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Introduction
The following instructions were given to a small group of students engaging in a
three-week closed retreat at Orgyen Ch Dzong, Greenville, New York. The aim
was and is to provide students with all the information necessary for the setting
up the mandala/shrine, and for making all the appropriate preparations for
entering, maintaining and concluding the retreat according to the Nyingmapa
tradition in general and the Dudjom Lineage in particular.
These particular instructions focus on Vajrakilaya as the central deity, in the
cycle of Putri Repung revealed by His Holiness Dudjom Rinpoche. However,
the main principles can be transferred to all yidam practices. The purpose is to
create the necessary conducive conditions for a successful retreat. These are
extremely rare and precious instructions which Dungse Shenphen Dawa
Rinpoche has graciously allowed to be shared freely to anyone who is sincerely
interested in yidam practice for the benefit of all.
Rinpoche added to this introduction, This is given in the hope that you will
practice with total sincerity so then it will become very valuable information.
However these teachings do require all three of the Wang, Lung and Trithat is,
the empowerment, the oral transmission, and the instructions as to the meaning
and explanation about how to undertake the practicewhich you have to
receive from a qualified teacher or a holder of the lineage.
You need a mandala set, bell and dorje, good quality offering bowls and so on.
These should be made of precious materials where possible. Avoid plastic or
glass. Any metal is acceptablecopper, silver, gold, brassinvest in your altar.
You need these items for all your retreats. If you dont have an item now, try to
get it. Improve your materials if you can, upgrade. To have something to offer in
gold or silver generates great merit. Dont think that spending money on
wonderful offering materials is wrong. It is not for pride that you are doing this
but it is an offering to the Buddha. All these articles are now blessed; negativity
has been removed. This is very significant. You need to have these for all your
retreats. All these objects are now especially blessed. If you do this retreat
properly the blessings will carry over. The blessing cycle of this retreat will
continue. Youll use these items for your daily practice too. The substances will
empower themselvesthey will help in daily practice.
Etiquette of Practice
There should be no moving aroundonce you are sitting, stay still. Maintain
your vajra seat so the heat of the body stays with the seat. Once again, there
must be no gesturing with the hands or body. Concentrate on the yidam and
recitation. The less you move, the more will be your realization. If you maintain
your concentrations and remain immoveable then definitely there will be signs.
His Holiness said that you cannot imagine the swiftness of the blessings with
this practice. I will tell you how he discovered this cycle, its history and
significance later.
As you recite the Kilaya mantra, it should be neither too loud nor too soft. It
should be a collar length recitation. Most importantly it must be clear and crisp
with no syllables missing. All fourteen syllables should be pronounced
distinctly, and be perfectly correct. Im not looking for speed. You need a bone,
raksha or bodhi mala. If you have boneit should be from one hundred and
eight different human skulls. Never use an animal bone, such as a buffalo mala.
You should pick either the floor or the bed to sit on. Dont shift around. Dont
do any other practicesjust concentrate on the Putri Repung sadhana. There
should be no other practices except Ngondro, Sang and Dharmapalas.
Regarding not washing your teeth, you may object but every cell of the body is
going to get liberated. It may be rotten but it still goes to rainbow body. The
body will smell of the purity of practice. Foul smell comes from the ordinary
level of being. When the mind is engaged in higher levels of awareness, the
smell of purity comes. You can use deodorant if necessary, to save myself and
your neighbors suffering (Rinpoche laughs) and you can use floss and
toothpicks. (Rinpoche conceded on this last point following a request). Try not
to disturb the germs when in retreat.
Do a Phurba Tsok at the beginning and the end of the retreat. Thats the absolute
minimum. His Holiness Dudjom Rinpoche recommended doing a Phurba Tsok
every day, but we will not be doing so during this retreat.
Regarding meals, you can have every type of meat. Avoid garlic, onion and
daikon. These will reduce the speed of your recitation and they are toxic. They
excite desire. Breakfast and lunch are important. For the evening meal, leave
about one-quarter or one-third of your stomach empty. This has a lot of virtue.
Both your body and your mind will feel lighter and youll have less drowsiness.
It will be easier to wake and get up in the morning and it will improve your
luminosity. Regarding clarity, your meditation will be better. His Holiness used
to say this to all his disciples.
With respect to setting up the mandala, we will follow strictly according to the
instructions. This is important since it helps to bring the body, speech and mind
blessings. The torma represents Kilaya himself. He manifests in an exterior form
in this way. The atomic form of the tormaall its molecules and atoms are
Kilaya. Without a main torma in retreat there will be no accomplishment and no
blessings. You need to know what works. Learning the mechanics of what
works is like a clockall manifesting in the intrinsic. You need to know how
Kilaya is represented in the atomic form and at the molecular level. You will
understand later. You mustnt think that these are just ritual objects.
There is much to be done for the activity of the Phurba. You need to come at
least one week ahead for retreat in the future and you should offer an additional
week of service to the center. You can read dharma books during the breaks. All
other practices are suspended. Do not write about your experiences. Your
experience is not permanent. The only thing you may need to write down is the
number of your recitations. Whatever arisesany visions or dreamsjust leave
them be. Dont be happy that you saw Kilaya or sad if you see the devil. The
opposite might happen in the next instant. Dont count on your experiences.
This is hard for us since we are so used to accepting and rejecting. Devotion to
your lama is key to this practice. Keep pure samaya to the teacher. Then you
will get the blessings.
The gugul (an incense gum) is to exorcise the spiritsto get them out. There
should be three stacksthe gugul, blessed rice, and mustard seeds. Dont
interrupt the practice for anything. In fact go back a mala if there is an
interruption in your winds i.e., if you fart go back a mala; if you burp or sneeze
also go back some beads. The five airs turn to syllables. When you fart it
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Altar/Mandala/Shrine Layout
Place the long life arrow on the left hand side of the altar (when facing the
shrine). In front of the arrow is the long life vase containing dutsi. The main
Kilaya torma must be in the center of the shrine and highraised above the
other items. The kapala is on a tripod in front, lower than the torma. Inside the
kapala is the eight-spoked yellow wheel (in our case, cut out of paper, but
otherwise often painted) on top of which is black rice to fill it and to hold the
phurba in its stand, in place.
On the right of the main torma (facing the altar) is Kilayas main dharmapala
torma (that is, the 16 protectors). On the right of this you can place the serkyem.
The cheddo and the local deity offering can go to the left of the main torma,
(again facing the altar). In general, other than the main tormas, (ie the main
Kilaya Torma and the 16 protectors beside this) the other tormas can be placed
where it is convenient on your shrine.
There should be two sets of offering bowls at the frontpeaceful on the left;
wrathful on the right (facing the shrine). The wrathful represent water of blood,
poison, the five senses, incense, the lamp is the fat of humans, the nectar of bile
and the samaya breakers. On the ground below the shrine is incense.
Draw a swastika using rice grains under your sitting cushion before you begin
your retreat. The correct way round to draw it is with the left side starting with a
vertical linethe right side starts with a horizontal line. So the arms look like
they are turning clockwise.
The picture of the Four Great Kings which has been blessed should be placed on
the outside of your retreat room door. It can be placed on the door-frame if that
works better.
To begin the retreat cut a purification pill in half and burn this on a lit charcoal
or use a safety-pin and a lighter. One-half is to purify the altar/shrine. The other
half is for yourself, your clothes and the rest of your retreat room. After the
purification pill is finished, put gugul and mustard seeds on the charcoal and go
around the room to purify it with the smoke once more.
This retreat will begin around dusk when youll open the short Kilaya sadhana.
Recite several malas of the mantra and throw the gektor out of the window.
Then, do a few more malas of the mantra before doing the Dharmapala practice;
then close the sadhana.
(Rinpoche gave the lung for the Vajrakilaya tsok and the teachings on Putri
Repung discovered at Paro Taktsang by His Holiness Dudjom Rinpoche).
The Schedule
1st Calling the Lama from Afar, i.e., recognizing the Three Kayas and Calling
the Names of the Guru. You can use a drum to invoke the deity here. Mingle
your mind with the gurus awakened awareness; unfold your mind within the
gurus mind-space.
2nd The Long Ngondroin particular reflect on the Four Mind Changes. You
can substitute this for the Short Ngondro.
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3rd Ri Wo Sang Chthis isnt compulsory for all retreats but we will do here.
4rd First session of Kilaya
5th Formless meditation involving movementstretch your body here. You can
do walking meditation and prostrations. You can also do Om Ah Hung, Vajra
breathing, and/or Tonglen. Combine the formless and the physical here.
6th Confession, Troma or The 100 syllable mantra.
7th Second session of Kilaya
8th Third session of Kilaya
9th Dharmapalas and Protector practice.
head on the wrong end; so naturally some of the phurbas danced upside down.
He wasnt rich. Hed made his phurbas out of wood but he still got
accomplishment. Whether metal or wood; upside down or notso far as the
phurba is concerned it was accomplishment of the Putri Repung.
with his queen, his daughter and Yeshe Tsogyal. All went with Guru Rinpoche
to the last border mountain of Tibet. When they got there Guru Rinpoche
thanked the king for offering his facilities and for the development of these for
the sake of the dharma in Tibet. In return, as a leaving gesture he said hed like
to offer everyone an empowerment. With that, he snapped his fingers and in the
space in the sky before them, Lord Kilaya and his retinue appeared. Guru
Rinpoche then asked the queen, Who would you like to receive the
empowerment from, me or the deity? The queen said that she had never seen
such an amazing mandala so she opted for the deity. The princess/daughter said
she wasnt sure and asked Guru Rinpoche to decide for her. Yeshe Tsogyal
immediately answered, Since all the deities arise from the mind of the guru I
would like to receive it from you. Guru Rinpoche then said Dza, Hung, Phet,
and the whole mandala dissolved into the space of his heart. Because of this
tendrel, the queen received nothing, though she would be reborn later as a terton.
The Princess had part of the mandala revealed and would receive the rest in the
future. Yeshe Tsogyal had the whole mandala revealed to her there and then. In
turn, she saw that she would only be able to give it to His Holiness Dudjom
Rinpoche in the futureno one else. Guru Rinpoche confirmed that it was so
precious it could not be revealed again before this time. Moreover, this
transmission from Yeshe Tsogyal to His Holiness was confirmed in the yellow
dakini scroll that Dudjom Rinpoche received at Paro Taksang. So His Holiness
was prophesized, as was this cycle of teachings, the Putri Repung. This is the
background of the practice.
As indicated, phurba means to strike and destroy. However, first you must
receive empowerment. Without empowerment there is neither blessing nor
result. By squeezing sand you will not get butter. Empowerment is necessary to
purify gross and subtle obscurations, and to transform ones body into a body of
wisdom. The root of the wang is understanding the inseparability of the lama
and the yidam. This is extremely important. If you cannot see this then there can
be no realization or blessing. The blessing of Kilaya is devotion to the lama.
Buddha said if you see the lama as ordinary youll get an ordinary blessing, as a
bodhisattva, a bodhisattva blessing, and as a buddha, a buddha blessing.
Devotion comes from purification. The ultimate devotion comes from
purification, when you let wisdom flow and intellect rest. Devotion is clear
mind, knowing what to do and not to do. If you have no devotion, therell be no
clarity in practice. You need confidence in the lama/yidam. You need to really
believe in the sense of devotion that is not just ordinary.
There are different kinds of devotion. First there is uncultured devotion is
completely natural just like when Milarepa met Marpa. He didnt have to hear
anything from him; it was just spontaneous when he heard the name of his guru.
If when you hear the name of your lama your body shudders, this shows that
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ways of meditating extend from the kyerim and dzogrim which bring the
essence of tathatagarbha to its full potential. You could call it bodhicitta mind.
What is important is to fully activate it. You are exhausting and emptying the
conditioning of the entire experience into which you were born. Phurba is the
activity of all the buddhashere the activity is brought into actualization
The second quality of Phurba is the Phurba of Substance and Alchemy.
Here we are dealing with signs and alchemy. These are important. It concerns
understanding the structure of the universe, astrology, and the energy of all that
needs to be struck in relation to the enemies, dra, and oath breakers, gekthose
that have broken samaya and are obstructing your practice. Though we use the
term enemies, in fact we are referring to aspects of your own mind that need to
be annihilated. So this refers to extinguishing the duality of negative forces
appearing to your own mind. The dra and gek are the manifestations of your
own ego. But by respecting that the absolute and the relative are always in
union, you should know that it is just arising from your mind. However, holding
to relative phenomena creates the existence of these forms. So long as you have
pain regarding the relative, then all relative forms exist. When you can drink
piss and eat shit, (with pure perception and awareness), youre reaching a good
level of realization.
When you subjugate the dra and gek, you need the three satisfactions. You must
be satisfied, he or she must be satisfied and the mandala must be satisfied. In
other words, there must be evidence when you subjugate negative phenomena.
First you are happy that you have done some good and no harm. Second, he/she
is happy since theyve been transferred to a buddha realm. Third, the mandala is
happy, that is, all the herukas and dakinis peaceful and wrathfulare able to
liberate that person. However, on the other hand if you attempt to enact
subjugation without the three satisfactions taking place, then you have no right
to liberate anything at all and you will be creating great negativity for yourself.
The third quality of Phurba is the Phurba of Union.
This is the phurba that must be struck on the yums secret center. This concerns
understanding correct unionit arises from this point of view. The seminal
essence itself becomes bodhicitta. This enters the secret center and becomes the
retinue of the dharmadhatu. This means understanding tsa, lung and thigle. The
understanding here contains the whole tsa, lung practicethe entire field of
subtle winds, nerves and essences. With this comes the understanding of the
three kayasthirty-two buddha fields at the crown; sixteen buddha fields at the
throat; eight buddha fields at the heart; sixty-four buddha fields at the navel;
eight buddha fields at the secret center; Half of thirty-two is sixteen; half of
sixteen is eight; sixteen times four is sixty-four; Then it goes back to eight. All
of these must be activated and practiced.
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All of these buddha fields are in fact atoms within the space of purity. It all
comes with the visualization of the three channels; uma, roma and kyangma.
The three channels represent the three kayas by their colorsblue, red and
white. Here what occurs is the understanding of the body and movement of the
atoms within. First there is emptinessthe great space of emptiness. The wind
is in this emptiness. Theres no formjust wind, one great space within which
there is wind. When the wind forms it agitates the formation of the nerves. The
subtle nerves interconnect due to the wind. So with the union of the nerves and
the winds, then the thigle that is, the lightis formed. This is the essential
drop or bindu. There is a whole revelation on union. Through union you can
reach enlightenment. Why? because the bliss here is the bliss in union with
emptiness. If you dont manipulate the bliss and look at it directly, that is the
meditationhence the practice of shin in union. The whole point of tsa, lung
purification is about purifying the habitual patterns. The habits are the worst
they come from the nerves which create the habits. So tsa, lung is primarily to
purify the obscuration of habit.
(Rinpoche confirmed that all his previous teachings on tsa, lung in the Dakini
Cycle and the Tummo teachings apply here).
The Fourth Phurba is the Phurba of Rigpa.
This is to strike the dharmadhatu. This is a teaching on the nature of mind from
the Great Perfection School. It concerns the view, meditation, action and
behavior and also progress and fruition. It contains the Togyal teachings. You
need to have courage to go there.
The Phurba is a vast field. These are the four main ones. You can decide which
you want to concentrate on.
Technically we should have four phurbas; gold, silver, copper and iron. These
four symbolize the ordinary powers(pacifying; enriching; magnetizing; and
subjugating) and the extraordinary powers(the five kayas). So this is the
background. Then according to your affinity, you concentrate on whichever type
of phurba youre most affiliated with at any given time.
With respect to recitation, if you recite sixteen bums, youll be free from
samsara. If you really want this, it isnt really so much is it? If you recite thirtysix bums, youll become a vidyadhara. If you recite one hundred bums, youll
become Padmasambhava himself! If you practice Phurba, youll become a
Phurba Khenpothis will be very good. Once you reach there, there will be no
falling back and youll secure a firm ground which will be irreversible.
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Wherever you go there will be prosperity and auspiciousness. Also, youll have
many children in the family!
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After confession
The Hung
With this first line, take time with the Hung on its own. As this is a dzogchen
sadahana there is no invocation here. The text just goes straight into the Hung
there is no jnanasattva or samayasattva at this stage; nor are there verses for
refuge and bodhicitta. Rather from the very start of the practice, you recognize
the nature of the luminosity of the mind which is represented by the Hungthis
is your rigpa. Dont just say it and then start the sadhana straight away. First you
need to visualize the Hung in the space alone, high and blazing. The mind and
awareness must be focused on the blazing blue Hung. If you drop it down and
quickly make it turn into Kilaya this isnt correct. It must descend slowly. This
is important. Concentration should not be lost. You should have no concepts
now. Dont think of anything else. It should be total awareness that descends.
Its radiating and absorbing multi-colored light rays, which are totally
penetrating the six realms. The Hung is so bright that you cannot look at it
directly with the eyesit is awareness which sees it. If you looked directly at it
youd be blinded. Its brightness is stronger than one hundred thousand suns. The
rays of light go to the all the different realms transforming and purifying. There
is no space left untouched. The light touches everything and goes everywhere.
The lights go to the buddhafields to make offeringsto the six realms to touch,
change and transform animate beings and inanimate objects. It transfers the
power back to the Hung which gets stronger with the power of compassion, and
thus brighter and brighter and more energized.
So stabilize on this. Since the Hung turns into the vajra palace and Kilaya, first
the primordial awareness of the Hung itself is crucially important. Try to
stabilize this by making the Hung brighter and brighter. This Hung comes from
the sky-like mind of the dharmadhatu. It arises from the sky of the dharmadhatu.
Then slowly it comes down so the channelsour seminal essence, the thigle;
that is, the intrinsic Hung of the body itself,
comes into tune with this outer
Hung. The landing pad is the uma, the central channel.
So take time with this. The breathing should be slowin and out. Let the winds
settle in your body. With Kilaya, anger will be there. Youll become impatient
and irritable. But the irritableness here is good. When descending keep your
eyes open and look down just in front of the tip of the nose. Then the thigle in
the central channel will be active. The small thigle inside will want to jump out.
It will vibrate. Things are connecting so let the descent of the Hung be smooth
and slow, along with the winds of your breathing. Though the Hung is the Hung,
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Visualization of Kilaya
Kilaya has three substances on his faceash, blood/seminal essence and fat.
Ash on his forehead is to show impermanence, as in, when we are burnt this is
what we amount to. We are nothing but a compound of dust. The thigle and
blood on the cheeks show the essence of awareness. The fats and gristle on the
chin, represent the essential nature of our body but fats are burned to create light
so this also indicates clarity. The whole visualization of Kilaya is about how to
reverse our ordinary mind and make it become extraordinary. The main thing
here is to purify our aversions.
Kilaya has three heads representing the three kayas. They are wrathful, semiwrathful and almost peaceful. The blue represents abandoning anger. The white
represents abandoning ignorance. The red symbolizes abandoning ordinary
desire. The five skulled crown on each head shows empowerment by the five
buddha families and the five wisdoms. A white snake representing royalty
interweaves and binds these.
The three eyes on each head are rolling ferociously and looking around in space
all the time. They also represent the three times, the three kayas and the three
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1) Irresistible and captivating. When one sees his wrathful body, desire arises
in the feminine principle. So Kilaya is seducing those with desire to have union
with him. 2) Second, he is heroic. This is his warrior aspect. He wrathfully
demonstrates his supreme bravery and courage. In this way he leads those with
hatred to the path of Dharma. 3) Third, he shows a repulsive appearance through
his body. He has ash and blood on his face, live snakes coiled all over him and
flayed bodies of elephant, human and tiger, oozing with blood and guts, draped
around him. 4) He is terrifying. This is to subdue those with ignorance. In
respect to speech, he makes thunderous sounds like: - Hung Hung; Phet Phet;
Rul Rul: With Rul, Rul he is bringing those with desire under his control.
With Phet Phet, he is bringing them to the path of desire. 5) And with Ha,
Ha, Ha, a deep and captivating resonant laughter he seduces those with desire.
Hung, Hung is to catch those with hatred. Whir,Whir Dir Dir, gets those with
ignorance. 6) With these sounds he is fierce and fearsome. 7) In respect of
Mind, he is compassion personified; 8) magnificent and intimidating and yet
within all this
9) he rests in perfect equanimity.
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clockwise and downwards. Your mala has one hundred and eight beads.
Actually it should be one hundred, forty-two for the peaceful deities and fiftyeight for the wrathful. However, eight extra are added to cover mistakes in
recitation and for auspiciousness. The guru bead is to show that all the mandalas
come from the guru. The fact that the peaceful and wrathful buddhas are held
together by one string shows bodhicitta. Only use your mala for recitation, not
for anything else. Dont sit on it or play with it. If you throw it around this is a
breakage of samaya. Be respectful and treat it with great care. Your personal
mala cannot be lent to anyone. Make sure you know the history of your mala.
Hold it in your left hand to your heart. Your mala should be spinning around at
your heart level. And in your heart you should visualize the root syllable around
which the mantra spins. Visualize the outer and inner spinning together. Dont
recite with your mala on your lap. Its best to hold it up to your heart.
The third nail is regarding the activitythe radiation and the absorption of
light. Later you will have hooks which pull the negative forces in. Right now
just visualize the lights going to all the phenomena, radiating touching and then
absorbing.
The fourth nail is the most important; it is the view of the great perfection and
is the base for the previous three nails. You need to understand that this whole
practice has come from the nature of mind. There is nothing to hold on to here.
This fourth nail understands that everything is emptiness. It is very important to
be completely settled with the realization that there is nothing whatsoever
existing in reality. This is rigpa awareness. The fourth nail also refers to
objectless compassion. If there is no fourth nail then there would be no first,
second and third nail. This is the reason why in the kyerim we always dedicate
the merit in the field of the dharmakaya so there is no holding to subject, object
or action. If you think,
Im doing really well, it is nonsense in the context of
reality, that is, the fourth nail. So the dedication must be totally free of any kind
of reference.
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yidam. Think that all you meet are deities. This is very, very important. This is
the advice of Kilaya practice.
Whatever thoughts and emotions you have, ride them outlet them go. Lots
will come up and the nature of it will become rough due to the nature of the
practice. But nonetheless, dont entertain these, rather, let everything fall into
silence and peace. Actually the outer is really just a pretense of wrath. Any
emotion, if you really look at it, is peaceful. But when you dont understand and
you entertain it by becoming emotionally involved, wellthen you just get
caught in emotionality. If you dont understand that anger itself is in stillness
then you will be blown away by it. It is said in the Sutras that anger can destroy
a kalpas worth of merit, so the consequences are very severe. We are so quick
to judge and come to our own conclusions. For example, tears can be a sign of
anythingwe cannot assume they are due to sorrow. Our eyes interpretation is
based on our projection. Therefore dont judge about anything based on what
you see.
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radiates out to the subtlest nerves feeding the thirty-two buddhas at the crown,
the sixteen at the throat, the eight at the heart, the sixty-four at the navel and the
eight buddhas at the secret center. In this way, it drops down in union with the
blood and the wind. But every drop is not considered thigle. Only some is in the
blood and fluid. Only a well-trained yogi knows when it drops. The way the
thigle dropssuch a yogi knows its dropping or not. It takes a month to produce
one pinhead of pure thigle. This thigle is the essence of realization. So when the
thigle is wasted, the mamos get furious. With masturbation, it is like throwing
the life force away. It brings bad luck, bad health and all bad things.
Thigle refers to seminal essence and light essence. Females have an extra step of
purification to go through due to menstruation. It is seen as a lower rebirth
because of the difficulty of menstruation. This is an extra weight females have
to carry. From the point of view of realization, the feminine principle is superior
to the male. Guru Rinpoche made this point clearly. This is the reason the
feminine represents wisdom and the male, method. No matter what practice you
do, whether it is tummo, vase breathing, channel focus or yoga movements
here all the practices are to purify the thigle. They are all different methods to
purify this. In terma medicine you can look at the thigle and diagnose the state
of health of the individual, their life force, karma and so on. A high lama can
taste thigle and through this see the state of realization. It is the thigle itself,
which turns to blessings. Rainbow body is the thigle absorbing all the light. The
thigle can dry up if you dont cremate a realized body. The key point of tsa, lung
is how to filter this essence. There is a constant refinement.
Then third, there is fat or grease on his chin. Fat is also oil, which is used for
burning butter lamps, which are very meritorious. With the wrathful buddhas,
human fat is used for lamps. Fat is formed from the blood, winds and nerves.
With these three substances Kilaya is saying, Understand the true nature of
awareness.
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at its root. If you annoy a tiger hell remember and get you for this. All three
skins are raw and fresh. This is important.
thirteen sambhogakaya adornments are the five silken garments and the eight jewel
ornaments. The five silk garments are: (1) patterned silk scarf, (2) five-colored diadem
pendants, (3) sleeves for dancing, (4) vest-like upper silk garment, and (5) the lower silk
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his left thigh and a dorje towards his heart, showing wisdom and method in
union. Reflect on the nine qualities of the peaceful deity. The nine qualities of a
peaceful deity are: - soft, perfectly proportioned, firm, supple, youthful, radiant,
attractive, with an intense presence. He has the thirty-two major and eighty
minor marks of a buddhas body. Dorje Sempa means hear me and be liberated.
He is here smiling radiantly.
Fourth, you visualize the dorje in the heart of the yeshe sempa with the seed
syllable Hung. This dorje can be visualized as whatever material you see as
most precious, whether it be diamond, sky-metal or crystal. The idea is
preciousness. It sits on a sun, while Dorje Sempa sits on a moon. This is how the
kyerim begins.
Second the Dzogrim
Dissolution Stage
Similarly for the dzogrim there are four steps to the dissolution stage. First, the
palace and the ground will dissolve into Kilaya. Second, Korlo Gyen Dep Ma
dissolves into her yab. Third, Kilaya into Dorje Sempa. Fourth, Dorje Sempa
dissolves into the dorje at his heart, which then dissolves into the Hung which in
turn dissolves into the nadi/thigle tip and lastly, into the empty space of
shunyata.
This is all very simple and clear. Remain in that clear awareness. Dont rush!
This is the true face of the lama and the yidamit is the emptiness that is the
rigpa. Try to stay as long as possible before the ordinary concepts creep in.
Then, when they do, see all form as Kilaya, sound as his mantra and thought as
none other than Kilayas mind. Dont let the mind fall into ordinary perceptions.
Try to maintain the meditation as much as possible.
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as well as all the male and female negative spirits because he manifests from
absolute space. Hes already there anyway.
Then the Hung settles on the lotus, moon and sun and turns into the full
manifestation of Kilaya. His right face is white, showing his subjugation of
ignorance. His left face is red, showing his subjugation and transformation of
desire into desireless great bliss. His central face is blue showing the subjugation
and transformation of anger and hatred into sharp, luminous, clarity and mirrorlike wisdom. He is saying,
I will transmute these ordinary emotions into
medicine.
The opposite of poison is medicine, which here is wisdom.
His four legs represent the Four Noble Truths. His six arms demonstrate the Six
Paramitas. The nine and five pronged dorjes in his right hands signify the Nine
Yanas and Five Buddha Families/Wisdoms respectively. The ball of fire in his
top left hand shows that he is going to burn all noxious beings
Kilaya is
saying, Ill purify their impurities.
The fire is wisdom fire - hell burn them all
to ashes and turn them into pristine wisdom. The three-pronged trident in his
lower left hand shows the three kayas (i.e. the heads on the top of the points);
the three points show that Kilaya totally absorbs the three poisons.
His central hands hold a phurba. This phurba is being rolled from left to right
and right to left. It means,
I am always in constant meditation. There is an
element of invincibility here. This phurba that hes holding is going to pierce,
strike, cut, and destroy duality. It is a Mount Meru Phurba indicating the weight
of it. It is a manifestation of the universe. Rolling the phurba and stabbing the
three realms with it, he is conquering the universe, the six realms and the planets
in order to benefit beings.
Hes trampling on the heads of the maharudras. From his mouth roar the sounds,
Hung Hung; Phet, Phet.
They are thunderous sounds that conquer phenomena.
Nothing can obstruct this sound. All beings hear this sound and are captivated
by it. So when you visualize Kilaya, you have to visualize this sound coming
from him. The most important utterance of Kilaya is
Hung, Hung.
Later in the
dzogrim, as the kyerim dissolves, it remains his essence drop of all the
appearances which dissolve gradually with the triple Hung.
Around his body there are flames of wisdom fire with sparks. This is a display
of the kalpa of fireit is vast and all consuming. His hair curls upwards towards
the right and at its root is a vajra. The root of all hair is vajra. These roots are a
sign of the power of the dakinis. Each hair represents a family of the dakinis.
The whole of samsara can be wrapped up in his hair - so even his hair is
wrathful.
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Kilaya is in union with his consort, Korlo Gyen Dep Ma, who is sky blue and
holding a utpala lotus flower behind Kilayas head and a kapala filled with blood
to his mouth. An utpala lotus grows once a kalpa and when it grows a buddha
appears.
Kilayas central face is dark blue, representing the dharmadhatu. The color dark
blue cannot be changed by other colors, showing the unchanging nature of the
dharmadhatu. He is saying, Im unchanging throughout the four times. His
consort is a lighter blue, like the deep blue sky, saying,
According to sentient
beings needs I can accommodate change according to whatever they need.
The
color of the deep blue sky is showing the appearance of the sky-like nature of
the vast expanse of my mind. Korlo Gyen Dep Mas right leg is stretched out
and the left wrapped around her yab - clasped around his waist. They are well
connectedKilayas dorje is in the lotus of his yum; actually it is in the lotus of
the space of awareness. Her five mudra ornaments represent the five wisdoms.
For ignorance, desire, anger, pride and jealousy she wears five bone ornaments
to purify these. First, her bone crown represents the wisdom of the dharmadhatu,
the basic space of phenomena. Second, her bone earrings represent
discriminating wisdom. Third, her bone necklaces represents equalizing
wisdom. Fourth, her bone bracelets and anklets represent mirror-like wisdom.
Fifth, her bone girdle represents all-accomplishing wisdom. So by these five
bone ornaments she brings awareness of the five wisdoms. Above their heads is
the great lineage garuda. This represents inborn wisdom, which is spontaneously
and instantly present. He is also able to subjugate the nagas.
From this whole vision of Kilaya, wisdom fire darts out and surrounds them. At
this time you need to consider yourselfthe samayasattva, (commitment being)
and Kilaya himself,
the jnanasattva (wisdom being) as oneinseparable in one
taste. In the heart of the jnanasattva is shining white Vajrasattva. He has the
thirteen ornaments of the sambhogakaya. Hes seated on a lotus and moon disc.
At the center of Vajrasattvas heart visualize a deep red (i.e. garnet) tent as a
protection of indestructibilitythis is Hayagrivaso no negative spirits can get
in. In this, there is a five-pronged dorje on a sun (and moon if you wish). The
five top spokes of the dorje represent the five male buddhas, the five bottom
spokes represent the five female buddhas.
There in the center of the dorje is the Hung seed syllable circled by the root
mantra, which is arranged anti-clockwise and spinning clockwise. Dont try to
lift or spin the mantra immediately. You wont be able to. Just have the mantra
radiating and absorbing. After the mind is sure that it recognizes the syllables
then gradually it will try to move. Slowly the mantra will start to spin and it will
rise half way up the top half of the dorje and spin there. It is like a magnetic coil.
Then it will give wisdom sparks. So you may raise it later and then the mantra
will really move. First it will move slowly, then it will pick up speed. Then it
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will really spin. When it does, then you will be Kilaya. So dont try to spin it,
thinking, Its spinning.
It is better to leave it there radiating light from the
syllables and absorbing. When it starts to move then the purification is really
beginning and all the obscurations of beings are transforming into deitiesall
the wrathful deities and protectors are being commanded to come. Then all the
obstacles in the way will be shattered to dust. Any and every obstacle will be
destroyed. It eradicates all obstacles, illnesses and negative planetary influences.
You need to have the confidence that youve received the wisdom blessings of
the body, speech and mind of Kilaya. Recite the mantra in this way.
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Copyright YesheMelong2014.
All rights reserved. If anyone wishes to publish or distribute these teachings they must first
receive authorization from His Holiness Dungse Shenphen Dawa Rinpoche.
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