We have been talking about Creation and Completion practice. Spend today’s time working – many of you have studied Creation and Completion, generation and conclusion, Utpatti and sampanakrama, – the material regarding mechanics of how to cultivate the right view of visualization practice, mantra practice, and dissolution practice. You are familiar with some of these sections, but mainly for those learning how to relate to Creation and Completion. Today, I will work on the various stages, technical aspects.
HOW ARE YOU ALL? Sore? Yesterday was a big surprise to me! (Laughter) Was it the cider too?(Laughter) Thank you all. I’d Like to introduce Gabriel, the produce of the Milleara movie, who is also a great practitioner. He is compiling for the preservation of the art work and murals of Mindrolling – extraordinary amount of work – I don’t know anybody who’s done such a thing. You will see in the coming week. Delightful surprise – seriously.
The rest of us, it will be tough getting into illusoriness after last night, but will try.
And Gordon happy birthday. A few things first – did students get all the liturgies?
I will get to vajrayana requests next week. Thestrapali mamo.
Arya Nagajuna: ”Where there is appropriate understanding of emptiness, all things are appropriate. If there is no appropriate/right understanding of emptiness, nothing is (appropriate).”
This strong statement must be carried into every aspect of vajrayana practice. Integrate into approach of Creation and Completion. Within every practice- generate bodhichitta, take refuge, generate deity, and generate devotion– if it arises on right basis of emptiness, all things we are relating to becomes correct. If all practices are not with emptiness – even compassion – it is nothing. Why? It will lead to an agenda of the self. Meditation experiences will lead to agenda of self. The 2 purposes, enlightenment for the benefit of self and other, becomes part of the agenda of self. Attaining wisdom becomes something substantial to gain. Arrogance of the self satisfied will be the agenda brought into any practice or contemplation. Keep in mind importance of understanding nature of reality important.
Gampopa- “The 8 consciousnesses – eyes, ears, nose, tongue, touch, – mind, afflictive mind, and ground consciousness – are like a rope perceived as a snake. Know that is not its true character. From the very first moment of this illusion. It was by itself essentially empty. It is from beginningless time that co-emergent ignorance has obscured true nature. For example, the clear and limpid aspect of a mirror is the Buddha nature. And the tarnish on its foundation is like the foundation consciousness.”
Oh, the snake – just the expression of this thought – “that is a rope or that is a snake” –is essentially empty from the beginning.
“For example, the clear and limpid aspect of a mirror is the Buddha nature. And the tarnish on its foundation is like the foundation consciousness.”
Earlier in the week, talked about causal and resultant consciousness (foundation consciousness – cognitive obscuration). “Like the coat of the tarnish – the foundation consciousness wears the collection of habitual patterns. The obscuration of afflictive emotions. Essentially empty nature of consciousness is identified as the self. And objective reality is projected onto its luminous aspect. The instantaneous mind moves the 6th consciousness and causes the meeting of object and sense organs. Though nothing other than mind itself the appearance of duality dominates. For example, when the eye perceives a form, although there is no form outside of the eye consciousness, the luminous aspect is mistaken for form and the empty aspect is mistaken as the organ. The instantaneousness mind function coerces the process – eye consciousness originally/initially undiluted, free of concept, is instantaneously suppressed and the suppression is the feeling of duality. And with it, the 6th mental consciousness becomes more defined. Experiencing happiness, suffering, or ——– and further, the discrimination – aggression, attainment, ——– arises. This is full-fledged afflictive mind. Then, through rejection or acceptance, the foundation consciousness is imprinted with this process of accumulation. This is karmic action, also called formation. When the 6th mind – afflictive mind- combines together with the instantaneous mind perceiving externally with the 5 senses, it is the object. That is how objects come to be. When the afflictive mind, instead of externally. Functions with the instantaneous mind inwardly, it leaves an impact, called habitual patterns. “It expresses outside, that is karmic formation, and there is also an inward movement, which is the formation of habitual patterns. If you leave it there, karma abides without effect. This then becomes the unavoidable potential until it ripens.
Beautifully brought together – the root basis on which skillful means are developed.
The purpose of Creation and Completion? It is a contrivance, a contrived method to reverse the process of creation of karma. All the mind to understand emptiness-compassion as taught in Mahayana.
You have written why the mind has these tendencies we have become familiar with, because of which we are unable to have view of emptiness of self or phenomena of other.
Listen! This translation will be left with lopons, so there are no omissions. This should be discussed – going into meaning of why the technicalities of Creation and Completion arise. Mainly, it describes how the mind unnecessarily doesn’t recognize its own nature – in the creation, is creation of other and self. Mind is so certain due to impulse of how we react- there is no snake, but we think,”It is a snake”. All the identifying impulses build up to confidence in duality – I am I, that is other. For example, if you observe habit – “Billy Jean” plays, and you know exactly where to make appropriate wild noises! (Laughter) As soon as it comes on, there is an impulsive habit of going, and if you are Michael Jackson or not, you all look like zombies. It is the firm belief. Here is where you scream. There is no bad intention in it – we don’t intend to have duality to do something negative. It is just habit that has become certainly. Of course causes will be created, and natural poutoce is inevitable. So, Creation and Completion IS based on the 4 kinds of birth. All forms – the understanding of the 12 nidanas, how does samara come into being? You know how to react to song. Just as that came into bi9eng, full manifestation came into being through habit. 12 nidanas- evolution that gradually builds up phenomenal world. The origin and consequences of 12 nidanas through 4 births. Born due to karma instantaneously – very rare /. More common is coming together of 2 propensities – heat and moisture. More common – born thorough birth- twice born. Most common of all is womb birth, what we are connected to. These are not only due to causes and effects coming together, but the birth process becomes most impactful state that makes one believe in reality of existence. The core quality of believe who I am, and the assumption that I am separate is based on process of birth. So, the phrase “self is emptiness of nature”. I remember teaching 9, 10 year old nuns this. Their eyes got wide – “I can’t believe this, who am I?’ The process of birth is strongest way of asserting self. So, purification is oriented to birth process. All the difference approaches of Creation and Completion are dividing into the form kinds. The four kinds- very elaborate, elaborate, simple, and very simple. Also – conciseness approach, intermediate, extensive, and very extensive. So, all kinds of vajrayana sadhana practices – with all three stages, creation, mantra, completion- in Sanskrit – sadhana. In English – “accomplishment.”
Accomplishment practices are always of one of these 4 aspects.
- Very elaborate– longest sadhana- creation, mantra, and completions.
- Elaborate – may have three aspects in more concise way.
- Simple – very shorter – aka “emergency practices”. “I am very busy, give me short practices.”
- Completely simple – just mantra/seed syllable.
Most people have a tendency to think that those who keep it simple in the ordinary world are simpler people, and then those who can do the vast practices, with elaborate mandalas, etc. are called intelligent people. Exactly the opposite is true.
Very elaborate – Those who relate to the very elaborate- those with most afflictions – very busy, can’t cut ties to samsara, lazy, mind full of agitations, must to very lengthy practice. Must do 6 sessions of 4 hours each in 24 hours. :0 how extensive. The antidote must always be more powerful than the disease. If you have a mountain of disease, and a needle point of antidote it won’t work. (Laughter)
Elaborate – Those who know less are the qualified people to learn elaborate approach. We think some amount of stability is there, heightened self-absorption is tempered, alleviate self form state, remembrance becomes easier, distraction happen, but can bring back mind, That is when you can come back to elaborate practice. – Self-visualization – less elaborate system of self and front visualizations. All indivisible nature. That is condensed to pride of the deity in own self. Now, through rigorousness of self-arising as deity gradually leads to lessening.
Brij is here- no power yet? (Laughter)
Arousing oneself as deity builds confidence, not so much meditative experience, but one-taste- uniqueness of one taste related to all perceptions. 1st – tempering of heightened emotions. 2- Expressiveness of 1 taste. Whatever arises, it is much more approached with attitude of one-taste., fear and non-fear, obtaining and not-obtained, loss, not having loss, praise and blame become the same, hope and fear, gain and loss. When the 8 worldly dharmas blend into single taste, mind unobstructed, that is when may move on to simple practice.
Simple – Guru yoga, practice, what are sometimes called “day practice” There is not much explanation of refuge and bodhichitta and other things. This is a more concise form of practice, where we immediately place self in mandala of the deity. Much more swiftly, much more easy. Like switching a light switch. The practice is a reminder- click into pervasive awareness. Builds up greater confidence in primordial nature. When this gets greater, even the one-taste is useless. Settledness is the resultant experience, a sense of abiding, natural ease. As long as still dependant on some sense of contrivance, then one relates to simple practice, but after a while, separation of abiding and non-abiding ceases to be visible. What is meditation and not meditation? When consciousness fails to see distinction, then depending on any contrivance becomes an object of humor. Then look at childish approach.
Mouse adorned with a crown and 5 silken garments jewels of the Sambhogakaya, the 32 major and minor marks, and sitting with a trident, with a rodent mantra -a guru mouse. (Laughter)
From perspective of very simple view, the very elaborate is like that. A big joke. Then there are little mice that look at guru mouse, and are awed by him. ”he can sit like that for 5 minutes!” I can’t do that.”
However this mouse’s approach looks silly, very childishly deliberate. But in comparison, what is our life in samsara? What would he be doing otherwise? Chasing cheese, which is what we do too. Breaking through it with progressive approach – elaborate – much more fixation to sense consciousness, then simple approach – breaking from grasping to fundamental ignorance- then very simple – confidence in emptiness.
In the “Magical Net” (TEXT), it is written that “to purify 4 kinds of birth, are 4 kinds of creations just discussed.”
Completely simple – Those of the highest potential who are entering creation phase must walk path of simplicity by developing one’s own inner mind, thus stated, universal view of the kings vehicle – such person of highest potential doesn’t need to verbalize anything. No long recitations. Minds nature is visualized in its’ innate state, itself as complete form of deity. Approach such might have is to see appearance of the deity like ones reflection in the mirror. One would arise as deity, as would have sense of “that is me”, complete oneness.
The deity is you, and you are the deity. You and the deity arise together in this way, since the samayasattva (yourself) the jnanasattva (the deity front visualization). Sattva – “as is”, the true nature. Samaya “commitment”. One who holds the commitment to understand the true nature as it is – samaya sattva.
Jnana means “wisdom”. jnanasattva is the term given to one in front of you. Natural expression of emptiness is the wisdom. Not seen as a projection of any kind, it’s a symbol of the unimpeded expressivity of the mind.
Instead of saying “this deity I visualize in front of myself”, instead, saying “the jnanasattva carries the meaning itself”.
You and the deity arise together is where the janansattva is talked about. For one with confidence in this, there is no need to emanate or have abisheka of deity; awareness is seen as the 3 roots. This is the person of the highest acumen who relates.
So, the technicalities are almost childish. No need to relate to complex. The nature of the deity is inherently and perfectly present. This very simplest approach – realization of this is said to purify miraculous birth. Such a birth as say nirmanakaya padmasambhava. Because it is a birth, he accomplished the practices, received the teachings, but it’s more because of immense number of habitual patterns that arise due to other births are not there. Because of ability to attain sickness easily.
We should aspire. Aspiration is never determined by time. Could be lifetimes, years, tomorrow, or this very evening. Can happen in one day, in one session can relate from most complex to most simple. Only impediment is duality. Then, it becomes a steady sequence of practices that is necessary, depending how strong sense of duality is.
A little lesser in potential – superior potential – a simple approach to creation stage is applied. Instantaneous approach and application. Where meditator bring essence of deity to mind, when you say “hum” or “om”, usually symbolizes certain essence, jetsunla jokingly says saying it loud will not make it arise faster. (Laughter) In your mind, what you verbalize is that which carries the view. Verbalizations are very indicative of where the mind is. The seed syllable must be uttered with understanding of the essence. One brings the essence of the deity to mind – the seed syllable. Not depending on words does not depend so much on words but more by recollecting name of excellence.
Without verbalizing name, by recollecting excellence, one arises and instantly abides in essence of deity.
This approach of relying on the seed syllable to arise essence of the deity, where the sequential space followed by wisdom is generated. It still needs to be generated in sequence, so need a method – this is said to purify heat and moisture birth. When we say “purifies a birth”, a stronger view that obstructs the nature of duality, it closes the gates of birth. By deconstructing the confidence of how birth is deciding. The basis of our confidence in our duality is something like “I am born, therefore I am”.
How do we close it? Deconstructing basis itself. Can only be deconstructed by seeing evolution, how creation arose. When fascination of how birth takes place dies out, closes the gate of the birth. Fascination for existence that way dies out as well.
Third, for people of lesser acumen- elaborate approach. For those more conceptual, casual heruka –
Heruka – used diverse ways- in sadhana, usually a semi-wrathful practice- most times blue in color, naked- simplest form – blue- space quality – form – mind still constricted by appearance. Semi-wrathful is of indefinite expressivity, neither peaceful nor wrathful. Seeing how form takes place.
From expanse of emptiness, you visualize heruka in front of oneself or as one self- very simple process to see how birth of form takes place. In that process of the generation, begin to know how all aggregates, perceptions, emotions take form.
Causal heruka arises as the resultant vajra holder.
Working with 5 factors. Such visualization, if one is capable of working with it, needs 5 factors.
- The main deity or main deity and consort arise from seed syllable through the light radiating from the causal seed syllable.
- Buddhas and bodhisattvas of 10 directions invoked and dissolve into deity.
- Sentient beings are summoned/called and their obscurations purified.
- The greatness of the non-dual nature is proclaimed. (aka “praises” section)
- Deities are invoked and established within the mandala.
Within a sadhana that is called a complex sadhana, these are 5 methods that teach the mind in how forms are created, since forms are the basis of the self.
As soon as form is born, spirals into name and form – seems “how can I ignore sentient beings?” Sentient beings are my projection, which is very arrogant – common saying.
May come about with pretentious humility, but form is still there. To let the mind become familiar with how it is projected, this process is bdagsras – dares- “making others one’s child”.
“Knowing fruition itself to be the path. Truly innate, mediate on all mandalas without exception as if your child. “ Simple text- front visualization – lights, everyone endowed with qualities, ring bells, created mandala – all these phenomena are your child. How is this child? It is learned through the creation stage.
The seed syllable arises, becomes heruka, which brings down Buddhas and bodhisattvas, and then make offering, then send light to all beings and purifies them, and the light comes back, and you feel good about it, main deity established, and then do mantra recitation. This is all the sphere of your own mind, the difficulties of not being able to fully engage – the successful and unsuccessful attempts. The sphere of your awareness is your mandala.
In a good session, find your joy, a session full of distraction, get disheartened. Gets exaggerated, a teacher comes you wave or you hide. 🙂 It’s all creation of your mind. So what is not a mandala.? Making others your child is knowing how everything is born from your own awareness. This is firmest antidote to firm belief in form. The 5 steps above – whole point of front visualization is to overcome form.
In same process, mind needs to understand formlessness of appearance and mind that creates that appearance. The mother that creates the form.
Gzhan saras – genseg – “making one self the child of the other”. Involved 8 steps.
To be able to know nature of one’s self is nothing different that creation of any other forms. To have confidence in suchness/emptiness.
8 steps are incorporated into sadhana to understand suchness and nature of suchness.
1) Main deity and consort dissolve into causal seed
2) Male and female deity evolve from this seed syllable
3) Syllables are generated from the realization of the male deity
4) Light emanates from the yum consort, supplicates the main deity
5) All mandalas dissolve into the yab and yum and generate the pride of the deity
6) The yab and the yum are joined in union and space mandala is generated
7) 42 concepts transform into the 42 peaceful deities
8) Wisdom deities are invoked sealed, and so forth
These 8 steps connected to making oneself as child of other are bgagbskyed – “self generation” or self-visualization. When you arise as samayasattva arising as self. These 8 points are essential. A sense of how everything arises from one self, but where it arises from is the basic space, the basic emptiness.
These 2 aspects – the 5 and the 8- all belong to the elaborate approach. Said to purify egg birth, dual/double birth. The main intention of the elaborate approach.
The extremely elaborate approach – the purification of the womb birth, which applies to most of us. That is why they are taught with most elaborate approach. We hold to concepts of womb birth, so the doorway needs to be sealed.
Just as a crazed elephant, drunken crazed elephant can only be pacified by a hook by a skilled person or a whole crowd of people, likewise, those whose fixation is with causes of womb birth, one creates support mandala and supported mandala.
The support mandalas- the external universe and one’s inner body,
The support and supported mandala- the external universe and one’s physical body, and the strong notion of their existence based on one’s physical body.
Second, resting the minds habit of engaging outwardly by attaining state of meditative stability.
One’s self arising as deity- the support – the notion of existence is transcended.
The supported- with the mantra garland, the mind is bound with meditative stability. Often depends on samadhisattva. Single-pointed stability of mind being supported
Support given to rest the minds’ tendency to engage outwardly. When mind engages outwardly, habitual patterns and form causes come into being.
These are 2 main aspects taken into very elaborate system of sadhanas.
3 aspects- janansattva, samayasattva, and particularly the samadhisattva.
These are the 4 kinds of the accomplishment practices
For most beginners on path of practice, beginning with egg birth approach is essential. Consists of dual approach of self and other. Gradually, when this is established as one’s view, moving to take on womb birth is appropriate.
- Duality – very strong- egg birth- dual birth- self and other
- Womb birth- other may not be so strong, but self is strong
- Heat and moisture- lessening –
- Instantaneous – confidence needs to be seen.
Next will be their 5 manifestations. The technical approaches to samadhis and accomplishments.
(A coil of rope in a dark room – you’ve been warned there are a lot of black snakes this year).