve into one, their immeasurable love and compassion destroys one's self-grasping, causing the Four Immeasurables to increase. Because the single intent of all the Buddhas is nothing other than the welfare of sentient ones, they will endow with their strength whoever gives rise to the mind set on benefiting others. It is on this basis that the supreme siddhi is realized. When the ice of sentient ones' self-grasping melts and merges with the vast ocean, that is Buddhahood. Thus, one should understand the Deities' blessing to be love and compassion.
Furthermore, with regard to the benefits of the accomplishment retreat, when there have assembled at least four members of the Sangha — those who have entered the path of Buddhist practice according to the systems of individual Liberation, the Bodhisattva Vehicle, or Mantric Vehicle — that assembly is invested with great strength. It is suitable to refer to them as “an order of the Sangha.” It is extremely efficacious for an order of the Sangha to make aspirations. This is the reason why long-life prayers for eliminating obstacles are recited at the time of group accomplishment retreats. To make offerings to an order of the Sangha is similarly powerful. This is why meals are often sponsored at such gatherings.
In particular, as beings of high, middling, and lesser faculties participate in such assemblies, whatever potency is present for those of highest faculties will be equally shared by each participant. For this reason, however vast the assembly, there is said to be a corresponding degree of potency. Thus, Guru Rinpoche taught that a seven-day group accomplishment retreat is more effective than an individual remaining in solitary retreat for seven years. Since these words are actually true for those who really practice, they help one to appreciate the great qualities of accomplishment retreats. Obtaining the Buddhas' blessings and potency should be understood in this way.
Finally, the visualization of the approach mantra concludes, “Like opened sesame pods are the body mandala's gods and channel hubs' divine couples. They and all in the mandala recite the mantra, resounding like a beehive broken open.” Just as during a secret accomplishment a temple houses many people who continuously chant the mantra, so too one's own body is like a building full of countless, ever-present Deities, the murmur of whose voices is constant. Many hundreds of thousands of Deities abide within the channels of the subtle body and comprise the body mandala. Dwelling in the channel wheels at the crown, throat, heart, and so forth, the ”channel hubs' divine couples“ can be roughly understood as the ten wrathful couples and the other Deities named in the Practice Manual. However, if one considers them in finer and finer detail, manifestations of the five wisdoms appear in each cakra. As each of the five wisdoms is present in a single wisdom, each of those five can be further subdivided into five, making twenty-five. Expanding outward from those, the hundred families of the holy peaceful and wrathful ones manifest. In this way, innumerable emanations of the Deity emerge, just as countless rays of light appear from one sun.
In addition to the principal divine couple and the Deities of the outwardly manifest mandala, the many thousands of Deities of the body mandala also simultaneously recite the mantra. In this way, one should imagine the mantra resounding.
A prominent feature of the extensive sadhana is the three mandalas. These are the mandalas of (1) the Self-Generation, the Commitment Being; (2) the facing generation; and (3) the Foremost Prince who is the implement, the material kīla.
Rather than being limited to the mandala of the Commitment Being, the mantra resounds throughout every Vajrakīla mandala. Even though these cannot be visualized in detail, one should give rise to confidence in their presence.
Methods of Meditation during the Approach Mantra
Now I have described in detail the visualization that accompanies the approach mantra. During the recitation, one should alternate one's focus between this visualization and the view. That is to say, after stabilizing an aspect of the visualization for a while, one should seal it by abiding in empty awareness. Later, when one's attention wavers from the view, one should return to the visualization. This is the means of cultivating the union of calm abiding and special insight described earlier.
One who wishes for the Deity and one's own mind to become inseparable should understand the samādhi of the Deity to be like a flame and the recitation of mantra to be like oxygen. By unifying fire and air when visualizing the revolving mantra strand, the mind becomes very clear. The fire will be able to consume every bit of grasping at perceived objects and their defining characteristics. This is a vivid example of how when the inner mind of discerning intelligence becomes clear, it can burn away thoughts, emotions, and propensities. Guru Rinpoche condensed all the efficaciousness of mantra into the following single point from the Vajrakīla Texts: “The recitation conjoined with wind energies stirs the flame-like samādhi, setting fire to the kindling of obscurations.”[27]
In order to set alight the kindling of obscurations, it is necessary to actually practice. At present, one has obscurations of three kinds: physical, verbal, and mental. First, physical obscurations are burnt through visualizing the development stages of the Deity.
A person who fails to set fire to physical obscurations will grasp at the notion of “this body, my body” at the time of death. In the intermediate state following death, even though one no longer has a body, one will experience illness, hunger, fear, and whatever other propensities have been established by karma. The present sign of this is that the strongest imprints of one's waking state — whatever they are — manifest at night in the dream state as happiness, suffering, fear, and the like. In this way, such imprints will also emerge in the bardo.
However, when thoughts are suspended, the mind is no longer bound by happiness, suffering, or afflictions. Compassion and discerning intelligence emerge through giving the mind rest. Those who practice in this way and who cultivate a habit of continually recalling the Deity can reach a state of never forgetting him or her in the present lifetime. Through the power of this imprint, they will not forget the Deity in the bardo.
Generally, if a vase containing precious nectar is broken, its contents spill everywhere and are wasted. However, for a practitioner of Deity Yoga, tomorrow, when the time of death comes and the fragile vase of the body is broken, its precious contents will automatically flow into the form of the yidam, without need for one to take another birth. One will attain autonomy through immediately recalling the Deity and mantra without any other intervening thought. Having left behind the body, one will emerge in the rainbowlike form of the Deity. For this reason, stable, pure recollection is among the greatest qualities of Deity Yoga. For one who has a pure perception of both self and others, there is not the slightest chance of traversing perverted paths. Whatever illness, fears, sufferings, physical propensities, and the like one has in the embodied state can all be cast off like old clothing at the time of death.
If, on the other hand, pure perception is not accomplished, the development stages alone will not be of that much benefit. For those who have not stabilized the Deity's clear appearance, karmic winds will follow whatever afflictive imprint suddenly arises. Thus, this is the dividing line between autonomy and dependence. It is important to consider this well and to investigate whether or not it is of benefit. Westerners are expert investigators, right? Does meditation on the Deity burn away habits of embodiment or not? One should really inquire into this.
The obscurations of speech are purified by the beautiful self-resounding of the mantra, the union of sound and emptiness. One should think about the different kinds of pleasant and unpleasant sounds one hears. For example, when ordinary people listen to others' speech, if it is favorable, they like it. If it is disagreeable, they get upset. Any time such thoughts of attachment and aversion arise, they defile the mind and give rise to karmic imprints. However, if one continually recalls the murmur of mantra — not grasping at any particular sound — there is neither attachment to praise nor aversion to criticism. In this way, one cleanses the mind and blocks habits from being established.
Just as the development stage yogas purify grasping at forms and the body, mantra purifies grasping at pleasant and unpleasant sounds and speech. Finally, obscurations of the mind are cleared away by meditation on the kīla of primordial awareness-rigpa — the nondual union of compassion and emptiness.
Meaning of the Approach Mantra
Here it is important to note that when we speak of Secret Mantras, the point is not that sentient ones should not hear the mantras. They are, after all, Liberations through hearing. Instead, the point is that since the mantra's meaning is too profound to be fathomed, it should be kept hidden from those who cannot comprehend it. The mantra for the approach of Vajrakīla is OṀ VAJRAKĪLI KĪLAYA, SARVA VIGHNĀN VA HŪ PHAṬ!
In brief, its meaning can be understood as follows: With the words OṀ VAJRAKĪLI KĪLAYA, one calls out and pays homage to the divine couple by name. KĪLI is the consort, Khorlo Gyedebma. Vajra and KĪLA are the “adamantine stake,” the heruka Vajraku[[māra. The vajra is diamond-like, unbreakable, and unconquerable by others. Thus, the inner meaning of his name is actual, empty rigpa — the discerning intelligence that is the mind's actual condition. SARVA VIGHNĀN signifies everything that is obstructive in nature. In actual fact, the root of all obstruction abides in the mind. It is the concepts and afflictions that come from grasping at perceived objects and their defining characteristics as being true. These thoughts and afflictions are overcome by the kīla of primordial awareness-rigpa. When such inner demons are overcome, all outer demons are naturally subdued. In fact, since all of samsara has been created by thoughts, Vajrakīla overcomes samsara itself. The syllable VA is the same as that found in the words “JAḤ HŪ VA HOḤ,” which refer to the Four Activities and the Four Immeasurables. Thus, VA is the imperative, meaning “Magnetize!” or “Bring under your power!” It is associated with immeasurable joy. HŪ means “Smash!” or “Shatter!” PHAṬ means “Sever!” or “Cut off!” So, the gloss on the mantra is ”Homage to the Adamantine Stake and consort! Control, smash, cut off every appearance of perceived objects and their defining characteristics with the actual vajra that is emptiness!“
Similarly, when thoughts or emotions arise, by verbally or mentally reciting “HŪ PHAṬ,” one leaves the thoughts alone and the mind becomes clear. It is unnecessary to manipulate them in any way. Thus, one should simply remain within the actual condition of the mind. For example, when the lens of a film projector is covered, its projections will not appear on a screen. Similarly, when inner obstructors have been dispelled, outer hindrances will naturally disappear.
Understanding the words of the mantra in this way, one may engage the recitation. As for the numbers of recitations, it is said that once the visualization has been established, each syllable of the mantra is to be repeated one hundred thousand times. This means that a ten-syllable mantra will require the recitation of one million syllables in total. This is the measure of what should be accomplished.
It is important to understand that these numbers do not refer merely to verbal recitation. While accumulating mantras, one should be free of distraction in body, speech, and mind, never mixing the mantra's syllables with ordinary speech. Having isolated one's three doors in retreat, one should recite while remaining within the clarity, purity, and stability of the yidam. In this way, the sādhaka becomes habituated to the Deity's Enlightened body, speech, and mind. This applies not only to one's self-perception, since all outer appearances will also manifest as the Deity and all sounds will be perceived as mantra. Finally, when all thoughts are apprehended by mindful awareness, the mind will remain without distraction from divine sights, sounds, and thoughts. It is in this context that the texts speak of the numbers of mantras that are to be accumulated. It is also taught that after one has become well habituated to the modes of development stage meditation, one need not focus so much on the numbers of recitations.
Those who think the numbers of mantra accumulations are of principal importance often abandon melody in favor of quick recitation. However, when reciting focused on numbers alone, those who lack the assurance of the view will become distracted by manifold thoughts, making it impossible to abide in single pointed awareness. Because of this, they will follow whatever wandering thoughts arise.
A single pointed meditation will never become stable when one is focused solely on numbers, counting mantras while totally distracted, with googly eyes wandering here and there. Some people accumulate many recitations in this way, mingling mantra with idle chatter. Although there are benefits from any Mantra recitation and one will gain inconceivable merit, such practice will not result in accomplishment of the actual Four Activities or the supreme and common siddhis. This is because the method of practice itself is flawed.
In contrast, by looking at the essence of one's own mind, the Buddha nature, one becomes free of attachment and aversion toward outer appearances. Thus, appearances are recognized as the Deity. Through the method of Mantra recitation, one is protected from thoughts of dualistic grasping toward sounds. Thus, the natural sounds of the five elements — water, wind, and so forth — are perceived as mantra. Then, if mindful awareness is not lost, thoughts and afflictions are overcome. This is the method for seeing the meaning that is mahāmudrā, the essence of Ultimate Bodhicitta. As a support to this, the emanating out and gathering back of light rays are methods for cultivating conventional Bodhicitta, loving kindness, and compassion. So, the meaning of the two types of Bodhicitta is subsumed within these methods through which one accomplishes the yidam — perceiving appearances as the Deity, sounds as mantra, and thoughts as awareness.
When reciting mantra, it is said one's chanting and articulation of the syllables should be free of fault, with exceedingly clear and pure pronunciation. As it is said in the scriptures,
It is neither too loud nor too soft,
neither too fast nor too slow,
and neither too forceful nor too weak.
Its phonemes are uncorrupted.
It is without distraction, speech,
or interruption such as yawning.[28]
Among all these faults of Mantra recitation, yawning is the greatest, as it is a sign of boredom, which is characteristic of ignorance. Yawning, which disrupts the life-sustaining wind that abides at the heart, is especially prohibited in the vinaya. By maintaining mindful awareness, one can keep one's mouth closed, suppressing the urge to yawn. Since sneezing can cause the life-sustaining wind to flow outward, it is also considered a fault and should be similarly suppressed.
To recite the mantra aloud with clear and uncorrupted articulation has many benefits. The movement of the tongue increases blood circulation, gives rise to warmth, and supports clarity of the mind. It benefits the entire body and dispels various illnesses, especially stomach ailments. Otherwise, if one sits there motionless and silent with closed mouth, digestive problems and phlegm-based diseases increase. Thus, during accomplishment retreats, sādhakas should make effort to recite well instead of sitting in silence.
The melody for the Vajrakīla approach mantra that is recited in our tradition is the same as that used in the Kīla Activity sadhana of Gathering of Sugatas of the Eight Sadhana Teachings, which was brought forth by the treasure revealer Nyangral Nyima Özer. It came to be practiced within the Drigung Kagyü lineage through the influence of the treasure revealer Rinchen Phüntsog.
During accomplishment retreats in Tibet, the practitioners were divided into two groups. About 20 percent of the assembly were more senior lamas, who were responsible for reciting the Practice Manual and mantras, while the other 80 percent were younger monks who chanted only the approach mantra.[29] This division reflects the principal importance of the Mantra recitation, as it must be sustained day and night without interruption.
In my view, nowadays it is best if new students recite the Practice Manual in order to gain familiarity with the text. Once they know well the recitation and meaning of the Practice Manual, they can focus more on recitation of mantra. In this way of practice, meditators of both higher and lesser faculties can emphasize Mantra recitation.
In addition, during Vajrakīla retreats in Tibet, the approach mantra was sometimes recited in a round, or as a canon. Since the melodic line runs through two recitations of the mantra, half of the sādhakas would chant the first mantra with melody. Then, when they reached their second recitation, the other half of the group would begin the melodic line of the first recitation. In this way, the sounds of the two recitations would mingle like waves in a choppy sea.
Chanting with melody is an extremely important point. In The Exposition on the Great Accomplishment of Karuṇā Guhyasamaja from a Thousand Perspectives,[30] there is a brief description of the visualization that accompanies the approach mantra. Therein, Guru Rinpoche says, ”Sādhakas] should not drone but express themselves with sweet melodies.“[31]
Thus, to chant with melody is necessary for the actual experiences of approach and accomplishment. Guru Rinpoche taught that just as the meanings of the mantra's syllables are significant, the melody itself is also endowed with blessing. Whichever liturgy or mantra one practices, the force of its blessing depends to a great extent upon whether or not there is a melody.
One apprehends the mantra through the intelligence arisen from hearing. The majority of practitioners stop there. They think it is sufficient merely to have heard the words, regardless of the way in which those words have been heard. They completely disregard the intelligence arisen from contemplation, which can discriminate between the qualities of chanting with melody and the faults of chanting without.
To give an ordinary example, when two friends love each other, one may say the words “I love you,” but when that love is expressed in song, so much feeling comes through the pleasing sounds of the melody. The mind becomes enticed by them. From the perspective of the intelligence that comes from contemplation, the great difference between these two ways of expression is obvious.
When one actually experiences the feelings evoked by recitation with melody, the intelligence born from meditation arises. If the words are merely read, there is no feeling at all; however, the mind becomes completely absorbed by words and meaning conjoined with melody. There is a kind of desire that is based on sounds. In actuality, when the Deity's blessing interacts with one's attachment to beautiful sounds, the ear faculty becomes captivated by the pleasing melody and the mind is ravished by grasping at sound. This opens the mind, causing the inner meaning of the Dharma to make an imprint. If there is no beauty in the aural expression, the meaning will not be retained. For example, this is the same reason why so many medicines are sugarcoated.
When the sound is unpleasant or the recitation discordant, others' minds are immediately put in a state of unease. This is the reason why the entire assembly should chant in accord with the melody modeled by the cantor, without improvisation or harmonizing. When the melody is correct and the pitch and tempo stable, all the sādhakas can abide in a unified, single pointed mind. In this way, the mind becomes extremely clear, having separated out purity from impurity. Thus, ordinary thoughts cannot arise, the Deity's blessing is received, and the mind is purified.
Furthermore, one recitation with beautiful melody and clear pronunciation is equal to many recitations without. As it is said in the scriptures, “Just as one pure recitation exceeds a thousand adulterated ones, so does a single recitation with samādhi exceed a hundred thousand without.”[32]
Through the vibration of the sound waves, it is as though each syllable is repeated multiple times. By contemplating the attributes of melodic chant alone, one can understand the good qualities of Bodhicitta. Those who actually gain experience in practice will understand the importance of blessing-melodies. To assume that the style of recitation does not matter signifies a lack of experience.
The majority of the session, then, should be dedicated to the recitation of the approach mantra. Thereafter, the accomplishment mantra can be recited for a brief period. It is important not to mix up the visualizations of the two mantras. Rather, when reciting each mantra, one should hold in mind the accompanying visualization. Each of the visualizations must be done according to what is written in the text.
Visualization of the Accomplishment Mantra
The second mantra, the longer one, is for the purposes of accomplishment and activity engagement. Its visualization is extremely precious because it offers a method whereby samsaric faults can be transformed into good qualities, allowing practitioners to bring whatever arises onto the path of Enlightenment. On the conventional level, this is accomplished by cultivating the primordial awareness that is bliss-emptiness in reliance on a partner. In this regard, most practitioners will be familiar with the following common prayer:
May precious, foremost Bodhicitta
arise in whom it's not yet risen.
Once born, instead of lapsing, may it
increase higher and ever higher.[33]
As mentioned previously, this prayer lays out the Three Vehicles' intent. The methods that cause precious Bodhicitta to increase ever further are the practices of the Secret Mantric Vajra Vehicle. The cultivation of yogic practice in reliance on a partner is one of many such methods. It employs Visualization and Meditation on the mantra strand and is related to the yogas of the channels, wind energies, and Bodhicitta.
In order to understand this practice, it is necessary to first understand its relationship to the two types of Bodhicitta. The human body is endowed with the six constituents: (1) earth, (2) water, (3) fire, (4) wind, (5) channels, and (6) seed essences. These six are the substantial bases for giving [[rise to great pleasure. Because these constituents are only complete in womb-born human beings, Lord Milarepa taught that the human body is even more precious than the forms of gods.
At the basis, conventional Bodhicitta is indistinguishable from the seed essences that are inherent in the precious human form. From a scientific perspective, these reproductive fluids are the end result and the most refined essence of the six constituents' generative processes.[34] If this is true according to worldly understanding, how much more important is it from the perspective of the Secret Mantric Vajra Vehicle, whose yogic practices are entirely dependent on the channels, wind energies, and seed essences?
For mantrins, it is a downfall to view the seed essence as impure. In truth, conventional Bodhicitta is the material basis for all physical well-being and love for others. Compassion and lust have the same nature, which is loving kindness. The seed essence is the substantial basis of these. It is like a wish-fulfilling jewel that allows the meditator to achieve whatever could be desired. When one's own mind is blissful, it brings forth others' affection. For these reasons, it should never be wasted or perceived as ordinary.
Conventional Bodhicitta can be transformed into Ultimate Bodhicitta. When lovers have the basis that is conventional Bodhicitta, they can maintain their connection of mutual love and affection by visualizing each other as divine consorts. Through this practice, the same relationship that creates suffering for ordinary beings becomes a method of Liberation for sādhakas. This happens through uniting the love and compassion of conventional Bodhicitta with the primordial awareness that is Ultimate Bodhicitta by means of Mantra recitation itself.
In this context, it is extremely important to make a clear distinction between the faults of dualistic grasping and the qualities of not grasping. If one considers the dualistic appearances conditioned by self-grasping, under the influence of adventitious confusion, there appear to be two bodies — those of oneself and one's partner. The moment one conceives of self and other as two, the notion of the “I” has entered. Even though a couple may have mutual love and affection, by apprehending a self in the other, they give rise to clinging to sexual pleasure. From that clinging emerge afflictions like mutual jealousy and aversion. Since such afflictions ruin love and affection, ordinary relationships become causes of limitless samsaric sufferings.
If one considers the connection between worldly lovers from the perspective of the seed essence, theirs is a pleasure with outflows. As such, on the level of external samsaric appearances, the bliss of ordinary beings is contaminated and exhaustible. Not understanding this, worldly lovers become mutually dependent, clinging to the pleasure they think depends on the other, thus perpetuating cyclic existence.
So, in the beginning, one perceives one's lover dualistically. In the middle, one experiences sexual pleasure. In the end, one grasps at duality. In this way, with both partners grasping at perceived objects and their defining characteristics as real, their connection becomes a cause of mutual pain. Such are the samsaric faults of ordinary sexual relationships.
Conversely, when the couple knows self and other to lack inherent existence, when the blissful, fundamental disposition of the mind is mutually understood, then there is no point in grasping at a self. Free of grasping, the inner mind manifests as the actuality of Buddha nature. That nature is singular despite the illusory appearances of two forms. Within the mind that is emptiness, there is no duality. When dualistic grasping is torn down, all thoughts of attachment and aversion that arise from it are also torn down to the very ground. Then, although one perceives illusory outer phenomena, one still maintains the thought “I must benefit beings.” That thought itself brings benefit. In this way, both lovers share the mind that is set exclusively on benefiting others. Within that mind, there is no source from which jealousy or aversion can arise.
As the mantra strand circles between the two — the father and mother — self and other are known to be nondual. One realizes the nondual fact that is the actual condition of the sky-like mind. Thus, one can truly become liberated from samsara. When there is no samsara, there is no karmic accumulation. When karma is not accumulated, samsara becomes utterly without meaning. One gains mastery over the pure fields in that very instant. This gives rise to a state of physical and mental ease that is free of suffering and yet endowed with compassion for sentient ones.
This union of the divine father-mother couple, which is common in Secret Mantra yogas of any heruka, is referred to in the following verse from the Lineage supplication, which reflects the qualities of the kīla of Bodhicitta:
Symbols,] meanings, signs — the union of
wisdoms with the kāyas — radiate and
gather dreadful, blazing wrathful ones.
When the mother's sky is planted with
Bodhicitta's kīla, may clouds of
emanations, foremost heirs, stream forth!
As the mantra strand circles between them, their experience of bliss-emptiness causes the mind to become exceedingly clear. That clarity is the innate liveliness of primordial awareness — the pure portion of the seed essence — from which arises the mantra, the emanating and gathering back of light rays, and so forth. In this way, through Liberation on arising, whatever thoughts or emotions emerge are spontaneously transformed into Nirmāṇakāyas. Utterly free of outflows, the Deities enjoy inexhaustible pleasure that spontaneously and instantly brings forth innumerable emanations who act for beings' purpose. This is the pure generative process of the Deities, which comes from their bond of mutual love and affection and their mastery of rigpa's self-liveliness.
In contrast, for beings bound by dualistic grasping, this same liveliness manifests as a compulsion to procreate. The exhaustible bliss of ordinary beings is characterized by outflows, which lead to conception, lengthy gestation, and the sufferings of birth, aging, illness, and death. Through this example, one can see how dualistic grasping perverts the generative process, narrowing one's affections to one or two offspring who are near and dear. In this way, beings perpetuate samsaric wandering. One should deeply contemplate these ways in which Secret Mantra practice brings about realization of the fact of nonduality, while samsaric existence reinforces dualism. This is an extremely important distinction.
As for the seed essence, if it is allowed to degenerate, physical health is compromised, and luster and force are exhausted. One becomes easily angered and couples argue with each other. Pleasure, happiness, and the capacity to love others are all diminished. The basis for bliss in one's own body and mind is lost. This, in turn, provokes others' jealousy and aversion. In this way, when the view is not maintained, unmitigated afflictions will proliferate under the sole influence of lust.
Just as there are various kinds of subtle channels and wind energies, there are also different sorts of seed essences, which include the life-sustaining seed essence and the pervading seed essence. Because of this, degeneration is not defined exclusively by ejaculation. For example, in an experience of intense passion, some can lose the life-sustaining seed essence and die. On the inner level, degeneration depends on one's response to physical pleasure. On the secret level, outflows occur in the subtle body through the movement of wind energies from the wavering of attention. Thus, rather than focusing exclusively on gross outer phenomena, meditators should cultivate awareness of ever subtler movements of mind-winds, which are not visible to the eye. The main point is that the pure portion will not decline when one maintains mindful awareness-rigpa. By sustaining the view, one can bring down afflictions through vigilant mindful awareness. In this way, the various kinds of seed essences are preserved. This is the key point of utilizing lust in yogic practice.
The methods of nourishing seed essences are taught in detail in the practices of subtle channels and wind energies. Although they involve ingesting various kinds of medicines and substances, the principal method is simply disclosure — that is, laying bare all faults and misdeeds.
Thus, in order to cause Bodhicitta to increase, sādhakas practice herukas like Vajrakīla and also Cakrasaṁvara — who is particularly associated with the yoga of candalī. The extremely precious meaning of Secret Mantra is taught through such practices, which can accomplish many diverse activities for the purposes of self and others through the revolving mantra strand. In these instructions, there are differences depending on whether the mantra circles clockwise or counterclockwise in relation to the descent or ascent of the seed essences when cultivating the four joys. These four are (1) joy, (2) supreme joy, (3) parted from joy, and (4) co-emergent joy. With the last two, the sādhaka experiences freedom from dualistic grasping. Parted from joy is a state in which there is neither an experiencer of delight nor any object that delights. Co-emergent joy is the fundamental, natural disposition of the mind. It is discriminating awareness-wisdom.
Thus, the ultimate point of such practices is to realize the inseparability of self and others by experiencing the nonduality of the father-mother couple. The resulting realization of nondual primordial awareness undermines the entirety of samsara, which is rooted in dualistic views of self and other. When lustful pleasure is recognized and mixed with practice in this way, it becomes the cause of accomplishing the rainbow body and attaining the ground of the Buddhas. Such results can occur in this very lifetime. This is the reason why the Buddhas have taught the yogic methods of subtle channels and wind energies. It is not for the purpose of causing lust to increase! How one manages pleasure is the dividing line between going up or down within samsara and Nirvana.
The mantra for Vajrakīla's accomplishment and activity engagement is OṀ VAJRAKĪLI KĪLAYA, JAḤ HŪ VA HOḤ KAṬAṄKAṬE JAYE VIJAYE AJITE APARĀJITE MĀRA SENA PRAMARDANĪYE SARVA VIGHNĀN VA HŪ PHAṬ!
According to the text, the visualization that accompanies it is as follows:
From the [[mantra]] [[strand]] radiate [[light]] rays and a [[second]] [[strand]], which flow from the [[father]]'s to the [[mother]]'s [[mouth]]. Through the [[Mantric]] [[self]]-re[[sound]]ing of un[[fathom]]able heroes and ḍākiṇīs in the [[mother]]'s [[four]] [[cakra]]s, the [[mind]]stream is roused. The [[mantra]] [[strand]] [[enter]]s the [[father]]'s [[vajra]] through the [[mother]]'s [[secret]] [[place]]. The [[gods]] in [[one]]'s [[channel]] hubs proclaim the [[mantra]]'s [[sound]]. [[Visualize]] the [[mantra]] [[strand]] [[merging]] ceaselessly into the [[heart]] [[center]].
In general, the methods for visualizing the mantra strand with its emanating light rays are the same in various wrathful Deity Yogas, regardless of which Deity is being practiced. However, in this sadhana, the way in which the mantra strand arises is unique.
The first mantra strand is the nine-syllable quintessence mantra revolving on a horizontal plane in the heart center. As it ceaselessly revolves, one imagines that light rays and another mantra strand, that of the long mantra, arise out of the nāda, the fine, wavy line atop the circle of the HŪ syllable — the Deity's life force at the heart. This second strand is extremely subtle like a fine golden thread and is the nature of light. One by one, each syllable of the mantra emerges from out of the nāda. That nāda is like the tip of a wavering candle flame. Tantric texts sometimes speak of the ”self-resounding nāda.“ This means that the sound vibration of the mantra spontaneously manifests from the flickering nāda.
From there, the strand rises through the father's central channel. Emerging from his mouth, it enters the mouth of the mother, descending via her central channel. Then, the strand reenters the father at the couple's point of union and rises through his central channel. One by one, the syllables ascend like the steps of an escalator, returning to the HŪ via the hook at its base and dissolving nondually therein. Since a single accomplishment mantra is not long enough to complete the entire circuit, the mantra strand is made up of a number of mantras. It is not as though the same strand continuously revolves. Rather, the strand begins with a new, freshly arisen string of syllables and completely dissolves into emptiness when returning to the seed syllable. In this way, the second mantra strand should be visualized circling in a large vertical loop.
Although both mantra strands are circling simultaneously during the accomplishment mantra, the first one is turning so quick that individual letters cannot be distinguished. At this stage, it is not necessary to focus on the shorter quintessence mantra since it would be difficult to visualize both. One should focus only on the mantra being recited at the moment. For example, in order to brew tea, one needs a stove, a pot, water, tea, a cup, and the like. Once the tea has been brewed and poured, though, one can simply enjoy it without further concern about each of its different components.
If one finds it too difficult to visualize in this way, one should at least give rise to confidence that there is a brilliant strand of mantra circling between the Deities in union. This visualization of the father and mother consorts in union should be stabilized regardless of whether one is practicing alone or relying on the body of another.
In the practice of Cakrasaṁvara, the circling of the mantra strand between the divine couple is similar to this. However, since the direction is reversed in Cakrasaṁvara practice, if one always meditates in this way, it can become a cause for the degeneration of the seed essence. So, if one is not careful, there is a danger of practicing in ways that are driven by sensation. For this reason, it is advisable for yogis to reverse the direction of the mantra strand as needed during Cakrasaṁvara meditation.[35]
In the yogic practice of Vajrakīla, since the seed essence rises and dissolves into the HŪ syllable, there is not the same danger. In this regard, although technically there is no seed syllable or mantra garland in the heart of the consort, those practitioners who choose to visualize themselves in the form of the consort Dīptacakrā should imagine the circling of the mantra strand independently from their partner's visualization. That is, each partner should primarily visualize the rising of the strand within his or her own central channel. This avoids the risk of degeneration, which can manifest as ejaculation for men and women or as increased menstrual bleeding in women. In this regard, if one engages the visualization undistractedly from within the view, realizing perceived objects as illusory, there will be no error or contradiction in the visualization that lacks reference point. Otherwise, if one conceives of the visualization scientifically, grasping at how things dualistically appear, it will become a cause for many concepts to emerge.
As the mantra strand circles through the consort's body, the many Deities who reside in her channels are aroused. These “unfathomable heroes and ḍākiṇīs in the mother's four cakras” are manifestations of the aggregates and elements in the aspects of the five victorious families' fathers and mothers. If one elaborates out from that, the channels and elements of the subtle body are incalculable, as is expressed in The King of Aspirations for the Conduct of Samantabhadra. In their impure state, they manifest as various thoughts and emotions. However, when they are conjoined with Bodhicitta, the pure aggregates and elements are all divine in nature. Thus, from the basis that is Bodhicitta, one knows one's own body to be full of tiny Deities. This recognition alone gives rise to an experience of pleasure. The Deities abide within spheres of rainbow bubbles in the channels and constituents of the subtle body. As the principal Deity couple experience the pleasures of union, the Deities dwelling in their crowns, throats, hearts, and navels are awakened. From each of these tiny wrathful couples emerge rays of rainbow-colored light, like reflections appearing from a crystal. These light rays fill the hollow bodies of the principal divine couple.
The [[Accomplishment]] [[Mantra]] [[Strand]]
Through the experience of bliss — the self-resounding of the mantra — the Deities' mindstream is roused. For example, when lovers experience sexual passion, they involuntarily cry out due to pleasure. For the Deities of the body mandala, it is recognition of the Great Bliss of primordial awareness that rouses their mindstream. Their cries, which reverberate throughout the channels and cakras, are the ”Mantric self-resounding.“
According to the text, this self-resounding occurs “in the mother's four cakras.” These words from the recitation of the charm have the same meaning: “Glorious Vajra Youth, princes, and courts fiercely dance in Khorlo Gyedeb — space.” The fierce dance gives rise to the passionate cries that arise from contact with her main channel.
To visualize oneself and one's partner as the nondual father-mother heruka in this way is the ultimate offering to the Deities. This is the meaning of secret offerings — the Empowerment of co-emergence (sahaja) according to the Latter System. By imagining the channels, the Deities abiding therein, the wind energies, the revolving mantra strand and seed syllable, and the blazing and dripping of the seed essences, the sādhaka makes great offerings. The actual offering is simply to meditate on the yidam while directly experiencing the empty nature of Great Bliss. Since the mind of the Deities and the mind of the yogi are inseparable, the Deities themselves receive whatever pleasure one experiences. For example, just as people become sexually aroused when looking at pornography, so too the Deities experience pleasure looking at sādhakas in union. This is especially so for Saṁbhogakāya Deities, who are characterized by great enjoyment of the passionate offerings of Great Bliss. This is what is meant by the words “The gods in one's channel hubs proclaim the mantra's sound.” Such is the spontaneous resounding of the mantra's natural sound.
By practicing in this way, half of one's attention remains grounded in the skillful means of the Deity's clear appearance while only half becomes lost in the experiences of pleasure. Through the yidam's compassion and the potency of Deity Yoga, both partners can gather the accumulations of merit and wisdom.
During such practice, whenever one recognizes that one has become bound by grasping, one should inquire, “Whose pleasure is this? Where has it come from?” In reality, it has both conventional and ultimate aspects. Although on the conventional level, the father and mother experience Great Bliss, the ultimate nature of their pleasure is the cessation of ordinary concepts — the pleasure of the actual condition of the mind itself, free of any thought or emotion. It transcends grasping mind and grasped-at objects. It is the bliss of the dharmakāya — the mind's fundamental disposition — not the bliss of another. It is merely due to conditions that it appears to depend on outer objects. The nature of bliss is singular; what is mistaken is one's way of perceiving it. When recognizing that one has become dependent in the experience of pleasure, one should think, “I've become confused. This bliss is the actual condition of my own mind. Self and other, father and mother, are inseparable. The actual condition is without duality.”
By placing the experience of great pleasure in the view, one will know a bliss beyond change or transition. When one cultivates uncontaminated, inexhaustible Great Bliss free of grasping, all thoughts and emotions are suspended, causing the sky-like nature of mind to be laid bare. In this way, the consorts in union support each other in the recognition of the actual condition of the mind. In this regard, Lord Milarepa said in his Hundred Thousand Songs,
In the state of bliss, there is emptiness.
In the state of emptiness, there is clarity.
In the state of clarity, there is rigpa.[36]
Thus, great pleasure is a skillful means for seeing the mind's nature. Through this method, nonduality is recognized. When one is utterly free of self-grasping in the moment, there is no distinction to be made between self and other. If in this way one can cultivate inexhaustible bliss recognizing nondual awareness, then there will be no basis for the proliferation of afflictive minds.
The fundamental disposition of one's own mind goes by many names — Samantabhadra, Vajradhara, inseparable method and wisdom, nondual father and mother. Regardless of which label is applied, when its meaning has been realized, one has understood the intent of Secret Mantra. As is said in The Aspiration of Samantabhadra, “If just that is known, such is Buddha.”[37] This is not hyperbole. If in this life one maintains the clear appearances of oneself and one's partner as divine, then those imprints will remain tomorrow when the bardo comes. As the memories of one's beloved arise in the mind, the form of the Deity will appear together with such recollection. At that moment, through the potency of the Deity's compassionate blessing, one will be able to Attain Buddhahood within the Deity's Saṁbhogakāya pure realm.
In contrast, those who lack the skillful means of such Pith Instructions become no different from common beings, giving [[rise to ordinary, impure perceptions, unmitigated desires, and clinging. Since clinging itself obscures the mind's nature, oneself and one's companion — mutually bound by dualistic grasping — will circumstantially wander in samsara.
Meaning of Approach and Accomplishment
Previously, I mentioned the importance of understanding the four branches of approach and accomplishment when practicing Earlier System treasures like this sadhana of Vajrakīla. Secret Mantra teachings often speak of maturing Empowerment and liberating instructions. As for the former, the difference between immaturity and maturity is like the difference between a flower bud and a flower that has fully blossomed. Although the seed of the flower, the Buddha nature, is present in all sentient beings of the six realms, it only finds the proper conditions for maturation among humans. Thus, this precious human birth is like a flower bud. Through practice, one can cause the bud to open, revealing the qualities of Buddhahood in a single lifetime. In the context of Deity Yoga, the maturation of the sādhaka occurs in four stages: approach, close approach, accomplishment, and great accomplishment.
Approach is a way to connect the Enlightened bodies, speech, and mind of the wisdom Deities who abide in the sphere of phenomena with the ordinary bodies, speech, and minds of us common beings. That connection is established through devotion. By practicing on the basis of devotion, the sādhaka comes to understand his or her three doors to have been the three secrets from the very beginning. In this way, the entire container and contents are realized as naturally pure at the basis.
There is an inverse relationship between an individual's self-grasping and his or her maturation. For example, when one feels sad or depressed, it is a result of self-obsession. However, the moment one meets a loving friend, forgetting the self, one immediately feels better. Due to the power of love, one becomes temporarily free of ego, experiencing the bliss of selflessness. If this is true from an ordinary worldly perspective, how much truer is it for sublime beings? The love that is shared between two close friends, no matter how strong, is still trifling compared to the Deity's great love, which extends to all beings and is without measure. Through Secret Mantra approach and accomplishment, one cultivates a connection with the yidam who abides in the bliss of selflessness. Thus, the four branches reflect the progressive stages in the relationship between the practitioner and the Deity who is being practiced. This relationship is based on love.
During approach, the Deity is like an acquaintance. First, one must become familiar with the Deity, looking at, visualizing, and recognizing his or her form. Gradually, through visualization, supplication, and the recitation of the approach mantra, one becomes better and better acquainted with the Deity.
Some people focus only on the number of Mantra recitations as the measure of accomplishment. However, instead of calculating the numbers of recitations, one should assess one's degree of familiarity with the development stage visualizations and mantra. When accomplishment is measured by the degree of habituation, one need not be so concerned with the number of accumulations.
However familiar with the practice one becomes, one will experience a corresponding habituation to the stages of development. During the approach, the main point is to familiarize an extremely fine, subtle mantra strand while reciting the approach mantra. In this regard, Guru Rinpoche taught that the approach involves a visualization like the moon with a garland of stars. This is like imagining a crystal māla upon a moon disk. Just as each bead would be fully illuminated by moonlight, the syllables of the mantra strand are like distinct, tiny stars encircling the periphery of the moon disk. At this stage, the mantra strand does not move. One should accumulate as many hundreds of thousands of recitations as possible while clearly visualizing the radiant syllables of the mantra garland abiding stationary. This, then, is the first stage: that of approach.
Having familiarized oneself again and again in this way, one experiences the second stage, that of close approach. At this juncture, one gives rise to Bodhicitta. With it comes some understanding that oneself and the Deity are not so different but are like kith and kin, who share the singular basis that is mutual love and affection. This is accompanied by some experience of the transformation of afflictions and impure appearances. It is not as though the development stages involve taking on new perceptions. Rather, they simply transform one's own mistaken, impure notions into pure perceptions of things as they truly are. At this stage, the image of the Deity's form arises more naturally and can remain in one's mind with greater ease.
As for the Mantra recitation, according to Guru Rinpoche, the close approach involves a visualization like a sparkler's circle, that is, the image that would appear when drawing a quick circle with a lit sparkler in darkness. So, in close approach, the fine mantra strand one has visualized begins to revolve, at first slowly and then progressively faster. Eventually, like the turning blades of an airplane's propeller, the individual syllables can no longer be distinguished. From this there arises the constant drone of the mantra's self-resounding. Although the revolving wheel can no longer be perceived by the eye, the ceaseless hum of the mantra is all-pervading. At this stage, there is no need to focus on the details of the visualization. As one hears the resounding of all outer sounds as mantra, the mind abides in ease and stability.
The sparkler's circle is also used to describe the exchange of the mantra strand between the father and mother consorts. During the recitation, the mantra strand circles between them based on the love and affection they share. Some people think the distinguishing feature of Secret Mantra is the notion that every practitioner must have a lover. But this is not the point. To beings in samsara who perceive phenomena dualistically in terms of male and female, the father and mother consorts appear separate. The entire macrocosm of samsara arises on the basis of such dualistic perceptions. This samsaric duality plays out microcosmically in the relationship between two lovers.
However, from the ultimate perspective, one can realize the fact of nondual mind on the basis of the divine couple. Even though one perceives the bodies of self and other as two, when one arrives at the actual condition of the mind, there is no duality. The term bliss-emptiness means that the essence of the father, bliss, is the essence of the mother, emptiness. The empty sky of the mind is without duality. Although there is the illusory appearance of two bodies, one knows self and other to be inseparable. Thus, the point of the circling of the mantra strand between the couple is to destroy the confusion of dualistic grasping through the unions of bliss-emptiness, clarity-emptiness, and awareness-emptiness. Since the affliction of lust is the nature of bliss-emptiness, aversion, the nature of clarity-emptiness, and delusion, the nature of awareness-emptiness, this circling of the mantra strand undermines samsara itself.
The third stage, accomplishment, is marked by the pacification of self-grasping and certainty about Bodhicitta. Through cultivating vast altruism, the mind abides in greater stability. To whatever degree the mind can abide, discriminating intelligence will increase and the mind will become clearer and clearer, causing one to recognize the inseparability of oneself and the Deity. Thus, accomplishment involves a feeling of great intimacy. At the ground, one's own mind, the Buddha nature, is emptiness. When conjoined with love and compassion, it is the very life force of the Deity. Although outwardly oneself and the Deity appear in two different aspects, from the ultimate perspective, self and Deity are nondual. Thus, free of grasping at duality, one need not visualize the Deity as being separate. Rather, self and Deity are like two crystal balls perfectly reflecting each other. In this way, one should perceive oneself to be the actual yidam. Together with this perception, one's faith in the Three Jewels naturally increases, as does compassion for sentient ones who do not yet understand cause and effect.
Accomplishment is also characterized by great delight in the recitation of mantra. Guru Rinpoche taught that accomplishment involves emanating and gathering like a king's envoys. At this stage, rainbow-colored light rays emanate outward, giving [[rise to offering goddesses who make offerings to the pure Buddha Fields. During accomplishment, one need not actively visualize the five lights in any deliberate way. Rather, one should know the light rays to be spontaneously present as the five wisdoms' natural radiance; they are not something that needs to be fabricated. For example, if one looks into the sun while squinting to protect the eyes, one will naturally see the light refracted as rainbow colors. If this is experienced even once, it can serve as a reference point that illustrates the five lights' natural radiance. Unlike ordinary light, these light rays appear through the force of one's faith in the Buddhas above and one's love and compassion for sentient ones below.
Then, those rays of light return to oneself in the aspects of seed syllables, implements, and Deity forms. These are the blessings of the Deities' bodies, speech, and mind, which clear away sentient ones' obscurations. One should understand that regardless of which yidam is being practiced, when the wisdom Deities are invoked, one is actually inviting the Buddhas of the ten directions and three times. So, when making the invitation in the practice of Vajraku[[māra, one is invoking all the ten directions' and three times' Buddhas in the aspects of Vajraku[[māra's divine hosts. Then, when the light rays are gathered back, it is their blessings that subside into the fast-revolving mantra strand. In this way, the Four Activities are accomplished through the radiating out and gathering back of light rays. Thus, the light rays are like the ministers, envoys, and troops of a powerful king.
What are the actual blessings of Enlightened body, speech, and mind? They are all the Buddhas' immeasurable Bodhicitta and Great Compassion. At present, one's compassion is very limited in scope. However, when the force of the Buddhas' compassion reaches one's mind, it gives rise to immeasurable compassion. The moment its rays of light reach sentient ones, they are suddenly and clearly transformed into the divine hosts of the mandala of Vajraku[[māra. Each time one visualizes in this way, sentient ones are guided in stages to more fortunate karmic conditions. Thus, emanating and gathering in the context of accomplishment should be understood in this way.
When accomplishment has become stable over years of practice, the fourth and final stage, that of great accomplishment, manifests. It is marked by the realization of nondual meaning, in which oneself and the Deity have become indistinguishably one. The entirety of appearance and existence are known to be the nature of the Deity. The outer container — every world in the universe — is comprised of the five elements, the five great mother-consorts. The inner contents — all sentient ones — are endowed with Buddha nature, the basis of Buddhahood. When, in a single instant, they have become freed from self-grasping, their afflictions are nothing other than the five wisdoms. Thus, all beings without exception are Deities. In this way, the container and contents have truly become the Immeasurable Palace replete with divine inhabitants. One abides as the principal Deity surrounded by the retinue — all sentient ones — within the inconceivably vast palace. Clear, ongoing experience of this is great accomplishment, through which the able potency of the Deity becomes manifest. Thus, having achieved the royal seat that is one's own purpose, one becomes capable of accomplishing the purpose of others. Through the Four Activities, the Deities liberate every sentient one into the status of Buddhahood, in which all appearances are recognized as the Deity and all sounds are perceived as mantra.
As for the Mantra recitation in great accomplishment, Guru Rinpoche taught that this final stage is like a beehive broken open. For example, the circling propellers of an airplane's engines cannot be individually distinguished, yet they give rise to a drone that pervades the entire aircraft. Similarly, in great accomplishment, the container and contents reverberate with the self-arisen sound of mantra.
This is like an entire evergreen forest comprised of Deities that resounds with the sound of mantra. How can a forest be divine? Although we ordinary beings perceive only trees, the molecules that compose them are actually divine emanations. This point is explicitly made in the practice of Mañjuśrī Yamāntaka, in which the Deity's protective spheres are made up of the five elements. These minute particles lack any inherent existence. Every such manifestation of emptiness is the nature of the Deity.
Thus, the Yamāntaka text reads, ”White wrathfuls wielding water lassos fill the entire space within a swirling sphere of ocean waves.“[38] We perceive merely ordinary water. Of course, it is extremely beneficial; it quenches thirst and cleanses. But, in actuality, water is the nature of emptiness. This is the meaning of the tiny wrathful ones; they are the molecular physical expressions of primordial awareness. They are truly emanations of the Buddhas. From the perspective of Secret Mantra, the five elements are inconceivable. They are objects in whom one can cultivate great faith. In this way, in the context of great accomplishment, the rainbowlike outer container of this world is said to be the Immeasurable Palace. The inner contents, sentient ones, are said to be divine heroes and ḍākiṇīs. Such are the qualities of a single mandala.
If one condenses the meaning of unsurpassed Yoga Tantra into one point, the outer container of this world — the macrocosm — is complete within one's own body. All the inner contents, sentient beings, are complete within one's own mind. Thus, oneself alone is inexpressible, being beyond description or conception. This recognition of phenomena as being pure at the very basis is the purpose of practices employing the sudden method. This is the meaning of great accomplishment, the intent of the four branches of approach and accomplishment. It is good if one understands these methods of Liberation.
These four stages are central to the Secret Mantra practices of the Earlier System. Their equivalents in the Latter System are the four classes of Tantra. Thus, one should understand approach to be action Tantra, close approach to be conduct Tantra, accomplishment to be Yoga Tantra, and great accomplishment to be unsurpassed Yoga Tantra. Although the two systems use different terminology, their basic meanings are the same. As the meditator progresses through the four stages or four classes, there is a corresponding decrease of self-grasping and increase of Bodhicitta, discriminating intelligence, and wisdom.
Textual Notes Following the Accomplishment Mantra
After the accomplishment mantra, the following meditation instruction is found in the text:
When one needs to practice the facing generation, from the beginning, one should open the chamber of recitation and respectively radiate and gather back rays of light. One should engage a back-and-forth recitation, in which the mantra strand emerges from the mouths [of oneself as the father-mother couple, enters] those of the facing generation, [and returns] via the navels or nexus of union. Finally, imagining that the Four Activities will be accomplished through the rays of white, yellow, red, and green light that radiate therefrom, one engages activities.
As mentioned previously, since the sādhaka focuses only on the Self-Generation in the secret accomplishment retreat, there is no need for a facing generation. However, if one wishes to give rise to any additional mandala — including a facing mandala — one may do so by “opening the chamber of recitation.” Described earlier, this is the special method of unsurpassed Yoga Tantra, in which a complete mandala is instantaneously projected from the heart of the self-generated Deity. Through this means, the mandala suddenly appears in space before one. Thus, it is not necessary to generate the mandalas in stages nor to generate each one individually.
Here, the text says this should be done “from the beginning.” This means that one should give rise to any additional mandala with the section of text known as “the recitation of the charm” at the beginning of the approach mantra. Although the text above only mentions the facing generation, one can generate as many mandalas as are needed via the method known as “opening the chamber of recitation.”
This “back-and-forth recitation“
- 2 involves visualizing the wisdom Deity of the facing generation at the center of the facing mandala. He is extremely large, pervading the expanse of space before one. In this context, the self- and facing generations are like crystal balls infinitely reflecting each other. When the Bodhicitta of the facing Deities reaches oneself visualized as the yidam, it destroys dualistic grasping and purifies faults. Since it is very difficult to visualize the mantra strand circling between the self- and facing generations and since this visualization is not a feature of the secret accomplishment retreat, it is not necessary to do. It is sufficient merely to think that the mandala of the wisdom Deity is always present in the expanse of space. However, for practitioners who understand and wish to do the facing generation, it is fine to engage it.
The Four Nails That Pin the Life Force
The visualized stages of development and recitation of mantras are special methods of uncommon Secret Mantra practice that are related to the four nails that pin the life force. In this context, the term nail means ”heart essence” and refers to essentialized methods of practice. These four nails are required to accomplish any sadhana of any Deity, whether of the Earlier or Latter System. They are associated with the four branches of approach and accomplishment.
Although the minds of immature sentient ones are veiled by the adventitious stains of self-grasping, at the very basis, their minds and the Deity's Mind are one. Affliction and suffering characterize the minds of the immature; however, through the practice of these four nails, their minds become occupied with Bodhicitta and thus mature into the five wisdoms.
The meaning of all four nails is subsumed within the first one, “the nail of changeless intent,” which is the ultimate fruition of the other three. Milarepa referred to it as “the nail of the view,” the single ground of both samsara and Nirvana. It is the factual meaning that is mahāmudrā. To accomplish it, one should leave the mind in its actual condition, free of grasping at any thought or emotion. This purifies the obscuration of afflictions and the obscuration to knowable things, causing the nail of changeless intent to be realized. Experientially, it is the recognition that one's own mind free of all thoughts — yet endowed with compassion — is the Buddha nature. This Ultimate Bodhicitta that arises on the basis of conventional Bodhicitta is the greatest power imaginable.
Sustaining awareness of the mind's essence, one settles the mind in a nonreferential state. If one is able to abide in undistracted, lucid recollection, even though thoughts and emotions may arise, they will do no harm. Within self-illuminating reflexive awareness, thoughts are liberated on arising.
For example, when one looks at the outer forms of the divine father and mother, since they have two bodies, they appear as two. However, that appearance is only on the relative, fictional level. In truth, since their minds are free of dualistic grasping, they are one. This realization of the ultimate nondual nature of oneself and all beings is the nail of intent. The inner guru, the life force of the Deity, is just that. Like the single trunk of a vast tree with many branches, this fundamental Buddha nature is the essential point required for practice.
In order for divine forms to appear in the mind, the mind must be free of defilements. For example, although there is only one moon in the sky, if there are a thousand bodies of water on the earth, the moon will be reflected in each of them. When the moon is eclipsed, the thousand reflected moons will also be unseen.
Similarly, the underlying reality of both samsara and Nirvana will be known only through understanding the actual condition of the mind. It is taught that the entirety of appearance-existence — samsara and Nirvana — should be perceived as the mandala of Vajrakīla. Even though the outer worldly container and the inner sentient contents are manifold, all these diverse appearances have manifested through the mind — through shared and individual karma. The creator of these appearances, the mind-essence that is Buddha nature, is devoid of good or bad quality. Thus, the entirety of appearance-existence is known to be one's own mind. Since phenomena lack inherent existence, when grasping at a dualistic reality is torn down, whatever is desired can be imagined. For example, when one closes one's eyes, if there is no grasping at this building, there is no distinction between being indoors or out. Similarly, when practicing the development stages, first one must cultivate this sort of view free of grasping at duality. That is the basis on which the Deity can emerge.
With such experience, the mind becomes free of grasping at phenomena as real and true. Even though appearances are unreal, the worldly container and its sentient contents are still perceived. From within this state, the second nail, “the nail of samādhi,” or concentration on the body of the Deity, emerges. It is the meditation of the development stage visualizations, which point to the essential meaning of Secret Mantra — the fundamental purity of container and contents.
By abiding in a mind free of grasping at any object and closing one's eyes, one can roughly give rise to the notion that all beings are Vajrakīla. Likewise, the outer worldly container is made up of the five elements, which are like divine emanations. At the very basis, they are the nature of the five families' mother-consorts. Fundamentally nonexistent, they are emptiness. In this way, the mindstreams of sentient ones are ripened through first transforming ordinary appearances into purity. Then, the nature of that purity is realized as emptiness.
As for the inner contents, when they are perceived impurely, they appear as sentient beings. However, at the ground, the inner contents are primordially pure, since their basis is the Buddha nature. It is only due to temporary circumstances that delusions arise in sentient ones. Such adventitious stains are due to thoughts of attachment and aversion that arise from grasping at a self. However, the moment one looks at afflictions' essence, primordial awareness, they disappear. At the very basis, the inner mind of all sentient beings is pure. The outer aggregates and five elements are the primordially pure nature of the five families of victorious ones. Seeing this, one gives rise to the certainty of knowing things as they truly are. This purity is the body of the development stage Deity. The nail of samādhi of the Deity, which is connected with the branch of approach, should be understood in this way.
If the development stage samādhi is like a flame, then the recitation of mantra is like oxygen. This is the third nail, “the nail of the essence mantra.” It involves visualizing the seed syllable — together with the revolving mantra strand surrounding it — in the heart center of the thumb-joint-sized sattva. This is the actual point to be meditated upon.
When one has given rise to the clear appearance of the Deity and remains undistracted from the mantra visualization, the mind will follow. The body is engaged by telling the beads of the māla. The speech is involved in the actual recitation of mantra. The mind is absorbed in samādhi. In this way, body, speech, and mind abide single pointedly. By focusing on the mantra strand, the mind remains in its own nature without thoughts arising. One settles in the view that is mahāmudrā. Thus, one should recite the approach mantra within the state uninterrupted by thoughts or emotions. This nail of the essence mantra is connected with the branch of close approach.
Then, when thoughts begin to arise again, one can employ the fourth nail, “the nail of the activities of emanating and gathering.” This is done by visualizing the light rays that radiate forth from the revolving mantra strand. Just as a faceted diamond gives off multicolored reflections when struck by sunlight, with the fourth nail, rays of rainbow-colored light emanate outward from one's heart center to all the pure fields. These light rays pervade as far as one's love is vast.
At the tip of each light ray is a god or goddess, each bearing an offering of forms, sounds, smells, tastes, or tactile objects — all the desirables of this world. From each of the gods emanate innumerable others from whom emanate still others. In this way, many generations of emanations infinitely make offerings of the eight auspicious symbols and so forth to all the Buddhas. Such offerings are referred to as ”offering clouds of Samantabhadra.“ Once one is habituated to this way of offering, the visualization will spontaneously arise whenever it is needed. In this way, one will become able to imagine vast offering clouds that pervade all the infinite pure fields of the ten directions. Wherever there is space, the mind pervades. Wherever there is mind, such clouds of offerings become manifest.
Then, all the Buddhas' blessings and siddhis of body, speech, and mind fall like rain in the forms of diverse seed syllables and merge into oneself, enabling one to fulfill the purpose of all sentient beings. Thus, through the emanating out and gathering back of light rays, the two objectives are accomplished. These activities of emanating and gathering back are associated with the previously described branch of accomplishment.
One should meditate in this way, resting in the view focused on emptiness alone, without thoughts proliferating. Then, when thoughts again begin to arise, one can transform them by turning one's focus to either the development stage visualization of the Deity's body, or the mantra strand, or the emanating and gathering of light rays. In this way, the meditator should alternate among the nail of changeless intent and the other three nails according to arising conditions.
Finally, since the nail of changeless intent is the nondual wisdom of the Deity's Enlightened mind, it is associated with the branch of great accomplishment. If this single nail is seized, all the other three nails will naturally be mastered. All sights will spontaneously emerge as the Deity, appearance-emptiness. All sounds will be heard as mantra, sound-emptiness. All thoughts will be known as awareness-emptiness. Through abiding within the nail of intent, there will be no error, regardless of whether or not one visualizes the development stages. Since it is supreme among meditations, there will be no error even for those who do not imagine the emanating and gathering back of light rays.
These four nails that bind the life force are described in the Tantras. However, when they are actually taught, they are explained in the context of the four branches of approach and accomplishment, since their meaning is inseparable from it. Likewise, when one engages the practice of the four nails, it must be done according to the four branches.
Doubting the Qualities and Results of Secret Mantra Practice
Some beginners may question whether there is any power in meditation and visualization since their benefits cannot be seen with the eye. But for those who truly accomplish the practice, there is no doubt whatsoever that the fruition will be made manifest. For example, there are life stories of past knowledge holders of the Vajrakīla Lineage who displayed signs of accomplishment such as thrusting their kīlas into stone or having locks of hair that were like tongues of flames.
Although doubters may wonder whether such signs are attainable in the present or if they only appeared in times past, I can personally attest to the efficaciousness of Mantric practice. For example, I have met a lama who actually accomplished the fruit of recitation. Having accumulated many mantras for the purpose of alleviating illnesses, now he can cause any object — even his thumb — to become as hot as a branding iron by reciting mantra over it for a couple of minutes. When another person is touched by the object, it will burn and leave scars, even though it does not feel hot to the lama. I have experienced this firsthand when the lama treated me for an illness. The treatment was very healing for me. This is an example of the true blessings of mantra. Such abilities will actually manifest for those who accomplish Secret Mantra practice. Buddhist or not, there is no one who, having directly observed such powers, will fail to accept them. It is important to be free of doubt about the amazing potency of Secret Mantra practices. To believe in the possibility of gaining such accomplishment through real practice is the basis for achieving similar results. For this reason, the wise will give rise to belief in the power of the Deity and mantra.
The Four Activities
Of the two Vajrakīla mantras, the longer one is for the purposes of accomplishment and engaging activities. Regarding the Four Activities, one should take extreme care about one point in particular. Whichever activity one engages, it is of primary importance to do it in a state of selflessness. This means one must have as one's objective the purpose of every sentient being. For this reason, those who wish to accomplish the Four Activities must do only one thing: cultivate compassion. It is through compassion that selflessness is realized. When one's compassion ceases to be about subject and object — when the one who is generating compassion and the one for whom compassion is being generated collapse into one — compassion becomes boundless, as in the Four Immeasurables of boundless love, compassion, joy, and equanimity. Within these, the Four Activities that benefit beings are naturally and spontaneously accomplished. Furthermore, just as all five afflictions are complete within one and all five families are complete within one, so too all Enlightened activities are present in a single activity.
Thus, there is no need for a sublime being like Vajrakīla to expend any effort to engage the Four Activities. Rather, they are naturally realized through the power of mind, which is the nondual union of emptiness and compassion. For example, if a great tree is provided with water, its diseases will die and it will flourish, bearing fruit and flowers. Similarly, through the power of the mind that has been nourished by the waters of compassion, illness and affliction will spontaneously be pacified. Wealth, vitality, and abilities will be enriched, and sentient ones will be magnetized by the five perfectly complete sense objects.
Although Vajrakīla's compassion spontaneously accomplishes the Four Activities, he is perhaps most renowned for destructive activities. In this context, where words such as harmdoers and hostile enemies often appear in the mantras or the drawings in, benevolence is of particular importance. If one is never separated from love and compassion — even at the cost of life — one will maintain the life force of conduct. For the destructive activities of Yamāntaka and Vajrakīla, this is essential. Otherwise, unmitigated aggression can arise.
When one reads in the liturgy words such as “every harmdoer, oath transgressor, and opportunistic spirit — into this ruddy flesh and blood torma be drawn!” one should not be thinking of the outer physical forms of harmdoers and hostile enemies. Rather, that which is drawn into the torma are the inner afflictions of hatred and jealousy that come from perceiving self and other as two. Thus, the afflictions of oneself and others must be drawn in simultaneously.
Since enemies' hatred and one's own hatred are of a singular nature, Ngülchu Thogme Zangpo says the following in The Thirty-Seven Practices of Bodhisattvas:
When the [[enemy]] of [[one]]'s own aggression has not been tamed, [[subduing]] [[outer]] [[enemies]] will only make them multiply. Therefore, to [[conquer]] [[one]]'s own [[continuum]] with the army of [[love]] and [[compassion]] is the [[Bodhisattvas' practice]].[39]
Similarly, in The Way of the Bodhisattva, the prince of the conquerors, Śāntideva, says,
Harmful beings are everywhere like space itself.
Impossible it is that all should be suppressed.
But let this angry mind alone be overthrown,
and it's as though all foes had been subdued.[40]
Due to ignorance, sentient ones grasp at the notion of killing embodied enemies. However, knowing hatred to be the greatest enemy of the mind, the Enlightened Ones slay hatred. Even if one were to kill another, one would not eliminate that person's mind. That individual would again take form and do harm to one. For this reason, the practitioner should slay his or her own afflictions and dualistic grasping.
In brief, hatred cannot be overcome by hatred. It can only be slain by love and compassion. Destructive activities should be understood in this way.
Toward the end of the session, after the recitation of both mantras has been completed, the Sanskrit vowels and consonants are chanted to compensate for all the errors in one's recitation of the practice text and mantras — excesses, omissions, interruptions, and mispronunciations. Next, through the hundred-syllable mantra of Vajrasattva,[41] one purifies all wrong or mistaken actions and confesses the heedlessness and afflictions that have arisen during the practice. As for the afflictions, they are purified through meditation itself. Third, one recites the essence of dependent relations,[42] a statement declaring Lord Buddha's exposition of karmic causality.
Then, in offering the charm, one makes offering and praise, discloses, and supplicates with the following lines:
HŪ. Glorious Great Kīla's divine hosts, come!
We make offerings — outer, inner, and
secret — and extol your attributes,
activities, bodies, speech, and mind!
Heedlessness, confusion, transgressions,
breaches, and impairments we disclose.
Lovingly and with compassion, please
think of us and grant accomplishments!
Although with these words one discloses and amends faults in the practice and offers all the virtue of one's practice, the actual offering of the charm is taking place continually during the Mantra recitations and particularly during the kaṭaṅkaṭe, the accomplishment mantra.
The outer, inner, and secret offerings referred to here are exactly as described in the restoration ritual with these words:
…outer offerings, massed enjoyment clouds,
inner offerings, strewn desirables,
secret offerings, dance of the rigma.
The bliss of the sādhaka is simultaneously experienced by all the Deities in the channels and cakras as well as by all those in the mandala. The actual offering of the charm — the secret offering — is just that.
On each day of the secret accomplishment retreat, the subsequent Rites should be practiced at the end of the third session of the day and again at the third session of the night.
If one wishes to understand the qualities of the Deity to be practiced, they are clarified in this praise in the subsequent Rites:
HŪ. All the ten directions' and three times'
Buddhas' unified activities
rise up as your body of great force!
Praise and homage — Kīla Deity,
māra tamer with changeless and firm
body void of aging or decline!
Every Buddha of the ten directions and three times is complete within the divine wisdom Deity. A single Deity is pervaded by all the Buddhas.
The dharmakāya and Saṁbhogakāyas are the pure factor of Enlightened manifestation. Nirmāṇakāyas appear among beings of the six classes and manifest both purely and impurely. The sentient beings to be subdued and the virtuous friends who subdue them are all the same in that they are all human beings appearing together in this worldly plane. All the sentient ones to be subdued are pure at the very basis. This is taught in The Aspiration of Samantabhadra.
Having realized primordial awareness-rigpa — the fact of the state beyond birth and death — one becomes an immortal knowledge holder. This is the mastery of reflexive rigpa — the actual Vajra Youth who is “void of aging or decline.”
Disclosing Wrongs
One must know with certainty the connection between oneself — the practitioner — and the Deity to be practiced. Because there are many different schools of thought with diverse views, some people give rise to doubts, wondering whether Deities exist or not, whether the Deity is just a ruse, and so forth. But there is no need for confusion. This question is definitively resolved by Buddha nature. Since time without beginning, one's mind that is the Buddha nature — the cause — has been the same as the mind of Vajraku[[māra. This point is clarified in the disclosure:
From the start we've been inseparable,
yet whate'er declines, nonvirtues, breaks,
breaches, and confusions I've amassed
through confused ignoring while I've roamed
in samsara, I disclose them and
lay them down with full remorse and shame.
Instead of merely reciting these words, one should deeply reflect on their meaning. This is something that cannot be done by relying on Tibetan transliteration alone. In order to gain experience, one must conjoin one's recitation with an understanding of the meaning.
The text says, “From the start we've been inseparable.” Thus, when the singular basis of one's own mind and the Deity's Mind has been understood, whatever samsaric confusion one experiences is a result of having temporarily forgotten the sameness of oneself and the Deity. Although one's mind is veiled by adventitious stains, those stains are nothing more than self-grasping and afflictions. Apart from them, the basis is singular. The mind that is Buddha nature itself, when not recognized, is consciousness. When the actual condition of the mind is realized, that same consciousness goes by the names ”mahāmudrā“ and ”Dzogchen.“ This is the fundamental actuality of the mind — the naked, ordinary awareness utterly free of thoughts. In brief, this clean mind is the view. Whoever has understood the clean mind knows it to be the sky-like union of clarity and emptiness completely free of the faults of permanence and nihilism.
It is within that very sphere that the wisdom Deities continually abide. Thus, it is said, “All the conquerors are one within the sphere of primordial awareness.”[43] What is that oneness? We posit space as an example, since it is without center or limits, birth or death, or decline from aging. When one looks inward at the actual condition of the mind and understands there to be no distinction between the clear, empty mind and space, one will know its primordial nature. This is the meaning of the words “From the start we've been inseparable.”
Once the essence of consciousness has been seen, that itself is nondual with the mind of the Deity. The singular continuum of sentient ones and the Buddhas is like the one strand that binds together the beads of a māla. Even so, beings are yet unaware of this Buddha nature. Perceiving everywhere the duality of self and other, not realizing the actual condition of the mind, they experience the confusion of ignorance. On the basis of that, the six poisonous afflictions emerge, causing suffering births among the six classes of wayfarers. Thus, beings conditionally wander within samsara like ice floes in the vast ocean. This is what is meant by the words ”confused ignoring while I've roamed in samsara.“
One should consider how one's experience became dualistic in the first place. Even though the mind is like space, one habitually grasps at that which is selfless as though it were a self. So, by grasping at an “I,” one has fabricated a self out of that which inherently lacks self. However, this is a mere fiction. In actuality, the mind is utterly devoid of self.
With the disclosure, one is declaring, “Today, I have finally understood that all my confused actions have resulted from not recognizing that I have Buddha nature.” In this way, the disclosure expresses the very heart of one's connection with the Deity.
In order to purify the confused habits of dualism, one must disclose and lay aside the karma one has accumulated and the obscurations arisen from suffering and afflictions — the seeds of rebirth in the six realms. Self-grasping is the dwelling place of all of these. Since Bodhicitta is the supreme antidote to grasping at an “I,” it is the king among all methods of disclosure. To scatter self-grasping severs the root of the six afflictions. For this reason, the heart of all Buddhist practice is Bodhicitta. All the eighty-four thousand collections of Dharma are included within Bodhicitta. Thus, even more than disclosing “declines, nonvirtues, breaks, breaches, and confusions,” the sādhaka is confessing and laying aside self-grasping through his or her commitment to cultivate Bodhicitta.
Immediately following the disclosure, one again recites the Sanskrit alphabet, the hundred syllables, and the essence of dependent relations.
The Departure or Request to Remain
After these amending recitations, one should mentally draw all the wisdom Deities together into the sole principal wisdom Deity. Then, one supplicates him with the following words:
Though you've dwelt in cyclic existence
here with this support, please duly grant
life without disease, the wealth of power,
in addition to all things supreme!
OṀ SUPRA TIṢṬHA VAJRĀYA SVĀHĀ.
When a statue, thangka, or other representation of the Deity has been used as a material support for practice, one supplicates the Deity to continue to abide within that representation. Otherwise, if one has been practicing without the support of a Deity image, one should simply imagine that the only remaining visualized wisdom Deity now merges back into the unborn sphere.
Gathering In
The extremely profound completion stage of Vajrakīla is expressed in the following lines:
All-pervading mercy's hosts divine
merge into the nature — five lights' sphere.
Clear, complete enjoyment, rainbow light,
contents and container now subside
into dharmakāya's vast expanse.
The sky-like dharmakāya is the mind that is inexpressible, being beyond description or concept. Although space is empty, it is pervaded by vast love. The words “all-pervading mercy's hosts divine” refer to the fact that rainbowlike Saṁbhogakāya wisdom Deities spontaneously appear from within the dharmakāya and pervade everywhere through the power of love and compassion. Thus, the dharmakāya is the empty factor and the Saṁbhogakāya the clarity factor.
This verse points to the actual accomplishment of the Deity, who is endowed with knowing wisdom, loving compassion, the activities of Enlightened action, and the able force that gives protection. His form is visible yet insubstantial, like a rainbow.
Knowledge manifests as the omniscient wisdom that comprehends the sufferings of all others. Loving compassion spontaneously arises for all who have not yet realized the nature of mind. The activities of Enlightened action are the capacity of the Deity to destroy the grasping of those who supplicate him. Able force comes from the altruistic mind, which overcomes self-grasping. The powerful altruism of the Deity is established through the union of immeasurable compassion with rigpa. When this is understood, one gives rise to certainty. On that basis, faith and belief in cause and effect become unshakable.
The line ”merge into the nature — five lights' sphere“ should be understood in the following way: Ever present in the sky, the Saṁbhogakāya Deities are continually arising out of space and dissolving back into it. Whenever one recalls the Deities, they are present. If one wants them now, they are here right now. In actuality, they continually pervade the entire space-like dharmakāya, manifesting as the cloud-like Saṁbhogakāyas, from which appear rain-like Nirmāṇakāyas. Thus, without effort or fabrication, the Three Kāyas naturally and spontaneously arise from and dissolve back into one another.
This was expressed by Protector Jigten Sumgön in one of his vajra songs: “Without center or bounds, you pervade all phenomena in the vast sky, the glorious dharmasphere.”[44] Thus, there is no place the dharmakāya does not pervade, including one's own Buddha nature.
At the time of gathering in, the development stage visualizations, which have appeared like rainbows, simply return to their source. One should look inward at the mind's essence. By one's doing so, all those rainbow appearances of divine Saṁbhogakāya hosts — the entire mandala of the Deity — will naturally subside into the principal, who then melts into rainbow light and vanishes into the dharmakāya-sky. Looking nakedly at the mind free of thought, one will see that there is no distinction between mind and space.
Stated another way, the Deity is like a Saṁbhogakāya wave that has arisen out of the vast ocean of the dharmakāya. In the completion stage, the development stage Deity instantaneously returns, merging back into his place of origin. Within the expanse of the dharmakāya, all Deities are one. In the Saṁbhogakāya expanse, different Deities rise like waves to perform various activities that benefit beings. This is the outer level of understanding.
Its inner corollary is that when the mind looks at itself, all appearances subside into the view. The moment thoughts and afflictions arise, they are recognized through mindfulness. With recognition, they perish. When one see's the mind's actual condition, remaining in the depths of the kīla of primordial awareness-rigpa, every thought is self-mastered. Even though there are many tens of thousands of mental arisings, they all have but one nature. The method for conquering just one of them is the method for conquering them all. Like a great fire that consumes everything, this is the principal among the Four Kīlas, the actual Vajraku[[māra. In this way, development and completion are both the mind; the difference is in the shining forth or merging back.
As for the line ”clear, complete enjoyment, rainbow light,“ the scriptures refer to the “bhagavan Buddha — personification of the Three Kāyas.”[45] All Buddhas are the same in that they have become inseparable from space. Like the reflections from a diamond in a ray of sunlight, the Saṁbhogakāyas spontaneously manifest as the Buddhas of the five families. Their various colors arise as the five wisdoms' natural forms. The words ”complete enjoyment“ point to their actual pure field realm — indestructible, rainbowlike clarity and emptiness.
Usually, one thinks that the phenomena of this human life are real, whereas the pure realms must be insubstantial. This is a great delusion! Tomorrow when one dies, other than the bondage of one's grasping at the outer container and inner contents as being real and true, there will be nothing at all remaining of this life's appearances. Like rainbows, all phenomena are composite and impermanent in nature. The moment body and mind have separated, the bardo consciousness will appear in its rainbowlike natural form.
The last Tibetan line of the gathering in is “nö chü chö kü long du-o,” which means
…contents and container now subside
into dharmakāya's vast expanse.
Although one generally dissolves the mandala in stages, in this practice it is also appropriate to gather the entirety of appearance-existence into the dharmasphere in a single instant, just as it is suitable to cause the complete mandala to appear out of emptiness in one moment.
This points to the ultimate lack of inherent existence of self, others, the container that is this world, and its sentient contents — all of which are nothing other than the yidam's mandala. When all these appearances subside into the dharmakāya, one recognizes things as they truly are. Directly experiencing the nonconceptual mind, one will perceive all phenomena as inseparable from space. In the Tibetan, there is a final “o” sound at the end of this line indicating that there is no distinction between that which subsides and that into which it subsides. The perceiving mind and that which is perceived are nondual. This is the union of appearance-emptiness at the very basis. Thus, it is said,
This primordial awareness is exceedingly subtle and equal to space, the adamantine essence. It is tranquility, the furthest limit of immaculacy. Although yourself, you are also your father.[46]
Here, the words ”exceedingly subtle“ refer to a state in which mind, phenomena, and space cannot be distinguished. Since the mind is the perceiver of phenomena as well as the perceived phenomenon, the object and its source are one. Since both the seer and the seen are the mind, the child is also the father. Within the mind's sky-like expanse, there is neither a grasping mind nor grasped-at objects. This is the meaning of nonduality. With such realization of singularity, one attains the ground of the vajra master — the ground that is Vajradhara.
If beginners cannot conceive of this, another method is to deconstruct the visualization in stages, first imagining the entire mandala as a substantial entity, then imagining that its solidity gradually fades into radiant light. Thereafter, one can gather the visualization together in stages, from the outside in, until it merges into oneself as the divine couple in union. Then, the mother-consort dissolves into the father, who then subsides into the syllable HŪ at the heart, which disappears from the bottom up. Finally, through the power of Buddha nature, the mind of great love and compassion that is Vajraku[[māra pervades everywhere. Free of any shape or color, it liberates self-grasping. So, at the time of the completion stage, everything becomes like ice melting into the vast ocean, just as, in the future, all appearing phenomena will become one — nondual and empty. It is entirely suitable to visualize the dissolution in this manner.
After the verse of gathering in has been recited, a bell is rung. With the first strike, all thoughts are thoroughly severed and the mind naturally becomes space-like clarity and emptiness. One recognizes this to be the actual condition of the mind, which is the same as the dharmakāya. At this juncture, one should think of nothing whatsoever. In this regard, it is said in the introduction to mahāmudrā, “Not pondering things in the mind, look at resolved truth.”[47] Having suspended all mental arisings, one should regard the sky-like mind of clarity and emptiness. That itself is the fundamental view. Although there are many aspects to the stages of development and completion, the final completion stage is to place the mind within that view. By again and again releasing all dualistic grasping into nondual wisdom, one will habituate the basic unity of samsara and Nirvana, happiness and suffering, self and other. Meditators must gain this sort of experience.
Then, with the final bell strike, one reemerges in the form of the HŪ syllable or the Deity. This is the meaning of the terms ”gathering and reemergence“ (dudang). This momentary placement of the mind in the view and sudden emergence of the Deity is the instantaneous union of development and completion. In this way, the union of appearance-emptiness and the union of development-completion must be practiced together in a single instant.
At the conclusion, one gives rise to a mind of dedication, reciting,
Having changed and made complete the two
gatherings massed throughout the three times through
my and others' bodies, speech, and minds,
they're transferred for great reality.
May the fruit — nondual essence — be gained!
Here, the text speaks of the ”two gatherings,“ or two accumulations, of merit and wisdom. As for the accumulation of merit, now and in the past oneself and others have had mixed positive, negative, and neutral motivations for accumulating even a single virtue. In addition, it goes without saying that countless past and present virtues have not even been dedicated.
So, first one must ”change,“ or transform, past and present virtues by bringing one's former motivations into accord with the path that leads to the Buddhas' status. Also, since it is unknown whether one will have mixed pure and impure motivations in the future, it is appropriate to dedicate now all those virtues that have not yet been accumulated.
Second, one must “make complete” all the three times' virtues by sealing them with emptiness. This is nothing other than the accumulation of wisdom. In this regard, The Sutra of the Three Heaps says, “Just as the past bhagavan Buddhas fully dedicated, just as those bhagavan Buddhas not yet come will fully dedicate, and just as those bhagavan Buddhas now present fully dedicate, so too shall I fully dedicate.”[48]
Among the three strengths, the transformation of the merit accumulation is related to the strength of one's intention and the strength of the Tathāgatas. The second point, making virtues complete, signifies the strength of the sphere of dharmas, which is inherently pure and inconceivable. This is the wisdom accumulation referred to in the dedication prayers of the Drigung Kagyü as “this existent root of virtue.”[49]
Having dedicated or transferred all the accumulations of merit and wisdom in this way, one makes the aspiration “May the fruit — nondual essence — be gained!” The final fruition of the two accumulations is Buddhahood, the primordial awareness free of dualistic grasping.
By dedicating merit with genuine loving kindness and compassion for sentient beings, one merges one's aspiration with the intent of the Buddhas of the three times. The entire realization of all the Buddhas is dedicated for the welfare of others. Because one is not alone in the generation of Bodhicitta and dedication, one should have no doubt that one's practice will benefit all beings. The dedication based on this shared intent is like a drop of water cast into the ocean. No matter how small it may be, it merges with and becomes a part of the vast whole.
The Bhagavan Buddha said, ”Sentient ones are the very nature of Buddhas.“[50] That point has already been resolved. Sentient beings exist, yet they are not merely ordinary. All of samsara, Nirvana, and the Buddhas' Three Kāyas are included within every sentient one. Thus, the view of Secret Mantra is that phenomena are pure from the very basis. This same meaning can be found in the Prayer of [Auspiciousness that appears at the conclusion of the liturgy. It begins,
OṀ. May auspicious, spontaneous vastness
The Dzogchen teachings, especially, speak of primordial purity. That which has been pure since time without beginning is the Buddha nature, the mind itself. It is the mind of all sentient ones of the three planes of existence. That mind is the empty dharmakāya.
Where is the dharmakāya? To find it, one must look inward at one's own mind. Thoughts and emotions emerge in the mind like the countless dust particles that are seen in a ray of sunlight. Yet those things that appear and the sphere in which they appear are like various reflections mirrored in a looking glass. The mind is just that. When no thought or emotion at all arises, one abides in the clear, empty essence of mind, which is like a transparent crystal.
It is said that the dharmakāya is like space. This is the Buddha nature, the single basis underlying both samsara and Nirvana.
With regard to the Saṁbhogakāya, the text continues,
…ĀḤ. be present in luminosity's
self-born state, the Saṁbhogakāya!
This body of complete enjoyment is endowed with the quality of luminosity. So, although the Buddha nature is empty in essence, its nature is clarity. Due to the samsaric, dualistic grasping that sees self and other as separate, one does not perceive it at present. However, by giving [[rise to love and measureless compassion, one can experience selflessness, which causes the mind to become extremely clear. Within that clear luminosity, one perceives the incalculable Saṁbhogakāya forms and pure fields, which have come into existence through compassion. This is the unity of emptiness and compassion.
Those who do not recognize it may wonder, “Where is this luminosity?” For those who have not seen it, it manifests as consciousness — the clear, aware quality of mind that engages worldly activities, thinking thoughts like “I need to do that. I want to eat or drink this. That is an actual fact.” It is what distinguishes self from other. It is also the clear thinking involved in analysis and scientific inquiry. Until luminosity is realized, it manifests in this way as ordinary consciousness.
When both seeing and not seeing become equalized, it is as stated in the text:
HŪ. May auspicious tamers of beings, the
manifold Nirmāṇakāya forms…
Diverse Nirmāṇakāyas have both pure and impure aspects commingled. This is understood by all those virtuous friends who perceive the mind's nature. Through the view, they give introduction to those who have not yet seen the view. First, they introduce karma, cause and effect, love, and compassion. Thereafter, the disciple can see the fact of emptiness on his or her own. That which is called ”emptiness“ should be understood as the nonduality of self and other. Such is luminosity. As soon as dualistic grasping arises and phenomena are perceived as two, luminosity is absent.
The six classes of beings, all sentient ones, are included within the “manifold Nirmāṇakāya forms” referred to in the text. These inhabitants of the six realms are the ones to be subdued. Those who do the subduing are the six munis.[51] Through their skill, they guide beings in the Stages of the Paths of individual Liberation, Bodhisattvas, and Secret Mantra.
The term “manifold” means that Nirmāṇakāyas appear in infinitely diverse ways. Born Nirmāṇakāyas are gurus, virtuous friends, physicians, and the like. In order to reveal the path, they take on the forms of each of the six realms' beings, appearing as animals in the animal realm and so forth. For example, in this human realm, born Nirmāṇakāyas introduce Deity sadhanas and mantras, bestow Empowerment, and grant Practice Instructions and transmissions.
Created Nirmāṇakāyas appear as statues, paintings, and other Deity images. When looking at statues and thangkas, some people merely regard their material attributes, thinking, “This is metal. That is cloth.” Such a view is completely mistaken. For those who know how to practice, created Nirmāṇakāyas are no different from actually manifest Deities.
In this regard, Protector Jigten Sumgön said, “Even false, fictional appearances] serve a purpose.”[52] So, although some may think an image is just a drawing — a false representation of the actual Deity — there are accomplished masters, such as Jowo Atiśa, to whom thangkas and statues directly and repeatedly spoke. It is only due to doubts and perverted views that one remains oblivious to the qualities of created Nirmāṇakāyas. Even if the Deity himself or herself were standing right next to such a person, he or she would go unrecognized. For example, although His Holiness the Dalai Lama is an actual emanation of Avalokita, there are people who perceive him as ordinary.
Those who wish to practice sadhana must first rely on created Nirmāṇakāyas to become acquainted with the form of the Deity. They look at an image and, on that basis, the Deity's form arises in the mind. For the image merely to appear in the mind is extremely powerful. As the self-radiance of dharmatā, such peaceful and wrathful Deities arise in the bardo for all beings. Those who have become habituated to them in life will recognize them as Refuges — as the self-manifesting forms of Bodhicitta — during the bardo. Those who have not will perceive them as terrifying and threatening. So, when viewing images of the Deity, even though the clarity, purity, and stability of the development stages may not yet have become fully manifest, one can still give rise to some devotion. Because they create the conditions for one to recognize the Deity in the bardo, such created representations are extremely precious.
Even if one has at home a Buddha statue as tiny as a thumb joint, one should consider it to be the actual body of the Buddha and should repeatedly think, “This Buddha is the owner of my home and everything in it.” By applying the antidote of mentally offering one's body, possessions, and enjoyments, one will become free of self-grasping. Such is the power of created Nirmāṇakāyas that appear in the mind.
Furthermore, since the five elements themselves are among the diverse Nirmāṇakāya manifestations, all those sentient ones to be subdued are merely circumstantially confused. For example, when one sees an animal, one usually perceives it as a mere animal. However, someone who understands the Dharma will know that that being was born in such an animal form due to karma. If one considers a poisonous snake, under the circumstantial influence of karma and propensities, that being has taken a body that is the natural expression of aversion. Despite this, the Buddha nature of that snake can never go to waste. It is not subject to birth or death. Once negative karma has been exhausted, that being will eventually Attain Buddhahood. Knowing this, one can understand the perspective of Secret Mantra.
In this way, every peril and suffering experienced by beings is just such a circumstantial arising. The text mentions ”auspicious tamers of beings, the manifold Nirmāṇakāya forms.“ This means that one who aspires to tame wayfaring beings must be able to eliminate their suffering. The method for accomplishing this is to subdue one's own self-grasping. The principal subduers of self-grasping are love and compassion. Thus, the text reads,
…HRĪḤ. be present as skill in loving means
in the state of beings'] compassion!
It is important to understand the meaning of these final two lines. Although I myself have none of the qualities that come from having studied, since I believe in cause and effect, I have great trust in the pure Deities and in Bodhicitta. My belief in the pure Buddha Fields is unwavering. Since I have considered well the attributes of Bodhicitta, the existence of Buddha Fields is entirely plausible to me.
It is taught that on the basis of aversion and hostility, the hell realms come into being. So it is that the animal and human realms visible to us have also been shaped by stupidity and desire, respectively. Because of this, I trust that all the forms of the six realms' beings are the natural expressions of their afflictions. Just as the samsaric appearances of the six realms have become manifest through affliction, so too have the Buddhas' pure fields come about through the power of their Bodhicitta. In this regard, Protector Jigten Sumgön taught, ”Cause and effect are embodiments of momentary thoughts.“[53]
One who believes this must give rise to belief in love and compassion. The entire spiritual heap of the eighty-four thousand Dharmas — the complete words of the Buddha — is subsumed within the root that is Bodhicitta. The Buddhist view for self and others is Bodhicitta, or jangchub sem in Tibetan. Jang means to ”clear out“ or “purge.” Chub means to “have complete and perfect mastery” of something. These two terms together are translated as ”Enlightenment.“ When conjoined with sem, they refer to the ”mind of Enlightenment.“
That which must be purged is the self-cherishing mind. When this has been accomplished, benevolence — the wish to benefit others — will arise. Then, even though one must do physical activities for one's own sake, the mind will have gained perfect mastery of benevolence, becoming stable — firmly planted like the footstep of an elephant. To have loving kindness and compassion, with the patience to maintain them — this is what I request of you Dharma friends.
Henceforth and until Buddhahood is attained, the Deity who is the form of love and compassion abides with the sādhaka. The yidam Deity is the supreme companion. As the Deity is the natural expression of love and compassion, one should understand these two to be the actual Deity. For this reason, no matter what, one must have one Deity and one mantra to rely on.
Although skillful means can be defined in many ways, in brief, it is compassion — the counterpart to emptiness. In other contexts, it manifests as bliss. Thus, the significance of the ”skill in loving means“ mentioned in the Prayer of [Auspiciousness is that anyone who has great love will be endowed with corresponding great skill in benefiting sentient ones. Just as a mother's love makes her skillful at nurturing her child, so too the Buddhas' love and compassion make them unrivaled in benefiting sentient ones.
In brief, from one's entry into the Buddhist path and henceforth, whichever practice one does, whichever tenet system one follows, whichever Dharma one cultivates, as long as it is engaged with love and compassion, it will become authentic Dharma. Understanding this, one can discern with confidence whether one's practice is the true Dharma. If so, it will benefit both self and others. It will accomplish one's own purpose, which is attainment of the higher existences along the way and, ultimately, attainment of the Buddhas' status. Through these, one will spontaneously bring benefit to others.
There is no great difference among Deities and tenet systems. Even though there are many different Deity forms, the single life force of them all is love and compassion. For one who has these in one's mindstream and understands them to be the Deity's life force, it is sufficient merely to recall the Deity and to recite his or her mantra. You Dharma companions, please practice in this way.
Regarding the confidence of divine pride, there are some quotes from the Mañjuśrī Yamāntaka literature that are relevant for Vajrakīla practitioners. The Yamāntaka liturgy says, ”Appearance-existence, samsara and Nirvana have arisen from me“[54] and also, “As I am all the Buddhas' timeless awareness, I abide in their mind.”[55] The entire meaning of divine pride is complete in these two lines alone. The Buddhas' primordial awareness is free of duality, like the expanse of space. Thus, it is said, “All the conquerors are one within the sphere of primordial awareness.”[56] By realizing the view, one will settle this point for oneself.
The following lines can be found in the Yamāntaka praise known as Great Bliss, Supreme Means:
May those like myself who dwell in samsara's darkness,
glimpsing but fragmented light rays of the Ārya's love,
reach awakening by offering this praise with devotion,
naturally fulfilling our own and others' aim![57]
This glimpse of the radiance of the exalted one's love is also referred to in the Taking Up Accomplishments text of Vajrakīla:
From the glorious knot within your heart
dawns primordial wisdom's secret sun
on the bodies, speech, and minds of us
yogins, great sādhakas, SIDDHI HOḤ!
The dawning of the secret sun of primordial awareness is the heart essence of all the methods of accomplishing Vajrakīla. Unlike the earthly dawn, it is utterly without reference point. It occurs only once. Thereafter, it is known — stable and unchanging. This is nothing other than what Protector Jigten Sumgön meant in his Song on Realizing Fivefold Mahāmudrā, in which he sang, “Unless your own body, king of divine forms, has seized the immutable seat — the basis — the retinue of mother-ḍākiṇīs will not gather 'round.”[58] In the practice of Secret Mantra, the Deity only becomes manifest on the basis of that stable, immutable seat. That seat is Vajradhara, the changeless ground on which thoughts and afflictions have been destroyed. In this regard, Jigme Lingpa spoke the following words to the wisdom ḍākiṇī:
As long as [[aware]] [[knowing]] does not lose its [[autonomy]], [[nothing]] more than this is needed. Though [[one]] may [[encounter]] a [[hundred]] revered experts, a [[thousand]] [[Siddha]]s, [[ten thousand]] lotsawas and paṇḍitas, a [[hundred]] [[thousand]] [[Pith Instruction]]s, and a billion [[treatise]]s, [[one]] need not [[doubt]]. SAMAYA DHA THIM.[59]
Although others will not see it, the immutable basis is just that. The royal seat is just there. One must determine for oneself whether or not one has seized it.
Skip Notes
- 2 The “back-and-forth recitation” mentioned here is a loanword that comes to Tibetan from the Sanskrit doli, meaning “palanquin, stretcher, hammock, or swing.” In this context, the swing is a metaphor for the exchange of mantra and light rays between the self- and facing visualizations. The term also has sexual connotations.
” (VkGarR)
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