4. The Deity of Form (continued)

We have meditated on the ultimate deity, the deity of sound and the deity of syllables. Next is the meditation on the deity of form. After the deity of syllables, your mind transforms into the lotus and moon and HRIH. This emanates rays with countless Chenrezigs in all ten directions. They make offerings to all the buddhas, filling them with uncontaminated bliss.

The second time, send the Chenrezigs and emanate clouds from your heart which pacify and soothe the sufferings of the sentient beings of the six realms. By receiving the nectar showers, the sentient beings in the cold hells who are almost oneness with glaciers have their sufferings pacified and their problems become nonexistent. By receiving the rays with nectar showers, the hells are transformed into pure realms. Although this is not clearly stated here, it can also be done. By having all their negative karma purified, the hell sentient beings become Chenrezig. This also happens with the beings in the preta and other realms.

The emanated rays again dissolve into the mantra and HRIH in the center of your heart. The agent of all these actions is Chenrezig, the embodiment of the ultimate deity and the self, which are inseparable, of one taste. This is the agent which sends rays and transforms sentient beings.

The details of the physical appearance of the deity are clear in the sadhana. As you recite slowly, visualize at the same time. If you don’t have the picture from the sadhana, look well at a thangka. Think, “I can also be the same, taking robes and appearing like that, just as Chenrezig does.” If you can’t properly visualize the beautiful face and slanted eyes, then have a good look at a thangka. This is the meditation on the deity of form.

5. The Deity of Mudra

Next is the meditation on the deity of mudra. Of the various families of deities, this is the lotus family. With folded hands, touch your heart, the point between your eyebrows, your throat, then your left and right shoulders.

6. The Deity of Sign

Sixth is the meditation of the deity of sign. Actually, there are two. In the upper tantras, as a substitute for meditation on the deity of mudra, practitioners bless the six sense bases, the entrances, the six senses [doors]. As Chenrezig is of the lotus family, OM PADMA UDBHAVAYE SVAHA blesses the five places. [See above]

By this blessing, at your heart the self-generated deity embodies the wisdom being, Chenrezig. He is white in color, with one face and two hands, the right hand granting supreme [realization], the left hand holding a lotus. This wisdom Chenrezig is standing at your heart. At the heart of the wisdom Chenrezig is a moon with a HRIH on it, twinkling like a star. It emanates rays which are extremely clear, like crystal.

By these rays generated by the HRIH, Chenrezig is invoked from the pure realm of Potala. Chenrezig is wearing robes and [is surrounded by buddhas and bodhisattvas, who are] presided over by Chenrezig in the form of light rays. The wisdom beings are invoked and dissolve into you.

Invocation

The reason we do the invocation after each generation of the body of the deity is, in my opinion, because the wisdom of Chenrezig abides in a statue of Chenrezig. The statue has the wisdom of Chenrezig in it, the wisdom of abidance of Chenrezig. All phenomena which are objects of the six consciousnesses are phenomena which are known by the omniscient mind. There is no phenomena which is not pervaded or covered by the wisdom of Buddha.
 
As there’s no phenomena which is not covered by the wisdom of Buddha, there’s no phenomena which is not covered by the body of a buddha. One body of a buddha does all the functions of his speech and mind. It’s the same with his speech and mind. In our case, our body can’t function as speech and mind. Our speech can’t function like mind and our mind can’t do the actions of the body. The actions of our body, speech and mind are specific.

Whatever phenomena exists, there are none which are not covered by the wisdom of Buddha. So, there’s no phenomenon which is not covered by the body of Buddha. The reason is due to the unification of body and mind, entering together. The unification of the two is the perfection of the physical body, i.e., the illusory body, and the perfection of the mind, which is the actual clear light nature. Unification of these two means that the mind and body are inseparable from each other. Unification of body and mind is one of the most common subjects of the Maha-anuttara Yoga Tantra method. It’s important to know how this happens.

Wherever there is rupakaya, there is also mind, because they are inseparable. What does Vajradhara mean? I spoke of it in the part of guru devotion, which wasn’t translated. To understand the unification of rupakaya and mind, we have to understand the basis, that the mind is conveyed by wind. We must understand this properly.

All phenomena, wherever omniscience covers, the Buddha’s body also covers. So, because a statue of Buddha is a phenomenon, it is also covered by omniscience, the wisdom of Buddha. There’s no statue that we can say doesn’t have the wisdom of Buddha. As there’s nothing which is not covered by the wisdom of Buddha, there’s nothing which is not covered by the body of Buddha. Buddha abides in that statue. If we know how to think about this and understand it, then whether or not we have a statue, for us, Buddha actually manifests everywhere.

Those who don’t have a good understanding of Dharma may think, “I have a gold statue, but there’s no buddha inside.” Even if a statue is not consecrated, it does have the abidance of a buddha. Through consecration, our superstitious preconception that it is a mere statue without a buddha is eliminated. Consecration collects merits and eliminates our preconception or superstition that the statue doesn’t have the abidance of a buddha. So, we collect a huge amount of merit.

We invoke the wisdom body after visualizing Chenrezig because we feel, “It’s just my mental creation. It is not Chenrezig.” It is Chenrezig, but we don’t believe it. If we visualize Chenrezig and invoke the wisdom being, then we feel it is Chenrezig and that avoids the superstition and preconception that it’s just our mental creation. By doing the invocation, it gives us the feeling that this is something holy.

After that is the invocation of the deities which give initiation. This is similar. By the initiating deities conferring initiation, our body is filled with nectar. The nectar overflows our head and adorns it with Amitabha Buddha, who is in the nature of the guru. The reason our head is adorned with Amitabha Buddha who is in the nature of the guru is because even a buddha, who is enlightened, makes prostration to his guru. This is because enlightenment is due to the kindness of the guru. Our crown is adorned with Amitabha because he is the head of the family. It shows us guru devotion.

Next is the meditation on the deity of sign, which is of two types. There is analytical meditation on the aspect of the deity and single-pointed meditation, tin nge dzin, fixed meditation on the deity. Meditation on the deity of sign starts with the beginning meditations on the ultimate deity, the deities of sound, syllables, etc. You especially do it when you have self-generated as Chenrezig. From the middle face outwards, you gain gradual clarity of all the faces, the arms and the implements. Then you develop divine pride. You feel, “I have these ornaments and robes,” and gradually, slowly you get clarity and remember it. This is the first meditation on the deity of sign.

But trying to gradually visualize Chenrezig properly, this stage of visualization is not enough. Now you have to meditate on tin nge dzin, single-pointed or fixed meditation. First you meditate from beginning to end [on the details of the aspect of the deity], so you have something clear. If you fail to do the meditation using both stages, first checking, then you won’t have clarity and you can’t have single-pointed concentration on it. After doing a thorough checking, don’t concentration on one aspect, but on all of it. Then single-pointedly meditate on that. Don’t only concentrate on one part of the body, but on the whole, without letting the mind be distracted.

Holding the Wind

The method to cultivate when developing single-pointed concentration on the aspect of the deity you have generated is to bind the life and effort together. This is also called “holding the wind and remembrance.” You have to hold the wind properly and then have good memory. Actually, if you hold the wind properly, you will automatically have good remembrance. “Life” means wind here. Wind could stand for the wind which is the vehicle of consciousness, but here it means the wind which comes in and goes out through your pores and openings. “Life” means the wind which is the life force, which vibrates, which moves in and out of the hair pores and organ openings. Holding, controlling or binding the wind means to not let it go out, to bind or hold it. “Effort” refers to memory.
 
When you visualize or concentrate on Chenrezig, you may also have memories of your precious things and they may appear to your mind. When that memory is generated or surfaces within you, then your single-pointed concentration on Chenrezig slackens and is lost. When the aspect of the object appears and generation of that memory surfaces in your mind, then your single-pointed concentration degenerates. You can’t focus on two things at the same time. That is, you can’t have single-pointed concentration on Chenrezig and also have memory of your precious things or money. When the memory of these things surfaces, when there is the appearance of the aspect of these things, your single-pointed concentration on Chenrezig slackens.

How do you hold the wind? How do you have single-pointed concentration on Chenrezig and get rid of the memories of your possessions and relations? How do you bind the memory? If your close friend is on a horse; if you hold the horse, you are holding the man too. In the same way, to bind the distracted memory, you hold the wind, then you can hold the mind too, as the wind is the vehicle of the mind. If you can do that, then your single-pointed concentration on the deity will increase and you can soon attain that concentration.

The way to hold the wind in Kriya Tantra is likened to how a tortoise contracts its limbs when hit by a hammer. They contract their limbs inside the shell. Similarly, it’s like the contraction of wind [inside the body]. It’s also like sucking water without a tongue.

So, first you do the checking stage, to clarify the aspect of the deity. Then generate single-pointed concentration on the whole form. Next, close the orifices as though drawing the wind inside. Close the orifices and draw the wind slowly and gently inside. Then try to gently inhale through the nose. As you inhale gently, you should hold the wind inside. Don’t let it out. Hold it tightly. By holding it in and not letting it out, your mind centers.
 
Try then to get clarity of the visualization of the deity and simultaneously hold divine pride, thinking, “I am the real Chenrezig.” Clearly visualize Chenrezig, hold divine pride and don’t let the wind out. Then again gently try to inhale more wind. You shouldn’t let it out but try to have concentration. When it becomes difficult, when it gets to be too much, exhale gently. Again, after exhaling, draw the wind in from the orifices, close the orifices and inhale gently. If you draw the wind in from the orifices first, it becomes much easier.

By this method, you can actualize single-pointed concentration. By controlling the vehicle of the mind, the preconceptions of the mind and the six distractions stop. Using this technique, you can place concentration on the object, i.e., you can visualize the deity for a longer time.

Closing the wind at the heart is dangerous for your life and disease. It is a bit dangerous if you do it as explained in the Vajrayogini practice. If you wish to do it, you can try to do it at the navel.

Sometimes, place more concentration on the aspect of the holy body without much attention on divine pride. Sometimes, you can concentrate more on divine pride. If you use this holding-the-wind method, then the mind won’t be under the control of mental dullness and agitation. Initially, the mind is habituated with objects of attachment and hatred. So, while holding the wind, try to visualize clearly. But have one part of the mind checking if dullness or agitation is coming. Agitation is when an object of attachment comes. One part of the mind should be a spy, so when you get a sign of memory of the object of attachment coming, you can think, “Oh, it’s coming. The object which is a distraction to single-pointed concentration is coming.” By recognizing this, try to again remember the form of Chenrezig and place more concentration on that. Then you can avoid distraction.

Merely visualizing yourself as Chenrezig is not important. You should not only visualize Chenrezig with single-pointed concentration, but also visualize Chenrezig as illusory, like a mirage. Visualizing yourself like a cloud or rainbow which is not obstructed is not meditating like it is a mirage. Visualizing Chenrezig as a rainbow is not seeing the deity like a mirage. Nor should you be meditating on Chenrezig as if he doesn’t exist at all. This is the nihilistic extreme. For those who know how to meditate on illusion-like Chenrezig, instead of starting to fall into nihilism, they get more confirmation of the existence of Chenrezig.

Visualizing Chenrezig like an illusion should not hinder the existence of Chenrezig [as merely labeled]. We know the reflection of our face in a mirror is empty of our face, but it is not nonexistent. We know the reflection exists. The realization or understanding that the reflection is empty of our face doesn’t hinder or harm the existence of our reflection in the mirror. Similarly, if we see vast sand scorched by heat in the distance, we know that a river doesn’t exist on the hot sand. But that understanding doesn’t harm the perception of a mirage. Although there is the appearance of a river existing there, we know in reality that such a river is nonexistent.

If we really want to meditate without danger on Chenrezig as illusion-like, the best way is to meditate that the deity is dependent arising. Or, think that it is merely imputed by concept. For example, what we call “table” is imputed by concept. We should concentrate on that, place the mind on that—that the table itself is merely imputed by the term and concept on the basis of the label “table.” If we place the mind more on our own imputation by term and concept, we can confirm the nonexistence of the table from its own side. We have the thought in mind that the table exists by mere imputation of term and concept.

Because of the existence of the basis of table, we say “table.” Table is there, but there’s not a real table existing. Now, on the basis of the label “table” we see something existing from that side. When we realize the emptiness of the table, we could stop clinging onto the existence of the table from its own side. By the existence of the basis of the label of table, table exists by mere imputation of term and concept. We should apply the example of the table to Chenrezig. The best way to think of illusion-like Chenrezig is to think of him as dependent arising. The more we get strong confirmation of the dependent arising of Chenrezig, the thinner the feeling of the inherent existence of Chenrezig becomes. We can use logic and various words to explain this, then we can have confirmation, believing it is like a dream.

Mantra Recitation

Now, regarding the recitation, there is the practice of samadhi with four branches:²

1. Concentration on sound
2. Placing the mind
3. Clearly visualizing the self-generated deity
4. Clearly visualizing the front-generated deity.

Visualize your own mind at your heart, in the form of a moon disc, as a moon mandala. The first branch is to clearly visualize the syllables of the mantra on the moon at your heart. Concentrate on the sound of mantra. The four branches should be intact.³

There are various ways to do the recitation. You can recite slowly, not too loud. There is also mental recitation. In retreat, first make the sound of the mantra so you can hear it but others can’t.

There are three additional samadhis to be explained. If you do these three samadhis while doing the mantra recitation, you can actualize powerful attainments soon. If you cultivate this method of recitation, you become close to the wisdom of Chenrezig.

For the first one, visualize the self-generated Chenrezig, and at the heart, the lotus and moon disc. On that visualize a circle of flames. Your mind, which is inseparable from and one taste with Chenrezig, appears as sound. That itself makes sound in the circle of flames on the moon disc. The sign of the accomplishment of this practice is that you don’t need external food and drink; you don’t feel hungry. You are not affected by hunger or thirst so you don’t have to eat or drink.

Inside the body you experience bliss and heat.

[End of discourse]

Notes

² According to His Holiness the Dalai Lama, “‘Four-branched repetition’ refers to the practices associated with repetition of the mantra: sound, the mental state that accompanies recitation of the mantra, the basis of self, and the basis in relation to others. In other words, the four-branched repetition refers to the sadhana practice, which involves visualization of the deity in front of us, the front-generation; visualization of ourself as a deity, the self-generation; visualization of a moon disc and so forth at our heart; and visualization of a mantra on that moon disc.” Read the entire Chenrezig commentary by His Holiness here. [Return to text]

³ Rinpoche’s advice on the four branches or four samadhis continues in the sixth discourse. [Return to text]