Audio recorded at Tibetan Buddhist Institute, Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 44-minute session, Kyabje Rinpoche teaches the eighth yoga of Vajrayoginī practice: receiving blessings from the heroes and heroines. He begins with detailed instructions on the Blazing Fire Mudra—precise hand and eye positions used to invoke the wisdom beings (dakinis). Through the PAM mantra, practitioners hook or summon these awakened beings, whose commitments to the practice are so binding that breaking them would shatter their heads. Rinpoche then guides the visualization of merging one’s own committed beings with the invoked wisdom beings, analogized to the initial mixing of water and milk becoming inseparable. He covers the placement of protective armor at eight points of the body, marked by sacred syllables representing different deities, followed by making offerings of goddesses and exploring union practice. Suited to initiated practitioners.
File metadata (for organising)
File: 1999-10-01 – 15A – Commentary – KR.mp3
UUID: 9a4ef760-3cca-40c8-9b97-affd2472395d
Teacher: Kyabje Rinpoche
Collection: Vajrayoginī
Date: 1999-10-01
Recorded at: Tibetan Buddhist Institute, Adelaide
Words: ~2,371
Should listen to the session with motivation that I shall attain the enlightenment for the sake of all mother sentient beings as soon as possible. So for that purpose I shall here listen to this, the teachings of Naro who has the entire essence teaching of the Chakrasambhara Tantra and by this and to listen contemplate meditation on this teaching and through this bring great help towards both ones and others. So now, today we’ll start with the eighth yoga, which is yoga of receiving blessings from the heroes and heroines. So to go through this yoga of receiving blessings from the heroes, heroines, the text presently I’m using is not photocopied one, so it’s not very clear and a bit hard to read. And on the other hand, there are some other symbolisms and so forth, so if I go through all details, then we can’t finish the whole text, so I’ll explain it according to what is stated in the self-generation So now, to receive the blessings from the heroes and heroines, the first one has to hook or recollect the wisdom beings through the Blazing Wisdom Mudra or Fire Blazing Mudra or it’s called Hu Mudra.
So by and that should be done with the strong meditative stabilization or with a concentration and touching two thumbs each other and then the middle two rings touching tips and then the two index fingers, the right upon the left and the rest of four fingers are standing upwards, which symbolizes the fire blazing, so it’s called the blazing fire mudrā or the hooking mudrā. And through this, gaze to, one’s eyes gaze to the left and then turn it lead anti clockwise once, and then goes towards the right turn, the clock then the right circle. And then among this, and once gaze at upwards and sound a mantra called PAM which has four syllables, three syllables including pa e which is the bigger a with because on the top of that syllable there are the double jumbo vowels and then the MA. So the PAM has three letters including pa, e and ma. So this mantra, the PAM, has a very intense meaning and it’s very profound that it has been recited or done through the along with the mantra and the mudrā.
So by this, it’s called the hooking mudrā, inviting the wisdom beings, commitment beings and so forth, and so asking them to come. If they don’t come, then it’s been as the mantra PAM has been done with the mantra and as well as with the mudrā, if they don’t come, this is the sign of the degenerate or lacking commitments. So it’s been said hooking the wisdom beings and the Dakinis and so forth by the mantra and they have to come because they have made a promise if they’ve been caught with this, they’ll definitely come. Their commitment are not like the commitment which we make. We commitments make, we don’t have really any much problem, when they make a promise they have to come, otherwise it’s been said by hooking don’t if turn or come by hooking mudrā, then it’s been said that if they don’t come, then they break their commitments due to their, they say that their head will burst.
Which means that, for example, there is a religious history that Chenrezig overlooked the saṃsāra, they had made promise or a commitment that will not attain enlightenment until all the sentient beings said that I will lead all the sentient beings to the enlightenment and then after end of the aeons then I will become an enlightenment which has not happened. So by making that upon commitment and it didn’t happen because before all sentient beings had enlightenment, so by making and breaking that commitment he was so distressed from the tension that he bowed his head and then Amitābha has collected all the hair and this is how it forms the 11-headed form for the Chenrezig and at the top crown is Amitābha. So through this hooking mudrā and to the power of the image that all the Buddhas and Bodhisattvas and so forth are of the 10 directions being come towards, being hooked or come in one front space like rain, and all gathers in the aspects of Vajrayoginī, and through this they form one mandala in front of us. One has already visualized and is meditating on one mandala already at one’s heart. By hooking all those they form one celestial mansion and so forth, on the mandala of Vajrayoginī, which is visualized at one’s front space.
And then, so from the beginning of that meditation you have visualized yourself as performed already Vajrayoginī mandala once already, we are visualizing oneself as a Vajrayoginī of the commitment beings. And now, the visualized mandala at the front space is with the wisdom beings. And through this visualization, making a and reciting a mantra called Dzah Hum Bam Ho along with the Mudra by making a Dzah mudrā which becomes the commitment beings and wisdom beings gathers called hooking mudrā actually. That one is recalling before one, it’s blazing fire mudrā. And then this is called the hooking mudrā.
Excuse me. And then, recite next is the Hum, which, and through this imagine that commitment beings and the wisdom beings being mixed like a beginning of the water and the milk. When you pour the water into the milk, they are not completely mixed. They just kinda like white. And then and then with the so and Yes.
So it’s called and then goes palm and not really clear and then and and palm. So where where where where we want to? We did the yeah. Which like the first mixture of the milk and the water. And then a palm, saying palm, which becomes a completely mixed and inseparable one.
And then ho, ho which symbolizes, by making ho then imagines that they wisdom beings and the commitments being stabilized. And then after that one recites the mantra Om Yoga Shuddha Sarva Dharma Yoga Shuddha Hung and Yogashudha which represents the imagine that the mudrā with the left hand is the wisdom, the method and by so inseparable the through the inseparable wisdom and bliss, and by making the mudrā, the first right this way, and then goes that way, and becomes the opening of the through the wisdom and the method opens the blossoms or opens the lotus and then the last one becomes the inseparable of bliss and emptiness. In Sakya tradition they do the three rounds here, three rounds here, and three rounds in the middle, which becomes nine. It’s done nine in the Sakya tradition whereas in Gelugpa tradition it’s done only three. So, and then you recite the along with the mudrā you recite the Om Yoga Shuddha Sarva Dharma Yoga Shuddha Hung.
The meaning is the meaning is: arising from the indivisibility of emptiness, I am the nature of the yoga of completely purified of all phenomena. And and through here, it’s been set for No. And now here comes the putting on of armor. And so by by becoming a dissolving of of the wisdom beings into the commitment beings and become inseparable one, like two sticks were joined with the nails. So it becomes And then, yeah, so the binding the wisdom being in the commit being one and becomes they are inseparable and internally they said the one is being protected from the inner hindrances as well as from obstacles.
So the way of putting armor here is there are eight places. One’s navel, one’s heart, one’s mouth, one’s forehead, one’s crown, and from the left shoulder to the tip there, and left shoulder to the tip of all the hands, and from down towards maybe the waist, and then from waist down to the leg, so which becomes eight. And where the armor is being put between the skin and the flesh and in they are in the moon disc so between those flesh and skin stands the moon disc standing upright. Inside there are syllables of the deity, aspects of deity yeah, which and are formed through the wisdom of indivisible bliss and emptiness. And then the syllable at the heart at the navel is the PAM, and from which So it has come through the self-generation Sadhana placing the six Buddhas at the six spot of the body.
At the heart is their own PAM, which is Vajra Varahi, Dorje Phagmo. PAM is the Dorje Phagmo. Vajra Varahi and Om is like Vairochana. And then at the throat is HUM RAM, which is the Tibetan and at the throat is the white Troma, and green Māmakī, the lama deity. And at forehead is the yellow and then the crown is going home, home, which is the central deity.
And now, so what places all the six syllables or mantras, and by so and visualize that the light rays, the light of the syllable at the navel which pervades all the secret places and it also pervades all the side deities. And then the light of the heart’s level covers up down towards the navel and then the mouth at the throat towards the heart and then the forehead towards the neck, and then the crown towards the whole, this part. And then the other syllables here, those syllables at the right shoulder till they likely becomes like a sleeve. And for also the mantras at the hips or the waist becomes like a trousers, covers all. And so imagine that one’s body has been protected by the lights of these syllables of those deities and cannot be Imagine that one cannot be harmed or disturbed by the external hindrances and obstacles.
So now here, after putting the armor and then comes the conferring the initiation and the planting of the seal, it and has two systems. Some they said one has to do this and some said one does not need to do this. It is because it is like the the the it’s like the birth of the kings or birth of the prince. Since from the childhood, it has been be sure that it’s been confirmed that that the prince will become a king. So likewise here, so use it has the like a lineage holder or for example, lineage or a descendant.
Usually it has like a deities in aspect. This is the Vairochana and this is the Akṣobhya Buddha’s lineage and so forth. So here it’s been said that when so once been visualized as a Vajrayoginī and Vajrayoginī is in the nature of wisdom. Wisdom, so due to that it is Vajrayoginī has been adorned with the the the it has to adorn with the wisdom and through the method wisdom has to be conjoined with the method and for that the as it is in nature of with wisdom, it’s been adorned with the Buddha Vairochana. So it’s been said for its lineage descendant or lineage holder of the Buddha, it’s been along with it all the time.
Due to that, one does not need to do this. So it’s been said, yes, so in this generation, Sadhanas has been done along with those conferring initiation and the planting of the seal. So it’s not that important. If I go through detail, then it takes lots of time. So due to that, so one has to do by doing the hooking, calling mudrā, let’s go with the PAM and then due to this all the wisdom beings and so forth and all the resident and resident mandalas or the mandalas of Heruka, called Chakrasamvara Heruka.
Yes. Been called or recalled through the PAM mantra with the mudrā, and they’ve been gathered, and through this they have been invited all the deities and and resident mandalas of the Herukas, and then through this one we receive the presence of the wisdom and forth, and we receive initiation. So, and then, it’s time to make an offering during the self generation practice. So if one has arranged all the offerings, then one should bless the offerings. According to the practice of self empowerment of Vajrayoginī, it’s been stated that at this stage one does not need to bless the offerings, it’s just like a preliminary practice.
And then making an offering accords with the four initiations, actually making offerings according with the vase initiation. Yeah, vase initiation and internal making offerings accords with the secret initiation. And then the along with the in the equipoise of the or being in concert with father and mother makes the offerings accord with the wisdom knowledge initiation, and then making offering of suchness. Suchness accords with the word initiation. And then from one’s heart, like before one emanates the offering goddesses either with the four arms or two arms, and then make the offerings along with the Mudra.
If one is doing mantra of with the mantra of Argham Padyam Pupe, first starting with, if it’s the offering of the self generation practice, one first started with showing each other with this mudrā, and means finger snap for emanating the goddesses and then goes with the mudrā. And then, offering of the visualized mandala, then you started with facing both the fingers towards pointing towards the visualized things and then make the emanation of the goddesses and then go with the mudrā. And then make the offerings, mudras of the six goddesses, Rupa Vajra, Shabda Vajra, Gandha Vajra, and so forth, along with their mudras. And by making these, these are the offerings accorded with the vase initiation. And then the next offering of the offering of the secret initiation is then starting from the And making offerings accord with the wisdom, knowledge, initiation is with the concept of the father and the mother, male and female deities of the if one is being with the aspect of Vajrayoginī, along with the visualized, along with the khaṭvāṅga, symbolizing the father male deity, the Heruka, and being in union with and making the offering is the offering of the wisdom knowledge initiation.
And to be in union with the male deity, and enjoying the bliss