Essence of Vajrayana. Geshe Kelsang Gyatso
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of the stages of the vast path and the profound path, is our actual refuge; the Buddha Jewel is the source of our refuge; and the Sangha Jewel, the assembly of Superior beings, are those who have already accomplished refuge. Through building the Dharma Jewel within our mind, we become a Sangha Jewel and finally a Buddha Jewel. We are then in a position to protect not only ourself but all living beings from rebirth in the lower realms in particular and from samsara in general. When we understand clearly that only the Three Jewels are perfect, infallible objects of refuge, deep faith and conviction in their power to protect living beings from suffering will arise. This is the third cause of Mahayana refuge.
To summarize, the causes of Mahayana refuge are fear of taking samsaric rebirth, compassion for all living beings, and faith in the Three Jewels. Cultivating these three causes within our mind encourages us to go for refuge to the Three Jewels and to avoid non-virtuous actions.
VISUALIZING THE OBJECTS OF REFUGE
We visualize the objects of refuge – the Buddha Jewel, the Dharma Jewel and the Sangha Jewel – as follows. We imagine with strong conviction that in the space before us is the Blessed One Buddha Shakyamuni appearing in the form of glorious Heruka Father and Mother, surrounded by the assembly of Gurus, Yidams, Buddhas, Bodhisattvas, Heroes, Dakinis and Dharma Protectors. At the beginning we should be satisfied with just a vague image; the most important thing is to believe that the holy beings are actually present before us. Imagining that the principal object of refuge, Guru Heruka, is surrounded by all the other holy beings like the moon surrounded by stars, we recognize the Gurus, Yidams and Buddhas as the Buddha Jewel; the Bodhisattvas, Heroes, Dakinis and Dharma Protectors as the Sangha Jewel; and the inner realizations of the stages of the vast and profound paths of all these holy beings as the Dharma Jewel. Reflecting that only the Three Jewels have the power to protect all living beings from the dangers of lower rebirth, samsaric rebirth, and all suffering, we generate deep faith in the Three Jewels.
THE WAY OF GOING FOR REFUGE
First we recall the feeling of fear of taking rebirth in samsara in general and in the lower realms in particular, and then, by realizing that countless mother sentient beings are in exactly the same situation as ourself, we generate compassion. Then we develop deep conviction that only the Three Jewels have the power to protect us from these dangers. With these three causes of refuge – fear, compassion and faith – from the depths of our heart we make a strong determination:
I will always rely upon Buddha, Dharma and Sangha, and will accomplish them as my ultimate refuge.
While concentrating on this determination, we recite the refuge prayer from the sadhana:
Eternally I shall go for refuge
To Buddha, Dharma and Sangha.
These two lines and the two lines on bodhichitta that follow are very blessed and are extracted from Buddha Vajradhara’s Tantric scriptures.
GENERATING ASPIRING AND ENGAGING BODHICHITTA
Bodhichitta is a primary mind that spontaneously wishes to attain enlightenment, motivated by compassion and love for all living beings. The way of generating bodhichitta according to Highest Yoga Tantra is superior to the way of generating it according to Sutra. In the practice of Heruka Tantra, for example, bodhichitta is a primary mind, motivated by great compassion, that spontaneously wishes to become Buddha Heruka. This bodhichitta can only be generated by Highest Yoga Tantra practitioners who clearly understand how they can become Buddha Heruka through the practice of the generation and completion stages of Heruka Tantra. When we develop this bodhichitta we enter the path of Highest Yoga Tantra of Heruka.
We should know the difference between entering the gateway of Highest Yoga Tantra and entering the path of Highest Yoga Tantra. We enter the gateway of Highest Yoga Tantra by receiving empowerment, but to enter the path of Highest Yoga Tantra we need to develop the uncommon bodhichitta of Highest Yoga Tantra. Initially we generate fabricated uncommon bodhichitta, and later, through continuous training, this transforms into spontaneous uncommon bodhichitta. When we received the empowerment of Heruka body mandala, we entered the gateway of Highest Yoga Tantra of Heruka body mandala. Only through receiving this empowerment do we have the opportunity to study and practise these instructions.
There are two types of bodhichitta: aspiring bodhichitta and engaging bodhichitta. In the practice of Heruka, aspiring bodhichitta is a bodhichitta that simply aspires to become Buddha Heruka. We can generate this bodhichitta by contemplating the meaning of the following words:
For the sake of all living beings
I shall become Heruka.
Engaging bodhichitta is more than the mere aspiration to become Buddha Heruka; it is the sincere determination to engage in the actual path that leads to the state of Buddha Heruka. We can generate this bodhichitta by contemplating the meaning of the following words:
To lead all mother living beings to the state of ultimate happiness,
I shall attain as quickly as possible, in this very life,
The state of the Union of Buddha Heruka.
For this purpose I shall practise the stages of Heruka’s path.
RECEIVING BLESSINGS
The practices explained above include generating the three causes of refuge, visualizing the refuge assembly, going for refuge to the Three Jewels, and generating uncommon bodhichitta – the determination to engage in the actual path that leads to the state of the Union of Buddha Heruka, the union of his Truth Body and Form Body. These practices are powerful methods for delighting all the holy beings. We are now ready to receive their profound blessings.
We imagine that all the other holy beings melt into light and dissolve into the principal object of refuge, Guru Buddha Heruka. Out of delight he comes to the crown of our head, diminishes to the size of a thumb, enters through our crown chakra, and dissolves into our mind at the centre of our heart chakra. We feel that our mind has become one with Heruka, the synthesis of all objects of refuge, and that we have received his profound blessings.
PURIFYING OUR OWN MIND, BODY AND SPEECH
Uncommon bodhichitta has two intentions: the intention to lead all mother beings to the state of Buddha Heruka, and the intention to attain the state of the Union of Buddha Heruka ourself. The first intention is the cause of bodhichitta, and the second is the assistant of bodhichitta. Fulfilling these two intentions depends upon purifying our own mind, body and speech and transforming them into Heruka’s mind, body and speech by relying upon the practice known as the ‘yoga of the three purifications’.
The practice of the generation stage and completion stage of Heruka body mandala, the main body of the practices explained in this book, is an extensive practice of the three purifications. We need to integrate the entire practice of generation stage and completion stage into the practice of the three purifications, and to indicate this we practise a brief yoga of the three purifications at this point. This practice also reminds us that our motivation for studying and practising Heruka body mandala should always be uncommon bodhichitta. With this motivation all our study and practice will become powerful methods for fulfilling the two intentions of uncommon bodhichitta.
Purifying our own mind, body and speech has three parts:
1 Purifying our own mind
2 Purifying our own body
3 Purifying our own speech
PURIFYING OUR OWN MIND
Buddha Heruka, the principal object of refuge, is a manifestation of the great bliss of all the Buddhas. Because he dissolved into our mind and our mind became one with him, we should now develop the conviction that our mind is the nature of great bliss. We imagine that we are experiencing spontaneous great bliss and briefly meditate on this feeling. We then recall that nothing exists from its own side, that everything is the nature of emptiness, and briefly meditate on this understanding. We feel that our mind of great bliss mixes with emptiness like water mixing with water, and firmly believe that our mind has become the union of the great bliss and emptiness of Heruka. We meditate on this union for a short while. This meditation is called