Audio recorded at Tibetan Buddhist Institute, Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. Kyabje Rinpoche guides practitioners through the foundational structure of Yamāntaka practice in this 44-minute session. Beginning with motivation adjustment and lineage blessings—tracing the teachings from Buddha through Mañjuśrī down to the root guru—Rinpoche outlines the essential elements of the sādhana: properly consecrating offerings both internal and external, inviting Dharma protectors, and purifying negativities through Vajrasattva meditation. He then walks through the three-body path, using death, the intermediate state, and birth as vehicles for realisation, and explains the visualization structure at the heart of the practice: oneself as Yamāntaka, with Mañjuśrī at the heart, and the HUM syllable at Mañjuśrī’s centre. The session concludes with the merit-field visualization, offerings, and mantra recitation. Intended for practitioners who have received Yamāntaka empowerment.
File metadata (for organising)
File: 1993-12-07 – Yamāntaka Practice 1 – KR.mp3
UUID: 562a7106-e674-449b-b76e-584769a93e73
Teacher: Kyabje Rinpoche
Collection: Jigje – Yamāntaka
Date: 1993-12-07
Recorded at: Tibetan Buddhist Institute, Adelaide
Words: ~685
So first, we’ll adjust our motivation, then we’ll recite the passage of the the blessing the the blessings of the lineage. First the Buddha taught, and then the Tantra, and then this was passed on according to the practice lineage. For example, to Mañjuśrī. Mañjuśrī passed this to the next practitioner and they formed a lineage of practitioners and we’re going to make requests to that lineage of practitioners. So the lamas are are stacked one at the top of another, or the other?
So we’re as we proceed through the the request of the lineage, we are going to proceed downward through the lineage, and then finally dissolving one down to the next, to the lower, to the lower, until we come to one’s root guru and root lama, and root lama dissolves into one’s self. Everything dissolves into emptiness, and then one rises out of emptiness as. So then having arisen as So of the four type having arisen as the Yamāntaka, then there were the four types of offering, external, inner, secret, and suchness. And then so here, in this case, we have to bless the inner offering. This is what is held in the skull cup.
So in proceeding in the practice of Yamāntaka, we make offerings of ritual cakes, to the protector from obstructions, from obstacles in the course of our practice. So, it’s necessary to consecrate the ritual cake so there is a blessing or the consecration of the torma. And it’s necessary to the the various external offerings such as the various waters, argham, padyam, etcetera. It’s necessary that those be blessed or consecrated prior to offering them. And then inviting the Dharma protectors from their place of residence and proceeding to make offerings, the various external offerings and the offerings that the ritual cake to them asking them to please protect us in the course of our practice of Dharma.
And then one is going to make offerings to one’s self as the deity as a self generated deity and the external offerings such as the various waters, argham, etc. So they have to be consecrated. And in order to purify our negativities, we meditate on Vajrasattva reciting the 100 syllable mantra. Then as a means to accumulate the collection of merit, we invite the merit field, invite them to be present to our offering site and make offerings and a prayer which is similar to the seven-limb prayer. Meditating on the four immeasurables.
And then we then we begin the practice of taking the three bodies as the path. Taking the three bodies into the path. So in in through as a means to collect accumulate the collection of merit. In order to accumulate the collection of wisdom, we abide in a meditative equipoise on emptiness and take death as the means to attain the truth body of the dharmakaya. And then we generate in the aspect of manjushri as a means of taking the intermediate state as a path to achieve the enjoyment body.
Then we then generate the protection wheel to protect from any obstacles. We meditate the protection wheel and then we involve ourselves in the practice of using birth as a path as a means of achieving the emanation body. So first in the course of this meditation we generate the celestial mansion, the abode, and then we generate ourselves in the aspect of Yamāntaka. So we we meditate on oneself as Yamāntaka. At one’s heart is Mañjuśrī, and at the heart of Mañjuśrī is syllable of HUM, the three levels of being.
So oneself as the self generated commitment being, we then proceed to invite the wisdom beings. The wisdom beings who are the condensation of all the Buddhas and Bodhisattvas in the aspect of Yamāntaka are invited and dissolved into oneself. Then we make offering the external and internal offerings and inner offerings. We we we consecrate the rosary and we recite the mantra. When we get to that part, then we’ll we’ll give them further outline.
We won’t give full outline at once.