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Difference between revisions of "Emptiness Meditation in Kalachakra Practice"

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In the practice of Kalachakra, and any other anuttarayoga tantra, there is a special way of meditating on voidness (emptiness) in which we meditate not just on the actual meaning of voidness, but also we try to simulate doing this with a clear light mind. This we do because the clear light mind – which is the subtlest mind that we have, that actually provides the continuity from lifetime to lifetime and into enlightenment as well – is actually the most efficient level of mind for gaining the nonconceptual cognition of voidness. This is because this level of mind does not have any grasping for true existence, and it also doesn’t even make an appearance of true existence. According to the Gelug tradition, all levels of mind grosser than the clear light mind do make these appearances of true existence. But this level of mind is much more subtle than that, and is totally free of all disturbing emotions, disturbing attitudes, and unawareness. And, in fact, this level of mind is the only level of mind that is capable of cognizing the two truths about anything simultaneously and manifestly. So it’s this level of mind that actually becomes the omniscient mind of a Buddha, not any of the other grosser levels of mind, which are all samsaric.
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In the practice of [[Kalachakra]], and any other [[anuttarayoga tantra]], there is a special way of [[meditating]] on [[voidness]] ([[emptiness]]) in which we [[meditate]] not just on the actual [[meaning of voidness]], but also we try to simulate doing this with a [[clear light mind]]. This we do because the [[clear light mind]] – which is the [[subtlest mind]] that we have, that actually provides the continuity from [[lifetime]] to [[lifetime]] and into [[enlightenment]] as well – is actually the most efficient level of [[mind]] for gaining the [[nonconceptual cognition of voidness]]. This is because this level of [[mind]] does not have any [[grasping]] for [[true existence]], and it also doesn’t even make an [[appearance]] of [[true existence]]. According to the [[Gelug tradition]], all levels of [[mind]] grosser than the [[clear light mind]] do make these [[appearances]] of [[true existence]]. But this level of [[mind]] is much more {{Wiki|subtle}} than that, and is totally free of all [[disturbing emotions]], {{Wiki|disturbing}} attitudes, and unawareness. And, in fact, this level of [[mind]] is the only level of [[mind]] that is capable of [[Wikipedia:Cognition|cognizing]] the [[two truths]] about anything simultaneously and manifestly. So it’s this level of [[mind]] that actually becomes the [[omniscient]] [[mind of a Buddha]], not any of the other grosser levels of [[mind]], which are all [[samsaric]].
  
This clear light level of mind is something that we have underlying every moment of our awareness of our entire existence, but it only becomes manifest on our basis level in certain very special situations. The main situation in which it becomes manifest in an actual definitional way – not just something similar to it, but in a definitional way – is during the phase of death existence. That’s not just one moment; it could be a slightly longer period before bardo occurs. But death existence of course is still samsaric: And, in order to achieve enlightenment, all we need to do is kill ourselves? It’s not that easy. So this clear light mind at death existence still has, imputed on it, the habits of grasping for true existence.
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This [[clear light level of mind]] is something that we have underlying every [[moment]] of our [[awareness]] of our entire [[existence]], but it only becomes [[manifest]] on our [[basis level]] in certain very special situations. The main situation in which it becomes [[manifest]] in an actual definitional way – not just something similar to it, but in a definitional way – is during the phase of [[death]] [[existence]]. That’s not just one [[moment]]; it could be a slightly longer period before [[bardo]] occurs. But [[death]] [[existence]] of course is still [[samsaric]]: And, in order to achieve [[enlightenment]], all we need to do is kill ourselves? It’s not that easy. So this [[clear light mind]] at [[death]] [[existence]] still has, [[imputed]] on it, the [[habits]] of [[grasping]] for [[true existence]].
  
This word “grasping” that’s used in “grasping for true existence” actually has two meanings. “Grasping” isn’t the best translation, but it’s very difficult to find a word that covers both meanings. The Tibetan word is dzin (’dzin), the Sanskrit word is graha, and this has two meanings. One is to just cognize, to take something as an object, and so here we’re talking about making an appearance of true existence and just perceiving it. Taking it as an object. That’s one meaning. And the other meaning is to – well, it’s more the English word “grasp,” which is to actually believe that it’s referring to something that is real. So, believing in it. So it has these two meanings.
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This [[word]] “[[grasping]]” that’s used in “[[grasping]] for [[true existence]]” actually has two meanings. “[[Grasping]]” isn’t the best translation, but it’s very difficult to find a [[word]] that covers both meanings. The [[Tibetan]] [[word]] is [[dzin]] (’[[dzin]]), the [[Sanskrit]] [[word]] is {{Wiki|graha}}, and this has two meanings. One is to just {{Wiki|cognize}}, to take something as an [[object]], and so here we’re talking about making an [[appearance]] of [[true existence]] and just perceiving it. Taking it as an [[object]]. That’s one meaning. And the other meaning is to – well, it’s more the English [[word]] “[[grasp]],” which is to actually believe that it’s referring to something that is real. So, believing in it. So it has these two meanings.
  
Although, at the time of manifest clear light death, those habits are not producing an appearance of true existence, they are not producing a perception of it, they’re not producing a grasping and believing that it’s true, and they are not, in theory at least, preventing cognition of the two truths simultaneously – nevertheless, one can still impute those habits on that clear light mind, because all these things that they produce will recur with attainment of the bardo existence and then rebirth. So they’re still present. In addition to that, this clear light mind of death does not have any understanding. Although it’s capable of perceiving the two truths, and although it produces an appearance that is similar to the appearance that would arise with the understanding of voidness, it has no understanding of voidness.
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Although, at the time of [[manifest]] [[clear light]] [[death]], those [[habits]] are not producing an [[appearance]] of [[true existence]], they are not producing a [[perception]] of it, they’re not producing a [[grasping]] and believing that it’s true, and they are not, in {{Wiki|theory}} at least, preventing [[cognition]] of the [[two truths]] simultaneously – nevertheless, one can still impute those [[habits]] on that [[clear light mind]], because all these things that they produce will recur with [[attainment]] of the [[bardo]] [[existence]] and then [[rebirth]]. So they’re still {{Wiki|present}}. In addition to that, this [[clear light mind]] of [[death]] does not have any [[understanding]]. Although it’s capable of perceiving the [[two truths]], and although it produces an [[appearance]] that is similar to the [[appearance]] that would arise with the [[understanding]] of [[voidness]], it has no [[understanding]] of [[voidness]].
  
So what we want to do is make that clear light mind into the instrument that will cognize voidness and, in addition, what we want to do is to make that clear light mind into a blissful awareness that will be a blissful awareness of voidness. When it is like that, then it actually is – that clear light mind will be the immediately preceding cause for an omniscient mind of a Buddha. Whereas the clear light mind on the basis level, which is the point of view that Gelug explains it, is not blissful. In other words, the death consciousness itself is not blissful. When Sakya explains it as blissful, they’re speaking from the point of view of the path, because it can be transformed into a blissful consciousness. When Nyingma and Kagyu speak of it as blissful and as having innate deep awareness, they’re speaking from the point of view of the result – of what is the case with a Buddha. So one has to understand these different explanations from the point of view of the analysis that is given by Jamyang Kyentse Wangpo Rinpoche: that these different traditions in Tibet speak from different points of view – of basis, path, and result.
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So what we want to do is make that [[clear light mind]] into the instrument that will {{Wiki|cognize}} [[voidness]] and, in addition, what we want to do is to make that [[clear light mind]] into a [[blissful awareness]] that will be a [[blissful awareness of voidness]]. When it is like that, then it actually is – that [[clear light mind]] will be the immediately preceding [[cause]] for an [[omniscient]] [[mind of a Buddha]]. Whereas the [[clear light mind]] on the [[basis level]], which is the point of view that [[Gelug]] explains it, is not [[blissful]]. In other words, the [[death consciousness]] itself is not [[blissful]]. When [[Sakya]] explains it as [[blissful]], they’re {{Wiki|speaking}} from the point of view of the [[path]], because it can be [[transformed]] into a [[blissful consciousness]]. When [[Nyingma]] and [[Kagyu]] speak of it as [[blissful]] and as having innate [[deep awareness]], they’re {{Wiki|speaking}} from the point of view of the result – of what is the case with a [[Buddha]]. So one has to understand these different explanations from the point of view of the analysis that is given by [[Jamyang Kyentse Wangpo]] [[Rinpoche]]: that these different [[traditions]] [[in Tibet]] speak from different points of view – of basis, [[path]], and result.
  
Now I hope that you understand how it is that the clear light mind is able to cognize the two truths simultaneously. Clear light mind does not make an appearance of true existence. Grosser levels of mind do according to Gelug. Now non-Gelug says that non-conceptual cognition doesn’t make an appearance of true existence, but this is something else. If you want to be technical, everybody says that nonconceptual cognition of voidness with a grosser level of mind does not make an appearance of true existence. But the non-Gelug say that non-conceptual sense cognition and non-conceptual ordinary mental cognition, like with ESP, also does not make an appearance of true existence; whereas Gelug says that it does.
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Now I {{Wiki|hope}} that you understand how it is that the [[clear light mind]] is able to {{Wiki|cognize}} the [[two truths]] simultaneously. [[Clear light mind]] does not make an [[appearance]] of [[true existence]]. Grosser levels of [[mind]] do according to [[Gelug]]. Now non-Gelug says that [[non-conceptual]] [[cognition]] doesn’t make an [[appearance]] of [[true existence]], but this is something else. If you want to be technical, everybody says that [[nonconceptual cognition of voidness]] with a grosser level of [[mind]] does not make an [[appearance]] of [[true existence]]. But the non-Gelug say that [[non-conceptual]] [[sense]] [[cognition]] and [[non-conceptual]] ordinary [[mental]] [[cognition]], like with ESP, also does not make an [[appearance]] of [[true existence]]; whereas [[Gelug]] says that it does.
  
When the mind makes an appearance of true existence of conventional truth of something – in other words, the appearance of something – it can’t possibly also cognize “no such thing as true existence.” Either you have no true existence or you have an appearance of true existence. That’s why you can’t have simultaneously the two truths with the grosser levels of mind that make an appearance of true existence. But the clear light mind, it does not make an appearance of true existence, and therefore it is capable of cognizing the two truths. But it ordinarily doesn’t cognize the two truths – it’s capable of it.
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When the [[mind]] makes an [[appearance]] of [[true existence]] of [[conventional truth]] of something – in other words, the [[appearance]] of something – it can’t possibly also {{Wiki|cognize}} “no such thing as [[true existence]].” Either you have no [[true existence]] or you have an [[appearance]] of [[true existence]]. That’s why you can’t have simultaneously the [[two truths]] with the grosser levels of [[mind]] that make an [[appearance]] of [[true existence]]. But the [[clear light mind]], it does not make an [[appearance]] of [[true existence]], and therefore it is capable of [[Wikipedia:Cognition|cognizing]] the [[two truths]]. But it ordinarily doesn’t {{Wiki|cognize}} the [[two truths]] – it’s capable of it.
  
So what happens, what’s the natural cycle of samsara, is that we go through life with the grosser levels of mind and, when we die, the mind withdraws from the gross physical body, the mind naturally gets more and more subtle, the gross levels of mind cease to function – cease to arise from the clear light mind – and we get to this clear light mind of death. But, because there are still the constant habits or instincts of grasping for true existence and the habits or instincts of karma, what happens is that the mind leaves this most subtle state and gets to a medium subtle state (which would be a bardo) with subtle appearances of true existence, and then will go to a grosser state (which is the state of rebirth) with our usual appearances of true existence. And we have this same type of cycle when we look at, for instance, falling asleep, going to deep sleep, and then the dream state with subtle appearances, and then being awake.
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So what happens, what’s the natural [[cycle of samsara]], is that we go through [[life]] with the grosser levels of [[mind]] and, when we [[die]], the [[mind]] withdraws from the gross [[physical body]], the [[mind]] naturally gets more and more {{Wiki|subtle}}, the gross levels of [[mind]] cease to function – cease to arise from the [[clear light mind]] – and we get to this [[clear light mind]] of [[death]]. But, because there are still the [[constant]] [[habits]] or {{Wiki|instincts}} of [[grasping]] for [[true existence]] and the [[habits]] or {{Wiki|instincts}} of [[karma]], what happens is that the [[mind]] leaves this most {{Wiki|subtle}} [[state]] and gets to a {{Wiki|medium}} {{Wiki|subtle}} [[state]] (which would be a [[bardo]]) with {{Wiki|subtle}} [[appearances]] of [[true existence]], and then will go to a grosser [[state]] (which is the [[state]] of [[rebirth]]) with our usual [[appearances]] of [[true existence]]. And we have this same type of cycle when we look at, for instance, falling asleep, going to [[deep sleep]], and then the [[dream state]] with {{Wiki|subtle}} [[appearances]], and then being awake.
  
And, although the Three Bodies of a Buddha are attained simultaneously and always occur simultaneously, nevertheless we could look at the Three Bodies of a Buddha as having the same type of structure. Dharmakaya would be similar to the most subtle level without appearances – that’s the mind of a Buddha – and characteristics of that mind: voidness, its bliss. The Svabhavakaya, the Nature Body, which is part of Dharmakaya, in the other systems (other than Kalachakra) is the voidness of the omniscient mind of a Buddha, and in Kalachakra is the blissful awareness of the omniscient mind of a Buddha. So this Dharmakaya is similar to the clear light mind of death, and then Sambhogakaya is a subtle movement and appearance-making of the subtlest energy-wind associated with that. In sutra we have – and, I believe, in the lower tantras, though I can’t remember exactly; I think that they agree with sutra here – that Sambhogakaya are subtle appearances of a Buddha that teach arya bodhisattvas Mahayana in the pure land realms, forever, with all the major and minor signs of a Buddha. In the other anuttarayoga tantra systems besides Kalachakra, Sambhogakaya is the speech of a Buddha. And in Kalachakra, Sambhogakaya is both these subtle appearances and speech. So this is similar to bardo. And then the Nirmanakaya, which are the grosser appearances of Sambhogakaya, are similar to the rebirth state.
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And, although the [[Three Bodies]] of a [[Buddha]] are [[attained]] simultaneously and always occur simultaneously, nevertheless we could look at the [[Three Bodies]] of a [[Buddha]] as having the same type of {{Wiki|structure}}. [[Dharmakaya]] would be similar to the most {{Wiki|subtle}} level without [[appearances]] – that’s the [[mind of a Buddha]] – and [[characteristics]] of that [[mind]]: [[voidness]], its [[bliss]]. The [[Svabhavakaya]], the [[Nature Body]], which is part of [[Dharmakaya]], in the other systems (other than [[Kalachakra]]) is the [[voidness]] of the [[omniscient]] [[mind of a Buddha]], and in [[Kalachakra]] is the [[blissful awareness]] of the [[omniscient]] [[mind of a Buddha]]. So this [[Dharmakaya]] is similar to the [[clear light mind]] of [[death]], and then [[Sambhogakaya]] is a {{Wiki|subtle}} {{Wiki|movement}} and appearance-making of the subtlest [[energy-wind]] associated with that. In [[sutra]] we have – and, I believe, in the [[lower tantras]], though I can’t remember exactly; I think that they agree with [[sutra]] here – that [[Sambhogakaya]] are {{Wiki|subtle}} [[appearances]] of a [[Buddha]] that teach [[arya]] [[bodhisattvas]] [[Mahayana]] in the [[pure land]] [[realms]], forever, with all the major and minor [[signs]] of a [[Buddha]]. In the other [[anuttarayoga tantra]] systems besides [[Kalachakra]], [[Sambhogakaya]] is the {{Wiki|speech}} of a [[Buddha]]. And in [[Kalachakra]], [[Sambhogakaya]] is both these {{Wiki|subtle}} [[appearances]] and {{Wiki|speech}}. So this is similar to [[bardo]]. And then the [[Nirmanakaya]], which are the grosser [[appearances]] of [[Sambhogakaya]], are similar to the [[rebirth]] [[state]].
  
So, in anuttarayoga tantra, what we do – what is the heart or the essence of anuttarayoga tantra, including Kalachakra – is that we meditate in a manner which is similar to this cycle and, in doing that, we transform it so that instead of this rhythm producing a samsaric situation, it produces an enlightenment situation. And we do this on the generation stage – that’s the first of the two stages of anuttarayoga practice: generation stage and complete stage – we do this on the generation stage by working with our imagination. Then, on the complete stage, you do this by working with the subtle energy-system.
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So, in [[anuttarayoga tantra]], what we do – what is the [[heart]] or the [[essence]] of [[anuttarayoga tantra]], [[including]] [[Kalachakra ]]– is that we [[meditate]] in a manner which is similar to this cycle and, in doing that, we [[transform]] it so that instead of this rhythm producing a [[samsaric]] situation, it produces an [[enlightenment]] situation. And we do this on the [[generation stage]] – that’s the first of the two stages of [[anuttarayoga]] practice: [[generation stage]] and [[complete stage]] – we do this on the [[generation stage]] by working with our [[imagination]]. Then, on the [[complete stage]], you do this by working with the {{Wiki|subtle}} energy-system.
  
So we go through a process that is similar to what happens with bardo and rebirth while, at the same time, in imagination – in other words, conceptual – imagining that we have an understanding of voidness – so that’s a conceptual understanding of voidness – and also imagining that we have a blissful awareness. Because we always want to try to have a blissful awareness of voidness in tantra, because a blissful awareness is the most conducive for getting to a more subtle level. It’s not necessarily itself subtle, but it is a gateway that makes it much easier to get to a subtle level. And we also imagine, in the generation stage, the appearances that appear to the mind – or that the mind produces – as it gets more and more subtle, going down to the Dharmakaya-like death state, and then the appearances that would arise with bardo, and Nirmanakaya instead of rebirth.
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So we go through a process that is similar to what happens with [[bardo]] and [[rebirth]] while, at the same time, in [[imagination]] – in other words, {{Wiki|conceptual}} [[Wikipedia:Imagination|imagining]] that we have an [[understanding]] of [[voidness]] – so that’s a [[conceptual understanding of voidness]] – and also [[Wikipedia:Imagination|imagining]] that we have a [[blissful awareness]]. Because we always want to try to have a [[blissful awareness of voidness]] in [[tantra]], because a [[blissful awareness]] is the most conducive for getting to a more {{Wiki|subtle}} level. It’s not necessarily itself {{Wiki|subtle}}, but it is a gateway that makes it much easier to get to a {{Wiki|subtle}} level. And we also [[imagine]], in the [[generation stage]], the [[appearances]] that appear to the [[mind]] – or that the [[mind]] produces – as it gets more and more {{Wiki|subtle}}, going down to the Dharmakaya-like [[death]] [[state]], and then the [[appearances]] that would arise with [[bardo]], and [[Nirmanakaya]] instead of [[rebirth]].
  
In all the other anuttarayoga tantras, other than Kalachakra, we do this process with getting down to the Dharmakaya-like state by simulating the appearances that occur in eight stages of the dissolution of the gross levels of consciousness. In other words, where the clear light consciousness disconnects with the gross elements of the body and becomes more and more subtle. So we have eight stages of appearances. Although it doesn’t say this in the texts, it seems to me that in this process – I mean, what it does say in the text of course is that what is happening is that also we are imagining that we are losing the appearance of true existence, and so, again, it seems to me that one could also imagine that the appearance of true existence gets thinner and thinner in these eight stages. Although it doesn’t say this specifically in the texts, that seems to make sense.
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In all the other [[anuttarayoga tantras]], other than [[Kalachakra]], we do this process with getting down to the Dharmakaya-like [[state]] by simulating the [[appearances]] that occur in eight stages of the dissolution of the gross levels of [[consciousness]]. In other words, where the [[clear light]] [[consciousness]] disconnects with the [[gross elements]] of the [[body]] and becomes more and more {{Wiki|subtle}}. So we have eight stages of [[appearances]]. Although it doesn’t say this in the texts, it seems to me that in this process – I mean, what it does say in the text of course is that what is happening is that also we are [[Wikipedia:Imagination|imagining]] that we are losing the [[appearance]] of [[true existence]], and so, again, it seems to me that one could also [[imagine]] that the [[appearance]] of [[true existence]] gets thinner and thinner in these eight stages. Although it doesn’t say this specifically in the texts, that seems to make [[sense]].
  
Then, in the other anuttarayoga tantras, other than Kalachakra, we have a subtle type of appearance, or a simple type of appearance, to represent Sambhogakaya. So it could be a seed syllable, it could be a simpler form of a deity, it could be a drop – it’s different in each of the different tantras. Well, I wouldn’t say a symbol, because it could be – like Manjushri in Yamantaka. And then, for Nirmanakaya, we have the full deity.
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Then, in the other [[anuttarayoga tantras]], other than [[Kalachakra]], we have a {{Wiki|subtle}} type of [[appearance]], or a simple type of [[appearance]], to represent [[Sambhogakaya]]. So it could be a [[seed syllable]], it could be a simpler [[form]] of a [[deity]], it could be a drop – it’s different in each of the different [[tantras]]. Well, I wouldn’t say a [[symbol]], because it could be – like [[Manjushri]] in [[Yamantaka]]. And then, for [[Nirmanakaya]], we have the full [[deity]].
  
Kalachakra is slightly different. First of all, instead of eight stages in the dissolution, we have ten. And, secondly, we don’t have this Sambhogakaya stage similar to bardo. That’s unnecessary, it says in the Kalachakra teachings, because by purifying death and rebirth, automatically one purifies bardo; it’s not necessary to do it as a separate step. But of course there is a much deeper reason for this, and this concerns the type of body that we will achieve on the complete stage, when we are working with the subtle energy-systems that will act as the obtaining cause (nyer-len-gyi rgyu) – in other words, what will transform into the Form Bodies of a Buddha. An obtaining cause is that which transforms into the result and no longer exists at the time of the result.
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[[Kalachakra]] is slightly different. First of all, instead of eight stages in the dissolution, we have ten. And, secondly, we don’t have this [[Sambhogakaya]] stage similar to [[bardo]]. That’s unnecessary, it says in the [[Kalachakra teachings]], because by purifying [[death]] and [[rebirth]], automatically one purifies [[bardo]]; it’s not necessary to do it as a separate step. But of course there is a much deeper [[reason]] for this, and this concerns the type of [[body]] that we will achieve on the [[complete stage]], when we are working with the {{Wiki|subtle}} energy-systems that will act as the obtaining [[cause]] ([[nyer-len-gyi rgyu]]) – in other words, what will [[transform]] into the [[Form Bodies]] of a [[Buddha]]. An obtaining [[cause]] is that which transforms into the result and no longer [[exists]] at the time of the result.
  
In the other anuttarayoga tantras we have in general what’s known as the illusory body; that’s primarily discussed in father tantra. And in mother tantra we have a presentation of a rainbow body, which is slightly different. But, in the general discussion of the theory, one usually just generalizes in terms of illusory body. Illusory body is something which is created from the subtlest energy-wind. And so when we are doing the meditations on the complete stage concerning illusory body before we have gained non-conceptual cognition of voidness – in other words, before we have achieved a clear light stage – we do practices of illusory body not during total absorption on voidness, but during the subsequent attainment period.
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In the other [[anuttarayoga tantras]] we have in general what’s known as the [[illusory body]]; that’s primarily discussed in [[father tantra]]. And in [[mother tantra]] we have a presentation of a [[rainbow body]], which is slightly different. But, in the general [[discussion]] of the {{Wiki|theory}}, one usually just generalizes in terms of [[illusory body]]. [[Illusory body]] is something which is created from the subtlest [[energy-wind]]. And so when we are doing the [[meditations]] on the [[complete stage]] concerning [[illusory body]] before we have gained [[non-conceptual]] [[cognition]] of [[voidness]] – in other words, before we have achieved a [[clear light stage]] – we do practices of [[illusory body]] not during total [[absorption]] on [[voidness]], but during the subsequent [[attainment]] period.
  
The total absorption on voidness is when we are focusing here, conceptually, on the voidness that is like space. So just focusing on “There’s no such thing as true existence.” And the subsequent attainment phase, that’s sometimes translated as “post-meditation,” but that’s extremely misleading and not at all the meaning of the word, because we’re still meditating. It could also be, of course, in between meditation sessions, but the main emphasis is when we’re still meditating on voidness, but it is now on illusion-like voidness in which we have an appearance. So here are appearances which lack true existence – what we understand as true existence. That’s the subsequent attainment, what you attain after, and only after you have had total absorption on voidness. So, in that subsequent attainment period, we are working with the subtlest energy, which we have tamed, through an incredible amount of practice before that, to make that subtlest energy-wind appear in the form of an illusory body, which we understand lacks true existence.
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The total [[absorption]] on [[voidness]] is when we are focusing here, conceptually, on the [[voidness]] that is like [[space]]. So just focusing on “There’s no such thing as [[true existence]].” And the subsequent [[attainment]] phase, that’s sometimes translated as “[[post-meditation]],” but that’s extremely misleading and not at all the meaning of the [[word]], because we’re still [[meditating]]. It could also be, of course, in between [[meditation]] sessions, but the main {{Wiki|emphasis}} is when we’re still [[meditating]] on [[voidness]], but it is now on illusion-like [[voidness]] in which we have an [[appearance]]. So here are [[appearances]] which lack [[true existence]] – what we understand as [[true existence]]. That’s the subsequent [[attainment]], what you attain after, and only after you have had total [[absorption]] on [[voidness]]. So, in that subsequent [[attainment]] period, we are working with the subtlest [[energy]], which we have tamed, through an incredible amount of practice before that, to make that subtlest [[energy-wind]] appear in the [[form of an illusory body]], which we understand lacks [[true existence]].
  
Whereas, in Kalachakra, we don’t meditate in this manner. Meditating on illusory body is similar to Sambhogakaya, a subtle form of body. In Kalachakra we don’t do that. Instead, the obtaining cause for a Form Body of a Buddha – in other words, what transforms into the Form Body of a Buddha – is what is known as the “devoid form.” It’s a form that is devoid of atoms, of particles. The word “devoid” here is not referring to “void of true existence,” because everything is devoid of true existence, and that’s meaningless to explain it that way. It is devoid of being made of gross particles. When we speak about these devoid forms, these devoid forms are what naturally appear when the energy-winds start to enter the central channel. They don’t have to be fully dissolved at the heart chakra, just enter the central channel.
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Whereas, in [[Kalachakra]], we don’t [[meditate]] in this manner. [[Meditating]] on [[illusory body]] is similar to [[Sambhogakaya]], a {{Wiki|subtle}} [[form]] of [[body]]. In [[Kalachakra]] we don’t do that. Instead, the obtaining [[cause]] for a [[Form Body of a Buddha]] – in other words, what transforms into the [[Form Body of a Buddha]] – is what is known as the “[[devoid form]].” It’s a [[form]] that is devoid of [[atoms]], of {{Wiki|particles}}. The [[word]] “devoid” here is not referring to “[[void]] of [[true existence]],” because everything is devoid of [[true existence]], and that’s meaningless to explain it that way. It is devoid of being made of gross {{Wiki|particles}}. When we speak about these devoid [[forms]], these devoid [[forms]] are what naturally appear when the [[energy-winds]] start to enter the [[central channel]]. They don’t have to be fully dissolved at the [[heart chakra]], just enter the [[central channel]].
  
And so the other tantras say that the winds never go into the central channel while we are awake – well, they never go into the central channel at all before we reach a clear light state. But Kalachakra disagrees with that. It says that the winds shift back and forth between one nostril and another during the course of the day twelve times. And, when it makes that shift, there are a few breaths that actually do go into the central channel – it’s called the deep awareness breaths – and at that time, even on the basis level, we have devoid forms at the basis level. So we have devoid forms at the basis time and at the path time when we actually, in our meditation, make the winds go into the central channel.
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And so the other [[tantras]] say that the [[winds]] never go into the [[central channel]] while we are awake – well, they never go into the [[central channel]] at all before we reach a [[clear light state]]. But [[Kalachakra]] disagrees with that. It says that the [[winds]] shift back and forth between one nostril and another during the course of the day twelve times. And, when it makes that shift, there are a few breaths that actually do go into the [[central channel]] – it’s called the [[deep awareness]] breaths – and at that time, even on the [[basis level]], we have devoid [[forms]] at the [[basis level]]. So we have devoid [[forms]] at the basis time and at the [[path]] time when we actually, in our [[meditation]], make the [[winds]] go into the [[central channel]].
  
And what we do then in the Kalachakra practice is that, since the devoid forms are associated with the winds going into the central channel, then the meditation in which we simulate these devoid forms can be done during the total absorption phase. We’re not working with the subtle winds here. Because it can be done in the total absorption phase, we don’t need to do something similar to the subsequent attainment phase of a bardo simulation. For that reason, we don’t need to have a stage which is Sambhogakaya similar to bardo in our purification process, because the process happens naturally. In other words, how do you meditate on the devoid forms? You meditate on it during the total absorption on voidness. That these devoid forms will automatically appear, rather than, in a sense, constructing them out of the subtlest wind during the subsequent attainment period. What is the cause for the Form Bodies of the Buddha – they’re different in Kalachakra.
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And what we do then in the [[Kalachakra practice]] is that, since the devoid [[forms]] are associated with the [[winds]] going into the [[central channel]], then the [[meditation]] in which we simulate these devoid [[forms]] can be done during the total [[absorption]] phase. We’re not working with the [[subtle winds]] here. Because it can be done in the total [[absorption]] phase, we don’t need to do something similar to the subsequent [[attainment]] phase of a [[bardo]] simulation. For that [[reason]], we don’t need to have a stage which is [[Sambhogakaya]] similar to [[bardo]] in our [[purification]] process, because the process happens naturally. In other words, how do you [[meditate]] on the devoid [[forms]]? You [[meditate]] on it during the total [[absorption]] on [[voidness]]. That these devoid [[forms]] will automatically appear, rather than, in a [[sense]], constructing them out of the subtlest [[wind]] during the subsequent [[attainment]] period. What is the [[cause]] for the [[Form Bodies]] of the [[Buddha]] – they’re different in [[Kalachakra]].
  
Throughout the entire process of any tantra practice, we need to always be aware of voidness. Everything is done within the context of voidness. And, in fact, one of the most important and perhaps one of the most difficult of the tantric vows is to remind ourselves six times a day, so that we refresh our understanding – whatever our level of understanding of voidness might be. But when we are doing a specific practice of tantra, then we need to reaffirm our understanding of voidness as part of this process of meditating on transforming death into Dharmakaya. We do this in a sadhana. A sadhana is a practice for – drubtab (sgrub-thabs) – a method for actualizing ourselves here in our imagination as a Buddha-figure.
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Throughout the entire process of any [[tantra practice]], we need to always be {{Wiki|aware}} of [[voidness]]. Everything is done within the context of [[voidness]]. And, in fact, one of the most important and perhaps one of the most difficult of the [[tantric vows]] is to remind ourselves [[six times]] a day, so that we refresh our [[understanding]] – whatever our level of [[understanding]] of [[voidness]] might be. But when we are doing a specific practice of [[tantra]], then we need to reaffirm our [[understanding]] of [[voidness]] as part of this process of [[meditating]] on [[transforming]] [[death]] into [[Dharmakaya]]. We do this in a [[sadhana]]. A [[sadhana]] is a practice for – drubtab ([[sgrub-thabs]]) – a method for actualizing ourselves here in our [[imagination]] as a [[Buddha-figure]].
  
The six-session Kalachakra practice that people do as part of the beginning level of Kalachakra practice in the Gelug tradition is not a sadhana – a sadhana has more parts than that – it has many aspects of a sadhana included in it, but it’s not a full sadhana. Although for doing a retreat on Kalachakra on a very simple level – not really an actual retreat, but sort of a simulation of it beforehand – people do six-session practice, but please don’t call it a sadhana. It’s not. The Six-Session Kalachakra Guru-Yoga combines a six-session practice with a guru-yoga. A six-session practice is a practice that fulfills the nineteen close bonding practices (or samayas) with the five Buddha families. The usual six-session practice that we do, the normal one, is not a guru-yoga.
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The six-session [[Kalachakra practice]] that [[people]] do as part of the beginning level of [[Kalachakra practice]] in the [[Gelug tradition]] is not a [[sadhana]] – a [[sadhana]] has more parts than that – it has many aspects of a [[sadhana]] included in it, but it’s not a full [[sadhana]]. Although for doing a [[retreat]] on [[Kalachakra]] on a very simple level – not really an actual [[retreat]], but sort of a simulation of it beforehand – [[people]] do six-session practice, but please don’t call it a [[sadhana]]. It’s not. The Six-Session [[Kalachakra]] [[Guru-Yoga]] combines a six-session practice with a [[guru-yoga]]. A six-session practice is a practice that fulfills the nineteen close bonding practices (or [[samayas]]) with the [[five Buddha families]]. The usual six-session practice that we do, the normal one, is not a [[guru-yoga]].
  
Now there is a Kalachakra guru-yoga, and this combines it with the six-session practice, because you have the visualization of His Holiness as Kalachakra and reciting His Holiness’s name mantra, so that makes it guru-yoga. In that six-session guru-yoga we have a part where the guru dissolves into us, which helps us to generate a blissful mind. And then we have a meditation on voidness, and then we arise as Kalachakra ourselves. So we have this in all six-session practices as well, not only the Kalachakra one. And, in most commentaries on the practice, it says one just does instantaneous arising as the figure: one just goes into the understanding of voidness without going through a whole dissolution process. But in Pabongka Rinpoche’s commentary to the ordinary six-session practice, he says that it’s possible to do at that point this taking death as Dharmakaya practice, and so on, in which we go through the dissolution in eight stages (or in Kalachakra it would be ten stages). So if we want to include in this six-session practice more elements from the sadhana itself, then we would do that full meditation at this point in the six-session practice. There’s this dissolution of the guru once the guru goes into your heart – that’s there, in any case – but then, when one does the meditation on voidness, you have the ten stage appearances, going down to clear light mind. That can be added here – and usually it is, in the explanations of this text.
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Now there is a [[Kalachakra]] [[guru-yoga]], and this combines it with the six-session practice, because you have the [[visualization]] of [[His Holiness]] as [[Kalachakra]] and reciting His Holiness’s [[name]] [[mantra]], so that makes it [[guru-yoga]]. In that six-session [[guru-yoga]] we have a part where the [[guru]] dissolves into us, which helps us to generate a [[blissful]] [[mind]]. And then we have a [[meditation]] on [[voidness]], and then we arise as [[Kalachakra]] ourselves. So we have this in all six-session practices as well, not only the [[Kalachakra]] one. And, in most commentaries on the practice, it says one just does instantaneous [[arising]] as the figure: one just goes into the [[understanding]] of [[voidness]] without going through a whole dissolution process. But in [[Pabongka Rinpoche’s]] commentary to the ordinary six-session practice, he says that it’s possible to do at that point this taking [[death]] as [[Dharmakaya]] practice, and so on, in which we go through the dissolution in eight stages (or in [[Kalachakra]] it would be [[ten stages]]). So if we want to include in this six-session practice more [[elements]] from the [[sadhana]] itself, then we would do that full [[meditation]] at this point in the six-session practice. There’s this dissolution of the [[guru]] once the [[guru]] goes into your [[heart]] – that’s there, in any case – but then, when one does the [[meditation]] on [[voidness]], you have the ten stage [[appearances]], going down to [[clear light mind]]. That can be added here – and usually it is, in the explanations of this text.
  
When we do this six-session practice and we have the guru dissolving into us and we get blissful awareness and we have the mediation on voidness, we can either then have dissolution of the elements or not. But usually with this six-session Kalachakra practice, we do the dissolution process. Pabongka commented on that with the regular six-sessions practices; so, similar to that, we can do it with this six-session. But some people disagree with Pabongka, because in the regular six-session practice you don’t have anything similar to Sambhogakaya as bardo, so they say this is a bit artificial. But here it fits quite well because there isn’t any Sambhogakaya in any case.
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When we do this six-session practice and we have the [[guru]] dissolving into us and we get [[blissful awareness]] and we have the [[mediation]] on [[voidness]], we can either then have dissolution of the [[elements]] or not. But usually with this six-session [[Kalachakra practice]], we do the dissolution process. [[Pabongka]] commented on that with the regular six-sessions practices; so, similar to that, we can do it with this six-session. But some [[people]] disagree with [[Pabongka]], because in the regular six-session practice you don’t have anything similar to [[Sambhogakaya]] as [[bardo]], so they say this is a bit artificial. But here it fits quite well because there isn’t any [[Sambhogakaya]] in any case.
  
Now when we do any tantra practice, whether it’s a sadhana or a six-session practice, what is said is that we need to have done all this thinking and meditating on voidness beforehand, so that in the sadhana we just remind ourselves of our understanding, and generate understanding without having to go through all the extensive lines of reasoning. Now one has to be very careful because it’s very easy to then just skip any lines of reasoning, and not really have any understanding of voidness, and just pretend that you do. So one has to be very careful not to just make this voidness meditation here trivial and meaningless.
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Now when we do any [[tantra practice]], whether it’s a [[sadhana]] or a six-session practice, what is said is that we need to have done all this [[thinking]] and [[meditating]] on [[voidness]] beforehand, so that in the [[sadhana]] we just remind ourselves of our [[understanding]], and generate [[understanding]] without having to go through all the extensive lines of {{Wiki|reasoning}}. Now one has to be very careful because it’s very easy to then just skip any lines of {{Wiki|reasoning}}, and not really have any [[understanding]] of [[voidness]], and just pretend that you do. So one has to be very careful not to just make this [[voidness]] [[meditation]] here [[trivial]] and meaningless.
  
The way in which the voidness meditation is done here is in terms of the four gateways to liberation, they’re called. Now there’s a difference between mother and father tantra here. Mother and father tantra are divisions of anuttarayoga tantra. And, in Gelugpa, Tsongkhapa explained it as mother tantra puts the emphasis on clear light, and father tantra on illusory body, and since Kalachakra does not have an illusory body practice, by default it is a mother tantra.
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The way in which the [[voidness]] [[meditation]] is done here is in terms of the [[four gateways to liberation]], they’re called. Now there’s a difference between mother and [[father tantra]] here. Mother and [[father tantra]] are divisions of [[anuttarayoga tantra]]. And, in [[Gelugpa]], [[Tsongkhapa]] explained it as [[mother tantra]] puts the {{Wiki|emphasis}} on [[clear light]], and [[father tantra]] on [[illusory body]], and since [[Kalachakra]] does not have an [[illusory body]] practice, by default it is a [[mother tantra]].
  
So, in mother tantra, first you – when you do this type of practice – first you imagine that you have the understanding of voidness. That’s not a very nice way of saying it. You have a conceptual understanding of voidness and then, with that understanding of voidness, you imagine that the mind gets more and more subtle with the dissolution process. In father tantra, like Guhyasamaja, we do it the other way round, and you imagine that the mind gets more and more subtle with the dissolution process and then, at the end of it, with that subtle mind you get the cognition of voidness, which in a sadhana and a generation practice is necessarily conceptual.
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So, in [[mother tantra]], first you – when you do this type of practice – first you [[imagine]] that you have the [[understanding]] of [[voidness]]. That’s not a very nice way of saying it. You have a [[conceptual understanding of voidness]] and then, with that [[understanding]] of [[voidness]], you [[imagine]] that the [[mind]] gets more and more {{Wiki|subtle}} with the dissolution process. In [[father tantra]], like [[Guhyasamaja]], we do it the other way round, and you [[imagine]] that the [[mind]] gets more and more {{Wiki|subtle}} with the dissolution process and then, at the end of it, with that [[subtle mind]] you get the [[cognition]] of [[voidness]], which in a [[sadhana]] and a generation practice is necessarily {{Wiki|conceptual}}.
  
Now in the sadhana there is a verse from Vimalaprabha (The Stainless Light), a commentary to The Abbreviated Kalachakra Tantra, with which this meditation is done. It also appears in Guhyasamaja as well. Now we don’t really have time here for me to go through the verse and give a word-for-word commentary on it of these different levels of meaning. I’ll do that in St. Petersburg because there’s more time. So the verse has a literal meaning, and it also has a general meaning which is common to sutra and tantra, and it’s in this general meaning that we find the verse interpreted according to three gateways to liberation in Guhyasamaja and four gateways to liberation in Kalachakra.
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Now in the [[sadhana]] there is a verse from [[Vimalaprabha]] ([[The Stainless Light]]), a commentary to The Abbreviated [[Kalachakra Tantra]], with which this [[meditation]] is done. It also appears in [[Guhyasamaja]] as well. Now we don’t really have time here for me to go through the verse and give a word-for-word commentary on it of these different levels of meaning. I’ll do that in {{Wiki|St. Petersburg}} because there’s more time. So the verse has a literal meaning, and it also has a general meaning which is common to [[sutra]] and [[tantra]], and it’s in this general meaning that we find the verse interpreted according to [[three gateways to liberation]] in [[Guhyasamaja]] and [[four gateways to liberation]] in [[Kalachakra]].
  
So, if we follow the order that we have it in the verse itself, then we have the gateway regarding the void nature itself. Now it is interpreted in the commentaries to the sadhana, particularly the commentary by Detri Rinpoche, as referring to understanding the voidness of voidness. So, if we take voidness as something truly existent, which is how it appears in conceptual cognition of voidness, then that’s not proper meditation – that’s not correct – so we have to understand that voidness doesn’t have true existence. So there’s nothing on the side of voidness itself that establishes it as voidness – voidness in terms of the mental label “voidness.” Now, by extension from this explanation, the way that it is practiced, the way that Serkong Rinpoche explained it, is that in addition to this we apply this understanding of voidness to the appearances – the ten stages of dissolution that will follow this meditation. That none of these signs, none of these appearances, which are devoid forms – so that’s another way of understanding the voidness of voidness here, playing on words – that none of these appearances that will occur in the dissolution have true existence.
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So, if we follow the order that we have it in the verse itself, then we have the gateway regarding the [[void]] [[nature]] itself. Now it is interpreted in the commentaries to the [[sadhana]], particularly the commentary by [[Detri Rinpoche]], as referring to [[understanding]] the [[voidness]] of [[voidness]]. So, if we take [[voidness]] as something [[truly existent]], which is how it appears in {{Wiki|conceptual}} [[cognition]] of [[voidness]], then that’s not proper [[meditation]] – that’s not correct – so we have to understand that [[voidness]] doesn’t have [[true existence]]. So there’s nothing on the side of [[voidness]] itself that establishes it as [[voidness]] [[voidness]] in terms of the [[mental]] label “[[voidness]].” Now, by extension from this explanation, the way that it is practiced, the way that [[Serkong Rinpoche]] explained it, is that in addition to this we apply this [[understanding]] of [[voidness]] to the [[appearances]] – the [[ten stages]] of dissolution that will follow this [[meditation]]. That none of these [[signs]], none of these [[appearances]], which are devoid [[forms]] – so that’s another way of [[understanding]] the [[voidness]] of [[voidness]] here, playing on words – that none of these [[appearances]] that will occur in the dissolution have [[true existence]].
  
Then the second gateway is the gateway of signlessness – no sign – and that’s referring to no sign of a truly existent cause. So here we have to remind ourselves that – What are the causes for achieving enlightenment? What are we doing? Compassion, bodhichitta, these sort of things – and Buddha-nature if we want to bring that in, although Gelugpa doesn’t emphasize that so much, but other traditions do – that none of these have true existence in terms of the causation process. So here we have familiarized ourselves with the analysis of the lack of true existence of causes – that the cause is not truly existently the same as the result, nor truly existently different from the result.
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Then the second gateway is the gateway of signlessness – no sign – and that’s referring to no sign of a [[truly existent]] [[cause]]. So here we have to remind ourselves that – What are the [[causes]] for achieving [[enlightenment]]? What are we doing? [[Compassion]], [[bodhichitta]], these sort of things – and [[Buddha-nature]] if we want to bring that in, although [[Gelugpa]] doesn’t {{Wiki|emphasize}} that so much, but other [[traditions]] do – that none of these have [[true existence]] in terms of the [[causation]] process. So here we have familiarized ourselves with the analysis of the lack of [[true existence]] of [[causes]] – that the [[cause]] is not truly existently the same as the result, nor truly existently different from the result.
  
We might make that mistake in terms of thinking of Buddha-nature as the cause for enlightenment and that’s the same as enlightenment, truly existently. That certainly is not the case. And we could include compassion here as part of Buddha-nature. Or we could make a mistake in terms of one of the causes for enlightenment is the inspiration from the guru, and the guru dissolving into us, and we generate bliss, and so on – which is part of this practice – that we could also misconceive of the guru as a cause for enlightenment that’s totally separate, truly existently separate from the result.
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We might make that mistake in terms of [[thinking]] of [[Buddha-nature]] as the [[cause for enlightenment]] and that’s the same as [[enlightenment]], truly existently. That certainly is not the case. And we could include [[compassion]] here as part of [[Buddha-nature]]. Or we could make a mistake in terms of one of the [[causes]] for [[enlightenment]] is the inspiration from the [[guru]], and the [[guru]] dissolving into us, and we generate [[bliss]], and so on – which is part of this practice – that we could also misconceive of the [[guru]] as a [[cause for enlightenment]] that’s totally separate, truly existently separate from the result.
  
Then the third gateway is the gateway of no hope, and this regards the voidness of the result that we’re trying to achieve: there is no hope of a truly existent result, no sign of a truly existent cause, no hope of a truly existent result. So here we are aiming of course for enlightenment as the result of our practice, but it is very important to not grasp at the true existence of that enlightenment that we are aiming to achieve as our result. So for this we need to remind ourselves of the line of reasoning – at least in Madhyamaka – that the result does not either truly exist or totally not exist at the time of the cause. At the time of the cause (which is now, while we’re practicing) it’s not that enlightenment truly exists already and it’s just a matter of quieting down and manifesting it – that it’s there already truly, but unmanifest – that’s incorrect. But then, on the other hand, now, at the time of the cause, it isn’t the case that enlightenment is truly nonexistent. If it was truly, from its own side, nonexistent now, it could never come about. So this is what we meditate on and remind ourselves of here with this third gateway of no hope.
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Then the third gateway is the gateway of no {{Wiki|hope}}, and this regards the [[voidness]] of the result that we’re trying to achieve: there is no {{Wiki|hope}} of a [[truly existent]] result, no sign of a [[truly existent]] [[cause]], no {{Wiki|hope}} of a [[truly existent]] result. So here we are aiming of course for [[enlightenment]] as the result of our practice, but it is very important to not [[grasp]] at the [[true existence]] of that [[enlightenment]] that we are aiming to achieve as our result. So for this we need to remind ourselves of the line of {{Wiki|reasoning}} – at least in [[Madhyamaka]] – that the result does not either truly [[exist]] or totally not [[exist]] at the time of the [[cause]]. At the time of the [[cause]] (which is now, while we’re practicing) it’s not that [[enlightenment]] truly [[exists]] already and it’s just a {{Wiki|matter}} of quieting down and [[manifesting]] it – that it’s there already truly, but unmanifest – that’s incorrect. But then, on the other hand, now, at the time of the [[cause]], it isn’t the case that [[enlightenment]] is truly [[Wikipedia:Nothing|nonexistent]]. If it was truly, from its [[own]] side, [[Wikipedia:Nothing|nonexistent]] now, it could never come about. So this is what we [[meditate]] on and remind ourselves of here with this third gateway of no {{Wiki|hope}}.
  
Then the fourth gateway is the gateway of no affecting action. An affecting action would be an action that would be the means for attaining the result. So the voidness of the means. It refers to the voidness of the method for achieving the result. It’s the action that you will do that will affect the change that brings about the result. And here, according to the commentaries, this is explained as understanding the voidness of the three spheres involved in the practice – the voidness of the meditator, what is meditated on, and the meditation itself – that these do not exist in any of the four extremes: truly existent, truly nonexistent, both, or neither.
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Then [[the fourth]] gateway is the gateway of no affecting [[action]]. An affecting [[action]] would be an [[action]] that would be the means for [[attaining]] the result. So the [[voidness]] of the means. It refers to the [[voidness]] of the method for achieving the result. It’s the [[action]] that you will do that will affect the change that brings about the result. And here, according to the commentaries, this is explained as [[understanding]] the [[voidness]] of the [[three spheres]] involved in the practice – the [[voidness]] of the [[meditator]], what is [[meditated]] on, and the [[meditation]] itself – that these do not [[exist]] in any of the [[four extremes]]: [[truly existent]], truly [[Wikipedia:Nothing|nonexistent]], both, or neither.
  
So this is the presentation of the four gateways to liberation, how we meditate on voidness. But basically, as I said, we’re reminded that if we have to do all this meditation, we need to be very familiar with all of this from study of, for instance, the ninth chapter of Shantideva’s Engaging in Bodhisattva Behavior or in Chandrakirti’s Madhyamakavatara (Entering into Madhyamaka) A Supplement to (Nagarjuna’s “Root Verses on) the Middle Way, in which we get these various lines of reasoning used in Madhyamaka for understanding the voidness of cause and effect, the nature of things, the three spheres, and so on. Because of dependent arising, which would deal with these three spheres, it’s a very detailed and wonderful presentation of voidness in these texts. So that here we remind ourselves of that, and then do the dissolution of the ten signs.
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So this is the presentation of the [[four gateways to liberation]], how we [[meditate]] on [[voidness]]. But basically, as I said, we’re reminded that if we have to do all this [[meditation]], we need to be very familiar with all of this from study of, for instance, the ninth [[chapter]] of [[Shantideva’s]] Engaging in [[Bodhisattva]] {{Wiki|Behavior}} or in [[Chandrakirti’s]] [[Madhyamakavatara]] (Entering into [[Madhyamaka]]) A Supplement to ([[Nagarjuna’s]] “[[Root Verses]] on) the [[Middle Way]], in which we get these various lines of {{Wiki|reasoning}} used in [[Madhyamaka]] for [[understanding]] the [[voidness]] of [[cause and effect]], the [[nature]] of things, the [[three spheres]], and so on. Because of [[dependent arising]], which would deal with these [[three spheres]], it’s a very detailed and wonderful presentation of [[voidness]] in these texts. So that here we remind ourselves of that, and then do the dissolution of the ten [[signs]].
  
 
Questions
 
Questions
Question: Can you say something about the specific form of the main Kalachakra figure. Is it a problem if I visualize it slightly differently, if I can’t visualize all the points and stuff?
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Question: Can you say something about the specific [[form]] of the main [[Kalachakra]] figure. Is it a problem if I [[visualize]] it slightly differently, if I can’t [[visualize]] all the points and stuff?
  
Alex: According to the tradition, when Buddha was teaching the Prajnaparamita Sutras (far-reaching discriminating awareness or the perfection of wisdom) on Vulture’s Peak, he simultaneously manifested in the stupa at Amaravati, in South India, and appeared in this form of Kalachakra and taught the different classes of tantra from the four faces. So he taught Kalachakra and, in fact, he taught all the tantra from the different faces of Kalachakra.
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Alex: According to the [[tradition]], when [[Buddha]] was [[teaching]] the [[Prajnaparamita Sutras]] (far-reaching discriminating [[awareness]] or the [[perfection of wisdom]]) on [[Vulture’s Peak]], he simultaneously [[manifested]] in the [[stupa]] at [[Amaravati]], in [[South India]], and appeared in this [[form]] of [[Kalachakra]] and [[taught]] the different classes of [[tantra]] from the four faces. So he [[taught]] [[Kalachakra]] and, in fact, he [[taught]] all the [[tantra]] from the different faces of [[Kalachakra]].
  
So the form is very specific, and it’s not proper at all to change it, because each element in it, each detail in it, has many levels of what it represents. Just as an example, there’s no time to go through all the details of what it represents, but the 24 arms would represent, in a year, the 24 phases of the moon. There’s 12 lunar months, and each month is made of a waxing and waning phase of the moon, so there’s 24 moon phases in a year. So that’s on the external Kalachakra level, in terms of the world system. On an internal level, we have 12 phases of the shifting of the breath from one nostril to the other during the day, so that’s 24 half shifts. And so that’s on an internal level of Kalachakra. Both of these we want to purify, because both external and internal Kalachakra cycles are occurring under the force of karma and disturbing emotions; in other words, they describe samsara. And we can also include in here the distorted view of the Samkhya philosophy, which divides primal matter into 24 factors. So it represents that as well. These are the things that the hands hold; they represent those 24. The actual hands themselves represent what I was saying – 24 factors that primal matter is divided into.
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So the [[form]] is very specific, and it’s not proper at all to change it, because each [[element]] in it, each detail in it, has many levels of what it represents. Just as an example, there’s no time to go through all the details of what it represents, but the 24 arms would represent, in a year, the 24 [[phases of the moon]]. There’s 12 [[lunar months]], and each month is made of a waxing and waning phase of the [[moon]], so there’s 24 [[moon phases]] in a year. So that’s on the external [[Kalachakra]] level, in terms of the [[world]] system. On an internal level, we have 12 phases of the shifting of the [[breath]] from one nostril to the other during the day, so that’s 24 half shifts. And so that’s on an internal level of [[Kalachakra]]. Both of these we want to {{Wiki|purify}}, because both external and [[internal Kalachakra]] cycles are occurring under the force of [[karma]] and [[disturbing emotions]]; in other words, they describe [[samsara]]. And we can also include in here the distorted view of the [[Samkhya philosophy]], which divides primal {{Wiki|matter}} into 24 factors. So it represents that as well. These are the things that the hands hold; they represent those 24. The actual hands themselves represent what I was saying – 24 factors that primal {{Wiki|matter}} is divided into.
  
And then the alternative Kalachakra, which is the practice that will purify this whole samsaric level in Kalachakra: We have a presentation of 12 bhumis, very advanced levels of mind, and each of those are divided into halves, so we get 24 phases. There’s also 24 phases in terms of stacking of drops that are associated with these bhumis. There’s many, many levels that these 24 represent. And it is like that for everything.
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And then the alternative [[Kalachakra]], which is the practice that will {{Wiki|purify}} this whole [[samsaric]] level in [[Kalachakra]]: We have a presentation of 12 [[bhumis]], very advanced levels of [[mind]], and each of those are divided into halves, so we get 24 phases. There’s also 24 phases in terms of stacking of drops that are associated with these [[bhumis]]. There’s many, many levels that these 24 represent. And it is like that for everything.
  
Question: Can you say a bit more about bliss? I don’t understand what exactly “bliss” refers to when we say blissful awareness, etc.
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Question: Can you say a bit more about [[bliss]]? I don’t understand what exactly “[[bliss]]” refers to when we say [[blissful awareness]], etc.
  
Alex: When we speak about blissful awareness, we are not talking about ordinary physical happiness or bliss of orgasm, certainly not that. But, rather, we’re speaking about a very, very subtle level. Once we have actually gained mastery over the subtle winds and we have managed to get those winds to go into the central channel, then it is a blissful awareness. So it’s in the category of bliss or happiness that is experienced with a subtle level of mind on the basis of the winds being in the central channel. So it has to do with, basically, things like tummo (gtum-mo) practice (the inner heat practice), in which certain drops and substances are moving within the central channel and not at all being released, and you have complete control over the energies. Well, tummo starts once the winds have been gathered as the preliminary to light the flame. And by experiencing that – and there’s many, many stages of it, and so on… This is a method for getting the winds to actually dissolve in the various chakras in the central channel, so we can get to the clear light level. So it’s an incredibly advanced stage, and not our ordinary usual experience.
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Alex: When we speak about [[blissful awareness]], we are not talking about ordinary [[physical]] [[happiness]] or [[bliss]] of {{Wiki|orgasm}}, certainly not that. But, rather, we’re {{Wiki|speaking}} about a very, very {{Wiki|subtle}} level. Once we have actually gained [[mastery]] over the [[subtle winds]] and we have managed to get those [[winds]] to go into the [[central channel]], then it is a [[blissful awareness]]. So it’s in the category of [[bliss]] or [[happiness]] that is [[experienced]] with a [[subtle level of mind]] on the basis of the [[winds]] being in the [[central channel]]. So it has to do with, basically, things like [[tummo]] ([[gtum-mo]]) practice (the [[inner heat]] practice), in which certain drops and {{Wiki|substances}} are moving within the [[central channel]] and not at all being released, and you have complete control over the energies. Well, [[tummo]] starts once the [[winds]] have been [[gathered]] as the preliminary to {{Wiki|light}} the flame. And by experiencing that – and there’s many, many stages of it, and so on… This is a method for getting the [[winds]] to actually dissolve in the various [[chakras]] in the [[central channel]], so we can get to the [[clear light]] level. So it’s an incredibly advanced stage, and not our ordinary usual [[experience]].
  
Question: On the creation stage, we don’t use this notion of bliss?
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Question: On the [[creation stage]], we don’t use this notion of [[bliss]]?
  
Alex: On the generation stage, we imagine that we have this. But the actual blissful awareness is achieved on the complete stage when you actually have managed to gain control of those subtle energy-winds. On the generation stage everything is in terms of imagination.
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Alex: On the [[generation stage]], we [[imagine]] that we have this. But the actual [[blissful awareness]] is achieved on the [[complete stage]] when you actually have managed to gain control of those [[subtle energy-winds]]. On the [[generation stage]] everything is in terms of [[imagination]].
  
So when the guru dissolves into us, for example, we imagine that the guru goes down the central channel to the heart chakra. So that’s like – well, it’s called the melting of bodhichitta in the central channel. It’s done in tummo. So it is similar to that, and acts as a cause for being able to eventually achieve that – not just in our imagination. And, because we have a strong feeling toward the guru, it is a happy experience that the guru joins with us. We’re not talking about any sexual thing.
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So when the [[guru]] dissolves into us, for example, we [[imagine]] that the [[guru]] goes down the [[central channel]] to the [[heart chakra]]. So that’s like – well, it’s called the melting of [[bodhichitta]] in the [[central channel]]. It’s done in [[tummo]]. So it is similar to that, and acts as a [[cause]] for being able to eventually achieve that – not just in our [[imagination]]. And, because we have a strong [[feeling]] toward the [[guru]], it is a [[happy]] [[experience]] that the [[guru]] joins with us. We’re not talking about any {{Wiki|sexual}} thing.
  
Question: Would you give some advice for the Kalachakra retreat. Would you do reciting 100,000 mantras? Any specific advice?
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Question: Would you give some advice for the [[Kalachakra retreat]]. Would you do reciting 100,000 [[mantras]]? Any specific advice?
  
Alex: If one can do a retreat, of course that’s wonderful. And the Westerners have started doing the retreat – and it’s been authorized, it’s okay – on the basis of the six-session practice. That’s certainly not a traditional retreat of Kalachakra, because, as I said, it’s not the full sadhana, and it’s only working with the mantras of the central figure and the figures in the first ring around them – the powerful ladies or shaktis. But there are practices like that, even with the sadhanas, with only that number of deities. So, if you can do that, that’s wonderful. But you need very, very good instructions in order to able to do such practice. But, within the traditional form of practice that’s done in the Gelug tradition, the shortest retreat is with the full mind mandala, which is 46 deities and all of their mantras, and with the fire puja at the end of it, and so on.
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Alex: If one can do a [[retreat]], of course that’s wonderful. And the [[Westerners]] have started doing the [[retreat]] – and it’s been authorized, it’s okay – on the basis of the six-session practice. That’s certainly not a [[traditional]] [[retreat]] of [[Kalachakra]], because, as I said, it’s not the full [[sadhana]], and it’s only working with the [[mantras]] of the central figure and the figures in the first ring around them – the powerful ladies or [[shaktis]]. But there are practices like that, even with the [[sadhanas]], with only that number of [[deities]]. So, if you can do that, that’s wonderful. But you need very, very good instructions in order to able to do such practice. But, within the [[traditional]] [[form]] of practice that’s done in the [[Gelug tradition]], the shortest [[retreat]] is with the full [[mind]] [[mandala]], which is 46 [[deities]] and all of their [[mantras]], and with the [[fire puja]] at the end of it, and so on.
  
This new custom of doing a retreat on the basis of this six-session practice, that they do the fire puja at the end – that, I’m not sure. But I would be surprised if, on the basis of doing a retreat on this text, if one were then permitted to do the self-initiation afterwards. Maybe that’s authorized, but I would be surprised. I would think you’d have to do a full sadhana. The self-initiation, by the way, is unbelievably complicated. Doing it at top speed – I mean, really, really top speed – the way that His Holiness’s monastery does it, it takes them six hours nonstop. For us, it would take forever.
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This new {{Wiki|custom}} of doing a [[retreat]] on the basis of this six-session practice, that they do the [[fire puja]] at the end – that, I’m not sure. But I would be surprised if, on the basis of doing a [[retreat]] on this text, if one were then permitted to do the [[self-initiation]] afterwards. Maybe that’s authorized, but I would be surprised. I would think you’d have to do a full [[sadhana]]. The [[self-initiation]], by the way, is unbelievably complicated. Doing it at top {{Wiki|speed}} – I mean, really, really top {{Wiki|speed}} – the way that His Holiness’s [[monastery]] does it, it takes them six hours nonstop. For us, it would take forever.
  
Question: I’ve heard that in the Kalachakra Tantra there’s a specific chapter on Manjushri-nama-samgiti that one can use as a separate practice, that particular chapter. Can you say a few words about that?
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Question: I’ve heard that in the [[Kalachakra Tantra]] there’s a specific [[chapter]] on [[Manjushri-nama-samgiti]] that one can use as a separate practice, that particular [[chapter]]. Can you say a few words about that?
  
Alex: I translated it as A Concert of Names of Manjushri; it’s actually what the Sanskrit word means. And that’s not actually a chapter of the Kalachakra Tantra; it’s a separate text within the Kalachakra tradition. Samgiti is something that’s sung together in a group, literally. The Tibetans translate it with the word “praise,” which has nothing to do with the Sanskrit word. By the way, I have that translated on my website. It's a very important text. It basically is speaking about all the qualities of the deep awareness of the clear light mind – the clear light mind’s deep awareness – as manifested as Manjushri. Basically it’s all about the clear light mind.
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Alex: I translated it as A [[Concert of Names of Manjushri]]; it’s actually what the [[Sanskrit]] [[word]] means. And that’s not actually a [[chapter]] of the [[Kalachakra Tantra]]; it’s a separate text within the [[Kalachakra tradition]]. [[Samgiti]] is something that’s sung together in a group, literally. The [[Tibetans]] translate it with the [[word]] “praise,” which has nothing to do with the [[Sanskrit]] [[word]]. By the way, I have that translated on my website. It's a very important text. It basically is {{Wiki|speaking}} about all the qualities of the [[deep awareness]] of the [[clear light mind]] – the [[clear light]] [[mind’s]] [[deep awareness]] – as [[manifested]] as [[Manjushri]]. Basically it’s all about the [[clear light mind]].
  
It has many levels of meaning and interpretation. Right? The best text on it, His Holiness always refers to, is the commentary by the Second Dalai Lama. It has a huge literature of commentaries, both in India and Tibet. It can be understood on a literal level, on a level of yoga tantra, on a level of general anuttarayoga tantra, and on a Kalachakra level. As a practice, it can be done usually in terms of a yoga tantra practice, but it’s not necessarily limited to that. But when I say as a yoga tantra practice, what I’m referring to is the visualization of the mandala or whatever that you would visualize while reciting and thinking about the meaning. But then it wouldn’t actually be a yoga tantra sadhana, and it’s certainly not a Kalachakra sadhana. But the way that it is most commonly done would be that you would visualize yourself as White Manjushri, and you would visualize White Manjushri in front of you, and recite it or chant it – while of course trying to be mindful of the meaning. And it becomes a very profound meditation on the clear light mind and the deep awareness and various aspects of the clear light mind. But it requires a tremendous amount of teachings to understand what it’s talking about.
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It has many levels of meaning and [[interpretation]]. Right? The best text on it, [[His Holiness]] always refers to, is the commentary by the [[Second Dalai Lama]]. It has a huge {{Wiki|literature}} of commentaries, both in [[India]] and [[Tibet]]. It can be understood on a literal level, on a level of [[yoga tantra]], on a level of general [[anuttarayoga tantra]], and on a [[Kalachakra]] level. As a practice, it can be done usually in terms of a [[yoga tantra]] practice, but it’s not necessarily limited to that. But when I say as a [[yoga tantra]] practice, what I’m referring to is the [[visualization]] of the [[mandala]] or whatever that you would [[visualize]] while reciting and [[thinking]] about the meaning. But then it wouldn’t actually be a [[yoga tantra]] [[sadhana]], and it’s certainly not a [[Kalachakra]] [[sadhana]]. But the way that it is most commonly done would be that you would [[visualize]] yourself as White [[Manjushri]], and you would [[visualize]] White [[Manjushri]] in front of you, and recite it or [[chant]] it – while of course trying to be [[mindful]] of the meaning. And it becomes a very profound [[meditation]] on the [[clear light mind]] and the [[deep awareness]] and various aspects of the [[clear light mind]]. But it requires a tremendous amount of teachings to understand what it’s talking about.
  
Naropa said: without understanding this text, the Concert of Names of Manjushri, there’s no understanding of Kalachakra or of tantra. Undoubtedly, the vast, vast majority of monks in all four traditions memorize this text. I don’t think that you can make a statement that absolutely everyone, but it is a standard part of the training of any monk, in any of the four traditions, that they memorize this thing. It’s 167 verses. And it is an extremely helpful practice, even if we don’t understand it terribly well, to read it or recite it every day, if one has the time and is really serious. But at least it’s nice to read it or listen to it once. On my website I have it not only in written form but also an audio file of me reading, so you can hear it.
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[[Naropa]] said: without [[understanding]] this text, the [[Concert of Names of Manjushri]], there’s no [[understanding]] of [[Kalachakra]] or of [[tantra]]. Undoubtedly, the vast, vast majority of [[monks]] in all four [[traditions]] memorize this text. I don’t think that you can make a statement that absolutely everyone, but it is a standard part of the {{Wiki|training}} of any [[monk]], in any of the four [[traditions]], that they memorize this thing. It’s 167 verses. And it is an extremely helpful practice, even if we don’t understand it terribly well, to read it or recite it every day, if one has the time and is really serious. But at least it’s nice to read it or listen to it once. On my website I have it not only in written [[form]] but also an audio file of me reading, so you can hear it.
  
Question: If you don’t know the symbolism behind all the implements and attributes of Kalachakra, for example, or any other tantric deity, would it still be beneficial to visualize it?
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Question: If you don’t know the [[symbolism]] behind all the implements and [[attributes]] of [[Kalachakra]], for example, or any other [[tantric deity]], would it still be beneficial to [[visualize]] it?
  
Alex: As a start, it is beneficial to visualize it. But it’s important to try to learn what it means – what they represent. You see, visualizing these deities is pretty weird, if you think about it, with all the things that they’re holding. “And so what?” is what we would normally think. “So what? I can visualize all these arms and all these various implements.” Just leaving it on that level becomes incredibly trivial and fairly meaningless. And so what one wants to do is to use this as a method for keeping in mind all the things that they represent.
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Alex: As a start, it is beneficial to [[visualize]] it. But it’s important to try to learn what it means – what they represent. You see, [[visualizing]] these [[deities]] is pretty weird, if you think about it, with all the things that they’re holding. “And so what?” is what we would normally think. “So what? I can [[visualize]] all these arms and all these various implements.” Just leaving it on that level becomes incredibly [[trivial]] and fairly meaningless. And so what one wants to do is to use this as a method for keeping in [[mind]] all the things that they represent.
  
You see, we’re training to become omniscient. And tantra is an advanced stage in which we have developed, one by one, so many different things in the sutra practice – the perfections (the far-reaching attitudes) and compassion, concentration, and all these sorts of things. And, in tantra, what we are trying to do is to put them all together and have them all in our awareness simultaneously. And so we represent it in a graphic form – with all these arms and faces and legs – because it’s easier to hold all of that in one moment of consciousness than it is to just try to do this abstractly. And so it’s a method for being able to get simultaneously so many things in our awareness which will then act as a cause for becoming omniscient. It’s a very profound method.
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You see, we’re {{Wiki|training}} to become [[omniscient]]. And [[tantra]] is an advanced stage in which we have developed, one by one, so many different things in the [[sutra]] practice – the [[perfections]] (the far-reaching attitudes) and [[compassion]], [[concentration]], and all these sorts of things. And, in [[tantra]], what we are trying to do is to put them all together and have them all in our [[awareness]] simultaneously. And so we represent it in a graphic [[form]] – with all these arms and faces and {{Wiki|legs}} – because it’s easier to hold all of that in one [[moment]] of [[consciousness]] than it is to just try to do this abstractly. And so it’s a method for being able to get simultaneously so many things in our [[awareness]] which will then act as a [[cause]] for becoming [[omniscient]]. It’s a very profound method.
  
Of course we need to study what all of this represents, and we need to know at least some of the things that they represent, so that we can start to put them together. But, even if we don’t have that to work with here, we are trying to open up our minds to be aware of many things at the same time. That’s a very helpful thing. But, as Tsongkhapa said, when we do these visualizations, the method is first to just get a general, vague mental picture. Don’t worry about the details. As our concentration improves, the details will automatically come into focus. So this is a big mistake when people work with visualizations, is that in the beginning they worry so much about all the details: What does this piece of jewelry on this deity look like? And so on.
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Of course we need to study what all of this represents, and we need to know at least some of the things that they represent, so that we can start to put them together. But, even if we don’t have that to work with here, we are trying to open up our [[minds]] to be {{Wiki|aware}} of many things at the same time. That’s a very helpful thing. But, as [[Tsongkhapa]] said, when we do these [[visualizations]], the method is first to just get a general, vague [[mental]] picture. Don’t {{Wiki|worry}} about the details. As our [[concentration]] improves, the details will automatically come into focus. So this is a big mistake when [[people]] work with [[visualizations]], is that in the beginning they {{Wiki|worry}} so much about all the details: What does this piece of jewelry on this [[deity]] look like? And so on.
  
There’s a famous story of one practitioner, one Westerner, asking – I think it was Kirti Tsenzhab Rinpoche that they asked – “Does Yamantaka have a belly button?” Or this type of question, which is just a hopeless, ridiculous way of looking at it. So don’t get too fixated on these details, because then you’ll get very frustrated and give up, because there’s no way that you can do all the details in the beginning. I love that story.
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There’s a famous story of one [[practitioner]], one [[Westerner]], asking – I think it was [[Kirti]] [[Tsenzhab]] [[Rinpoche]] that they asked – “Does [[Yamantaka]] have a belly button?” Or this type of question, which is just a hopeless, ridiculous way of [[looking at]] it. So don’t get too fixated on these details, because then you’ll get very frustrated and give up, because there’s no way that you can do all the details in the beginning. I [[love]] that story.
  
Question: Can you maybe give us a shortlist of texts that are a must for tantric practitioners to start. They must know them.
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Question: Can you maybe give us a shortlist of texts that are a must for [[tantric practitioners]] to start. They must know them.
  
Alex: The “must” would be Shantideva’s Bodhicharyavatara (Engaging in Bodhisattva Behavior). This would give us the Mahayana basis for doing any tantra practice. That’s the most important.
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Alex: The “must” would be [[Shantideva’s]] [[Bodhicharyavatara]] (Engaging in [[Bodhisattva]] {{Wiki|Behavior}}). This would give us the [[Mahayana]] basis for doing any [[tantra practice]]. That’s the most important.
  
  

Latest revision as of 20:43, 11 February 2020





Dr. Alexander Berzin



In the practice of Kalachakra, and any other anuttarayoga tantra, there is a special way of meditating on voidness (emptiness) in which we meditate not just on the actual meaning of voidness, but also we try to simulate doing this with a clear light mind. This we do because the clear light mind – which is the subtlest mind that we have, that actually provides the continuity from lifetime to lifetime and into enlightenment as well – is actually the most efficient level of mind for gaining the nonconceptual cognition of voidness. This is because this level of mind does not have any grasping for true existence, and it also doesn’t even make an appearance of true existence. According to the Gelug tradition, all levels of mind grosser than the clear light mind do make these appearances of true existence. But this level of mind is much more subtle than that, and is totally free of all disturbing emotions, disturbing attitudes, and unawareness. And, in fact, this level of mind is the only level of mind that is capable of cognizing the two truths about anything simultaneously and manifestly. So it’s this level of mind that actually becomes the omniscient mind of a Buddha, not any of the other grosser levels of mind, which are all samsaric.

This clear light level of mind is something that we have underlying every moment of our awareness of our entire existence, but it only becomes manifest on our basis level in certain very special situations. The main situation in which it becomes manifest in an actual definitional way – not just something similar to it, but in a definitional way – is during the phase of death existence. That’s not just one moment; it could be a slightly longer period before bardo occurs. But death existence of course is still samsaric: And, in order to achieve enlightenment, all we need to do is kill ourselves? It’s not that easy. So this clear light mind at death existence still has, imputed on it, the habits of grasping for true existence.

This wordgrasping” that’s used in “grasping for true existence” actually has two meanings. “Grasping” isn’t the best translation, but it’s very difficult to find a word that covers both meanings. The Tibetan word is dzin (’dzin), the Sanskrit word is graha, and this has two meanings. One is to just cognize, to take something as an object, and so here we’re talking about making an appearance of true existence and just perceiving it. Taking it as an object. That’s one meaning. And the other meaning is to – well, it’s more the English wordgrasp,” which is to actually believe that it’s referring to something that is real. So, believing in it. So it has these two meanings.

Although, at the time of manifest clear light death, those habits are not producing an appearance of true existence, they are not producing a perception of it, they’re not producing a grasping and believing that it’s true, and they are not, in theory at least, preventing cognition of the two truths simultaneously – nevertheless, one can still impute those habits on that clear light mind, because all these things that they produce will recur with attainment of the bardo existence and then rebirth. So they’re still present. In addition to that, this clear light mind of death does not have any understanding. Although it’s capable of perceiving the two truths, and although it produces an appearance that is similar to the appearance that would arise with the understanding of voidness, it has no understanding of voidness.

So what we want to do is make that clear light mind into the instrument that will cognize voidness and, in addition, what we want to do is to make that clear light mind into a blissful awareness that will be a blissful awareness of voidness. When it is like that, then it actually is – that clear light mind will be the immediately preceding cause for an omniscient mind of a Buddha. Whereas the clear light mind on the basis level, which is the point of view that Gelug explains it, is not blissful. In other words, the death consciousness itself is not blissful. When Sakya explains it as blissful, they’re speaking from the point of view of the path, because it can be transformed into a blissful consciousness. When Nyingma and Kagyu speak of it as blissful and as having innate deep awareness, they’re speaking from the point of view of the result – of what is the case with a Buddha. So one has to understand these different explanations from the point of view of the analysis that is given by Jamyang Kyentse Wangpo Rinpoche: that these different traditions in Tibet speak from different points of view – of basis, path, and result.

Now I hope that you understand how it is that the clear light mind is able to cognize the two truths simultaneously. Clear light mind does not make an appearance of true existence. Grosser levels of mind do according to Gelug. Now non-Gelug says that non-conceptual cognition doesn’t make an appearance of true existence, but this is something else. If you want to be technical, everybody says that nonconceptual cognition of voidness with a grosser level of mind does not make an appearance of true existence. But the non-Gelug say that non-conceptual sense cognition and non-conceptual ordinary mental cognition, like with ESP, also does not make an appearance of true existence; whereas Gelug says that it does.

When the mind makes an appearance of true existence of conventional truth of something – in other words, the appearance of something – it can’t possibly also cognize “no such thing as true existence.” Either you have no true existence or you have an appearance of true existence. That’s why you can’t have simultaneously the two truths with the grosser levels of mind that make an appearance of true existence. But the clear light mind, it does not make an appearance of true existence, and therefore it is capable of cognizing the two truths. But it ordinarily doesn’t cognize the two truths – it’s capable of it.

So what happens, what’s the natural cycle of samsara, is that we go through life with the grosser levels of mind and, when we die, the mind withdraws from the gross physical body, the mind naturally gets more and more subtle, the gross levels of mind cease to function – cease to arise from the clear light mind – and we get to this clear light mind of death. But, because there are still the constant habits or instincts of grasping for true existence and the habits or instincts of karma, what happens is that the mind leaves this most subtle state and gets to a medium subtle state (which would be a bardo) with subtle appearances of true existence, and then will go to a grosser state (which is the state of rebirth) with our usual appearances of true existence. And we have this same type of cycle when we look at, for instance, falling asleep, going to deep sleep, and then the dream state with subtle appearances, and then being awake.

And, although the Three Bodies of a Buddha are attained simultaneously and always occur simultaneously, nevertheless we could look at the Three Bodies of a Buddha as having the same type of structure. Dharmakaya would be similar to the most subtle level without appearances – that’s the mind of a Buddha – and characteristics of that mind: voidness, its bliss. The Svabhavakaya, the Nature Body, which is part of Dharmakaya, in the other systems (other than Kalachakra) is the voidness of the omniscient mind of a Buddha, and in Kalachakra is the blissful awareness of the omniscient mind of a Buddha. So this Dharmakaya is similar to the clear light mind of death, and then Sambhogakaya is a subtle movement and appearance-making of the subtlest energy-wind associated with that. In sutra we have – and, I believe, in the lower tantras, though I can’t remember exactly; I think that they agree with sutra here – that Sambhogakaya are subtle appearances of a Buddha that teach arya bodhisattvas Mahayana in the pure land realms, forever, with all the major and minor signs of a Buddha. In the other anuttarayoga tantra systems besides Kalachakra, Sambhogakaya is the speech of a Buddha. And in Kalachakra, Sambhogakaya is both these subtle appearances and speech. So this is similar to bardo. And then the Nirmanakaya, which are the grosser appearances of Sambhogakaya, are similar to the rebirth state.

So, in anuttarayoga tantra, what we do – what is the heart or the essence of anuttarayoga tantra, including Kalachakra – is that we meditate in a manner which is similar to this cycle and, in doing that, we transform it so that instead of this rhythm producing a samsaric situation, it produces an enlightenment situation. And we do this on the generation stage – that’s the first of the two stages of anuttarayoga practice: generation stage and complete stage – we do this on the generation stage by working with our imagination. Then, on the complete stage, you do this by working with the subtle energy-system.

So we go through a process that is similar to what happens with bardo and rebirth while, at the same time, in imagination – in other words, conceptualimagining that we have an understanding of voidness – so that’s a conceptual understanding of voidness – and also imagining that we have a blissful awareness. Because we always want to try to have a blissful awareness of voidness in tantra, because a blissful awareness is the most conducive for getting to a more subtle level. It’s not necessarily itself subtle, but it is a gateway that makes it much easier to get to a subtle level. And we also imagine, in the generation stage, the appearances that appear to the mind – or that the mind produces – as it gets more and more subtle, going down to the Dharmakaya-like death state, and then the appearances that would arise with bardo, and Nirmanakaya instead of rebirth.

In all the other anuttarayoga tantras, other than Kalachakra, we do this process with getting down to the Dharmakaya-like state by simulating the appearances that occur in eight stages of the dissolution of the gross levels of consciousness. In other words, where the clear light consciousness disconnects with the gross elements of the body and becomes more and more subtle. So we have eight stages of appearances. Although it doesn’t say this in the texts, it seems to me that in this process – I mean, what it does say in the text of course is that what is happening is that also we are imagining that we are losing the appearance of true existence, and so, again, it seems to me that one could also imagine that the appearance of true existence gets thinner and thinner in these eight stages. Although it doesn’t say this specifically in the texts, that seems to make sense.

Then, in the other anuttarayoga tantras, other than Kalachakra, we have a subtle type of appearance, or a simple type of appearance, to represent Sambhogakaya. So it could be a seed syllable, it could be a simpler form of a deity, it could be a drop – it’s different in each of the different tantras. Well, I wouldn’t say a symbol, because it could be – like Manjushri in Yamantaka. And then, for Nirmanakaya, we have the full deity.

Kalachakra is slightly different. First of all, instead of eight stages in the dissolution, we have ten. And, secondly, we don’t have this Sambhogakaya stage similar to bardo. That’s unnecessary, it says in the Kalachakra teachings, because by purifying death and rebirth, automatically one purifies bardo; it’s not necessary to do it as a separate step. But of course there is a much deeper reason for this, and this concerns the type of body that we will achieve on the complete stage, when we are working with the subtle energy-systems that will act as the obtaining cause (nyer-len-gyi rgyu) – in other words, what will transform into the Form Bodies of a Buddha. An obtaining cause is that which transforms into the result and no longer exists at the time of the result.

In the other anuttarayoga tantras we have in general what’s known as the illusory body; that’s primarily discussed in father tantra. And in mother tantra we have a presentation of a rainbow body, which is slightly different. But, in the general discussion of the theory, one usually just generalizes in terms of illusory body. Illusory body is something which is created from the subtlest energy-wind. And so when we are doing the meditations on the complete stage concerning illusory body before we have gained non-conceptual cognition of voidness – in other words, before we have achieved a clear light stage – we do practices of illusory body not during total absorption on voidness, but during the subsequent attainment period.

The total absorption on voidness is when we are focusing here, conceptually, on the voidness that is like space. So just focusing on “There’s no such thing as true existence.” And the subsequent attainment phase, that’s sometimes translated as “post-meditation,” but that’s extremely misleading and not at all the meaning of the word, because we’re still meditating. It could also be, of course, in between meditation sessions, but the main emphasis is when we’re still meditating on voidness, but it is now on illusion-like voidness in which we have an appearance. So here are appearances which lack true existence – what we understand as true existence. That’s the subsequent attainment, what you attain after, and only after you have had total absorption on voidness. So, in that subsequent attainment period, we are working with the subtlest energy, which we have tamed, through an incredible amount of practice before that, to make that subtlest energy-wind appear in the form of an illusory body, which we understand lacks true existence.

Whereas, in Kalachakra, we don’t meditate in this manner. Meditating on illusory body is similar to Sambhogakaya, a subtle form of body. In Kalachakra we don’t do that. Instead, the obtaining cause for a Form Body of a Buddha – in other words, what transforms into the Form Body of a Buddha – is what is known as the “devoid form.” It’s a form that is devoid of atoms, of particles. The word “devoid” here is not referring to “void of true existence,” because everything is devoid of true existence, and that’s meaningless to explain it that way. It is devoid of being made of gross particles. When we speak about these devoid forms, these devoid forms are what naturally appear when the energy-winds start to enter the central channel. They don’t have to be fully dissolved at the heart chakra, just enter the central channel.

And so the other tantras say that the winds never go into the central channel while we are awake – well, they never go into the central channel at all before we reach a clear light state. But Kalachakra disagrees with that. It says that the winds shift back and forth between one nostril and another during the course of the day twelve times. And, when it makes that shift, there are a few breaths that actually do go into the central channel – it’s called the deep awareness breaths – and at that time, even on the basis level, we have devoid forms at the basis level. So we have devoid forms at the basis time and at the path time when we actually, in our meditation, make the winds go into the central channel.

And what we do then in the Kalachakra practice is that, since the devoid forms are associated with the winds going into the central channel, then the meditation in which we simulate these devoid forms can be done during the total absorption phase. We’re not working with the subtle winds here. Because it can be done in the total absorption phase, we don’t need to do something similar to the subsequent attainment phase of a bardo simulation. For that reason, we don’t need to have a stage which is Sambhogakaya similar to bardo in our purification process, because the process happens naturally. In other words, how do you meditate on the devoid forms? You meditate on it during the total absorption on voidness. That these devoid forms will automatically appear, rather than, in a sense, constructing them out of the subtlest wind during the subsequent attainment period. What is the cause for the Form Bodies of the Buddha – they’re different in Kalachakra.

Throughout the entire process of any tantra practice, we need to always be aware of voidness. Everything is done within the context of voidness. And, in fact, one of the most important and perhaps one of the most difficult of the tantric vows is to remind ourselves six times a day, so that we refresh our understanding – whatever our level of understanding of voidness might be. But when we are doing a specific practice of tantra, then we need to reaffirm our understanding of voidness as part of this process of meditating on transforming death into Dharmakaya. We do this in a sadhana. A sadhana is a practice for – drubtab (sgrub-thabs) – a method for actualizing ourselves here in our imagination as a Buddha-figure.

The six-session Kalachakra practice that people do as part of the beginning level of Kalachakra practice in the Gelug tradition is not a sadhana – a sadhana has more parts than that – it has many aspects of a sadhana included in it, but it’s not a full sadhana. Although for doing a retreat on Kalachakra on a very simple level – not really an actual retreat, but sort of a simulation of it beforehand – people do six-session practice, but please don’t call it a sadhana. It’s not. The Six-Session Kalachakra Guru-Yoga combines a six-session practice with a guru-yoga. A six-session practice is a practice that fulfills the nineteen close bonding practices (or samayas) with the five Buddha families. The usual six-session practice that we do, the normal one, is not a guru-yoga.

Now there is a Kalachakra guru-yoga, and this combines it with the six-session practice, because you have the visualization of His Holiness as Kalachakra and reciting His Holiness’s name mantra, so that makes it guru-yoga. In that six-session guru-yoga we have a part where the guru dissolves into us, which helps us to generate a blissful mind. And then we have a meditation on voidness, and then we arise as Kalachakra ourselves. So we have this in all six-session practices as well, not only the Kalachakra one. And, in most commentaries on the practice, it says one just does instantaneous arising as the figure: one just goes into the understanding of voidness without going through a whole dissolution process. But in Pabongka Rinpoche’s commentary to the ordinary six-session practice, he says that it’s possible to do at that point this taking death as Dharmakaya practice, and so on, in which we go through the dissolution in eight stages (or in Kalachakra it would be ten stages). So if we want to include in this six-session practice more elements from the sadhana itself, then we would do that full meditation at this point in the six-session practice. There’s this dissolution of the guru once the guru goes into your heart – that’s there, in any case – but then, when one does the meditation on voidness, you have the ten stage appearances, going down to clear light mind. That can be added here – and usually it is, in the explanations of this text.

When we do this six-session practice and we have the guru dissolving into us and we get blissful awareness and we have the mediation on voidness, we can either then have dissolution of the elements or not. But usually with this six-session Kalachakra practice, we do the dissolution process. Pabongka commented on that with the regular six-sessions practices; so, similar to that, we can do it with this six-session. But some people disagree with Pabongka, because in the regular six-session practice you don’t have anything similar to Sambhogakaya as bardo, so they say this is a bit artificial. But here it fits quite well because there isn’t any Sambhogakaya in any case.

Now when we do any tantra practice, whether it’s a sadhana or a six-session practice, what is said is that we need to have done all this thinking and meditating on voidness beforehand, so that in the sadhana we just remind ourselves of our understanding, and generate understanding without having to go through all the extensive lines of reasoning. Now one has to be very careful because it’s very easy to then just skip any lines of reasoning, and not really have any understanding of voidness, and just pretend that you do. So one has to be very careful not to just make this voidness meditation here trivial and meaningless.

The way in which the voidness meditation is done here is in terms of the four gateways to liberation, they’re called. Now there’s a difference between mother and father tantra here. Mother and father tantra are divisions of anuttarayoga tantra. And, in Gelugpa, Tsongkhapa explained it as mother tantra puts the emphasis on clear light, and father tantra on illusory body, and since Kalachakra does not have an illusory body practice, by default it is a mother tantra.

So, in mother tantra, first you – when you do this type of practice – first you imagine that you have the understanding of voidness. That’s not a very nice way of saying it. You have a conceptual understanding of voidness and then, with that understanding of voidness, you imagine that the mind gets more and more subtle with the dissolution process. In father tantra, like Guhyasamaja, we do it the other way round, and you imagine that the mind gets more and more subtle with the dissolution process and then, at the end of it, with that subtle mind you get the cognition of voidness, which in a sadhana and a generation practice is necessarily conceptual.

Now in the sadhana there is a verse from Vimalaprabha (The Stainless Light), a commentary to The Abbreviated Kalachakra Tantra, with which this meditation is done. It also appears in Guhyasamaja as well. Now we don’t really have time here for me to go through the verse and give a word-for-word commentary on it of these different levels of meaning. I’ll do that in St. Petersburg because there’s more time. So the verse has a literal meaning, and it also has a general meaning which is common to sutra and tantra, and it’s in this general meaning that we find the verse interpreted according to three gateways to liberation in Guhyasamaja and four gateways to liberation in Kalachakra.

So, if we follow the order that we have it in the verse itself, then we have the gateway regarding the void nature itself. Now it is interpreted in the commentaries to the sadhana, particularly the commentary by Detri Rinpoche, as referring to understanding the voidness of voidness. So, if we take voidness as something truly existent, which is how it appears in conceptual cognition of voidness, then that’s not proper meditation – that’s not correct – so we have to understand that voidness doesn’t have true existence. So there’s nothing on the side of voidness itself that establishes it as voidnessvoidness in terms of the mental label “voidness.” Now, by extension from this explanation, the way that it is practiced, the way that Serkong Rinpoche explained it, is that in addition to this we apply this understanding of voidness to the appearances – the ten stages of dissolution that will follow this meditation. That none of these signs, none of these appearances, which are devoid forms – so that’s another way of understanding the voidness of voidness here, playing on words – that none of these appearances that will occur in the dissolution have true existence.

Then the second gateway is the gateway of signlessness – no sign – and that’s referring to no sign of a truly existent cause. So here we have to remind ourselves that – What are the causes for achieving enlightenment? What are we doing? Compassion, bodhichitta, these sort of things – and Buddha-nature if we want to bring that in, although Gelugpa doesn’t emphasize that so much, but other traditions do – that none of these have true existence in terms of the causation process. So here we have familiarized ourselves with the analysis of the lack of true existence of causes – that the cause is not truly existently the same as the result, nor truly existently different from the result.

We might make that mistake in terms of thinking of Buddha-nature as the cause for enlightenment and that’s the same as enlightenment, truly existently. That certainly is not the case. And we could include compassion here as part of Buddha-nature. Or we could make a mistake in terms of one of the causes for enlightenment is the inspiration from the guru, and the guru dissolving into us, and we generate bliss, and so on – which is part of this practice – that we could also misconceive of the guru as a cause for enlightenment that’s totally separate, truly existently separate from the result.

Then the third gateway is the gateway of no hope, and this regards the voidness of the result that we’re trying to achieve: there is no hope of a truly existent result, no sign of a truly existent cause, no hope of a truly existent result. So here we are aiming of course for enlightenment as the result of our practice, but it is very important to not grasp at the true existence of that enlightenment that we are aiming to achieve as our result. So for this we need to remind ourselves of the line of reasoning – at least in Madhyamaka – that the result does not either truly exist or totally not exist at the time of the cause. At the time of the cause (which is now, while we’re practicing) it’s not that enlightenment truly exists already and it’s just a matter of quieting down and manifesting it – that it’s there already truly, but unmanifest – that’s incorrect. But then, on the other hand, now, at the time of the cause, it isn’t the case that enlightenment is truly nonexistent. If it was truly, from its own side, nonexistent now, it could never come about. So this is what we meditate on and remind ourselves of here with this third gateway of no hope.

Then the fourth gateway is the gateway of no affecting action. An affecting action would be an action that would be the means for attaining the result. So the voidness of the means. It refers to the voidness of the method for achieving the result. It’s the action that you will do that will affect the change that brings about the result. And here, according to the commentaries, this is explained as understanding the voidness of the three spheres involved in the practice – the voidness of the meditator, what is meditated on, and the meditation itself – that these do not exist in any of the four extremes: truly existent, truly nonexistent, both, or neither.

So this is the presentation of the four gateways to liberation, how we meditate on voidness. But basically, as I said, we’re reminded that if we have to do all this meditation, we need to be very familiar with all of this from study of, for instance, the ninth chapter of Shantideva’s Engaging in Bodhisattva Behavior or in Chandrakirti’s Madhyamakavatara (Entering into Madhyamaka) A Supplement to (Nagarjuna’sRoot Verses on) the Middle Way, in which we get these various lines of reasoning used in Madhyamaka for understanding the voidness of cause and effect, the nature of things, the three spheres, and so on. Because of dependent arising, which would deal with these three spheres, it’s a very detailed and wonderful presentation of voidness in these texts. So that here we remind ourselves of that, and then do the dissolution of the ten signs.

Questions Question: Can you say something about the specific form of the main Kalachakra figure. Is it a problem if I visualize it slightly differently, if I can’t visualize all the points and stuff?

Alex: According to the tradition, when Buddha was teaching the Prajnaparamita Sutras (far-reaching discriminating awareness or the perfection of wisdom) on Vulture’s Peak, he simultaneously manifested in the stupa at Amaravati, in South India, and appeared in this form of Kalachakra and taught the different classes of tantra from the four faces. So he taught Kalachakra and, in fact, he taught all the tantra from the different faces of Kalachakra.

So the form is very specific, and it’s not proper at all to change it, because each element in it, each detail in it, has many levels of what it represents. Just as an example, there’s no time to go through all the details of what it represents, but the 24 arms would represent, in a year, the 24 phases of the moon. There’s 12 lunar months, and each month is made of a waxing and waning phase of the moon, so there’s 24 moon phases in a year. So that’s on the external Kalachakra level, in terms of the world system. On an internal level, we have 12 phases of the shifting of the breath from one nostril to the other during the day, so that’s 24 half shifts. And so that’s on an internal level of Kalachakra. Both of these we want to purify, because both external and internal Kalachakra cycles are occurring under the force of karma and disturbing emotions; in other words, they describe samsara. And we can also include in here the distorted view of the Samkhya philosophy, which divides primal matter into 24 factors. So it represents that as well. These are the things that the hands hold; they represent those 24. The actual hands themselves represent what I was saying – 24 factors that primal matter is divided into.

And then the alternative Kalachakra, which is the practice that will purify this whole samsaric level in Kalachakra: We have a presentation of 12 bhumis, very advanced levels of mind, and each of those are divided into halves, so we get 24 phases. There’s also 24 phases in terms of stacking of drops that are associated with these bhumis. There’s many, many levels that these 24 represent. And it is like that for everything.

Question: Can you say a bit more about bliss? I don’t understand what exactly “bliss” refers to when we say blissful awareness, etc.

Alex: When we speak about blissful awareness, we are not talking about ordinary physical happiness or bliss of orgasm, certainly not that. But, rather, we’re speaking about a very, very subtle level. Once we have actually gained mastery over the subtle winds and we have managed to get those winds to go into the central channel, then it is a blissful awareness. So it’s in the category of bliss or happiness that is experienced with a subtle level of mind on the basis of the winds being in the central channel. So it has to do with, basically, things like tummo (gtum-mo) practice (the inner heat practice), in which certain drops and substances are moving within the central channel and not at all being released, and you have complete control over the energies. Well, tummo starts once the winds have been gathered as the preliminary to light the flame. And by experiencing that – and there’s many, many stages of it, and so on… This is a method for getting the winds to actually dissolve in the various chakras in the central channel, so we can get to the clear light level. So it’s an incredibly advanced stage, and not our ordinary usual experience.

Question: On the creation stage, we don’t use this notion of bliss?

Alex: On the generation stage, we imagine that we have this. But the actual blissful awareness is achieved on the complete stage when you actually have managed to gain control of those subtle energy-winds. On the generation stage everything is in terms of imagination.

So when the guru dissolves into us, for example, we imagine that the guru goes down the central channel to the heart chakra. So that’s like – well, it’s called the melting of bodhichitta in the central channel. It’s done in tummo. So it is similar to that, and acts as a cause for being able to eventually achieve that – not just in our imagination. And, because we have a strong feeling toward the guru, it is a happy experience that the guru joins with us. We’re not talking about any sexual thing.

Question: Would you give some advice for the Kalachakra retreat. Would you do reciting 100,000 mantras? Any specific advice?

Alex: If one can do a retreat, of course that’s wonderful. And the Westerners have started doing the retreat – and it’s been authorized, it’s okay – on the basis of the six-session practice. That’s certainly not a traditional retreat of Kalachakra, because, as I said, it’s not the full sadhana, and it’s only working with the mantras of the central figure and the figures in the first ring around them – the powerful ladies or shaktis. But there are practices like that, even with the sadhanas, with only that number of deities. So, if you can do that, that’s wonderful. But you need very, very good instructions in order to able to do such practice. But, within the traditional form of practice that’s done in the Gelug tradition, the shortest retreat is with the full mind mandala, which is 46 deities and all of their mantras, and with the fire puja at the end of it, and so on.

This new custom of doing a retreat on the basis of this six-session practice, that they do the fire puja at the end – that, I’m not sure. But I would be surprised if, on the basis of doing a retreat on this text, if one were then permitted to do the self-initiation afterwards. Maybe that’s authorized, but I would be surprised. I would think you’d have to do a full sadhana. The self-initiation, by the way, is unbelievably complicated. Doing it at top speed – I mean, really, really top speed – the way that His Holiness’s monastery does it, it takes them six hours nonstop. For us, it would take forever.

Question: I’ve heard that in the Kalachakra Tantra there’s a specific chapter on Manjushri-nama-samgiti that one can use as a separate practice, that particular chapter. Can you say a few words about that?

Alex: I translated it as A Concert of Names of Manjushri; it’s actually what the Sanskrit word means. And that’s not actually a chapter of the Kalachakra Tantra; it’s a separate text within the Kalachakra tradition. Samgiti is something that’s sung together in a group, literally. The Tibetans translate it with the word “praise,” which has nothing to do with the Sanskrit word. By the way, I have that translated on my website. It's a very important text. It basically is speaking about all the qualities of the deep awareness of the clear light mind – the clear light mind’s deep awareness – as manifested as Manjushri. Basically it’s all about the clear light mind.

It has many levels of meaning and interpretation. Right? The best text on it, His Holiness always refers to, is the commentary by the Second Dalai Lama. It has a huge literature of commentaries, both in India and Tibet. It can be understood on a literal level, on a level of yoga tantra, on a level of general anuttarayoga tantra, and on a Kalachakra level. As a practice, it can be done usually in terms of a yoga tantra practice, but it’s not necessarily limited to that. But when I say as a yoga tantra practice, what I’m referring to is the visualization of the mandala or whatever that you would visualize while reciting and thinking about the meaning. But then it wouldn’t actually be a yoga tantra sadhana, and it’s certainly not a Kalachakra sadhana. But the way that it is most commonly done would be that you would visualize yourself as White Manjushri, and you would visualize White Manjushri in front of you, and recite it or chant it – while of course trying to be mindful of the meaning. And it becomes a very profound meditation on the clear light mind and the deep awareness and various aspects of the clear light mind. But it requires a tremendous amount of teachings to understand what it’s talking about.

Naropa said: without understanding this text, the Concert of Names of Manjushri, there’s no understanding of Kalachakra or of tantra. Undoubtedly, the vast, vast majority of monks in all four traditions memorize this text. I don’t think that you can make a statement that absolutely everyone, but it is a standard part of the training of any monk, in any of the four traditions, that they memorize this thing. It’s 167 verses. And it is an extremely helpful practice, even if we don’t understand it terribly well, to read it or recite it every day, if one has the time and is really serious. But at least it’s nice to read it or listen to it once. On my website I have it not only in written form but also an audio file of me reading, so you can hear it.

Question: If you don’t know the symbolism behind all the implements and attributes of Kalachakra, for example, or any other tantric deity, would it still be beneficial to visualize it?

Alex: As a start, it is beneficial to visualize it. But it’s important to try to learn what it means – what they represent. You see, visualizing these deities is pretty weird, if you think about it, with all the things that they’re holding. “And so what?” is what we would normally think. “So what? I can visualize all these arms and all these various implements.” Just leaving it on that level becomes incredibly trivial and fairly meaningless. And so what one wants to do is to use this as a method for keeping in mind all the things that they represent.

You see, we’re training to become omniscient. And tantra is an advanced stage in which we have developed, one by one, so many different things in the sutra practice – the perfections (the far-reaching attitudes) and compassion, concentration, and all these sorts of things. And, in tantra, what we are trying to do is to put them all together and have them all in our awareness simultaneously. And so we represent it in a graphic form – with all these arms and faces and legs – because it’s easier to hold all of that in one moment of consciousness than it is to just try to do this abstractly. And so it’s a method for being able to get simultaneously so many things in our awareness which will then act as a cause for becoming omniscient. It’s a very profound method.

Of course we need to study what all of this represents, and we need to know at least some of the things that they represent, so that we can start to put them together. But, even if we don’t have that to work with here, we are trying to open up our minds to be aware of many things at the same time. That’s a very helpful thing. But, as Tsongkhapa said, when we do these visualizations, the method is first to just get a general, vague mental picture. Don’t worry about the details. As our concentration improves, the details will automatically come into focus. So this is a big mistake when people work with visualizations, is that in the beginning they worry so much about all the details: What does this piece of jewelry on this deity look like? And so on.

There’s a famous story of one practitioner, one Westerner, asking – I think it was Kirti Tsenzhab Rinpoche that they asked – “Does Yamantaka have a belly button?” Or this type of question, which is just a hopeless, ridiculous way of looking at it. So don’t get too fixated on these details, because then you’ll get very frustrated and give up, because there’s no way that you can do all the details in the beginning. I love that story.

Question: Can you maybe give us a shortlist of texts that are a must for tantric practitioners to start. They must know them.

Alex: The “must” would be Shantideva’s Bodhicharyavatara (Engaging in Bodhisattva Behavior). This would give us the Mahayana basis for doing any tantra practice. That’s the most important.







Source

https://studybuddhism.com/en/advanced-studies/vajrayana/kalachakra-advanced/emptiness-meditation-in-kalachakra-practice