The visualization while reciting the mantra is the most important thing. Generally, in sadhanas, before recitation there is the visualization of the self-generated deity. From your heart, rays are emitted which make offerings, then rays are emitted which enlighten sentient beings and transform then into the respective deity you are practicing. Usually the visualization is the same for most deities, although there can be slight variations. There are nectar rays emitted with offerings and they are then dissolved back into the heart. This dissolution wasn’t explained in previous discourse. Then there are rays to purify. You recite the mantra and concentrate on the visualization.
In Kriya Tantra, there are three families: tathagata, lotus and vajra. In the tathagata family practice, the mala is made of bodhi seed or wood [e.g. sandalwood or rosewood]; for the lotus family, the mala is made from the seed of the lotus flower; for the vajra family, the mala is produced from animal bone or horn.
In Chenrezig retreat, if you wish to actualize pacifying actions, the beads are crystal. For the increasing actions, the beads are arana, a kind of fruit. For the actions of power, they are lungta marpo. Though you can’t have a specific rosary for these, [bodhi seeds] and crystal beads are usable for all actions.
Try to have the string of the mala made from three strings rolled together by a young girl who is still a virgin. If this isn’t possible, have the string prepared by a man with pure samaya whose relationship and chastity are good. If you’re going to prepare the beads from the seeds of a flower, then before making the hole, clean the seeds with a solution of five fragrant ingredients. After stringing the mala, place it in your hands, make three prostrations and recite the mantra to bless it. If the beads are new, reciting the mantra 108 times consecrates the beads.
Placing the mala in your palm and holding it at the heart, recite the mantra which prostrates to the guru. Usually the other mantra is said seven times to bless the mala.
For Kriya Tantra, if possible, hold the beads in the right hand at the heart. You can help the mala turn with the left hand so the beads don’t get tangled. Place the mala on the ring finger. In the lamrim by Vajradhara, it says if you hold the mala with the left hand, it’s OK too. These things are very important while reciting mantras all the time.
On your crown, visualize Thousand-arm or Four-arm Chenrezig wisdom being. At his heart is a moon disc, HRIH and the mantra syllables. Rays are emitted from there, purifying all your negativities and illnesses. Think that obscurations and negativities are in reality nonexistent, although they appear to us now. It’s like confusing a snake and a rope. The snake is illusory; it’s not a snake at all. In the same way, think, “Obscurations and negativities appear to me, but in reality, they don’t exist, even in name. There is no negativity, obscurations, or illness perceived by Buddha in me. They don’t exist as they appear to me.” This meditation on emptiness is very powerful purification.
Again, emit rays which bear goddesses making offering to the buddhas. Then they are absorbed back to the heart. Then rays are emitted to the six realms and nectar flows down, making suffering nonexistent, transforming sentient beings into Chenrezig and the place into a pure realm. Send clothes to the cold hells, food which pacifies suffering to the pretas, and discriminating wisdom to the animals. Send Chenrezigs giving discourse to save them from eating each other. To human beings, send whatever they want—parents, shelter, etc. Human beings’ wants are unlimited. By enjoying these objects, all delusions are eliminated and they all become Chenrezig. The asuras are always fighting, so send them armor. By using this, their delusions are pacified and they become Chenrezig. To the gods give incredible objects of the five senses. By enjoying them, their delusions are pacified and they become Chenrezig. Rejoice that you have been able to pacify their delusions and they have become Chenrezig. Then the rays dissolve back to your heart.
Three Cultivations
Now, do the three cultivations. It’s easy to practice the three cultivations now. Do them during the whole retreat. First, whatever appears, see it as the appearance of Chenrezig. Whatever sentient beings you perceive, see as Chenrezig. Second, whatever sound you hear, regard it as the mantra of Chenrezig. Whatever preconception exists in your mind, regard it as the wisdom of Chenrezig, as the mind of Chenrezig. Do this for whatever thoughts you have. If you think of an enemy or your possessions while reciting mantras, without letting the mind be influenced by this preconception, think it is the wisdom of Chenrezig. If you try to do the three cultivations continuously, you won’t be influenced by ordinary conception and ordinary clinging. If you do this all the time, no preconceptions will arise in the mind and all the delusions will be pacified. Doing this properly not only pacifies delusions, but also brings you closer to Chenrezig. The great beings of the past did this.
This prayer is recited during the session to keep the mind focused. You say the last mani just before leaving for pipi break so you can remember the three cultivations. Abide by these three in between sessions: all form is Chenrezig; all sound is mantra; all thoughts are Chenrezig’s mind. To have the three cultivations properly during the session, do them in between sessions too.
Of the four samadhis, we’ve concluded two.
Signs of Success
There are signs which indicate the retreat is successful and obscurations have been purified. They are: illness is cured, you are more intelligent, more glorious, less hungry and don’t get tired. This indicates the retreat is beneficial. Also, saliva may be sweet while reciting mantra, you develop strong faith in the deity and you notice rays on statues of the deity. These are signs you’re getting close to powerful attainments. Your faith in the guru increases, renunciation is strong, love and compassion are greater and meditation on emptiness is clearer.
The visualization for the second of the three samadhis is: At the heart of the self-generated Chenrezig is a moon and upon it is a duplicate self (Chenrezig). At the heart of that is a moon disc on which there is a clear, lucid, burning flame. In the flame is the sound of the mantra. The sound is inside the flame and at this point, think you’re hearing the sound from outside. Before, the self-generated Chenrezig appeared from the sound. Now, the sound is made in the flame and you’re separated from it. You’re hearing the sound. There’s a difference between this and the previous one, the meditation on the deity of sound. Now, though the sound in the flame is your mind appearing as sound, now you’re listening to it, as if it were thunder.
The sign of accomplishing this second samadhi is when you accomplish the development stage, you simultaneously clearly see yourself and the deities with their implements in the mandala. When you hear the sound made inside the flame, the sign of accomplishment is hearing very clearly all the sounds of the syllables simultaneously. From the first meditation on the ultimate deity to this is called the practice of yoga with sound. By accomplishing the second samadhi, the special realization of mental quiescence has been achieved. Someone who has this realization should now try to combine shamatha and vipashyana.
The third samadhi means to meditate on the combination of single-pointed concentration and penetrative insight; single-pointed concentration on the combination of mental quiescence and penetrative insight. This is the basis for actualizing the higher path on all three levels of Mahayana, pratyeka buddha and sravaka. Single-pointed concentration on the combination of mental quiescence and penetrative insight means you have acquired the realization of mental quiescence and mental suppleness or bliss. With this, you can analyze Chenrezig’s emptiness and induce the bliss of mental suppleness. You have to know the teachings from the vipashyana section of lamrim.
[End of discourse]
[End of entire teaching]
