Preliminary Practices

Preliminary Practices (Khensur Rinpoche)

Preliminary Practices

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Audio recorded at Tibetan Buddhist Institute, Adelaide. Transcript auto-generated and AI-corrected; may contain errors.

About this talk. In this 29-minute teaching, Kyabje Rinpoche guides practitioners through the complete Samayoga practice within the Chenrezig preliminary instruction. He begins with the fire puja, then the three-fold refuge formula and bodhicitta generation, recited three times with intense feeling. The core of the session covers the deity yoga visualization in meticulous detail: generating oneself as the three-faced, six-armed Samayoga Dorje with consort, establishing syllables at crown, throat and heart, invoking wisdom beings, and performing self-initiation. He walks through the purification phase using the 100-syllable mantra, with visualization of nectar purifying all negativities and broken commitments. Throughout, Kyabje Rinpoche emphasizes the power of regret and the necessity of confident recognition that purification has been completed. For serious preliminary-practice students who have received Chenrezig initiation.

So when one is done, that is one offering. So how much ever one wants to do, the counting is like that. That is the fire puja or burnt offering of Dorje Kado. Just that. There wouldn’t wouldn’t be more than that.

And now the visualization and recitation of Samayoga will be explained. So the text begins with the line from with the first verse in meaning going for refuge to Buddha. So the second verse, the supreme among all the realizations and so forth. So the whole set of the second verse is going for refuge to the supreme Dharma. And then the subsequent words starting with the countless emanation of great compassion and continuous verse.

That one verse is going for refuge to the Sangha. And that is the specific or special way of going for refuge in the tradition of mantra mantra system. And then the subsequent words, all the bad consequences and results, they purify and so forth. So, that is the generation of the motivation of great bodhicitta. So these passages are going for refuge and generation of motivation in accordance to mantra system should be recited three times with intense feelings.

So that is the passage going for refuge and special generation of motivation and then the actual practice once are generated as a deity. So, it would be good with that if one does the generation of one for the deity as because it has relation with and if one does and others, it is alright, but it would be good because it has relation with to do that for you. So this is being being done basically with already generated self generation means already self generation being already done before and then this track is being followed. So one soul is generated as a deity at whose heart is the PAM syllable which transforms into a lotus. And on top of that is the AH syllable which transforms into a moon disk.

And on top of that is the variegated or a various various form So from we have lotus on top of which is the AH transforming into a moon, on top of which is the variegated vajra. So that at the navel or the at the hub, which is round, is the heart syllable, which transform into a sword. And that sword is adorned or adorned and rays or lights are emitted from the heart syllable going to the 10 directions and making offering to the Buddha and the Bodhisattvas of the 10 directions and thinking that they are pleased. And again, one more ray is emitted from the heart and rays go going to the sentient beings touching them and making them purified of their broken samayas and so forth. So, which are immediate making offering and touching the sentient beings are drawn back which are together with the blessings absorbed into one.

So all that are transformed into Samayoga Dorje with green in color, physical color, one, three faces and six arms. So the face in the center is the green and the right one is the white and the left one black. That that there are three faces and six arms. In the right arm, there are the sword and variegated vajra and a vase. In the left arm are the bell, lotus, and gem.

And then it’s the consort consort. It’s same consort. Dorje Karma. So that also is same like the father with the physical color being green and the three faces and six arms. In the first is the variegated version and then in the second and in the third, lotus flower marked by.

And in the letter, it says, a bell, jewel, and sword, and embracing the And on both of the father and consort at the crown are the white om at the throat are the red are at the heart of the blue hung and from the blue hung blue hung at the heart rays are emitted and from the 10 directions, the wisdom beings are invoked. And then the Samaya being, the place being and the wisdom being became absorbed into it into inseparable by reciting Dza Hung Bam Ho and again, rays are emitted from the Hung syllable, one having emitted the rays in white, so involves the five Dhyāni Buddhas. And then one has one has generated, one visualizes inviting these initiating deities, requesting them please to grant initiation who grant the initiation by pouring down the vase water which enters into one’s body in the aspect of a nectar fills one’s body and flows upward. So in this this way, having bestowed the initiation with so forth, the water enters, nectar enters into one’s body field and flows upward. The father’s crown is consort.

Father’s crown is adorned by Akṣobhya and the consort crown is adorned by Amoghasiddhi. And then one blesses the offering makes the offering with outer, inner compartments and so forth. And at the finish, when that is finished, then one recite the one verse and at the end of which one has to make a request, that request which in meaning says, may you the Samayoga, please please revive all the broken broken samayas and all the negativities and obstructions of me and all sentient beings. And at that point, though it is not in this text, but in other text, they are at the heart of the father, Samayoga Dorje, one visualized the visualized the at the center of which is the Vajra. And at the top platform of the Vajra, there is the heart syllable, which is the seed of the deity, Samayoga Dorje.

And that heart syllable is surrounded by the mantra. And then one visualized rays being emitted from those mantras. So so that surrounding mantra on and it should be visualized as being clockwise and standing upright. And then from the heart syllable which is at the top of the platform on the vajra, one visualized nectar has been flown down, nectar streaming from that heart syllable and visualized entering into the body and completely making the negativities and obscuration disappear into nowhere like as if we would switch on the light in a dark room and the darkness is gone nowhere. It’s gone.

In that way, one can wish like the negativities and obstruction being purified or being disappeared. So if one wants to do whatever amount of the recitation be 100,000 and meditation of meditation meditation of any restriction on the numbers, too. When this is finished, although in the text, there is not a recitation of 100-syllable mantra but it would be good because this will purify whatever missed recitation and whatever one has missed. The one one has recited missing some some of the letters and so forth. And then one has to make the request for forgiveness.

It is like we had in the Vajrasattva practice. One starts with the verse saying, me or I, because of not knowing, ignorance, have been transgressing and breaking the Samaya and the pledges and please let these be purified by you. So in this way, make the request for forgiveness. Having made that request, one thing that the says to you, oh, you the child, all your negativities, obscuration, and the broken samayas are completely purified. One should think that this is being said.

And then think that Samayoga Dorje is absorbed into one’s body, and thus Samayoga Dorje’s body, speech and mind becoming inseparable in oneness with one’s body, speech and mind. And one can think now one’s body is completely with all the marks and auspicious signs and one’s body is actually in the nature of light. And on top of that, if one thinks about the meaning of emptiness, then the whole practice will be very powerful. And if it is for the specific purpose of the lama’s life to remain long, then it is said or explained that this practice can be done for that purpose too. When one does that, one changes the words in the recitation.

One changes it into into the one which means which will say that you, the lama and the glorious lama, please, whatever broken samayas and negativities accumulated in relation with you, please, they be purified. And otherwise, the rest remains the same. So this is a practice done in relation with Ratnasambhava and this is very especially effective in purifying the negativities and obstructions because Ratnasambhava has only 18 pledges. So on top of that, when these are all finished, on top of that, if one does perfect dedication and prayer, then because the whole practice the whole practice by itself is a very effective means and also from one side, all the required way of thinking are complete. Therefore it can be especially effective. Saying in a verse, if there is the if there is the confession of the negativities accompanied mainly by regret, then it can be purified.

Therefore, among all the four powers, especially we should have the power of regret. When we when we do the purification and confession, we still have a kind of a hangover doubt whether it has been purified or not. This should not be in our mind. Should decide and have confidence or now my confession is done and the negativity is purified and this has a special significance of the negativity is being purified well. So, when you stop here, the time is up.