Audio recorded at Tibetan Buddhist Institute, Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 40-minute session, Geshe Jampa Gyaltsen explores the crucial role of emptiness in Vajrayāna practice and prepares participants for a Chenrezig blessing ceremony. He contrasts the Sūtra and Tantra paths, explaining that while emptiness can be achieved without bodhicitta in the Sūtra tradition, tantric practitioners must cultivate both emptiness and bodhicitta from the outset—comparing them to two inseparable loads on a pack animal. He illustrates this through the symbolism of the bell and dorje, outlines the foundation practices (refuge, bodhicitta, emptiness meditation), then guides participants through a detailed visualization of Avalokiteśvara, including the arising of the deity from emptiness, the mantra recitation, and the dissolution of blessings into the heart. The teaching balances philosophical depth with practical instruction and distinguishes between those with and without prior tantric initiation.
File metadata (for organising)
File: 2023-05-02 – 2A – Semkye and Jenang Melb – KR.mp3
UUID: 306b33fd-1d01-428f-9c72-6e9a28c36566
Teacher: Geshe Jampa Gyaltsen
Collection: Chenrezig
Date: 2023-05-02
Recorded at: Tibetan Buddhist Institute, Adelaide
Words: ~1,971
In fact, if you compare the sūtra system of path and the tantra system of path, we can see actually quite an important difference between the two in the role emptiness plays, particularly in relation to the practice of cultivating the skillful methods of the path. For example, according to the Sūtra system, it is conceivable that without having gained realization of emptiness, that one can attain the realization of bodhicitta and enter the bodhisattva path. At least the first of the five paths, the path of accumulation at the initial stage. And, although once the individual, progresses, then for example, at the middling level of path of accumulation, then one, you know, he or she must gain realization of emptiness. And this is the point from where the period of accumulating the innumerable, accumulating merits for innumerable eons begin.
In contrast, for a tantric practitioner, right from the beginning, it is important the realization of emptiness is indispensable. So, you know, at least some realization of emptiness according to either the Madhyamaka interpretation or according to the Yogacāra or mind only interpretation, some deep experience of emptiness is indispensable for the Vajrayāna practice. And to emphasize this point, we see in the Tantric scriptures themselves. For example, like one of the root infractions of Tantric vows is that someone who fails, someone who has a tantric vows, if he or she fails to remember or recall to his to his or her mind the the view of emptiness on a daily basis that is said to be an infraction of one of the root precepts. Because of this, it is said that I mean, one Tibetan master said that for a Vajrayāna practitioner, realization of emptiness, the practice of emptiness, and the practice of the skillful means are inseparable.
They are like the two sacks, which together constitute one load on an animal. In Tibet, when you have to put two sacks, otherwise you cannot load the animal. So the realization of practice of emptiness and practice of the skillful means for a Vajrayāna practitioner are like these two sacks which together form a single load on an animal. Without one, you cannot place the other on the animal. And in order to indicate this importance of inseparability of the method aspect of the path and the wisdom aspect of the path, then the Vajrayāna practitioners are advised to uphold the gestures of the using the Vajra and bell.
Vajra symbolizing the skillful means aspect of the path, the method, and bell symbolizing the wisdom of emptiness, the wisdom aspect of the path. And among the ritual implements such as Bell and Vajra, they are, for example, Bell and Vajra, they are There are many different types of Vajras and bell. This is a five spoke Vajra. And there are 12 spokes and Vajras with other, you know, different numbers of spokes. And each has a detailed explanation of their symbolism.
However, the bell and vajra that I’m using seems to have a rather strange smell. And I’m wondering what this smell symbolize. Probably there is a meaning for this. So however profound one’s realization of emptiness may be, so long as it is divorced from the method aspect of the path which is embodied in the practice of bodhicitta, the altruistic intention, then this realization of emptiness will never become a cause for attaining Buddha’s omniscient mind, enlightenment of the full enlightenment of Buddha. It will become only a means for attaining liberation from cyclic existence.
In fact, Nāgārjuna, as Nāgārjuna points out, that the realization of emptiness is indispensable for attaining a liberation from cyclical existence. And in a sense, therefore, one can see that the realization of emptiness is a factor that is common to the attainment of Śrāvaka state and the Pratyekabuddha’s state of liberation and and the Buddhahood. So what makes one’s realization of emptiness a factor or a cause for attaining Buddhahood, it is the bodhicitta. It is the dimension of the the method aspect of the path. Therefore, in the perfection of wisdom, scriptures and also in Maitreya’s commentary, which is the, Abhisamayālamkāra, the ornament of clear realizations, where he likens the realization of emptiness to a mother, while bodhicitta is like the father.
And so what is for therefore, bodhicitta is indispensable for a Vajrayāna practitioner. And also, in a in addition to bodhicitta, the realization of emptiness is also indispensable as a condition, as a precondition for for Vajrayāna practice. Otherwise, so sorry. So it is with these conditions that one must then engage in the practice of Tantra. Otherwise, there is the danger of suffering the same fate as I described earlier that, you know, once I asked my tutor that in the sūtra’s paths seem to be so long, maybe the Vajrayāna path is more suited.
So there there is a danger of having a similar kind of idea that feeling that the bodhicitta is so difficult to achieve. A realization of emptiness may be very difficult. However, if I, do the three year retreat and and, then maybe I’ll I’ll find a sort of a faster path without having to go through these difficult practices. Such opinions might take root in one. So the ceremony that I’m performing now is called the blessing ceremony or permission granting ceremony.
And traditionally, in order for someone to receive it correctly, recipient must have received an initiation before. So to participate in this ceremony, among the members of the audience, those who have received Vajrayāna initiations before, you can undertake the visualization process by generating oneself into deity. And those who haven’t received Vajrayāna initiations before, then you should visualize. You should not generate yourself into deities, but rather visualize the deity above above your crown. So of the four classes of tantra, if anyone has received even initiation belonging to the action tantra, Kriyā tantra, one can perform the visualization of generating oneself into deity.
The blessing ceremony that I’m performing belongs to a cycle of initiation text known as the collection. And I received the transmission myself from my tutor. Now for specific purpose, you should visualize the guru, the teacher in the form of the meditational deity Avalokiteśvara, one face and four arms. And and also at the place where the vase is arranged on the right of the teacher. You should also imagine visualize in the same form.
And then you make a fervent request from your heart to the guru to grant a blessing initiation of Avalokiteśvara? Next is the seven limb practice, which we had already performed earlier. So that would be sufficient. And then this will be followed by taking going for refuge and generating bodhicitta. And we can do that on the basis of reading once the stanza from which is in the booklet.
It’s on page 27. So this is going for refuge and generating the altruistic intention. Next is the contemplation on emptiness. Here, this is done by reflecting upon the meaning of the mantra, Om Svabhava Shuddha Sarva Dharmah Svabhava Vishuddha, The first part, Om Svabhava Shuddha, refers to the emptiness of persons. Om here stands for persons because Om symbolizes the body, speech, and mind of all beings.
And means nature. Means thoroughly pure. So here, thoroughly pure nature of the persons refers to the emptiness of persons. And so this is the no self or selflessness of persons. So when we speak of emptiness or the selflessness of persons, here we’re referring to the ultimate nature of a person, ultimate manner in which the persons exist.
When we analyze the person by dissecting the various components of it and look for it, searches for its essence, we fail to find anything. So we find its unfindability. So in a sense, we arrive at a feeling of person not existing in the manner in which we tend to believe it does. Then you extend that understanding also to phenomena, the world of phenomena, including one’s own five aggregates, the five skandhas. So this is referred to in the second part of the mantra, sarva Dharma.
Sarva means all, Dharma, phenomena. Visuddha, Svabhava Vishuddha. And so, including one’s own five aggregates, entire phenomena again share the same nature of absence of inherent existence. And indicates that one must develop a sense of identification with this. And, when we speak of identifying with this understanding of emptiness, the suggestion is not that you should feel that I am this emptiness or I’m meditating on this emptiness.
One should not have these kind of reflective thoughts, But rather one should remain single pointedly absorbed on the conclusion one arrives at, which is the insight that all phenomena, including one’s own self and the aggregates, are devoid of intrinsic existence. And one remains fully fused with that understanding. That is the meaning of identifying with it. So this meditation on emptiness should be done by everyone, regardless of whether one has received initiations before. So those who have not received initiation, now you should sort of refresh your identification of yourself as as in your ordinary form.
And at your crown, you should visualize the deity. Those who have received initiations before should now transform that very mind that you have just now developed, which is the understanding of emptiness, you should imagine that very understanding of emptiness transforming and taking a shape of the deity, Avalokiteśvara. So in terms of the sequence of visualization, at the very space where you you are, you should visualize that from within that emptiness first arises a a white Hrīḥ, a letter Hrīḥ. And those who haven’t received initiation before, visualize this letter on your crown. This letter Hrīḥ, white Hrīḥ transforms and takes the shape of divides into three drops, three sort of heaps of light, a larger one in the middle and two smaller ones on the two sides, flanked by two sides.
They transform and at the center arises an Avalokiteśvara with one face and four arms. The first two hands, with the palms folded. And the lower right hand holds a rosary of pearls. And the lower left arm holds a white lotus. And he’s adorned with Amitābha at his crown.
The white heap of light on his right transforms and appear becomes a who is yellow with one face and four arms. On the left, the heap of light transforms and becomes a goddess known as the six syllable goddess. Again, one face and four arms. And then visualize that there’s a letter Hrīḥ at your heart. And then visualize that from the heart of the Avalokiteśvara that you have visualized where the vase is, a light rays radiate towards all directions and draws forth various Buddhas in the form of Avalokiteśvara, which then dissolve into your heart.
And then, visualize that again, light rays emerge from the heart of the Avalokiteśvara that you have visualized at the place of the vase. From his heart emerges strands of mantras, which blend, which then enter through your mouth into your heart. And with this visualization, then recite the six syllable mantra. Seven times.
And then So then you should make a pledge mentally that from today on, from here onwards, I shall take Avalokiteśvara as my meditation deity and recite his six syllable mantra this much, depending upon how much you want, on a daily basis. And then visualize that from the heart of the guru and also the meditational deity, Avalokiteśvara, various hand implements such as lotuses and so on emerge. They dissolve into your heart. And in this way, imagine that you receive the blessings of Avalokiteśvara’s mind. So consecrated water will be distributed.
So when you take the sip, you should do so by reciting the six syllable mantra.