Lake of Lotus(28)-Essence of Teachings-Emptiness-Neither Existence Nor Voidness(23)-By Vajra Master Yeshe Thaye-Dudjom Buddhist Association

By Vajra Master Yeshe Thaye Transcribed by To Sau-chu and Byron K.K. Yiu (Lecture delivered : July 10, 2003)

Excerpt of Last Chapter

With that, the the “uncommon preliminary practices”

In the process of one’s Dharma practice, there are the

will be the most essential and necessary Dharma

four different aspects of the View, Meditation, Action,

practices for one to go for before entering into the

and Fruit that one needs to be fully aware of. It is only

door of “Vajrayana”. These “uncommon preliminary

with the different levels of realization that one may

practices” are there to help us in cultivating humility,

finally be able to attain the different types of “Fruitions”

devotion and faith to the gurus, lineages and their

for one’s spiritual development and attainment.

teachings, and are thus contributing towards the cultivation of beneficial factors for our own eternal

Yet, at the very beginning, before the practicing of any

happiness; while at the same time it helps to purify our

“Vajrayana” teachings, it is very important that one has to

negative and harmful factors.

start off with the most basic and fundamental “common preliminary practices” ( practices” (also also known as the “Four Thoughts

As a whole, the “uncommon preliminary practices” are

that Turn One’s Mind Towards the Holy Dharma” ) so

there to prepare ourselves to become suitable vessels

as to develop a strong “mind of renunciation”, with the

in receiving further teachings from our compassionate

“taking of refuge” in the “Triple Gems” (“Triratna” ( “Triratna” in

Gurus (including (including the “uncommon preliminary practice”

Sanskrit), Sanskrit ), in order to establish a firm and solid foundation

of “Guru Yoga”) Yoga” ) along the paths of liberation and

for one’s further spiritual development.

enlightenment.

Stages for Dharma Practices in Vajrayana Buddhism (2)

Only after that foundation has been well established before one can then slowly go forward towards the development of the “altruistic mind” (or (or “Bodhicitta” in Sanskrit), Sanskrit), together with a “right view on Emptiness” (of (of neither existence nor

It is only that one has fulfilled the “uncommon

voidness), voidness ), in order to prepare oneself to have the right

preliminary practices” that one has been prepared

mentality and the inclination/disposition for the further

by now to become a suitable vessel to go for higher

elevation in one’s spiritual development.

levels of Dharma practices, usually starting with the

Lake of Lotus no.28

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process of initiations (empowerments, ( empowerments, “Abhiseka”

( “Prajñ ājñ ānābhiseka” in Sanskrit, or “Shes-rab ye-

in Sanskrit, or “Wang” in Tibetan Tibetan)) (2) (2).. In fact, it was

shes kyi dbang” in Tibetan). Tibetan ). It practices the “substantial

only that one has fulfilled the “uncommon preliminary

aspect” of the “Completion Stage” (“Dzog-rim” (“ Dzog-rim” in

practices” that one can then go forward towards the

Tibetan)) in terms of “tsa-lung-thigle” and “innerTibetan

more advanced practices on the “Three Roots” of the

heat” (“tum-mo” (“tum-mo” in Tibetan), Tibetan ), and applies the “View of

“Lama, Yidam and Khandro” (3) (3),, and so on.

the Secret Mantra” in which the “Union of Bliss and Emptiness” is emphasized. The obscurations of the

The different kinds of initiations are there to help us to

“essential fluids and seeds” (“thig-le” ( “thig-le” in Tibetan) Tibetan ) of

reveal our own “Buddha Nature” ( “Tathagatagarbha”

one’s karmic mind are cleansed, and one’s mind is

in Sanskrit) Sanskrit) within ourselves, in order that we can be

purified and blessed with the enlightened “vajra mind”.

empowered to further receive and practice the various

While basing upon the “Unification of View and Action”,

teachings so as to attain the fruits of the “Four Kayas”

it sows the seed for the attainment of the perfect

(four bodies or four dimensions) dimensions ) of Buddhahood. Here

state of a ‘mahamudra vidyadhara’, and enables the

I will only mention their names and some general ideas,

Dharma practitioner to attain the “dharmakaya” level of

without going into details, on each one of them.

realization. The fruit that it will accomplish is to become the “Dharmakaya Buddha” (6). (6) .

The first initiation is the “Vase Empowerme Empowerment” nt” (“Kala śā bhiseka” in Sanskrit, or “Bum pa’i dbang”

The fourth initiation is the “Precious Word

in Tibetan). Tibetan ). It practices the “Development Stage”

Empowerment” (“tshig dbang rinpoche” in Tibetan). Tibetan).

(“Kye-rim” (“ Kye-rim” in Tibetan) Tibetan ) of visualization, and applies

The “Precious Word Empowerment” practices the

the “View of the Mind-Only”. Mind-Only” . The obscurations of

“Great Perfection” (“Dzog-pa ( “Dzog-pa Chen-po” in Tibetan ),

the “channels” ( “tsa” in Tibetan) Tibetan ) of one’s karmic

and applies the “View of the Intrinsic Purity” in Purity” in which

body are cleansed, and one’s body is purified and

the “Indivisibility of Awareness and Emptiness” is

blessed with the enlightened “vajra body”. It sows

emphasized, and that the “Substance, Form and

the seed for the attainment of the perfect state of a

Function” of everything in this whole universe is an

‘completely matured vidyadhara’, and enables the

“indivisible unity”. The two kinds of obscurations are

Dharma practitioner to attain the “nirmanakaya” level

completely cleansed and purified, and one is blessed

of realization. The fruit that it will accomplish is to

to be inseparable with the enlightened “qualities and

become the “Nirmanakaya Buddha” (4). (4) . The second initiation is the “Secret Empowerment” (“Guhyābhiseka” in Sanskrit, or “Gsang ba’i dbang” in Tibetan). Tibetan). It practices the “insubstantial aspect” of the “Completion Stage” (“Dzog-rim” (“Dzog-rim” in Tibetan), Tibetan ), and applies the “View of the Middle-Way” in which both the view and the function are simultaneously important for application. The obscurations of the “vital airs” ( “lung” in Tibetan) Tibetan ) of one’s karmic speech are cleansed, and one’s speech is purified and blessed with the enlightened “vajra speech”. It sows the seed for the attainment of the perfect state of a ‘vidyadhara with power over life’, and enables the Dharma practitioner to attain the “sambhogakaya” level of realization. The fruit that it will accomplish is to become the “Sambogakaya Buddha” (5). (5) . The third initiation is the “Prajna (transcendent knowledge)-Wisdom

Empowerment”

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activities” of all Buddhas. It sows the seed for the

like to specially dedicate all the merits of this talk,

attainment of the perfect state of a ‘spontaneously

if any, to the great health and longevity of our Most

accomplished vidyadhara’, and enables the Dharma

Beloved Wish-fulfilling Crowning Jewel and Root Guru

practitioner to attain the “svabhavikakaya” level

( Tsawai Lama) Lama ) His Holiness Chadral Sangye Dorje

of realization, which is based on the unification of

Rinpoche, so that the Lotus Feet of His Holiness will

“Substance, Form and Function” of “all dharmas

remain unshakable and stand firm in this universe

within space” (“Dharmadhatu” (“Dharmadhatu” in Sanskrit), Sanskrit ), so as to

for thousands of aeons, and continuously uphold

ultimately realize them as truly an “indivisible unity” as

the Victory Banner of the Holy Dharma and turn the

a whole. The fruit that it will accomplish is to become

Wheel of the Holy Dharma, for the ultimate benefits of

the “svabhavikakaya Buddha” (7). (7) .

enlightenment for all our motherly sentient beings, as limitless as the sky!

We are now coming to the end of this talk, and thank

SARWA MANGALAM !

you so much for your kind attention. Here, we would

Notes: (2) “Empowerment” is the process of initiation to ripen or

(7) “Svabhavikakaya” (“Ngo bo nyid kyi sku” in Tibetan ) -

mature one’s own “Buddha Nature” ( Nature” (“Tathagatag “Tathagatagarbha” arbha” in

the inseparable “Union of the Three Kayas” is known as

Sanskrit)) by the awakening of one’s “primordial wisdom” Sanskrit

the “Svabhavikakaya”, sometimes known as the “Fourth

within oneself. There are four levels of “empowerments”

Kaya”. The fact that the mind is by nature empty, and

in “Tibetan Buddhism”, which will enable the Dharma

that it is in fact the space in which all phenomena

practitioner to attain the four levels of realization, and to

appear (“Dharmadhatu” ( “Dharmadhatu” in Sanskrit), Sanskrit ), which is beyond

achieve the fruits of the “Four Kayas” of Buddhahood.

origination and is therefore unceasing in nature. In

(3) The The “Three Roots” ( “Tsa sum” in Tibetan) Tibetan ) are: (i) the

this way, we can train in treating confusion as the

“Lama” (or (or “Guru” in Sanskrit) Sanskrit ) is the “root of blessing”;

“Four Kayas”, which is how they actually are. If we

(ii) the “Yidam” (or ( or “Ishtadevata” in Sanskrit) Sanskrit) is the “root

were to use the metaphor of having the “Dharmakaya”

of accomplishments”; and (iii) the “Khandroma” ( or

as the vapour, the “Sambhogakaya” as the fluid of

“Dakini” in Sanskrit) Sanskrit) or “Chokyong” (or ( or “Dharmapala” in

water, and the “Nirmanakaya” as the ice, then the

Sanskrit)) is the “root of activity” or the “root of protection” Sanskrit

“Svabhavikakaya” is the essential nature of them all --

respectively.

that is, the very nature of “water-ness” itself ( or H2O in

(4) “Nirmanakaya” ( “Sprul pa’i sku” in Tibetan ) - the

scientific term). term). This method is known as the “unexcelled

“Emanation Body” ( or the “body of manifestation” ),

protection of Emptiness ( “Shunyata” in Sanskrit )”,

which is the visible physical forms of all Buddhas, such

since the attainment of “Perfect Enlightenment” ( or

as the historical Lord Buddha Shakyamuni.

“Buddhahood”)) is to realize this “ultimate reality” of “all “Buddhahood”

(5) “Sambogakaya” ( “Longs spyod rdzogs pa’i sku”

dharmas within space” (“Dharmadhatu” ( “Dharmadhatu” in Sanskrit) Sanskrit ) –

in Tibetan) Tibetan ) - the “Body of Perfect Enjoyment” ( or

the true realm of “Emptiness” – the essence on “Neither

“perfect endowment”), endowment” ), by which the Buddhas exist as

Existence Nor Voidness”.

transcendental beings with clear lights, as some kind of

-- THE END --

primordial archetypal deities that manifest themselves in light-rays. (6) “Dharmakaya” (“Chos kyi sku” in Tibetan) Tibetan ) - the “Truth Body”, by which the Buddhas are in essence the primordial nature of the “Ultimate Reality”, or of intrinsic “Emptiness” (“Shunyata” ( “Shunyata” in Sanskrit)”, Sanskrit )”, which is the unconditioned, the Absolute Reality of all phenomena.

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Lake of Lotus(28)-Essence of Teachings-Emptiness-Neither Existence Nor Voidness(23)-By Vajra Master Yeshe Thaye-Dudjom Buddhist Association

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