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Difference between revisions of "Vajrasattva meditation By Kyabje Lati Rinpoche"

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<poem>
 
<poem>
The Vajrasattva meditation and recitation is important because in order to have the realizations of the path, we have to make our mental continuums receptive and ripe for such realizations. Manjushri advised Lama Tzong Khapa that in order to have proper realizations of the high path, three factors must be
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The [[Vajrasattva]] [[meditation]] and {{Wiki|recitation}} is important because in order to have the realizations of the [[path]], we have to make our [[mental]] continuums receptive and ripe for such realizations. [[Manjushri]] advised [[Lama]] [[Tzong Khapa]] that in order to have proper realizations of the high [[path]], three factors must be
 
complete:
 
complete:
 
   
 
   
1) requesting to the Guru inseparable from the meditational deity,
+
1) requesting to the [[Guru]] [[inseparable]] from the [[meditational deity]],
 
2) purifying negativities and accumulating positive potential,
 
2) purifying negativities and accumulating positive potential,
3) practicing the visualization of the sadhana, which is the principal cause of having realizations.
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3) practicing the [[visualization]] of the [[sadhana]], which is the [[principal]] [[cause]] of having realizations.
Lama Tzong Khapa did many purification practices and later realized the empty nature of
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[[Lama]] [[Tzong Khapa]] did many [[purification]] practices and later [[realized]] the [[empty]] [[nature]] of
phenomena. Although in reality he is the manifestation of Manjushri and so had realized emptiness
+
[[phenomena]]. Although in [[reality]] he is the [[manifestation]] of [[Manjushri]] and so had [[realized]] [[emptiness]]
 
   
 
   
before, Lama Tzong Khapa did purification practices to set an example for his followers. In that way, we will understand the importance of doing purification practices prior to the actual practice. One Kadampa master said, "Because the nature of all functional things is impermanent, if someone engages in the practice of purification, accumulates positive potential, practices visualizing the celestial mansion, and does the sadhana with great effort, what may now seem impossible to achieve, like high realizations, will come about one day."
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before, [[Lama]] [[Tzong Khapa]] did [[purification]] practices to set an example for his followers. In that way, we will understand the importance of doing [[purification]] practices prior to the actual practice. One [[Kadampa]] [[master]] said, "Because the [[nature]] of all functional things is [[impermanent]], if someone engages in the practice of [[purification]], accumulates positive potential, practices [[visualizing]] the [[celestial]] mansion, and does the [[sadhana]] with great [[effort]], what may now seem impossible to achieve, like high realizations, will come about one day."
 
   
 
   
In India there were many great past masters like Nagarjuna, the two jewels and the six ornaments. In Tibet there also were many highly realized beings. All of them have experienced these high realizations, whereas we have not. It cannot be that they are the only people who can have realizations and we cannot. The difference is that our continuum is still obscured by defilements, disturbing attitudes and karma. There is no difference as far as the Buddha nature is concerned. Just as these great beings have Buddha nature, we also have both types of Buddha nature: the natural Buddha nature which is the base for achieving the Dharmakaya and the transformational Buddha nature which is the main cause for achieving the form body. These are within our mindstreams. The only difference between us and the highly realized beings is that our mental continuums is still obscured by defilements.
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In [[India]] there were many great {{Wiki|past}} [[masters]] like [[Nagarjuna]], the two [[jewels]] and the [[six ornaments]]. In [[Tibet]] there also were many highly [[realized beings]]. All of them have [[experienced]] these high realizations, whereas we have not. It cannot be that they are the only [[people]] who can have realizations and we cannot. The difference is that our {{Wiki|continuum}} is still obscured by [[defilements]], {{Wiki|disturbing}} attitudes and [[karma]]. There is no difference as far as the [[Buddha nature]] is concerned. Just as these great [[beings]] have [[Buddha nature]], we also have both types of [[Buddha nature]]: the natural [[Buddha nature]] which is the base for achieving the [[Dharmakaya]] and the [[transformational]] [[Buddha nature]] which is the main [[cause]] for achieving the [[form body]]. These are within our [[mindstreams]]. The only difference between us and the highly [[realized beings]] is that our [[mental]] continuums is still obscured by [[defilements]].
 
   
 
   
Therefore, the practice of Vajrasattva meditation and recitation is very important, as it purifies these obstacles. Unless we do purification practices to eliminate the negativities, our present store of negativities will continue to increase. It is like borrowing a huge sum of money: the interest keeps accumulating.
+
Therefore, the practice of [[Vajrasattva]] [[meditation]] and {{Wiki|recitation}} is very important, as it purifies these [[obstacles]]. Unless we do [[purification]] practices to eliminate the negativities, our {{Wiki|present}} store of negativities will continue to increase. It is like borrowing a huge sum of [[money]]: the [[interest]] keeps accumulating.
 
   
 
   
Doing the Vajrasattva practice and reciting the l00 syllable mantra l00,000 times is said to purify the negativities if done properly, with all the factors complete. This has been explained in the tantra Ornament of the Vajra Essence. If the recitation is done without all four factors present, we cannot purify the negativities completely. However, if the Vajrasattva meditation and recitation is undertaken properly,
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Doing the [[Vajrasattva]] practice and reciting the l00 {{Wiki|syllable}} [[mantra]] l00,000 times is said to {{Wiki|purify}} the negativities if done properly, with all the factors complete. This has been explained in the [[tantra]] Ornament of the [[Vajra Essence]]. If the {{Wiki|recitation}} is done without all four factors {{Wiki|present}}, we cannot {{Wiki|purify}} the negativities completely. However, if the [[Vajrasattva]] [[meditation]] and {{Wiki|recitation}} is undertaken properly,
with the four opponents powers, and the mantra is recited 21 times a day, it is said to prevent the negativities from increasing. If we recite the mantra l00,000 times, it actually purifies the negativities.
+
with the four opponents [[powers]], and the [[mantra]] is recited 21 times a day, it is said to prevent the negativities from increasing. If we recite the [[mantra]] l00,000 times, it actually purifies the negativities.
 
   
 
   
The four opponent powers are:
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The four opponent [[powers]] are:
 
1. the power of reliance
 
1. the power of reliance
2. the power of regret
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2. the [[power of regret]]
 
3. the power of the antidote
 
3. the power of the antidote
 
4. the power of resolve.
 
4. the power of resolve.
 
   
 
   
 
1. THE POWER OF RELIANCE
 
1. THE POWER OF RELIANCE
There are two viewpoints regarding the power of reliance. Some lamas maintain that it refers to the object  be it a statue or a living person in whose presence we disclose our negative actions. However,according to the tradition of the past great masters like the late Kyabje Trijang Rinpoche, the power of reliance refers to taking refuge and generating the bodhicitta. The reason for identifying these as the power of reliance is this: when a person falls on the ground, he/she has to get up by depending upon that very ground. In the same way, when we commit negative actions, they are directed either towards the Buddhas and holy objects, or towards sentient beings. Therefore, purification of those negativities is done in reliance upon the holy objects and sentient beings. Refuge relates to the former and bodhicitta to the latter.
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There are two viewpoints regarding the power of reliance. Some [[lamas]] maintain that it refers to the [[object]] be it a statue or a living [[person]] in whose presence we disclose our [[negative actions]]. However,according to the [[tradition]] of the {{Wiki|past}} great [[masters]] like the late [[Kyabje Trijang Rinpoche]], the power of reliance refers to [[taking refuge]] and generating the [[bodhicitta]]. The [[reason]] for identifying these as the power of reliance is this: when a [[person]] falls on the ground, he/she has to get up by depending upon that very ground. In the same way, when we commit [[negative actions]], they are directed either towards the [[Buddhas]] and {{Wiki|holy}} [[objects]], or towards [[sentient beings]]. Therefore, [[purification]] of those negativities is done in reliance upon the {{Wiki|holy}} [[objects]] and [[sentient beings]]. [[Refuge]] relates to the former and [[bodhicitta]] to the latter.
 
   
 
   
To take refuge, visualize the objects of refuge at the level of your mid-brow, not too high and not too low. They are the distance of about an armspan from you. There, your root Guru instantly appears in the form of Buddha, who is surrounded by all the meditational deities, Buddhas, bodhisattvas and so forth. Their realizations and cessations appear in the aspect of scriptures beside them, with the marking cloth facing towards you. All of the scriptures resonate the sound of the Dharma.
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To [[take refuge]], [[visualize]] the [[objects]] of [[refuge]] at the level of your mid-brow, not too high and not too low. They are the distance of about an armspan from you. There, your [[root Guru]] instantly appears in the [[form]] of [[Buddha]], who is surrounded by all the [[meditational deities]], [[Buddhas]], [[bodhisattvas]] and so forth. Their realizations and cessations appear in the aspect of [[scriptures]] beside them, with the marking cloth facing towards you. All of the [[scriptures]] resonate the [[sound]] of the [[Dharma]].
 
   
 
   
Visualize yourself surrounded by all the beings of the six realms, either in their individual aspects or all of them in human aspect. In either case, they are undergoing the various sufferings of the six realms. Since this is a Mahayana practice of taking refuge, the three causes for Mahayana refuge should be complete:
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[[Visualize]] yourself surrounded by all the [[beings]] of the [[six realms]], either in their {{Wiki|individual}} aspects or all of them in [[human]] aspect. In either case, they are undergoing the various [[sufferings]] of the [[six realms]]. Since this is a [[Mahayana]] practice of [[taking refuge]], the three [[causes]] for [[Mahayana]] [[refuge]] should be complete:
 
   
 
   
1. dread of both your own and all others' sufferings in samsara,
+
1. dread of both your own and all others' [[sufferings]] in [[samsara]],
2. strong conviction that the objects of refuge have the power to free you from these sufferings,
+
2. strong conviction that the [[objects]] of [[refuge]] have the power to free you from these [[sufferings]],
3. strong compassion for all sentient beings, not being able to bear seeing them suffer.
+
3. strong [[compassion]] for all [[sentient beings]], not being able to bear [[seeing]] them [[suffer]].
With these three causes for taking refuge complete in your mind, recite the refuge prayer in the sadhana.
+
With these three [[causes]] for [[taking refuge]] complete in your [[mind]], recite the [[refuge]] [[prayer]] in the [[sadhana]].
 
   
 
   
The first two lines of this prayer, "At all times I take refuge in the Buddhas, the Dharma and the Sangha" is like a summary of the refuge. "Buddhas" includes all the types of Buddhas, both those who are enjoyment bodies and emanation bodies according to the sutrayana, and the meditational deities like Guhasamaja, Yamantaka, Heruka and so on that are explained in the tantra. Take refuge in all these Buddhas by thinking, "You are the masters who can really show the path correctly, without any mistakes."
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The first two lines of this [[prayer]], "At all times I [[take refuge]] in the [[Buddhas]], the [[Dharma]] and the [[Sangha]]" is like a summary of the [[refuge]]. "[[Buddhas]]" includes all the types of [[Buddhas]], both those who are [[enjoyment]] [[bodies]] and [[emanation]] [[bodies]] according to the [[sutrayana]], and the [[meditational deities]] like [[Guhasamaja]], [[Yamantaka]], [[Heruka]] and so on that are explained in the [[tantra]]. [[Take refuge]] in all these [[Buddhas]] by [[thinking]], "You are the [[masters]] who can really show the [[path]] correctly, without any mistakes."
 
   
 
   
"Dharma" refers to the verbal doctrine and to the actual Dharma which is the realizations and cessations in the mindstreams of the Arya beings. The Dharma refuge appears in the form of scriptures. "Sangha" refers to all of the Sangha mentioned in the sutrayana - the Arya beings and Arhats - and to all of the Sangha mentioned in the tantra, like the dakas, dakinis, heroes, heroines and so forth. They assist you by overcoming obstacles on your path and gathering the necessary conditions for your practice of the path.
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"[[Dharma]]" refers to the [[verbal]] [[doctrine]] and to the actual [[Dharma]] which is the realizations and cessations in the [[mindstreams]] of the [[Arya]] [[beings]]. The [[Dharma]] [[refuge]] appears in the [[form]] of [[scriptures]]. "[[Sangha]]" refers to all of the [[Sangha]] mentioned in the [[sutrayana ]]- the [[Arya]] [[beings]] and [[Arhats]] - and to all of the [[Sangha]] mentioned in the [[tantra]], like the [[dakas]], [[dakinis]], heroes, heroines and so forth. They assist you by [[overcoming]] [[obstacles]] on your [[path]] and [[gathering]] the necessary [[conditions]] for your practice of the [[path]].
 
   
 
   
"...in all of the Three Vehicles, in the dakinis of secret mantra yoga," shows taking refuge in the Dharma. It refers to the three vehicles as explained in the sutrayana - the vehicles of the hearers, solitary realizers and bodhisattvas. "Secret mantra yoga" refers to all four classes of tantra. Here, "dakinis" refer not to the goddesses but to the tantras of the dakinis, that is, the mother tantras, of which Heruka is the chief one.
+
"...in all of the [[Three Vehicles]], in the [[dakinis]] of [[secret mantra]] [[yoga]]," shows [[taking refuge]] in the [[Dharma]]. It refers to the [[three vehicles]] as explained in the [[sutrayana ]]- the vehicles of the hearers, [[solitary realizers]] and [[bodhisattvas]]. "[[Secret mantra]] [[yoga]]" refers to all [[four classes of tantra]]. Here, "[[dakinis]]" refer not to the [[goddesses]] but to the [[tantras]] of the [[dakinis]], that is, the [[mother tantras]], of which [[Heruka]] is the chief one.
 
   
 
   
"...in the heroes, heroines and powerful goddesses, in the great beings, the bodhisattvas," is taking refuge in the Sangha. Heroes are those such as Khandakapala. Heroines include Pracandi and others. Empowering goddesses are the partners of the four Dhyani Buddhas and Vajra Varahi. These are the Sangha according to the tantra. Sangha as mentioned in the sutrayana are the bodhisattvas who have attained the irreversible path.
+
"...in the heroes, heroines and powerful [[goddesses]], in the great [[beings]], the [[bodhisattvas]]," is [[taking refuge]] in the [[Sangha]]. Heroes are those such as Khandakapala. Heroines include Pracandi and others. [[Empowering]] [[goddesses]] are the partners of the four [[Dhyani Buddhas]] and [[Vajra Varahi]]. These are the [[Sangha]] according to the [[tantra]]. [[Sangha]] as mentioned in the [[sutrayana]] are the [[bodhisattvas]] who have [[attained]] the irreversible [[path]].
 
   
 
   
"And above all, at all times I take refuge in my spiritual master," refers to your own root Guru who is inseparable from the principal deity of the celestial mansion. Understanding the different ways of relating to the Three Jewels, take refuge in them from the depth
+
"And above all, at all times I [[take refuge]] in my [[spiritual master]]," refers to your own [[root Guru]] who is [[inseparable]] from the [[principal]] [[deity]] of the [[celestial]] mansion. [[Understanding]] the different ways of relating to the [[Three Jewels]], [[take refuge]] in them from the depth
of your heart. Go for refuge in these noble objects while simultaneously encompassing all sentient beings in the field of your compassion. When you recite the refuge formula "I go for refuge to the Buddhas...." imagine that you are leading the chanting and that all sentient beings are going for refuge in the Three Jewels with you. This is the way of going for refuge in the causal objects of refuge. The second type of taking refuge is to take refuge in the resultant refuge objects. This refers to the resultant state of Vajra Dhara that you are aspiring to achieve. Develop the strong aspiration to actualize this state. Think, "I shall achieve the state of Vajra Dhara." Focusing upon your resultant state of
+
of your [[heart]]. Go for [[refuge]] in these [[noble]] [[objects]] while simultaneously encompassing all [[sentient beings]] in the field of your [[compassion]]. When you recite the [[refuge formula]] "I go for [[refuge]] to the [[Buddhas]]...." [[imagine]] that you are leading the [[chanting]] and that all [[sentient beings]] are [[going for refuge]] in the [[Three Jewels]] with you. This is the way of [[going for refuge]] in the causal [[objects]] of [[refuge]]. The second type of [[taking refuge]] is to [[take refuge]] in the resultant [[refuge]] [[objects]]. This refers to the resultant state of [[Vajra Dhara]] that you are aspiring to achieve. Develop the strong [[aspiration]] to actualize this state. Think, "I shall achieve the state of [[Vajra Dhara]]." Focusing upon your resultant [[state of Buddhahood]], the [[purified]] aspect of your own [[mind]], [[take refuge]] in that. Then generate the {{Wiki|altruistic}} [[attitude]], the [[mind of enlightenment]]. To do this, focus upon the [[suffering]]
Buddhahood, the purified aspect of your own mind, take refuge in that. Then generate the altruistic attitude, the mind of enlightenment. To do this, focus upon the suffering
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of all the [[sentient beings]] around you. Think, "Whether or not I remember it, all these [[beings]] have been my mothers in my [[beginningless]] [[rebirths]]. Their [[kindness]] to me is [[boundless]] both when they were my mother and when they were not. If I think of myself alone and am unconcerned with the {{Wiki|welfare}} of others, the [[Buddhas]] and [[bodhisattvas]] would be offended. The {{Wiki|welfare}} of the [[sentient beings]] is the only [[thought]]
of all the sentient beings around you. Think, "Whether or not I remember it, all these beings have been my mothers in my beginningless rebirths. Their kindness to me is boundless both when they were my mother and when they were not. If I think of myself alone and am unconcerned with the welfare of others, the Buddhas and bodhisattvas would be offended. The welfare of the sentient beings is the only thought
+
the [[Buddhas]] and [[bodhisattvas]] have in their [[minds]]. So if I neglected [[sentient beings]], it would not please the [[holy beings]]. From my own part, it would not be fair either. Since I have enjoyed the [[boundless]] [[kindness]] [[sentient beings]] have extended to me, it is my {{Wiki|responsibility}} to repay this [[kindness]]. Therefore, the {{Wiki|responsibility}} to free [[sentient beings]] from their [[sufferings]] actually falls upon me."
the Buddhas and bodhisattvas have in their minds. So if I neglected sentient beings, it would not please the holy beings. From my own part, it would not be fair either. Since I have enjoyed the boundless kindness sentient beings have extended to me, it is my responsibility to repay this kindness. Therefore, the responsibility to free sentient beings from their sufferings actually falls upon me."
+
Think that the majority of [[sentient beings]] do not meet the proper [[spiritual path]] and thus lack the [[right outlook]] in their [[actions]]. Not [[understanding]] what is to be avoided and what is to be adopted, they [[suffer]] in this [[cycle of existence]] without end. Some [[sentient beings]] are [[fortunate]] enough to meet the [[Dharma]] and some are even more [[fortunate]] to enter into the [[mandala]], receive [[empowerments]] and so forth. But some of them are not [[fortunate]] enough to observe the [[vows and commitments]], and then take [[rebirth]] in the [[vajra hell]]. [[Thinking]] in such a way, develop very strong [[compassion]] for each and every [[sentient being]]. Generate [[loving kindness]], the wish to place all [[sentient beings]] on the [[path]] leading toward nonabiding [[nirvana]], the final [[state of enlightenment]]. Develop the special [[attitude]], the [[determination]] "I shall bring about the great {{Wiki|welfare}} of the [[sentient beings]]."
Think that the majority of sentient beings do not meet the proper spiritual path and thus lack the right outlook in their actions. Not understanding what is to be avoided and what is to be adopted, they suffer in this cycle of existence without end. Some sentient beings are fortunate enough to meet the Dharma and some are even more fortunate to enter into the mandala, receive empowerments and so forth. But some of them are not fortunate enough to observe the vows and commitments, and then take rebirth in the vajra
 
hell. Thinking in such a way, develop very strong compassion for each and every sentient being. Generate loving kindness, the wish to place all sentient beings on the path leading toward nonabiding nirvana, the final state of enlightenment. Develop the special attitude, the determination "I shall bring about the great welfare of the sentient beings."
 
 
   
 
   
Then cultivate the bodhicitta, thinking, "At present, I do not have the ability to act for the benefit of sentient beings as I wish to. Therefore, I shall attain enlightenment to be able to lead all sentient beings to the state of Heruka. To do this, I must practice all six perfections according to the sutrayana, and I must also observe the vows and commitments and practice the two stages of the tantrayana." With such
+
Then cultivate the [[bodhicitta]], [[thinking]], "At {{Wiki|present}}, I do not have the ability to act for the [[benefit]] of [[sentient beings]] as I wish to. Therefore, I shall attain [[enlightenment]] to be able to lead all [[sentient beings]] to the state of [[Heruka]]. To do this, I must practice all [[six perfections]] according to the [[sutrayana]], and I must also observe the [[vows and commitments]] and practice the two stages of the [[tantrayana]]." With such
virtuous thoughts and mental preparation, recite the passage for taking refuge and generating bodhicitta. To visualize Vajrasattva on your crown, first visualize just above your crown, but not touching it, a white PAM which is the nature of the wisdom of bliss and emptiness, the mind of your root Guru, Vajra Dhara. This PAM transforms into a white lotus, with 1,000 or 100,000 petals. Between the top of your head and the lotus, there is an intervening space of about a handspan.
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[[virtuous]] [[thoughts]] and [[mental]] preparation, recite the passage for [[taking refuge]] and generating [[bodhicitta]]. To [[visualize]] [[Vajrasattva]] on your {{Wiki|crown}}, first [[visualize]] just above your {{Wiki|crown}}, but not [[touching]] it, a white PAM which is the [[nature]] of the [[wisdom]] of [[bliss]] and [[emptiness]], the [[mind]] of your [[root Guru]], [[Vajra Dhara]]. This PAM transforms into a [[white lotus]], with 1,000 or 100,000 petals. Between the top of your head and the [[lotus]], there is an intervening [[space]] of about a handspan.
 
   
 
   
At the center of the lotus, from a white AH which is the nature of the wisdom of bliss and emptiness comes a moon seat, like a crystal mandala base. Do not think the moon which is in the sky is on your head. It is a moon seat. On it is a HUM which is also the nature of the wisdom of bliss and emptiness. It transforms into a five-spoked white vajra, marked with a HUM at its hub. The vajra is one cubit high. From the HUM at the hub of the vajra, light rays radiate in all directions, touch all the sentient beings, purify their negativities and place them in the state of Vajrasattva. Again, light rays radiate,
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At the center of the [[lotus]], from a white AH which is the [[nature]] of the [[wisdom]] of [[bliss]] and [[emptiness]] comes a [[moon]] seat, like a {{Wiki|crystal}} [[mandala]] base. Do not think the [[moon]] which is in the sky is on your head. It is a [[moon]] seat. On it is a HUM which is also the [[nature]] of the [[wisdom]] of [[bliss]] and [[emptiness]]. It transforms into a five-spoked white [[vajra]], marked with a HUM at its hub. The [[vajra]] is one cubit high. From the HUM at the hub of the [[vajra]], light rays radiate in all [[directions]], {{Wiki|touch}} all the [[sentient beings]], {{Wiki|purify}} their negativities and place them in the state of [[Vajrasattva]]. Again, light rays radiate,
making offerings to all the Buddhas and bodhisattvas. The rays draw forth their blessings and they absorb into the HUM.
+
making [[offerings]] to all the [[Buddhas]] and [[bodhisattvas]]. The rays draw forth their [[blessings]] and they absorb into the HUM.
 
   
 
   
By the force of absorbing rays and blessings, the white five-spoked vajra and the HUM at its hub transform into white Vajrasattva. He sits in the vajra posture and faces the same way as you. He is adorned with celestial garments and ornaments.
+
By the force of absorbing rays and [[blessings]], the white five-spoked [[vajra]] and the HUM at its hub [[transform]] into white [[Vajrasattva]]. He sits in the [[vajra posture]] and faces the same way as you. He is adorned with [[celestial]] garments and ornaments.
 
   
 
   
Although it is not explicitly stated in the sadhana, Vajrasattva is adorned with six mudras: the crown ornament which has a jewel, bangles, necklace, the elaborate Brahma thread, human ashes and earrings. This is the visualization of the commitment being.
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Although it is not explicitly stated in the [[sadhana]], [[Vajrasattva]] is adorned with six [[mudras]]: the {{Wiki|crown}} ornament which has a [[jewel]], bangles, necklace, the elaborate [[Brahma]] thread, [[human]] ashes and earrings. This is the [[visualization]] of the [[commitment being]].
 
   
 
   
Light rays now radiate from Vajrasattva's heart and invite the wisdom beings which are identical to the deities you have visualized. Many of them are invited, and before they dissolve into the commitment beings, they merge into one. This one then dissolves through Vajrasattva's crown and becomes non-dual with the commitment beings.
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Light rays now radiate from [[Vajrasattva's]] [[heart]] and invite the [[wisdom]] [[beings]] which are [[identical]] to the [[deities]] you have [[visualized]]. Many of them are invited, and before they dissolve into the commitment [[beings]], they merge into one. This one then dissolves through [[Vajrasattva's]] {{Wiki|crown}} and becomes [[non-dual]] with the commitment [[beings]].
 
   
 
   
When the wisdom beings dissolve into the commitment beings, it is helpful if the field of positive potential (the objects of refuge) dissolve with them, through the crowns of the commitment beings. If not, you can do the dissolution of the field of positive potential earlier. When dissolving the field of positive potential along with the wisdom beings into the commitment beings, first dissolve the field of positive potential into the wisdom beings, and then the wisdom beings into the commitment beings. As the wisdom beings dissolve into the commitment beings, say DZA HUM BAM HO. When you
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When the [[wisdom]] [[beings]] dissolve into the commitment [[beings]], it is helpful if the field of positive potential (the [[objects]] of [[refuge]]) dissolve with them, through the crowns of the commitment [[beings]]. If not, you can do the [[dissolution]] of the field of positive potential earlier. When dissolving the field of positive potential along with the [[wisdom]] [[beings]] into the commitment [[beings]], first dissolve the field of positive potential into the [[wisdom]] [[beings]], and then the [[wisdom]] [[beings]] into the commitment [[beings]]. As the [[wisdom]] [[beings]] dissolve into the commitment [[beings]], say DZA HUM BAM HO. When you
say DZA, the wisdom beings come above the crown of the commitment beings and face the same way as the commitment beings. With HUM, they enter into the commitment beings. With BAM, they merge, and with HO the merging is stabilized.
+
say DZA, the [[wisdom]] [[beings]] come above the {{Wiki|crown}} of the commitment [[beings]] and face the same way as the commitment [[beings]]. With HUM, they enter into the commitment [[beings]]. With BAM, they merge, and with HO the merging is stabilized.
 
   
 
   
Again light rays emanate from Vajrasattva, inviting the empowering deities: the five Dhyani Buddhas, their partners and so forth. Request them to bestow the empowerment. They consent, giving the empowerment to Vajrasattva by pouring nectar down through his crown. This fills his body and the excess which spills out of his crown becomes the ornament of Akshobya.
+
Again light rays [[emanate]] from [[Vajrasattva]], inviting the [[empowering]] [[deities]]: the [[five Dhyani Buddhas]], their partners and so forth. Request them to bestow the [[empowerment]]. They consent, giving the [[empowerment]] to [[Vajrasattva]] by pouring [[nectar]] down through his {{Wiki|crown}}. This fills his [[body]] and the excess which spills out of his {{Wiki|crown}} becomes the ornament of [[Akshobya]].
 
   
 
   
At the heart of Guru Vajrasattva is a HUM on a moon seat. It is surrounded by the l00 syllable Heruka Vajrasattva mantra. Since Vajrasattva, the moon seat and the mantra syllables are all white in color, it may be difficult to visualize them clearly. Therefore, according to the tradition of the masters, to visualize them distinctly, you can visualize Vajrasattva white like a conch, the moon seat white like a crystal, and the mantra syllables white like silver.
+
At the [[heart]] of [[Guru]] [[Vajrasattva]] is a HUM on a [[moon]] seat. It is surrounded by the l00 {{Wiki|syllable}} [[Heruka]] [[Vajrasattva mantra]]. Since [[Vajrasattva]], the [[moon]] seat and the [[mantra]] {{Wiki|syllables}} are all white in {{Wiki|color}}, it may be difficult to [[visualize]] them clearly. Therefore, according to the [[tradition]] of the [[masters]], to [[visualize]] them distinctly, you can [[visualize]] [[Vajrasattva]] white like a [[conch]], the [[moon]] seat white like a {{Wiki|crystal}}, and the [[mantra]] {{Wiki|syllables}} white like {{Wiki|silver}}.
 
   
 
   
Then request Guru Vajrasattva to purify the negative karma and obscurations of all sentient beings and purify all degenerated and broken commitments. Light rays radiate from his heart, touch you and the sentient beings and purify the negativities. These light rays re-absorb. Again light rays emanate, at the tips of which are offering goddesses who make offerings to all the Buddhas and bodhisattvas of the ten directions. If you have time, also perform the seven limb practice at this point. The Buddhas and bodhisattvas are pleased, and light rays from Vajrasattva's heart draw forth their inspirations, blessings and excellent qualities in the form of light rays. The light rays and blessings absorb
+
Then request [[Guru]] [[Vajrasattva]] to {{Wiki|purify}} the [[negative karma]] and [[obscurations]] of all [[sentient beings]] and {{Wiki|purify}} all degenerated and broken [[commitments]]. Light rays radiate from his [[heart]], {{Wiki|touch}} you and the [[sentient beings]] and {{Wiki|purify}} the negativities. These light rays re-absorb. Again light rays [[emanate]], at the tips of which are [[offering]] [[goddesses]] who make [[offerings]] to all the [[Buddhas]] and [[bodhisattvas]] of the [[ten directions]]. If you have [[time]], also perform the seven limb practice at this point. The [[Buddhas]] and [[bodhisattvas]] are [[pleased]], and light rays from [[Vajrasattva's]] [[heart]] draw forth their inspirations, [[blessings]] and {{Wiki|excellent}} qualities in the [[form]] of light rays. The light rays and [[blessings]] absorb
into the HUM at Guru Vajrasattva's heart. This causes nectar to flow from the mantra letters down through Vajrasattva’s body into you. These nectars flow through your crown, fill your entire body and purify the negativities.
+
into the HUM at [[Guru]] [[Vajrasattva's]] [[heart]]. This [[causes]] [[nectar]] to flow from the [[mantra]] letters down through [[Vajrasattva’s]] [[body]] into you. These nectars flow through your {{Wiki|crown}}, fill your entire [[body]] and {{Wiki|purify}} the negativities.
 
   
 
   
 
2. THE POWER OF REGRET
 
2. THE POWER OF REGRET
 
   
 
   
The first of the four opponent powers, the power of reliance, is completed by taking refuge and generating the enlightened attitude. This was done before visualizing Vajrasattva. The second power is regret. This is developing strong regret for all the non-virtuous actions you have committed. Reflect upon all the negative actions of body, speech and mind you have done since beginningless time.
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The first of the four opponent [[powers]], the power of reliance, is completed by [[taking refuge]] and generating the [[enlightened attitude]]. This was done before [[visualizing]] [[Vajrasattva]]. The second power is [[regret]]. This is developing strong [[regret]] for all the [[non-virtuous]] [[actions]] you have committed. Reflect upon all the [[negative actions]] of [[body, speech and mind]] you have done since [[beginningless]] [[time]].
 
   
 
   
Although you may think, "I have not really committed such grave non-virtuous actions," remember that you have taken rebirth in cyclic existence since beginningless time, sometimes as a being in the lower realms. You have not always taken a human form with all the necessary conditions for Dharma practice. In all these rebirths in the lower realms, you have had many opportunities to indulge in negative actions, and there was hardly any opportunity to engage in virtue. For example, look at the way animals lead their
+
Although you may think, "I have not really committed such grave [[non-virtuous]] [[actions]]," remember that you have taken [[rebirth]] in [[cyclic existence]] since [[beginningless]] [[time]], sometimes as a being in the [[lower realms]]. You have not always taken a [[human]] [[form]] with all the necessary [[conditions]] for [[Dharma]] practice. In all these [[rebirths]] in the [[lower realms]], you have had many opportunities to indulge in [[negative actions]], and there was hardly any opportunity to engage in [[virtue]]. For example, look at the way [[animals]] lead their
life, the way they indulge in negative actions with such great readiness. By looking at animals' behavior, you can infer you have committed many negative actions in the past when you were born as an animal.
+
[[life]], the way they indulge in [[negative actions]] with such great readiness. By looking at [[animals]]' {{Wiki|behavior}}, you can infer you have committed many [[negative actions]] in the {{Wiki|past}} when you were born as an [[animal]].
 
   
 
   
But even when you took rebirth as a human being, if that rebirth was in a place where Dharma was not prevalent, then how easily and readily you could have engaged in non-virtuous actions without any moral restraint! You may have taken human rebirth many times in situations where you had no idea how to follow the law of cause and effect, how to restrain yourself from negative actions, how to accumulate favorable conditions for Dharma practice or how to accumulate virtuous actions.
+
But even when you took [[rebirth]] as a [[human being]], if that [[rebirth]] was in a place where [[Dharma]] was not prevalent, then how easily and readily you could have engaged in [[non-virtuous]] [[actions]] without any [[moral]] {{Wiki|restraint}}! You may have taken [[human]] [[rebirth]] many times in situations where you had no [[idea]] how to follow the [[law of cause and effect]], how to restrain yourself from [[negative actions]], how to [[accumulate]] favorable [[conditions]] for [[Dharma]] practice or how to [[accumulate]] [[virtuous]] [[actions]].
 
   
 
   
Even if you ignore past lives and talk only about this present life, although you may outwardly think that you have not engaged in any grave negative actions, upon probing deeper, you will find that under the influence of emotional afflictions like hatred, attachment, close-mindedness and so forth, you have actually indulged in many negative actions. If these negative actions were to have form, the three realms would be too small to contain them.
+
Even if you ignore {{Wiki|past}} [[lives]] and talk only about this {{Wiki|present}} [[life]], although you may outwardly think that you have not engaged in any grave [[negative actions]], upon probing deeper, you will find that under the influence of [[emotional]] [[afflictions]] like [[hatred]], [[attachment]], close-mindedness and so forth, you have actually indulged in many [[negative actions]]. If these [[negative actions]] were to have [[form]], the [[three realms]] would be too small to contain them.
 
   
 
   
No matter how small a negative action may be, if it is not neutralized by the force of purification, it can produce rebirth in the lower realms. Shantideva said, "If one has to take rebirth in a lower realm as a result of doing small negative actions, by the force of all the negative actions you have done in previous lives, there is hardly any chance for you to take rebirth in an upper rebirth, like that of a human being."
+
No {{Wiki|matter}} how small a negative [[action]] may be, if it is not neutralized by the force of [[purification]], it can produce [[rebirth]] in the [[lower realms]]. [[Shantideva]] said, "If one has to take [[rebirth]] in a lower [[realm]] as a result of doing small [[negative actions]], by the force of all the [[negative actions]] you have done in previous [[lives]], there is hardly any chance for you to take [[rebirth]] in an upper [[rebirth]], like that of a [[human being]]."
 
   
 
   
If you probe deeper into your own accumulation of negative actions within this lifetime, you will surprise yourself and wonder, "How could I ever have done these negative actions? Was I crazy at that time?" You will be amazed at the quantity of negative actions you have done. You will discover that emotional afflictions like hatred, closed-mindedness, desire and others are generated in your mind so naturally, so spontaneously, hardly depending on any external circumstances. Under their influence, you do many negative actions. If you consider the non-virtuous actions accumulated so far, you will find there is no choice but to take rebirth in the lower realms.
+
If you probe deeper into your own [[accumulation]] of [[negative actions]] within this [[lifetime]], you will surprise yourself and wonder, "How could I ever have done these [[negative actions]]? Was I crazy at that [[time]]?" You will be amazed at the {{Wiki|quantity}} of [[negative actions]] you have done. You will discover that [[emotional]] [[afflictions]] like [[hatred]], closed-mindedness, [[desire]] and others are generated in your [[mind]] so naturally, so spontaneously, hardly depending on any external circumstances. Under their influence, you do many [[negative actions]]. If you consider the [[non-virtuous]] [[actions]] accumulated so far, you will find there is no choice but to take [[rebirth]] in the [[lower realms]].
 
   
 
   
If a practitioner with monastic vows transgresses the secondary vows, he/she takes rebirth in the reviving hell. If one transgresses a vow from the category of "individual confession," one is reborn in other hells. If one commits one of the four defeats, one takes rebirth in the lowest hell realm. Recollect all the negative actions you could have done during this lifetime. Though you may not be able to remember the negativities created in past lives, you can reflect upon them through reasoning and inference, thinking, "I must have done all these negative actions at some time when I was born in all the
+
If a [[practitioner]] with [[monastic]] [[vows]] transgresses the secondary [[vows]], he/she takes [[rebirth]] in the reviving [[hell]]. If one transgresses a [[vow]] from the category of "{{Wiki|individual}} {{Wiki|confession}}," one is [[reborn]] in other [[hells]]. If one commits one of the four defeats, one takes [[rebirth]] in the lowest [[hell realm]]. Recollect all the [[negative actions]] you could have done during this [[lifetime]]. Though you may not be able to remember the negativities created in {{Wiki|past}} [[lives]], you can reflect upon them through {{Wiki|reasoning}} and {{Wiki|inference}}, [[thinking]], "I must have done all these [[negative actions]] at some [[time]] when I was born in all the
various realms of samsara." By recollecting all these negative actions, cultivate a very strong sense of regret, just as someone who finds out he/she accidentally swallowed poison regrets it immediately. Cultivation of a strong sense of regret can be induced by reflecting upon the consequences of these negative actions: the maturation result of rebirth in the lower realms, the result concordant with the causes, the habitual result, the environmental result. If you reflect upon these different effects that nonvirtuous
+
various [[realms]] of [[samsara]]." By recollecting all these [[negative actions]], cultivate a very strong [[sense]] of [[regret]], just as someone who finds out he/she accidentally swallowed [[poison]] regrets it immediately. [[Cultivation]] of a strong [[sense]] of [[regret]] can be induced by {{Wiki|reflecting}} upon the {{Wiki|consequences}} of these [[negative actions]]: the maturation result of [[rebirth]] in the [[lower realms]], the result concordant with the [[causes]], the habitual result, the {{Wiki|environmental}} result. If you reflect upon these different effects that [[nonvirtuous]]
actions produce, then you will be able to develop strong fear of getting trapped in a lower rebirth, and you will be able to generate strong regret for having committed these negative actions. If a person has accidently taken poison and then learns of its effects - that he/she could die - then he/she will develop strong fear and regret for having taken the poison. But if a person takes poison without knowing its effects, he/she would not regret it at all.
+
[[actions]] produce, then you will be able to develop strong {{Wiki|fear}} of getting trapped in a lower [[rebirth]], and you will be able to generate strong [[regret]] for having committed these [[negative actions]]. If a [[person]] has accidently taken [[poison]] and then learns of its effects - that he/she could [[die]] - then he/she will develop strong {{Wiki|fear}} and [[regret]] for having taken the [[poison]]. But if a [[person]] takes [[poison]] without [[knowing]] its effects, he/she would not [[regret]] it at all.
 
   
 
   
All of you here have taken certain vows - vows of individual liberation, bodhisattva vows, tantric vows - so you could have accumulated negativities by transgressing these vows and commitments. Also, recollect the ten non-virtuous actions of body, speech and mind you have done, and reflect that they bring rebirth in the lower realms. Reflecting upon all these negative actions, one Kadampa master said, "If we look deeper, we will find that the negative actions we have committed even when joking are strong
+
All of you here have taken certain [[vows]] - [[vows]] of [[individual liberation]], [[bodhisattva vows]], [[tantric vows]] - so you could have accumulated negativities by transgressing these [[vows and commitments]]. Also, recollect the [[ten non-virtuous actions]] of [[body, speech and mind]] you have done, and reflect that they bring [[rebirth]] in the [[lower realms]]. Reflecting upon all these [[negative actions]], one [[Kadampa]] [[master]] said, "If we look deeper, we will find that the [[negative actions]] we have committed even when joking are strong
enough to throw us into the lower realms. If that is so, we must have negative actions powerful enough to throw us into the lower realms for a long time."
+
enough to throw us into the [[lower realms]]. If that is so, we must have [[negative actions]] powerful enough to throw us into the [[lower realms]] for a long [[time]]."
 
   
 
   
Recollect all these negative actions and develop strong regret. Having sincere regret is the second opponent power, the power of regret. If you have strong regret your purification will be more powerful. If you lacks this essential factor of regret, it is difficult to purify the negativities.
+
Recollect all these [[negative actions]] and develop strong [[regret]]. Having sincere [[regret]] is the second opponent power, the [[power of regret]]. If you have strong [[regret]] your [[purification]] will be more powerful. If you lacks this [[essential]] factor of [[regret]], it is difficult to {{Wiki|purify}} the negativities.
 
   
 
   
 
3. THE POWER OF THE ANTIDOTE
 
3. THE POWER OF THE ANTIDOTE
The Lam Rim quotes The Compendium of Trainings, listing six principal antidotes to negative actions: recitation of mantra, meditation on emptiness, prostration, making images of the Buddha, reciting Dharma texts and offering. Among these, the one employed in this purification practice is the recitation of the l00 syllable mantra of Heruka Vajrasattva and meditation on the deity.
+
The [[Lam Rim]] quotes The [[Compendium of Trainings]], listing six [[principal]] [[antidotes]] to [[negative actions]]: {{Wiki|recitation}} of [[mantra]], [[meditation on emptiness]], [[prostration]], making images of the [[Buddha]], reciting [[Dharma]] texts and [[offering]]. Among these, the one employed in this [[purification]] practice is the {{Wiki|recitation}} of the l00 {{Wiki|syllable}} [[mantra]] of [[Heruka]] [[Vajrasattva]] and [[meditation]] on the [[deity]].
 
   
 
   
The fourth power, that of resolving not to do these non-virtuous actions again in the future, will come after the recitation of the mantra.
+
The fourth power, that of resolving not to do these [[non-virtuous]] [[actions]] again in the {{Wiki|future}}, will come after the {{Wiki|recitation}} of the [[mantra]].
To complete the power of the antidote, recite the mantra 21 times or more. The recitation is done in the form of making a request to Vajrasattva. If you cultivated strong divine identity at the beginning of the sadhana, at this point loosen or relax it a little bit. Retain the clarity of the appearance of the deity, but slightly relax the force of your divine identity.
+
To complete the power of the antidote, recite the [[mantra]] 21 times or more. The {{Wiki|recitation}} is done in the [[form]] of making a request to [[Vajrasattva]]. If you cultivated strong [[divine]] [[Wikipedia:Identity (social science)|identity]] at the beginning of the [[sadhana]], at this point loosen or [[relax]] it a little bit. Retain the clarity of the [[appearance]] of the [[deity]], but slightly [[relax]] the force of your [[divine]] [[Wikipedia:Identity (social science)|identity]].
 
   
 
   
The meaning of the mantra is:
+
The meaning of the [[mantra]] is:
 
OM
 
OM
syllable of the vajra body (It is spelled A-U-M, which represent the body, speech and mind of the Buddhas.)
+
{{Wiki|syllable}} of the [[vajra body]] (It is spelled A-U-M, which represent the [[body, speech and mind]] of the [[Buddhas]].)
VAJRA
+
[[VAJRA]]
indivisible nature, the inseparability of wisdom and bliss.
+
indivisible [[nature]], the {{Wiki|inseparability}} of [[wisdom]] and [[bliss]].
 
SATTVA
 
SATTVA
the being who has the wisdom of inseparable bliss and emptiness.
+
the being who has the [[wisdom]] of [[inseparable]] [[bliss]] and [[emptiness]].
 
SAMAYA MANU PALAYA
 
SAMAYA MANU PALAYA
sustain me by the commitment (protect my commitment)
+
sustain me by the commitment ({{Wiki|protect}} my commitment)
VAJRASATTVA TVENO PATISHTA
+
[[VAJRASATTVA]] TVENO PATISHTA
O Vajrasattva, may I achieve you, may I become closer to you (cause me to be supported by you)
+
O [[Vajrasattva]], may I achieve you, may I become closer to you ([[cause]] me to be supported by you)
DRIDHO ME BHAVA
+
DRIDHO ME [[BHAVA]]
may this achievement be stabilized (remain firmly with me)
+
may this [[achievement]] be stabilized (remain firmly with me)
SUTOSHKYO ME BHAVA
+
SUTOSHKYO ME [[BHAVA]]
may your nature become pleased (may you be pleased with me)
+
may your [[nature]] become [[pleased]] (may you be [[pleased]] with me)
SUPOSHKYO ME BHAVA
+
SUPOSHKYO ME [[BHAVA]]
may you make me into the nature of passion (may you be happy with me)
+
may you make me into the [[nature]] of [[passion]] (may you be [[happy]] with me)
ANURAKTO ME BHAVA
+
ANURAKTO ME [[BHAVA]]
may you make me the victor (have affection for me)
+
may you make me the victor (have {{Wiki|affection}} for me)
SARVA SIDDHI ME PRAYACCHA
+
SARVA [[SIDDHI]] ME PRAYACCHA
grant me all the powerful attainments
+
grant me all the powerful [[attainments]]
SARVA KARMA SUCHAME
+
SARVA [[KARMA]] SUCHAME
grant me all the activities (make all my actions good)
+
grant me all the [[activities]] (make all my [[actions]] good)
 
CITTTAM SHRIYAM KURU  
 
CITTTAM SHRIYAM KURU  
may your glory abide within my heart (make my mind most glorious)
+
may your glory abide within my [[heart]] (make my [[mind]] most glorious)
 
HUM
 
HUM
represents primordial awareness
+
represents [[primordial awareness]]
 
HA HA HA HA HO
 
HA HA HA HA HO
I shall delight in the powerful attainments and in all the activities (the five types of
+
I shall [[delight]] in the powerful [[attainments]] and in all the [[activities]] (the five types of
wisdom)
+
[[wisdom]])
BHAGAVAN SARVA TATHAGATA
+
BHAGAVAN SARVA [[TATHAGATA]]
calling out to all the Buddhas by name
+
calling out to all the [[Buddhas]] by [[name]]
 
MAME MUNCHA
 
MAME MUNCHA
 
do not part from me (do not abandon me)
 
do not part from me (do not abandon me)
VAJRA BHAVA
+
[[VAJRA]] [[BHAVA]]
make me the one who can hold a vajra
+
make me the one who can hold a [[vajra]]
 
MAHA SAMAYA SATTVA
 
MAHA SAMAYA SATTVA
call to Vajrasattva by saying, "O One with the great commitment." The
+
call to [[Vajrasattva]] by saying, "O One with the great commitment." The
 
significance of calling out like this is to say, "Just as I have requested, may this request be granted."
 
significance of calling out like this is to say, "Just as I have requested, may this request be granted."
 
AH
 
AH
syllable of the vajra speech (shows the empty nature of all phenomena. The main function of Buddhas' speech is to teach that phenomena lack inherent existence.)
+
{{Wiki|syllable}} of the [[vajra speech]] (shows the [[empty]] [[nature]] of all [[phenomena]]. The main [[function]] of [[Buddhas]]' {{Wiki|speech}} is to teach that [[phenomena]] lack [[inherent]] [[existence]].)
 
HUM
 
HUM
(blissful state of Vajrasattva's wisdom)
+
(blissful state of [[Vajrasattva's]] [[wisdom]])
 
PHAT
 
PHAT
destroy all the delusions and sufferings.
+
destroy all the [[delusions]] and [[sufferings]].
When the meaning of these individual phrases are put together, they mean "O Vajrasattva, you have generated the mind to help all sentient beings and you engage in the activities for their welfare. In accordance with the pledge you have taken, when I do good actions always be pleased with me and regard me favorably. Should I uncontrollably do negative actions, please kindly understand and be patient with
+
When the meaning of these {{Wiki|individual}} phrases are put together, they mean "O [[Vajrasattva]], you have generated the [[mind]] to help all [[sentient beings]] and you engage in the [[activities]] for their {{Wiki|welfare}}. In accordance with the pledge you have taken, when I do good [[actions]] always be [[pleased]] with me and regard me favorably. Should I uncontrollably do [[negative actions]], please kindly understand and be {{Wiki|patient}} with
me." Sometimes you do negative actions out of ignorance. By requesting Vajrasattva to be patient with you even in those circumstances, you become aware of the extreme compassion of the deity. The request continues, "May I have firm realizations of the grounds and paths and all perfections of rebirth in the higher status. May I achieve all activities and powerful attainments in my mind, ultimately leading to the achievement of the glory of supreme enlightenment." Reflecting upon the meaning of this
+
me." Sometimes you do [[negative actions]] out of [[ignorance]]. By requesting [[Vajrasattva]] to be {{Wiki|patient}} with you even in those circumstances, you become {{Wiki|aware}} of the extreme [[compassion]] of the [[deity]]. The request continues, "May I have firm realizations of the grounds and [[paths]] and all [[perfections]] of [[rebirth]] in the higher {{Wiki|status}}. May I achieve all [[activities]] and powerful [[attainments]] in my [[mind]], ultimately leading to the [[achievement]] of the glory of [[supreme enlightenment]]." Reflecting upon the meaning of this
mantra, recite it in the form of a request. The recitation of the l00 syllable mantra done with the appropriate visualization is the actual power of the antidote.
+
[[mantra]], recite it in the [[form]] of a request. The {{Wiki|recitation}} of the l00 {{Wiki|syllable}} [[mantra]] done with the appropriate [[visualization]] is the actual power of the antidote.
 
   
 
   
If you have close friends or relatives or people that you have to take care of, you can visualize them around the HUM at your heart. When purifying your negativities, visualize their negativities being purified at the same time. If you can manage, it is also good to visualize all sentient beings around the HUM at your heart and do the purification. If not, visualize them seated around you. I have seen a text
+
If you have close friends or relatives or [[people]] that you have to take care of, you can [[visualize]] them around the HUM at your [[heart]]. When purifying your negativities, [[visualize]] their negativities being [[purified]] at the same [[time]]. If you can manage, it is also good to [[visualize]] all [[sentient beings]] around the HUM at your [[heart]] and do the [[purification]]. If not, [[visualize]] them seated around you. I have seen a text
which explains to visualize the sentient beings around you when purifying, but I have not seen a text saying that you can visualize them around the HUM. But the past masters have given this oral instruction.
+
which explains to [[visualize]] the [[sentient beings]] around you when purifying, but I have not seen a text saying that you can [[visualize]] them around the HUM. But the {{Wiki|past}} [[masters]] have given this [[oral instruction]].
 
   
 
   
While reciting the l00 syllable mantra, visualize nectars flowing from the mantra syllables at Vajrasattva's heart, down through his body, through the moon seat and lotus, and down through your crown into you. When doing the purification of negativities by the nectars descending and flowing through your body, there are three types of visualizations that can be done:
+
While reciting the l00 {{Wiki|syllable}} [[mantra]], [[visualize]] nectars flowing from the [[mantra]] {{Wiki|syllables}} at [[Vajrasattva's]] [[heart]], down through his [[body]], through the [[moon]] seat and [[lotus]], and down through your {{Wiki|crown}} into you. When doing the [[purification]] of negativities by the nectars descending and flowing through your [[body]], there are three types of [[visualizations]] that can be done:
 
   
 
   
 
1. expelling downward
 
1. expelling downward
Line 164: Line 162:
 
1. expelling downward
 
1. expelling downward
 
   
 
   
Imagine the nectars and light rays descend from above through your body. They flow down and wash away all the negativities of your body and obscurations in the form of black, ink-like liquids that come out of the anus, the secret organ, and from the pores of your body. Illness in the form of blood, phlegm and pus and harmful spirits, and interfering forces in the form of frightening animals like scorpions and snakes come out from the orifices of the lower part of your body. When a volcano erupts,
+
[[Imagine]] the nectars and light rays descend from above through your [[body]]. They flow down and wash away all the negativities of your [[body]] and [[obscurations]] in the [[form]] of black, ink-like liquids that come out of the anus, the secret {{Wiki|organ}}, and from the pores of your [[body]]. {{Wiki|Illness}} in the [[form]] of {{Wiki|blood}}, {{Wiki|phlegm}} and pus and harmful [[spirits]], and interfering forces in the [[form]] of frightening [[animals]] like scorpions and {{Wiki|snakes}} come out from the orifices of the lower part of your [[body]]. When a volcano erupts,
the lava washes away all the trees and things in that place. Likewise, the nectar forcefully washes away all negativities.
+
the lava washes away all the [[trees]] and things in that place. Likewise, the [[nectar]] forcefully washes away all negativities.
 
   
 
   
Visualize that the negativities, illnesses and spirit harms in these different aspects go under the earth. If you are doing this purification practice together with the practice of longevity, then visualize a yama under the ground, with his mouth gaping and wide open. All the negativities, illnesses and spirit offenses go into his mouth. He is very pleased and satiated. At the end, his mouth closes and is blocked by either a crossed vajra or a thousand-spoked wheel. Although all the negativities are purified during the
+
[[Visualize]] that the negativities, illnesses and [[spirit]] harms in these different aspects go under the [[earth]]. If you are doing this [[purification]] practice together with the practice of longevity, then [[visualize]] a [[yama]] under the ground, with his {{Wiki|mouth}} gaping and wide open. All the negativities, illnesses and [[spirit]] offenses go into his {{Wiki|mouth}}. He is very [[pleased]] and satiated. At the end, his {{Wiki|mouth}} closes and is blocked by either a [[crossed vajra]] or a [[thousand-spoked]] [[wheel]]. Although all the negativities are [[purified]] during the
visualization of expelling downward, think that chiefly the negativities of the body are being purged and washed away.
+
[[visualization]] of expelling downward, think that chiefly the negativities of the [[body]] are being purged and washed away.
 
   
 
   
 
2. expelling upward
 
2. expelling upward
Imagine the nectars and light rays descend from Vajrasattva into your body and fill you from the soles of your feet up. The nectars fill your entire body and all the negativities, diseases and spirit offenses come out of your sense faculties - your mouth, eyes, ears, nose etc. It is like pouring water into an empty bottle: any dirt on the bottom is carried upward and spills out the top. During the meditation of expelling
+
[[Imagine]] the nectars and light rays descend from [[Vajrasattva]] into your [[body]] and fill you from the soles of your feet up. The nectars fill your entire [[body]] and all the negativities, {{Wiki|diseases}} and [[spirit]] offenses come out of your [[sense faculties]] - your {{Wiki|mouth}}, [[eyes]], [[ears]], {{Wiki|nose}} etc. It is like pouring [[water]] into an [[empty]] bottle: any dirt on the bottom is carried upward and spills out the top. During the [[meditation]] of expelling
upward, all the negativities, and chiefly those of speech are purified.
+
upward, all the negativities, and chiefly those of {{Wiki|speech}} are [[purified]].
 
   
 
   
 
3. expelling spontaneously
 
3. expelling spontaneously
Visualize all the negativities, illnesses and spirit harms gather at your heart in the form of a black heap. When the nectars and light rays descend through your crown and strike that heap, it is like turning on a light in a dark room. Just as darkness is dispelled instantly when a light is turned on, the heap of negativities, illnesses and spirit harms instantly disappears when the nectar and light rays touch them. In this visualization, all negativities are purified, with special emphasis placed on the negativities of the mind.
+
[[Visualize]] all the negativities, illnesses and [[spirit]] harms [[gather]] at your [[heart]] in the [[form]] of a black heap. When the nectars and light rays descend through your {{Wiki|crown}} and strike that heap, it is like turning on a light in a dark room. Just as {{Wiki|darkness}} is dispelled instantly when a light is turned on, the heap of negativities, illnesses and [[spirit]] harms instantly disappears when the [[nectar]] and light rays {{Wiki|touch}} them. In this [[visualization]], all negativities are [[purified]], with special {{Wiki|emphasis}} placed on the negativities of the [[mind]].
 
   
 
   
Having done these three visualizations individually, at the end do them simultaneously. The negativities and so forth emerge from your anus, secret organ and come out of the entrances to the sense faculties at the same time as the heap of negativities at your heart is instantly dispelled. In this way, the three visualizations are performed together at the end and all the negativities of body, speech and mind, together with their imprints are purified.
+
Having done these three [[visualizations]] individually, at the end do them simultaneously. The negativities and so forth emerge from your anus, secret {{Wiki|organ}} and come out of the entrances to the [[sense faculties]] at the same [[time]] as the heap of negativities at your [[heart]] is instantly dispelled. In this way, the three [[visualizations]] are performed together at the end and all the negativities of [[body, speech and mind]], together with their imprints are [[purified]].
 
   
 
   
If you do these three visualizations thinking that the first is for purifying negativities, illnesses and spirit harms of the body, the second those of the speech and the third those of the mind, then do all three visualizations. However, during one visualization, like that of expelling downward, if you imagine all your negativities of body, speech and mind are purified, then it is not necessary to perform all three visualizations during one session. It depends on how you meditate.
+
If you do these three [[visualizations]] [[thinking]] that the first is for purifying negativities, illnesses and [[spirit]] harms of the [[body]], the second those of the {{Wiki|speech}} and the third those of the [[mind]], then do all three [[visualizations]]. However, during one [[visualization]], like that of expelling downward, if you [[imagine]] all your negativities of [[body, speech and mind]] are [[purified]], then it is not necessary to perform all three [[visualizations]] during one session. It depends on how you [[meditate]].
 
   
 
   
According to oral instructions, visualize the bodily negativities are purged during the visualization expelling downwards, the negativities of the speech while expelling upwards, the negativities of mind while expelling spontaneously. The negativities of body, speech and mind and their imprints are expelled by doing all three of the above visualization simultaneously.
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According to oral instructions, [[visualize]] the [[bodily]] negativities are purged during the [[visualization]] expelling downwards, the negativities of the {{Wiki|speech}} while expelling upwards, the negativities of [[mind]] while expelling spontaneously. The negativities of [[body, speech and mind]] and their imprints are expelled by doing all three of the above [[visualization]] simultaneously.
 
   
 
   
If you meditate like this, then divide the 21 recitations of the mantra into groups of five each: five repetitions for expelling downward, five for expelling upward, five for expelling spontaneously and five for all three simultaneously. Recite the mantra once more to make 21. Another way is to count seven each for the first three visualizations to make 21, without doing the three visualizations simultaneously. There are different ways to do it. You can choose.
+
If you [[meditate]] like this, then divide the 21 recitations of the [[mantra]] into groups of five each: five repetitions for expelling downward, five for expelling upward, five for expelling spontaneously and five for all three simultaneously. Recite the [[mantra]] once more to make 21. Another way is to count seven each for the first three [[visualizations]] to make 21, without doing the three [[visualizations]] simultaneously. There are different ways to do it. You can choose.
 
   
 
   
There are many visualizations that can be done during the Vajrasattva meditation and recitation. At the end of however many mantras you recite, develop the strong conviction, "I have actually purified all negativities." It's important to generate this conviction because having lingering doubts about whether the negativities have actually been purified is harmful.
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There are many [[visualizations]] that can be done during the [[Vajrasattva]] [[meditation]] and {{Wiki|recitation}}. At the end of however many [[mantras]] you recite, develop the strong conviction, "I have actually [[purified]] all negativities." It's important to generate this conviction because having lingering [[doubts]] about whether the negativities have actually been [[purified]] is harmful.
 
   
 
   
If this purification practice is undertaken properly, with all the four opponents powers complete, then there is no reason why you should not be able to purify the negativities. The Buddha himself said that certain types of actions are negative and doing them is creating negative karma. The Buddha also said that negative actions can be purified by certain techniques. So if it is true  that committing certain actions accumulates non-virtue, then it also should be true that these non-virtues can be purified by specific techniques and methods that have been prescribed. There is no reason for the Buddha to lie. No matter how strong and forceful the negative actions may appear, they have the nature of being able to be purified by doing the proper practices.
+
If this [[purification]] practice is undertaken properly, with all the four opponents [[powers]] complete, then there is no [[reason]] why you should not be able to {{Wiki|purify}} the negativities. The [[Buddha]] himself said that certain types of [[actions]] are negative and doing them is creating [[negative karma]]. The [[Buddha]] also said that [[negative actions]] can be [[purified]] by certain techniques. So if it is true  that committing certain [[actions]] accumulates [[non-virtue]], then it also should be true that these [[non-virtues]] can be [[purified]] by specific techniques and methods that have been prescribed. There is no [[reason]] for the [[Buddha]] to lie. No {{Wiki|matter}} how strong and forceful the [[negative actions]] may appear, they have the [[nature]] of being able to be [[purified]] by doing the proper practices.
 
   
 
   
Past accounts prove that negativities can be purified by doing a practice complete with the four opponent powers. For example, King Ajatasattu committed a grave negative action by killing his own father. By the force of having great regret and doing the appropriate purification practices, he was able to achieve realizations within his lifetime.
+
Past accounts prove that negativities can be [[purified]] by doing a practice complete with the four opponent [[powers]]. For example, [[King Ajatasattu]] committed a grave negative [[action]] by {{Wiki|killing}} his own father. By the force of having great [[regret]] and doing the appropriate [[purification]] practices, he was able to achieve realizations within his [[lifetime]].
 
   
 
   
Angulimalla killed 999 people. He later strongly regretted his actions and engaged in correct methods to purify them. Thus he also achieved high realizations in his lifetime.
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[[Angulimalla]] killed 999 [[people]]. He later strongly regretted his [[actions]] and engaged in correct methods to {{Wiki|purify}} them. Thus he also achieved high realizations in his [[lifetime]].
It is effective to seal this purification practice by reflecting upon the emptiness of inherent existence of the circle of three - the purifier, the purification practice and the object to be purified.
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It is effective to seal this [[purification]] practice by {{Wiki|reflecting}} upon the [[emptiness]] of [[inherent]] [[existence]] of the circle of three - the [[purifier]], the [[purification]] practice and the [[object]] to be [[purified]].
 
   
 
   
 
4. THE POWER OF RESOLVE
 
4. THE POWER OF RESOLVE
 
   
 
   
Then recite the prayer in which you take refuge in Vajrasattva and develop firm resolve not to do these negative actions again. "Through ignorance and delusions..." This means that you did not foresee the unwanted consequences of these negative actions. "I have broken and degenerated my commitments." This is explicitly the power of regret. Implicit in this is the power or resolve never to do those actions again.
+
Then recite the [[prayer]] in which you [[take refuge]] in [[Vajrasattva]] and develop firm resolve not to do these [[negative actions]] again. "Through [[ignorance]] and [[delusions]]..." This means that you did not foresee the unwanted {{Wiki|consequences}} of these [[negative actions]]. "I have broken and degenerated my [[commitments]]." This is explicitly the [[power of regret]]. Implicit in this is the power or resolve never to do those [[actions]] again.
 
   
 
   
Say to Guru Vajrasattva, "I take refuge in you alone, you who are the embodiment of all Three Jewels. By the force of your compassion, please protect me and other sentient beings from doing these
+
Say to [[Guru]] [[Vajrasattva]], "I [[take refuge]] in you alone, you who are the [[embodiment]] of all [[Three Jewels]]. By the force of your [[compassion]], please {{Wiki|protect}} me and other [[sentient beings]] from doing these
negative actions again in the future. With your compassion, protect us and lead us to the final goal,
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[[negative actions]] again in the {{Wiki|future}}. With your [[compassion]], {{Wiki|protect}} us and lead us to the final goal,
enlightenment."
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[[enlightenment]]."
 
   
 
   
Vajrasattva says to you. "O child of a good family, your negative karma, obscurations and all degenerated
+
[[Vajrasattva]] says to you. "O child of a good family, your [[negative karma]], [[obscurations]] and all degenerated
and broken commitments are now cleansed and purified." When he calls out to you using this term of
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and broken [[commitments]] are now cleansed and [[purified]]." When he calls out to you using this term of
endearment and of intimacy, "O child of a good family," try to experience great bliss. If not, imagine
+
endearment and of intimacy, "O child of a good family," try to [[experience]] great [[bliss]]. If not, [[imagine]]
experiencing great delight and rejoice at having purified your negativities. With great affection for you and being very pleased with you, Vajrasattva now dissolves into you through your crown. He enters your central channel and becomes inseparable with your very subtle body, speech and mind. Concentrate on your body, speech and mind being inseparable from those of
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experiencing great [[delight]] and rejoice at having [[purified]] your negativities. With great {{Wiki|affection}} for you and being very [[pleased]] with you, [[Vajrasattva]] now dissolves into you through your {{Wiki|crown}}. He enters your [[central channel]] and becomes [[inseparable]] with your very [[subtle body]], {{Wiki|speech}} and [[mind]]. [[Concentrate]] on your [[body, speech and mind]] being [[inseparable]] from those of
Vajrasattva, your root Guru.
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[[Vajrasattva]], your [[root Guru]].
 
   
 
   
To summarize, do the Vajrasattva meditation and recitation with all four powers complete. Taking refuge in the Three Jewels and generating bodhicitta is the power of reliance. Recollecting all the negative actions and developing a strong sense of regret or repentance is the power of regret. Actually doing the meditation and recitation of Vajrasattva with strong and stable visualization is the power of the antidote.
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To summarize, do the [[Vajrasattva]] [[meditation]] and {{Wiki|recitation}} with all [[four powers]] complete. [[Taking refuge]] in the [[Three Jewels]] and generating [[bodhicitta]] is the power of reliance. Recollecting all the [[negative actions]] and developing a strong [[sense]] of [[regret]] or repentance is the [[power of regret]]. Actually doing the [[meditation]] and {{Wiki|recitation}} of [[Vajrasattva]] with strong and {{Wiki|stable}} [[visualization]] is the power of the antidote.
Developing a strong resolve never to indulge in such actions in the future is the power of resolve, also called the power of turning away from the negative actions. Several visualizations can be done while reciting the mantra: expelling downward, expelling upward, expelling spontaneously. Or you can imagine receiving the four empowerments in the form of blessing.
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Developing a strong resolve never to indulge in such [[actions]] in the {{Wiki|future}} is the power of resolve, also called the power of turning away from the [[negative actions]]. Several [[visualizations]] can be done while reciting the [[mantra]]: expelling downward, expelling upward, expelling spontaneously. Or you can [[imagine]] [[receiving the four empowerments]] in the [[form]] of [[blessing]].
 
   
 
   
By practicing all four opponent powers properly, you can actually purify negativities committed over a long period of time. This is the power of the Dharma, and it is the kindness of the Dharma. Although you may not be able to recall the past lives during which these negative actions have been done, still by the force of strong practice, you can purify all these negativities in a short time. With this, the explanation of the Vajrasattva meditation and recitation is complete.
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By practicing all four opponent [[powers]] properly, you can actually {{Wiki|purify}} negativities committed over a long period of [[time]]. This is the power of the [[Dharma]], and it is the [[kindness]] of the [[Dharma]]. Although you may not be able to recall the {{Wiki|past}} [[lives]] during which these [[negative actions]] have been done, still by the force of strong practice, you can {{Wiki|purify}} all these negativities in a short [[time]]. With this, the explanation of the [[Vajrasattva]] [[meditation]] and {{Wiki|recitation}} is complete.
 
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The Vajrasattva meditation and recitation is important because in order to have the realizations of the path, we have to make our mental continuums receptive and ripe for such realizations. Manjushri advised Lama Tzong Khapa that in order to have proper realizations of the high path, three factors must be
complete:
 
1) requesting to the Guru inseparable from the meditational deity,
2) purifying negativities and accumulating positive potential,
3) practicing the visualization of the sadhana, which is the principal cause of having realizations.
Lama Tzong Khapa did many purification practices and later realized the empty nature of
phenomena. Although in reality he is the manifestation of Manjushri and so had realized emptiness
 
before, Lama Tzong Khapa did purification practices to set an example for his followers. In that way, we will understand the importance of doing purification practices prior to the actual practice. One Kadampa master said, "Because the nature of all functional things is impermanent, if someone engages in the practice of purification, accumulates positive potential, practices visualizing the celestial mansion, and does the sadhana with great effort, what may now seem impossible to achieve, like high realizations, will come about one day."
 
In India there were many great past masters like Nagarjuna, the two jewels and the six ornaments. In Tibet there also were many highly realized beings. All of them have experienced these high realizations, whereas we have not. It cannot be that they are the only people who can have realizations and we cannot. The difference is that our continuum is still obscured by defilements, disturbing attitudes and karma. There is no difference as far as the Buddha nature is concerned. Just as these great beings have Buddha nature, we also have both types of Buddha nature: the natural Buddha nature which is the base for achieving the Dharmakaya and the transformational Buddha nature which is the main cause for achieving the form body. These are within our mindstreams. The only difference between us and the highly realized beings is that our mental continuums is still obscured by defilements.
 
Therefore, the practice of Vajrasattva meditation and recitation is very important, as it purifies these obstacles. Unless we do purification practices to eliminate the negativities, our present store of negativities will continue to increase. It is like borrowing a huge sum of money: the interest keeps accumulating.
 
Doing the Vajrasattva practice and reciting the l00 syllable mantra l00,000 times is said to purify the negativities if done properly, with all the factors complete. This has been explained in the tantra Ornament of the Vajra Essence. If the recitation is done without all four factors present, we cannot purify the negativities completely. However, if the Vajrasattva meditation and recitation is undertaken properly,
with the four opponents powers, and the mantra is recited 21 times a day, it is said to prevent the negativities from increasing. If we recite the mantra l00,000 times, it actually purifies the negativities.
 
The four opponent powers are:
1. the power of reliance
2. the power of regret
3. the power of the antidote
4. the power of resolve.
 
1. THE POWER OF RELIANCE
There are two viewpoints regarding the power of reliance. Some lamas maintain that it refers to the object be it a statue or a living person in whose presence we disclose our negative actions. However,according to the tradition of the past great masters like the late Kyabje Trijang Rinpoche, the power of reliance refers to taking refuge and generating the bodhicitta. The reason for identifying these as the power of reliance is this: when a person falls on the ground, he/she has to get up by depending upon that very ground. In the same way, when we commit negative actions, they are directed either towards the Buddhas and holy objects, or towards sentient beings. Therefore, purification of those negativities is done in reliance upon the holy objects and sentient beings. Refuge relates to the former and bodhicitta to the latter.
 
To take refuge, visualize the objects of refuge at the level of your mid-brow, not too high and not too low. They are the distance of about an armspan from you. There, your root Guru instantly appears in the form of Buddha, who is surrounded by all the meditational deities, Buddhas, bodhisattvas and so forth. Their realizations and cessations appear in the aspect of scriptures beside them, with the marking cloth facing towards you. All of the scriptures resonate the sound of the Dharma.
 
Visualize yourself surrounded by all the beings of the six realms, either in their individual aspects or all of them in human aspect. In either case, they are undergoing the various sufferings of the six realms. Since this is a Mahayana practice of taking refuge, the three causes for Mahayana refuge should be complete:
 
1. dread of both your own and all others' sufferings in samsara,
2. strong conviction that the objects of refuge have the power to free you from these sufferings,
3. strong compassion for all sentient beings, not being able to bear seeing them suffer.
With these three causes for taking refuge complete in your mind, recite the refuge prayer in the sadhana.
 
The first two lines of this prayer, "At all times I take refuge in the Buddhas, the Dharma and the Sangha" is like a summary of the refuge. "Buddhas" includes all the types of Buddhas, both those who are enjoyment bodies and emanation bodies according to the sutrayana, and the meditational deities like Guhasamaja, Yamantaka, Heruka and so on that are explained in the tantra. Take refuge in all these Buddhas by thinking, "You are the masters who can really show the path correctly, without any mistakes."
 
"Dharma" refers to the verbal doctrine and to the actual Dharma which is the realizations and cessations in the mindstreams of the Arya beings. The Dharma refuge appears in the form of scriptures. "Sangha" refers to all of the Sangha mentioned in the sutrayana - the Arya beings and Arhats - and to all of the Sangha mentioned in the tantra, like the dakas, dakinis, heroes, heroines and so forth. They assist you by overcoming obstacles on your path and gathering the necessary conditions for your practice of the path.
 
"...in all of the Three Vehicles, in the dakinis of secret mantra yoga," shows taking refuge in the Dharma. It refers to the three vehicles as explained in the sutrayana - the vehicles of the hearers, solitary realizers and bodhisattvas. "Secret mantra yoga" refers to all four classes of tantra. Here, "dakinis" refer not to the goddesses but to the tantras of the dakinis, that is, the mother tantras, of which Heruka is the chief one.
 
"...in the heroes, heroines and powerful goddesses, in the great beings, the bodhisattvas," is taking refuge in the Sangha. Heroes are those such as Khandakapala. Heroines include Pracandi and others. Empowering goddesses are the partners of the four Dhyani Buddhas and Vajra Varahi. These are the Sangha according to the tantra. Sangha as mentioned in the sutrayana are the bodhisattvas who have attained the irreversible path.
 
"And above all, at all times I take refuge in my spiritual master," refers to your own root Guru who is inseparable from the principal deity of the celestial mansion. Understanding the different ways of relating to the Three Jewels, take refuge in them from the depth
of your heart. Go for refuge in these noble objects while simultaneously encompassing all sentient beings in the field of your compassion. When you recite the refuge formula "I go for refuge to the Buddhas...." imagine that you are leading the chanting and that all sentient beings are going for refuge in the Three Jewels with you. This is the way of going for refuge in the causal objects of refuge. The second type of taking refuge is to take refuge in the resultant refuge objects. This refers to the resultant state of Vajra Dhara that you are aspiring to achieve. Develop the strong aspiration to actualize this state. Think, "I shall achieve the state of Vajra Dhara." Focusing upon your resultant state of Buddhahood, the purified aspect of your own mind, take refuge in that. Then generate the altruistic attitude, the mind of enlightenment. To do this, focus upon the suffering
of all the sentient beings around you. Think, "Whether or not I remember it, all these beings have been my mothers in my beginningless rebirths. Their kindness to me is boundless both when they were my mother and when they were not. If I think of myself alone and am unconcerned with the welfare of others, the Buddhas and bodhisattvas would be offended. The welfare of the sentient beings is the only thought
the Buddhas and bodhisattvas have in their minds. So if I neglected sentient beings, it would not please the holy beings. From my own part, it would not be fair either. Since I have enjoyed the boundless kindness sentient beings have extended to me, it is my responsibility to repay this kindness. Therefore, the responsibility to free sentient beings from their sufferings actually falls upon me."
Think that the majority of sentient beings do not meet the proper spiritual path and thus lack the right outlook in their actions. Not understanding what is to be avoided and what is to be adopted, they suffer in this cycle of existence without end. Some sentient beings are fortunate enough to meet the Dharma and some are even more fortunate to enter into the mandala, receive empowerments and so forth. But some of them are not fortunate enough to observe the vows and commitments, and then take rebirth in the vajra hell. Thinking in such a way, develop very strong compassion for each and every sentient being. Generate loving kindness, the wish to place all sentient beings on the path leading toward nonabiding nirvana, the final state of enlightenment. Develop the special attitude, the determination "I shall bring about the great welfare of the sentient beings."
 
Then cultivate the bodhicitta, thinking, "At present, I do not have the ability to act for the benefit of sentient beings as I wish to. Therefore, I shall attain enlightenment to be able to lead all sentient beings to the state of Heruka. To do this, I must practice all six perfections according to the sutrayana, and I must also observe the vows and commitments and practice the two stages of the tantrayana." With such
virtuous thoughts and mental preparation, recite the passage for taking refuge and generating bodhicitta. To visualize Vajrasattva on your crown, first visualize just above your crown, but not touching it, a white PAM which is the nature of the wisdom of bliss and emptiness, the mind of your root Guru, Vajra Dhara. This PAM transforms into a white lotus, with 1,000 or 100,000 petals. Between the top of your head and the lotus, there is an intervening space of about a handspan.
 
At the center of the lotus, from a white AH which is the nature of the wisdom of bliss and emptiness comes a moon seat, like a crystal mandala base. Do not think the moon which is in the sky is on your head. It is a moon seat. On it is a HUM which is also the nature of the wisdom of bliss and emptiness. It transforms into a five-spoked white vajra, marked with a HUM at its hub. The vajra is one cubit high. From the HUM at the hub of the vajra, light rays radiate in all directions, touch all the sentient beings, purify their negativities and place them in the state of Vajrasattva. Again, light rays radiate,
making offerings to all the Buddhas and bodhisattvas. The rays draw forth their blessings and they absorb into the HUM.
 
By the force of absorbing rays and blessings, the white five-spoked vajra and the HUM at its hub transform into white Vajrasattva. He sits in the vajra posture and faces the same way as you. He is adorned with celestial garments and ornaments.
 
Although it is not explicitly stated in the sadhana, Vajrasattva is adorned with six mudras: the crown ornament which has a jewel, bangles, necklace, the elaborate Brahma thread, human ashes and earrings. This is the visualization of the commitment being.
 
Light rays now radiate from Vajrasattva's heart and invite the wisdom beings which are identical to the deities you have visualized. Many of them are invited, and before they dissolve into the commitment beings, they merge into one. This one then dissolves through Vajrasattva's crown and becomes non-dual with the commitment beings.
 
When the wisdom beings dissolve into the commitment beings, it is helpful if the field of positive potential (the objects of refuge) dissolve with them, through the crowns of the commitment beings. If not, you can do the dissolution of the field of positive potential earlier. When dissolving the field of positive potential along with the wisdom beings into the commitment beings, first dissolve the field of positive potential into the wisdom beings, and then the wisdom beings into the commitment beings. As the wisdom beings dissolve into the commitment beings, say DZA HUM BAM HO. When you
say DZA, the wisdom beings come above the crown of the commitment beings and face the same way as the commitment beings. With HUM, they enter into the commitment beings. With BAM, they merge, and with HO the merging is stabilized.
 
Again light rays emanate from Vajrasattva, inviting the empowering deities: the five Dhyani Buddhas, their partners and so forth. Request them to bestow the empowerment. They consent, giving the empowerment to Vajrasattva by pouring nectar down through his crown. This fills his body and the excess which spills out of his crown becomes the ornament of Akshobya.
 
At the heart of Guru Vajrasattva is a HUM on a moon seat. It is surrounded by the l00 syllable Heruka Vajrasattva mantra. Since Vajrasattva, the moon seat and the mantra syllables are all white in color, it may be difficult to visualize them clearly. Therefore, according to the tradition of the masters, to visualize them distinctly, you can visualize Vajrasattva white like a conch, the moon seat white like a crystal, and the mantra syllables white like silver.
 
Then request Guru Vajrasattva to purify the negative karma and obscurations of all sentient beings and purify all degenerated and broken commitments. Light rays radiate from his heart, touch you and the sentient beings and purify the negativities. These light rays re-absorb. Again light rays emanate, at the tips of which are offering goddesses who make offerings to all the Buddhas and bodhisattvas of the ten directions. If you have time, also perform the seven limb practice at this point. The Buddhas and bodhisattvas are pleased, and light rays from Vajrasattva's heart draw forth their inspirations, blessings and excellent qualities in the form of light rays. The light rays and blessings absorb
into the HUM at Guru Vajrasattva's heart. This causes nectar to flow from the mantra letters down through Vajrasattva’s body into you. These nectars flow through your crown, fill your entire body and purify the negativities.
 
2. THE POWER OF REGRET
 
The first of the four opponent powers, the power of reliance, is completed by taking refuge and generating the enlightened attitude. This was done before visualizing Vajrasattva. The second power is regret. This is developing strong regret for all the non-virtuous actions you have committed. Reflect upon all the negative actions of body, speech and mind you have done since beginningless time.
 
Although you may think, "I have not really committed such grave non-virtuous actions," remember that you have taken rebirth in cyclic existence since beginningless time, sometimes as a being in the lower realms. You have not always taken a human form with all the necessary conditions for Dharma practice. In all these rebirths in the lower realms, you have had many opportunities to indulge in negative actions, and there was hardly any opportunity to engage in virtue. For example, look at the way animals lead their
life, the way they indulge in negative actions with such great readiness. By looking at animals' behavior, you can infer you have committed many negative actions in the past when you were born as an animal.
 
But even when you took rebirth as a human being, if that rebirth was in a place where Dharma was not prevalent, then how easily and readily you could have engaged in non-virtuous actions without any moral restraint! You may have taken human rebirth many times in situations where you had no idea how to follow the law of cause and effect, how to restrain yourself from negative actions, how to accumulate favorable conditions for Dharma practice or how to accumulate virtuous actions.
 
Even if you ignore past lives and talk only about this present life, although you may outwardly think that you have not engaged in any grave negative actions, upon probing deeper, you will find that under the influence of emotional afflictions like hatred, attachment, close-mindedness and so forth, you have actually indulged in many negative actions. If these negative actions were to have form, the three realms would be too small to contain them.
 
No matter how small a negative action may be, if it is not neutralized by the force of purification, it can produce rebirth in the lower realms. Shantideva said, "If one has to take rebirth in a lower realm as a result of doing small negative actions, by the force of all the negative actions you have done in previous lives, there is hardly any chance for you to take rebirth in an upper rebirth, like that of a human being."
 
If you probe deeper into your own accumulation of negative actions within this lifetime, you will surprise yourself and wonder, "How could I ever have done these negative actions? Was I crazy at that time?" You will be amazed at the quantity of negative actions you have done. You will discover that emotional afflictions like hatred, closed-mindedness, desire and others are generated in your mind so naturally, so spontaneously, hardly depending on any external circumstances. Under their influence, you do many negative actions. If you consider the non-virtuous actions accumulated so far, you will find there is no choice but to take rebirth in the lower realms.
 
If a practitioner with monastic vows transgresses the secondary vows, he/she takes rebirth in the reviving hell. If one transgresses a vow from the category of "individual confession," one is reborn in other hells. If one commits one of the four defeats, one takes rebirth in the lowest hell realm. Recollect all the negative actions you could have done during this lifetime. Though you may not be able to remember the negativities created in past lives, you can reflect upon them through reasoning and inference, thinking, "I must have done all these negative actions at some time when I was born in all the
various realms of samsara." By recollecting all these negative actions, cultivate a very strong sense of regret, just as someone who finds out he/she accidentally swallowed poison regrets it immediately. Cultivation of a strong sense of regret can be induced by reflecting upon the consequences of these negative actions: the maturation result of rebirth in the lower realms, the result concordant with the causes, the habitual result, the environmental result. If you reflect upon these different effects that nonvirtuous
actions produce, then you will be able to develop strong fear of getting trapped in a lower rebirth, and you will be able to generate strong regret for having committed these negative actions. If a person has accidently taken poison and then learns of its effects - that he/she could die - then he/she will develop strong fear and regret for having taken the poison. But if a person takes poison without knowing its effects, he/she would not regret it at all.
 
All of you here have taken certain vows - vows of individual liberation, bodhisattva vows, tantric vows - so you could have accumulated negativities by transgressing these vows and commitments. Also, recollect the ten non-virtuous actions of body, speech and mind you have done, and reflect that they bring rebirth in the lower realms. Reflecting upon all these negative actions, one Kadampa master said, "If we look deeper, we will find that the negative actions we have committed even when joking are strong
enough to throw us into the lower realms. If that is so, we must have negative actions powerful enough to throw us into the lower realms for a long time."
 
Recollect all these negative actions and develop strong regret. Having sincere regret is the second opponent power, the power of regret. If you have strong regret your purification will be more powerful. If you lacks this essential factor of regret, it is difficult to purify the negativities.
 
3. THE POWER OF THE ANTIDOTE
The Lam Rim quotes The Compendium of Trainings, listing six principal antidotes to negative actions: recitation of mantra, meditation on emptiness, prostration, making images of the Buddha, reciting Dharma texts and offering. Among these, the one employed in this purification practice is the recitation of the l00 syllable mantra of Heruka Vajrasattva and meditation on the deity.
 
The fourth power, that of resolving not to do these non-virtuous actions again in the future, will come after the recitation of the mantra.
To complete the power of the antidote, recite the mantra 21 times or more. The recitation is done in the form of making a request to Vajrasattva. If you cultivated strong divine identity at the beginning of the sadhana, at this point loosen or relax it a little bit. Retain the clarity of the appearance of the deity, but slightly relax the force of your divine identity.
 
The meaning of the mantra is:
OM
syllable of the vajra body (It is spelled A-U-M, which represent the body, speech and mind of the Buddhas.)
VAJRA
indivisible nature, the inseparability of wisdom and bliss.
SATTVA
the being who has the wisdom of inseparable bliss and emptiness.
SAMAYA MANU PALAYA
sustain me by the commitment (protect my commitment)
VAJRASATTVA TVENO PATISHTA
O Vajrasattva, may I achieve you, may I become closer to you (cause me to be supported by you)
DRIDHO ME BHAVA
may this achievement be stabilized (remain firmly with me)
SUTOSHKYO ME BHAVA
may your nature become pleased (may you be pleased with me)
SUPOSHKYO ME BHAVA
may you make me into the nature of passion (may you be happy with me)
ANURAKTO ME BHAVA
may you make me the victor (have affection for me)
SARVA SIDDHI ME PRAYACCHA
grant me all the powerful attainments
SARVA KARMA SUCHAME
grant me all the activities (make all my actions good)
CITTTAM SHRIYAM KURU
may your glory abide within my heart (make my mind most glorious)
HUM
represents primordial awareness
HA HA HA HA HO
I shall delight in the powerful attainments and in all the activities (the five types of
wisdom)
BHAGAVAN SARVA TATHAGATA
calling out to all the Buddhas by name
MAME MUNCHA
do not part from me (do not abandon me)
VAJRA BHAVA
make me the one who can hold a vajra
MAHA SAMAYA SATTVA
call to Vajrasattva by saying, "O One with the great commitment." The
significance of calling out like this is to say, "Just as I have requested, may this request be granted."
AH
syllable of the vajra speech (shows the empty nature of all phenomena. The main function of Buddhas' speech is to teach that phenomena lack inherent existence.)
HUM
(blissful state of Vajrasattva's wisdom)
PHAT
destroy all the delusions and sufferings.
When the meaning of these individual phrases are put together, they mean "O Vajrasattva, you have generated the mind to help all sentient beings and you engage in the activities for their welfare. In accordance with the pledge you have taken, when I do good actions always be pleased with me and regard me favorably. Should I uncontrollably do negative actions, please kindly understand and be patient with
me." Sometimes you do negative actions out of ignorance. By requesting Vajrasattva to be patient with you even in those circumstances, you become aware of the extreme compassion of the deity. The request continues, "May I have firm realizations of the grounds and paths and all perfections of rebirth in the higher status. May I achieve all activities and powerful attainments in my mind, ultimately leading to the achievement of the glory of supreme enlightenment." Reflecting upon the meaning of this
mantra, recite it in the form of a request. The recitation of the l00 syllable mantra done with the appropriate visualization is the actual power of the antidote.
 
If you have close friends or relatives or people that you have to take care of, you can visualize them around the HUM at your heart. When purifying your negativities, visualize their negativities being purified at the same time. If you can manage, it is also good to visualize all sentient beings around the HUM at your heart and do the purification. If not, visualize them seated around you. I have seen a text
which explains to visualize the sentient beings around you when purifying, but I have not seen a text saying that you can visualize them around the HUM. But the past masters have given this oral instruction.
 
While reciting the l00 syllable mantra, visualize nectars flowing from the mantra syllables at Vajrasattva's heart, down through his body, through the moon seat and lotus, and down through your crown into you. When doing the purification of negativities by the nectars descending and flowing through your body, there are three types of visualizations that can be done:
 
1. expelling downward
2. expelling upward
3. expelling spontaneously.
1. expelling downward
 
Imagine the nectars and light rays descend from above through your body. They flow down and wash away all the negativities of your body and obscurations in the form of black, ink-like liquids that come out of the anus, the secret organ, and from the pores of your body. Illness in the form of blood, phlegm and pus and harmful spirits, and interfering forces in the form of frightening animals like scorpions and snakes come out from the orifices of the lower part of your body. When a volcano erupts,
the lava washes away all the trees and things in that place. Likewise, the nectar forcefully washes away all negativities.
 
Visualize that the negativities, illnesses and spirit harms in these different aspects go under the earth. If you are doing this purification practice together with the practice of longevity, then visualize a yama under the ground, with his mouth gaping and wide open. All the negativities, illnesses and spirit offenses go into his mouth. He is very pleased and satiated. At the end, his mouth closes and is blocked by either a crossed vajra or a thousand-spoked wheel. Although all the negativities are purified during the
visualization of expelling downward, think that chiefly the negativities of the body are being purged and washed away.
 
2. expelling upward
Imagine the nectars and light rays descend from Vajrasattva into your body and fill you from the soles of your feet up. The nectars fill your entire body and all the negativities, diseases and spirit offenses come out of your sense faculties - your mouth, eyes, ears, nose etc. It is like pouring water into an empty bottle: any dirt on the bottom is carried upward and spills out the top. During the meditation of expelling
upward, all the negativities, and chiefly those of speech are purified.
 
3. expelling spontaneously
Visualize all the negativities, illnesses and spirit harms gather at your heart in the form of a black heap. When the nectars and light rays descend through your crown and strike that heap, it is like turning on a light in a dark room. Just as darkness is dispelled instantly when a light is turned on, the heap of negativities, illnesses and spirit harms instantly disappears when the nectar and light rays touch them. In this visualization, all negativities are purified, with special emphasis placed on the negativities of the mind.
 
Having done these three visualizations individually, at the end do them simultaneously. The negativities and so forth emerge from your anus, secret organ and come out of the entrances to the sense faculties at the same time as the heap of negativities at your heart is instantly dispelled. In this way, the three visualizations are performed together at the end and all the negativities of body, speech and mind, together with their imprints are purified.
 
If you do these three visualizations thinking that the first is for purifying negativities, illnesses and spirit harms of the body, the second those of the speech and the third those of the mind, then do all three visualizations. However, during one visualization, like that of expelling downward, if you imagine all your negativities of body, speech and mind are purified, then it is not necessary to perform all three visualizations during one session. It depends on how you meditate.
 
According to oral instructions, visualize the bodily negativities are purged during the visualization expelling downwards, the negativities of the speech while expelling upwards, the negativities of mind while expelling spontaneously. The negativities of body, speech and mind and their imprints are expelled by doing all three of the above visualization simultaneously.
 
If you meditate like this, then divide the 21 recitations of the mantra into groups of five each: five repetitions for expelling downward, five for expelling upward, five for expelling spontaneously and five for all three simultaneously. Recite the mantra once more to make 21. Another way is to count seven each for the first three visualizations to make 21, without doing the three visualizations simultaneously. There are different ways to do it. You can choose.
 
There are many visualizations that can be done during the Vajrasattva meditation and recitation. At the end of however many mantras you recite, develop the strong conviction, "I have actually purified all negativities." It's important to generate this conviction because having lingering doubts about whether the negativities have actually been purified is harmful.
 
If this purification practice is undertaken properly, with all the four opponents powers complete, then there is no reason why you should not be able to purify the negativities. The Buddha himself said that certain types of actions are negative and doing them is creating negative karma. The Buddha also said that negative actions can be purified by certain techniques. So if it is true that committing certain actions accumulates non-virtue, then it also should be true that these non-virtues can be purified by specific techniques and methods that have been prescribed. There is no reason for the Buddha to lie. No matter how strong and forceful the negative actions may appear, they have the nature of being able to be purified by doing the proper practices.
 
Past accounts prove that negativities can be purified by doing a practice complete with the four opponent powers. For example, King Ajatasattu committed a grave negative action by killing his own father. By the force of having great regret and doing the appropriate purification practices, he was able to achieve realizations within his lifetime.
 
Angulimalla killed 999 people. He later strongly regretted his actions and engaged in correct methods to purify them. Thus he also achieved high realizations in his lifetime.
It is effective to seal this purification practice by reflecting upon the emptiness of inherent existence of the circle of three - the purifier, the purification practice and the object to be purified.
 
4. THE POWER OF RESOLVE
 
Then recite the prayer in which you take refuge in Vajrasattva and develop firm resolve not to do these negative actions again. "Through ignorance and delusions..." This means that you did not foresee the unwanted consequences of these negative actions. "I have broken and degenerated my commitments." This is explicitly the power of regret. Implicit in this is the power or resolve never to do those actions again.
 
Say to Guru Vajrasattva, "I take refuge in you alone, you who are the embodiment of all Three Jewels. By the force of your compassion, please protect me and other sentient beings from doing these
negative actions again in the future. With your compassion, protect us and lead us to the final goal,
enlightenment."
 
Vajrasattva says to you. "O child of a good family, your negative karma, obscurations and all degenerated
and broken commitments are now cleansed and purified." When he calls out to you using this term of
endearment and of intimacy, "O child of a good family," try to experience great bliss. If not, imagine
experiencing great delight and rejoice at having purified your negativities. With great affection for you and being very pleased with you, Vajrasattva now dissolves into you through your crown. He enters your central channel and becomes inseparable with your very subtle body, speech and mind. Concentrate on your body, speech and mind being inseparable from those of
Vajrasattva, your root Guru.
 
To summarize, do the Vajrasattva meditation and recitation with all four powers complete. Taking refuge in the Three Jewels and generating bodhicitta is the power of reliance. Recollecting all the negative actions and developing a strong sense of regret or repentance is the power of regret. Actually doing the meditation and recitation of Vajrasattva with strong and stable visualization is the power of the antidote.
Developing a strong resolve never to indulge in such actions in the future is the power of resolve, also called the power of turning away from the negative actions. Several visualizations can be done while reciting the mantra: expelling downward, expelling upward, expelling spontaneously. Or you can imagine receiving the four empowerments in the form of blessing.
 
By practicing all four opponent powers properly, you can actually purify negativities committed over a long period of time. This is the power of the Dharma, and it is the kindness of the Dharma. Although you may not be able to recall the past lives during which these negative actions have been done, still by the force of strong practice, you can purify all these negativities in a short time. With this, the explanation of the Vajrasattva meditation and recitation is complete.

Source

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