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2/26/2014 Vajra-yogini Sadhana

Vajra-yogini Sadhana

Introductory Remarks

I am going to translate orally to you the third article from my book in Chinese entitled The First Steps of . It consists of three articles: the first one explains how to set up the altar and arrange the offerings, etc. (This one has been translated into English and published as Booklet No. 5 in the Chenian Memorial Series.); the second article explains the foundational practices; and the third article, called Vajra-yogini Sadhana, is written in a special format modeled after one of Chen's sadhanas written in Chinese and entitled The White Sadhana.

I included the Vajra-yogini Sadhana in The First Steps of Vajrayana book because Vajra-yogini is the root of tantric pleasures and there are practices based on Her as a yidam that form a continuous stairway leading up to Buddhahood. First, one learns how to arrange the altar and worship Buddha, etc. Next, one learns the foundational practices among which is the . Guru yoga is the center of the other foundational practices. In the Guru yoga practice the practitioner is instructed to visualize himself/herself as Vajra-yogini. When one continues onto the more advanced practices such as the Six of Naropa, once again the practitioner is taught to visualize himself/herself as Vajra-yogini. So the Vajra-yogini sadhana is like a bridge which connects the foundational and advanced practices. I have written this sadhana in a simplified form suitable for daily practice and not difficult for beginners.

It was written in 1981, but Yogi Chen did not allow me to publicize it right away. Several months passed and then one night I dreamed that a little pig bit me on my right hand. Yogi Chen interpreted this dream as follows: the pig of course relates to Vajra-yogini because there is one on top of Her head; and the right hand is for writing, so the bite on the right hand means Her seal of recognition -- the actual approval of the sadhana by Vajra-yogini. A bite from Her also signifies a bestowal of tantric force -- a kind of empowering blessing. After this dream Yogi Chen said, "OK, you can now publicize the sadhana," so I sent it to Malaysia and it was published as a Chinese booklet by Venerable Poh Kong Khoo. Since the sadhana has been approved by Vajra- yogini, according to Yogi Chen's own words, it must be a very beneficial practice. Also, today is the auspicious full moon whereby you have coincidentally arrived to begin work, and that is another very good sign.

The title here will be Vajra-yogini Sadhana. But in the original Chinese work, the title is more elaborate. It points out the special format with its four subdivisions: the practices, the Buddhist philosophy behind them, how they are to be carried out in daily life, and the realizations you will achieve from their practice. But since this is too cumbersome to translate into English I leave it simply as Vajra-yogini Sadhana.

This sadhana was compiled by me under Yogi Chen's direction. Before I began I first obtained his permission to proceed, and then during the process he kindly answered my questions. Upon completion, the manuscript was submitted to Guru Chen for his revision and approval.

Mike and Jacquelyn requested that they bring the large Vajra-yogini statue from the shrine room to the table where everyone was now sitting. Dr. Lin approved, and remarked on how the circumstances of this statue which was being placed on his altar were very auspicious. It belongs to a Chinese lady named Kuang-Ni Liu, who is presently doing a three year retreat in France. She first saw the statue in Hong Kong and it was love at first sight. She had an irresistible impulse to buy the statue and so she did. The interesting thing is that at that time she was totally ignorant of . She did not even know that it was a Buddhist tantric yidam, nor would she ever have dreamed that in the future she would be undertaking a three year retreat, http://www.yogichen.org/gurulin/efiles/mb/mbk08.html 1/19 2/26/2014 Vajra-yogini Sadhana where Vajra-yogini would be one of the essential practices.

Fortunately, she met Yogi Chen about a year before he passed away. She asked him to perform the invoking ceremony to welcome Vajra-yogini to come and reside in the statue. At that time, she said Yogi Chen filled the statue's skull cup with Tibetan nectar pills and brandy.

When she went off to retreat she left the statue with me for safe keepings. So it is by very auspicious conditions and we are fortunate to have this remarkable statue blessed by Yogi Chen here overlooking our translation of Her sadhana.

Acknowledgement

Thanks to Ann Klein and Boris Dopta for improving the English and to Chien-Yun Hsu for typing up the final version.

Preface

Homage to the Guru Konga who is undifferentiable from Vajra-yogini. This sadhana is based upon the Vajara-yogini sadhana which was written by the Master Jamgon Ten Tung. (Note 1: There will be same in this text, although I could look up the exact Tibetan pronunciation, I choose not to do so. Instead, I will follow the tantric tradition which is to pronounce the mantras exactly as your personal Guru pronounces them -- regardless if the Guru's pronunciation is scholarly correct or not. Why? Because when a Guru has true lineage and sufficient realization to invoke the protectors then those protectors will help only students who have received the mantras from the Guru. People who got mantras from books, even though they pronounce them scholarly correct, could not invoke help from the protectors.) It was taught to Yogi Chen by Konga Rinpoche. The format is based upon the White Tara Sadhana written by Yogi Chen in Chinese for the purpose of daily practice. Before I wrote this sadhana, I first obtained the permission of Guru Chen, and he kindly answered my questions during my writing. After I finished the manuscript I presented it to Guru Chen for his revision and obtained his approval.

A. Explanation of the format.

Each section of the sadhana consists of five parts:

1. The Summary Word in the top center of left-hand page permits one to quickly see what section they are in without disturbing their meditation. 2. Recitation and Visualization describes the content of these practices for this section. 3. Three Tantric Forces tells what to do with the body, speech and mind. One will gain spiritual experience more quickly by coordinating body, speech and mind in the prescribed manner. 4. Victorious Significance points out the deeper meaning to prevent one's superficial participation, such as, just mouthing the words without knowing the meaning or concentration. 5. Reflection makes sure that one's daily life is in harmony with the meditation practice.

B. Preparatory Remarks.

Before sitting down to practice the meditation one should contemplate the following:

1. Impermanence and renunciation -- one realizes how one is captured by the illusive web of http://www.yogichen.org/gurulin/efiles/mb/mbk08.html 2/19 2/26/2014 Vajra-yogini Sadhana worldly things that have no real significance and no real merits. However, practicing the sadhana is doing what is most precious. Only this can benefit one's wisdom life. Even after you die such merit will improve your next life. Unlike worldly merits which end at death. Make the determination that during this practice your body is not going to mix up with worldly things. Your speech will not involve in worldly talks, and your mind will think of nothing but this practice. 2. Remember and maintain three attitudes while practicing: a. Be relaxed and at ease. b. Be comfortable. c. Be sincere. 3. Arrange the offerings while chanting "-ah-hung om-ah-hung om-ah-hung ...." At the beginning of each session replenish or add offerings. 4. Follow the sadhana closely. While doing the refuge, your body should be reverently performing prostrations. When you do the small prostrations with palms turned upward, think that you are holding up the soles of Vajra-yogini's feet and that she is not different from your guru. After you sit down it is best to maintain your uninterruptedly. 5. Before you actually practice this sadhana, study the Victorious Significance of each section. After you practice the sadhana, you should review to make certain you have followed the prescribed visualization and recitation exactly. If not, correct yourself in the next practice session. 6. When one examines one's spiritual advancement the essential thing is not that we see some lights or images, but rather that we see if one's Wisdom and are improving. One must make sure that day by day one's heart is becoming more and more compassionate, and that one increasingly understands the philosophy of sunyata.

Order of the Sections:

1. Refuge 2. Bodhicitta 3. Boundless 4. Sunyata

5.

6. 7. Vajra-Yogini 8. Offering 9. Union 10. Buddhas 11. Self-offering 12. Praise 13. Chanting 14. Repentance 15. Dedication 16. Dissolution 17. Jump

Vajra-yogini Sadhana http://www.yogichen.org/gurulin/efiles/mb/mbk08.html 3/19 2/26/2014 Vajra-yogini Sadhana

Refuge

1. Summary Word : Refuge

2. Recitation and Visualization

The common four refuges:

I take refuge in the Vajra Guru! I take refuge in the Buddha! I take refuge in the ! I take refuge in the Sangha!

The uncommon four refuges:

I take refuge in the Vajra Guru Konga Rinpoche! I take refuge in Vajra-yogini! I take refuge in the Vajra-Yogini Sadhana! I take refuge in all the holy beings in Vajra-yogini's !

3. Three Tantric Forces

Body -- Do the prostrations respectfully. (Note 2: For each recitation of the common or the uncommon refuges make one prostration, making a total of six prostrations.) Speech -- Recite the common and uncommon refuges three times each. Mind -- Develop a sincere and solemn determination to take refuge while you are reciting the refuge formulas. (Note 3: Visualize in the space in front of you Vajra- yogini, above Her Konga Guru. Surrounding Vajra-yogini is the retinue of holy beings of Her mandala. Surrounding Vajra-yogini's mandala are all the Buddhas and Bodhisattvas and holy beings of the Ten Directions and Three Times.)

4. Victorious Significance

a. Believe that the Guru and Vajra-yogini are indifferentiable. When you regard the Guru to be the same as Vajra-yogini, the merit is very great. When you recognize Vajra-yogini to be your Guru, your realization will soon he accomplished. b. Believe that by relying only on this sadhana without relying on any other practice you can become a Buddha in this body. (Note 4: Entlightenment in this body is a stronger term than saying enlightenment in this lifetime. The latter term (enlightenment in this lifetime) allows that one may attain enlightenment in the after departing the body. But the former term, in this body, excludes the bardo state.) c. Believe that after one truly renounces the world and takes refuge in the Buddha then whatever worldly conditions are necessary for your Dharma practice will be supplied as you need them. You do not need to worry about gathering these worldly conditions.

5. Reflection

a. Have I really developed the determination to rely on taking refuge in the Buddha? b. Do I put the family economy before the practice or does the practice come first as it should? http://www.yogichen.org/gurulin/efiles/mb/mbk08.html 4/19 2/26/2014 Vajra-yogini Sadhana Bodhicitta

1. Summary Word : Bodhicitta

2. Recitation and Visualization

To Buddha, Dharma and the Spiritual Community, Until enlightenment I turn for refuge. By my practice of the six perfections, May Buddhahood be attained for the sake of all beings.

3. Three Tantric Forces

Body -- Sit down and join your palms together slowly in front of your chest. Speech -- Chant the Bodhicitta Stanza three times. Mind -- Develop the great Bodhicitta. You decide that in order to benefit all sentient beings you want to achieve Buddahood in this very body.

4. Victorious Significance

a. Believe that once you have developed the Bodhicitta you are a Bodhisattva. b. Believe that once you have developed the Bodhicitta you are then protected and remembered by all the Buddhas, Bodhisattvas and Dharma Protectors. c. Bodhicitta consists of two aspects: Compassion and Wisdom. One should always be trying to cultivate these two aspects. One should constantly have the willingness and intention to take up the holy of Buddha.

5. Reflection

a. Have I violated any of the Bodhisattva silas? b. Have I become more and more compassionate to my family members, subordinates and servants? c. Do I carry out the six perfections with strenuousness, eagerness, bravely and unhesitatingly?

Boundless

1. Summary Word : Boundless

2. Recitation and Visualization

May all beings have happiness and its causes! May all beings be free from suffering and its causes! May all beings never be separated from the joy that is free from suffering! May all beings abide in the equanimity born from detachment to prejudices!

3. Three Tantric Forces

Body -- Fold palms together. Speech -- Recite the Four Boundless Minds Stanzas three times. Mind -- Think of the meaning of the stanzas. Pay attention to the meaning of 'causes.'

4. Victorious Significance http://www.yogichen.org/gurulin/efiles/mb/mbk08.html 5/19 2/26/2014 Vajra-yogini Sadhana a. Deeply believe in the law of cause and effect: Be fearful of committing actions which are causes of suffering, and be compassionate to beings who are afraid only of the negative results . b. Wish to develop reasonable joys according to the Dharma; develop desires for the meritorious joys of Dhyana and Samadhi. (Note 5: Four levels of Dharma joy: 1. The joy produced by meritorious actions that prevent entanglement in suffering circumstances or increase the well-being of all. 2. The joy of meditation. By following the Dharma to do Sadhana practices you acquire special joys resulting from meditation. 3. The tantric joy. Refers to the four joys of the tantric love practice. 4. The joy of Buddhahood itself -- nonabiding . ) c. Develop supreme intention toward the equanimity born from detachment.

5. Reflection

a. Have I deeply understood the suffering of worldly illusions and worldly entanglements and therefore developed the mind of renunciation? b. When I encounter difficult situations do I understand that they are caused by past and therefore remain free from complaints? c. When my Dharma brothers and sisters advance in their joys of Dhyana and Samadhi, can I rejoice with them instead of envy them?

Sunyata

1. Summary Word : Sunyata

2. Recitation and Visualization

Om Supa Wa Shuda Sa Wa Dharma Supa Wa Shu Do Hon (Note 6: Visualize that everything suddenly disappears into the original pure state which is like the clear blue sky of Autumn. Although, of course, you still see everything -- you visualize and think of everything, including your own body, disappearing and becoming like the sky.)

3. Three Tantric Forces Body -- Erect and still. Palms are together as you recite this three times. On the last Hon you gradually put your hands down into the meditation . Speech -- When you come to the end of the third recitation, the sound becomes lower and longer. The lower sound of the mantra is simultaneous with the lowering of your hands to the meditation mudra. Mind -- Visualize the nature of all things as originally pure. You no longer think about your ordinary mind or body, and you don't pay attention to anything that occurs within you nor anything that occurs outside of you. Try to remain in this state as long as possible -- the longer the better. When meditation is disturbed by delusive thoughts, then you start the next section.

4. Victorious Significance

a. You believe that the Samadhi of the visualization of Sunyata is the cause for you to accomplish the Dharmakaya of Buddha. b. In the event that you can hold this meditation firmly, this is even more significant and wonderful than the visualizations that follow. Hence, do not give up this meditation because you have more meditation and visualization to do. Stay in this meditation as long as possible; this is essential -- don't hurry. http://www.yogichen.org/gurulin/efiles/mb/mbk08.html 6/19 2/26/2014 Vajra-yogini Sadhana 5. Reflection

a. Do I begin to feel tired of my daily scattered activities that are without mindfulness? b. Do I often have the inclination to go into meditation? c. While I am practicing the Sadhana, have my distractions and sinking mind become less? d. Am I adjusting my clothing, food intake and resting periods to match the conditions that are suitable for doing meditation? For example, red peppers stimulate the body and cause scatteredness. Another example is if one wears too much clothing or eats too much rich food then one tends to become sleepy in meditation. Can I avoid these things?

1. Summary Word :

2. Recitation and Visualization Upon the background of the Empty Blue Sky visualize a white

which then becomes an upside down tetrahedron. Outside it is white and inside it is red. It is enormously large, as large as the Dharmadhatu. It is called Dharma Origination Palace, and is resting upon the Skillful Means Dharma Origination Palace Cushion.

3. Three Tantric Forces

Body -- Remains stable. Speech -- Breath remains smooth and natural. Mind -- Visualize as prescribed, and the larger the better. (Note 7: This is in order to enlarge our mind, because we are very accustomed to being confined by our body and what we see. For example, you go into a room and your mentality becomes confined by that room.)

4. Victorious Significance

a. (Note 8: Although this visualization contains differentiations such as two and/or three dimensions, shapes and colors, yet it is based upon the Samadhi which is undifferentiated, because the basic Samadhi of Sunyata is that everything becomes Emptiness -- just returns to original nature. So in that meditation there is no differentiation.) We are using the nondifferentiating Samadhi to do the differentiating visualization. However, the visualization should not disturb the fundamental Samadhi. b. The larger the visualization of the Sunyata or Emptiness, thereby, your mind will be enlarged accordingly.

5. Reflection a. Is my mind becoming larger and larger? (Note 9: Have I become more open minded and compassionate to others?) b. Things or persons that I could not put up with, can I tolerate them now?

http://www.yogichen.org/gurulin/efiles/mb/mbk08.html 7/19 2/26/2014 Vajra-yogini Sadhana

Summary Word :

1. Recitation and Visualization

Inside this tetrahedron there is a throne, and upon the throne there is a lotus in full bloom with a corpse on top signifying the death of your ego. Upon this corpse is a Sun cushion

on which stands a red (Hsri). It radiates red light making offerings to all Buddhas in the Ten directions. After the offering, all light (Note 10: with Buddhas' blessing) returns to

the .

2. Three Tantric Forces

Body -- Remain in meditation posture. Speech -- Breathe even and naturally. Mind -- Visualization in accordance with description above.

3. Victorious Significance

a. Understand that represents the water element and closes the door to birth from moisture. b. Understand that lotus represents renunciation and closes the door to birth by womb. c. Understand that the Sun cushion represents Wisdom and closes the door to birth by metamorphosis.

d. Understand that represents the seed of purity and closes the door to birth from eggs.

4. Reflection

a. If my mind of renunciation is not deep and true, then how could I achieve visualization of the lotus-flower? b. Is my right view concrete? Otherwise, how could I achieve visualization of the Sun cushion (Note 11: which represents Wisdom)? c. If my mind is not identical with the mind of Vajra-yogini, then how could I visualize

the (Note 12: that represents Vajra-yogini's mind)? (Note 13: All the dieties we visualize are born from these seed-words, bijas, and they are born from Sunyata, the original Emptiness.) http://www.yogichen.org/gurulin/efiles/mb/mbk08.html 8/19 2/26/2014 Vajra-yogini Sadhana Vajra-yogini

1. Summary Word : Vajra-yogini

2. Recitation and Visualization Hsri becomes Vajra-yogini. (Note 14: Vajra-yogini's body corresponds to the practitioner's body.) The following is a description of Vajra-yogini's appearance: one face, two arms, and the red body which radiates red light brilliantly throughout the Dharmadhatu, the Ten Directions and Three Times. The right hand holds a hooked knife with a Vajra-stem. The left hand holds a skull cup fully filled with fresh blood. She is in dancing posture with a staff (Kazanka) resting on her left shoulder. (Note 15: This staff represents the father Buddha.) She is like a passionate girl of age sixteen. Her breasts are full and large. Her three darting eyes are red and round. Her face has wrathful wrinkles and her fangs bite the lower lip. Her black hair with yellowish tips stands on end. She wears the Five Skull Crown and is ornamented with a long necklace, short necklace, earrings, armlets, bracelets, anklets, a necklace consisting of fifty one freshly severed human heads, small bells and bone ornaments. Her right leg is raised and her left stands upon the Sun cushion resting upon the corpse which is on the lotus. In her head

there is a (ha) which transforms into a blue Vajra-yogini. In the throat chakra there is

a (ri) which transforms into a yellow Ratna-yogini. In the heart chakra there is a

(ni) which transforms into a red Pema(Lotus)-yogini. In the navel chakra there is a

(sa) which transforms into a green Amoghasiddhi-yogini. The appearance of the four Yogini's, in the four , is the same as Vajra-yogini except for the stems of the hooked knife in the right hand which are vajra-stem, jewel-stem, lotus-stem and sword- stem, respectively.

3. Three Tantric Forces

Body -- Visualize yourself as Vajra-yogini. Speech -- Breathe even and naturally. Mind -- Understand the significance of the transparent rainbow-like visualization. It is bright and clear but not tangible.

4. Victorious Significance

a. Believe the granduer of Vajra-yogini's appearance is the result of her merits. We also have these merits innately but our sorrows of Ignorance cover this realization. Hence, we should cut off our sorrows. b. Each grand appearance has its significance as follows: One face -- all are of one nature. Two arms -- Left represents Wisdom and right represents Merits (Compassion). (Note 16: To show the balance and inseparability of Wisdom and Merits (Compassion), the left hand (Wisdom) holds the skull cup (Merits) and the right hand (Compassion) holds the hooked knife (Wisdom).) Red color -- Devils are afraid of Her. Red light -- Absorbing the essence of the whole Dharmadhatu. (Note 17: Her radiance fills everything and is the essence of all things.) Hooked knife -- Wisdom. Skull cup -- Enjoyment born from Merits. Fresh blood in cup -- Red and White Bodhi. Dancing posture -- Joy. Staff (Kazanka) resting on shoulder -- Union http://www.yogichen.org/gurulin/efiles/mb/mbk08.html 9/19 2/26/2014 Vajra-yogini Sadhana with male Buddha. Appearance of a young girl -- Always fresh and pure. Two full breasts -- Large stock of Merits and nourishes all beings. Three eyes -- Knowing past, present, and future. Wrathful expressions -- Conquered the devils of death, heaven, sorrow, and skandhas. Five Skull Crown -- Five Buddhas as Crown ornaments. Five ornaments and stepping on corpse -- fulfillment of the Six Perfections. Fifty-one fresh human-head necklace -- fifty-one mentalities are purified. Small bells and bone ornaments -- Abides neither in Nirvana nor in transmigration. (Note 18: The raised leg -- not in transmigration. The standing leg -- not in Nirvana.) (Note 19: In there is a teaching on balance which is that you should not fall on either side. Nirvana is not a dead thing. It is actually Buddha in Samadhi which is immutable. However, it is not without activities. There is constant activity to benefit beings.)

5. Reflection

a. a. Merits represented by the ornaments and granduer of Vajra-yogini -- have I striven to achieve them? b. b. Comparing worldly ornaments with the Buddhist transcendental merits -- have I recognized the superiority of merits and striven for their accumulation?

Offering

1. Summary Word : Offering

2. Recitation and Visualization

I, as Vajra-yogini, visualize that my private place is a triangular Dharma Origination Palace which burns like a fire wheel; inside there is a red seed syllable Hsri which radiates red lights. From the red lights appear miraculously uncountable wonderful offerings to all the Buddhas in all ten directions. All the Buddhas then transform into Vajra-yogini. From my secret chakra there appears eight yoginis each holding one kind of offering. Each offering yogini then instantly multiplies herself infinitely to make offerings to the infinite Vajra-yoginis. I then chant the offering mantras:

Om Benza Peluzaneye Ha Re Ne Sa Benza A Kang A Hung Soha. (water for washing) Om Benza Peluzaneye Ha Re Ne Sa Benza Batung A Hung Soha. (water for drinking) Om Benza Peluzaneye Ha Re Ne Sa Benza Pupe A Hung Soha. (flower) Om Benza Peluzaneye Ha Re Ne Sa Benza Dupe A Hung Soha. (incense) Om Benza Peluzaneye Ha Re Ne Sa Benza Alake A Hung Soha. (lamp) Om Benza Peluzaneye Ha Re Ne Sa Benza Gundun A Hung Soha. (perfume) Om Benza Peluzaneye Ha Re Ne Sa Benza Ruweida A Hung Soha. (food) Om Benza Peluzaneye Ha Re Ne Sa Benza Shada A Hung Soha. (music) Om Benza Peluzaneye Ha Re Ne Sa Benza Amrita A Hung Soha. (nectar) Om Benza Peluzaneye Ha Re Ne Sa Benza Madanger A Hung Soha. (Bodhi)

The first eight offerings constitute the outer offerings, the ninth is the inner offering, and the tenth is the secret offering. While reciting these mantras you make the corresponding http://www.yogichen.org/gurulin/efiles/mb/mbk08.html 10/19