Difference between revisions of "The Yogas of Sleeping, Rising, and Experiencing Nectar"
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| − | The first three of the eleven yogas, the yogas of sleeping, rising, and experiencing nectar, are methods for purifying our body, speech, and mind. Collectively they are known as the 'yogas of three joys' or the 'yogas of the three purifications'. The latter title is more correct as it is the one given in the sadhanas of Heruka. The yogas of sleeping and rising purify our body and mind, transforming them into the body and mind of Vajrayogini, and the yoga of experiencing nectar purifies our speech, transforming it into the· speech of Vajrayogini. | + | |
| + | The first three of the eleven [[yogas]], the [[yogas]] of [[sleeping]], [[rising]], and experiencing [[nectar]], are [[methods]] for purifying our [[body]], {{Wiki|speech}}, and [[mind]]. Collectively they are known as the '[[yogas]] of three joys' or the '[[yogas]] of the three purifications'. The [[latter]] title is more correct as it is the one given in the [[sadhanas]] of [[Heruka]]. The [[yogas]] of [[sleeping]] and [[rising]] {{Wiki|purify}} our [[body]] and [[mind]], [[transforming]] them into the [[body]] and [[mind]] of [[Vajrayogini]], and the [[yoga]] of experiencing [[nectar]] purifies our {{Wiki|speech}}, [[transforming]] it into the· {{Wiki|speech}} of [[Vajrayogini]]. | ||
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| − | In general, the yoga of sleeping is included within the eleventh yoga, the yoga of daily actions, along with the yoga of eating, and other daily activities. However, there are good reasons why the practice of Vajrayogini begins at night, with the yoga of sleeping considered as a separate practice. One reason is | + | In general, the [[yoga]] of [[sleeping]] is included within the eleventh [[yoga]], the [[yoga]] of daily [[actions]], along with the [[yoga]] of eating, and other daily [[activities]]. However, there are good [[reasons]] why the [[practice of Vajrayogini]] begins at night, with the [[yoga]] of [[sleeping]] considered as a separate practice. One [[reason]] is |
| − | at during the night the Dakinis of the Twenty-four Places visit sincere Vajrayogini practitioners and bestow their blessings. In Vajradaka Tantra it says: | + | at during the night the [[Dakinis]] of the Twenty-four Places visit {{Wiki|sincere}} [[Vajrayogini]] practitioners and bestow their [[blessings]]. In [[Vajradaka]] [[Tantra]] it says: |
| − | The Ladies of these Places Bestow siddhis upon practitioners. They always come at night, They always go at night. | + | The Ladies of these Places Bestow [[siddhis]] upon practitioners. They always come at night, They always go at night. |
| − | Here, the 'Ladies of these Places' are the Dakinis of the Twentyfour Holy Places. If we are not accomplished meditators, we cannot maintain mindfulness and alertness during sleep. This leaves our mind unguarded and exposed to unseen influences. For example, we | + | Here, the 'Ladies of these Places' are the [[Dakinis]] of the Twentyfour {{Wiki|Holy}} Places. If we are not accomplished [[meditators]], we cannot maintain [[mindfulness]] and [[alertness]] during [[sleep]]. This leaves our [[mind]] unguarded and exposed to unseen [[influences]]. For example, we |
| − | may fall asleep with a positive mind but wake up feeling bad because during the night we were disturbed by evil spirits who took advantage of our defenceless state. Sincere practitioners of Vajrayogini, however, may find the opposite happening. They may go to bed with a mind preoccupied with the | + | may fall asleep with a positive [[mind]] but wake up [[feeling]] bad because during the night we were disturbed by [[evil spirits]] who took advantage of our defenceless [[state]]. Sincere practitioners of [[Vajrayogini]], however, may find the opposite happening. They may go to bed with a [[mind]] preoccupied with the |
| − | problems of the day, but wake up refreshed, with a clear and positive mind. Although 'the external situation may be much the same, they are now able to face it with a peaceful mind. They may also find that obstacles to their Dharma practice inexplicably disappear overnight. These are signs that during the night they have been visited by Dakinis from the Twenty-four Holy Places who blessed their mind and subtle body. Dakinis are able to help a practitioner in | + | problems of the day, but wake up refreshed, with a clear and positive [[mind]]. Although 'the external situation may be much the same, they are now able to face it with a [[peaceful]] [[mind]]. They may also find that [[obstacles]] to their [[Dharma practice]] inexplicably disappear overnight. These are [[signs]] that during the night they have been visited by [[Dakinis]] from the Twenty-four {{Wiki|Holy}} Places who blessed their [[mind]] and [[subtle body]]. [[Dakinis]] are able to help a [[practitioner]] in |
| − | this way when he or she establishes a connection with them through pure Vajrayogini practice. Another reason for beginning the practice of Vajrayogini at night is that during sleep the clear light mind of sleep manifests naturally and, with training, this mind can be used to progress along the spiritual path towards the realizations of example clear light and meaning clear light. One of the main reasons for practising Vajrayogini Tantra is to attain these | + | this way when he or she establishes a [[connection]] with them through [[pure]] [[Vajrayogini practice]]. Another [[reason]] for beginning the [[practice of Vajrayogini]] at night is that during [[sleep]] the [[clear light mind]] of [[sleep]] [[manifests]] naturally and, with {{Wiki|training}}, this [[mind]] can be used to progress along the [[spiritual path]] towards the realizations of example [[clear light]] and meaning [[clear light]]. One of the main [[reasons]] for practising [[Vajrayogini]] [[Tantra]] is to attain these |
| − | realizations. During the day we perceive many different things, but in the darkness of night all these appearances vanish. The day therefore symbolizes conventional truth and the night symbolizes emptiness, or ultimate truth. Beginning our practice at night reminds us that the main purpose of training in these instructions is to develop a mind of clear light that directly realizes emptiness. Remembering this, we begin our practice of the eleven yogas of | + | realizations. During the day we {{Wiki|perceive}} many different things, but in the {{Wiki|darkness}} of night all these [[appearances]] vanish. The day therefore [[symbolizes]] [[conventional truth]] and the night [[symbolizes]] [[emptiness]], or [[ultimate truth]]. Beginning our practice at night reminds us that the main {{Wiki|purpose}} of {{Wiki|training}} in these instructions is to develop a [[mind of clear light]] that directly realizes [[emptiness]]. Remembering this, we begin our practice of the eleven [[yogas]] of |
| − | Vajrayogini with the yoga of sleeping. Other texts present different reasons but the ones given here are the most accurate. Since we all spend a large portion of our time asleep, it is important that we have a method to transform sleep into the spiritual path. The states of sleeping, dreaming, and waking are similar to death, intermediate state, and rebirth. Through continual training in the yogas of sleeping and rising we will gain the ability to purify and transform our death, intermediate state, and rebirth into the spiritual path. | + | [[Vajrayogini]] with the [[yoga]] of [[sleeping]]. Other texts {{Wiki|present}} different [[reasons]] but the ones given here are the most accurate. Since we all spend a large portion of our time asleep, it is important that we have a method to [[transform]] [[sleep]] into the [[spiritual path]]. The states of [[sleeping]], [[Wikipedia:Dream|dreaming]], and waking are similar to [[death]], [[intermediate state]], and [[rebirth]]. Through continual {{Wiki|training}} in the [[yogas]] of [[sleeping]] and [[rising]] we will gain the ability to {{Wiki|purify}} and [[transform]] our [[death]], [[intermediate state]], and [[rebirth]] into the [[spiritual path]]. |
| − | This is the main purpose of generation stage meditation. | + | This is the main {{Wiki|purpose}} of [[generation stage meditation]]. |
| − | Briefly, there are seven principal benefits to be gained from engaging in the yoga of sleeping: | + | Briefly, there are seven [[principal]] benefits to be gained from engaging in the [[yoga]] of [[sleeping]]: |
| − | 1 We accumulate great merit. | + | 1 We [[accumulate]] great [[merit]]. |
| − | 2 All our hindrances and obstacles are dispelled. | + | 2 All our [[hindrances]] and [[obstacles]] are dispelled. |
| − | 3 We will receive direct care and guidance from Vajrayogini in all our future lives. | + | 3 We will receive direct [[care]] and guidance from [[Vajrayogini]] in all our {{Wiki|future}} [[lives]]. |
| − | 4 We will be blessed by the Heroines of the Twenty-four Auspicious Places of Heruka. | + | 4 We will be blessed by the Heroines of the Twenty-four [[Auspicious]] Places of [[Heruka]]. |
| − | 5 Our practice of generation stage meditation will be strengthened and stabilized. | + | 5 Our practice of [[generation stage meditation]] will be strengthened and stabilized. |
| − | 6 We will attain both outer and inner Pure Dakini Lands. | + | 6 We will attain both outer and inner [[Pure]] [[Dakini]] Lands. |
| − | 7 We will attain enlightenment quickly. | + | 7 We will [[attain enlightenment]] quickly. |
| − | There are two ways to practise the yoga of sleeping: according to generation stage and according to completion stage. We may choose either method. | + | There are two ways to practise the [[yoga]] of [[sleeping]]: according to [[generation stage]] and according to [[completion stage]]. We may choose either method. |
| − | The yoga of sleeping according to generation stage | + | The [[yoga]] of [[sleeping]] according to [[generation stage]] |
| − | Sleeping according to generation stage creates great merit and is a cause to attain the Form Body of Vajrayogini. Successful practice of the yoga of sleeping depends upon having gained proficiency in the sixth yoga, the yoga of self-generation. When the time for sleep approaches, we should regard our surroundings as the Pure Land of the Dakinis and our room as Vajrayogini's mandala, the phenomena-source. The phenomena-source is the nature of | + | [[Sleeping]] according to [[generation stage]] creates great [[merit]] and is a [[cause]] to attain the [[Form Body]] of [[Vajrayogini]]. Successful practice of the [[yoga]] of [[sleeping]] depends upon having gained proficiency in the sixth [[yoga]], the [[yoga]] of self-generation. When the time for [[sleep]] approaches, we should regard our surroundings as the [[Pure Land]] of the [[Dakinis]] and our room as [[Vajrayogini's]] [[mandala]], the phenomena-source. The phenomena-source is the [[nature]] of |
| − | Vajrayogini' s wisdom. It is made of red light in the shape of a double tetrahedron, and it should be visualized as large as possible. Inside the phenomena-source we visualize a throne of precious jewels supported by eight snow lions. Covering the surface of the throne is an eightpetalled lotus, and | + | [[Vajrayogini]]' s [[wisdom]]. It is made of [[red light]] in the shape of a double tetrahedron, and it should be [[visualized]] as large as possible. Inside the phenomena-source we [[visualize]] a [[throne]] of [[precious]] [[jewels]] supported by eight [[snow lions]]. Covering the surface of the [[throne]] is an eightpetalled [[lotus]], and |
| − | on top of this there is either a sun cushion or a moon cushion. When we lie down to sleep we visualize ourself clearly as Vajrayogini, but without the usual ornaments and hand implements. If we wish to sleep lightly and wake quickly, or if we wish to sleep with strong concentration, we visualize ourself lying on a cool moon cushion. If we feel cold, or if we wish to sleep | + | on top of this there is either a {{Wiki|sun}} cushion or a [[moon]] cushion. When we lie down to [[sleep]] we [[visualize]] ourself clearly as [[Vajrayogini]], but without the usual ornaments and hand implements. If we wish to [[sleep]] lightly and wake quickly, or if we wish to [[sleep]] with strong [[concentration]], we [[visualize]] ourself {{Wiki|lying}} on a cool [[moon]] cushion. If we [[feel]] cold, or if we wish to [[sleep]] |
| − | deeply, or for a long time, we visualize ourself going to sleep on a warm sun cushion. Usually, however, we need a balanced sleep. If we sleep too lightly we may wake too readily, but if we sleep too deeply we will be unable to retain mindfulness during our dreams. To achieve a balanced sleep we visualize | + | deeply, or for a long time, we [[visualize]] ourself going to [[sleep]] on a warm {{Wiki|sun}} cushion. Usually, however, we need a balanced [[sleep]]. If we [[sleep]] too lightly we may wake too readily, but if we [[sleep]] too deeply we will be unable to retain [[mindfulness]] during our [[dreams]]. To achieve a balanced [[sleep]] we [[visualize]] |
| − | yourself lying on a sun cushion, but without imagining it to be warm. We should lie facing west with our head towards the north. Facing west is auspicious because we invite the Dakinis to visit us from the land of Odiyana, which is in the west. The soles of our feet should point towards the south. This is auspicious for a long life because it symbolizes our wish to subdue Yama, the Lord of Death, who is said to live in the south. Our practice is enhanced by | + | yourself {{Wiki|lying}} on a {{Wiki|sun}} cushion, but without [[Wikipedia:Imagination|imagining]] it to be warm. We should lie facing [[west]] with our head towards the [[north]]. Facing [[west]] is [[auspicious]] because we invite the [[Dakinis]] to visit us from the land of [[Odiyana]], which is in the [[west]]. The soles of our feet should point towards the [[south]]. This is [[auspicious]] for a long [[life]] because it [[symbolizes]] our wish to subdue [[Yama]], the [[Lord of Death]], who is said to live in the [[south]]. Our practice is enhanced by |
| − | sleeping in this position, but if it is not practical because of the shape of our room or the position of the bed, we can simply imagine that we are doing this. Directions are merely imputed. On the northern petal of the lotus flower we visualize our root Guru in the aspect of Buddha Vajradharma. Visualizing our Guru in the aspect of a Buddha is a practice unique to Secret Mantra. According to the Vinaya, the Guru should be regarded as like a Buddha, but | + | [[sleeping]] in this position, but if it is not {{Wiki|practical}} because of the shape of our room or the position of the bed, we can simply [[imagine]] that we are doing this. [[Directions]] are merely [[imputed]]. On the northern petal of the [[lotus flower]] we [[visualize]] our [[root Guru]] in the aspect of [[Buddha]] [[Vajradharma]]. [[Visualizing]] our [[Guru]] in the aspect of a [[Buddha]] is a practice unique to [[Secret Mantra]]. According to the [[Vinaya]], the [[Guru]] should be regarded as like a [[Buddha]], but |
| − | according to Secret Mantra, the Guru should be regarded as a Buddha. Although some texts state that we should visualize our Guru in the aspect of Hero Vajradharma, there are in fact three ways in which we can visualize him: iri his outer aspect, as Hero Vajradharma, in his inner aspect, as Buddha Vajradharma, or in his secret aspect, as Buddha Vajradharma ·with consort. In essence there is no difference between these thn?e aspects of the Guru | + | according to [[Secret Mantra]], the [[Guru]] should be regarded as a [[Buddha]]. Although some texts [[state]] that we should [[visualize]] our [[Guru]] in the aspect of [[Hero]] [[Vajradharma]], there are in fact [[three ways]] in which we can [[visualize]] him: iri his outer aspect, as [[Hero]] [[Vajradharma]], in his inner aspect, as [[Buddha]] [[Vajradharma]], or in his secret aspect, as [[Buddha]] [[Vajradharma]] ·with [[consort]]. In [[essence]] there is no difference between these thn?e aspects of the [[Guru]] |
| − | because Hero Vajradharma, Buddha Vajradharma without consort, and Buddha Vajradharma with consort are exactly the same nature. Whichever aspect we choose to visualize, we should regard him as our root Guru, the synthesis of all the Buddhas. Hero Vajradharma is red. His left hand holds at the level of his heart a skullcup filled with nectar, his right hand is raised holding a damaru, and his left shoulder supports a khatanga. Buddha Vajradharma looks exactly like Buddha Vajradhara, except that Buddha Vajradharma is red and adorned with six | + | because [[Hero]] [[Vajradharma]], [[Buddha]] [[Vajradharma]] without [[consort]], and [[Buddha]] [[Vajradharma]] with [[consort]] are exactly the same [[nature]]. Whichever aspect we choose to [[visualize]], we should regard him as our [[root Guru]], the {{Wiki|synthesis}} of all the [[Buddhas]]. [[Hero]] [[Vajradharma]] is [[red]]. His left hand holds at the level of his [[heart]] a [[skullcup]] filled with [[nectar]], his right hand is raised holding a [[damaru]], and his left shoulder supports a [[khatanga]]. [[Buddha]] [[Vajradharma]] looks exactly like [[Buddha Vajradhara]], except that [[Buddha]] [[Vajradharma]] is [[red]] and adorned with six |
| − | Buddha Vajradharma bone ornaments while Buddha Vajradhara is blue and wears ornaments made of jewels. Buddha Vajradharma is similar to Buddha Amitabha in that he is a manifestation of the speech of all the Buddhas. It is primarily through receiving teachings from our Guru that we receive the blessings of | + | [[Buddha]] [[Vajradharma]] [[bone ornaments]] while [[Buddha Vajradhara]] is blue and wears ornaments made of [[jewels]]. [[Buddha]] [[Vajradharma]] is similar to [[Buddha Amitabha]] in that he is a [[manifestation]] of the {{Wiki|speech}} of all the [[Buddhas]]. It is primarily through receiving teachings from our [[Guru]] that we receive the [[blessings]] of |
| − | Buddha's speech, so for us our Guru functions as the manifestation of Buddha's speech. To help us develop this recognition we visualize our Guru as Buddha Vajradharma. When we practise the yoga of sleeping according to generation stage the most important thing is to maintain strong divine pride that we are | + | [[Buddha's speech]], so for us our [[Guru]] functions as the [[manifestation]] of [[Buddha's speech]]. To help us develop this {{Wiki|recognition}} we [[visualize]] our [[Guru as Buddha]] [[Vajradharma]]. When we practise the [[yoga]] of [[sleeping]] according to [[generation stage]] the most important thing is to maintain strong [[divine pride]] that we are |
| − | Vajrayogini, that our room is the phenomenasource, and that our bed is a sun cushion or moon cushion. As we lie on our bed we imagine that we rest ou:r head in Guru Vajradharma's lap and then, with strong faith in our | + | [[Vajrayogini]], that our room is the phenomenasource, and that our bed is a {{Wiki|sun}} cushion or [[moon]] cushion. As we lie on our bed we [[imagine]] that we rest ou:r head in [[Guru]] Vajradharma's lap and then, with strong [[faith]] in our ·[[Guru]], we go to [[sleep]]. As we fall asleep we should prevent all ordinary [[appearances]] and maintain only [[pure]] appearano:!s. When we wake we should immediately recollect that we are [[Vajrayogini]], that our room is the phenomena-source [[mandala]], and that our [[root Guru]] is on the northern petal of the [[lotus]] in the aspect of [[Buddha]] [[Vajradharma]]. |
| − | ===The yoga of sleeping according to completion stage === | + | ===[[The yoga of sleeping according to completion stage]]=== |
| − | In the completion stage yoga of sleeping, before we go to sleep we imagine that the entire world system and all its inhabitants melt into light, and that this light dissolves into our body. Our body then gradually melts into light and diminishes in size until it dissolves into the letter BAM at our heart. At | + | In the [[completion stage yoga]] of [[sleeping]], before we go to [[sleep]] we [[imagine]] that the entire [[world]] system and all its inhabitants melt into {{Wiki|light}}, and that this {{Wiki|light}} dissolves into our [[body]]. Our [[body]] then gradually melts into {{Wiki|light}} and {{Wiki|diminishes}} in size until it dissolves into the [[letter]] BAM at our [[heart]]. At |
| − | this stage only the letter BAM appears to our mind; nothing else is perceived. Then the letter BAM gradually dissolves into its head, or upper horizontal line, the head dissolves into the crescent moon, the crescent moon dissolves into the drop, and the drop dissolves into the nada; the three-curved line at the top of the letter. The nada then gradually decreases in size, until finally it dissolves into the clear light of emptiness. Now only emptiness appears. | + | this stage only the [[letter]] BAM appears to our [[mind]]; nothing else is [[perceived]]. Then the [[letter]] BAM gradually dissolves into its head, or upper horizontal line, the head dissolves into the [[crescent moon]], the [[crescent moon]] dissolves into the drop, and the drop dissolves into the [[nada]]; the three-curved line at the top of the [[letter]]. The [[nada]] then gradually {{Wiki|decreases}} in size, until finally it dissolves into the [[clear light]] of [[emptiness]]. Now only [[emptiness]] appears. |
| − | It is important to feel that our mind of clear light has become one with emptiness, like water mixed with water. This inseparable union of our very subtle mind and emptiness is called the 'clear light of emptiness'. We identify this as the Dharmakaya, the Truth Body of Vajrayogini, and then we fall asleep, maintaining this recognition throughout our sleep. When we wake the next morning we immediately remember emptiness. This practice increases our wisdom, causing us to gain experience of the clear light, and eventually to achieve the Truth Body of a Buddha. The clear light mind manifests automatically during | + | It is important to [[feel]] that our [[mind of clear light]] has become one with [[emptiness]], like [[water]] mixed with [[water]]. This [[inseparable]] union of our very [[subtle mind]] and [[emptiness]] is called the '[[clear light]] of [[emptiness]]'. We identify this as the [[Dharmakaya]], the [[Truth Body]] of [[Vajrayogini]], and then we fall asleep, maintaining this {{Wiki|recognition}} throughout our [[sleep]]. When we wake the next morning we immediately remember [[emptiness]]. This practice increases our [[wisdom]], causing us to gain [[experience]] of the [[clear light]], and eventually to achieve the [[Truth Body]] of a [[Buddha]]. The [[clear light mind]] [[manifests]] automatically during |
| − | sleep and during death, but only those proficient in completion stage meditation are able to retain mindfulness at these times. Most people are unable to recognize either the clear light of sleep or the clear light of death. Besides sleep and death, the only other time the clear light manifests is when all the winds are deliberately gathered and dissolved into the central channel through the force of completion stage meditation. Yogis who can cause the clear light mind to manifest in this way are able to use this mind to meditate on emptiness. When they fall asleep they remain mindful throughout their sleep and | + | [[sleep]] and [[during death]], but only those {{Wiki|proficient}} in [[completion stage meditation]] are able to retain [[mindfulness]] at these times. Most [[people]] are unable to [[recognize]] either the [[clear light]] of [[sleep]] or the [[clear light of death]]. Besides [[sleep]] and [[death]], the only other time the [[clear light]] [[manifests]] is when all the [[winds]] are deliberately [[gathered]] and dissolved into the [[central channel]] through the force of [[completion stage meditation]]. [[Yogis]] who can [[cause]] the [[clear light mind]] to [[manifest]] in this way are able to use this [[mind]] to [[meditate]] on [[emptiness]]. When they fall asleep they remain [[mindful]] throughout their [[sleep]] and |
| − | use the clear light of sleep to deepen their experience of emptiness. In deep sleep the winds naturally and forcefully gather and dissolve within the central channel, and the clear light that manifests at that time is purer than that which a novice completion stage meditator can induce through meditation alone. Therefore, sleep becomes extremely valuable for these Yogis. Their most profound experience of emptiness occurs during deep sleep. Meditators who are familiar with transforming the clear light of sleep into the spiritual path will also be able to transform the clear light of death. They will remain | + | use the [[clear light]] of [[sleep]] to deepen their [[experience]] of [[emptiness]]. In [[deep sleep]] the [[winds]] naturally and forcefully [[gather]] and dissolve within the [[central channel]], and the [[clear light]] that [[manifests]] at that time is purer than that which a {{Wiki|novice}} [[completion stage]] [[meditator]] can induce through [[meditation]] alone. Therefore, [[sleep]] becomes extremely valuable for these [[Yogis]]. Their most [[profound experience]] of [[emptiness]] occurs during [[deep sleep]]. [[Meditators]] who are familiar with [[transforming]] the [[clear light]] of [[sleep]] into the [[spiritual path]] will also be able to [[transform]] the [[clear light of death]]. They will remain |
| − | aware throughout their death process and when the clear light of death dawns they will be able to transform it into ultimate example clear light. This realization directly prevents ordinary death. For this reason transforming sleep into the path is one of the principal practices of Secret Mantra, and one of the most important methods for attaining enlightenment. | + | {{Wiki|aware}} throughout their [[death]] process and when the [[clear light of death]] dawns they will be able to [[transform]] it into [[Wikipedia:Absolute (philosophy)|ultimate]] example [[clear light]]. This [[realization]] directly prevents ordinary [[death]]. For this [[reason]] [[transforming]] [[sleep]] into the [[path]] is one of the [[principal]] practices of [[Secret Mantra]], and one of the most important [[methods]] for [[attaining enlightenment]]. |
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| − | There are two ways to practise the yoga of rising depending upon which way we practise the yoga of sleeping. If we sleep according to generation stage we should practise the yoga of rising according to generation stage, and if we sleep according to completion stage we should practise the yoga of rising according to completion stage. | + | There are two ways to practise the [[yoga]] of [[rising]] depending upon which way we practise the [[yoga]] of [[sleeping]]. If we [[sleep]] according to [[generation stage]] we should practise the [[yoga]] of [[rising]] according to [[generation stage]], and if we [[sleep]] according to [[completion stage]] we should practise the [[yoga]] of [[rising]] according to [[completion stage]]. |
| − | ===The yoga of rising according to generation stage=== | + | ===[[The yoga of rising according to generation stage]]=== |
| − | Immediately upon waking we should recall our visualization of the previous night and try to prevent ordinary appearances. We should develop three recognitions: that the world is Pure Dakini Land with our room as the phenomena-source mandala, that we are Vajrayogini, and that all other beings are Heroes and Heroines. We imagine that in the space around us Dakas and Dakinis are reciting Vajrayogini's mantra. This causes us to arise with the joyful | + | Immediately upon waking we should recall our [[visualization]] of the previous night and try to prevent ordinary [[appearances]]. We should develop three recognitions: that the [[world]] is [[Pure Dakini Land]] with our room as the phenomena-source [[mandala]], that we are [[Vajrayogini]], and that all other [[beings]] are [[Heroes]] and Heroines. We [[imagine]] that in the [[space]] around us [[Dakas]] and [[Dakinis]] are reciting [[Vajrayogini's]] [[mantra]]. This [[causes]] us to arise with the [[joyful]] |
| − | motivation to benefit others. Throughout the day we regard any sound we hear as the sound of this mantra. While dressing, instead of putting on ordinary clothes, we imagine that we are offering the five ornaments, such as the crown, and the earrings, to ourself generated as Vajrayogini. Then we prostrate | + | [[motivation]] to [[benefit]] others. Throughout the day we regard any [[sound]] we hear as the [[sound]] of this [[mantra]]. While dressing, instead of putting on ordinary [[clothes]], we [[imagine]] that we are [[offering]] the five ornaments, such as the {{Wiki|crown}}, and the earrings, to ourself generated as [[Vajrayogini]]. Then we [[prostrate]] |
| − | three times to our root Guru on the northern petal of the lotus. This causes our Guru to generate a joyful wish to enter our body and mind. We imagine that | + | three times to our [[root Guru]] on the northern petal of the [[lotus]]. This [[causes]] our [[Guru]] to generate a [[joyful]] wish to enter our [[body]] and [[mind]]. We [[imagine]] that |
| − | he melts into light and decreases to the size of a small egg. He then enters through our crown and dissolves into the letter BAM at our heart. Throughout | + | he melts into {{Wiki|light}} and {{Wiki|decreases}} to the size of a small egg. He then enters through our {{Wiki|crown}} and dissolves into the [[letter]] BAM at our [[heart]]. Throughout |
| − | the day we should remember that our Guru is at our heart in the aspect of a letter BAM. We should also retain the divine pride of our body and mind as Vajratyogini's body and mind, the room as the phenomena-source mandala, the world as Pure Dakini Land, and all beings as Heroes or Heroines. When we a:re about to develop negative states of mind we should immediately recall these recognitions. If we can maintain this pure appearance there will be no basis | + | the day we should remember that our [[Guru]] is at our [[heart]] in the aspect of a [[letter]] BAM. We should also retain the [[divine pride]] of our [[body]] and [[mind]] as Vajratyogini's [[body]] and [[mind]], the room as the phenomena-source [[mandala]], the [[world]] as [[Pure Dakini Land]], and all [[beings]] as [[Heroes]] or Heroines. When we a:re about to develop negative [[states of mind]] we should immediately recall these recognitions. If we can maintain this [[pure appearance]] there will be no basis |
| − | for delusions to arise. We should try to maintain these three recognitions until we go to sleep, when we once again practise the yoga of sleeping. The yoga of rising is practised continually throughout the day and the yoga of sleeping is practised continually throughout the night. If we practise these two yogas diligently all our daily actions become a quick path to enlightenment, and Buddhahood will definitely be attained before very long. | + | for [[delusions]] to arise. We should try to maintain these three recognitions until we go to [[sleep]], when we once again practise the [[yoga]] of [[sleeping]]. The [[yoga]] of [[rising]] is practised continually throughout the day and the [[yoga]] of [[sleeping]] is practised continually throughout the night. If we practise these [[two yogas]] diligently all our daily [[actions]] become a [[quick path to enlightenment]], and [[Buddhahood]] will definitely be [[attained]] before very long. |
| − | The yoga of rising according to completion stage | + | The [[yoga]] of [[rising]] according to [[completion stage]] |
| − | If we have slept according to completion stage yoga, absorbed in the clear light of emptiness, then upon waking we imagine that from that state of emptiness we arise instantly in the form of Vajrayogini, just as clouds might suddenly appear in a clear sky. As in the practice of generation stage, we | + | If we have slept according to [[completion stage yoga]], absorbed in the [[clear light]] of [[emptiness]], then upon waking we [[imagine]] that from that [[state of emptiness]] we arise instantly in the [[form]] of [[Vajrayogini]], just as clouds might suddenly appear in a clear sky. As in the practice of [[generation stage]], we |
| − | should recall the three recognitions: ourself as Vajrayogini, the world as Pure Dakini Land with our room as the phenomena-source mandala, and all beings as Heroes and Heroines. The previous night we dissolved all phenomena into emptiness and our mind of clear light was mixed inseparably with this emptiness | + | should recall the three recognitions: ourself as [[Vajrayogini]], the [[world]] as [[Pure Dakini Land]] with our room as the phenomena-source [[mandala]], and all [[beings]] as [[Heroes]] and Heroines. The previous night we dissolved all [[phenomena]] into [[emptiness]] and our [[mind of clear light]] was mixed inseparably with this [[emptiness]] |
| − | and identified as the Dharmakaya. From this union of bliss and emptiness a new world now appears, arising from the substance of our blissful mind and having the same nature as our mind. If we think like this it will be easy to generate pure appearance and develop the three recognitions. We should | + | and identified as the [[Dharmakaya]]. From this union of [[bliss]] and [[emptiness]] a new [[world]] now appears, [[arising]] from the [[substance]] of our [[blissful]] [[mind]] and having the same [[nature]] as our [[mind]]. If we think like this it will be easy to generate [[pure appearance]] and develop the three recognitions. We should |
| − | maintain the three recognitions strongly throughout the day, recalling them again and again until we go to sleep. In order to sustain this practice we need both mindfulness and alertness. By relying on mindfulness we should maintain the motivation and the three recognitions that we generated upon rising. From | + | maintain the three recognitions strongly throughout the day, recalling them again and again until we go to [[sleep]]. In order to sustain this practice we need both [[mindfulness]] and [[alertness]]. By relying on [[mindfulness]] we should maintain the [[motivation]] and the three recognitions that we generated upon [[rising]]. From |
| − | time to time we should apply alertness to check that we are still holding these recognitions. If we fail to apply alertness our practice of maintaining the three recognitions will quickly degenerate. We will lose pure appearance and revert to viewing ourself as ordinary. This happens because we are so accustomed to ordinary appearance. Whenever we find that we have forgotten our initial motivation, or the three recognitions, | + | time to time we should apply [[alertness]] to check that we are still holding these recognitions. If we fail to apply [[alertness]] our practice of maintaining the three recognitions will quickly degenerate. We will lose [[pure appearance]] and revert to viewing ourself as ordinary. This happens because we are so accustomed to ordinary [[appearance]]. Whenever we find that we have forgotten our initial [[motivation]], or the three recognitions, |
| − | we should recall them immediately. To maintain pure appearance we do not need to recite words or sit on a cushion. If our daily actions are performed with mindfulness of the three recognitions they all become a method for attaining enlightenment quickly. When we are able to maintain these three recognitions | + | we should recall them immediately. To maintain [[pure appearance]] we do not need to recite words or sit on a cushion. If our daily [[actions]] are performed with [[mindfulness]] of the three recognitions they all become a method for [[attaining enlightenment]] quickly. When we are able to maintain these three recognitions |
| − | all the time, everything we see will help us to develop great bliss. Nothing will appear as ugly, irritating, or disgusting. Everything experienced by our | + | all the time, everything we see will help us to develop great [[bliss]]. Nothing will appear as ugly, irritating, or disgusting. Everything [[experienced]] by our |
| − | senses will seem attractive and will stimulate pure pleasure. Because, at this stage, we will be very familiar with meditating on the union of bliss and emptiness, even our sense pleasures will remind us of emptiness. Thus, by maintaining the three recognitions all our daily experiences can be transformed into the wisdom of great bliss and emptiness. The practice of the three recognitions is the supr.eme moral discipline of Vajrayana. | + | [[senses]] will seem attractive and will stimulate [[pure]] [[pleasure]]. Because, at this stage, we will be very familiar with [[meditating]] on the union of [[bliss]] and [[emptiness]], even our [[sense]] [[pleasures]] will remind us of [[emptiness]]. Thus, by maintaining the three recognitions all our daily [[experiences]] can be [[transformed]] into the [[wisdom]] of great [[bliss]] and [[emptiness]]. The practice of the three recognitions is the supr.eme [[moral discipline]] of [[Vajrayana]]. |
Latest revision as of 17:36, 18 October 2020
The first three of the eleven yogas, the yogas of sleeping, rising, and experiencing nectar, are methods for purifying our body, speech, and mind. Collectively they are known as the 'yogas of three joys' or the 'yogas of the three purifications'. The latter title is more correct as it is the one given in the sadhanas of Heruka. The yogas of sleeping and rising purify our body and mind, transforming them into the body and mind of Vajrayogini, and the yoga of experiencing nectar purifies our speech, transforming it into the· speech of Vajrayogini.
THE YOGA OF SLEEPING
In general, the yoga of sleeping is included within the eleventh yoga, the yoga of daily actions, along with the yoga of eating, and other daily activities. However, there are good reasons why the practice of Vajrayogini begins at night, with the yoga of sleeping considered as a separate practice. One reason is
at during the night the Dakinis of the Twenty-four Places visit sincere Vajrayogini practitioners and bestow their blessings. In Vajradaka Tantra it says: The Ladies of these Places Bestow siddhis upon practitioners. They always come at night, They always go at night. Here, the 'Ladies of these Places' are the Dakinis of the Twentyfour Holy Places. If we are not accomplished meditators, we cannot maintain mindfulness and alertness during sleep. This leaves our mind unguarded and exposed to unseen influences. For example, we
may fall asleep with a positive mind but wake up feeling bad because during the night we were disturbed by evil spirits who took advantage of our defenceless state. Sincere practitioners of Vajrayogini, however, may find the opposite happening. They may go to bed with a mind preoccupied with the
problems of the day, but wake up refreshed, with a clear and positive mind. Although 'the external situation may be much the same, they are now able to face it with a peaceful mind. They may also find that obstacles to their Dharma practice inexplicably disappear overnight. These are signs that during the night they have been visited by Dakinis from the Twenty-four Holy Places who blessed their mind and subtle body. Dakinis are able to help a practitioner in
this way when he or she establishes a connection with them through pure Vajrayogini practice. Another reason for beginning the practice of Vajrayogini at night is that during sleep the clear light mind of sleep manifests naturally and, with training, this mind can be used to progress along the spiritual path towards the realizations of example clear light and meaning clear light. One of the main reasons for practising Vajrayogini Tantra is to attain these
realizations. During the day we perceive many different things, but in the darkness of night all these appearances vanish. The day therefore symbolizes conventional truth and the night symbolizes emptiness, or ultimate truth. Beginning our practice at night reminds us that the main purpose of training in these instructions is to develop a mind of clear light that directly realizes emptiness. Remembering this, we begin our practice of the eleven yogas of
Vajrayogini with the yoga of sleeping. Other texts present different reasons but the ones given here are the most accurate. Since we all spend a large portion of our time asleep, it is important that we have a method to transform sleep into the spiritual path. The states of sleeping, dreaming, and waking are similar to death, intermediate state, and rebirth. Through continual training in the yogas of sleeping and rising we will gain the ability to purify and transform our death, intermediate state, and rebirth into the spiritual path.
This is the main purpose of generation stage meditation.
Briefly, there are seven principal benefits to be gained from engaging in the yoga of sleeping:
1 We accumulate great merit.
2 All our hindrances and obstacles are dispelled.
3 We will receive direct care and guidance from Vajrayogini in all our future lives.
4 We will be blessed by the Heroines of the Twenty-four Auspicious Places of Heruka.
5 Our practice of generation stage meditation will be strengthened and stabilized.
6 We will attain both outer and inner Pure Dakini Lands.
7 We will attain enlightenment quickly.
There are two ways to practise the yoga of sleeping: according to generation stage and according to completion stage. We may choose either method.
The yoga of sleeping according to generation stage
Sleeping according to generation stage creates great merit and is a cause to attain the Form Body of Vajrayogini. Successful practice of the yoga of sleeping depends upon having gained proficiency in the sixth yoga, the yoga of self-generation. When the time for sleep approaches, we should regard our surroundings as the Pure Land of the Dakinis and our room as Vajrayogini's mandala, the phenomena-source. The phenomena-source is the nature of
Vajrayogini' s wisdom. It is made of red light in the shape of a double tetrahedron, and it should be visualized as large as possible. Inside the phenomena-source we visualize a throne of precious jewels supported by eight snow lions. Covering the surface of the throne is an eightpetalled lotus, and
on top of this there is either a sun cushion or a moon cushion. When we lie down to sleep we visualize ourself clearly as Vajrayogini, but without the usual ornaments and hand implements. If we wish to sleep lightly and wake quickly, or if we wish to sleep with strong concentration, we visualize ourself lying on a cool moon cushion. If we feel cold, or if we wish to sleep
deeply, or for a long time, we visualize ourself going to sleep on a warm sun cushion. Usually, however, we need a balanced sleep. If we sleep too lightly we may wake too readily, but if we sleep too deeply we will be unable to retain mindfulness during our dreams. To achieve a balanced sleep we visualize
yourself lying on a sun cushion, but without imagining it to be warm. We should lie facing west with our head towards the north. Facing west is auspicious because we invite the Dakinis to visit us from the land of Odiyana, which is in the west. The soles of our feet should point towards the south. This is auspicious for a long life because it symbolizes our wish to subdue Yama, the Lord of Death, who is said to live in the south. Our practice is enhanced by
sleeping in this position, but if it is not practical because of the shape of our room or the position of the bed, we can simply imagine that we are doing this. Directions are merely imputed. On the northern petal of the lotus flower we visualize our root Guru in the aspect of Buddha Vajradharma. Visualizing our Guru in the aspect of a Buddha is a practice unique to Secret Mantra. According to the Vinaya, the Guru should be regarded as like a Buddha, but
according to Secret Mantra, the Guru should be regarded as a Buddha. Although some texts state that we should visualize our Guru in the aspect of Hero Vajradharma, there are in fact three ways in which we can visualize him: iri his outer aspect, as Hero Vajradharma, in his inner aspect, as Buddha Vajradharma, or in his secret aspect, as Buddha Vajradharma ·with consort. In essence there is no difference between these thn?e aspects of the Guru
because Hero Vajradharma, Buddha Vajradharma without consort, and Buddha Vajradharma with consort are exactly the same nature. Whichever aspect we choose to visualize, we should regard him as our root Guru, the synthesis of all the Buddhas. Hero Vajradharma is red. His left hand holds at the level of his heart a skullcup filled with nectar, his right hand is raised holding a damaru, and his left shoulder supports a khatanga. Buddha Vajradharma looks exactly like Buddha Vajradhara, except that Buddha Vajradharma is red and adorned with six
Buddha Vajradharma bone ornaments while Buddha Vajradhara is blue and wears ornaments made of jewels. Buddha Vajradharma is similar to Buddha Amitabha in that he is a manifestation of the speech of all the Buddhas. It is primarily through receiving teachings from our Guru that we receive the blessings of
Buddha's speech, so for us our Guru functions as the manifestation of Buddha's speech. To help us develop this recognition we visualize our Guru as Buddha Vajradharma. When we practise the yoga of sleeping according to generation stage the most important thing is to maintain strong divine pride that we are
Vajrayogini, that our room is the phenomenasource, and that our bed is a sun cushion or moon cushion. As we lie on our bed we imagine that we rest ou:r head in Guru Vajradharma's lap and then, with strong faith in our ·Guru, we go to sleep. As we fall asleep we should prevent all ordinary appearances and maintain only pure appearano:!s. When we wake we should immediately recollect that we are Vajrayogini, that our room is the phenomena-source mandala, and that our root Guru is on the northern petal of the lotus in the aspect of Buddha Vajradharma.
The yoga of sleeping according to completion stage
In the completion stage yoga of sleeping, before we go to sleep we imagine that the entire world system and all its inhabitants melt into light, and that this light dissolves into our body. Our body then gradually melts into light and diminishes in size until it dissolves into the letter BAM at our heart. At this stage only the letter BAM appears to our mind; nothing else is perceived. Then the letter BAM gradually dissolves into its head, or upper horizontal line, the head dissolves into the crescent moon, the crescent moon dissolves into the drop, and the drop dissolves into the nada; the three-curved line at the top of the letter. The nada then gradually decreases in size, until finally it dissolves into the clear light of emptiness. Now only emptiness appears.
It is important to feel that our mind of clear light has become one with emptiness, like water mixed with water. This inseparable union of our very subtle mind and emptiness is called the 'clear light of emptiness'. We identify this as the Dharmakaya, the Truth Body of Vajrayogini, and then we fall asleep, maintaining this recognition throughout our sleep. When we wake the next morning we immediately remember emptiness. This practice increases our wisdom, causing us to gain experience of the clear light, and eventually to achieve the Truth Body of a Buddha. The clear light mind manifests automatically during
sleep and during death, but only those proficient in completion stage meditation are able to retain mindfulness at these times. Most people are unable to recognize either the clear light of sleep or the clear light of death. Besides sleep and death, the only other time the clear light manifests is when all the winds are deliberately gathered and dissolved into the central channel through the force of completion stage meditation. Yogis who can cause the clear light mind to manifest in this way are able to use this mind to meditate on emptiness. When they fall asleep they remain mindful throughout their sleep and
use the clear light of sleep to deepen their experience of emptiness. In deep sleep the winds naturally and forcefully gather and dissolve within the central channel, and the clear light that manifests at that time is purer than that which a novice completion stage meditator can induce through meditation alone. Therefore, sleep becomes extremely valuable for these Yogis. Their most profound experience of emptiness occurs during deep sleep. Meditators who are familiar with transforming the clear light of sleep into the spiritual path will also be able to transform the clear light of death. They will remain
aware throughout their death process and when the clear light of death dawns they will be able to transform it into ultimate example clear light. This realization directly prevents ordinary death. For this reason transforming sleep into the path is one of the principal practices of Secret Mantra, and one of the most important methods for attaining enlightenment.
THE YOGA OF RISING
There are two ways to practise the yoga of rising depending upon which way we practise the yoga of sleeping. If we sleep according to generation stage we should practise the yoga of rising according to generation stage, and if we sleep according to completion stage we should practise the yoga of rising according to completion stage.
The yoga of rising according to generation stage
Immediately upon waking we should recall our visualization of the previous night and try to prevent ordinary appearances. We should develop three recognitions: that the world is Pure Dakini Land with our room as the phenomena-source mandala, that we are Vajrayogini, and that all other beings are Heroes and Heroines. We imagine that in the space around us Dakas and Dakinis are reciting Vajrayogini's mantra. This causes us to arise with the joyful
motivation to benefit others. Throughout the day we regard any sound we hear as the sound of this mantra. While dressing, instead of putting on ordinary clothes, we imagine that we are offering the five ornaments, such as the crown, and the earrings, to ourself generated as Vajrayogini. Then we prostrate
three times to our root Guru on the northern petal of the lotus. This causes our Guru to generate a joyful wish to enter our body and mind. We imagine that he melts into light and decreases to the size of a small egg. He then enters through our crown and dissolves into the letter BAM at our heart. Throughout
the day we should remember that our Guru is at our heart in the aspect of a letter BAM. We should also retain the divine pride of our body and mind as Vajratyogini's body and mind, the room as the phenomena-source mandala, the world as Pure Dakini Land, and all beings as Heroes or Heroines. When we a:re about to develop negative states of mind we should immediately recall these recognitions. If we can maintain this pure appearance there will be no basis
for delusions to arise. We should try to maintain these three recognitions until we go to sleep, when we once again practise the yoga of sleeping. The yoga of rising is practised continually throughout the day and the yoga of sleeping is practised continually throughout the night. If we practise these two yogas diligently all our daily actions become a quick path to enlightenment, and Buddhahood will definitely be attained before very long. The yoga of rising according to completion stage
If we have slept according to completion stage yoga, absorbed in the clear light of emptiness, then upon waking we imagine that from that state of emptiness we arise instantly in the form of Vajrayogini, just as clouds might suddenly appear in a clear sky. As in the practice of generation stage, we
should recall the three recognitions: ourself as Vajrayogini, the world as Pure Dakini Land with our room as the phenomena-source mandala, and all beings as Heroes and Heroines. The previous night we dissolved all phenomena into emptiness and our mind of clear light was mixed inseparably with this emptiness
and identified as the Dharmakaya. From this union of bliss and emptiness a new world now appears, arising from the substance of our blissful mind and having the same nature as our mind. If we think like this it will be easy to generate pure appearance and develop the three recognitions. We should
maintain the three recognitions strongly throughout the day, recalling them again and again until we go to sleep. In order to sustain this practice we need both mindfulness and alertness. By relying on mindfulness we should maintain the motivation and the three recognitions that we generated upon rising. From
time to time we should apply alertness to check that we are still holding these recognitions. If we fail to apply alertness our practice of maintaining the three recognitions will quickly degenerate. We will lose pure appearance and revert to viewing ourself as ordinary. This happens because we are so accustomed to ordinary appearance. Whenever we find that we have forgotten our initial motivation, or the three recognitions,
we should recall them immediately. To maintain pure appearance we do not need to recite words or sit on a cushion. If our daily actions are performed with mindfulness of the three recognitions they all become a method for attaining enlightenment quickly. When we are able to maintain these three recognitions
all the time, everything we see will help us to develop great bliss. Nothing will appear as ugly, irritating, or disgusting. Everything experienced by our
senses will seem attractive and will stimulate pure pleasure. Because, at this stage, we will be very familiar with meditating on the union of bliss and emptiness, even our sense pleasures will remind us of emptiness. Thus, by maintaining the three recognitions all our daily experiences can be transformed into the wisdom of great bliss and emptiness. The practice of the three recognitions is the supr.eme moral discipline of Vajrayana.
