Audio recorded at Tibetan Buddhist Institute, Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 47-minute session, Kyabje Rinpoche teaches the Guru Yoga component of Chakrasamvara practice, showing how the spiritual master is essential for completing the path. He walks through the visualization: an eight-petaled lotus at the heart with a blue HUM; five-colored light radiating outward to purify sentient beings and transform them into Heruka, then radiating to the Pure Land to invite Heruka, his consort Vajravārāhī, and the 62 deities. The teaching covers detailed prostration and homage, outer and secret offerings with prescribed visualizations and symbolic meanings, and the seven-limb prayer adapted for tantra. He illustrates with a story of Kundalin and why he failed to request Śākyamūni Buddha to remain in the world. For practitioners who have received Chakrasamvara initiation.
File metadata (for organising)
File: 1989-10-14 – 5B – KR.mp3
UUID: d94d041d-dfca-42d9-8969-757f8ccd362e
Teacher: Kyabje Rinpoche
Collection: Heruka Commentary
Date: 1989-10-14
Recorded at: Tibetan Buddhist Institute, Adelaide
Words: ~1,635
And this is the means of blessing. So we have practiced the purification of the body, speech, and mind, have arisen with pure deities within that, with our body as with the various blessings and the purity of the deities within our body. Now we have to in order to accomplish our practice, create a great deal of we have to collect the accumulations necessary to complete our practice, and the supreme object of accumulation is the spiritual master, the Lama Heruka, and this is the most skillful method, the supreme of all objects. In terms of Lama Heruka, we’re going to practice the yoga of the supreme master, the spiritual master, Lama Guru Yoga. So, in the order to perform the Yoga of the spiritual master, we presently have generated ourselves in the aspect of Heruka.
And now at our heart is an eight petal lotus and upon which is a moon disc, moon seat, and this is in the nature of the red and white bodhicitta. And upon the moon this seat is the blue which is the mind wind energy. These five wisdoms as we mentioned before. Then from this blue HUM, a five colored light radiates out completely filling our body, eliminating all diseases, negativities, and faults, purifying them. Then the light proceeds outside of ourselves, touching all the sentient beings, purifying their negativities and obstructions, and transforming them all into Heruka.
Then again, light radiates out from the HUM at our heart. This time radiating out to the actual residence Heruka which is the highest Pure Land or Akanishtha Ghanavyuha and in response all of that Heruka along with the 62 deities of his mandala appear before us in space. So before us in space is Heruka and all this the 62 deities of the Chakrasamvara Mandala along with Buddhas and Bodhisattvas. The also that the light which was radiated out, the light which was radiated out is reabsorbed back into the HUM at our heart and then we are going to pay homage that is in the form of prostration to the Lama Heruka and as it says in the text, I bow down at the lotus feet of, Vajra Holder, my jewel like supreme master, by your great kindness the state of great bliss is attained in but a single moment. And that is through the kindness of Vajra that we attain the great bliss of Buddhahood and up to now that we have spent eons of time, great lengths of time in all the various realms of rebirth, but without having any achievement, but even in reliance upon the Lama, the Heruka who is like likened to a jewel that even in one instant we can attain the greatness of Buddhahood and therefore thinking in this way we bow down at his lotus feet.
Then, refer to Heruka as the great hero, the shower of blessings, the shower of the path and then it is through the generation of attachment that we can actually complete the path and that one is paying homage not only to Heruka but to his consort who he is embracing, Vajravārāhī, and to them we prostrate. And then as it says here, we go on to, pay homage in the form of prostration to all the heroes, heroines and Dakinis who abide in the places such as fields, meeting places and cemeteries. So this is the paying of homage to the Lama Heruka along with his consort and the various heroes and heroines of the 24 places. Having paid homage, we now make offerings. As was explained previously, there are four types of offerings outer, inner, secret, and offerings of suchness.
So, we are going to make the outer offerings as we previously have done beginning with Om Argham, Argham Pratisha, Svāhā, and the Aum as was mentioned these have been previously talked about. Om was the doorway into the mantra and this first offering is Om, and then the Pratischa is please accept this offering and Svāhā is generation of great bliss, and we do this in order to create the causes so that in the future we will be able to experience the same great bliss. So these offering, the offering goddesses, so we visualize making the offerings, have one face and four arms. These Dakinis and two of their hands are holding a Vajra and bell, and the other two they’re holding the appropriate offering whether it’s offering water or flowers whatever it might be that particular instant they’re holding the particular offering. So each of the offering goddesses is a different color.
I’ll just give you the color of particular Goddess. So the first three offerings, Argham, Padyam, Pushpe, Pushpe is Flowers. The offering Goddess is white, then blue in color, orange, dente, green, multicolored, and blue in color. So, watch, Rinpoche, this is the gesture, proceeding with the Adarsha. This is the Mudra and this represents a mirror.
Representing a mirror and the goddess is white in color. Then the the the — this is — I don’t know. It’s like a guitar. The goddess is blue in color. Then the the Gandhe is — as was with previous offerings — this is the water for the rubbing of the heart area, and the the the goddess is yellow in color.
The offering then is the offering of food, and she is red in color. And the Sparsha is offering of cloth Cloth? Material? And she is green in color? This And she is double tetrahedra reality source is dark blue in color?
She is the goddess is she and the goddess is white in color. Black. Black. The very dark blue color. So the meaning of the double tetrahedra reality source is that the basis of reality is emptiness.
Then the then the Om Guru, Chakrasamvara, Om Ah Hum is the inner offering. And then the next line, the Lord in constant inter union and the wisdom of great bliss is generated. This is the offering of this this is the secret offer. So, these various offerings are the basis for generating, great bliss and then, then finally the one abides in this union of great bliss and this is the secret offering. Secret offering.
So according to Sūtra, there is the seven-limb prayer. In Tantra, seven limbs are not followed exactly. They are not called the seven-limb prayer, but the What do I mean? The seven — I’ll have to — seven limbs and beginning, we’ve completed two of them that is making prostrations to the Lama consort and the Dakinis and then we made offerings. Then the the prayer proceeds by I take refuge in the Three Jewels.
This is the limb of going for refuge. I confess all my non virtues. This is the acknowledgement of negativities and then rejoicing in the virtues of all beings. This is the there’s three there. So, look read along with the ritual.
Requesting that the Buddhas to turn the wheel of Dharma. It is by means of the training of the wheel of the Dharma that the training will be able to achieve the bliss of liberation. Having requested the turning of the wheel and Dharma, we now make a request if that the the Buddhas that they not pass beyond sorrow but remain in the world. Requesting that if they had thought to do that to please reconsider and remain. For example, in the case of Śākyamūni Buddha who passed beyond Sorrow and traveled to a Pure Land and to simply make a request that they remain and not to pass beyond so So in the case of Śākyamūni Buddha, the teacher, when he was presently abiding in India, one of his attendants, his cousin who he continually said to that I am going to pass beyond sorrow.
And in response, Kundalin did not request him to not pass beyond sorrow. That if he would ever then the Buddha could have remained, would have remained, but in fact he didn’t request him and therefore the Buddha passed beyond sorrow. They didn’t request him to remain. So, why didn’t Kundalin make request to the Buddha to not pass beyond Sorrow? It was because he actually couldn’t hear him say it.
It was due to the interferences of negativity that in fact Kundalin would have been very happy had the Buddha passed beyond sorrow. And due to this state state that this interference, this interfered with him actually hearing the Buddha saying that he was going to pass beyond sorrow. He actually would have taken joy in the Buddha passing beyond sorrow and therefore didn’t request him not to. So, therefore, because Kundalin did not hear, he did not request that Śākyamūni Buddha remain, and so the Buddha passed beyond sorrow at the age of So, had the Buddha having passed beyond sorrow then there was a the representative of the Buddha, once the Buddha having passed beyond sorrow,, the representative of the Buddha within the community was Upali and he scolded Kundalin because he said he scolded him and not just scolded but rebuked him in eight ways. And the first way was that you didn’t, that Buddha was going to pass beyond sorrow, he told you many times and yet you didn’t request him and he scolded in this way.
He scolded him and rebuked him in this way. There were eight rebukes that he made toward Kundalin. So, that Kundalin had committed, he had tried to harm the Buddha in eight ways. And the first was that he didn’t make requests to him to remain. The second was that when the Buddha sat down he sewed his robes to the seat.
That when the Buddha requested water he gave him poor water.