Practicing Purity

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Vajrasattva with his consort (Tibetan: dor je sem pa yab yum)

The view of tantra holds that attainment depends on purifying negativity.

Utilize the Vajrasattva practice as much as possible, to realize the non-self-existence of negativity and of self. Vajrasattva is the manifestation of the purity of all Buddhas.

Broken tantric vows are the most  serious obstacle to realizations. According to “The Essential Ornaments,” twenty-one daily recitations of Vajrasattva mantras ensures our negative karma does not increase.

Visualizing Vajrasattva

Suspended above your head visualize an open white lotus with a thousand petals, upon it the disc of a full moon, and upon the moon, a white syllable hūm. The hūm transforms into the glorious root teacher, sambhogakāya Buddha, Vajrasttva.

He is brilliant white in color, with one face and two arms. His right hand holds before his heart the five-pronged vajra of awareness and emptiness. In his left the bell of appearance and emptiness at his left hip. His two legs are crossed in vajra posture. He is adorned with the thirteen ornaments of the sambhogakāya-

The five silken garments: headband; upper garment; long scarf; belt; lower garment

The eight jewels: crown; earrings; short necklace; armlets on each arm; two long necklaces of differing length; bracelet on each wrist; a ring on each hand; anklet on each foot

Vajrasattva embraces, in inseparable union, his consort, Vajratopa, also brilliant white.

Practice

Visualize Vajrasattva and his consort seated on a lotus and moon, their bodies of radiant white light above you (as described). 

While reciting the Vajrasattva mantra:

    om vajrasattva hūm

Use one of three visualization techniques:

First method: white nectar flows down Vajrasattva’s and his consort’s hearts, through their central channels, and to their joined lower chakras. The nectar enters through your crown, filling your central channel and purifying you. Your negative energy is forced out and dissolves into the earth.

Second method: the nectar flowing from Vajrasattva and his consort, pours down your central channel  and fills you from feet to crown. Your impure energy leaves your body through your nostrils and mouth. This method is subtler than the first

Third method: the blissful white light-energy with rainbow hue of Vajrasattva and consort instantly shatters any inner darkness. It illuminates your brain, throat and heart chakra activating the nonfunctioning parts of your brain and nervous system, leaving no space for impurities of body, speech, and mind. Your body becomes transparent as crystal.

These visualization meditation techniques with recitation of the mantra bring results and should be practiced.

“May there be no obstacles to our accomplishment of inner fire. May we all attain realization in this lifetime.

Hundred Syllable Mantra

ཨོཾ་བཛྲ་སཏྭ་ས་མ་ཡ་མ་ནུ་པཱ་ལ་ཡ། 
བཛྲ་སཏྭ་ཏྭེ་ནོ་པ་ཏིཥྛཱ། 
དྲྀ་ཌྷོ་མེ་བྷ་ཝ། 
སུ་ཏོ་ཥྱོ་མེ་བྷ་ཝ། 
སུ་པོ་ཥྱོ་མེ་བྷ་ཝ། 
ཨ་ནུ་རཀྟོ་མེ་བྷ་ཝ། 
སརྦ་སིདྡྷིམྨེ་པྲ་ཡ་ཙྪ། 
སརྦ་ཀརྨ་སུ་ཙ་མེ ཙིཏྟཾ་ཤཱི་ཡཾ་ཀུ་རུ་ཧཱུྃ། 
ཧ་ཧ་ཧ་ཧ་ཧོཿ 
བྷ་ག་ཝཱན 
སརྦ 
ཏ་ཐཱ་ག་ཏ་བཛྲ་མ་མེ་མུཉྩ། 
བཛྲི་བྷ་ཝ་མ་ཧཱ་ས་མ་ཡ་སཏྭ

ཨཱཿ །། ཧཱུྂ ཕཊ༔
——
oṃ

O Vajrasattva honour the agreement!
Reveal yourself as the vajra-being!
Be steadfast for me!
Be very pleased for me!
Be fully nourishing for me!
Be passionate for me!
Grant me all success and attainment!
And in all actions make my mind more lucid!
hūṃ
ha ha ha ha hoḥ
O Blessed One, vajra of all those in that state, don't abandon me!
O being of the great contract be a vajra-bearer!
āḥ hūm phat

Vajrasattva (Tibetan: rdo rje sems dpa) Literally rendered in English as “Spiritual Hero of Indestructible Reality,” Vajrasasttva is an aspect of Akshobhya, the deity associated with the vajra family, who may appear in a blue form or a white form. In the context of preliminary practice, in particular, the recitation  of the Vajrasattva’s  hundred-syllable mantra is said to bring about purification of anger and hatred specifically. He is depicted as seated, holding a vajra in his right palm close to his heart and a bell in his left hand close to the left side of his hip.     

Inspiration and Blessing of the Guru

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Rinpoche (Padmasambhava)
Rinpoche

Through the inspiration and blessing of our Guru comes realization of the Four Noble Truths. Thus our realization of the Noble Truths is the inspiration and blessing of our Guru. To be shown the Four Noble Truths is not realization, that requires wisdom.

Guru Yoga

In meditation, visualize the essence of your Guru as Vajradhara, a tantric aspect of Shakyamuni Buddha, as manifested in the non-dual space before you.

Vajradhara (‘holder of the vajra’) is an expression of the Dharmakaya and root of all the enlightened-families. The vajra (Tibetan: dorje) is a diamond (‘sovereign among all stones’) scepter-like ritual object that indicates the indestructible reality of buddhahood. The vajra and bell together represent the perfect union of discriminative awareness and skillful means.    

In appearance, Guru Vajradhara, radiant blue in color, sits upon a throne supported by eight snow lions atop a lotus and sun seat. He holds a vajra and a bell and embraces his blue consort. Their blue spatial radiance is great bliss and wisdom of non-duality.  Recognize it as such.

om āh hūm

At their crown chakra visualize a white om atop a moon seat, at their throat chakra a red āh atop a red lotus, and at their heart chakra a blue hūm atop a sun. They have great kindness and concern for you.

Light radiates in the ten directions from the hūm  at Guru Vajradhara‘s heart. Atop each ray you may visualize one of the lamas who have mastered the practice of inner fire yoga and have realized the illusory body and wisdom of clear light.

Preform the seven-limb prayer (below) with mandala offering. The best offering to give is the offering of meditation practiced sincerely toward happiness and realization.

Pray intently to Guru Vajradhara, the Dharma protector, for realization according to the development of your practice.

Visualize all the lineage lamas as they dissolve into Guru Vajradhara.

From Guru Vajradhara, emanating  rays of:

  • white light from the om at his crown chakra enters yours
  • red light from the āh at his throat chakra enters yours
  • blue light from the hūm at his heart chakra enters yours

Visualize as Guru Vajradhara absorbs into you at your crown, enters into your central channel and into your your heart chakra. Unify your body and speech with those of Guru Vajradhara. Unify your mind with  Guru Vajradhara’s transcendental, blissful wisdom of dharmakaya.

If you have a dualistic conceptual view of Guru Vajradhara you do not comprehend.

Recognize the guru in every moment.

Seven Limbed Prayer

Before those of great compassion
we lay bare with mind of regret
all non-virtuous actions of misfortune
committed since beginning-less time
or have caused others to commit or have rejoiced in,
we vow never to commit again. 

All things are like a dream, lacking inherit or natural existence, 
sincerely we rejoice in the happiness
and joy of all Āryas and non-Ārya beings
and in ever white arisen virtue. 

May the rains of vast profound Dharma  fall
From a hundred thousand billowing clouds 
of sublime wisdom and loving-compassion, 
to nurture, sustain and propagate a garden of moon flowers
for the benefit and bliss of infinite beings. 

Your vajra-body subject to neither birth nor death
is a vessel  of Unity’s wish-granting gems,
Please abide forever in keeping with our wishes:
Pass not into nirvāna until samsāra’s end. 

We dedicate white virtues created
that we may be inseparably protected throughout all our lives
by venerable Gurus possessing the three kindnesses 
and that we may attain Vajradhāra Unity. 

 

Milarepa (mi la ras pa)

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From: Milarepa The Magic Life of Tibet’s Greatest Yogi. By: Eva Van Dam

“Abandon concepts, realize all-encompassing emptiness, and dissolve all duality.”

Milarepa Tibetan: mi la ras pa

(1040-1123) The great twelfth century poet-saint of Tibet. He is known for his magnificent perseverance and determination in his quest for spiritual accomplishment and learning, even at the cost of tremendous hardship encountered under Marpa’s tutorship. His reputation for meditation and practice is such that all four main traditions of Tibetan Buddhism accept Milarepa attained full enlightenment within a single lifetime. He is particularly remembered for his collection of  inspiring poems and songs, relating his experiences on the spiritual path. Principle among his disciples were Gampopa, the founder of Dagpo Kagyu school, and Rechungpa. 

Bodhicitta (Awakening Mind)

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From: The Dhammapada: Cittavagga (The Mind)

33. Just as an arrow-maker straitens an arrow shaft, even so the discerning person straitens his mind- so fickle and unsteady,  so difficult to guard and control. 

36.  Let the discerning person guard their mind, so difficult to detect and extremely subtle, wandering wherever it desires. A guarded mind brings happiness.  

43. Neither mother, father, nor any other relative can do one greater good then one’s own well-directed mind.  

Thus said the Blessed One. 
From: A Guide to the Bodhisattva’s Way of Life. 
By: Shantideva.

I. The Benefits of the Awakening Mind
4. Leisure and endowment are very hard to find;
And, since they accomplish what is meaningful for humanity,
If I do not take advantage of them now,
How will such a perfect opportunity come about again?

8. Those who wish to destroy the many sorrows of (their) conditioned existence,
Those who wish (all beings) to experience multitude of joys,
And those who wish to experience much happiness
Should never forsake the Awakening Mind.

15. In brief, the Awakening Mind
Should be understood to be of two types;
The mind that aspires to awaken
And the mind that ventures to do so.

25. This intention to benefit all beings,
Which does not arise in others even for their own sake,
Is an extraordinary jewel of the mind,
And its birth is an unprecedented wonder.

36. I bow down to the body of those
In whom the sacred precious mind is born.
I seek refuge in that source of joy
Who brings happiness even to those who bring harm.

III. Full Acceptance of the Awakening Mind
4. And with gladness I rejoice
In the ocean of virtue, for developing an Awakening Mind
That wishes all beings to be happy,
As well as in the deeds that bring them benefit.

24. Likewise, for the sake of all lives
Do I give birth to an Awakening Mind,
And likewise shall I, too,
Successfully follow the practices.

28. Just like a blindman
Discovering a jewel in a heap of rubbish,
Likewise, by some coincidence,
An Awakening Mind has been born within me.
From: Eight Verses for Training the Mind
By: Kadampa Geshe Langritangpa

5. In all actions may I watch my mind,
And as soon as disturbing emotions arise,
May I forcefully stop them at once,
Since they will hurt both me and others. 

Bodhicitta (Sanskrit) (Tibetan: byang chub kyi sems): An altruistic aspiration to attain full enlightenment for all beings. Bodhicitta is cultivated on the basis of certain mental attitudes, principle among them being the development of love and great compassion towards all beings equally.

From: The Handbook of Tibetan Culture, 1993.
Compiled by Graham Coleman

Who is the lover and who the beloved

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Allah
This World Which Is Made Of Our Love For Emptiness
by Jalāl ad-Dīn Mohammad Balkhī (Rumi)

Praise to the emptiness that blanks out existence.
Existence: this place made from our love for that emptiness! 
Yet somehow comes emptiness, 
this existence goes. 
Praise to that happening, over and over!

For years I pulled my own existence out of emptiness. 
Then one swoop, one swing of the arm, 
that work is over. 
Free of who I was, free of presence, free of dangerous fear, hope, free of mountainous wanting. 

The here-and-now mountain is a tiny piece of straw
blown off into emptiness. 

These words I am saying so much begin to lose meaning:
existence, emptiness, mountain, straw:
words and what they try to say swept
out the window, down the slant of the roof.  

Śri Śivah Pūjā

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namaste astu bhagavan viśveśarāya mahādevāya tryambakāya tripurāntakāya trikālāgnikāla kalagniridrāya nilakanthāya mrtyuñjayāya sareśvarāya sadāśivāya śrīmanmahādevāya namah. 
Salutation to you, O Lord, the master of the universe, the great Lord, the three-eyed one, the destroyer of Tripura, the extinguisher of the Trikāla fire and the fire of death, the blue-necked one, the victor over death, the Lord of all, the ever-auspicious one, the glorious Lord of all deities.  

Tripura: cities built of gold, silver and iron in the sky, air and earth by Maya for the Asuras and burnt by Śivah The golden city of satttva, silver of rajas, and iron of tamas

Trikāla: the three times or tenses

Source in Sanskrit

The Razor’s Age (Path of Love)

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Into to song “Path of Love” by Atman off of album “Nirvana Lounge,” sampling movie “The Razor”s Edge”

Katha Upanisad: The Method of Yoga

12. The Self, though hidden in all beings, does not shine forth but can be seen by those subtle seers, through their sharp and subtle intellect. 

13. The wise should restrain speech in mind; one should restrain the latter in understanding self. The understanding one should restrain in the great self. That a person should restrain in the tranquil self. 

14. Arise, awake, having attained thy boons, understand them. Sharp as the edge of a razor and hard to cross, difficult to tread is that path sages declare. 

15. (The self) without sound, without touch and without form, un-decaying, is likewise, without taste, eternal, without smell, without beginning, without end, beyond the great, abiding, by discerning that, one is freed from the face of death. 

16.  This ancient story of Naciketas told by Death (Yama), telling and hearing it, a wise man grows great in the world of Brahmā. 

17. Whoso shall cause to be recited this supreme secret before an assembly of Brāhamanas or devoutly at the time of the ceremonies for the dead, this will prepare (for him) everlasting life, this will prepare everlasting life.   
“Path of Love” by Atman off of album “Nirvana Lounge”

The Enlightened Families

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Tibetan: rigs. Sanskrit: kula.

Vairochana, From a Set of the Five Jina Buddhas, Central Tibet, circa late 13th – early 14th century

The five ‘Enlightened Families’ are perfected, purified states of our five aggregates, elements, sense-organs, and sensory perceptions. Since all sentient beings possess these faculties, either in their potential or fully manifest forms, any individual who attains buddhahood realizes their perfected state. Each of the five enlightened families comprise a central male buddha, representing one of the purified aggregates, and a female buddha representing one of the purified elements. In addition, four of the five enlightened families are surrounded by peripheral bodhisattvas, representing the purified sense-organs, and sensory perceptions.

The five are as follows:

  1. the buddha-family headed by the male buddha Vairocana (the purified aspect of our aggregate of consciousness/form)
  2. the vajra family headed by the male buddha Akshobhya (the purified aspect of our aggregate of consciousness/form)
  3. the ratna family, headed by the male buddha Ratnasambhava (the purified aspect of our aggregate of feeling)
  4. the padma family, headed by the male buddha Amitabha (the purified aspect of our aggregate of perception/discrimination)
  5. the karma family, headed by the male buddha Amoghasiddhi (the purified aspect of our aggregate of conditioning and motivational factors)

The correlation between the ‘enlightened-families’ and the aggregates can vary according to differing tantric system, particularly in the case of Vairocana and Akshobhya who may alternately be know as the purified aspect of consciousness or of form.  

Bibliography:
The Handbook of Tibetan Culture, 1993. 
Compiled by Graham Coleman