Vajrasattva Benefits

[Faustina Bartsch]

Thisis the reason why The Torch of True Meaning is such an important text. Composed by the first Jamgn Kongtrul Lodro Thaye, it gives comprehensive instructions on how to practice the ngndro, the essential preparation for all practitioners before beginning mahamudra. Anyone who wishes to practice the ngndro of the Kagyu lineage, and in particular the Karma Kagyu lineage, should first read this text carefully and internalize its meaning. They will then have a stable ground for the practice of mahamudra. This is not just the correct way to practice but also the most beneficial.

There are two types of hundred-syllable mantras, the hundred-syllables of the Tathagata taught inThe Tantra of the Manifestation of the Three Samayas and the hundred-syllable mantra of Vajrasattva taught in many tantras. There are two kinds of hundred-syllable mantras of Vajrasattva, the peaceful hundred syllables of all families that can be changed into the name mantras of infinite supramundane deities, and the hundred-syllable mantra of the wrathful heruka, taught in The Highest Tantra of Speech. Although they may not all have exactly one hundred syllables, they are known as hundred-syllable mantras because they are all of the same mantra family.

Here I will describe the stages of visualization of the hundred-syllables of the peaceful Vajrasattva. There are two traditions: that of a single figure in the form of a universal emperor according to yoga tantra, and a coemergent one in union with a consort according to the tradition of the unexcelled yoga tantra. (The Torch of True Meaning by Jamgn Kongtrul Lodro Thaye, translated by David Karma Choephel, KTD Publications and Kagyu Monlam, 2014, p. 47)

There are two main traditions of Vajrasattva in terms of preliminary practices. For mahamudra in the yoga tradition, Vajrasattva is usually a single deity. For the Six Yogas of Naropa in the unexcelled yoga tantra, the coemergent Vajrasattva has a consort.

In sum, root downfalls in the tantric tradition are weighty and grave; they are also easy to commit and hard to avoid. If we do commit them, we will fall into the incessant or Avici hell for an incredibly long time.(It is said that during an equivalent period, someone could practice the mahayana path and come to buddhahood.)

Lord Atisha said that the downfalls of the vajrayana happen easily: if we even look at an object and think of it as an ordinary thing,that can become a downfall. If you carefully polish a mandala plate and just leave it out in a dusty place, it will naturally gather dust and grime. It is the same with the downfalls of the Vajrayana.

Some scholars say that if an individual has pratimoksha vows and later takes bodhisattva and vajrayana vows, the pratimoksha vows become an aspect or part of these later two vows. So if that person restores their vows through the methods of the bodhisattva or mantrayana, any violations of the pratimoksha vow are also restored at that time. It is also said that the bodhisattva vows are harder to keep than the pratimoksha vows, and secret mantra vajrayana vows are even more difficult to keep. Just as higher vows are more difficult to maintain, there are also more wondrous methods for restoring any downfalls. So we do not have to fear that these vows are too difficult and we will be unable to keep them.

Thin rays of sun have finally penetrated the dense fog for the first time in several days, creating a festive feeling in the pavilion. The series of initiations that concluded recently with a grand finale when the Karmapa came through the aisles and in record time, personally blessed 10,000 people with the Maitreya torma, fulfilled our wishes beyond the wildest expectations.

The stage now emphasizes the lineage of Karmapas with Mount Kailash in the background and a large gold and copper Shakyamuni directly behind Dusum Khyenpa and the 16th Karmapa. The splendid throne backrest of silk brocade with swirling dragon, displayed during the major empowerments, has been replaced by an abstract pattern. The Karmapa prostrates on a red carpet placed there for the occasion and climbs the steps to the throne. Garlands of red and gold lights twinkle from the back of the Pavilion, a reminder that we are in India, and it is Christmas.

But as the Karmapa comments on the visualisation, it becomes clear that he is expanding it infinitely to purify broken samaya for all beings. First he explains the tradition of visualising the white lotus with eight petals, just as it is: a pinkish stem, bluish green at its centre and orange stamens. In the centre of the lotus is AH, the first of the Sanskrit vowels, which looks like a bubble in water. That letter AH transforms into a full moon, the size of the centre of the lotus. The reason to meditate on the white lotus is that it rises unstained by the mud it grows in, representing renunciation from samsara. The full moon represents relative bodhicitta: the motivation to achieve buddhahood in order to bring all beings to enlightenment.

The white HUM, representing the non-dual wisdom of all the buddhas, transforms into a five-pointed white vajra standing on its end. This five-pointed vajra is like a clear white crystal, unblemished on the inside and outside. At the hub of the vajra is a small white HUM and this letter is also vertical, like a lamp in a clear vase. Light from the HUM radiates to all pure and impure world realms. We make offerings up to the buddhas and down to all beings. The light performs both functions.

On the tip of the light that radiates out there is a Vajrasattva that goes to each sentient being and comes to rest on the crown of their head. So we visualise that the light brings a Vajrasattva to each sentient being and the nectar flows into the crown chakra filling them and purifying their bodies. Then Vajrasattva dissolves into them so their three gates become inseparable from the body, speech and mind of Vajrasattva. The entire environment becomes the pure land and all sentient beings become Vajrasattva.

He points out that there is also another visualisation in kriya tantra in which light rays radiate and a Vajrasattva is on the tip. Clouds shower nectar on all beings, freeing them from the hell of heat and cold, freeing hungry ghosts from hunger and thirst, animals from the suffering of being dumb and mute, in effect, purifying all six realms of samsara and transforming all beings into Vajrasattva. The light also makes offerings to the noble ones: on the tip of the light rays are the offering goddesses which causes extraordinary bliss to arise in all the buddhas. The light then returns with the blessings of all buddhas and dissolves into the HUM. Alternately, we can visualise that the light invites all buddhas to return, and they dissolve into the HUM in the form of Vajrasattva.

Yesterday, he said, he had discussed how the light radiates and performs the two benefits. In the text, this is followed by a discussion of the complete visualisation of Vajrasattva. The light returns and is reabsorbed into the vajra and the HUM, which are transformed into Vajrasattva who is inseparable from your root guru. His Holiness reiterated that in the lower classes of tantra there is no tradition of visualising melting into light; instead the vajra and the HUM immediately transform into Vajrasattva. In this case, the Dorje and the HUM become Vajrasattva instantly. If you can visualise Vajrasattva, in his full form, immediately, that is best. However, beginners often find this difficult and find a gradual visualisation easier.

Vajrasattva is visualised as white in colour, with one face and two arms, holding a five point vajra in his right hand and a bell in his left. He is visualised as white as the interdependent connection for purifying our misdeeds and obscurations. White symbolises cleanliness and purity. To symbolise method and wisdom he is holding the vajra and the bell. His right leg is extended and his left is bent in the position of a sattva.

As Vajrasattva is usually visualised with consort, what is the origin in tantra for this single male form? His Holiness cited three sources from Indian texts. This form of Vajrasattva is taught in a yoga tantra, theCompilation of Thusness. It is taught in the Sambhota tantra, which is an explanatory tantra about Chakrasamvara and Hevajra. Finally, it is found in the Secret Ornament of the Essence by the Indianmahasiddha, Jamphel Drakpa. In addition, in the Tengyur there is a saddhana for this form of Vajrasattva, also from an Indian source.

The Gyalwang Karmapa then made an important statement about the necessity to do the Vajrasattva practice as a means of restoring broken samaya, the need to take a wider perspective on certain issues, and the need for understanding and forgiveness within the Karma Kamtsang.

He first completes the reading transmission of the instructions on the 100-syllable mantra and Vajrasattva visualisation, reaching the end of Chapter 2 (p. 56) (The Torch of True Meaning by Jamgn Kongtrul Lodro Thaye, translated by David Karma Choephel, KTD Publications and Kagyu Monlam, 2014)

He then continues describing the visualisation, first repeating and expanding the descriptions he gave in the previous sessions, and then focusing on the supplication to purify our misdeeds and obscurations.

We begin by visualising ourselves surrounded by our parents, friends, enemies, and all sentient beings. We then prostrate with our body, speech, and mind to Vajrasattva, who is the essence of all the buddhas. The Gyalwang Karmapa explains,

There is no distinction in terms of good and bad, or high and low, between the natures of the body, speech, and mind of a buddha and the natures of the body, speech, and mind of sentient beings. The pure nature of the Buddha is just the same as the pure nature of our own body, speech, and mind.We visualise that they mix like pouring water into water, knowing that this is the nature.

A perceptible sense of stillness and peace pervades the Monlam Pavilion as 12,000 people unite in body, speech, and mind in the presence of the Gyalwang Karmapa, and together do the practice and recitation of Vajrasattva. Many of those present recite the mantra quietly, while others settle into spontaneous meditation, sitting in tranquil stillness amidst the huge crowd.

3a8082e126