Unification with the
Spiritual
Master (Guru Yoga)
A tantra states, "It is better for a person to remember a Spiritual Master for a moment, than to meditate on one hundred forms of divinities for one hundred thousand aeons.
A tantra states, "It is better for a person to remember a Spiritual Master for a moment, than to meditate on one hundred forms of divinities for one hundred thousand aeons.
Jig-Me-Lingpa-The-Dzogchen-Innermost-Essence-Preliminary-Practice
After completing the actual ceremony one should ob- serve the precepts related to it.
In this practice we do so by reciting the stanza beginning, 11Deceived by myriad appearances.
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''.
Again in this instance the Assembly Tree is visualized in the sky above us, and we should activate the Awakening Mind by reflecting, with gratitude, upon the sufferings of all sentient beings who have, at one time or another, been our mothers.
Together with this we should have the absolute determination to lead them out of their suffering and unto the state of supreme enlightenment.
These thoughts
should pervade our mind during this practice, and at the end of the meditation period, as the divinities of the Assembly Tree dis- solve into us, we should think that the ultimate Awakening Mind embodied in the Assembly Tree is activated within. This ultimate Awakening Mind is emptiness (stong. pa. nyid; Shiinyata) and our mind should remain stabilized in it.
Generally, although there are many ways of dividing Bodhicitta, if we look at it according to the degree of mental power we have three main divisions, each of which reflect a successively lesser aspiration. First, the King-like development of Bodhicitta involves the thought that one will attain Enlightenment first and afterwards will lead all sentient beings to that state. The Boatman-like devel- opment of Bodhicitta is the desire for one's own Enlightenment and that of others together. The Shepherd-like development of Bodhicitta is the urge to lead all sentient beings to Buddhahood first and then to attain it oneself. We should practice according to our own inclination and capacity.
Aside from this there are various aspects of the practices relat- ing to the cultivation of Bodhicitta which may take place over three immeasurable aeons. The most generally accepted division of the practice itself is in terms of the intentional Bodhicitta, which is like the wish to go somewhere, and the actual Bodhicitta, which is like the journey itself. The former involves the thought that I shall lead
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all sentient beings to Buddhahood, and is practiced through three different meditations. There is meditation on the equality of self and others and understanding that our aspirations for happiness and the avoidance of suffering are no different than the aspirations of all other beings; meditation on the exchange of oneself with oth- ers in which we transfer the normal egocentric attitude we have towards ourself and our aims and aspirations onto the aims and aspirations of others, and in which the usual disregard we have for others is now focused upon ourself; and meditation in which we care for others more than ourself. These are all meditations funda- mentally centered around the aspirational Bodhicitta.
To train in cultivating the actual Awakening Mind, which is like actually venturing into the journey itself, involves many dif- ferent aspects. However, they may be summarized in the Six Tran- scending Perfections, the Paramitas. These we must practice.
First is the Transcending Perfection of Giving, or Generosity (sbyin. pa; dana). This involves giving, without any attachment, worldly possessions and material objects, religious or spiritual in- structions and teachings, and giving protection from fear in an ul- timate sense. The Perfection of Moral Discipline (tsul. khrims. ; slula) also has three aspects. We should abandon non-virtuous action, we should accumulate and practice following virtuous actions, and we should act for the sake of other beings by means of the four ways of gathering disciples. These four ways of gathering disci- ples are to be generous, to be gentle in speech, to behave according to the principles of Dharma and to act for the welfare of others. The Transcending Perfection of Patience (bzod. pa;~hanti) involves three main practices. To return anger or abuse or injury with love and action for the benefit of the harmer is known as the "patience in which the opposite is done"; forbearance over thirst and hunger for the sake of spiritual practice is called the "patience or endur- ance of difficulties for Dharma"; to have no fear upon hearing the profound meaning of subjects such as Emptiness, and allow our-
selves time to comprehend their meaning, is called the "patience of fearlessness over the profound meaning". The Transcending Perfection of Spiritual Endeavor or Effort (brtson. 'grus. ; virya) in- volves three aspects. To be diligent without dismay is to wear the "armor of enthusiasm"; to apply ourselves immediately to spiritual practice without falling under the sway of procrastination, is called the "involvement of enthusiasm"; to never be satisfied with doing a little spiritual practice and to always have the desire for more, con- tinuously applying oneself, is called "unsatisfied enthusiasm".
? The Perfection of Meditative Stability or Concentration (bsam. brtan. ; dhyana) should be done in a solitary place without distraction or internal hindrances such as laziness. This again has three aspects. To have attachment to imaginary projections of bliss (bde. ba), clarity (gsal. ba), and freedom from conceptions (mi. rtog. pa) and to meditate with attachment on such imaginary projections is called the "small boy's concentration". To be detached from these imaginary projections and yet to experience no taste of the medita- tion, and to meditate with attachment to the "antidote", grasping it as "Emptiness", is called the concentration which "analyzes the (profound) meaning". To be detached from this notion of the anti- dote, namely the grasping of emptiness, and to remain in a state of concentration on reality itself without any conceptual thoughts, is called the "Tathagata concentration". The first two of these aspects of concentration involve distractions from the heart of the practice.
The Transcending Perfection of Wisdom or Discriminating In- telligence (shes. rab. ; prajfiij) can also involve three points. The in- telligence of "hearing" is to understand the meaning of the words spoken by the Spiritual Master. The intelligence of "contemplat- ing" is to ponder and consider deeply the meaning of what has been heard. After clearing away doubts by hearing and contem- plating, it is necessary to meditate on the meaning. One will come to understand that all appearing objects are delusory or deceptive in nature. This will arise through observing that the five objects of sensory perception, objects of taste, touch, smell, sight and hear- ing, are ultimately without any essence, like the eight examples of Maya. Once this is understood one should examine the nature of the subject, namely the mind to which these things are appearing. In this case the appearance of the object will not cease, but the thought grasping at the object as real will be terminated. In such a way one will come to understand the meditation in which reality itself is like the sky (chos. nyid. nam. mkha'. lta. bu). This is known as the intelligence or wisdom of "meditation". These three wisdoms, that of hearing, contemplation and meditation are the backbone of a thorough practice.
3. Meditation and Recitation of Vajrasattva
Tendencies towards unskillful actions and emotional defilements obstruct the mind which seeks to understand the meaning of the practice and to follow deep meditation. To enable the reflection of understanding and knowledge to arise in "the mirror of the universal
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ground", it is very important to cleanse this mirror through purifi-. cation. Emotional obstructions can be purified through many ways, yet the most efficacious way is through the practice of confession by means of the Vajrasattva Practice incorporating four effective antidotes.
Generally there is nothing good in non-virtuous action, but if it is confessed non-virtue will be purified. This is its only redeem- ing good quality. It is impossible, if confession is done with the four opponent forces, that the non-virtuous action will not be puri- fied. The first of these opponent forces is the force of "reliance". This means looking upon the visualized image of Vajrasattva as the embodiment of one's Refuge. The second opponent force is the force of "sincere regret". Non-virtuous actions can never be puri- fied without a feeling of remorse or regret at having committed them. Thus we should reveal these wrong actions without holding back any feeling, as though these actions are poisons that have entered one's body and need to be eliminated. The force of "aban- doning negative actions" is the thought to never commit such an action again in the future, even were it to cost us our life. The fourth opponent force, that of "applying counter-measures", is to engage in practices which purify the mind and accumulate merit, direct- ing their power expressly against unskillful wrong actions and, especially in this case, practicing the meditation and recitation of Vajrasattva without parting from aspiration of the Awakening Mind while remaining in the unmodified state of reality.
i. The Visualization
In the space above the crown of one's head visualize at the center of a thousand-petalled lotus, standing on a full moon, a white let- ter HU~'t. This instantly becomes the nature of one's principal teacher, the total embodiment of all Fully Awakened Beings, ap- pearing in the form of Vajrasattva (Dor-je Sem-pa) who is in fact a divine manifestation of all the wisdom, compassion and power of the A wakened Beings, specifically for the purification of wrongdo- ings and emotional defilements.
We should imagine his body as white like a snow-mountain reflecting the light of one hundred thousand suns. He has one face and two hands, his right hand holding at his heart a five-pronged vajra scepter indicating the empty nature of pure awareness (rig. stong). His left hand rests on his left hip and holds the bell symbolic of the union of empty nature and appearance
? (snang. stong). His two legs are crossed in the Vajra-posture. He is adorned with the 13 costumes associated with the perfect body of Complete Enjoyment, the Sal! lbhogakaya. These are comprised of the five costumes of silk, namely head-scarf, shoulder covering, a silk stole, a belt and a lower skirt-like garment, together with the eight precious ornaments the crown, earrings, necklace, armlets, long and short chest pendants, bracelets, finger rings and anklets.
He is in union with his consort Vajrabhfikuti who is holding in her right hand a curved vajra-blade and in her left a skull brim- ming with nectar. In the heart of the united consorts, on a small moon the size of a crushed mustard seed, is a white Hti? as if inscribed there by a single hair. 1his is surrounded by three con- centric circles comprised of the one hundred letters of Vajrasattva's mantra, commencing from the front. This visualization should be seen without mixing any other images, clear like a rainbow. It is accomplished by the manifestation of one's own wisdom. We should pray one-pointedly, employing the Five Strengths of Medi- tation, and begin reciting the hundred-syllable mantra of Vajrasattva. As we do so white nectar with rays of light cascade from the letters in the heart of the consorts and pass down through the point of union. These lights and rays enter into the body of
ourself and others through the crown of our head and spread throughout our body. All our bad actions, emotional defilements, wrongdoings; illnesses and so forth are imagined as filth and soot and are forced out of the body through the soles of the feet and the lower orifices, and through the pores of the skin so the body be- comes purified, in the form of light filled with bliss which is empty by nature.
At the completion of the practice Vajrasattva inspires one by saying, "Your wrongdoings and defilements are hereby purified". Vajrasattva himself spontaneously melts into light rays which then dissolve into oneself so that one becomes transformed into Vajrasattva oneself. Now in the heart of oneself as Vajrasattva, on a moon, visualize a blue HU? . In front of it is white 0? , at the right a yellow VAJRA, at the back a red SA and on the left a green TVA as if written by a hair. We should concentrate on them and recite the short form of the mantra, 0 ? VA]RASATIVA HiJ? . Light rays are emitted from the letters, and these going out and touching the Fully Awakened Beings in the numerous Pure Realms, offerings of the great wisdom of Bliss and Emptiness are made. This satisfies the Buddhas and one's own accumulation of merit is accomplished.
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All their blessings are drawn back in the form of rays and dissolve into the letters, achieving the common and uncommon attainments (dngos. sgrub. ; siddhi).
Again we should imagine that these rays of light are emitted from our heart, and this time when they come in contact with the Enlightened Beings in the Pure Realms, they emit the sound of the mantra. At the very end of the meditation we should imagine that all visualized objects dissolve into ourself and we in tum dissolve into the mantra at our heart, and that also dissolves letter by letter into the HlJ? in its center. This HiJlyt slowly dissolves upwards and finally disappears into the dot above it. This dot also eventu- ally disappears like a rainbow and at the end of the meditative period we should remain in a state of non-conceptualization of the three previously mentioned meditative factors. This is the ultimate purification of all emotional and karmic defilements.
After rising from that meditation session, while engaged in or- dinary activities, we should also reflect that the world and all be- ings in it are like a divine container and its contents, and thereby take every aspect of daily life into the path of practice.
4. Mar:u~ala Offering
According to this text there are two practices related to offering of the mat:t<;lala which accumulate merit. The main one is the Mat:t<;lala Offering proper and the secondary practice is known as the Men- dicant's Accumulation of Merit (ku. su. lu'i. tshogs. bsag) The pur- pose of the preceding practice was to dispel unfavorable obstruc- tions by purification of non-virtuous deeds. This alone is insuffi- cient for realization to be attafued. One should additionally accu- mulate merit in order to build up more and more favorable condi- tions for experiencing the essence of the path. Without the accu- mulation of merit one will never attain complete realization nor will one understand the meaning of Emptiness. Thus it is essential to cultivate the dual accumulation of both physical merit and men- tal wisdom. On this method, Tilopa has said, "0 Naropa, my son: until you have understood that the appearance of interdepend- ence relationships is not produced, do not depart from the tWo wheels of the chariot of accumulation of merit and wisdom. " A tantra also states, "Without the accumulation of merit there will be no result, just as oil cannot be extracted from sand. "
Fundamentally the mat:t<;lala practice is an offering both of ma- terials and of mentally visualized objects, of all the finest things
? both within and without cyclic existence, to the most excellent of objects, the Three Supreme Jewels. Since innumerable forms of ac- cumulation of merit are included in the Mcu;aC;iala practice, it is one of the best ways to accomplish the path. First in the actual practice we should amass the finest materials that we can as our material objects of offering. These should be arrayed on an altar or suitable place. Next we should visualize the Assembly Tree, the object of our offering, as when we go for Refuge. The accumulation of merit in this practice is accomplished primarily by means of offering through mental visualization. Although there are many methods of offering the Mcu;aC;iala, here we are concerned with the offering to the Three Perfect Bodies or the Three Kiyas.
The Nirmil;lakiya Mcu;aC;iala Offering involves all the beings and the world systems, including oneself and one's possessions, being offered to the assembly of NirmiJ:takiya manifestations. This is known as the common Nirmii;takiya Mai;t9ala Offering. Above this imagined universe we should visualize the Pure Land of Beau- tifully Arrayed Akani~? h! }la which has the five certainties associ- ated with the SaJ:! lbhogakiya state, namely the certainty of place, teacher, disciples, doctrine and time. This is an unimaginable ar- ray of palaces ornamented by numerous goddesses of offering, and itistheywhomwepresenttotheassemblyofSaJ:! lbhogakayaforms in the visualized Refuge Tree. This is known as the uncommon SaJ! lbhogakiya Mcu;aC;iala. Above this is the Dharmakiya Mai;t9ala, thehighestofall. Inthiscasewebuildtheofferingoutofallthoughts arising from the manifestation of unceasing luminosity, the four- fold vision and so forth, heaped upon a base of the unborn Dharmadhitu. All this is offered to the assembly of the Dharmakiya. All this is offered to the assembly of the Dharmakiya.
Although this visualization is described in terms of 'above' and ? 'below', "above the NirmiJ:takiya" and so forth, in actuality there is no question of partially of extremes-there is no 'above and be- low'. With this in mind and with our visualization clear, we should recite the relevant stanzas. We should make nine heaps on the m8I;l9ala plate for the Nirmii;takiya, five heaps for the ~bhoga- kiya and one for the Dharmakiya. Conversely we may recite the 37 heap Mai;t9ala Offering, or if we are not able to do that we may complete the practice by reciting the shortest form, the seven-
heaped Offering.
The second form of Mai;t9ala Offering here, the Mendicant's
Accumulation of Merit, is a special way practiced by simple yogis.
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It is called Cho (gcod) which means "cutting off" or severing the four demonic influences simultaneously. The four demonic forces are (1) Kamadeva, the god of lust, (2) the demon of death, (3) the demon of emotional defilements, and (4) the demon of the aggre- gates. It is an aspect of the practice for accumulation merit. Gener- ally we are far more attached to our body than to any possessions, so to cut off attachment to our body and to give it away is more beneficial than any other kind of offering. In the practice of Cho the objects to whom the offerings are made are visualized in the sky above us and the offering objects themselves are imagined be- low them. As we recite the stanza we should visualize ourself trans- formed into the Qakini Rudrani (khros. ma) and that our body is transformed into the nectar of Primordial Awareness, a suitable object of offering. As we recite the second stanza we should visual- ize that by giving away this body cherished by the ego the scared recipients are satisfied. We then think that all our karmic debts have been cleared, that all obstacles of illness and the like have melted away, and that the non-virtuous tendencies and emotional defile- ments have been purified. By doing so we receive as blessings all the qualities of the objects to whom the offering is made. In conclu- sion we should remain in a meditative state of non- conceptualization, realizing the object of offering, the offering and offerer to be empty of self-nature.
This Mendicant's practice results in benefits such as the per- fection of merit, the overcoming of obstacles to one's life, pacifying of illness and evil spirits and the ability to recognize the Radiant Clarity, or Clear Light, in the intermediary stage between death and the next life.
5. Prostrations
There is no special place assigned to prostrations in this text of the Uncommon Preliminary Practices, but in fact one hundred thousand prostrations are performed as an integral part of it. The actual practice of prostration is found among the seven acts of devotion included in the Unification with the Spiritual Master, the following section and main practice, and it is proper to perform prostrations while reciting the verses of that practice. However these days the full hundred thousand prostrations are done either in combination with the Refuge, Activating the Awakening Mind or the Vajrasattva practice. When making prostrations we should visualize the
? assembly of the Refuge Objects in the sky above us, and with rev- erence perform full bodily prostrations while reciting the relevant verses. This should be done with strong devotion and faith towards the objects of prostration, never allowing our mind to wander to- wards any other object. We can expand the meditation so that we visualize our body being multiplied into as many atoms as there are in the world. We first stand straight and fold our hands to- gether like a lotus blossom. We place them successively at our head, throat and heart, and while thinking that our physical, verbal and mental defilements are purified, we should touch our head, hands and knees to the ground while executing a full bodily prostration. We should rise immediately, and think that our defilements are purified and that we have received the blessings of the Body, Speech, Mind, Qualities and Activity of the Buddhas. We should meditate in this way while performing prostrations with a strong faith and belief.
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The Actual Path
1.
Unification with the Spiritual Master (Guru Yoga)
A tantra states, "It is better for a person to remember a Spiritual Master for a moment, than to meditate on one hundred forms of divinities for one hundred thousand aeons. " Saraha, the teacher of Nagarjuna stated, "The spontaneously arising Primordial Aware- ness is obviously a product of purification of defilements, accu- mulation of merit, and of the blessing of realized masters: a spiritual method other than just this should be understood as mistaken. "
The practice of Unification with the Spiritual Master is the finest method for realizing the innate wisdom within oneself. It is accomplished through one's own faith and by the grace or blessing of the Spiritual Guide. All Fully Awakened Beings abide insepara- bly in the expanse of Primordial Awareness, and all are in essence one. The Spiritual Master is the embodiment unifying all wisdom, compassion and power of an A wakened Being. Understanding this with strong devotion and belief will lead to a direct experience of the essence of the path. By these means the emotional defilements are purified and the accumulation of merit and wisdom is perfected. Mixing one's own mind with the mind of the master through the four Tantric Empowerments, and then abiding relaxed in that state, enables the blessings of the Lama to be transferred to one's own mind, and thus one's mind and the mind of the teacher will become inseparable. This is the extraordinary path gaining liberation effort- lessly through the realization of the unmodified nature of reality.
The All-knowing Long-chen Rab-jam-pa says in his Gyu-ma Ngal-so (Relaxing in the Illusory Nature), "Merely by practicing devotion to one's teacher one shall easily attain the spiritual stages and paths. If one never departs from the thought of the Spiritual Master, all Fully Awakened Beings will be with you without any separation. "
Although this practice is designated as the final part of the Preliminary Practice, it is in fact the most important aspect of all practices.
? i. Visualization
To purify all perceptible phenomena into the state of equality and purity is the sublime uniqueness ofTantra. In this case all phenom- ena are purified into the Pure Land and divinities of Guru Rinpoche, Padmasambhava. One should dissolve the ordinary way of grasp- ing all perceptible phenomena into the expanse of Truth (chos. dbying. ; Dharmadhatu), the emptiness of self existent enti- ties, and then imagine them as the Pure Land of the Glorious Cop- per-colored Mountain, Akanif? h~a Tamtra shri$parvata, which is fully adorned with all symbols and ornamentation. At the center of this palace we should imagine ourself as Vajra Yogini in appear- ance and the J? akini Ye-she Tsho-gyal in nature.
Vajra Yogini's form may vary according to different traditions. In the text Kun-zang La-ma'i Zhal-lung, the visualization of Vajra Yogini is as follows. She is naked, red in color, with flower and bone ornaments. In her right hand she is shaking skull drum (t;[amaru) in the air, signifying awakening from the sleep of igno- rance. Her left hand rests on her hip and holds a curved vajra blade, signifying the severing of the three poisons of greed, ignorance and hatred at the root. Her two legs stand in the advancing posture on a lotus and sun seat. Her three eyes look urgently into the heart of Guru Rinpoche. According to the teachings from the great master Jam-yang Khyen-tse'i Wang-po, the variation is that she holds a curved vajra blade in her right hand which signifies cutting off grasping and grasper from the root. Her left hand holds a skull filled with blood, signifying the destruction of the root of birth and death. In the cleft of her left arm she holds a trident of kha~anga, signifying the inseparability of wisdom and skillful means. She stands on a seat of lotus, sun and corpse in the advancing posture and is adorned with silk and bone ornaments. Her three eyes look into the heart of Guru Rinpoche with devotion.
In visualizing oneself as Vajra Yogini, the J? akini, there are three purposes: it prepares one as a suitable vessel for receiving Tantric empowerments; it hastens the development of Blissful Emptiness and WISdom; and it enables one to be accepted as a disciple by Padmasal! lbhava.
While holding the visualization of oneself as Vajra Yogini accord- ing to either of these explanations, or according to specific instruc- tions from one's own teacher, we should visualize, in the sky in front or above one's head, the form of Padma5a1! 1bhava. He sits in
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the midst of a large, fully blossomed one hundred thousand-pet- alled lotus, on a seat of sun and moon, which signify the insepara- bility of Wisdom and Skillful Means. He is one's principle Lama appearing in the form of Guru Rinpoche or Padmasarp. bhava, with all major and minor marks associated with the perfect form of a Buddha, the embodiment of all the objects of Refuge. He has one face, signifying the realization that all existent things are of "one taste" in the actual state of the Dharma nature. He has two hands,
signifying the inseparable relationship between Wisdom and Skillful Means. His complexion is white with a pink hue, signify- ing the unity of Bliss and Emptiness. He stares with both eyes which signify impartiality in looking upon the world with wisdom and compassion. His youthful appearance signifies freedom from the changes of birth, death and old age. He is wearing a white under- garment (gsang. gos) and a red gown ('dong. ma}, signifying the perfection of the Bodhisattva's vehicle. Over these he wears a dark blue tunic (phod. chen) signifying perfection in the practice of Tantra, and over this a red robe (chos. gos) signifying his perfection of the path of the Hinayana or Shravakayana, and over all these he wears a dark brocade cape, signifying complete accomplishment in all spiritual traditions of Buddhism. He holds in his right hand a five-pronged Vajra scepte~ at his heart with a threatening mudra, banishing negative thoughts of a duality between that which is grasped and the grasper. In his left hand he holds a skull, in which is a vessel filled with nectar, signifying the attainment of power over life (tshe. dbang. rig. 'dzin). In the cleft of his left arm he holds a trident (kha~vanga), the concealed symbol of his consort, Mandarava, the revealer of Bliss and Emptiness. He wears the hat known as the Lotus Hat signifying that the belongs to the Lotus Family of the Dhyani Buddha Amitabha. He wears shoes known as Sak-lham, and sits in the playful posture of a king signifying the accomplishment of his own aims and those of others.
Surrounding him in various auras of rainbows, large and small, one should visualize the eight Siddhas of India, the 25 close Tibetan disciples, the Lord of subjects, the three spiritual roots of the Lama, Yidam and Khadro, Dharma Protectors and all objects of Ref- uge massing like a billowing array of clouds. These divinities should be visualized in a pure land in a state of great luminescence and natural equanimity, appearing, but not having existence in reality. All the forms are clear yet unmixed with the duality of actual exist- ence, like the reflection of the moon in water and a rainbow in the sky.
? ii. Invocation and Invitation
This seven line prayer of invocation of the Mind of Guru Rinpoche originated from Guru Rinpoche himself, and was revealed consist- ently, again and again by earlier and later revealers of the spiritual treasures. If one recites this prayer, Guru Rinpoche himself has promised that he will actually come and instill blessings. There are different meanings of this prayer according to the various levels of capacity of the disciples. On the ordinary level the interpretation is as follows:
In the northwest country of Uddiyana
Is the one born on the pistil of the stem of a lotus And endowed with the most marvelous attainments, Renowned as the Lotus-Born One, PadmasaJ11bhava, And surrounded by a retinue of many J? akinis:
I will practice by following you;
Please come forth to grace me with your inspiration. GURU PADMA SIDDHI HU? ;
This is a direct expression of the method for practicing the prayer in relation to Guru Rinpoche's appearance in this world as a perfect body of Emanation or Nirmal). akaya. In actuality he is not separable from the Primordial Buddha, Samantabhadra, who is, from the very beginning, fully liberated in the state of the self-origi- nated Dharmakaya. Without moving from the expanse of the Dharmakaya, he is spontaneously accomplished in the state of the SaJ11bhogakaya which is endowed with five certain qualities. He is the spontaneous arising of unimaginably various miraculous mani- festations, all of which are their own reflection of his compassion. This is the actual way in which Guru Rinpoche abides and appears, and is the display which is exclusively perceived by a fully awak- ened being.
For the ordinary disciples who have good fortune, he took birth as the Lotus Born One in the form of PadmasaJ11bhava, Guru Rinpoche. During his life he manifested himself to his disciples in forms appropriate to the occasion such as one of the eight emana- tions of the guru (gu. ru. mtshan. brgyad). It was in one of these forms that he performed innumerable miracles with his psychic powers and tantric attainments (dngos. grub; siddhi) and displayed vari- ous acts of learning, teaching and debate to his disciples-men and women, ordinary and highly realized beings, non-humans as well as spirits-in his own country of Uddiyana (N. W. Pakistan), in
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India and in Tibet. This level of interpretation is the general way of understanding the implication of these seven lines when praying to this extraordinary object of devotion.
That interpretation of these lines is as follows:
The prayer begins with the seed syllable HlJ? -the invoca- tion of the mind of Guru Rinpoche, the mind of all the Buddhas, the indicator of the self-arisen primordial wisdom. The first line speaks of his origin in the land North west of India, the country of Uddiyana, the land of J? akinis and the Dhamako~ha Lake. The sec- ond refers to his miraculous birth on the pistil of the stem of a lo- tus. At that time all the qualities and blessings of the three mystic aspects of a Buddha's body, speech and mind came together in the form of the seed syllable HRi and dissolved into the heart of Amitabha Buddha. From his heart they emanated as five colored rays of light and lit upon the pistil of the lotus. There they trans- formed into Guru Rinpoche and he thus took birth. The third line shows that he spontaneously accomplished the two-fold benefit for himself and others and exhibited a marvelous life by such means as his eight emanations. He achieved the supreme attainment, the unification with Dorje-chang (Vajradhara). His name, in the fourth line, is renowned as the Lotus-born, Padmasa~bhava. And in the fifth line, he is surrounded by retinues of many J? akas (mkha'. 'gro) and J? akinis (mkha'. 'gro. ma), the inspirational emanations of tantric
energy and wisdom.
At the conclusion in the sixth and seventh lines one should
pray with the three kinds of faith-faith which is pure and cleanses the mind (dang. ba'i. dad. pa), faith which is inspirational and de- sirous of accomplishing the same attainment as the object of such devotion ('dod. pa'i. dad. pa) and faith which is grounded in full confidence in the unequalled qualities of the object of faith (yid. ches. kyi. dad. pa). Here we pray " 0 protector, in following you I will practice" with the intention of emulating Guru Rinpoche and achieving inseparability with him, or simply to develop confidence and conviction in the path. In the last line, keeping in mind that we and all sentient beings are sunk in the ocean of the three suffering! i of birth, ageing and death, we request Guru Rinpoche, who is wise, compassionate and powerful, to "please come forth to grace me with your inspirational blessings of your body, speech and mind," transforming ours just as iron is transmuted into gold.
The concluding mantra of Padmasambhava for invoking his
? blessings has the following meaning: Guru, or Lama in Tibetan, the Spiritual Master, means one who is "weighty" or "heavy" with excellent qualities, and also means one to whom no one is supe- rior-one who is peerless; Padma is the first name of Guru Rinpoche; siddhi are the common and uncommon spiritual attain- ments we wish to obtain; and HU? means the supplication to be- stow these attainments. Thus the whole mantra means "0 Guru, bestow the spiritual attainments. "
Although this is the general interpretation of these seven lines and mantra, there are deeper meanings according to the level of one's intelligence and attainment. There is the hidden meaning: first according to the Way of Liberation (grol. lam) which reflects the tantric understanding of emptiness; second according to the Way of Skillful Means (thabs. lam) which reflects the tantric meth- ods of practice such as the meaning according to the general proc- ess of the Completing Stage (rdzogs. rim) using the inner psychic system; and third is the meaning according to the specific teaching of the Innermost Essence, the practice of Instantaneous Presence (thod. rgal) in the State. Beyond this these seven lines can be inter- preted according to the realization of the actual accomplishment of the practice. These levels are disclosed by one's Spiritual Master and accommodate the various natures, intellects and capacities of the disciples. It is appropriate to recite it according to one's level of realization.
One should recite it with a sweet devotional melody, imagin- ing that the actual divinities came from the Pure Land of the Cop- per-colored Mountain like snowflakes falling from the sky and merge with their visualized counterparts like the snowflakes fall- ing upon water. The visualization becomes very bright, emitting rays of light with tremendous intensity. Thereupon one should develop deep faith that they are in fact the embodiment of all the wisdom, compassion and power of the Fully Awakened Beings.
iii. The Seven Aspects ofDevotionfor the Accumulation ofMerit
In order to develop within oneself the extraordinary realizations of the spiritual stages and paths, it is necessary to dispel unfavorable conditions and to activate those which are favorable. This leads to theattainmentofthecommonanduncommonextraordinarypow- ers. With this aim in view, one should purify mental defilements within the context of aid from the assembly of Refuge objects of the
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most excellent path of Tantra. Imagining the assembly in one's mind's eye, one should engage in methods for purification and ac- cumulation by the seven aspects of devotional practice.
With prostration, visualize one's own body multiplied to the number of atoms in the world together with all sentient beings, and without any pride one should perform full prostrations devot- ing body, speech and mind to the objects of Refuge.
The practice of offering involves actual offerings of those which are pleasingly and cleanly arranged, and visualized offering, which are all the wealth of the gods and materials which are pleasing to the senses throughout the world, filling the sky, together with nu- merous offering goddesses who hold aloft exquisite arrays of of- ferings. These should then be visualized as being offered to the assembly without any trace of attachment and avarice or hypoc- risy. One should consider that the recipients are pleased with the quality of this offering.
With confession, we should lay bare all wrongdoings that we and all other beings have accumulated throughout the three times in actions of our body, speech and mind. This should be done with a strong feeling of repentance and remorse, and an intention to turn away from committing such actions again. We should visual- ize that by confessing, rays of light shine forth from the objects of Refuge, touch the bodies of all sentient beings, and purify us from all defilements as if washed away by water. In accordance with a special form of confession, all defilements are purified by relaxing in the state of realization of luminescence or radiant clarity, free from conceptualization.
When we rejoice, we should rejoice in the accumulation of vir- tues on both the relative and ultimate level of oneself and others, without any trace of jealousy.
To all the Buddhas, Bodhisattvas and spiritual teachers dwell- ing in the ten directions, one should request that they set in motion the wheel of Dharma of the great, medium and lower vehicles, in accordance with the varying capacities and intellects of the disci- ples. We should wish that these teachings are given ceaselessly, without any interruption.
We should request that the Fully Awakened Beings, their spir- itual sons and all realized teachers do not leave this world for the state of Nirval)a, and that they remain within the world for the sake of beings until all sentient beings have attained Buddhahood and cyclic existence has been emptied.
? In the last of these seven practices, we should dedicate the merit of ourselves and others which has been accumulated throughout time, in order that all sentient beings may enjoy happiness and virtue, finally attaining the state of the All-knowing Primordial Pro- tector. This we should do without hoping for recompense or per- sonal gain from such action, in accordance with the way in which- Maftjushri and other Bodhisattvas distribute their merit.
After all defilements and unfavorable conditions have been purified, and spiritual merit and favorable conditions for achiev- ing Liberation have been accumulated, the rain of blessings of the Refuge Lama is required so that the corps of the achievement of Liberation and the state of Omniscience may grow. To attract the rainfilled cloud of bliss it is necessary to practice invocation with a strong faith through the "wind of prayer".
iv. Invocation
With the mind focused single-pointedly in prayer, one should pray to Guru Rinpoche, who is seen as inseparable from one's own Root Lama-the united body of Wisdom, Compassion and Power of all Buddhas-thinking: "I and others who are sunk deep in the ocean of cyclic existence have no guide except you; we depend upon you in this life and the next. Please always watch over us with your kindness. " This prayer should be performed with full and deep consideration of its meaning, so that tears come to our eyes and the hairs stand up on our body.
v. The Mantra Recitation
At the end of this prayer one should repeat the essence of the heart of the prayer known as "Siddhi". All the outer manifestations of sa~sara should be recognized as the emanation of the pure realm of Guru Rinpoche, the Glorious Copper-colored Mountain; all beings should be seen as J? akas and J? akinis; all sounds should be heard as the Siddhi mantra; and all reflections of mind should be recog- nized as being self-liberated. from the very beginning. The signifi- cance of the mantra is as follows:
0? AHHillyi: These are the seeds of the vajra body, speech and mind of all the Buddhas.
VAJRA: The body of Truth, the Dharmakaya, which in its ada- mantine nature is not able to be affected by the con-
ceptualizing of characteristic thoughts.
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GURU: The perfect body of Complete Enjoyment, the SaJ! tbhogakaya, signifies that this visionary state is weighty with the heavy abundance of enlightened
qualities.
PADMA: The perfect body of Emanation, the Ninnat;takaya,
is in the nature of discriminating awareness arising in the Speech-Padma family.
By praying to Guru Rinpoche, who is the embodiment of these three perfect bodies, then,
SIDDHI: All the common and uncommon attainments, HU? : May be bestowed in my mind immediately.
2. Prayers to the Lamas of the Lineage
This prayer is a condensation of a prayer to all the Lamas of the lineage beginning with Kuntu Zangpo, passing through Vajrasattva, Garab Dorje, Srisinha and so forth to Guru Rinpoche and his disci- ples, and from them through Long-Chen Rab-jam-pa, Jig-me Ling- pa, Do-drup Chen, Gyal-wa'i Nyu-gu and so forth, all the way down to one's own Root Lama. More lengthy prayers to the lineage can be added depending on instructions given by one's own teacher.
Aspirational Prayers
With these aspirations we direct our mind towards the attainment of the spiritual stages, paths and results of the Dzog-chen practice. For those relating to this life, we should think, "May I develop re- nunciation, the wish to gain liberation from cyclic existence; may I be suitably connected with a Tantric Master; may his realization be transferred to my mind; may everything be perceived as arising as the three Vajras-namely the appearances as divine, sounds as mantra and the mind as Dhannakaya; and may I perfect the four mystical visions. "
Following this is a prayer which relates to the passage between death and the next life. Here we express the aspiration that if we do not achieve liberation in this life, "may the death-trance arise as Primordial Wisdom, and the vision of the Intermediate State be liberated as the SaJ! lbhogakaya; may I perfect the experiences of the Essence (ngo. bo) and its manifestation (rang. bzhin) by the path of Treg-cho (khregs. chod) and Tho-gal (thod. rgal), and thus in the Intermediate State attain liberation like a child climbing into his mother's lap. "
? If we do not achieve liberation then, with the support of the five practices for attaining Buddhahood without meditation (namely the practice of Chakras or diagrams, which leads to lib- eration through seeing; that of Nectar, which gives liberation through hearing; that of Mantra, which gives liberation through tasting; and that of Mudra, which gives liberation through touch- ing and that of Transference of consciousness, which leads to lib- eration through recollecting) we should wish, "May I then gain rebirth as a Nirmar:ta. kaya in a Pure realm and attain liberation thereby receiving Mahayana teachings. Thus may I perform serv- ice for others without any effort. " We should pray to achieve all the above aspirations by the power of the Ultimate Truth.
3. Receiving the Four Empowerments
Through praying in such a way the minds of the Refuge Objects have been invoked, and we should visualize that all the surround- ing retinue dissolve into Guru Rinpoche, and that his glory of Wis- dom and Power increases tremendously. Rays of light are then emitted from his three sacred places, and they enter oneself at the same three points so that the Four Tantric Empowerments are ob- tained, the four defilements are purified and the state of the four Perfect Bodies is actualized. At the end we should mix our own mind with the mind of Guru Rinpoche and relax in that state.
should pervade our mind during this practice, and at the end of the meditation period, as the divinities of the Assembly Tree dis- solve into us, we should think that the ultimate Awakening Mind embodied in the Assembly Tree is activated within. This ultimate Awakening Mind is emptiness (stong. pa. nyid; Shiinyata) and our mind should remain stabilized in it.
Generally, although there are many ways of dividing Bodhicitta, if we look at it according to the degree of mental power we have three main divisions, each of which reflect a successively lesser aspiration. First, the King-like development of Bodhicitta involves the thought that one will attain Enlightenment first and afterwards will lead all sentient beings to that state. The Boatman-like devel- opment of Bodhicitta is the desire for one's own Enlightenment and that of others together. The Shepherd-like development of Bodhicitta is the urge to lead all sentient beings to Buddhahood first and then to attain it oneself. We should practice according to our own inclination and capacity.
Aside from this there are various aspects of the practices relat- ing to the cultivation of Bodhicitta which may take place over three immeasurable aeons. The most generally accepted division of the practice itself is in terms of the intentional Bodhicitta, which is like the wish to go somewhere, and the actual Bodhicitta, which is like the journey itself. The former involves the thought that I shall lead
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all sentient beings to Buddhahood, and is practiced through three different meditations. There is meditation on the equality of self and others and understanding that our aspirations for happiness and the avoidance of suffering are no different than the aspirations of all other beings; meditation on the exchange of oneself with oth- ers in which we transfer the normal egocentric attitude we have towards ourself and our aims and aspirations onto the aims and aspirations of others, and in which the usual disregard we have for others is now focused upon ourself; and meditation in which we care for others more than ourself. These are all meditations funda- mentally centered around the aspirational Bodhicitta.
To train in cultivating the actual Awakening Mind, which is like actually venturing into the journey itself, involves many dif- ferent aspects. However, they may be summarized in the Six Tran- scending Perfections, the Paramitas. These we must practice.
First is the Transcending Perfection of Giving, or Generosity (sbyin. pa; dana). This involves giving, without any attachment, worldly possessions and material objects, religious or spiritual in- structions and teachings, and giving protection from fear in an ul- timate sense. The Perfection of Moral Discipline (tsul. khrims. ; slula) also has three aspects. We should abandon non-virtuous action, we should accumulate and practice following virtuous actions, and we should act for the sake of other beings by means of the four ways of gathering disciples. These four ways of gathering disci- ples are to be generous, to be gentle in speech, to behave according to the principles of Dharma and to act for the welfare of others. The Transcending Perfection of Patience (bzod. pa;~hanti) involves three main practices. To return anger or abuse or injury with love and action for the benefit of the harmer is known as the "patience in which the opposite is done"; forbearance over thirst and hunger for the sake of spiritual practice is called the "patience or endur- ance of difficulties for Dharma"; to have no fear upon hearing the profound meaning of subjects such as Emptiness, and allow our-
selves time to comprehend their meaning, is called the "patience of fearlessness over the profound meaning". The Transcending Perfection of Spiritual Endeavor or Effort (brtson. 'grus. ; virya) in- volves three aspects. To be diligent without dismay is to wear the "armor of enthusiasm"; to apply ourselves immediately to spiritual practice without falling under the sway of procrastination, is called the "involvement of enthusiasm"; to never be satisfied with doing a little spiritual practice and to always have the desire for more, con- tinuously applying oneself, is called "unsatisfied enthusiasm".
? The Perfection of Meditative Stability or Concentration (bsam. brtan. ; dhyana) should be done in a solitary place without distraction or internal hindrances such as laziness. This again has three aspects. To have attachment to imaginary projections of bliss (bde. ba), clarity (gsal. ba), and freedom from conceptions (mi. rtog. pa) and to meditate with attachment on such imaginary projections is called the "small boy's concentration". To be detached from these imaginary projections and yet to experience no taste of the medita- tion, and to meditate with attachment to the "antidote", grasping it as "Emptiness", is called the concentration which "analyzes the (profound) meaning". To be detached from this notion of the anti- dote, namely the grasping of emptiness, and to remain in a state of concentration on reality itself without any conceptual thoughts, is called the "Tathagata concentration". The first two of these aspects of concentration involve distractions from the heart of the practice.
The Transcending Perfection of Wisdom or Discriminating In- telligence (shes. rab. ; prajfiij) can also involve three points. The in- telligence of "hearing" is to understand the meaning of the words spoken by the Spiritual Master. The intelligence of "contemplat- ing" is to ponder and consider deeply the meaning of what has been heard. After clearing away doubts by hearing and contem- plating, it is necessary to meditate on the meaning. One will come to understand that all appearing objects are delusory or deceptive in nature. This will arise through observing that the five objects of sensory perception, objects of taste, touch, smell, sight and hear- ing, are ultimately without any essence, like the eight examples of Maya. Once this is understood one should examine the nature of the subject, namely the mind to which these things are appearing. In this case the appearance of the object will not cease, but the thought grasping at the object as real will be terminated. In such a way one will come to understand the meditation in which reality itself is like the sky (chos. nyid. nam. mkha'. lta. bu). This is known as the intelligence or wisdom of "meditation". These three wisdoms, that of hearing, contemplation and meditation are the backbone of a thorough practice.
3. Meditation and Recitation of Vajrasattva
Tendencies towards unskillful actions and emotional defilements obstruct the mind which seeks to understand the meaning of the practice and to follow deep meditation. To enable the reflection of understanding and knowledge to arise in "the mirror of the universal
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ground", it is very important to cleanse this mirror through purifi-. cation. Emotional obstructions can be purified through many ways, yet the most efficacious way is through the practice of confession by means of the Vajrasattva Practice incorporating four effective antidotes.
Generally there is nothing good in non-virtuous action, but if it is confessed non-virtue will be purified. This is its only redeem- ing good quality. It is impossible, if confession is done with the four opponent forces, that the non-virtuous action will not be puri- fied. The first of these opponent forces is the force of "reliance". This means looking upon the visualized image of Vajrasattva as the embodiment of one's Refuge. The second opponent force is the force of "sincere regret". Non-virtuous actions can never be puri- fied without a feeling of remorse or regret at having committed them. Thus we should reveal these wrong actions without holding back any feeling, as though these actions are poisons that have entered one's body and need to be eliminated. The force of "aban- doning negative actions" is the thought to never commit such an action again in the future, even were it to cost us our life. The fourth opponent force, that of "applying counter-measures", is to engage in practices which purify the mind and accumulate merit, direct- ing their power expressly against unskillful wrong actions and, especially in this case, practicing the meditation and recitation of Vajrasattva without parting from aspiration of the Awakening Mind while remaining in the unmodified state of reality.
i. The Visualization
In the space above the crown of one's head visualize at the center of a thousand-petalled lotus, standing on a full moon, a white let- ter HU~'t. This instantly becomes the nature of one's principal teacher, the total embodiment of all Fully Awakened Beings, ap- pearing in the form of Vajrasattva (Dor-je Sem-pa) who is in fact a divine manifestation of all the wisdom, compassion and power of the A wakened Beings, specifically for the purification of wrongdo- ings and emotional defilements.
We should imagine his body as white like a snow-mountain reflecting the light of one hundred thousand suns. He has one face and two hands, his right hand holding at his heart a five-pronged vajra scepter indicating the empty nature of pure awareness (rig. stong). His left hand rests on his left hip and holds the bell symbolic of the union of empty nature and appearance
? (snang. stong). His two legs are crossed in the Vajra-posture. He is adorned with the 13 costumes associated with the perfect body of Complete Enjoyment, the Sal! lbhogakaya. These are comprised of the five costumes of silk, namely head-scarf, shoulder covering, a silk stole, a belt and a lower skirt-like garment, together with the eight precious ornaments the crown, earrings, necklace, armlets, long and short chest pendants, bracelets, finger rings and anklets.
He is in union with his consort Vajrabhfikuti who is holding in her right hand a curved vajra-blade and in her left a skull brim- ming with nectar. In the heart of the united consorts, on a small moon the size of a crushed mustard seed, is a white Hti? as if inscribed there by a single hair. 1his is surrounded by three con- centric circles comprised of the one hundred letters of Vajrasattva's mantra, commencing from the front. This visualization should be seen without mixing any other images, clear like a rainbow. It is accomplished by the manifestation of one's own wisdom. We should pray one-pointedly, employing the Five Strengths of Medi- tation, and begin reciting the hundred-syllable mantra of Vajrasattva. As we do so white nectar with rays of light cascade from the letters in the heart of the consorts and pass down through the point of union. These lights and rays enter into the body of
ourself and others through the crown of our head and spread throughout our body. All our bad actions, emotional defilements, wrongdoings; illnesses and so forth are imagined as filth and soot and are forced out of the body through the soles of the feet and the lower orifices, and through the pores of the skin so the body be- comes purified, in the form of light filled with bliss which is empty by nature.
At the completion of the practice Vajrasattva inspires one by saying, "Your wrongdoings and defilements are hereby purified". Vajrasattva himself spontaneously melts into light rays which then dissolve into oneself so that one becomes transformed into Vajrasattva oneself. Now in the heart of oneself as Vajrasattva, on a moon, visualize a blue HU? . In front of it is white 0? , at the right a yellow VAJRA, at the back a red SA and on the left a green TVA as if written by a hair. We should concentrate on them and recite the short form of the mantra, 0 ? VA]RASATIVA HiJ? . Light rays are emitted from the letters, and these going out and touching the Fully Awakened Beings in the numerous Pure Realms, offerings of the great wisdom of Bliss and Emptiness are made. This satisfies the Buddhas and one's own accumulation of merit is accomplished.
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All their blessings are drawn back in the form of rays and dissolve into the letters, achieving the common and uncommon attainments (dngos. sgrub. ; siddhi).
Again we should imagine that these rays of light are emitted from our heart, and this time when they come in contact with the Enlightened Beings in the Pure Realms, they emit the sound of the mantra. At the very end of the meditation we should imagine that all visualized objects dissolve into ourself and we in tum dissolve into the mantra at our heart, and that also dissolves letter by letter into the HlJ? in its center. This HiJlyt slowly dissolves upwards and finally disappears into the dot above it. This dot also eventu- ally disappears like a rainbow and at the end of the meditative period we should remain in a state of non-conceptualization of the three previously mentioned meditative factors. This is the ultimate purification of all emotional and karmic defilements.
After rising from that meditation session, while engaged in or- dinary activities, we should also reflect that the world and all be- ings in it are like a divine container and its contents, and thereby take every aspect of daily life into the path of practice.
4. Mar:u~ala Offering
According to this text there are two practices related to offering of the mat:t<;lala which accumulate merit. The main one is the Mat:t<;lala Offering proper and the secondary practice is known as the Men- dicant's Accumulation of Merit (ku. su. lu'i. tshogs. bsag) The pur- pose of the preceding practice was to dispel unfavorable obstruc- tions by purification of non-virtuous deeds. This alone is insuffi- cient for realization to be attafued. One should additionally accu- mulate merit in order to build up more and more favorable condi- tions for experiencing the essence of the path. Without the accu- mulation of merit one will never attain complete realization nor will one understand the meaning of Emptiness. Thus it is essential to cultivate the dual accumulation of both physical merit and men- tal wisdom. On this method, Tilopa has said, "0 Naropa, my son: until you have understood that the appearance of interdepend- ence relationships is not produced, do not depart from the tWo wheels of the chariot of accumulation of merit and wisdom. " A tantra also states, "Without the accumulation of merit there will be no result, just as oil cannot be extracted from sand. "
Fundamentally the mat:t<;lala practice is an offering both of ma- terials and of mentally visualized objects, of all the finest things
? both within and without cyclic existence, to the most excellent of objects, the Three Supreme Jewels. Since innumerable forms of ac- cumulation of merit are included in the Mcu;aC;iala practice, it is one of the best ways to accomplish the path. First in the actual practice we should amass the finest materials that we can as our material objects of offering. These should be arrayed on an altar or suitable place. Next we should visualize the Assembly Tree, the object of our offering, as when we go for Refuge. The accumulation of merit in this practice is accomplished primarily by means of offering through mental visualization. Although there are many methods of offering the Mcu;aC;iala, here we are concerned with the offering to the Three Perfect Bodies or the Three Kiyas.
The Nirmil;lakiya Mcu;aC;iala Offering involves all the beings and the world systems, including oneself and one's possessions, being offered to the assembly of NirmiJ:takiya manifestations. This is known as the common Nirmii;takiya Mai;t9ala Offering. Above this imagined universe we should visualize the Pure Land of Beau- tifully Arrayed Akani~? h! }la which has the five certainties associ- ated with the SaJ:! lbhogakiya state, namely the certainty of place, teacher, disciples, doctrine and time. This is an unimaginable ar- ray of palaces ornamented by numerous goddesses of offering, and itistheywhomwepresenttotheassemblyofSaJ:! lbhogakayaforms in the visualized Refuge Tree. This is known as the uncommon SaJ! lbhogakiya Mcu;aC;iala. Above this is the Dharmakiya Mai;t9ala, thehighestofall. Inthiscasewebuildtheofferingoutofallthoughts arising from the manifestation of unceasing luminosity, the four- fold vision and so forth, heaped upon a base of the unborn Dharmadhitu. All this is offered to the assembly of the Dharmakiya. All this is offered to the assembly of the Dharmakiya.
Although this visualization is described in terms of 'above' and ? 'below', "above the NirmiJ:takiya" and so forth, in actuality there is no question of partially of extremes-there is no 'above and be- low'. With this in mind and with our visualization clear, we should recite the relevant stanzas. We should make nine heaps on the m8I;l9ala plate for the Nirmii;takiya, five heaps for the ~bhoga- kiya and one for the Dharmakiya. Conversely we may recite the 37 heap Mai;t9ala Offering, or if we are not able to do that we may complete the practice by reciting the shortest form, the seven-
heaped Offering.
The second form of Mai;t9ala Offering here, the Mendicant's
Accumulation of Merit, is a special way practiced by simple yogis.
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It is called Cho (gcod) which means "cutting off" or severing the four demonic influences simultaneously. The four demonic forces are (1) Kamadeva, the god of lust, (2) the demon of death, (3) the demon of emotional defilements, and (4) the demon of the aggre- gates. It is an aspect of the practice for accumulation merit. Gener- ally we are far more attached to our body than to any possessions, so to cut off attachment to our body and to give it away is more beneficial than any other kind of offering. In the practice of Cho the objects to whom the offerings are made are visualized in the sky above us and the offering objects themselves are imagined be- low them. As we recite the stanza we should visualize ourself trans- formed into the Qakini Rudrani (khros. ma) and that our body is transformed into the nectar of Primordial Awareness, a suitable object of offering. As we recite the second stanza we should visual- ize that by giving away this body cherished by the ego the scared recipients are satisfied. We then think that all our karmic debts have been cleared, that all obstacles of illness and the like have melted away, and that the non-virtuous tendencies and emotional defile- ments have been purified. By doing so we receive as blessings all the qualities of the objects to whom the offering is made. In conclu- sion we should remain in a meditative state of non- conceptualization, realizing the object of offering, the offering and offerer to be empty of self-nature.
This Mendicant's practice results in benefits such as the per- fection of merit, the overcoming of obstacles to one's life, pacifying of illness and evil spirits and the ability to recognize the Radiant Clarity, or Clear Light, in the intermediary stage between death and the next life.
5. Prostrations
There is no special place assigned to prostrations in this text of the Uncommon Preliminary Practices, but in fact one hundred thousand prostrations are performed as an integral part of it. The actual practice of prostration is found among the seven acts of devotion included in the Unification with the Spiritual Master, the following section and main practice, and it is proper to perform prostrations while reciting the verses of that practice. However these days the full hundred thousand prostrations are done either in combination with the Refuge, Activating the Awakening Mind or the Vajrasattva practice. When making prostrations we should visualize the
? assembly of the Refuge Objects in the sky above us, and with rev- erence perform full bodily prostrations while reciting the relevant verses. This should be done with strong devotion and faith towards the objects of prostration, never allowing our mind to wander to- wards any other object. We can expand the meditation so that we visualize our body being multiplied into as many atoms as there are in the world. We first stand straight and fold our hands to- gether like a lotus blossom. We place them successively at our head, throat and heart, and while thinking that our physical, verbal and mental defilements are purified, we should touch our head, hands and knees to the ground while executing a full bodily prostration. We should rise immediately, and think that our defilements are purified and that we have received the blessings of the Body, Speech, Mind, Qualities and Activity of the Buddhas. We should meditate in this way while performing prostrations with a strong faith and belief.
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The Actual Path
1.
Unification with the Spiritual Master (Guru Yoga)
A tantra states, "It is better for a person to remember a Spiritual Master for a moment, than to meditate on one hundred forms of divinities for one hundred thousand aeons. " Saraha, the teacher of Nagarjuna stated, "The spontaneously arising Primordial Aware- ness is obviously a product of purification of defilements, accu- mulation of merit, and of the blessing of realized masters: a spiritual method other than just this should be understood as mistaken. "
The practice of Unification with the Spiritual Master is the finest method for realizing the innate wisdom within oneself. It is accomplished through one's own faith and by the grace or blessing of the Spiritual Guide. All Fully Awakened Beings abide insepara- bly in the expanse of Primordial Awareness, and all are in essence one. The Spiritual Master is the embodiment unifying all wisdom, compassion and power of an A wakened Being. Understanding this with strong devotion and belief will lead to a direct experience of the essence of the path. By these means the emotional defilements are purified and the accumulation of merit and wisdom is perfected. Mixing one's own mind with the mind of the master through the four Tantric Empowerments, and then abiding relaxed in that state, enables the blessings of the Lama to be transferred to one's own mind, and thus one's mind and the mind of the teacher will become inseparable. This is the extraordinary path gaining liberation effort- lessly through the realization of the unmodified nature of reality.
The All-knowing Long-chen Rab-jam-pa says in his Gyu-ma Ngal-so (Relaxing in the Illusory Nature), "Merely by practicing devotion to one's teacher one shall easily attain the spiritual stages and paths. If one never departs from the thought of the Spiritual Master, all Fully Awakened Beings will be with you without any separation. "
Although this practice is designated as the final part of the Preliminary Practice, it is in fact the most important aspect of all practices.
? i. Visualization
To purify all perceptible phenomena into the state of equality and purity is the sublime uniqueness ofTantra. In this case all phenom- ena are purified into the Pure Land and divinities of Guru Rinpoche, Padmasambhava. One should dissolve the ordinary way of grasp- ing all perceptible phenomena into the expanse of Truth (chos. dbying. ; Dharmadhatu), the emptiness of self existent enti- ties, and then imagine them as the Pure Land of the Glorious Cop- per-colored Mountain, Akanif? h~a Tamtra shri$parvata, which is fully adorned with all symbols and ornamentation. At the center of this palace we should imagine ourself as Vajra Yogini in appear- ance and the J? akini Ye-she Tsho-gyal in nature.
Vajra Yogini's form may vary according to different traditions. In the text Kun-zang La-ma'i Zhal-lung, the visualization of Vajra Yogini is as follows. She is naked, red in color, with flower and bone ornaments. In her right hand she is shaking skull drum (t;[amaru) in the air, signifying awakening from the sleep of igno- rance. Her left hand rests on her hip and holds a curved vajra blade, signifying the severing of the three poisons of greed, ignorance and hatred at the root. Her two legs stand in the advancing posture on a lotus and sun seat. Her three eyes look urgently into the heart of Guru Rinpoche. According to the teachings from the great master Jam-yang Khyen-tse'i Wang-po, the variation is that she holds a curved vajra blade in her right hand which signifies cutting off grasping and grasper from the root. Her left hand holds a skull filled with blood, signifying the destruction of the root of birth and death. In the cleft of her left arm she holds a trident of kha~anga, signifying the inseparability of wisdom and skillful means. She stands on a seat of lotus, sun and corpse in the advancing posture and is adorned with silk and bone ornaments. Her three eyes look into the heart of Guru Rinpoche with devotion.
In visualizing oneself as Vajra Yogini, the J? akini, there are three purposes: it prepares one as a suitable vessel for receiving Tantric empowerments; it hastens the development of Blissful Emptiness and WISdom; and it enables one to be accepted as a disciple by Padmasal! lbhava.
While holding the visualization of oneself as Vajra Yogini accord- ing to either of these explanations, or according to specific instruc- tions from one's own teacher, we should visualize, in the sky in front or above one's head, the form of Padma5a1! 1bhava. He sits in
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the midst of a large, fully blossomed one hundred thousand-pet- alled lotus, on a seat of sun and moon, which signify the insepara- bility of Wisdom and Skillful Means. He is one's principle Lama appearing in the form of Guru Rinpoche or Padmasarp. bhava, with all major and minor marks associated with the perfect form of a Buddha, the embodiment of all the objects of Refuge. He has one face, signifying the realization that all existent things are of "one taste" in the actual state of the Dharma nature. He has two hands,
signifying the inseparable relationship between Wisdom and Skillful Means. His complexion is white with a pink hue, signify- ing the unity of Bliss and Emptiness. He stares with both eyes which signify impartiality in looking upon the world with wisdom and compassion. His youthful appearance signifies freedom from the changes of birth, death and old age. He is wearing a white under- garment (gsang. gos) and a red gown ('dong. ma}, signifying the perfection of the Bodhisattva's vehicle. Over these he wears a dark blue tunic (phod. chen) signifying perfection in the practice of Tantra, and over this a red robe (chos. gos) signifying his perfection of the path of the Hinayana or Shravakayana, and over all these he wears a dark brocade cape, signifying complete accomplishment in all spiritual traditions of Buddhism. He holds in his right hand a five-pronged Vajra scepte~ at his heart with a threatening mudra, banishing negative thoughts of a duality between that which is grasped and the grasper. In his left hand he holds a skull, in which is a vessel filled with nectar, signifying the attainment of power over life (tshe. dbang. rig. 'dzin). In the cleft of his left arm he holds a trident (kha~vanga), the concealed symbol of his consort, Mandarava, the revealer of Bliss and Emptiness. He wears the hat known as the Lotus Hat signifying that the belongs to the Lotus Family of the Dhyani Buddha Amitabha. He wears shoes known as Sak-lham, and sits in the playful posture of a king signifying the accomplishment of his own aims and those of others.
Surrounding him in various auras of rainbows, large and small, one should visualize the eight Siddhas of India, the 25 close Tibetan disciples, the Lord of subjects, the three spiritual roots of the Lama, Yidam and Khadro, Dharma Protectors and all objects of Ref- uge massing like a billowing array of clouds. These divinities should be visualized in a pure land in a state of great luminescence and natural equanimity, appearing, but not having existence in reality. All the forms are clear yet unmixed with the duality of actual exist- ence, like the reflection of the moon in water and a rainbow in the sky.
? ii. Invocation and Invitation
This seven line prayer of invocation of the Mind of Guru Rinpoche originated from Guru Rinpoche himself, and was revealed consist- ently, again and again by earlier and later revealers of the spiritual treasures. If one recites this prayer, Guru Rinpoche himself has promised that he will actually come and instill blessings. There are different meanings of this prayer according to the various levels of capacity of the disciples. On the ordinary level the interpretation is as follows:
In the northwest country of Uddiyana
Is the one born on the pistil of the stem of a lotus And endowed with the most marvelous attainments, Renowned as the Lotus-Born One, PadmasaJ11bhava, And surrounded by a retinue of many J? akinis:
I will practice by following you;
Please come forth to grace me with your inspiration. GURU PADMA SIDDHI HU? ;
This is a direct expression of the method for practicing the prayer in relation to Guru Rinpoche's appearance in this world as a perfect body of Emanation or Nirmal). akaya. In actuality he is not separable from the Primordial Buddha, Samantabhadra, who is, from the very beginning, fully liberated in the state of the self-origi- nated Dharmakaya. Without moving from the expanse of the Dharmakaya, he is spontaneously accomplished in the state of the SaJ11bhogakaya which is endowed with five certain qualities. He is the spontaneous arising of unimaginably various miraculous mani- festations, all of which are their own reflection of his compassion. This is the actual way in which Guru Rinpoche abides and appears, and is the display which is exclusively perceived by a fully awak- ened being.
For the ordinary disciples who have good fortune, he took birth as the Lotus Born One in the form of PadmasaJ11bhava, Guru Rinpoche. During his life he manifested himself to his disciples in forms appropriate to the occasion such as one of the eight emana- tions of the guru (gu. ru. mtshan. brgyad). It was in one of these forms that he performed innumerable miracles with his psychic powers and tantric attainments (dngos. grub; siddhi) and displayed vari- ous acts of learning, teaching and debate to his disciples-men and women, ordinary and highly realized beings, non-humans as well as spirits-in his own country of Uddiyana (N. W. Pakistan), in
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India and in Tibet. This level of interpretation is the general way of understanding the implication of these seven lines when praying to this extraordinary object of devotion.
That interpretation of these lines is as follows:
The prayer begins with the seed syllable HlJ? -the invoca- tion of the mind of Guru Rinpoche, the mind of all the Buddhas, the indicator of the self-arisen primordial wisdom. The first line speaks of his origin in the land North west of India, the country of Uddiyana, the land of J? akinis and the Dhamako~ha Lake. The sec- ond refers to his miraculous birth on the pistil of the stem of a lo- tus. At that time all the qualities and blessings of the three mystic aspects of a Buddha's body, speech and mind came together in the form of the seed syllable HRi and dissolved into the heart of Amitabha Buddha. From his heart they emanated as five colored rays of light and lit upon the pistil of the lotus. There they trans- formed into Guru Rinpoche and he thus took birth. The third line shows that he spontaneously accomplished the two-fold benefit for himself and others and exhibited a marvelous life by such means as his eight emanations. He achieved the supreme attainment, the unification with Dorje-chang (Vajradhara). His name, in the fourth line, is renowned as the Lotus-born, Padmasa~bhava. And in the fifth line, he is surrounded by retinues of many J? akas (mkha'. 'gro) and J? akinis (mkha'. 'gro. ma), the inspirational emanations of tantric
energy and wisdom.
At the conclusion in the sixth and seventh lines one should
pray with the three kinds of faith-faith which is pure and cleanses the mind (dang. ba'i. dad. pa), faith which is inspirational and de- sirous of accomplishing the same attainment as the object of such devotion ('dod. pa'i. dad. pa) and faith which is grounded in full confidence in the unequalled qualities of the object of faith (yid. ches. kyi. dad. pa). Here we pray " 0 protector, in following you I will practice" with the intention of emulating Guru Rinpoche and achieving inseparability with him, or simply to develop confidence and conviction in the path. In the last line, keeping in mind that we and all sentient beings are sunk in the ocean of the three suffering! i of birth, ageing and death, we request Guru Rinpoche, who is wise, compassionate and powerful, to "please come forth to grace me with your inspirational blessings of your body, speech and mind," transforming ours just as iron is transmuted into gold.
The concluding mantra of Padmasambhava for invoking his
? blessings has the following meaning: Guru, or Lama in Tibetan, the Spiritual Master, means one who is "weighty" or "heavy" with excellent qualities, and also means one to whom no one is supe- rior-one who is peerless; Padma is the first name of Guru Rinpoche; siddhi are the common and uncommon spiritual attain- ments we wish to obtain; and HU? means the supplication to be- stow these attainments. Thus the whole mantra means "0 Guru, bestow the spiritual attainments. "
Although this is the general interpretation of these seven lines and mantra, there are deeper meanings according to the level of one's intelligence and attainment. There is the hidden meaning: first according to the Way of Liberation (grol. lam) which reflects the tantric understanding of emptiness; second according to the Way of Skillful Means (thabs. lam) which reflects the tantric meth- ods of practice such as the meaning according to the general proc- ess of the Completing Stage (rdzogs. rim) using the inner psychic system; and third is the meaning according to the specific teaching of the Innermost Essence, the practice of Instantaneous Presence (thod. rgal) in the State. Beyond this these seven lines can be inter- preted according to the realization of the actual accomplishment of the practice. These levels are disclosed by one's Spiritual Master and accommodate the various natures, intellects and capacities of the disciples. It is appropriate to recite it according to one's level of realization.
One should recite it with a sweet devotional melody, imagin- ing that the actual divinities came from the Pure Land of the Cop- per-colored Mountain like snowflakes falling from the sky and merge with their visualized counterparts like the snowflakes fall- ing upon water. The visualization becomes very bright, emitting rays of light with tremendous intensity. Thereupon one should develop deep faith that they are in fact the embodiment of all the wisdom, compassion and power of the Fully Awakened Beings.
iii. The Seven Aspects ofDevotionfor the Accumulation ofMerit
In order to develop within oneself the extraordinary realizations of the spiritual stages and paths, it is necessary to dispel unfavorable conditions and to activate those which are favorable. This leads to theattainmentofthecommonanduncommonextraordinarypow- ers. With this aim in view, one should purify mental defilements within the context of aid from the assembly of Refuge objects of the
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most excellent path of Tantra. Imagining the assembly in one's mind's eye, one should engage in methods for purification and ac- cumulation by the seven aspects of devotional practice.
With prostration, visualize one's own body multiplied to the number of atoms in the world together with all sentient beings, and without any pride one should perform full prostrations devot- ing body, speech and mind to the objects of Refuge.
The practice of offering involves actual offerings of those which are pleasingly and cleanly arranged, and visualized offering, which are all the wealth of the gods and materials which are pleasing to the senses throughout the world, filling the sky, together with nu- merous offering goddesses who hold aloft exquisite arrays of of- ferings. These should then be visualized as being offered to the assembly without any trace of attachment and avarice or hypoc- risy. One should consider that the recipients are pleased with the quality of this offering.
With confession, we should lay bare all wrongdoings that we and all other beings have accumulated throughout the three times in actions of our body, speech and mind. This should be done with a strong feeling of repentance and remorse, and an intention to turn away from committing such actions again. We should visual- ize that by confessing, rays of light shine forth from the objects of Refuge, touch the bodies of all sentient beings, and purify us from all defilements as if washed away by water. In accordance with a special form of confession, all defilements are purified by relaxing in the state of realization of luminescence or radiant clarity, free from conceptualization.
When we rejoice, we should rejoice in the accumulation of vir- tues on both the relative and ultimate level of oneself and others, without any trace of jealousy.
To all the Buddhas, Bodhisattvas and spiritual teachers dwell- ing in the ten directions, one should request that they set in motion the wheel of Dharma of the great, medium and lower vehicles, in accordance with the varying capacities and intellects of the disci- ples. We should wish that these teachings are given ceaselessly, without any interruption.
We should request that the Fully Awakened Beings, their spir- itual sons and all realized teachers do not leave this world for the state of Nirval)a, and that they remain within the world for the sake of beings until all sentient beings have attained Buddhahood and cyclic existence has been emptied.
? In the last of these seven practices, we should dedicate the merit of ourselves and others which has been accumulated throughout time, in order that all sentient beings may enjoy happiness and virtue, finally attaining the state of the All-knowing Primordial Pro- tector. This we should do without hoping for recompense or per- sonal gain from such action, in accordance with the way in which- Maftjushri and other Bodhisattvas distribute their merit.
After all defilements and unfavorable conditions have been purified, and spiritual merit and favorable conditions for achiev- ing Liberation have been accumulated, the rain of blessings of the Refuge Lama is required so that the corps of the achievement of Liberation and the state of Omniscience may grow. To attract the rainfilled cloud of bliss it is necessary to practice invocation with a strong faith through the "wind of prayer".
iv. Invocation
With the mind focused single-pointedly in prayer, one should pray to Guru Rinpoche, who is seen as inseparable from one's own Root Lama-the united body of Wisdom, Compassion and Power of all Buddhas-thinking: "I and others who are sunk deep in the ocean of cyclic existence have no guide except you; we depend upon you in this life and the next. Please always watch over us with your kindness. " This prayer should be performed with full and deep consideration of its meaning, so that tears come to our eyes and the hairs stand up on our body.
v. The Mantra Recitation
At the end of this prayer one should repeat the essence of the heart of the prayer known as "Siddhi". All the outer manifestations of sa~sara should be recognized as the emanation of the pure realm of Guru Rinpoche, the Glorious Copper-colored Mountain; all beings should be seen as J? akas and J? akinis; all sounds should be heard as the Siddhi mantra; and all reflections of mind should be recog- nized as being self-liberated. from the very beginning. The signifi- cance of the mantra is as follows:
0? AHHillyi: These are the seeds of the vajra body, speech and mind of all the Buddhas.
VAJRA: The body of Truth, the Dharmakaya, which in its ada- mantine nature is not able to be affected by the con-
ceptualizing of characteristic thoughts.
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GURU: The perfect body of Complete Enjoyment, the SaJ! tbhogakaya, signifies that this visionary state is weighty with the heavy abundance of enlightened
qualities.
PADMA: The perfect body of Emanation, the Ninnat;takaya,
is in the nature of discriminating awareness arising in the Speech-Padma family.
By praying to Guru Rinpoche, who is the embodiment of these three perfect bodies, then,
SIDDHI: All the common and uncommon attainments, HU? : May be bestowed in my mind immediately.
2. Prayers to the Lamas of the Lineage
This prayer is a condensation of a prayer to all the Lamas of the lineage beginning with Kuntu Zangpo, passing through Vajrasattva, Garab Dorje, Srisinha and so forth to Guru Rinpoche and his disci- ples, and from them through Long-Chen Rab-jam-pa, Jig-me Ling- pa, Do-drup Chen, Gyal-wa'i Nyu-gu and so forth, all the way down to one's own Root Lama. More lengthy prayers to the lineage can be added depending on instructions given by one's own teacher.
Aspirational Prayers
With these aspirations we direct our mind towards the attainment of the spiritual stages, paths and results of the Dzog-chen practice. For those relating to this life, we should think, "May I develop re- nunciation, the wish to gain liberation from cyclic existence; may I be suitably connected with a Tantric Master; may his realization be transferred to my mind; may everything be perceived as arising as the three Vajras-namely the appearances as divine, sounds as mantra and the mind as Dhannakaya; and may I perfect the four mystical visions. "
Following this is a prayer which relates to the passage between death and the next life. Here we express the aspiration that if we do not achieve liberation in this life, "may the death-trance arise as Primordial Wisdom, and the vision of the Intermediate State be liberated as the SaJ! lbhogakaya; may I perfect the experiences of the Essence (ngo. bo) and its manifestation (rang. bzhin) by the path of Treg-cho (khregs. chod) and Tho-gal (thod. rgal), and thus in the Intermediate State attain liberation like a child climbing into his mother's lap. "
? If we do not achieve liberation then, with the support of the five practices for attaining Buddhahood without meditation (namely the practice of Chakras or diagrams, which leads to lib- eration through seeing; that of Nectar, which gives liberation through hearing; that of Mantra, which gives liberation through tasting; and that of Mudra, which gives liberation through touch- ing and that of Transference of consciousness, which leads to lib- eration through recollecting) we should wish, "May I then gain rebirth as a Nirmar:ta. kaya in a Pure realm and attain liberation thereby receiving Mahayana teachings. Thus may I perform serv- ice for others without any effort. " We should pray to achieve all the above aspirations by the power of the Ultimate Truth.
3. Receiving the Four Empowerments
Through praying in such a way the minds of the Refuge Objects have been invoked, and we should visualize that all the surround- ing retinue dissolve into Guru Rinpoche, and that his glory of Wis- dom and Power increases tremendously. Rays of light are then emitted from his three sacred places, and they enter oneself at the same three points so that the Four Tantric Empowerments are ob- tained, the four defilements are purified and the state of the four Perfect Bodies is actualized. At the end we should mix our own mind with the mind of Guru Rinpoche and relax in that state.
