vajra yogini sadhana

7/22/2019 Vajra Yogini Sadhana

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2/26/2014 Vajra-yogini Sadhana

http://www.yogichen.org/gurulin/efiles/mb/mbk08.html

Vajra-yogini Sadhana

Introductory Remarks

I am going to translate orally to you the third article from my book in Chinese entitled The FirstSteps of Vajrayana. It consists of three articles: the first one explains how to set up the altar and

arrange the offerings, etc. (This one has been translated into English and published as BookletNo. 5 in the Chenian Memorial Series.); the second article explains the foundational practices;and the third article, called Vajra-yogini Sadhana, is written in a special format modeled after oneof Yogi Chen's sadhanas written in Chinese and entitled The White Tara Sadhana.

I included the Vajra-yogini Sadhana in The First Steps of Vajrayanabook because Vajra-yogini isthe root of tantric pleasures and there are practices based on Her as a yidam that form acontinuous stairway leading up to Buddhahood. First, one learns how to arrange the altar andworship Buddha, etc. Next, one learns the foundational practices among which is the Guru yoga.Guru yoga is the center of the other foundational practices. In the Guru yoga practice thepractitioner is instructed to visualize himself/herself as Vajra-yogini. When one continues ontothe more advanced practices such as the Six Yogas of Naropa, once again the practitioner is

taught to visualize himself/herself as Vajra-yogini. So the Vajra-yogini sadhana is like a bridgewhich connects the foundational and advanced practices. I have written this sadhana in asimplified form suitable for daily practice and not difficult for beginners.

It was written in 1981, but Yogi Chen did not allow me to publicize it right away. Several monthspassed and then one night I dreamed that a little pig bit me on my right hand. Yogi Cheninterpreted this dream as follows: the pig of course relates to Vajra-yogini because there is oneon top of Her head; and the right hand is for writing, so the bite on the right hand means Her sealof recognition -- the actual approval of the sadhana by Vajra-yogini. A bite from Her also signifiesa bestowal of tantric force -- a kind of empowering blessing. After this dream Yogi Chen said,"OK, you can now publicize the sadhana," so I sent it to Malaysia and it was published as a

Chinese booklet by Venerable Poh Kong Khoo. Since the sadhana has been approved by Vajra-yogini, according to Yogi Chen's own words, it must be a very beneficial practice. Also, today isthe auspicious full moon whereby you have coincidentally arrived to begin work, and that isanother very good sign.

The title here will be Vajra-yogini Sadhana. But in the original Chinese work, the title is moreelaborate. It points out the special format with its four subdivisions: the practices, the Buddhistphilosophy behind them, how they are to be carried out in daily life, and the realizations you willachieve from their practice. But since this is too cumbersome to translate into English I leave itsimply as Vajra-yogini Sadhana.

This sadhana was compiled by me under Yogi Chen's direction. Before I began I first obtained

his permission to proceed, and then during the process he kindly answered my questions. Uponcompletion, the manuscript was submitted to Guru Chen for his revision and approval.

Mike and Jacquelyn requested that they bring the large Vajra-yogini statue from the shrine roomto the table where everyone was now sitting. Dr. Lin approved, and remarked on how thecircumstances of this statue which was being placed on his altar were very auspicious. Itbelongs to a Chinese lady named Kuang-Ni Liu, who is presently doing a three year retreat inFrance. She first saw the statue in Hong Kong and it was love at first sight. She had anirresistible impulse to buy the statue and so she did. The interesting thing is that at that time shewas totally ignorant of tantra. She did not even know that it was a Buddhist tantric yidam, norwould she ever have dreamed that in the future she would be undertaking a three year retreat,


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http://www.yogichen.org/gurulin/efiles/mb/mbk08.html 2

where Vajra-yogini would be one of the essential practices.

Fortunately, she met Yogi Chen about a year before he passed away. She asked him to performthe invoking ceremony to welcome Vajra-yogini to come and reside in the statue. At that time,she said Yogi Chen filled the statue's skull cup with Tibetan nectar pills and brandy.

When she went off to retreat she left the statue with me for safe keepings. So it is by veryauspicious conditions and we are fortunate to have this remarkable statue blessed by Yogi Chenhere overlooking our translation of Her sadhana.

Acknowledgement

Thanks to Ann Klein and Boris Dopta for improving the English and to Chien-Yun Hsu for typingup the final version.

Preface

Homage to the Guru Konga who is undifferentiable from Vajra-yogini.This sadhana is based upon the Vajara-yogini sadhana which was written by the Master JamgonTen Tung. (Note 1: There will be same mantras in this text, although I could look up the exactTibetan pronunciation, I choose not to do so. Instead, I will follow the tantric tradition which is to

pronounce the mantras exactly as your personal Guru pronounces them -- regardless if theGuru's pronunciation is scholarly correct or not. Why? Because when a Guru has true lineageand sufficient realization to invoke the protectors then those protectors will help only studentswho have received the mantras from the Guru. People who got mantras from books, eventhough they pronounce them scholarly correct, could not invoke help from the protectors.) It wastaught to Yogi Chen by Lama Konga Rinpoche. The format is based upon the White TaraSadhanawritten by Yogi Chen in Chinese for the purpose of daily practice. Before I wrote thissadhana, I first obtained the permission of Guru Chen, and he kindly answered my questions

during my writing. After I finished the manuscript I presented it to Guru Chen for his revision andobtained his approval.

A. Explanation of the format.

Each section of the sadhana consists of five parts:

1. The Summary Wordin the top center of left-hand page permits one to quickly see what

section they are in without disturbing their meditation.2. Recitation and Visualizationdescribes the content of these practices for this section.

3. Three Tantric Forces tells what to do with the body, speech and mind. One will gain

spiritual experience more quickly by coordinating body, speech and mind in the prescribedmanner.

4. Victorious Significance points out the deeper meaning to prevent one's superficial

participation, such as, just mouthing the words without knowing the meaning orconcentration.

5. Reflectionmakes sure that one's daily life is in harmony with the meditation practice.

B. Preparatory Remarks.

Before sitting down to practice the meditation one should contemplate the following:

1. Impermanence and renunciation -- one realizes how one is captured by the illusive web of


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worldly things that have no real significance and no real merits. However, practicing thesadhana is doing what is most precious. Only this can benefit one's wisdom life. Evenafter you die such merit will improve your next life. Unlike worldly merits which end atdeath. Make the determination that during this practice your body is not going to mix upwith worldly things. Your speech will not involve in worldly talks, and your mind will think ofnothing but this practice.

2. Remember and maintain three attitudes while practicing:a. Be relaxed and at ease.b. Be comfortable.c. Be sincere.

3. Arrange the offerings while chanting "om-ah-hung om-ah-hung om-ah-hung ...." At thebeginning of each session replenish or add offerings.

4. Follow the sadhana closely. While doing the refuge, your body should be reverentlyperforming prostrations. When you do the small prostrations with palms turned upward,think that you are holding up the soles of Vajra-yogini's feet and that she is not differentfrom your guru. After you sit down it is best to maintain your samadhi uninterruptedly.

5. Before you actually practice this sadhana, study the Victorious Significance of eachsection. After you practice the sadhana, you should review to make certain you havefollowed the prescribed visualization and recitation exactly. If not, correct yourself in thenext practice session.

6. When one examines one's spiritual advancement the essential thing is not that we seesome lights or images, but rather that we see if one's Wisdom and Compassion areimproving. One must make sure that day by day one's heart is becoming more and morecompassionate, and that one increasingly understands the philosophy of sunyata.

Order of the Sections:

1. Refuge2. Bodhicitta3. Boundless4. Sunyata

5.

6.7. Vajra-Yogini8. Offering9. Union

10. Buddhas11. Self-offering

12. Praise13. Chanting14. Repentance15. Dedication16. Dissolution17. Jump

Vajra-yogini Sadhana


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Refuge

1. Summary Word : Refuge

2. Recitation and Visualization

The common four refuges:

I take refuge in the Vajra Guru!I take refuge in the Buddha!I take refuge in the Dharma!I take refuge in the Sangha!

The uncommon four refuges:

I take refuge in the Vajra Guru Konga Rinpoche!I take refuge in Vajra-yogini!I take refuge in the Vajra-Yogini Sadhana!I take refuge in all the holy beings in Vajra-yogini's mandala!

3. Three Tantric Forces

Body-- Do the prostrations respectfully. (Note 2: For each recitation of the common

or the uncommon refuges make one prostration, making a total of six prostrations.)Speech-- Recite the common and uncommon refuges three times each.

Mind -- Develop a sincere and solemn determination to take refuge while you are

reciting the refuge formulas. (Note 3: Visualize in the space in front of you Vajra-yogini, above Her Konga Guru. Surrounding Vajra-yogini is the retinue of holybeings of Her mandala. Surrounding Vajra-yogini's mandala are all the Buddhas andBodhisattvas and holy beings of the Ten Directions and Three Times.)

4. Victorious Significance

a. Believe that the Guru and Vajra-yogini are indifferentiable. When you regard theGuru to be the same as Vajra-yogini, the merit is very great. When you recognizeVajra-yogini to be your Guru, your realization will soon he accomplished.

b. Believe that by relying only on this sadhana without relying on any other practice youcan become a Buddha in this body. (Note 4: Entlightenment in this body is astronger term than saying enlightenment in this lifetime. The latter term(enlightenment in this lifetime) allows that one may attain enlightenment in the bardoafter departing the body. But the former term, in this body, excludes the bardo

state.)c. Believe that after one truly renounces the world and takes refuge in the Buddha thenwhatever worldly conditions are necessary for your Dharma practice will be suppliedas you need them. You do not need to worry about gathering these worldlyconditions.

5. Reflection

a. Have I really developed the determination to rely on taking refuge in the Buddha?b. Do I put the family economy before the practice or does the practice come first as it

should?


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Bodhicitta

1. Summary Word : Bodhicitta


To Buddha, Dharma and the Spiritual Community,Until enlightenment I turn for refuge.By my practice of the six perfections,

May Buddhahood be attained for the sake of all beings.


Body-- Sit down and join your palms together slowly in front of your chest.

Speech-- Chant the Bodhicitta Stanza three times.

Mind-- Develop the great Bodhicitta. You decide that in order to benefit all sentient

beings you want to achieve Buddahood in this very body.


a. Believe that once you have developed the Bodhicitta you are a Bodhisattva.b. Believe that once you have developed the Bodhicitta you are then protected and

remembered by all the Buddhas, Bodhisattvas and Dharma Protectors.c. Bodhicitta consists of two aspects: Compassion and Wisdom. One should always

be trying to cultivate these two aspects. One should constantly have the willingnessand intention to take up the holy karma of Buddha.

5. Reflection

a. Have I violated any of the Bodhisattva silas?b. Have I become more and more compassionate to my family members,

subordinates and servants?

c. Do I carry out the six perfections with strenuousness, eagerness, bravely andunhesitatingly?

Boundless

1. Summary Word : Boundless


May all beings have happiness and its causes!May all beings be free from suffering and its causes!May all beings never be separated from the joy that is free from suffering!May all beings abide in the equanimity born from detachment to prejudices!


Body-- Fold palms together.

Speech-- Recite the Four Boundless Minds Stanzas three times.

Mind-- Think of the meaning of the stanzas. Pay attention to the meaning of

'causes.'



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a. Deeply believe in the law of cause and effect: Be fearful of committing actions whichare causes of suffering, and be compassionate to beings who are afraid only of thenegative results .

b. Wish to develop reasonable joys according to the Dharma; develop desires for themeritorious joys of Dhyana and Samadhi. (Note 5: Four levels of Dharma joy:

1. The joy produced by meritorious actions that prevent entanglement insuffering circumstances or increase the well-being of all.

2. The joy of meditation. By following the Dharma to do Sadhana practices youacquire special joys resulting from meditation.

3. The tantric joy. Refers to the four joys of the tantric love practice.4. The joy of Buddhahood itself -- nonabiding .

)c. Develop supreme intention toward the equanimity born from detachment.

5. Reflection

a. Have I deeply understood the suffering of worldly illusions and worldlyentanglements and therefore developed the mind of renunciation?

b. When I encounter difficult situations do I understand that they are caused by pastkarmas and therefore remain free from complaints?

c. When my Dharma brothers and sisters advance in their joys of Dhyana andSamadhi, can I rejoice with them instead of envy them?

Sunyata

1. Summary Word : Sunyata


Om Supa Wa Shuda Sa Wa Dharma Supa Wa Shu Do Hon (Note 6: Visualize thateverything suddenly disappears into the original pure state which is like the clear blue sky

of Autumn. Although, of course, you still see everything -- you visualize and think ofeverything, including your own body, disappearing and becoming like the sky.)

3. Three Tantric ForcesBody-- Erect and still. Palms are together as you recite this mantra three times.On the last Honyou gradually put your hands down into the meditation mudra.Speech -- When you come to the end of the third recitation, the sound becomeslower and longer. The lower sound of the mantra is simultaneous with the lowering ofyour hands to the meditation mudra.Mind -- Visualize the nature of all things as originally pure. You no longer thinkabout your ordinary mind or body, and you don't pay attention to anything that

occurs within you nor anything that occurs outside of you. Try to remain in this stateas long as possible -- the longer the better. When meditation is disturbed bydelusive thoughts, then you start the next section.


a. You believe that the Samadhi of the visualization of Sunyata is the cause for you toaccomplish the Dharmakaya of Buddha.

b. In the event that you can hold this meditation firmly, this is even more significantand wonderful than the visualizations that follow. Hence, do not give up thismeditation because you have more meditation and visualization to do. Stay in thismeditation as long as possible; this is essential -- don't hurry.


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5. Reflection

a. Do I begin to feel tired of my daily scattered activities that are without mindfulness?b. Do I often have the inclination to go into meditation?c. While I am practicing the Sadhana, have my distractions and sinking mind become

less?d. Am I adjusting my clothing, food intake and resting periods to match the conditions

that are suitable for doing meditation? For example, red peppers stimulate the bodyand cause scatteredness. Another example is if one wears too much clothing oreats too much rich food then one tends to become sleepy in meditation. Can I avoidthese things?

1. Summary Word :

2. Recitation and Visualization Upon the background of the Empty Blue Sky visualize a white

which then becomes an upside down tetrahedron. Outside it is white and inside it isred. It is enormously large, as large as the Dharmadhatu. It is called Dharma OriginationPalace, and is resting upon the Skillful Means Dharma Origination Palace Cushion.


Body -- Remains stable.Speech -- Breath remains smooth and natural.Mind -- Visualize as prescribed, and the larger the better. (Note 7: This is in order to

enlarge our mind, because we are very accustomed to being confined by our bodyand what we see. For example, you go into a room and your mentality becomesconfined by that room.)


a. (Note 8: Although this visualization contains differentiations such as two and/or threedimensions, shapes and colors, yet it is based upon the Samadhi which isundifferentiated, because the basic Samadhi of Sunyata is that everything becomesEmptiness -- just returns to original nature. So in that meditation there is nodifferentiation.) We are using the nondifferentiating Samadhi to do the differentiating

visualization. However, the visualization should not disturb the fundamentalSamadhi.b. The larger the visualization of the Sunyata or Emptiness, thereby, your mind will be

enlarged accordingly.

5. Reflectiona. Is my mind becoming larger and larger? (Note 9: Have I become more open

minded and compassionate to others?)b. Things or persons that I could not put up with, can I tolerate them now?


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Summary Word :


Inside this tetrahedron there is a throne, and upon the throne there is a lotus in full bloomwith a corpse on top signifying the death of your ego. Upon this corpse is a Sun cushion

on which stands a red (Hsri). It radiates red light making offerings to all Buddhas inthe Ten directions. After the offering, all light (Note 10: with Buddhas' blessing) returns to

the .


Body-- Remain in meditation posture.Speech-- Breathe even and naturally.Mind-- Visualization in accordance with description above.


a. Understand that represents the water element and closes the door to birth

from moisture.b. Understand that lotus represents renunciation and closes the door to birth by womb.c. Understand that the Sun cushion represents Wisdom and closes the door to birth

by metamorphosis.

d. Understand that represents the seed of purity and closes the door to birth fromeggs.

4. Reflection

a. If my mind of renunciation is not deep and true, then how could I achievevisualization of the lotus-flower?

b. Is my right view concrete? Otherwise, how could I achieve visualization of the Suncushion (Note 11: which represents Wisdom)?

c. If my mind is not identical with the mind of Vajra-yogini, then how could I visualize

the (Note 12: that represents Vajra-yogini's mind)? (Note 13: All the dieties wevisualize are born from these seed-words, bijas, and they are born from Sunyata,the original Emptiness.)


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Vajra-yogini

1. Summary Word : Vajra-yogini

2. Recitation and Visualization Hsri becomes Vajra-yogini. (Note 14: Vajra-yogini's bodycorresponds to the practitioner's body.) The following is a description of Vajra-yogini'sappearance: one face, two arms, and the red body which radiates red light brilliantlythroughout the Dharmadhatu, the Ten Directions and Three Times. The right hand holds ahooked knife with a Vajra-stem. The left hand holds a skull cup fully filled with fresh blood.

She is in dancing posture with a staff (Kazanka) resting on her left shoulder. (Note 15: Thisstaff represents the father Buddha.) She is like a passionate girl of age sixteen. Herbreasts are full and large. Her three darting eyes are red and round. Her face has wrathfulwrinkles and her fangs bite the lower lip. Her black hair with yellowish tips stands on end.She wears the Five Skull Crown and is ornamented with a long necklace, short necklace,earrings, armlets, bracelets, anklets, a necklace consisting of fifty one freshly severedhuman heads, small bells and bone ornaments. Her right leg is raised and her left standsupon the Sun cushion resting upon the corpse which is on the lotus. In her head chakra

there is a (ha) which transforms into a blue Vajra-yogini. In the throat chakra there is

a (ri) which transforms into a yellow Ratna-yogini. In the heart chakra there is a

(ni) which transforms into a red Pema(Lotus)-yogini. In the navel chakra there is a

(sa) which transforms into a green Amoghasiddhi-yogini. The appearance of thefour Yogini's, in the four chakras, is the same as Vajra-yogini except for the stems of thehooked knife in the right hand which are vajra-stem, jewel-stem, lotus-stem and sword-

stem, respectively.


Body-- Visualize yourself as Vajra-yogini.Speech-- Breathe even and naturally.Mind-- Understand the significance of the transparent rainbow-like visualization. Itis bright and clear but not tangible.


a. Believe the granduer of Vajra-yogini's appearance is the result of her merits. We

also have these merits innately but our sorrows of Ignorance cover this realization.Hence, we should cut off our sorrows.

b. Each grand appearance has its significance as follows: One face -- all dharmas areof one nature. Two arms -- Left represents Wisdom and right represents Merits(Compassion). (Note 16: To show the balance and inseparability of Wisdom andMerits (Compassion), the left hand (Wisdom) holds the skull cup (Merits) and theright hand (Compassion) holds the hooked knife (Wisdom).) Red color -- Devils areafraid of Her. Red light -- Absorbing the essence of the whole Dharmadhatu. (Note17: Her radiance fills everything and is the essence of all things.) Hooked knife --Wisdom. Skull cup -- Enjoyment born from Merits. Fresh blood in cup -- Red andWhite Bodhi. Dancing posture -- Joy. Staff (Kazanka) resting on shoulder -- Union


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with male Buddha. Appearance of a young girl -- Always fresh and pure. Two fullbreasts -- Large stock of Merits and nourishes all beings. Three eyes -- Knowing

past, present, and future. Wrathful expressions -- Conquered the devils of death,heaven, sorrow, and skandhas. Five Skull Crown -- Five Buddhas as Crownornaments. Five ornaments and stepping on corpse -- fulfillment of the SixPerfections. Fifty-one fresh human-head necklace -- fifty-one mentalities are

purified. Small bells and bone ornaments -- Abides neither in Nirvana nor intransmigration. (Note 18: The raised leg -- not in transmigration. The standing leg --not in Nirvana.) (Note 19: In Buddhism there is a teaching on balance which is thatyou should not fall on either side. Nirvana is not a dead thing. It is actually Buddha inSamadhi which is immutable. However, it is not without activities. There is constantactivity to benefit beings.)

5. Reflection

a. a. Merits represented by the ornaments and granduer of Vajra-yogini -- have Istriven to achieve them?

b. b. Comparing worldly ornaments with the Buddhist transcendental merits -- have Irecognized the superiority of merits and striven for their accumulation?

Offering

1. Summary Word : Offering


I, as Vajra-yogini, visualize that my private place is a triangular Dharma OriginationPalace which burns like a fire wheel; inside there is a red seed syllable Hsri which radiatesred lights. From the red lights appear miraculously uncountable wonderful offerings to allthe Buddhas in all ten directions. All the Buddhas then transform into Vajra-yogini. Frommy secret chakra there appears eight yoginis each holding one kind of offering. Each

offering yogini then instantly multiplies herself infinitely to make offerings to the infiniteVajra-yoginis. I then chant the offering mantras:

Om Benza Peluzaneye Ha Re Ne Sa Benza A Kang A Hung Soha. (water for

washing)

Om Benza Peluzaneye Ha Re Ne Sa Benza Batung A Hung Soha. (water for

drinking)

Om Benza Peluzaneye Ha Re Ne Sa Benza Pupe A Hung Soha. (flower)

Om Benza Peluzaneye Ha Re Ne Sa Benza Dupe A Hung Soha. (incense)

Om Benza Peluzaneye Ha Re Ne Sa Benza Alake A Hung Soha. (lamp)Om Benza Peluzaneye Ha Re Ne Sa Benza Gundun A Hung Soha. (perfume)

Om Benza Peluzaneye Ha Re Ne Sa Benza Ruweida A Hung Soha. (food)

Om Benza Peluzaneye Ha Re Ne Sa Benza Shada A Hung Soha. (music)

Om Benza Peluzaneye Ha Re Ne Sa Benza Amrita A Hung Soha. (nectar)

Om Benza Peluzaneye Ha Re Ne Sa Benza Madanger A Hung Soha. (Bodhi)

The first eight offerings constitute the outer offerings, the ninth is the inner offering, and thetenth is the secret offering. While reciting these mantras you make the corresponding


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hand mudras and visualize that the Vajra-yoginis are very pleased with all these offerings.(Note 20: All the offering yoginis dissolve into light then return to your secret chakra.)


Body-- Remain erect with hands performing the corresponding offering mudras.The mudras are to be learned form one's Guru.Speech-- Chant offering mantras.Mind-- Visualize that the Vajra-yoginis accept the infinite offerings and are very

pleased. I remind myself of the infinite size of the mandala which in turn broadensmy mind.


a. Believe that Vajra-yogini is the embodiment of the Wisdom of all Buddhas.b. Believe that the offerings, through the blessing of the mantras, have become

innumerable, pure and wonderful.c. Believe that pure faith will move the heart of Vajra-yogini, so that she actually

comes before me

5. Reflection

a. Be they actual or visualized offerings, do I thereby fully and genuinely express mysincerity?

b. Regarding visualized offerings, do I understand Sunyata, the conditional origination,and do I understand that through the force of samadhi, I can actually manifestofferings?

Union

1. Summary Word : Union

2. Recitation and Visualization Zsa Hum Bam Ho ( )

Chant the mantra above once with corresponding mudras made. I, as Vajra-yogini, mergewith the original Wisdom Vajra-yogini. The two become one, indistinguishable and mostsuperior.


Body-- Remain erect and perform the invocation mudras.Speech-- Chant the four word mantra.Mind-- Say Zsaand visualize all the infinite Vajra-yoginis in the space slowlydescending. Say Humand visualize all the infinite Vajra-yoginis merging into onewhich is in the space above my head facing the same direction as I am. Say Bamand visualize the Vajra-yogini above me becoming red light that decends into myheart chakra. Say Hoand visualize I becoming undifferentiable from the WisdomVajra-yogini.


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a. Believe that the yidam in the causal position and the yidam in the consequenceposition are originally the same.

b. Believe that the Wisdom Yidam that is in the consequence position has actuallybecome one with me.

c. Believe that I can take up all the salvation karmas of Vajra-yogini.

5. Reflection

a. Are my three karmas -- Body, Speech, and Mind -- pure? How could I become onewith Vajra-yogini if my three karmas are not pure?

b. After the union, can my activities become consistent with those of Vajra-yogini?Have I become more open-minded? Am I more compassionate to all beings?

Buddhas

1. Summary Word : Buddhas


In the space, there appears the Five Buddhas of the five directions; the Practitionerchants the mantras for making offerings to the Five Buddhas:

Om Benza Guna Sapaleewala A Kang A Hung. (water for washing)

Om Benza Guna Sapaleewala Batung A Hung. (water for drinking)

Om Benza Guna Sapaleewala Pupe A Hung. (flower)

Om Benza Guna Sapaleewala Dupe A Hung. (incense)

Om Benza Guna Sapaleewala Alake A Hung. (lamp)

Om Benza Guna Sapaleewala Gundun A Hung. (perfume)Om Benza Guna Sapaleewala Ruweida A Hung. (food)

Om Benza Guna Sapaleewala Shada A Hung. (music)

The five Buddhas, having enjoyed the offerings, are very pleased; they all chant themantra of Praising, and use the Dharma instruments such as vases to give the

practitioner initiations. They pour nectars and flowers on the practitioner, thereby, thepractitioner becomes even purer; his body fills with nectars up to the top of the head.


Body-- Remain erect and hands perform the eight-offering mudras.Speech-- Chant the offering mantras.Mind-- Visualize as directed above.


a. Believe that the Five Buddhas have witnessed and acknowledged myaccomplishment as Vajra-yogini.

b. Believe that Vajra-yogini is Guru Konga (Note 21: the Lama who transmitted this toYogi Chen).

c. Believe that my body has become Vajra-yogini's transparent rainbow body.


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5. Reflection

a. Do I remember to make the mental offering to the guru who is always present atopmy head during my daily activities such as eating and drinking?

b. Am I constantly aware of the presence of Vajra-yogini, as the guru, atop my head?

Self-offering

1. Summary Word : Self-offering


From my secret chakra, the eight offering yoginis miraculously appear and transform intoan infinite number of yoginis each carrying one of the eight offerings to present to me asVajra-yogini. Having enjoyed the offerings, I am pleased and radiate the red light of Vajra-yogini more brightly. Then all offering yoginis dissolve into light returning to my secretchakra. The offering mantras are:

Om Benza Peluzaneye Ha Re Ne Sa Benza A Kang A Hung Soha. (water for

washing)Om Benza Peluzaneye Ha Re Ne Sa Benza Batung A Hung Soha. (water for

drinking)

Om Benza Peluzaneye Ha Re Ne Sa Benza Pupe A Hung Soha. (flower)

Om Benza Peluzaneye Ha Re Ne Sa Benza Dupe A Hung Soha. (incense)

Om Benza Peluzaneye Ha Re Ne Sa Benza Alake A Hung Soha. (lamp)

Om Benza Peluzaneye Ha Re Ne Sa Benza Gundun A Hung Soha. (perfume)

Om Benza Peluzaneye Ha Re Ne Sa Benza Ruweida A Hung Soha. (food)

Om Benza Peluzaneye Ha Re Ne Sa Benza Shada A Hung Soha. (music)


Body-- Remain erect, hands perform eight-offering mudras.Speech-- Chant eight-offering mantras.Mind-- Visualize as described above and make firm your Buddha Pride as Vajra-yogini.


a. Believe beyond doubt that I am Vajra-yogini and all offering I have received have

become wondrous nectars.b. I remain in the samadhi of sunyata, thereby all offerings, offerers, and recipients are

pure and without attachment.

5. Reflection

a. Do I retain the Buddha Pride of seeing myself as Vaira-yogini in daily activities?b. Am I free of greed and attachment when my sense organs experience the five

senses?

Praise


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1. Summary Word : Praise


Grant me freedom from sorrows and the realization of the original innate wisdom.Grant me the refinement of wind and nerves and the fruit of non-death.Grant me the pacification of enemies and demons and the inducement of the wholeDharmadhatu.I salute and praise the Great Vajra-yogini who appears before me.

(Note 22: The Chinese original was written by Yogi Chen.)

Visualize that, having heard this praise, Vajra-yogini is very pleased, and her appearancebecomes more distinct and bright.


Body-- Posture erect and use the bell and damaru (drum).Speech-- Recite the stanza (Note 23: three times).Mind-- Rejoice in the merits of Vajra-yogini and praise wholeheartedly.


a. Believe that Vajra-yogini has all the merits mentioned in the stanza and grants themto me fully.

b. Believe that the stanza can win Vajara-yogini's heart and she will favor me withspecial blessings.

5. Reflection

a. Seeing other's merits, can I rejoice in their merits and praise them?b. Have I tried to accumulate the merits that I praise?

Chanting

1. Summary Word : Chanting

2. Recitation and VisualizationVisualize, in the secret chakra, a Dharma Origination Palace. Inside the palace is a fullyopened lotus, on top of the lotus is a corpse, and on the chest of the corpse is a sun disk.On top of the sun disk is the mantra wheel of Vajra-yogini, with the red seed syllable Hsriat its center. The Tibetan syllables of this mantra are red and emit red lights. The syllablesare standing erect; facing the left of the practioner; arranged in a clockwise direction

around the disk in the order in which they appear in the mantra. The mantra spins counterclockwise as the practitioner recites. The seed syllable remains stationary. All the redlights emitting from this mantra make wondrous offerings to the Buddhas in all space (10directions) and all time (past, present and future). They are very pleased. Hence, all theirWisdom and merits, and the essence and treasures of the whole Dharmadhatu becomered lights and are absorbed by me. This Vajra-yogini becomes the embodiment of allwisdom and merits of the whole Dharmadhatu. Repeat this visualization again and again,while chanting the mantra continuously. The mantra is:

Om Benza Pelu Tsa Ne Ye Ha Re Ne Sa Hum Hum Phat Soha


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Visualize that the red lights emitted by the mantra wheel go out to the entire Dharmadhatuand transform all beings into Vajra-yoginis.

Vajra-yoginis's mantra (in Tibetan):


Body -- Either hold the mala up at chest for counting, or make the Vajra-yoginimudra.Speech -- Chant the mantra of Vajra-yogini. When drowsiness arises, raise thevoice a little. When discursive thoughts arise, lower the voice a little.Mind-- Visualize as described above. (Note 24: Visualize the lights coming in andout, while the mantra wheel spins faster and faster, then it slows down gradually to astop.) Pay attention to Vajra-yogini's appearance. When discursive thoughts arise,concentrate with the seed syllable Hsriwhile chanting the mantra. When drowsinessarises, try to persist with the visualization. To the three continuations (i.e. the Vajra-yogini in the space, as myself and as all beings) give offerings and blessingsrepeatedly. Think of all beings' sufferings and the causes thereof. Remind oneself ofthe wisdom of "NO-SELF," that is the wisdom which will free oneself from suffering.


a. Believe that mind, Buddha, and sentient beings, all three are one withoutdifferentiation.

b. Believe that the lights visualized are the manifestation of the wisdom of thenonduality of mind and wind. Hence, it actually has power to give blessing.

c. Believe that: all Buddhas and I are one entity, hence I can receive the blessings of

Buddhas; all sentient beings and I are one entity, hence they can receive theblessings from me.

d. Believe that Tantric practices are so superior that, without leaving one's seat, onecan save all beings. Develop the wish to devote one's life to doing this practice inretreat so that realization will be attained in due time to benefit oneself and others.

5. Reflection

a. Is the mantra wheel clearly visualized?b. Is my determination to save sentient beings sincere and eager?c. Is my faith in Vajra-yogini's power to give blessing immovable, without doubt?

Repentance

1. Summary Word : Repentance


One Hundred syllable mantra of Vajrasattva:

Om Ban Dsa Sa Do Sa Ma Ya,Ma Nu Pa La Ya,


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Ban Dsa Sa Do Dye No Pa Di Tsa,Dri Dso Mi Pa Wa,Su Do Ke-yu Mi Pa Wa,Su Po Ke-yu Mi Pa Wa,

Ah Nu La Do Mi Pa Wa,Sa Wa Sidi Mi Dsa Ya Ta,Sa Wa Ka Ma Su Tsa Mi,Chi Dum Si Yan,Ku Lu Hum,Ha Ha Ha Ha Ho,Pa Ga Wen Sa Wa Da Ta Ga Da,Ban Dsa Ma Mi Mu Tsa,Ban Dsa Pa Wa,Ma Ha Sa Ma Ya Sa Do,

Ah, Hum, Pei.


Body-- Remaining erect, may use bell.Speech-- Chant the mantra.

Mind-- Sincerely repent. Visualize the purification through the nectar fromVajrasattva.


a. Believe that this mantra has tantric power to remove all sins.b. Believe in the four powers of repentance:

1. Reliance -- rely on the blessing from Vajrasattva who is undifferentiable frommy guru.

2. Confession -- determined to repent and make known to Buddhas the badkarma sown.

3. Antidote -- practicing the visualization and chanting of this mantra to cleansemy sins.

4. Prevention -- with body, speech, and mind purified, from now on I will nolonger commit any kind of wrong actions.

5. Reflection

a. Can I check my behavior with Buddhist rules of conduct in detail?b. Can I distinguish between the functions of repentance and resolving never to

commit wrong actions again?c. Can I develop the determination to leave the environments which are conducive to

wrong actions?

Dedication

1. Summary Word : Dedication


I practice this sadhana for all sentient beings.Instantly, I become one with Vajra-yogini.Without exceptions I will help all sentient beings.Each one achieve Buddhahood.


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Body-- Respectfully fold your palms together.Speech-- Chant stanza above.Mind-- Visualize according to stanza and develop the true Bodhicitta.


1. Dedication of merits is like putting down your signature or seal to ensure

accumulation and enlargement of your merits.2. Don't wish for worldly achievements, rather dedicate the merits toward the Great

Bodhi.

5. Reflection

1. In daily life do I practice selfless altruism?2. Do I dedicate the merits of my daily activities toward the advancement on the path

toward Buddhahood for all sentient beings?

Dissolution

1. Summary Word : Dissolution


Visualize the triangular Dharma Origination Palace dissolving (Note 25: transforms intored light) into the precious throne. The precious throne dissolves into the lotus, which inturn dissolves into the corpse, sun disk, and Vajra-yogini. The Vajra-yogini dissolves intothe triangular Dharma Origination Palace in her secret chakra. The Palace then dissolves

into the Mantra Wheel, which in turn dissolves into the seed syllable Hsri( ).

dissolves gradually from the bottom up. From into , then into ,dissolves into a fine thread, then dissolves completely into emptiness (Note 26: theDharmadhatu which is like a cloudless autumn sky.) Remain in the samadhi ofMahamudra.


Body-- Remain in the seven-branch sitting posture: (1) full lotus position, (2) handsin meditation mudra, (3) spine erect, (4) shoulders straight, (5) chin tucked in, (6) tip

of tongue touching upper palate, and (7) eyes looking at a fixed point (Note 27:sixteen fingers width from the tip of nose.)Speech-- Tip of tongue touching upper palate.Mind-- Visualize according to above. After the visualization has been dissolved intothe very fine thread, stabilize the mind here. If discursive thoughts arise, this meansthe fine thread is moving. At this time visualize the fine thread dissolving intoemptiness, and then remain in mahamudra meditation. Do not think of any inner orouter object. Remain in the vivid openness of the Samadhi.



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1. Believe that the final liberation is based upon the truth that all dharmas areinherently empty -- no self nature.

2. Believe that this samadhi is the ultimate method to liberate beings fromtransmigration.

3. Understand that phenomena are empty of inherent existance.4. At the beginning of this sadhana, cultivate the visualization that everything becomes

empty in order to get rid of attachment to ordinary self. After becoming Vajra-yogini,we again cultivate the emptiness of everything in order to be free from attachment toBuddha Pride.

5. Reflectiona. Am I now more open and less attached to things than before?b. Has my samadhi grown in strength?c. Do I have firm faith in the practice of Mahamudra? Do I have the desire to practice it

and achieve its realization?

Jump

1. Summary Word : Jump


From the emptiness -- just like a fish that jumps out of the surface of water -- all of asudden one becomes Vajra-yogini.


Body-- After completion of sadhana maintain the visualization that oneself and allsentient beings are Vajra-yoginis.Speech-- Visualize all sounds to be the mantra of Vajra-yogini. Maintain the mantrachanting in all daily activities.

Mind-- Selflessly benefit others.


a. Understand emptiness without functioning to be not the final liberation. Only thecompassionate activities that are based on emptiness may save sentient beings.

b. Understand nirvana as eternal rest, not to be the final liberation; only thecompassionate salvation activities constitute the final liberation.

5. Reflection

a. Can I realize the emptiness of things as they are?

b. Can I benefit others selflessly?c. In all my daily activities can I stay in the Samadhi of Mahamudra?

Auspicious Completion!

First draft: Oct. 11, 1981

Revision: Jan. 16, 1987

English translation: Apr. 29, 1990


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Supplemental Readings

The readings listed here are not directly related to Vajra-yogini, but the teachings found withinthem are very useful, and their basic structure is nearly the same as our Vajra-yogini Sadhana:

1. The first reading is Chenian Booklet No.79 The Tara Meditation. It is included among theone hundred Chenian Booklets.

2. The second reading is the White Tara Sadhana. It is written in Chinese, and it is thisSadhana that I used as the basic norm for the Vajra-yogini Sadhana. The Chinese title is

.

3. The third and fourth readings are Chenian Booklets No.73 and No.74, The White and RedAvalokitesvara Sadhanas. The explanations Yogi Chen gives of these practices are very

detailed and valuable.

4. The fifth reading is Meditations on the lower Tantras. These are chosen from the collectedworks of the previous Dalai Lamas. It consists of simple daily meditation practices. It isedited by Glenn H. Mullin and published by Library of Tibetan Works and Archives,Dharamsala. India.

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