Practicing

Buddhadharma

Digest of Methods & Wisdoms

Book I : Sûtra Practices
Book II : Tantra Practices
Book III : Ati-Yoga Practices

The subdomain www.bodhi.sofiatopia.org tries to offer a novel & systematic overview of the Buddhadharma, taking into account Indian, Tibetan & Chinese sources. The strong influence of the four traditional schools of Tibetan Buddhism can be felt. Padmasambhâva (Guru Rinpoche) and (Lama) Je Tsongkhapa inspired.

The present text is a digest and gives short summaries & instructional outlines of outstanding practices. The available yogic technology is subdivided in five levels, called Preliminary, Foundational, Accumulate, Preparative & Finative. The first four of these are covered in Book I, whereas the Finative Practices are dealt with in Book II & III.

The first four degrees (Book I) are called "Sûtra Practices" because they derive from the causal perspective on salvation. This is a sequential, gradual, step-by-step approach, defining the stages of the path to enlightenment (cf. "lam-rim"). The distinction between view, path and fruit is pertinent. The fruit is not taken into the path, but remains an object of aspiration throughout. Renunciation & compassion are used to generate a calm state of mind.

The last stage of the Sûtra Practices is rational & conceptual. The fruit is contrived, merely an approximation of awakening. This is the best kind of understanding, the best "discerning process", but not living wisdom yet. This superb conceptual understanding (or "prajñâ") is not the direct gnostic living knowledge (or "jñâna"). It is the end of the Path of Preparation and not the beginning of the Path of Seeing.

"Fire emerged by rubbing two sticks together,
Yet the rising flame consumes the sticks.
Similarly, a discerning process is activated by analytical wisdom,
Yet the wisdom consumes the dualistic thoughts." - Kâshyapapariprcchâ-sûtra.

The last degree (Finative Practices) involves "Tantra Practices" (Book II) and "Ati-Yoga Practices (Book III), yogas derived from the resultant perspective on salvation. This is a simultaneous, suddenist, instantaneous, direct, non-conceptual & nondual approach, offering an uncontrived, actual realization of the fruit. From the start (initiation or introduction), the fruit (Buddhahood) is integrated into the path (Deity Yoga). This either as an outer living presence of the Deity or as a self-realized state of consciousness & body of the Diety. Desire too is integrated, indeed all afflictive & non-afflictive affective & mental states ... These Finative Practices are for advanced practitioners and depend on devotion to become real.

From the side of the Buddhadharma, these practices are assisted by my studies on emptiness & ultimate logic. From the side of Western Philosophy, the philosophy of emptiness is harmonized with Criticism in Criticosynthesis (2008), Critique of a Metaphysics of Process (2012) and the Book of Lemmas (2014).

Generally speaking, spiritual practices are paths to enter total attention ; a free, unconditioned being-present with all possible phenomena as they are, without divisions, borders or central focus, without "me" or "mine", "You" or "yours", conceptual overlay or any stress on absence of concepts, totally at rest in what is present in the moment at hand. This is a non-conceptual, nondual state of mind.

To "enter total reality", suchness or "dharmadhâtu", is to experience all phenomena without conceptual overlay. Practices are skillful means providing "Dharma doors" to this naked awareness, this innate, primordial, original or natural mind.

Either there is the practice of no-practice, the way of no-way, the instantaneous, presentist, immediate, nongradual prehension of the totality of what is at hand here and now. This is the fruit itself. Or there are the stages of the path to enlightenment. This is the way to the fruit. The former is for practitioners of higher capacity, the latter for those of middle & lower capacity.

Because of the neurotic, reactive tendencies of the samsaric mind, always reifying by way of conceptual elaborations, numerous paths to end the predominance of this coarse, suffering mind exist. They vary from highly complex & sophisticated to simple & straightforward. They may be organized in terms of the three levels of spiritual perception, suggestive of beginning, intermediary & final levels of realization, depending on sentient beings of small, middling or great capacity (seeking happiness in this & future lives, liberation & Buddhahood respectively), defining three levels of spiritual perception.

Technically, in the Great Vehicle in particular, spiritual practices or spiritual exercises are skillful methods introduced by enlightened wisdom-mind to aid sentient beings to attain liberation from "samsâra", realizing awakening or entry into "nirvâna" for the sake of all sentient beings. Of all practices, meditation being the most important. As spiritual practices can be formal or informal, only attachment to them is to be avoided.

When correct, practices are based on right views giving birth to paths leading to fruits. Different views generate different paths and bring about different results. But the ultimate fruit of all Buddhist methods, irrespective of views & paths, is personal liberation (in the Lesser Vehicle) and awakening (in the Great Vehicle).

The non-sectarian approach of this text was inspired by Tibetan "Ri-mé". "Ri" or "chik-ri" means "one-sided" or "sectarian" and "mé" is "no", the negation. So Ri-mé means "not taking sides" or nonpartisan. One of the unique features of the Buddhadharma is accepting different paths are appropriate for different people. The many schools of Buddhism are not "sects", but different instructions leading different people to liberation and awakening. All schools practice the teachings of Lord Buddha and so aim at the same ! Never to forget this, is fundamental to understand the variety of methods.

In the Buddhadharma, tradition speaks of 84.000 Dharma doors, or entries into the awakened mind. Indeed, over the millennia, an enormous variety of methods have been introduced by numerous Buddhas,  Dhyâni Buddhas, Mahâsattvic Bodhisattvas, Arhats, Superior Bodhisattvas, and discovered by ordinary Bodhisattvas, spiritual masters and accomplished yogis, teachers & mentors. In India, China, Tibet, Japan etc. these have been practiced for millennia, refined and adapted to new circumstances, conditions & various types of practitioners.

Buddha Shâkyamuni is said to have turned the Wheel of Dharma four times, gradually introducing new methods adapted to ever more sophisticated practitioners.

• First Turn : the basics : the Four Noble Truths & the Eightfold Path, mindfulness & Calm Abiding ;
• Second Turn : elaborating on compassion (Bodhicitta) & emptiness (Insight Meditation) ;
• Third Turn : on Buddha-nature, introducing the nature of mind ;
• Fourth Turn : actually (energetically) transforming the deluded mind into the enlightened mind (Tantra, the most esoteric approach).

According to other classifications, the Third & Fourth Turn have to be considered as a single round of teachings, with Mahâmûdra & Dzogchen crowning Tantra. This is a very sensible approach. Some reject the Fourth Turn altogether.

In the section on meditation, the Eightfold Path points to :

• Right Effort : control the mind and gain positive states of mind ;
• Right Mindfulness : cultivate constant awareness ;
• Right Meditation : Calm Abiding & Insight Meditation.

This implies wrong effort, wrong mindfulness & wrong meditation must be avoided. These exist as samsaric states of mind, suffering and generating suffering for others. In terms of the Buddhadharma, conceptually understanding & directly seeing emptiness are crucial, never fixating the mind, allowing it to grasp at the inherent existence of subjective and/or objective states. The aim is not to remain trapped in & by cyclic existence, avoiding both its upside and downside, even not as demi-gods or gods, but to escape suffering all-together !

The practices collected here are born out of three decades of personal study, reflection & experience. They stem from Western, Indian, Chinese & Tibetan traditions. Clearly, the latter tradition brought together a complete overview of the Buddhist path, and this without neglecting the Tantric path.

The main sources being : (1) Indian Buddhism, (2) Tibetan Tantra (in particular the Guhyasamâya, Hevajra & Cakrasamvara tantras) & (3) Chinese Inner Alchemy (Taoism), in particular the Southern Complete Reality School (Chang Po-tuan), and Ch'i Kung (Wei Dan & Nei Dan). Of course, students refer to their own mentors & gurus to modify them.

The choice of practices and the order proposed here is entirely my own, reflecting personal experience. The practices themselves are millennarian and belong to the Indian, Tibetan & Chinese traditions. The organization in Five Degrees grew out of the effort to bring about coherency in the graduated path. They mainly serve a pedagogic purpose.

These practices are intended for Western students. This means they have been simplified without hurting their operational core, stripping unnecessary cultural overlays. Specific India, Chinese or Tibetan components have therefore been eliminated. In doing so, functionality & spatio-temporal efficacy ensues. As some of the Western data on depth-psychology, ritualism, neurophilosophy, neurofeedback, suggestion, hypnosis, the placebo-effect, NLP etc. have also been integrated, success can be partly measured biologically, operationalizing the "change of heart" (or metanoia) intended (cessation of suffering = awakening).

These Five Degrees are :

1. Preliminary : elementary practices, covering body, breath & mind ;

2. Foundational : building the foundation to be able to quickly generate merit ;

3. Accumulative : practices to ongoingly increase the accumulation of merit ;

4. Preparative : realizing the mind approximating ultimate reality ;

5. Finative : actually realizing liberation & awakening.

Generally, each practice produces a fruit savoured by the student and witnessed by the teacher, mentor (sûtra) or guru (tantra). As the eye cannot see itself and, due to interferences, inner guidance (by the inner guru) is not always accessible, mostly an accomplished mentor, teacher or outer guru is necessary to correct activities and reflect results. Of course, in human communication subjective factors always enter the equation. Given some of these may be detrimental to the spiritual development of the student, the student/mentor or disciple/guru relationship is not without its pitfalls.

Thanks to recent advances in technology, psychosomatic science enables one to measure crucial results in a more objective way. Indeed, biofeedback offers additional measuring devices to back progress, adjust & speed up practices. In the interactions between mentor & student, the more traditional take may integrate these data, dramatically reducing transference & other negative factors, assisting both !

Questions like : Can tensions be reduced at will (parasympathic response, rest & digest) ? Is the GSK flexible (fast responses) ? Can sensitive mental issues be addressed without triggering the sympathetic branch of the peripheral nervous system (fight or flight response) ? Is a calm mind a fact (HRV coherency) ? Is visualization strong (strong Alpha) ? Can trance be attained (Theta) ? Has compassion effectively & thoroughly been generated (strong prefrontal Omega) ? Is the Awakened Mind Pattern visible ? etc. can be answered in a more objective, measurable way. Thanks to direct feedback, these parameters can be trained. This complements the indispensable role of the mentor or guru.

Do practices not hinder spontaneity ? To those of high capacity they clearly do. But to others, they are strong antidotes, very effective measures to counter their neurotic mind. Because of this, they may also be recuperated by the latter to exert control on the transformation or "metanoia" induced by the original spiritual intent, leading to obsessive repetitions and exacerbating conservatism. Attachment to spiritual practices is to be avoided. Once they have served their purpose, their use clearly stops. Hence the importance of their nonpartisan, clear & powerful codification.

 FEEDBACK

To complement the practices, the following biofeedback techniques call for a separate study. In the Preliminary Practices, a few of these responses have been correlated :

• GSK (Galvanic Skin Response) : measures & trains the depth of the relaxation or arousal responses ;

• HRV (Hearth Rate Variability) : measures & trains the coherency of the heart function, defining the overall stress-factor and the depth of mental calm ;

• NM (Neuromonitoring) : enables one to monitor the activity of the brain and correlate it with states of consciousness ;

• NF (Neurofeedback) :  actually trains the brain to become more attuned and integrate altered states of consciousness ;

• AVS (Audio Visual Stimuli) : allows, using  light and sound stimulation, to target specific brain states, accommodate altered states of consciousness and adapt the overall functionality of the nervous system in terms of preset tasks (concentration, creativity, tranquility, insight, peak-performance) ;

• NS (Neurological Scripting) : implants hypnotic suggestions using GSK, HRV, NM, NF & AVS combined to induce trance-states ; helpful to clear blocks, invite a smooth learning-curve and bring about constructive changes in mentality, habit-formation, well-being, etc.

FOUNDATIONAL ι ACCUMULATIVE ι PREPARATIVE

ON PRELIMINARY PRACTICES

0. Preliminaries to Practice

"Sickness, languor, doubt, heedlessness, sloth, dissipation, false vision, non-attaining the stages of Yoga and instability are the distractions of consciousness ; these are the obstacles. Pain, depression, tremor of the limbs, wrong inhalation & exhalation jointly become with the distractions. In order to counteract these practice Yoga on a single principle. To show friendliness, compassion, gladness and equanimity -be they joyful, sorrowful, meritorious or demeritorious- pacifies consciousness." - Patañjali : Yoga-Sûtra, 1.30 - 33.

Before starting any spiritual exercise, guarantee the following conditions :

1. make sure, for the duration of the practice, not to be disturbed in any way ;
2. clean & prepare the place of practice & clean the body, prepare it ;
3. wear loose clothing, be as naked as comfortable ;
4. stop eating one hour and a half before, but drink some water before starting ;
5. make sure to empty the bowels & the bladder ;

6. avoid to be too warm or too cold ;
7. if possible, make sure fresh air can enter the place of practice ; add negative ions without inceasing ozone ;
8. if possible, practice at dawn, at dusk or at midnight.

normal range GSK = 1 (in an average, relaxed person 1 ≈ 2MOhms)

1. Postures

"Posture is steady and comfortable."
Patañjali : Yoga-Sûtra, 2.46

The two Buddhist postures par excellence are the Lotus Posture (Full Vajra Posture or "padâsana"), with both legs crossed and the soles facing upwards, and the Bodhisattva Posture (Accomplished Posture, Half Vajra Posture or "siddâsana"), with left sole fitting under right thigh, with back of right foot lying flat on top of left thigh (for women this is reversed). These postures are not easy to accomplish, especially for Westeners. They may be approximated.

People with physical problems in their legs and/or ankles, or unwilling to go through the long physical training to acquire them, may use the Maitreya Posture, sitting on a chair with feet parallel, ankles slightly outward.

Buddha Maitreya

Each of these postures have specific qualities. The Lotus Posture promotes meditation. The Bodhisattva Posture assists practices involving the circulation of vital energy. The Maitreya Posture directs harmony & balance (integration).

The aim of posture practice is to be able to maintain the body comfortably in the same position for a long period of time, unwavering, like the flame of a candle in a windless place. The Lotus Pose directs "prânâ" (or "ch'i') upwards in the perineum, from the Root Wheel to the Crown Wheel. The Accomplished Pose stimulates the perineal body (the central tendon of the perineum), a pyramidal fibromuscular mass in the middle line of the perineum at the junction between the urogenital triangle and the anal triangle. The perineum is essential in all energy-circulating practices. The Maitreya Posture connect Earth (feet) with Heaven (head), facilitating the restoration of both in the "mysterious pass" or heartmind (Heart Wheel), triggering universal, unconditional, omnipresent love.

These postures act as powerful triggers for the (parasympathic) relaxation-response, opening up breath-awareness and the direct, poignant experience of the inner landscape of mental chatter.

GSK starts to drop from 1 to 1.5 (maximal decrease of 50%)

2. Fourfold Breath Practice

"Breath-control, the cutting off of the flow of inhalation & exhalation, is external, internal & fixed in its flux, it is regulated by place, time & number, it can be protracted or contracted." - Patañjali : Yoga-Sûtra, 2.49-50

In a general way, one should first not actively control the breath, but pay attention to it and try to sense it. In Taoism, the Eight Characteristics of Natural Breathing are (1) calm & silent, (2) slender, (3) deep, (4) long, (5) continuous, (6) uniform, (7) slow & (8) soft. Inhalation & exhalation require the muscles around the lungs and the diaphragm to expand & contract, sucking the air into and pushing it out of the chest cavity.

Posture has the effect of calming the mind and making it steady. This is the foundation of practice. To be able to turn the mind and "just sit" is one of the fruits of correct posture. Excitation causes one to exhale more strongly than inhale, while depression or sadness makes one inhale more strongly than exhale. A calm mind will cause both to be relatively equal. In a general sense, inhalation is "yin" and water, cooling down, while exhalation is "yang" and fire, warming up. Regulating the breath is the ultimate strategy to lead the winds ("prâna" or "ch'i") and so "prânâyâma" is the "royal road" to leading the mind.

The aim of breath regulation is vast, for breath is the supreme strategy to lead vital energy. As the mind is mounted on this wind, one may direct the flow of the latter to alter the mind. Indeed, in Tibet they say the breath is like a blind horse, and the mind is like a legless rider. Breath needs to mind to be led. To move from A to B, mind needs breath.

Such directed effort of the breath (when elaborated & enforced) causes changes in the anatomy of the subtle body and so caution is always imposed. Misdirected "prâna" causes illness & reduces lifespan. Moreover, if done to gain access to special psychic powers ("siddhis"), "prânâyâma" does not really assist liberation or awakening and can be even useless.

While posture is still rather "external", breath moves attention more inward. In this preliminary phase, breath regulation is intended to become more aware of internal process and so is a stepping-stone to mindfulness. As the subtle body is a refined sensing of the gross body, breath awareness is meta-sensing, i.e. a sensing of this refined sensing. This is sensitizing the subtle body. While posture is a gate to being mindfulness of the body, breath is a gate to being mindfulness of one's vital energy, and on the basis of this, of speech. Indeed, breath and speech are both manifestations of vital energy.

GSK drops to relaxed range (1.5 or 50%), HRV is green (level 1) with flux, reduced Beta-waves

3. Simple Mindfulness Practice

The Samyutta Nikaya mentions seven wholesome & mundane factors leading to enlightenment : mindfulness ("smriti"), investigation ("dharma vicaya"), energy ("vîrya"), ("prîti"), calmness (P."passaddhi"), concentration ("samâdhi") & equanimity ("upekkhâ"). Of these, mindfulness ("smriti") is deemed "always useful", while a sluggish mind should develop investigation, energy & joy and an excited mind tranquility, concentration & equanimity. These Seven Factors of Enlightenment are contrasted with the Five Hinderances : sensual pleasure, ill-will, sloth, restlessness & doubt.

Mindfulness or "smriti" is a spiritual faculty ("indriya") literally meaning "that which is remembered" and is related to words as vigilance, heedfulness, ardency, attention, engagement, ... awareness. In the Lower Vehicle, ten forms of mindfulness are identified : mindfulness of the Buddha, the Dharma, the Sangha, giving, heavens, stopping & resting, discipline, breathing, body & death. Mostly, mindfulness of breathing is emphasized more than any of the others. The Pali "sati" and the Sanskrit "smriti" have been translated as : attention, awareness, concentrated attention, inspection, recollection, reflection, reflective awareness etc.

When mindfulness is realized, four wholesome mental states arise : delight, gladness  ("pâmojja"), rapturous joy ("pîti"), serenity, repose, tranquility (P."passaddhi"), happiness ("sukha").

This exercise resembles "Zazen", or "just sitting". Just sit in order to witness the moment of arising, follow how it abides (for some time) and then ceases, fueling the next moment. All inner states, consisting of sensate objects constituted by perception & sensation, and mental objects of volitional, affective, cognitive & sentient capacity, are impermanent. To witness this without adding or taking out anything, makes consciousness enter the spaceousness of the mind itself, allowing it to become aware it is like a mirror-surface merely reflecting what appears. This is a highly beneficial state of mind.

Mindfulness, as taught in the Theravâda tradition, is simply being thoroughly in the present moment and letting awareness to be unbound as possible, devoid of any conceptual overlay, dispensing with judgments, classifications, emotional responses etc. Whatever happens is observed neutrally, without attending to it and without rejecting it, without grasping & without conceptual elaboration. The practice of this preliminary Mindfulness Meditation involves no elaborate trappings, but is as simple as carefully watching without putting in any effort, except that of bringing the wandering mind back to the present moment. If laxity, complacency or "sinking" happens, one just notices it. No antidote is applied. This is the main difference between mindfulness and Calm Abiding (cf. infra).

GSK drops from 1.5 to 2, or 100%, HRV is green (level 2), with flux, Alpha appears

4. Simple Mantra Practice

"The tongue of this Pharaoh is the pilot in charge of the Bark of Righteousness & Truth." - Pyramid Texts, utterance 539 (§ 1306) - ca. 2300 BCE.

The subject of "mantra" or "mind-tool" is vast and as profound as breath regulation. A mantra is a sacred word that, when sounded, realizes its meaning. This capacity, when properly spoken out, to materialize the meaning of the sound (not necessarily the conceptual meaning of the word, although both are possible), is deemed its automatic, inherent "magical" power.

The Ancient Egyptian word for "magic", "heka", also conveys this meaning of an executive power de opere operato, as it were propelled to actualization by way of the potential its own indwelling force. As in Nature all existing phenomena have their own name (Middle Egyptian "ren") and form (S."svabhâva") and a direct connection exist between a name and the thing-in-itself (or semantic adualism), knowing this name conveys power over these phenomena. Vedic thought shares this magical (sympathetic) thinking with the Ancient Egyptians. King Unis was first to use "sacred words" to magically secure his passage to the hereafter. The Memphite Creator-God Ptah is also said to have created the world by merely speaking his mind.

"There comes into being in the mind. There comes into being by the tongue. (It is) as the image of Atum. Ptah is the very great, who gives life to all the gods and their kas. It all in this mind and by this tongue."
Memphis Theology, 53 - ca. 1000 BCE.

This kind of nomen-est-omen-based magical thinking is prevalent in Antiquity as a whole. Magical words occur as early as the 3th Millennium BCE (Pyramid Texts), and Sanskrit mantras were originally conceived in the Vedas.

One may also view mantra as a special sound bringing to mind, or evoking, summoning up a particular quality of the original mind, the natural mind or Clear Light Bodhi-mind (superconsciousness). As such, it acts as support during meditation. In that sense, mantra -as one of the 84.000 Dharma Doors- may be practiced by all the vehicles. But the magico-sacred impact of mantras is only appreciated by the Mantrayâna, Vajrayâna or Tantrayâna. Can it be completely divorced from the science of mantra ? If so, what about the extraordinary effects, if any ?

OM : Pranava Mantra	Three Symbols	Three Jewels	Three Gates	Three Bodies/Paths
	bindu : infinity	Buddha	mind heart	Truth emptiness
	raif : the in-between	Dharma	speech throat	Enjoyment compassion
	AUM : waking dreaming sleeping	Sangha	body head	Manifestation renunciation

In the Vedas, the highest, best support is the "pranava mantra" or "OM" ("AUM"), the primordial sound or foundation of all mantras.  In the Yajur Veda, "OM" is known as "pranava" meaning "humming sound", or "udgîta", "celebrating chant". A link to "prâna", breath & speech, can certainly be made. In the Katha Upanishad, the syllable "OM" is said to be "Brahman".

"Recite it to realize its meaning. Hence the attainment of inwardmindedness and also the disappearance of the get betweens."  - Patañjali : Yoga-Sûtra, 1.28 - 29.

As a symbol, "OM" has three parts : (a) the "bindu", representing the infinite & transcendent, (b) the "raif" ("to murmur"), or Lunar crescent, symbolizing the ineffable (energy) interphase between the infinite & the finite and (c) the letters "AUM", representing the immanent, finite, phenomenal world of desire, known by three states : waking (A), dreaming (U) and dreamless sleep (M). Bindu (Sun) & Crescent (Moon) are therefore related to the "fourth state" ("turîya"), cultivated by spiritual practice. With this sound, we obtain the fundamenal key of the Vedas.

Most mantras of the Vajrayâna begin with the "pranava mantra". In the Tantric texts, the "pranava" can easily be linked with the Three Jewels, the Three Gates (of practice : body, speech & mind), the Three Paths and the Three Bodies (of a Buddha). In the Practice of Prosternation, "OM" is recited to activate the Crown Wheel, associated with the body, "AH" activates the Throat Wheel and speech, and "HUM" the Heart Wheel and mind.

In this practice, the In-Breath (Water, Yin, relaxation) is linked with the Bindu & Crescent, the original mind, beginningless & infinite and therefore first. This still mind is however not void, but merely empty of self-sufficient substance, and contains the potential or capacity to manifest, actualize & realize efficient processes (the dependent-arisings). These are the samsaric and mayavic manifestations of the conventional, phenomenal world (conventionally valid but ultimately mistaken), linked with the Out-Breath (Fire, Yang, tension). The perineal contractions on the Out-Breath manifest the restriction imposed on the emotional mind and on "Fire-ch'i" in general.

The "AUM" sound is the underlying absolute vibration or tremor ("spanda") holding the manifested universe together and so heals the broken isolation caused by interacting with phenomena on the basis of deluded minds (waking, dreaming or sleeping).

OM ÂH HÛM	Three Symbols	Three Jewels	Three Gates	Three Wheels
	OM purified body	Sangha	body	Bindu Visarga Crown
	ÂH purified speech	Dharma	speech	Throat
	Hûm purified mind	Buddha	mind	Heart

Recitation (reverent repetition - "jâpa") of the Pranava Mantra is pan-Indian. In the Vajrayâna, introducing a new, highly powerful method (not a new wisdom), the supreme mantra encompassing all the mantras of the Buddhas & the Bodhisattvas is the "Vajra Mantra", representing the enlightened activity of all the Buddhas on the basis of the enlightened mind, the enlightened speech & the enlightened body of all the Buddhas. In a way, the Vajra Mantra is the mantra of the Original, Beginningless Buddha, the Adi-Buddha also called Aksobhya, Samantabhadra, Vajrasattva, Vajradhâra ... The Three-Syllable Vajra Recitation purifies the Three Gates (of karma) of the practitioner, bestowing the "purity" of the enlightened activity, namely physical, energetic (vocal) & mental processes devoid of inherent existence, i.e. objects merely instantiated by logical & functional properties only.

Vajra Recitation is an important part of many practices, including Prosternation, Offering, Blessing, Vajrasattva Practice, Guru Yoga, and many Tantric Practices (like Deity Yoga and Highest Yoga Tantra Yogas). To introduce it at an early stage of the practice is therefore useful. In the Simple Mantra Practice, the letters are not visualized.

GSK drops from 2 to 3 (200%), HRV is green (level 2) & steady, Alpha becomes stronger and symmetrical

5. Basic Energy Work

The Chinese records inform us about Bodhidharma (5th / 6th century), regarded as the First Chinese Patriarch of Ch'an Buddhism ("dhyâna", Japanese "zen"), called "Da Mo" in Chinese.  In the Anthology of the Patriarchal Hall, we read that in 527 he met with Emperor Liang Wu and the following interchange happened :

Emperor Wu : "How much karmic merit have I earned for ordaining Buddhist monks, building monasteries, having sûtras copied, and commissioning Buddha images ?"
Da Mo : "None. Good deeds done with worldly intent bring good karma, but no merit."
Emperor Wu : "So what is the highest meaning of noble truth ?"
Da Mo : "There is no noble truth, there is only emptiness."
Emperor Wu: "Then, who is standing before me ?"
Da Mo : "I don't know Your Majesty !"

Bodhidharma was a Brahmin who became a Buddhist. He is believed to be the second Indian to be invited to China (after Mi Le Fo). After the meeting with emperor Liang Wu, Da Mo withdrew to the Shaolin Temple on Shao Shi Mountain (Henan Province). But when he arrived there, he found the monks to be weak & sickly ! Indeed, they had only been doing "inner cultivation" or tranquility meditation and not balanced this with outer energy work. They aggravated the problem by an unnutritional, protein-deficient diet. Most considered the body as a "notorious skin bag" ("chou pi nang"), a negative attitude also found in the Lesser Vehicle. Less present in the Mâhayâna, it is rejected by the Vajrayâna.

To find a solution, Da Mo meditated facing a wall and then wrote the Muscle/Tendon Changing Classic ("Yi Jing Jing") and the Marrow/Brain Washing Classic ("Xi Sui Jing"). These became standard texts of "working with vital energy" or "Ch'i Kung". The first (on outer work or "wei dan") taught the monks to gain health and regain strong bodies, the second (on inner work or "nei dan") longevity & enlightenment. These works initiated a new era for "Ch'i Kung", dividing the practices in outer ("wei dan") and inner ("nei dan") cultivation. Because of the first text, Shaolin priests got involved in martial arts training. Nevertheless, "wei dan" training remained sparse in Chinese Ch'an and Japanese Zen ! But to practice tranquility without outer work is indeed hazardous. A stagnation of the flow of vital energy needs to be avoided ! To cool the fire too much is akin to dying. This is not a balanced, "Middle Way" approach.

In a general way, tranquility meditation (part of "inner cultivation" or "nei dan")  is Yin and so adds "Water Ch'i" to the subtle energy-system. This cools down the body and reduces Yang, "Fire Ch'i". This is a common "renunciate" strategy to reduce the impact of the emotional mind (which is fiery). But if too much Yin is added and left unbalanced, immunity is brought down ("shielding Ch'i" becoming too weak). Hence, prolonged & repeated inner activity (like still meditation) always needs to be balanced by outer activity, Yang-based energy work ("wei dan"), the Fire-based method of "working with vital energy" ("Ch'i Kung").

Although many Wei Dan techniques exist, one of the basic techniques are the so-called "Eight Pieces of Brocade" ("Ba Duan Jin"). A more elaborate Wei Dan practice is the so-called "Five-Animal Exercises" ("Wu Qin Xi"). Many more exist, but these two cover the training intended.

To learn how to practice the Eight Pieces of Brocade, consult : Wilson, S.D. : Qi Gong for Beginners : Eight Easy Movements For Vibrant Health, Sterling - New York, 1997 (the Korean form, recommended) and/or Yang, J.M : Eight Simple Qigong Exercises for Health : The Eight Pieces of Brocade, with DVD, YMAA - Roslindale, 1997 (the Chinese form). For the "Five Animal Exercises", consult : Wu Qin Xi, with DVD, Singing Dragon - London, 2007.

vibrant health, HRV is green (level 1) throughout the exercise

6. Analytical Meditations

As an encouragement to agriculture, Shuddhodana, the father of Siddhârtha Gautama, arranged for a "ploughing festival". Intended as a festive occasion, both nobles and commoners wore fine garments to participate in the ceremony. On the appointed day, accompanied by his courtiers, he went to the field taking the young Gautama with him. Placing the child on a screened and canopied couch under the cool shade of a rose-apple tree, he took part in the festival. At its climax, Gautama's nurses left his presence to catch a glimpse of the spectacle. The thoughtful child, mature in intellect though young in age, seeing none by himself, sat peacefully cross-legged to concentrate on inhalation and exhalation. He spontaneously gained one-pointedness of mind and entered the first concentration, characterized by discursive thought ("vichâra"), conceptualization ("vitarka"), joyful rapture ("priti") & happiness ("sukha"). Much later, while practicing his futile extreme austerities, he would remember this remarkable event, pointing out to him how only a calm, supple mind is able to enter the higher states of consciousness. Without tranquility, nothing can be gained by probing into the nature of reality ! A calm mental state serves as bridge to enlightenment. To realize a calm mind is therefore the first step.

The preliminaries to tranquility meditation, calmness meditation or Calm Abiding ("shamatha") are mindfulness and analytical meditation. The former duly prepares the mind to be aware of itself and its environment, introducing open space here & now, the latter deliberately posits various virtuous objects in its field of attention (projecting them on the "screen" of the mirror of consciousness). They are called "virtuous" because when the mind grasps at them, these objects undermine the tendency of the mind to substantialize & fixate. They cut at the root of the ontic mind. Slowing becoming detached from appearing objects, the mind becomes aware of the naturally arising, abiding & ceasing sensate & mental objects and no longer identifies with them, ending the grasping onto these objects as if they existed from their own side.

A simple example of an analytical meditation is the Four Thoughts Practice (cf. infra). An intermediary example involves remembering and (re)considering the meaning of a series of crucial Dharma teachings heard or read, and this in an ordered, gradual fashion ("lamrim"), often by way of guided meditation (cf. supra). An advanced example of analytical meditation is emptiness meditation or Insight Meditation ("vipashyanâ"), the meditative analysis of emptiness ("shûnyatâ"), requiring the fruit of Calm Abiding, i.e. meditative equipoise on the object of placement, in casu the absence of inherent existence, the absolute property of every possible sensate & mental object (cf. Preparative Practices).

So the following steps ensue :

• mindfulness meditation : passive, object-less awareness training ;
• analytical meditation : on the Dharma, establishing its objects ;
• placement meditation or Calm Abiding : active tranquility training using a coarse or a subtle object of placement ;
• emptiness meditation or Insight Meditation : meditations on ultimate reality.

The "bird of enlightenment" flies with the two wings of Compassion (method) and Wisdom (emptiness), trained by Calm Abiding & Insight.

GSK stays very relaxed, HRV is green (level 2), steady, symmetrical Alpha

7. The Four Thoughts Practice

The Four Thoughts Practice is a skillful means to "turn" the (coarse) mind. This practice selects four central (foundational) Dharma themes and combines them to impart the mind with a sense of zeal regarding the spiritual path. These are very powerful virtuous objects. They should be carefully studied, reflected upon and individually taken as objects of analytical meditation.

This practice introduces four virtuous objects able to stimulate the mind to seek a final way out of suffering. The four thoughts are : (1) a precious human birth, (2) suffering, (3) impermanence, (4) cause & effect.

Spiritual practice should not be postponed. For most, joyous effort must be trained. Practitioners of lesser & middle capacity cannot avoid this. In those always ready & happy to practice, the realization our human birth is an exceptional chance has fully matured.

Suffering is the lot of all sentient beings. Not a single one of them escapes it. All human beings, half-gods, gods, hungry ghosts, animals & hell-beings suffer. Even moments of pleasure are saturated with the foreboding they endure not. Like music, they vanish. Although some sentient beings suffer less, they are all dissatisfied with the world of desire. This world is in constant turmoil and has no balance, pivoting between exaggerated passion and exaggerated rejection (hatred), playing out afflictive duality, reifying affirmation & denial. Suffering must irreversibly cease. This is the Third Noble Truth of Lord Buddha. All human beings possess the ability to be free & awake.

All sensate & mental objects endure not, they are impermanent. Phenomena rise, abide & cease. Moments continue to be followed by other moments. There is no underlying, enduring, permanent, self-sufficient ground or "Urgrund" emparting "being" to the objects it is deemed to be the matrix of. There actually exists nothing except dependent-arising phenomena. Because this is so, all things are in touch with the rest. Where is there a "fixed station", "isolated island" or "permanent abode" ad perpetuam ?
 
All actions have their consequence. This is cause & effect. Wholesome actions yield constructive results or positive "karma", unwholesome destruction or negative "karma". Some (unworldly) actions generate merits leading outside suffering altogether ! The law of cause & effect has a very positive message : new positive actions cause new wholesome effects. All situations can be changed. It may take a long time, but eventually the highest mountains are merely dust.

In the following version of this practice, the four Anaytical Meditations are (in step 10) anchored by the Earth Witnessing Mudra. An "anchor" is a tigger or a "switch", taking the attention of consciousness into the physical senses, in casu the sense of touch. This association "earths" the state of mind, for it is memorized together with the fruits of the meditation. After repetition, merely generating the mudra triggers a recall of these.

Eventually, in the postmeditation stage, merely considering (by generating the mudra) the analytical steps of the meditation, triggers spiritual zeal, empowering to continue putting in effort (and thus causing our condition to change). Although this is supposed to be without loosing our sense of openness, joy and enthusiasm, even in the turbulence of afflictions, the power of these objects of analytical meditation continue to impart a sense of capacity to be "a light to oneself".

GSK stays very relaxed, HRV is green (level 2), steady, symmetrical Alpha

8. Calm Abiding on a Coarse & Subtle Object

The bird of enlightenment is said to have two wings : method & wisdom.

Right method generates merit (good karma liberating the mind from "samsâra") and the highest merit is achieved by compassion or the mind of enlightenment for all sentient beings ("bodhicitta") actually ending suffering (for all). With compassion comes bliss ("ânanda").

Wisdom translates as realizing the ultimate nature of phenomena, i.e. their emptiness or lack of inherent existence. Seeing emptiness is seeing dependent-arising, or the fullness of that what is ("dharmadhâtu"). With the union of bliss & emptiness comes awakening.

Each wing of the bird of enlightenment needs training. One of the possible pains of rebirth is precisely the need to put in (joyous) effort again & again. Method, merit, relative bodhicitta, compassion & bliss all call for a calm, tranquil, serene, poised, pliant mind. Calm Abiding ("shamatha") or calmness meditation is a yoga generating the conditions for such a mind, namely concentration ("dhârâna" in Classical Yoga, and "samâdhi" in the teachings of the Buddha). This yoga invites the mind to "stay somewhere", reducing the self-cherishing & mental chatter of this coarse, substantializing (ontic) monkey-mind, existentially felt as an ego existing from its own side, independent of its objects ... This yoga actively trains full concentration on any sensate and mental object. Also for Patañjali, perfect concentration leads to perfect contemplation ("dhyâna") and from there to union ("samâdhi"). The three together are called constraint.

"Concentration is the binding of consciousness to a single spot. Here, the one-directionality of the notions related to the object of concentration is contemplation. That, shining forth as the object of concentration -as it were empty of its own form- is union. The three together are constraint. Through mastery of that "prajñâ" flashes forth. Its progression is gradual. Compared with the previous members these three are inner. Yet in relation to union-without-seed they are outer members.  - Patañjali : Yoga-Sûtra, 3.1 - 8.

Only with a calm mind, can objects like emptiness (the absolute property of each and every object) be clearly studied, reflected upon and placed as objects of concentration. With serenity, the question of absolute reality can be properly addressed and attended with fruit.

Wisdom, emptiness, absolute bodhicitta and the Truth Body of a Buddha ("dharmakâya") are the objects of Insight Meditation ("vipashyanâ"), an analytical meditation on emptiness, establishing a valid & definitive path, based on ultimate logic, to the non-affirmative exclusion-negation of the essential, substantial, permanent existence of an inhering object with its properties from its own side. This is a yoga generating a wisdom-mind realizing emptiness. This yoga is always based on the mind of Calm Abiding.

So during training, the two wings must be simultaneously coordinated. This leads to "special insight" (or "superior seeing"), a mind spontaneously generated during emptiness meditation, allowing a constructive coordination between analysis & calmness (synthesis), whereby deeper levels of calmness occur while analysis increases, and analysis becomes sharper when serenity is more extensively established in the mind. With the help of this kind of mind, delusion (ignorance) can be efficiently attended. The mind needs to simultaneously grasp conventional truth (of a samsaric world in need of compassion) and the ultimate truth, the emptiness of all possible sensate & mental objects (of "nirvana", true peace).

The Nine Stages to Calm Abiding

The primary obstacles to attain the apex of Calm Abiding, called "setting in meditative equipoise" are laxity and excitement. The former diminishes mental clarity and is a kind of inner dullness & heaviness, while excitement is a scattering of the mind by desirously engaging in another object deemed pleasant. Both diminish the ability to concentrate on the object of placement and so prevent Calm Abiding. When they appear, the antidotes counteract them.

In a general way, laxity is remedied by brightening or enlarging the object of placement and excitement is counteracted by decreasing the size & brightness of the object. Each of the Nine Stages has its own name.

1. Mental Placement : Gross Excitation

Setting the mind. The object, an image or statue of the Buddha or another virtuous object, is found. Concentration is intermittent and random thoughts enter often. The object can only be briefly held. Attention is brief and the object is often lost. There is a lot of mental chatter. Emotional resistances to the training are strong and lead the mind away from its object. This is gross excitation. The object is lost for a considerable time.

2. Continual Placement : Gross Excitation

Continuously setting the mind. Without gross excitation, by an increase of attention, the object can be held for a minute. Mental chatter is present but moves to the background. Resistances fade but are still present. After a small period of placement, the mind is led astray again and the object is lost for some considerable time. Then it is found again.

3. Patched Placement : Gross Excitation

Resetting the mind. One stays on the object longer, but due to excitation it is occasionally lost, but comes back quickly. It is not yet perfectly clear and background mental chatter is still intermittently present. Attention is never lost for long, but the mind does momentarily slip off into short distractions.

4. Close Placement : Gross Laxity & End of Gross Excitation

Close setting of the mind. The mind is imbued with calmness, and the object is not lost for hours at a time. Attention is stable enough for distraction to get hold. There is enough "ballast" to keep the boat of attention from rocking over into wandering. Gross excitation is temporarily overcome. But when continuity of attention is greater, laxity becomes stronger. Introspection is necessary to watch whether it is rising. One need to get rid of gross laxity, fading vividness. This is done by paying closer attention without putting in too much effort. The lens of attention is focuses more and more finely, seeing greater details. There is no wandering, but some background chatter remains. A split focus is present : one on the object, another on this "noise", or imagery on the periphery of one's awareness. After some time, a naturally arisen mental image or "sign" ("nimitta") appears in the area of attention, like a web of light surrounding the object of placement. Finally gross excitation is gone, but gross laxity not yet.

5. Taming : End of Gross Laxity, Subtle Laxity

Disciplining the mind. Vividness is enhanced. The advantages of this training emerge and they are delightful. Gross laxity is addressed. The object is not lost and mental chatter is gone. But bright vividness is not yet there, and so this state is not to be confused with "samâdhi". Training attention to details, paying very close attention to the object of placement brings greater "density" of moments of clear attention directed upon the object. Eventually gross laxity stops. But subtle laxity remains.

6. Pacification : Subtle Excitation

Pacifying the mind. The senses are withdrawn. There is very little sensoric input. All resistance to the training is gone and attention is stable and very tightly woven. Here, subtle excitation happens. Only a "corner" of the mind has come under influence of discursiveness while the appearance of the pleasing object is imminent.

7. Complete Pacification : End of Subtle Laxity

Thoroughly pacifying the mind. To overcome subtle laxity, vividness needs to be improved further. The object is clear, but can become even clearer ! Intense vividness is sought. Finally, subtle laxity stops and one focuses on the "sign" of the object of placement.

8. Single-Pointed Placement : End of Subtle Excitation

One-pointedness of mind. No laxity or excitation whatsoever arise. The training needs very little effort in the beginning and then goes effortlessly. The mind is cruising. Introspection is no longer necessary. The only thing done is to accustom the mind to this state, creating a deeper and deeper sense of familiarity with it.

9. Balanced Placement : Mind of Full Concentration

Setting the mind in meditative equipoise. No effort is needed. Entering meditation is like putting on new clothes. The mind is like a breeze. Deep transformation of the mind happens.

In the beginning, use a virtuous object of placement, like a statue of the Buddha, a Stupa or a Thangka. When meditative equipose has been realized on these, practice with any kind of object.

GSK very relaxed, HRV is green (level 3 or 4), steady, low Beta, symmetrical Alpha, Theta waves appear

Calm Abiding on a Subtle Object

When full concentration on sensate objects is at hand, mental objects can be used. This is an advanced practice, demanding hightened introspection.

In emptiness meditations, the object of placement is the absolute nature of all possible objects. This is like isolating the ultimate property of every object at hand and directly understanding (and then experiencing) the object's lack of inherent existence or essential, substantial core existing from its own side.

GSK very relaxed, HRV is green (level 3 or 4), steady, low Beta, symmetrical Alpha, Theta waves appear

9. Jhâna Yoga

Jhâna Yoga is a special type of Calm Abiding tackling the hindrances directly. These Jhânas are accompanied by so-called "Jhâna Factors". These five factors are present in the First Jhâna, overcoming the hindrances. Each of these five factors enables the practitioner to overcome a hindrance :

(1) directed attention ("vitaka") : overcomes sloth & torpor ;
(2) sustained attention ("vicâra") : overcomes doubt ;
(3) joy ("pîti") : overcomes aversion ;
(4) bliss ("sukha") : overcomes restlessness ;
(5) one-pointedness ("ekaggatâ") : overcomes sensual desire.

In the Buddhadharma, practicing meditation with an object of concentration or "object of placement" in order to arrive at a deep, undisturbed calmness able to scrutinize what happens is the first wing of Buddhist meditation, called "Calm Abiding" ("shamatha"). The second wing is Insight Meditation ("vipashyanâ"). Stillness must be sufficiently founded to allow active wisdom-insight to penetrate and break all (physical, emotional & mental) fetters. This is the key to the integration of calmness & wisdom realizing emptiness, of compassion & the wisdom realizing emptiness. The Mahâyâna teaches "superior seeing" (cf. Tsongkhapa), a higher meditative state wherein analysis triggers deeper calmness and calmness sustains sharper analysis.

In the Pâli Canon, both wings, calmness & insight, can and are to be practiced together. But in later expert commentaries (as in the Vishuddhimarga of Buddhaghosa, ca.430 CE), "dry insight" is introduced. Here, insight comes while not in meditative calmness ! Of course, to allow for liberation, such dry insight still needs deep states of calmness. This also implies the mere study & (conceptual, philosophical) contemplation of emptiness is possible and may even assist actual entry into states of deeper concentrated calmness. 

In the Vishuddhimarga "eka-agratâ" (as is the case in the Yoga-Sûtra), is a very specific mental state of concentration, a one-pointed concentration on a single object, whereas in the Pâli sûtras the same word refers to the mere unification of mind. Within these semantic limits, the word also allows us to conceive of a stream of objects. The latter meaning does not preclude the former. Strict concentration could be seen as a special, intentional spatiotemporal constriction of the unified mind, continuously bathing in the warm, unified sea of "all possibilities" (360°).

Besides wisdom ("prajñâ") & morality ("śila"), the Eightfold Path also requires meditation ("samâdhi"). The latter is subdivided in "right effort" ("samyag vyâyâma"), "right mindfulness" ("samyag smriti") and "right union" ("samyag samâdhi"), also translated as "right concentration" ...

In my view, when standing next to wisdom & morality, "samâdhi" as "meditation" is a generic name for all Buddhist spiritual practices, and so refers to a broad set of yogas, including all preparatory practices like mindfulness and the various techniques suggested by Patañjali's concentration ("dhâranâ") & contemplation ("dhyâna"). But in the phrase "samyag samâdhi", i.e. next to right effort and right mindfulness, "samâdhi" means "union" and designates the highest possible state of true peace ; the cessation of suffering, "nirvâna".

And what is true peace ? Right union implies it is possible to realize wrong higher states of mind, causing more suffering instead of ending it. With these two words the Buddha has drawn a line in the sand. Patañjali also warns agains those taken by "becoming", i.e. by the lofty states of Nature.

As in Patañjali's "samyama", constraint, concentration ("dhârana") is the necessary pre-condition to realize anything. Whereas our teacher uses it to eradicate natural movement, for the Buddha it leads to stillness, tranquillity and deep calm. For both however, concentration is the base of all higher meditative states of consciousness. And the reason is simple : contemplation ("dhyâna") is nothing but perfect concentration.

Starting with Mindfulness, Calm Abiding leads to great stillness. Already when the first degrees of stable relaxation are attained, the Buddhist practitioner inquires about the nature of objective & subjective reality, and this to end the reification of one's personal identity, causing self-love & self-cherishing feeding afflictive emotions & obscured minds. For the "bird of awakening" to fly, both Calm Abiding & Insight Meditation are necessary.

In the Pâli Canon, the wish to attain liberation from cyclic existence for oneself alone lies at the heart of the soteriology. The methods of the Theravâda do not focus on compassion (but on equanimity), nor are they dedicated to help all sentient beings (as in the Mahâyâna). Only enlightened beings (Buddhas) can do this and so one focuses on entering one's personal "nirvâna", called "liberation". This ends in Arhathood. Renunciation, equanimity & emptiness-of-self are the three pillars of this Individual Vehicle. Its views on the practice of meditation are outstanding.

Technically, liberation or enlightenment (in the Lower Vehicle the two cannot be distinguished), involves the breaking of a succession of "fetters" ("samyojana"), ten in number. These Ten Fetters represent the sum total of all subtle causes of personal suffering, i.e. of all emotional and person-based mental delusions. These foes generate hindrances to spiritual progress. The fetters are indeed the underlying tendencies in the mind acting as the root-cause of the hindrances (to spiritual practice). The Arhat is a Foe Destroyer, ending all personal suffering for all times. This is possible because a liberated mind no longer reifies the ego, i.e. has fully realized the impermanence of the aggregates of illusion ("skandhas"), the selflessness (or emptiness) of person.

• Five Lower Fetters :

(1) separate selfhood, (2) sceptical doubt, (3) attachment to rules and rituals for their own sake, (4) sexual desire, (5) ill will ;

• Five Higher Fetters :

(6) desire for existence in the world of form, (7) desire for existence in the formless world, (8) conceit, (9) restlessness and (10) ignorance.

The stages of liberation are marked by the weakening and finally the eradication of these fetters. Liberated practitioners are identified according to the resultant degree of liberation achieved.

Prior to the supramundane insight or wisdom accompanying these stages of liberation or levels of personal enlightenment, one walks the "mundane path" (consisting of the Eight Jhânas). The "supramundane path" ("lokottaramârga") is the dedicated practice of the Eightfold Path.

Four stages mark this supramundane path :

• the "stream-enterer" ("shrotâpanna") : has eradicated the first three fetters. He has only seven rebirths in the human or god realms before liberation ;
• the "once-returner" ("sakridâgamin") : reborn once more, has weakened the fourth & fifth fetter ;
• the "non-returner" ("anâgamin") : has broken all the first five fetters and is reborn in the god realm from where liberation is attained ;
• the Arhat or "Worthy One" : has broken all ten fetters and won liberation in this life.

Together, these four stages define the "Ârya-Sangha", the Sangha Jewel of Early Buddhism.

First Calm Abiding is at hand, followed by a special kind of Calm Abiding, the concentrations & absorptions of Jhâna Yoga. Calm Abiding is one-pointedness meditation and so calls for concentration, but one without the use of specific "totalizing" Jhanic objects of placement ("kasinas") and without the intent to enter Jhâna, the ultimate states of concentration advocated by Buddha.

When Calm Abiding has been realized, Jhâna Yoga may be practiced. Jhâna Yoga is a special concentration practice, i.e. one requiring specific objects of placement referring to the material & immaterial elements of the cosmos. The practice of the material Jhânas are mandatory to enter the supramundane Jhâna states, i.e. they are prerequisites to liberation.

In the Pâli Canon, Eight Jhânas are mentioned. These are all mundane and subdivided into four material states ("rûpa jhânas") and four immaterial or formless states ("ârûpa jhânas") . "Jhâna" is the Pâli for "dhyâna". It is derived from the verb "jhâyati", meaning "to contemplate, meditate". The Jhânas are unique mental absorptions, special kinds of concentrations involving material & immaterial states or very absorbed minds of concentration. Note both material (bound to form and also called "concentrations") and immaterial (formless and also called "absorptions") Jhânas are mundane, i.e. belong to the world of cyclic existence and its suffering.

The stages of liberation are supramundane, transcending "samsâra" and hence cause of liberation. It could be said the first four mundane Jhânas prepare the practitioner for the four supramundane paths & fruits or stages of liberation. But tradition has it the last four are optional.

The mundane Jhânas refer to the four cosmic elements (of matter), namely Earth, Water, Fire & Air, representing the multiple fourfolds defining structure, content & dynamics of the gross & subtle material plane, element Earth representing the gross or coarse materiality, Water, Fire & Air subtle materiality. Each mundane Jhâna is a method or skilful means to eradicate the suffering related to the element in question. The practice of these state Jhânas lead to rebirth in the heavens of Brahmâ. In the Mahâyâna, we find a similar procedure in the "dissolutions" practiced in Mahâmudrâ (four coarse states, three subtle states and Clear Light mind).

To this elemental list are added space (in which material objects are positioned), consciousness (apperceiving these objects situated in space), nothingness (the object of this immeasurable alertness) and neither-perception nor non-perception (the end of perception itself). This is the still super-subtle awareness of the state of peacefulness of total non-perception. This ends the mundane Jhânas. These immaterial Jhânas are called formless because they overcome all perceptions of coarse & subtle material form. They are also the subjective counterparts of the immaterial planes of existence. They have very little relationship with the ordinary world and represent the formless & very subtle foundation of the (coarse & subtle) material world of form.

Buddhist Jhâna Yoga, in the elaborated format found in the Vishuddhimarga, calls for the use of disk like images of various colours as objects of concentration (the so-called "kasinâyatanas" or "spheres of totality"). In Theravâda, forty visual objects are listed, of which only 10 are "kasinas", corresponding with the concepts of Earth, Water, Fire, Wind (Air), the colours Blue, Red, Yellow & White and the ideas of space & bright light (consciousness).

The supramundane stages of liberation (also called "supramundane Jhânas") are prerequisite to liberation and take place at the end of the practice of the mundane Jhânas. In these, calmness & insight are practiced subsequently, in the supramundane Jhânas both merge. The immaterial Jhânas are not necessary to achieve liberation and embellish the spiritual perfection of the meditator. They are optional. This is not the case for the material Jhânas.

Regarding the historical origins of these "jhânas", recent scholars (Wynne, 2007) put into evidence the link between, on the one hand, early Buddhism element meditation & the Jhânas, both material & formless, and, on the other hand the Upanisadic, Brahminical origin of this element meditation.

So interestingly, this elemental meditation has a Brahminical origin. Early Upanisadic parallels were found of the goals of Gautama's two teachers, Âlâra Kâlâma (the Seventh Jhâna, the sphere of "nothingness") and Udakka Râmapûtta (the Eight Jhâna, the sphere of "neither perception nor non-perception"). Both were probably part of the Brahminical clan of world renunciants ("shramanas"). Gautama realized they proclaimed their doctrines because of direct realization, his own preferred approach. But before attaining this direct realization of the Seventh & Eight Jhânas for himself, he first gained all intellectual understanding of these teachings. His teachers considered their goals to be liberating and so introduced the definitions of these lofty altered stated of consciousness as epithets of liberation, invoking nothingness and a nondual state of awareness beyond any predication. Their yogic technology was thought to lead to the highest formless consciousness and so finally to liberation, union with Brahman.

As also the Yoga-Sûtra teaches, early Brahminical literature (predating Patañjali for centuries), depicts the wise attaining union with "Brahman" as simulating the process of world dissolution in his own yogic practice ("neti neti"). Nature needs to end if ordinary consciousness ("citta") is to be transformed into untainted, self-powered "pure" awareness of consciousness of itself ("purusa", "âtman"). "Âtman" is conceptualized as both "nothingness" ("akiñcana") and "the sphere of neither perception nor non-perception" ("naivasamjñânâsamjñâyatana"). Brahman is described as : "not one with awareness within, not one with awareness without, not one with awareness of both, not a mass of awareness, not awareness nor non-awareness." (Mândûkya Upanisad, 7). The goal of Udakka Râmaputta was the early conceptualization of the "âtman". When attained, this mind is the nondual state of the "âtman" or self. This state is like "seeing one does not see", implying one is aware ("seeing"), while simultaneously not being aware of any object in particular ("one does not see"). This is objectless consciousness-of. This highest state (on the Eight Jhâna), so Buddha's teacher's told him, leads to union with Brahman, in particular "nirguna Brahman". Hence, it must imply the end of physical existence ("Dharma-megha-samâdhi" calls, as our teacher explains, for the total cessation of the constituents of Nature, the "gunas"). For Lord Buddha, the material & immaterial Jhânas do not end suffering and so remain mundane. He seeks a path beyond suffering and so introduced the supramundane stages of liberation.

We know Buddha sought this-life salvation. Not Nature (ontology), but our ignorance regarding Nature's ultimate process-nature (epistemology) is target. Because of this changed methodology, Nature can be embraced without hindering spiritual emancipation. Bodhisattva Gautama rejected the goals of his teachers (for they did not end suffering), but nevertheless incorporated his revised, desubstantialized version of their Element Yoga in his teachings, integrating these special states of mental concentration & absorption in terms of calmness (Calm Abiding) and insight (Insight Meditation), without "dry insight" (insight without tranquillity).

In actual Buddhist Jhâna Yoga practice, the base of the Fifth Jhâna is the space in which all objects in the material realm appear. The Sixth is the consciousness holding this boundless space as its object. The Seventh is the absence of this consciousness of boundless space, driving a sense of nothingness as a rich emptiness, a full-emptiness. Finally, in the Eight Jhâna, this consciousness of the base of nothingness itself is taken an the object of placement.

It could be argued the Buddhist Jhânas generate special reactors aiming at destroying the roots of ignorance, restoring our mind so it opens up to "what is" in each element of cyclic existence, thereby ending all co-relative suffering. These "totalizations" and salvic activity en masse returns in the Mahâyâna as the compassionate meditations to alleviate the suffering of the Six Realms of Suffering (gods, demi-gods, humans, nature, hungry ghosts, hell-beings).

The Four Foundations of Mindfulness practices (body, feeling, consciousness, mental objects) and the generation of stillness culminate in the First Jhâna. Each of the Eight Jhâna states of concentration & absorption, preluded by the practice of ordinary concentration (Calm Abiding), are characterized by the presence or absence of five mental factors or "Jhâna factors" along with various other secondary qualities. These are the by-products of this special Jhanic concentration aimed at replacing the Five Hindrances : sense desire, ill will/aversion, sloth & torpor, restlessness & remorse and doubt.

These hindrances interfere with concentration and result from three types of erroneous actions : wrong thoughts (greed, hatred, cruelty), wrong speech (false speech, malicious speech, harsh speech & gossip) and wrong deeds (killing, stealing, sexual misconduct). These wrong actions are themselves but expressions of the Ten Fetters. When Jhâna is attained, the hindrances are in abeyance. They are permanently destroyed when supramundane liberation is realized (i.e. when the fetters, the subtle causes of the hindrances, are eradicated).

These Jhâna factors are :

1. "vitarka" : movement of the mind applied to sensate or mental objects or "thinking" and (later) initial conceptualizing cognition ("vitarka" - thought) - this calms sense desire ;
2. "vicâra" : conceptual examination and (later) the abiding of the mind on its object allowing for sustained conceptual elaboration and mental reflection ("vicâra" - reflection) - this pacifies ill will/aversion ;
3. "pîti" : joy, rapture, delight, exuberance, zest or physical pliancy ("pîti" - joy) - this vanquishes sloth & torpor ;
4. "sukha" : happiness, gladness, contentment, bliss or mental pliancy ("sukha" - bliss), transformed in the Fourth Jhâna (and higher) into equanimity ("upekshâ") - this eliminates restlessness/remorse ;
5. "ekâgratâ" : one-pointedness ("ekâgratâ"), preluded by the unification of mind ("ekodi-bhavam") - this overcomes doubt.

The first two Jhâna factors are also found in the Yoga-Sûtra. But for our teacher, "vitarka" is conceptualization based on a coarse object.  "Vicâra" is a reflective (confusingly called "non-conceptual") elaborating activity based on a subtle object. Hence, "nirvitarka" could been understood as the restriction of coarse concepts, and "nirvicâra" as the restriction of subtle conceptual elaborations.

In the Pâli Canon, both are conceptual, and refers to thinking & examining, whereas in the Vishuddhimarga, they imply the initiation of thought ("vitarka") & its elaboration through sustained attention ("vicâra"). In Jhâna Yoga, this refers to the presence of such conceptual activity. To move up, this activity has to end, causing the arising of the "Noble Silence" of the Second Jhâna.

Despite these differences between our teacher and the Buddhadharma regarding "vitarka" & "vicâra", they are small enough to allow for comparison. Indeed, our teacher, trying to disentangle the mind from Nature, distinguished on the basis of the outer object of meditation (coarse or subtle), whereas Lord Buddha, aiming at ending false ideation, defines on the basis of the inner content of the meditative mind.

When a mind is free from the Five Hindrances, then the natural outcome of this seclusion is joy & bliss, the third & fourth factors. During physical pliancy, the currents of energy (winds) of unhealthy physical states leave the body and serviceability moves throughout the body, ending states of roughness & heaviness, making the body feel light as cotton. Mental pliancy is the total pacification of unwholesome, afflictive states making the mind heavy and preventing it to be used according to will. Then it becomes possible to recognize the spacious, luminous, untainted (pure) & original (primordial) mind and eventually fully rest in it.

The fifth Jhâna factor, one-pointedness, refers to (a) the "unity of mind" ("ekodi-bhavam") of the Second Jhâna and (b) the single-minded, one-pointedness concentration  ("ekâgratâ") from the Third Jhâna onward. The latter is the ability of the mind to remain without distraction, unwavering as steady on the fixed object of placement as long as wanted. In the former, present in the Second Jhâna, the state of mind itself is unmoving, still, present & clear (cognizing) while the experience of sensate or mental objects is ever-changing. The unity of mind includes the possibility to realize meditative equipoise on an object of placement, which is at hand starting with the Fourth Jhâna.

In the First Jhâna, thinking and thoughtful examination are present simultaneous with unification of mind ("ekodi-bhavam"), but not one-pointedness of mind ("ekâgratâ"). In the Second Jhâna, thinking & examining are replaced by inner tranquillity & one-pointedness.

In the vast majority (over 100 sûtras), the First Jhâna is described as having only four Jhâna factors, whereas only in a few late sûtras, in the Abhidharma and the commentarial tradition, 5 factors are listed. So to add "one-pointedness" to the First Jhâna is in conflict with the original teachings of the Buddha. In fact, the presence of cognitive activity ("vitarka" & "vicâra") precludes one-pointedness, but not unification of mind. The yogi tries to suspend all conceptualizing, discursive thinking, thereby ending name-giving, judging and labelling. This seclusion from conceptual mind brings forth one-pointedness of mind (Second Jhâna). The cognitive activity of this "direct", "immediate" non-conceptual mind is nondual. Nonduality is not the end of the two poles of the dyad (this would be "a-duality"), but merely their lack of connectivity & relationality ; no longer polarities, but operating complementary identities & functions defined by determinations (laws) & conditions (contexts).

Jhâna Yoga ferrets the Jhâna qualities out, one after another, so they vanish. The Second Jhâna drops the activity of the conceptual mind, making the one-pointedness of mind arise. The Third Jhâna eliminates joy. At this point consciousness switches from the physical body (both coarse & subtle) to the mental body. The Fourth then eliminates this mental bliss, but not without replacing it by equanimity ("upekshâ"). In the Fourth Jhâna, only equanimity & one-pointedness remain. These mental states of calmness are used for Insight Meditation. Also at this stage, psychic powers are attained (clairvoyance, clairaudience, retrocognition, telepathy & psychokinesis).  In the Formless Jhânas, only one-pointedness remains.

Calm Abiding is practiced before Jhâna Yoga. This tranquillity meditation leads to concentration or "dhâranâ". Although meditative equipoise has been nearly realized, concentration has not been perfected to the point of contemplation. When the latter is the case, entry in the First Jhâna has happened. This is the interesting point this confrontation of Jhâna Yoga with the teachings of the Yoga-Sûtra advances. The Buddhahdarma does not distinguish between "dhâranâ", "dhyâna" & "samâdhi". Our teacher explicitly does. When "dhyâna" is perfected, conceptual union results. First in terms of samadhic thoughts and then as samadhic conceptual elaborations. Both are truth-bearing. When these samadhic thoughts & elaborations are restricted (in "nirvitarka samâdhi" and "nirvicâra samâdhi" respectively), the Second Jhâna is the case.

This reading of the Jhânas was based on the Pâli Sûtras and to a lesser degree on the Abhidharma & the Commentaries, in particular the Vishuddhimarga. Of course, given Patañjali was active when the Mahâyâna in general and the Madhyamaka in particular were already broadly known, a comparison with the Ten Bhûmis must ensue. But this falls outside the scope of the present commentary. It will be addressed in the context of a study on the Avatamsaka Sûtra. This large text introduces the Ten Stages for Superior Bodhisattvas. These extraordinary human beings realize the end of intellectual self-grasping (on the basis of the cessation of self-cherishing), but still need, before entering Buddhahood, to tackle innate self-grasping and the mental factor hindering omniscience.

Practices SÛTRA

On Foundational Practices

PRELIMINARY ι ACCUMULATIVE ι PREPARATIVE

ON FOUNDATIONAL PRACTICES

0. Preliminary to the Foundational Practices :

1. Pratimoksha Vows : cultivating the mind in which killing, stealing, lying, taking drugs & sexual abuse are absent ;

I. Opening & Closing Practices :

2. Refuge Practice : preliminary to Refuge and the practices of Outer, Inner & Secret Refuge in the Triple Gem in its coarse, subtle & very subtle manifestations ;
3. Small & Complete Prostration : outer, inner & secret practice of humbling body, speech & mind ;
4. Requests for Blessings & Dedication Practice : requesting blessing & practice of transferring one's acquired merits to the merit-field benefiting all sentient beings ;

SUTRIC

II. Elementary Ritual Practices :

5. Homage to the Five Buddha Families : praise of the Five Dhyâna Buddhas ;
6. Light, Incense & Water Offerings to the Five Buddhas : practice of offering light, incense & water to the Five Buddha Families ;
7. The Seven Limbs Practice : practice of reciting the Seven Limbs : humbling, offering, confessing, rejoicing, supplicating, turning the wheel & dedicating ;
8. Generating Relative Bodhicitta : generating the mind of enlightenment for all sentient beings by meditations on the Four Immeasurables : Joy, Love, Compassion & Equanimity ;

III. Medium Ritual Practices :

9. The Hundred-Syllable Mantra Practice : purifying defilements of body, speech & mind by the Vajrasattva visualization & mantra recitation ;
10. Generating Absolute Bodhicitta : generating the mind of enlightenment for all sentient beings by meditating on the emptiness of subject & object of the Immeasurables ;

TANTRIC

IV. Advanced Ritual Practice :

11. Guru Yoga with Mandala Offering : practice of attuning to & receiving blessings from one's Guru and of offering everything to him or her ;

V. Supererogatory Practices:

12. Lineage Light Offering : practice of the lineage light ;
13. Energy Work II : Five Organs Ch'i Kung.

Conclusions

1. Pratimoksha Vows

The Pratimoksha Vows ("pratimoksha-samvara") are the vows of "individual liberation", the moral basis needed lay people beginning their spiritual training. These can be understood as the foundation of the Buddhadharma and the basis of progress. Their discipline aims to achieve liberation, the goal of the Lesser Vehicle, in particular the Hearers (Shrâvakayâna). "Prati" is "towards" or "every" and "moksha" means "liberation" (from cyclic existence). Hence, the Pratimoksha Vows comprehend the vows for monks, nuns (monastics), as well as lay followers.

There are five Pratimoksha Vows for lay followers. One is not obliged to take all five. Seven types of lay followers are given in the texts :

1. Those promising to keep just one vow ;
2. Those promising to keep certain vows ;
3. Those promising to keep most of them ;
4. Those promising to keep all five ;
5. Those keeping all five and also promising to keep the pure conduct of avoiding sexual contact ;
6. Those keeping all five, pure conduct, and wearing robes with the promise to behave like a monk or a nun ;
7. Lay follower of mere Refuge. This person cannot keep Pratimoksha Vows, but promises to go for Refuge to the Triple Gem until death.

The practice intended here is for lay followers promising to keep all five Pratimoksha Vows (fourth category). Of course, one may choose to start with a lesser category, working one's way up to the full extent of the practice.

Vows are a device to protect Dharma practice, for the activities they eliminate are strong causes of physical & verbal suffering. Vows are like fences erected around the still fragile Dharma-shoot. They protect our practice, allowing it to grow and become stronger. They increase merit. Practicing Dharma while engaging in these activities, is a bit like washing blood with blood. If one aims negativity to stop boiling, then one should stop increasing the fire.

With the exception of no lying (negative verbal actions), the five Pratimoksha Vows (or Five Shilas, moral disciplines) eliminate strong negative physical actions.

(1) refrain from killing : any other sentient being, from an insect to a Buddha ;
(2) refrain from stealing : anything someone else regards as their own, anything not given by someone else ;
(3) refrain from lying (false speech) : about what is seen, heard, experienced, known, not seen, not heard, not experienced, not known and certain non-verbal actions like physical gestures, writing or remaining silent ;
(4) refrain from sexual misconduct : is not to be confused with "pure conduct", or sexual abstinence, and is analyzed in terms of the "Four Wrongs" :
(a) wrong object : any unsuitable object of attention : for a celibate monk (nun) this is any other person, for a layman, anyone else's partner, our own parents, a child, a monk (nun), a pregnant woman, animals, any non-consenting person ;
(b) wrong organ : anal or oral sex ;
(c) wrong place : places offending others (public space or sacred space) ;
(d) wrong time : during pregnancy, illness or when one has taken vows ;
(5) refrain from using intoxicants : the latter are all substances assimilated by the body actually leading to a confused state of mind.

Suppose one of these vows are broken. Then one first needs to purify this downfall with the Hundred-Syllable Practice (cf.. infra) and then return to the Pratimoksha Vows Practice to reaffirm them.

2. Refuge Practice

"For that which I have proclaimed and made known as the Dharma and the Discipline, that shall be your Master when I am gone." - Mahâparinirvâna Sûtra.

A person wholeheartedly going for Refuge to the Three Jewels (the Buddha, the Dharma & the Sangha) actually enters the paths of the Buddhadharma. Such a person is then called "a Buddhist". Hence, the Triple Gem or Three Treasures is the object of Buddhist faith and going for Refuge is the foundation of foundations. Being a Buddhist, Four Seals are present.

In the Buddhadharma, "faith" ("shraddhâ", also translated as "trust", but meaning "to place the heart on") implies perseverance, humility & steady effort, i.e. our full emotional response to a spiritual discipline based on truth. So there is an element of reasoning and accumulated experience present, strongly contrasting this notion of "faith" with the Western notion of unquestionally following or accepting religious authority (of God, His sacred texts, His prophets, saints & religious institutions). Not so in the Buddhadharma. Hence, avoiding confusion, "sraddha" will be translated as "trust".

Indeed, each time anything new is to be acquired, a minimal amount of trust has to be present (in the teacher, the teaching & those who practiced before). How, if this is lacking from the start,  can one learn anything ? Will one try out new things without trust ? Going for Refuge to the Three Jewels, is trusting the Dharma & Discipline proclaimed by Lord Buddha. This acceptance is however not blind or without good reasons, and goes in two steps : one first "seeks" Refuge (or Lesser Refuge) and one then "goes to" Refuge (or Complete Refuge). The former is informal, representing a period of study & reflection, the latter formal & ceremonial, and usually done with the help of a spiritual mentor. So Lesser Refuge defines a period of probation.

The division into "outer, inner & secret" is an efficient hermeneutical key amply used in Tibetan Buddhism. It also codes the three bodies of a Buddha ; "outer" covering the "Nirmânakâya" (body), "inner" the "Sambhogakâya" (speech) and "secret" the "Dharmakâya" (mind).

"Outer" points to all material, physical, practical & visible manifestations of any phenomenon, in this case of the Three Jewels. The historical Buddha is the teacher who heals the mind. This was his main concern. Lord Buddha knew philosophy, but was not a philosopher. He was a doctor with a science of mind. Without him, the Buddhadharma would not have propagated as it did. Why ? Because the diagnosis of the causes of ignorance, as given by the Dharma taught by Lord Buddha, is valid. Indeed, if the antidotes are applied, the sickness will cease. On the most basic level, the outer Sangha merely represents the "assembly" born, on the basis of daily practice, out of the discipline of the practitioner. But it also encompasses all practitioners of the Buddhadharma, including the Arya-Sangha, the community of all Superior, Mahâsattvic & Dhyâni Bodhisattvas & Buddhas.

"Inner" refers to all energetic, affective, mental & invisible manifestations of any phenomenon, in this case of the Three Treasures. The initiating (outer) Vajra Guru offers the bridge by forging a "link" between, on the one hand, the invisible power of the lineage, i.e. the holders of the secret knowledge (inner Dharma) about the astral, energetic & mental conditions of spiritual blessings, and, on the other hand, the body, speech (energy) & mind of the disciple. This knowledge is particularized, tailored to fit the student. Once this blessing happens, the Inner Guru of the disciple manifests. This is the (Buddhist) Deity ("ishta-deva", "chosen Deity" or Tib. "Yidam") residing in its mandala, transforming all impurity into purity. The outer Guru's blessing manifest the disciple's inner Guru. The inner Sangha is not only the Dharma Protector, instantly achieving a steady Dharma practice, but also the protection of the Arya-Sangha as a whole.

Finally, "secret" invokes the Third Turning of the Wheel of Dharma, Buddha-nature or "bodhi-mind". The Triple Gem represents our own very subtle mind, continuously displaying an enlightened holomovement devoid of any permanent existence from its own side, i.e. simultaneously, in each moment of consciousness, prehending emptiness (or lack of inherent properties) & dependent-arising (or presence of interdependent process). This is the theme of full-emptiness, born out of emptiness meditation (cf. Preparative Practices).

Refuge Practice is divided into Lesser and Complete. Lesser Refuge Practice brings to bare the mere wish to go for Complete Refuge, nothing more. It calls for the Small Prostration. Complete Refuge Practice is a ritual action whereby Refuge & Complete Prostration are firmly coupled, the wish turned into a decisive action. As the actual practice of Refuge is intimately connected with Prostration, the latter will be explained first.

3. Request for Blessings & Dedication Practice

All practices based on the Buddhadharma begin with Refuge and end with Dedication. Usually, the latter is preluded by the Request for Blessings.

The notion of accumulation is essential to understand why people progress on the path. When non-virtuous actions are replaced by virtuous, meritorious ones, the material, emotional & mental conditions sustaining our practice improve. This because our brain, emotions & mental processes are changed under the influence of an increased familiarity with Dharma objects. These have the property of reducing mental grasping. They calm & brighten the mind-stream, the mind becoming more and more aware of the surface of the reflective mirror it is. As afflictive emotionality & mental delusion lessen, we gain greater freedom to respond in a constructive way, even when afflictive situations are at hand. Hence, the number of causes of afflictions decreases and our overall quality of life benefits. In short, by making others happy we become ourselves happier persons. If we first take care of "number one", our suffering increases. It is that simple !

The image of a "basket" is used to indicate a way to measure the accumulated virtue or special good karma leading one to a better situation in cyclic existence, but also to a definitive way out of "samsâra" and its suffering. Indeed, our worldly condition improves in such a way as to accommodate our spiritual practice (as symbolized by the "Dharmapâla") and our practice itself deepens, causing more effective realizations. Because of our enduring obscurations, afflictive emotions, ravings & delusions, the acquired "quantity" of merit diminishes and -if not replenished- is gone, as if the rice was thrown out of the basket of accumulation of merit. Especially very negative (hellish) emotions like anger, hatred & cruelty make merit flee, forcing the aspirant to have to start from "square one" ...

In their great compassion towards all sentient beings, the mentors, teachers and Gurus of the Buddhadharma starting with Lord Buddha, transfer their individual merit to a "merit field" or "field of accumulation", acting as the sole reference-point for all our individual "acts of merit" ("punyaksetra"). Especially in the Great Vehicle, this interconnectivity between the Enlightened Ones is emphasized. This merit field contains the merit of Lord Buddha and, thanks to the Dharma, all Buddhas after him, forming a "community" or Sangha. So the merit field contains the Triple Gem.

Dedication is the transference of individual merit to this merit field, containing the Three Treasures as objects of veneration. With Lord Buddha as root-teacher, a "lineage tree" is visualized starting from him and branching out to all mentors, teachers & Gurus after him. Individual merit is transferred to this field of merit of Lord Buddha, his Arhats & Bodhisattvas. Thus, this individual merit getting connected with the unified field of merit of all past mentors, teachers and Gurus, becomes part of (and profits from) their accumulated merit. This transference is done to benefit all sentient beings, invoking the lineage to assist in this. Thanks to this dedication, and because of the protection our finite merit receives from the infinite merit field, our afflictive emotions cannot exhaust one's individual basket of merit.

The Request for Blessings is said at the end of the meditation or ceremony, just before Dedication.

Request for Blessings (Lotus Mudra) :

Say : "Without loss, I offer all and everything which gives rise to my clinging and aversion. I pray you accept them Lord Buddha and extend your blessings, so we may be liberated from the Three Poisons : craving, hatred & ignorance." (pause)

Dedication (Lotus Mudra) :

Say : "I dedicate the merits collected during this meditation to the merit field of accumulated merit. May all sentient beings benefit. May all sentient beings recognize their Buddha-nature and find true peace !" - followed by the Mani Mantra.

The Mani Mantra, OM MANI PADME HÛM, is the mind-formula of the Buddha of Compassion, Avalokiteshvara, the "Lord who looks down", revered in the three vehicles. He is also the "Holder of the Lotus" ("padmapâni"), and the "Lord of the World" ("lokeshvara"). He is a manifestation of Padma Buddha Amitâbha, the Buddha of Discrimination.

As an aspect of Bodhi-mind applied to the aggregate of feelings, this wisdom of discrimination distinguishes between afflictive & non-afflictive emotions. They are named, transformed and self-liberated. As the Buddha of Compassion,  Avalokiteshvara is the Lord of Method and therefore of the accumulation of merit, leading to deep states of calmness powering up the mind for emptiness-meditations adding precise insight and sharp refinement. The Mani Mantra therefore anchors the transference of individual merit to the collective merit field generated by the Buddhas, their Dharma & Sangha, united to be enjoyed by all sentient beings.

When the interconnectivity necessary for compassion -as highly skillful method- is accommodated, then one cannot allow a single moment to become a fixed object existing from its own side, to be an abiding place ontologically independent from other objects, as well as from the apprehending subject or intersubjectivity. Thus emptiness is seen. Lacking own-power, objects are other-powered. Because of dependent-arising, compassion is seen. For compassion to work, absence of inherent existence is necessary. For emptiness to be more than a void or nihil, compassionate dependent-arising dawns.

The Mani Mantra :

FIRST FORM : OM MA NI PAD ME HÛM : visualize the gods ("OM"), demigods ("MA"), humans ("NI"), nature ("PAD"), ghosts ("ME") & hell-beings ("HÛM") as liberated ;
SECOND FORM : OM MA-NI PADME HÛM : "OM" (all phenomena), "MA" (of myself are empty), "NI" (of others are empty"), "PADME" (but interconnected), "HÛM" ("and empty") ;
THIRD FORM : OM MANI-PADME HÛM : one and interconnected.

4. Small & Complete Prostration

Prostration ("namas-kara") is an act of reverence or veneration to the Three Jewels and other objects of veneration. It is a preparation to actual meditation and a way to accumulate merit. But before anything else, prostration is a way to purify defilements, in particular vanity, pretence & pride. Making the ego horizontal, it eliminates the "verticality" imposed by deluded body, speech & mind. One throws everything away, raising the Buddha's feet above one's head.

In the Buddhadharma, one always prostrates three times : to the Buddha, to the Dharma and to the Sangha. The "mudrâ" used in these prostrations is the so-called "Lotus Mudra", with hands held at the Heart Wheel, the base of the palms and the fingertips together, and thumbs slightly tucked in to create a hollow. In the Indian subcontinent, this gesture (accompanying the valediction "namaste", or "I bow to You") is a customary greeting when individuals meet and part. Also called "Añjali Mudrâ" or "Pranamasana" it can also be performed wordlessly and is accompanied by a slight bow.

In the Buddhadharma, the Lotus Mudra is also called the "Mudra of Prostration". One prostrates with feet kept together and bows. The position of the feet represents the stability of our intention. To bow is to rejoicefully humble one's personal ego before the Buddha-nature of the other sentient being.

In the Lotus Mudra, the hollow between the palms signifies the Truth Body ("Dharmakâya"), realized by seeing with wisdom-mind all phenomena as lacking existence from their own side, with no abiding place. The two thumbs, put inside the empty space made by the palms, symbolize the two Form Bodies ("rûpakâya"), Enjoyment & Manifestation, offered to ultimate truth, the wisdom of Bodhi-mind. Enjoyment & Manifestation result from completing the path of method, resulting in the illusory body of boundless compassion. Truth results from completing the path of wisdom, recognizing the mind of Clear Light. In this exceptional "mudrâ", wisdom & method are joined. Seeing emptiness & Bodhicitta (highest compassion) form a dual-union. This is the natural state of a Buddha, simultaneously prehending ultimate truth & conventional truth, the emptiness of all and the interconnections between all.

In the Lesser Vehicle, Buddhahood cannot be achieved in this lifetime. Only Arhathood is attainable. This Foe Destroyer has ended all afflictive emotions and realized selflessness of person. The emptiness of self can be seen, but not the emptiness of others. Refuge & Prostration are devoid of Bodhicitta, the mind of enlightenment for the benefit of all sentient beings.

In the Great Vehicle, compassion is the ultimate method to accumulate enough merit to be able to meditate on emptiness considerably long enough to realize it in a contrived & an uncontrived way. The former is conceptual, the latter the nondual dual-union of prehension. Because of this highest of methods, the disciple of the Great Vehicle integrates the Bodhisattva aspirations in his or her Refuge Practice.

In the Diamond Vehicle, part of the Great Vehicle, prostrations are very common. They figure in the total devotion to the Vajra-Guru, revered, venerated & praised as a living Buddha. In general, prostrations are done before all Buddhas and their rejoicing manifestations. Great compassion (Bodhicitta) and a strong bond between Guru and disciple are preconditions of Tantra, always involving secret, hidden & esoteric aspects.

In the Great & Diamond Vehicles, the compassionate mind is part of Refuge Practice. After having gone for refuge to the Sangha Jewel, the ritualist says :

"I do so, attaining liberation from "samsâra", realizing awakening for the sake of all sentient beings."

The phrase is in present time. It begins with "I do so", I do so what ? seeking or going for refuge. Both intentions are generated to be free from personal afflictive emotions & mental obscurations (about oneself) and also to realize an awakening encompassing all others, so they too may be awakened.

Prostration & Refuge call for the Three Doors Mudra.

The Three Doors Mudra has three steps, reflecting body, speech & mind of a Buddha, devoid of all traces of self-power, with total cessation of ignorance, the ongoing movement of seamless flow.

1. Body :
Bring your hands together in the Lotus Mudra at your heart. Raise your hands above the crown of your head (bindu), lower them to the brow (raif), and say "OM", visualizing the letters in white (at the Brow Wheel), praising the enlightened body of the Buddhas ;
2. Speech :
Lower them to the throat, say "ÂH", visualizing the letters in red (at the Throat Wheel), praising the enlightened speech of the Buddhas ;
3. Mind :
Again lower them to the heart, say "HÛM", visualizing the letters in blue (at the Heart Wheel), praising the enlightened mind of the Buddhas.

With this "mudrâ" the Three Doors are ceremonially identified and their original purity confirmed. The letters & colors condition the mind and will be used in later practices.

Distinguish between Small & Complete Prostrations :

• The Small Prostration is as follows :

(1) bring your hands together in the Lotus Mudrâ at your heart ;
(2) then raise them above the crown of your head and offer homage to the enlightened body of the Buddha ;
(3) lower your hands to the brow, say "OM" visualizing the letters in white (at the brow) ;
(4) then descend the hands to the throat, offer homage to the enlightened speech of the Buddha, say "ÂH", visualizing the letters in red (at the throat) ;
(5) finally, touch your heart with your hands, offer homage to the enlightened mind of the Buddha, say "HÛM", visualizing the letters in blue (at the heart) ;
(6) moving your body straight down, go on your knees and place the palms of your hands on the floor ;
(7) touch the ground with your brow three times. The first time think : "I pay homage to the Buddha.", the second time : "I pay homage to the Dharma.", the third time : "I pay homage to the Sangha." ;
(8) rise again, bringing your hands back in the Lotus Mudra at your heart. Repeat this another two times.

• The Complete Prostration is as follows. Perform the Lesser Prostration (1 - 7). Instead of rising after having paid homage three times (7), drop your body forward, stretching it full length on the floor, arms outstretched in front. With hands in the Lotus Mudra, bend your arms back and touch with your hands the top of your head. Then stretch your arms out once more and push yourself up. Repeat this another two times.

Refuge & Prostration can be combined. First, we seek for Lesser Refuge and perform the Small Prostration. Then, once we intend to go for Complete Refuge, the Complete Prostration is done. Refuge & Prostration are preluded by by a short (silent) meditation on the benefits of the three treasures. This is the version used here :

Reminding the Benefits of the Three Treasures (a silent meditation) :

"Thanks to the Buddha, the Dharma and the Sangha, I will not be reborn as a hell being, a hungry ghost or an animal. Thanks to the Buddha, the Dharma and the Sangha, I will not be reborn as a demi-god or god. Thanks to the Buddha, the Dharma and the Sangha, I will be reborn as a human being endowed with all the qualities of a perfect human birth (take one step, start with the right foot). If, during this actual live of mine, I attain Buddhahood, this is thanks to the Buddha, the Dharma and the Sangha and for the benefit of all sentient beings."

When we experience the blessing of protection given by the Three Jewels, we may decide the Buddhadharma to be our spiritual path. We then truly renounce all worldly paths, as well as the paths offered by spiritual views introducing inherently existing Gods, Goddesses or God. This is an important step, especially for those educated to adhere to the Western faiths (Judaism, Christianity, Islam). For the latter, God exists from His own side, with inhering properties and an abiding place or "essence" only for Him to know, enjoy & experience.

Refuge can be taken alone.

As part of a ceremony, going for Refuge is mostly done in the presence of a spiritual mentor, teacher, Guru and/or an actual Sangha. Instead of merely seeking Refuge, we go for Refuge to the Buddha, go for Refuge to the Dharma & go for Refuge to the Sangha, performing the Complete Prostration.

To enhance the effect of the practice, the spiritual mentor, teacher or Guru may choose to add certain ritual acts, recitations & prayers. He or she may choose an auspicious moment to perform the ceremony, perform special purification & consecration rituals etc. This to enhance the impact on the suffering mind of the Dharma objects at hand.

On Ceremonial Meditation

One could say a ceremony is a complex & formal ritual action or mediation-in-action. A ritual is an acting out of a symbol or a myth. By expressing and thereby externalizing what we have understood by way study, reflection & meditation in terms of body, speech & mind, we incorporate the Dharma into our conscious attitude. It is then integrated in our whole being, enriching it. This reduces the tension between the conscious & unconscious, making us more whole.

In the Buddhadharma, all ceremonial actions are so many ways of invoking the body, speech & mind of Lord Buddha. We open to the ideal of Buddhahood, paving the way for "bodhicitta", the higher method developed by the Great Vehicle, only surpassed by the Vajrayâna (introducing, on the basis of the mind of enlightenment, the simultaneous arising of emptiness & bliss).

The objects on the altar represent the Three Jewels ; the "stûpa" the enlightened mind (of Lord Buddha and of all other Buddhas), the scripture Dharma speech (recitation, teaching) and the image of the Buddha, in the middle, the Sangha. This is the community of practice, the Jewel of the path (the view being Dharma and the fruit Buddha). Reduce this arrangement to a single object, to the statue (or picture) of Lord Buddha Shâkyamuni, by himself representing the Three Jewels. In the picture above, Samantabhadra is embraced by Samanthabhadri, pointing to Ati-Yoga, "dzogchen" ("mahâsandhi") and "mahâmudrâ" (the method preferred by the author).

The 360° spatiality of the observational sphere of the ceremonialist is divided in four quadrants of 90° : East (front), South (right), West (back) & North (left). Indeed, the horizontal plane is divided in four types of "physical" conditions, four modes of universal interconnectedness & interdependence (properties of all "dependent-arisings"), or "elements" (with in the East Air, in the South Fire, in the West Water and in the North Earth).

The temporal arc, the vertical plane or "prime vertical" defined by the pole of zenith & nadir running through the observer, is defined by the rotation of the axis of the Earth and suggestive of the Arrow of Time, ever-escaping the past while moving into the future, ever forgetful of the present. Facing East (rising), one turns South (culminating), then West (setting) to North (anti-culminating). This is the clockwise movement of the apparent Sun (the rotation of the Earth's axis). This Arrow of Time is uni-directional, flowing from past to future, eclipsing time present, but stops when the mind realizes the timelessness of every moment and retrieves the originality of every actual occasion, breaking the Arrow itself.

At some point, the yogi well-trained in sitting, must rise and move about in this observational sphere used during his ceremonial meditations. This is also meditation, albeit one actively making use of the body. Ritual is Action Meditation. Contemplation & action need to be balanced out. Then the fruits of sitting meditation nurture every activity, inviting pan-sacralism.

Meditation is not only about sitting, but encompasses the Four Daily Activities or Four Modes of Conduct : walking, standing, sitting, and lying down. Ceremonialism can thereby help the integration of meditation & post-meditation.

5. Homage to the Five Buddha Families

Homage or praise is the fruit of recognizing the undefiled, sapient properties of the mind. These are not samsaric or dis-eased, but nirvanic, whole. When a devotee, with a loving heart for the spiritual quest (a "bhakti"), unveils (restores) the primordial, original condition of this "bodhi" mind, prehending this Clear Light of the very subtle (deepest) layer of mind, more than reverence is the natural, spontaneous, uncontrived effect of this, nay, this jubilating heart sings to "its Lord", and therefore praises, chanting hymns of glory and paying homage to the purity it faces.

Our samsaric condition is constant, ongoing dissatisfaction. This is pervasive suffering, clearly apprehended when all material longings have been satisfied, including health & the presence of loved ones. The Third Noble Truth confirms the possibility of an irreversible cessation of this final, insidious vestige of suffering. Remove this, and all suffering ended, "nirvâna" is prehended.

The Five Families of Buddhas represent five perfect enlightened properties of a Buddha defined by three bodies (truth, enjoyment & manifestation). In sentient beings, these enlightened properties do not manifest because the mind grasps at their objects to make them permanent. The aggregates constituting human beings present five delusional, samsaric properties shared (in various degrees) by all sentient beings. These are the same enlightened properties, but veiled by ignorance, delusion, illusion, fiction & darkness.

Human beings are defined by a material & a mental component, making two types of objects to be apprehended : sensate objects & mental objects. The material objects result from natural perception, involving the sense organs & the physical body. The mind, on the basis of volition, affection, cognition & sentience, apprehends mental objects. Although these aggregates are all impermanent and thus merely logical & functional relations, with no existence from their own side, ignorance ("avidyâ"), identifying objects as inherently existing from their own side, mistakes these objects for permanent substances & mummifies them, giving them an abiding place (they have not).

The Five Buddha Families represent the wisdoms generated by emptiness meditations on the aggregates. These Five Wisdoms represent the enlightened functions or activities of the enlightened body, enlightened speech & enlightened mind of Lord Buddha or any other Buddha.

Paying homage to these Five Buddhas is an act of devotion addressed to the enlightened activities of all the Buddhas. As their outpouring of blessing is unending, only the proper opening is necessary (from the side of the yogi). This homage is an active meditation, making use of the body in a ceremonial fashion.

The practice of Homage calls for the Mudra of the Turning of the Wheel of Dharma or Dharmachakra Mudra. This "mudrâ" denotes the setting into motion of the Wheel of the teaching of the Dharma by Lord Buddha during his first sermon after his enlightenment in the Deer Park at Sarnath.

The thumb and index finger of both hands touch at their tips to form a circle or "Wheel of Dharma". At the hub of this wheel is a hollow, representing the wisdom-mind of a Buddha (in particular Vairochana, who's "mudrâ" this is). The union of method (left hand below) and wisdom (right hand above) is the powerhouse of the Buddhadharma. Their dual-union the goal of Tantra. The three remaining fingers of the two hands remain extended.

The Dharmachakra Mudra
(here each thumb & index hold the stem of a Lotus)

The fingers of the left hand represent the three vehicles, the treasurehouse of methods acquired by the Buddhayâna. The middle finger signifies the Shrâvakayâna (hearers) & Pratyekabuddhayâna (realizers), together forming the Lesser Vehicle. The ring finger represents the Great Vehicle. The little finger is the Vajrayâna, the Tantric path for the few.

The three extended fingers of the right hand symbolize the Three Jewels, the Buddha (middle finger), the Dharma and the Sangha. The right hand is held in front of the heart, the Wheel of the mind of Clear Light, with the left hand in front, as it were supporting the right.

6. Light, Incense & Water Offerings to the Five Buddhas.

Altar with Table for Light, Incense & Water Offerings

The special room or place in your home reserved for sitting & action meditation, has as main items an altar (in the East), your meditation seat (anywhere in the sacral training zone) and, on occasions, an extra special table for texts and other ritual objects. A complete shrine room is the expanded version of this basic set.

Although there is no limitation as to what can be offered, and many outer, inner & secret levels of offering pertain, sensate objects pleasing to the five senses are customary. In Ancient India, seven bowls were offered, representing (from left to right) : water for drinking, water for washing the feet, flowers, incense, light, perfume & food. Musical instruments were added to represent the human voice. Offering in itself is an art, requiring clean, new, honestly obtained objects, visualized as vast in number, as extensive as space. During the offering the thought is generated of the merit-field of the Triple Gem benefiting all sentient beings, accepting them, enjoying them with great satisfaction.

The ritual form chosen here brings the number of offerings down to three : light, incense & water, representing mind, energy & body of a Buddha. The highest, most virtuous Dharma objects are chosen to be offered. With the light, the darkness of ignorance is expelled by the mind of wisdom. Then, unnoticed, space is filled by the scent of the Dharma, making those touching Dharma to become Dharma themselves. Finally, the element of life of the body is invoked. Water representing the original purity of the physical plane.

Water is offered to the five Buddha families. If light is Truth Body, incense is the Enjoyment Body and water the Emanation Body. By offering water, the blessing of all the Buddhas is invoked, consecrating the water of the bowl, transforming them into pure nectar, pleasing to all the senses.

While the ultimate nature of all the Buddhas of the Ten Directions (four cardinal, four intercardinal, zenith & nadir) is the same (water), in this water each Buddha family reflects the original mind in its own way, with its own style or signature (kinetography) as given by the five elements : Vajra, Karma, Padma, Ratna & Tathâgata. The presence of these Buddhas is invoked and their blessings on the corresponding sullied aggregate beseeched.

Kalasha for Oil Offerings to Ganesha

The ritual also requires a Pitcher or Jar (Sanskrit "kumbha", Tibetan "bumpa"). In Indian ceremony, The Kumbha or Kalasha, represents the feminine, the womb, fertility, life, generative power, sustenance, belongingness, in short : the Lunar semantic field. As a water jar, it is filled with water and so has been prepared beforehand, ready to be consecrated. This is the Water Pitcher seen in the picture. It is topped by peacock feathers, representing the unbounded display (Sanskrit "lila", Tibetan "tsal") of dependent-arising, also called the ornaments of emptiness. A small bowl are also there. It is filled with rice and holds the incense stick. Two butter lamps flank the statue.

Long Life Vase

The long life vase, is another Pitcher used in Long Life Rituals, and contains the nectar of immortality ("amrita"). In Hindu ritual, the Kalasha is also used as an oil vase, as an offering to Ganesha.

Note the arrangement includes a vessel filled with water to be poured into the Water Pitcher. This must be "pure" water, i.e. running water. The procedure calls for attention & manual dexterity. No water should be spilled and the Kumbha should not be filled to the brim, or during ritual it will spill water on first touch.

The following simple consecration ritual is a set of actions by itself, intended to consecrate the water in the Kumbha, prepared on the altar.

In the ritual below, a special "spirit offering" is added. This is an offering dedicated to the so-called "obstructing spirits". These represent the forces hindering the flow of the momentum of the ceremonial act. These spirits (hungry ghosts attracted to the offering ?), are given the same nectar-water as the Buddhas, with the wish to awaken them to Buddhahood.

Water is poured without making noise & neatly. The bowls are placed on a straight line, close together, but not touching. The bowls are filled just about the size of a wheat grain from the top, they are full, but not too full. The ceremonial act must be fluent, ongoing, beautiful, balanced and smooth, and transitions need to be taken seamlessly. This can only be achieved by devoted discipline & repetition. In the beginning mistakes are made. This is unavoidable. Those who can perform perfect ceremonies from the start have no use of them.

Eventually, the outer movement is acquired and then a deeper level of more inner attention may be trained. Given daily practice, to integrate each ritual and make it operational, a few months are needed (in Ch'i Kung, a period of 100 days is suggested, whereas according to the Tibetans, each of these and the following practices need to be performed at least a 100.000 times).

7. The Seven Limbs Practice

Our cognitive apparatus impacts our actions by way of our affective, emotional states. To influence the way we actually live our lives with others, understanding must pass through our emotions. Belongingness is emotional, self-esteem cognitive. If our emotions are afflictive, then even the most comprehensive, elaborate system of concepts cannot trigger action and will remain unable to transform our lives for the better. Is this why intellectual effort has little bearing on reality ? We have to feel the suffering of a tree to really end the destruction of our rain forests. As we even misrepresent the feelings of animals, killing them to eat them, how to establish a genuine relationship with a plant or a mineral ?

Afflictive emotions make perfect emotions unavailable. This means these higher, refined states are blocked, making our emotional life coarse, brutal and vulgar. In the latter case, our human relationships are defined by low emotional intelligence, leading to afflictive states such as pride, arrogance, jealousy, passion, stupidity, avarice, sloth, cruelty & hatred. When these fester, emotional energy is wasted and invested in useless and harmful states of mind, finding outward verbal expressions in insults, shouting, grumbling, nagging, carping criticism, gossip and other forms of harmful speech etc. These drain away our energy, making us weak & depleted. Eventually, we may need a whipping-boy for our unconscious negative emotions.

Socialization trains our self-control to not express our crude emotions (like killing or stealing). Although this is necessary, if this suppression is carried out so the greater part of one's emotional life is stifled, then at some point nothing is allowed to get through. Perfect emotions cannot be generated but blocked out. This suppression creates an unconscious tension leading up to crude & unrefined affections. This is a great waste of energy, disabling us to transform our lives and become happy.

The Seven Limbs Practice, also called "Sevenfold Pûjâ", is a devotional ritual in which seven spiritual emotions are evoked. These are prepared by Homage & Offering. It is a sequence of seven different devotional moods or aspirations. The practice is derived from the text of the eighth century Shântideva, the Bodhicaryâvatâra, or Entry into the Path of Enlightenment.

The scale of pure emotions evoked starts with total humility, humbling suffering body, suffering speech & suffering mind as a precondition to opening up and starting to transform the samsaric scene into a nirvanic one. Then there is offering, implying another polarity. If humility is more passive, offering is active. The best is offered to the Buddhas. Offering to enlightened beings, who are not in need of such an offering, is a method or Dharma door to realize all offerings are ultimately a way to generate generosity and this by realizing Buddha-nature is not acquired but given from beginningless time. Again switching from polarity, this is followed by confession, the third limb. As far as the Buddhadharma goes, the worse action  is upholding the root-cause of ignorance : grasping to objects as existing from their own side. Confess this and the root of all negative "karma" is out. Rejoicing in the merits of all others is a powerful and active way to be in touch with the ongoing creativity & positive action in the world. This is jubilating in the Buddha-nature of others. Beseeching & supplicating are a refined form of begging. The yogi implores those who are Thus Gone. Without them, all is lost. A subtle passivity is present. By proudly teaching the Dharma, the lineages are never exhausted, as signified by the action of turning. And all of this is done for all sentient beings, including friends & enemies. Nothing is excluded. This is unconditional, great compassion.

Take note the seven limbs correspond with the sevenfold scheme found in the West, in particular in the Qabalah, with Malkuth as the first limb and Chesed as the seventh.

(1)
I prostrate to all You Buddhas who have graced the three times,
To the Dharma and to the Highest Assembly,
Bowing down with bodies as numerous
As all the atoms of the world.

(2)
Just as Mañjushri and others 
Have made offerings to You, the Triumphant,
So do I, too, make offerings to You, my Thusly Gone Guardians, 
And to Your spiritual offspring.

(3)
Throughout my beginningless samsaric existence,
In this and other lives, I have unwittingly committed negative acts,
Or caused others to commit them.
Oppressed by the confusion of naivety,
I have rejoiced in them.
Whatever I have done, I see them as mistakes
and openly declare them to You, my Guardians,
from the depths of my heart.

(4)
With pleasure, I rejoice in the ocean of positive force :
from Your having developed Bodhicitta aims
to bring every limited being joy,
and in Your deeds that have aided limited beings.

(5)
With palms pressed together, I beseech : 
You Buddhas of all directions :
please shine Dharma's lamp for limited beings
suffering and groping in darkness.

(6)
With palms pressed together, I beseech :
You Triumphant who would pass beyond sorrow : 
I beg You, remain for countless eons,
so as not to leave in their blindness these wandering beings.

(7)
By whatever positive force I have built up,
through all of these that I have done like that, 
may I remove every suffering 
of all limited beings !!!

Shântideva : Bodhicaryâvatâra.

It is good practice to prelude the actual Seven Limbs Practice by meditations on the meaning of each verse above. Then praying the Seven Stanzas becomes charged with the fruit of analytical concentrations on these extraordinary virtuous spiritual emotions.

8. Generating Relative Bodhicitta.

Calm Abiding on the Four Immeasurables ("apramâna"), or the "four Divine states of dwelling" ("brahma-vihâra"), namely joy ("muditâ"), love or kindness ("maitrî"), compassion ("karunâ") & equanimity ("upekshâ") remedies the various forms of self-cherishing, considering oneself more important than others. Hatred, indifference and self-centeredness have loving kindness as antidote. Grief & cruelty have compassion, frivolity has joy and resentment & hostility have equanimity as their far enemies.

These perfect virtues ("pâramitâs") of joy, love, compassion & equanimity are said to bring about rebirth in the heaven of Brahmâ. They were cherished in Hinduism and can also be found in the three "religions of the book" (Judaism, Christianity, Islam). They represent the fine flowers of spiritual humanism and need no religion to be practiced. They are shared by all human beings.

The "Pure Abodes" inhabited by Brahmâ Sahampati are sublime attitudes. God-like dwellings are lofty and excellent abodes of the mind. There the mind reaches outwards towards the immeasurable world of living beings, embracing them with boundless, pure emotion, just as Brahmâ is the caring witness of the world. In the Anguttara-nikâya, Lord Buddha  explains how those practicing radiating the Four Immeasurables in this life, dying "without losing it", are destined for rebirth in Brahmâ's heavenly realm in their next life (the five Pure Abodes are the five highest heavens of the Form World). If, added to this, they realize the three characteristics (sorrow, impermanence & emptiness) of the five aggregates, then after their heavenly life there, they are "non-returners" and so need no more rebirth, immediately entering "nirvâna" ! Because these attitudes benefit all sentient beings, their benefits are immeasurable.

Relative (conventional, white, Lunar) Bodhicitta (both aspiring & engaging) is the mind of enlightenment for the benefit of all sentient beings gathering the method to actually realize this mind and to generate compassion. Absolute (ultimate, red, Solar) Bodhicitta is the same mind gathering the wisdom of the emptiness of the subject, the content & the object of this compassion thus turned into great compassion, manifesting as the perfection of the Four Immeasurables.  The sublime attitudes are cultivated by radiating them to all sentient beings, with no exception whatsoever, integrating the welfare of all. Hence, their benefits cannot be measured.

Radiating out the Four Immeasurables is relative Bodhicitta. This is the sublime method. Radiating relative Bodhicitta with wisdom-mind is absolute Bodhicitta, sublime wisdom, and their (dual) union ("eka") is awakening ("bodhi"). So then Buddhahood is the prehension of bodhi-mind of what is ("dharmadhâtu").

To generate relative Bodhicitta during sitting meditation, the Sevenfold Instruction on Cause and Effect by Ashanga (4th century) is to be applied in the context of Calm Abiding (on these seven Dharma objects) :

(1) recognizing sentient beings as mothers : if we realize the cycle of death & rebirth has caused every sentient being to be one's mother, father, husband, wife, closest friend, etc. many times before, then we bring everyone within the context of one's mind, and establish equanimity towards friends, neutral persons & enemies ;
(2) mindfulness of kindness : becoming aware that at some point all sentient beings have been close & kind to us, helps to extend kindness to all ;
(3) repaying kindness : cultivating the intention to repay the kindness of all sentient beings develops a sense of being in contact with them, it opens our heart to all, and cuts off the notion of being isolated or unable to be kind ;
(4) love : generating love towards all sentient mother-beings, i.e. wishing them to be free from suffering and the causes of suffering, helps the mind to find pleasantness in relation to everyone ;
(5) compassion : generating compassion towards all sentient mother-beings, i.e. helping them to actually realize their greatest happiness, namely freedom from all suffering and the causes of suffering, results in a spontaneous & universal intent ;
(6) great compassion : the attitude stating one will actually & constantly free each and every sentient being throughout space from suffering and the causes of suffering, changes an ordinary being into a person of great capacity, with a perspective beyond one's own benefit ;
(7) aspiration to enlightenment : realizing the aim of great compassion can only be perfectly fulfilled after enlightenment, makes one vow to attain the highest enlightenment for the sake of freeing all sentient beings from suffering and its causes as soon as possible. Keeping this in mind, Bodhicitta has been generated.

Another method, proposed by Shântideva, involves equalizing & exchanging self with others. First one regards others as precious & important while contemplating the disadvantages of self-cherishing and the advantages of cherishing others. After thus having equalized self and others, one trains to exchange self with others. Success in this comes when one spontaneously cherishes others in the same way as one used to cherish oneself.

In the last phase of this training, one practices taking & giving (Tib. "tonglen"). One (a) takes the suffering, fear, unhappiness, faults etc. of another (visualized as black smoke inhaled and drawn into our own heart, the seat of our self-cherishing mind), (b) mixes these contaminations with the causes of our own suffering, namely the Three Poisons (attachment, hatred & ignorance), allowing this smoke to consume our self-cherishing, and then (c) returns our very best (or Buddha-natura) to the other, visualizing how they are pure, uncontaminated ("anâshrava") and in great bliss.

Clearly the generation, cultivation & becoming spontaneous of Bodhicitta asks for continuous presence of mind. The practice below is a ceremonial confirmation of our commitment to generate this special mind (in the beginning at least six times a day).

Once generated, Bodhicitta has to become spontaneous. In order to prevent it from degenerating in this lifetime, four precepts are kept :

• remembering the benefits of Bodhicitta : if we remember the benefits often, we will be more motivated to generate Bodhicitta ;

• generating Bodhicitta six times a day : generating Bodhicitta every four hours allows this mind to become a habitual formation ;

• never abandoning any sentient being : while sentient beings may hurt us or abandon us, never generate the intent to reject another permanently and irreversibly ;

• accumulate merit & wisdom : by daily adding merit to our basket of merit and deepening our understanding and/or experience of emptiness, we create the causes & conditions to maintain Bodhicitta.

9. The Hundred-Syllable Mantra Practice

As long as we are sentient beings, our mind-stream remains sullied by mind grasping and countless identifications with and disidentifying from sensate and mental objects as existing from their own side. This is the root-cause of our suffering, only definitively (irreversibly) taken away when we are no longer sentient beings, but Buddhas, no longer samaric but nirvanic. This ignorance -confusing reality as it appears with reality as it is- drives us into ongoing affirmation and negation, countless taking and pushing away, accepting and rejecting whatever appears. This mental obscuration then brings forth afflictive emotionality, whereby we generate minds like hatred, cruelty, avarice, stupidity, exaggerated attachment, jealousy, arrogance and pride. These in turn fuel the war of all against all, making us and those around us more and more unhappy, lacking true peace.

The Buddhadharma was launched to truly, effectively remedy this. The so-called 84.000 Dharma Doors are so many methods to do so for all types of practitioners. The negative effects of our deluded clinging and aversion is called negative "karma" or non-virtue, absence of merit. The methods proposed by Lord Buddha are efficient, skillful means to neutralize and/or remove this, stopping the pernicious cycle of committing non-virtuous deeds and building up defilements. Of all purification methods, the Vajrasattva Purification Meditation is the most powerful and effective. It can remove future effects and negative seeds not yet ripened. It even helps to defect effects already begun before, although the latter cannot be completely removed if secondary causes have effectuated their arising and/or continue to do so. But Vajrasattva clearly removes the fuel of these secondary causes, no longer facilitating the arising of deluded hallucinations.

Vajrasattva is the Buddha of the Purity of all the Buddhas. This means he is closely related to the aspect of the enlightened mind embodying the perfection of wisdom, for purity refers to the fact reality is prehended as it is, devoid of defilements or obscurations (i.e. unmixed with material coming from our own false ideations). Indeed, wisdom is the perfection allowing us to prehend all phenomena as they are, nothing more. Vajrasattva also integrates the Five Buddha Families, and so is also another manifestation of the Adi-Buddha, the Buddha of the Enlightenment of all the Buddhas, in Western Process Philosophy equated with God*.

In the practice of purification, Buddha Vajrasattva is invoked as the last of the so-called "four opponent powers", the culmination of four antidotes neutralizing negative "karma". Here he represents the purity realized by every Buddha. Without these Four Powers, there is no way to ultimately purify misdeeds and their residue, in other words, "oppose" delusion. As the "fourth power", Vajrasattva Purification is called the "actual antidote", preluded by the other three. So this Buddha vowed to purify all sentient beings from their deluded ideation and subsequent emotional suffering, leading to dis-ease and loss of wholeness.

The other three "opponent powers" are :

* the power of reliance : to end our predicament and cease our suffering definitively, we have to rely on the special power of the Three Jewels, the Buddhas and Superior Bodhisattvas. Without this, the power of regret has no object - so the least there must be, is an inkling of awareness every moment is absolute ;
* the power of regret : we bring our non-virtuous activities to mind, and direct this confession to the powers we rely in. We generate a sincere sense of regret by understanding the terrible consequences for us and others if we do not repent. It is not enough to generate regret without directing it to some higher, pure entity outside our monkey-ego, for this does not trigger the necessary perspective on an ideal not yet actualized ;
* the power of resolve : we make a firm determination or vow not to engage in these activities in the future and realize our ideal. In particular, we no longer attribute self-power to what we do or others do. This then I vow : "May I apprehend all phenomena, myself included, as other-powered."

If, and only if, we rely, confess and vow, will the actual antidote, when applied, have its fullest effect, i.e. cease all possible defilements, afflictions and deluded obscurations. What is prehended, is the interconnectivity, interdependence & interrelationality in every moment of every appearing sensate & mental object by a mind witnessing only absence of self-power. This is not, as De Cusa wrote, a "coincidentio oppositorum", but an incomprehensible, ineffable fusion like the color red & heat in burning iron, the point at infinity where "l'un est l'autre".

Buddha Vajrasattva
Buddha of the Nature of the Vajra

To invoke Vajrasattva, use his mantra, both the short and the long version.

The Short Vajrasattva Mantra :

OM VAJRASATTVA HÛM

The Long 100-syllable Mantra of Vajrasattva :

The visualization starts with the white letter "PAM", the seed-syllable of Pandâravâsinî, the "white-robed one", the consort of Amitâbha. Belonging to the Padma Buddha family, she represents the purity of our sensuous contact with objects, the physical origin of our attachment. It is this the Vajrasattva meditations wants to take out, for when the senses are in line, the mental frame follows. So the meditation starts with the visualization of this letter right after meditating on emptiness.

PAM

In any case, the Practice of Vajrasattva plants the seeds of wisdom-mind. The opponent powers can be trained separately, making the actual antidote stronger. The practice belongs to the standard Tibetan set of 100.000 repetitions. Special Vajrasattva Retreats are organized, with millions of mantra repetitions and many months of daily meditations. This to purify all negative karma of all previous rebirths, exhausting the fuel of the fire of "samsâra".

10. Generating Absolute Bodhicitta

This practice is a repetition of the Practice of Generating Relative Bodhicitta, but infused with one's conceptual understanding of emptiness (the fruit of prior studies, reflections & meditations) empowered by the blessings of the Practice of Vajrasattva.

The core work done in this practice is internal. The conventional & the absolute "nature", "aspect" or "side" are the two properties of every single phenomenon. It is not the case there is an absolute nature ("nirvâna") independent of the conventional appearance of an object ("samsâra"). The appearance when witnessed devoid of self-power, but wholly other-powered, is the absolute. The ultimate exists conventionally. The difference only exists in the mind as a false ideation attributing something to objects which is not there at all.

So again the Four Immeasurables are radiated out to all sentient beings, but this radiation, the radiating mind and the radiated sentient beings all share in the same absolute property of not existing from their own side, of having no abiding place, but depending on one another. Without this, there would be nothing in existence at all. Without this, sentient beings could not be blessed.

11. Guru Yoga with Mandala Offering

GURU YOGA

In folk etymology, "gu" is darkness and "ru" is light, whereas in Sankrit, "guru" has √gri, "to invoke, to praise" as root, and is connected with "gur", or "to lift up, to raise, to put in effort". The Guru/disciple relationship is part of the devotional aspect of spiritual life, and intimately connected with the aggregate of affection, encompassing emotions & feelings ("vedanâ"). So a rational analysis of this special phenomenon and related yogic practices never views this dangerous friendship as outside an immediate & mediate emotional context. Cognitive & spiritual processes happen within this creative womb, this oceanic milieu in which things happen between the mind and its natural origin, with the Guru acting as a bridge ...

In the Vajrayâna, the Guru appears as the fine flower of the Sangha Jewel without which no spiritual advancement is possible. Guru Yoga, at the core of the Fourth Turning of the Wheel, refers to the worship of the physical manifestation of a Buddha ("nirmânakâya"), in particular Buddha Shâkyamuni, the wise of the Shâkyas and Buddha of the current age. By invoking the Divine, the Guru is a person able to lift us up out of our misery. Lord Buddha does this by way of his wisdom.

OM MUNI MUNI MÂHAMUNI SHÂKYAMUNI YE SVÂHÂ

Lord Buddha is the root-Guru of the Sangha. Although in a single atom a hundred billion Buddhas exist, the perfections of these Buddhas put together do not excell the radiance of the wisdom-mind of Buddha Shâkyamuni, who is the root-Guru of all those adhering to his teachings ! These are the metaphysical complements payed to the founder of our dispensation. Lord Buddha is the first Buddha on the lineage tree of the field of merit.

Guru Yoga celebrates his physical manifestation in this samsaric world, and by extension the presence of all other Buddhas, infinite in number. This presence is deemed concrete, actual, efficient, skillful & definitive. In the Vajrayâna, the disciple must relate to his Guru as a Living Buddha. There are a few good books analyzing the role of this special spiritual teacher in Tibetan Buddhism :

Berzin, A. : Relating to a Spiritual Teacher, Snow Lion Publications - Ithaca, 2000.
Rig'dzin Dorje : Dangerous Friend, Shambhala - London, 2001.

In this interpretation, Guru Yoga is devotional and part of the yogas of Tantra. It is absent in the first Three Turnings (merely causal). Given the Fourth Turning is resultant, bringing the fruit (Buddhahood) into the path, Guru Yoga is deemed the best way to do so, projecting the original mind out upon a genuine Guru, a mind able to reflect it back to awaken the disciple (or, in other words, a skilled yogi connecting the disciple with his or her original very subtle mind of Clear Light).

The Fourth Turning of the Wheel of Dharma, after having been a private affair for five centuries, entered Buddhist universities as late as the 7th century CE. It builds on centuries of practice of the Buddhadharma, with Lord Buddha appearing as Vajra Guru Vajradhâra, the Holder of the Diamond, inspiring the minds of the Superior Bodhisattvas teaching the special method of Tantra (namely Deity Yoga and Ch'i regulation).

Guru devotion is however a pan-Indian phenomenon. Indeed, the Guru is universally understood as the expeller of darkness. Guru Yoga being devotional, it is best placed in the context of "bhakti" practice. In Hinduism, Bhakti Yoga is generating the attitude of devotion to a personal God, establishing a loving relationship between the coarse mind and this unique soul-God, "hidden, one and millions" (cf. Amonism). The Bhâgavata Purâna (after 500 CE) establishes nine principles of devotional service helping the devotee to ongoingly staying in touch with the Divine, every day & night.

These actions return in (Hindu & Buddhist) Action Tantra, the first level of the Outer (Lower) Tantras. In Buddhist Tantra, these attitudes are the soul of the worship of the meditational deity ("ishta-deva", "chosen Deity" or Tib. "Yidam"), visualized on a high throne, as higher, purer and more exalted than oneself. This points to a pan-Indian view on the proper behavior towards superior, extraordinary beings. We find this before 2000 BCE in Ancient Egypt, but also in Judaism, Christianity & Islam. These are the universal modalities of devotional activity.

Guru Yoga is the Vajrayâna version of Bhakti Yoga, altering its object, no longer a super-soul, but a full-empty superform of enjoyment ("sambhogakâya") and manifestation ("nirmânakâya"). Below the list of the nine primary forms of devotion found in the Bhâgavata Purâna, Book 7 (5.23-24), but applied to Buddhist Lower Tantras, in particular Deity Yoga.

In the Vajrayâna, the Outer Guru temporarily manifests the Yidam, or Inner Guru, to the mind of the disciple. Guru Yoga is a practice facilitating this manifestation, opening the door to realize a stable link between the disciple and the Yidam (thanks to and via de Outer Guru). So in the list below, the devotional relationship established with the Yidam can be compared with the attitude generated by the disciple towards the Outer Guru.

(1) "shravana" (listening) : the disciple listens to everything about the Yidam ;
(2) "kîrtana" (praising, as in ecstatic group singing) : sings for the Chosen One ;
(3) "smarana" (remembering) : invokes the Beloved daily, also at night ;
(4) "pâda-sevana" (rendering service) : offers virtuous work ;
(5) "arcana" (worshipping an image) : worships the Form Body of the Yidam ;
(6) "vandana" (paying homage) : pays homage to the presence of the Yidam ;
(7) "dâsya" (servitude) : obeys the conditions related to manifesting the Deity ;
(8) "sâkhya" (friendship) : is touched by the care of the Beloved ;
(9) "âtma-nivedana" (complete self-surrender) : exists fused with the Other.

Consider Guru Yoga as a prelude to Tantra, and the "blessing" of the Guru as the forging of a special link between the disciple and the meditational deity. If Tantra is not part of the path, Guru Yoga is not required, for mentors & teachers are revered, but not worshipped. As the special nature of the link involves the invisible worlds, "siddhis" ("powers" or parapsychological feasts) are part of the game. This makes Guru Yoga and the Guru/disciple relationship so dangerous and objectionable, for the risks & stakes are unreasonably high.

So a distinction should be made between a mentor, a teacher and a Guru. The first two are spiritual advisors, assisting spiritual growth. They belong to the causal ways of the first Three Turnings. The Guru is more than just an advisor. The Vajra Master actively eliminates obscurations and the disciple has to "open up" completely, for the Guru is the resultant or fruit sought by the disciple, the latter takes into his or her path ! The intimacy of the relationship has to be established, and this is only the case after years of living together, requiring a special set-up. Hence, a genuine Guru/disciple relationship is rather rare.

Because of the scarcity of Gurus, the rapid path of Tantra cannot but remain narrow. Is there a risk for it to be too narrow, curtailing the advantage in terms of Bodhicitta ? For the latter seeks to heal as many sentient beings as possible, thanks to as many Buddhas as possible, as quickly as possible. To generate genuine devotional feelings and to consciously project the resultant into the path, is the physical presence of an Outer Guru always really necessary ?

In the East, the paternalistic model is very deeply rooted. Respect for elders is taken for granted. Likewise, the role of the Guru is unmistaken, especially in the Vajrayâna. Indeed, Tibetan Tantra cannot be practiced without proper initiation, and the latter -just as in Shaiva rituals- calls for the Guru. Without empowerment no contact with the Yidam and so no fast enlightenment.

Of course, disciples are called to choose their Guru well and to investigate if he or she has indeed realized something. But once this procedure is over (can this ever truly be ?), and the disciple has taken vows, nothing less than giving the latter back allows the disciple to regain spiritual independence. What if the Guru does not accept them back ? Moreover, certain Vajra Gurus include severe punishments if their disciples break their vows, like a special "Vajra hell" in which they will be tortured for aeons after their physical demise ! Buddhocratic obscurantism ?

Since the Renaissance, the West has slowly taken distance from the "authorities" determining spiritual life in the Middle Ages. The Age of Enlightenment placed trust in reason and experiment, and could no longer accept blind faith. Hence, spiritual authorities like the Papacy & the Episcopate have lost their appeal and individual spirituality has been on the rise and continues to grow. In such a context, the actual worship of a Guru (the representative of God on Earth) has become somewhat of an anachronism.

Exceptional Eastern teachers like Jiddu Krishnamurti have countlessly repeated how dangerous Gurus and spiritual schools are for one's spiritual evolution. They should all be rejected, for human beings must learn to be a lamp unto themselves. Hence, spiritual teachers should abstain from creating dependency, and instead teach their students to become spiritually mature, i.e. without a Guru. To relinquish spiritual independence and expect the Guru will solve the existential dialectic of our condition is silly, irresponsible and cause of more suffering for oneself and others. According to Krishnamurti, we do not need Gurus and if we accept one we take a trodden path, whereas ultimate truth is a pathless land. Suddenists will confirm this take, while gradualists will point out the majority of practitioners need a mentor, teacher or Guru to help them realize spiritual fruits. Indeed, suddenist approaches work for aspirants of high scope, whereas those of small and middling scope need direction to free themselves from their delusions. Left on their own, they just make things worse for themselves and others. The suddenists are again rather exceptional.

There is a difference between, on the one hand, accepting a mentor or a teacher, and, on the other hand, a Guru actually worshipped as a Living Buddha. There is even a crucial difference between the actual worship of the Guru as a Living Buddha and the ceremonial confirmation or deliberate yogic practice of the same. In the former case, the person is considered to actually be a Buddha 24/7, while in the latter case this identification serves the purpose of devotional worship during rituals or activities in a monastic setting, when the Guru figures as if a Living Buddha ... In the latter case, the genuine Guru or Master is at least an extraordinary person able to carry the projection of being treated as if he or she incarnates the ultimate attainment (while all know this is just an excellent & exemplary approximation). Devotional types are attracted to this kind of activity, but should they not train the opposite ?

Although the XIVth Dalai Lama repeatedly said to merely be "a simple Buddhist monk", most Tibetan monks believe he truly is the manifestation of the Buddha of Compassion, i.e. a Living Buddha ... Usually, devotional types like monks are not critical enough to witness to human side of their Guru. Abuse and attachment result. Rational types are quick to reject Guru devotion, but are they not the ones possibly truly benefiting from this ? Opening their heart to this may counter the dryness of their intellectual approach and so offer the necessary antidote ... Usually, rational types are too aware of the human side of their Guru and so fail to genuinely establish the link. They have to learn to revere the surplus of merit collected by their excellent teacher. They cannot (dare not or will not) project their own Buddha-nature out to recognize it. Hence, Guru Yoga is the proper practice for those lacking devotion.

Given the spirit of our age, moving away from Piscean devotionality and training to Aquarian responsibility, individuality, freedom, equality and brotherhood, actual, 24/7 Guru worship is out of joint. This consideration does not preclude ceremonial approaches as in the Guru Yoga proposed here. In this take, an extraordinary individual plays the role of a Living Buddha, blessing the disciple as an actual Buddha would. These blessings have only one intention, namely to -as quickly as possible- establish a stable connection between the disciple and his Inner Guru or meditational deity, acting as a bridge between the deluded mind of the disciple and his or her on secret Guru or Buddha-nature.

The extraordinary individual one feels great attraction to does in fact not need to be actually present, although this may be preferred. Suppose thus-gone teachers (like Guru Rinpoche or Lama Je), who have reached Buddhahood in the past, are taken as the higher subjects of such a ceremonial Guru Yoga, then the procedure does not even involve the actual, living presence of the Outer Guru. Both are Buddhas, so omniscient and invoked thanks to mantra. Perhaps this ceremonial as if approach of Guru Yoga merely plants the karmic seeds of a future encounter with one's actual Outer Guru. It does not replace the extraordinary experience of the living presence of an actual, genuine Vajra Master (and not one merely appearing to the mind).

Ceremonial Guru Yoga is a ceremonial act consciously inviting the chosen Guru to facilitate the recognition of one's Buddha-nature. The Guru accepts this and establishes a direct link between the mind of the worshipping disciple and his or her meditational deity. When the link between Outer Guru and disciple is thus invested in the connection between the disciple and his or her Inner Guru, the latter will accommodate the recognition of his or her Buddha-nature by the disciple. And when this happens, the task of the Outer Guru is finished.

In the practice below, the Guru is either Guru Rinpoche (for devotional, Padma types and actional, Karma types), Lama Tsongkhapa (for rational, Vajra types and physical & practical Ratna types) and Lord Buddha (for Tathâgata types). Hence, knowledge of one's psychological type is presupposed as well as insight -given the disciple's mindset- into the most appropriate Yidam ... Natal Buddhist astrology, offering objective insight in psychological & karmic processes, often helps here. Avalokiteshvara is the meditational deity.

Guru Rinpoche is visualized & invoked using the Seven-Line Prayer containing his mantra :

1. In the northwest of the country of Oddiyana
2. Born on the pistel of a Lotus
3. Endowed with the most marvelous attainment
4. Renowed as the Lotus born
5. Surrounded by a vast retinue of dakas and dakinis
6. Following you in practice :
7. Please come forth and bestow your blessings upon all sentient beings : OM ÂH HÛM VAJRA GURU PADMA SIDDHI HÛM !

Lama Je Tsongkhapa is visualized & invoked using the Five-Line "Migtsema" Prayer and his mantra :

1. You are the crown jewel of the sages of the Land of Snow
2. You are Avalokiteshvara, the great treasure of boundless compassion
3. You are Mañjushrî, the pristine wisdom of all the Buddhas
4. You are Vajrapâni, the Divine action of all the Buddhas
5. Glorious Losang Dragpa, please come forth and bestow your blessings upon all sentient beings : OM ÂH GURU VAJRADHARA SUMATI KIRTI SIDDHI HÛM !

Buddha Shâkyamuni is visualized & invoked using his mantra : OM MUNI MUNI MÂHAMUNI SHÂKYAMUNI YE SVÂHÂ !

Thanks to Western science, the traditional Eastern Guru/disciple relationship can be assisted by the objectivation of spiritual growth. This by (a) measuring the impact of spiritual practices on the peripheral and central nervous system of the disciple and (b) using feedback techniques to change the brain. Thanks to various biofeedback protocols, the change of mind called for by our training is facilitated by what is measured & altered in the electro-magnetic fields of our physical vehicle. In this way, the intuitions of a genuine Guru may be made more objective and shared in a quantitative way. Moreover, this works both ways. Indeed, calmness & focus should reflect in the Guru's electro-magnetic output !

MANDALA OFFERING

In the Buddhadharma, offerings are not made to bribe the Buddhas to whom they are presented, but are a symbol of total dedication to awakening. They are also offered to accumulate the merit bringing us to this state as represented by the Three Jewels, so we are able to benefit all. They are acts of generosity.

"Mandala" is a Sanskrit word meaning "circle". A mandala is used to define a sacred space and focus attention there. The Tibetan word for "mandala" is "dkyil-‘khor" or "that which encircles a center". Although a mandala is a round symbol, not all mandalas are round. Indeed, there are many types of mandalas, but in general distinguish three : a three-dimensional celestial Residence for the meditational Resident (the chosen deity) to dwell in, and a mandala offering set consisting of a baseplate, with rings and a crown. The former is used in Tantra, whereas the latter is part of the foundational practices. A third type is merely decorative, as a splendid, permanent offering.

Kalachakra Mandala - Potala Palace

These types of mandalas can be simple or very elaborate. But in each, the goal is to optimalize the Two Accumulations of Merit and Wisdom. The "basket" of merit is quickly filled by offering the whole visible & invisible universe to the source of all realization, the Triple Gem, the Guru. The "basket" of wisdom by maintaining the realization the offering itself, the recipients and the one offering do not exist from their own side, have no abiding place, but only exist as other-powered entities lacking inherent existence from their own side.

Mandala Offering Set :
Baseplate with Four Rings & Crown

Here we use the standard mandala offering set, consisting of a baseplate, four rings and a crown. This serves the purpose of representing the whole universe, defined by four cosmic elements : the baseplate with the first ring is Earth (the baseplate is the original mind and the ring is the protection of the offering), the second ring is Water, the third Fire, the fourth Air and the crown signifies Space (both as consciousness and enlightened mind).

Cosmic element Earth (the aggregate of form) represents all possible sensate processes of the visible world, including the cardinal directions with their corresponding mundane elements : air (front), fire (right), water (back) & earth (left). The other cosmic elements, Water (feelings), Fire (actions), Air (thoughts), Space (consciousness) correspond with the invisible worlds. This sequence  follows the outline of the "stûpa" : Earth, Water, Fire, Air & Space. The fifth cosmic element is Space itself, the realm of suchness, realized by emptying all objects of consciousness of their self-power. With these five elements all factors of the outer and inner worlds are signified.

Elaborate visualizations accompany the ritual actions. The traditional version was written by Chögyal Pakpa (1235 - 1280), one of the leader of the Sakya school of Tibetan Buddhism.

This very elaborate Thirty-seven Point Mandala Offering calls for :

(Nirmânakâya :)
1) Mount Meru ;
2 - 5) the Four Continents ;
6 - 13) the Eight Subcontinents ;
14) the Jewel Mountain ;
15) the Wish-fulfilling Tree ;
16) the Wish-fulfilling Cow ;
17) the Harvest which needs no sowing ;
18 - 24) the Seven Attributes of Royalty ;
25) the Vase of Great Treasure ;
(Sambhogakâya :)
26 - 33) the Eight Offering Goddesses ;
(Dharmakâya :)
34) the Sun ;
35) the Moon ;
36) the Precious Umbrella ;
37) the Royal Banner victorious in all directions.

In the outline given below, a simpler form is presented. Its contents differs from the traditional Tibetan account. Tibetan cultural objects and mythological elements from Indian lore have been eliminated, and the only objects taken into account are Mount Meru (representing the mandala as a whole), the Sun, the Moon (the luminaries), the five cosmic elements and the five aggregates.

Mandala Offering Protocol

1. Hold the baseplate in your left (Lunar) hand and wipe it clean by rubbing the inner part of the wrist of the right (Solar) hand around its rim three times anti-clockwise (starting in the East) and three times clockwise, reciting OM ÂH HÛM. Put a drop of scented water on it, representing Bodhicitta motivation and the moisture of one's compassion ;
2. Place the first ring on the base and add four mounds of rice in a clockwise direction around the center of the plate (starting in the North), while reciting the Emptiness Mantra : OM SVABHÂVA SHUDDHA SARVA DHARMA SVABHÂVA SHUDDHO HAM and meditate on the emptiness of all four quarters, seasons and other fourfold characteristics of the physical universe (include the Solar system, galaxies etc). Then, with your right hand equalize the mounds clockwise, recite HÛM and place a drop of scented water at the center ;
3. Place the second ring. On this equalized surface stack blue gem stones in a clockwise direction (starting in the West) while reciting the Emptiness Mantra. Meditate on the lack of own-form of all your emotional states, recite HÛM and place a drop of scented water at the center ;
4. Place the third ring on the blue gem stones and then red gem stones in a clockwise direction (starting in the South) while reciting the Emptiness Mantra. Meditate on the other-powered nature of all of your intentional states, recite HÛM and place a drop of scented water at the center ;
5. Place the fourth ring on the red gem stones and then transparent gem stones in a clockwise direction (starting in the East) while reciting the Emptiness Mantra. Meditate on the lack of own-form of all of your conceptual thoughts, recite HÛM and place a drop of scented water at the center ;
6. Place the crown on the transparent gems and recite the Emptiness Mantra. Meditate all objects are reflected in consciousness, the base of the crown. Then meditate on the emptiness of your consciousness and on the naturally pure Dharmadhâtu, the realm of suchness, signified by the Dharmachakra wheel itself. Recite the Hundred-Syllable Mantra ;
7. The whole mandala represents all things visible & invisible (or "Mount Meru" in the traditional account), emerging out of emptiness. With both hands raise the mandala and present it to your Guru, visualizing the Sun on the right side and the Moon on the left side of the mandala, and pray :

"By directing to the Fields of the Buddhas this pure offering of a Mandala built on a resplendent base with rice, scented water and precious gems, adorned with Mount Meru and the fourfold divisions, as well as with the Sun and the Moon, may all sentient beings be led to these Fields."

Recite the Mandala Mantra seven times :  IDAM GURU RATNA MANDALAKAM NIRYATAYAMI (This jewelled mandala I send forth to you Gurus).

If this Mandala Offering has been performed many times, the Short version may be practiced. The latter version combines with an alternative Guru Yoga practice. It calls for the Mandala Offering Mudra.

Mandala (Offering) Mudra

In the Mandala Mudra, the ring fingers of both hands are erected back-to-back, both middle fingers are crossed horizontally across the palms with the index fingers curved backwards to press upon their tips and both little fingers are also crossed horizontally across the palms with the thumbs extended to press upon their tips.

Guru Yoga & Mandala Offering are devotional practices serving Tantra. Suppose one has no interest in Tantra. In that case, these exercises are unnecessary. If they are not integrated in the path now, then Accumulative & Preparative Practices may be finished, but the Finative Practices are excluded (for wholly tantric). It is possible to argue some Ati-Yoga practices (like "dzogchen" & "mahâmudrâ") are not tantras. But in both, the Guru introduces the original mind.

12. Lineage Light Practice

In Hinduism, the so-called "Agnihotra" ("agni" or "fire", "hotra" or "healing"), is a Vedic "yajña" (ritual or sacrifice) mentioned in the Atharvavêda. It consists in making two offerings (of milk) at sunset and sunrise (the sattvic periods), along with Vedic mantras relating the ceremonial fire and the Sun. Like "homa" rituals, it is used for various reasons, like warding off or canceling evil influences, good health, overcoming obstacles, for wealth, success etc.

The "homa" returns in the Vajrayâna, where the ritual of consecrated, ceremonial fire benefits (in principle all) sentient beings by cleansing them from their obscurations.

The Vajrayâna, in tune with the four Vajra Deeds performed by the Vajra Guru, knows four kinds of extensive rituals involving fire & offering (so-called "fire offerings"). The first two can be done for oneself and others, the last two only for others :

1) peaceful : pacify the results of unwholesome actions, clear away obstacles, forestall impending dangers like sickness, etc.
2) increasing : to increase all good things, in particular Dharma practice, health, wealth etc.
3) subduing (controlling) : dominate forces harming other sentient beings ;
4) forceful (destroying) : go against harmful sentient beings or forces, to instill fear so they end harming others.

Lineage Lamp in Holder

Inspired by this tradition, the Lineage Light Practice (not part of the Grand Preliminary) is the constant presence of a ritual light. This ritual is preferably done as soon as possible after the previous lamp went out, but on the same day and before the Sun sets. Typically (because of the role of the novene in Christian practice), candles lasting nine days are easy to find. The ritual is therefore performed 40 or 41 times a year. The white novene is kept in a glass holder, protecting it and both are placed in a safe environment. As all household fires, this Lamp needs to be daily checked ...

Constantly offering white light to the world and all sentient beings alive today, it specifically calls for the lineage of the Buddha, the so-called "sons & daughters of Lord Buddha". It reminds us all sentient beings possess a Buddha-nature. Like the merit field representing the accumulated merit of the Triple Gem, in ceremonial space the Lineage Lamp also serves as an important reference-point and anchors one's basic intention regarding all action based on the Buddhadharma.

This practice also trains mindfulness of one's basic intention, expressed as relative & absolute Bodhicitta, joyfully, lovingly, compassionately & with equal spirit radiated out to all sentient beings. White, clear light reminds us all Dharmic practices serve the purpose of recognizing wisdom-mind, the very subtle layer of the mind, the internal system of consciously integrated action, affection & cognition, set apart from sensation rooted in perception & the senses. Wisdom-mind arrests monkey-mind. Like the Sun, it radiates and awakens all minds touching these infinite rays. We need the Sun to see the Sun. At their point-at-infinity, these rays offer all kinds of blessings to all kinds of mind-streams. Light refers to the view of infinite energy, endless information & Divine consciousness.

As with all Buddhist ritual practices, one should be aware the ritual objects are metaphors for the mind and its pristine awareness. Or, as Bodhidharma wrote :

"The eternal lamp represents perfect awareness. Likening the illumination of awareness to that of a lamp, those who seek liberation see their body as the lamp, their mind as its wick, the addition of discipline as its oil, and the power of wisdom as its flame. By lightening this lamp of perfect awareness they dispell all darkness and delusion. And by passing this dharma on to others they're able to use one lamp to light thousands of lamps. And because these lamps likewise light countless other lamps, their light lasts forever." - Bodhidharma : Breakthrough Sermon (Pine, 1989, p.99).

13. Five Organs Ch'i Kung

The Chinese medical system, their martial arts, Ch'i Kung, inner alchemy, Taoist philosophy & way of life, are based on the view Tao generates the Five Elements of Nature (Fire, Earth, Metal, Water, Wood) and their nourishing & controlling cycles. These Five Elements of Nature should not be confused with the cosmic elements (organizing the universe) and the mundane elements (organizing the physical plane in a sixfold).

The cosmic elements (organizing the planes of hylic pluralism in Earth, Water, Fire, Air & Quintessence) represent the order or achitectecture of the world as a whole (with the "stûpa" as standard). Of all cosmic elements, only Earth is "visible". Earth itself is subdivided in four mundane elements, based on the notion of a sectagonal sphere of observation : front (air, rising), right (fire, culminating), back (water, setting), left (earth, anti-culmination) & prime vertical (nadir/zenith rotation)

The Taoist Five Elements of Nature are not geometrical, but temporal, indicating processes, dynamical states of rising, abiding & ceasing, defined by elaborate interdependent dependent-arisings. Therefore, to differentiate them from the more substance-based elements, they will be called "process-elements".

Cycle of Five Process Elements

These processes are impermanent but always interconnected in a two ways : process-elements nourish each other and process-elements control each others. The nourishing or "generating" cycle is the natural process, of which Earth is the center, the middle point or receptacle. Earth is a process-element (between Fire & Metal) in its own right, but also the last phase of each process, namely the moments just before a process-element (following the natural cycle) transforms into the next process-element.

Natural cycle : Earth > Metal > Water > Wood > Fire (again followed by Earth)

Each process-element is controlled by the process-element two steps back in the natural cycle : Earth by Wood, Metal by Fire, Water by Earth, Wood by Metal and Fire by Water. This is the controlling cycle. The interplay of these two cycles, as well as the balancing of Fire and Water define Taoist practice.

In more advanced Ch'i Kung, complementing the elementary Wei Dan classic for vibrant health, the "Eight Pieces of Brocade" ("Ba Duan Jin"), five things need to be regulated : the body, the breath, the mind, the "Ch'i" (vital energy) and the "Shen" (spirit).

Five Organs Ch'i Kung is an elementary Nei Dan practice belonging to the fourth training, namely directly regulating the flow of vital energy, in this case to the five "Yin" organs : liver (Wood), heart (Fire), spleen (Earth), lungs (Metal) & kidneys (Water). Doing so makes them function properly, nourishing the brain. Then, vital energy becomes abundant in all channels, after which advanced breathing techniques are applied to cycle vital energy and finally regulate the spirit, leading to awakening. This happens in advanced Nei Dan (with its vital energy orbits, brain & bone marrow nourishing).

To learn how to practice Five Organs Ch'i Kung, consult :
Yudelove, E.S. : 100 Days to Better Health, Good Sex & Long Life, Llewellyn - Minnesota, 1997 ; Chia, M. : Fusion of the Five Elements, Destiny - Vermont, 2007 ; Chia, M. : Wisdom Chi Kung, Destiny - Vermont, 2008.

Concluding Remarks

Guru Yoga with Short Mandala Offering is the last practice of the Foundational Practices. The itinerary of the "Grand Preliminary" is now established. This set of spiritual practices is "grand" because it is a collection of individual practices. It is "preliminary" because steps 1 to 15 determine the beginning of subsequent practices, the latter always ending with steps 16 & 17.

By cultivating pure emotions during meditation & post-meditation, the Grand Preliminary generates a whole array of new minds facilitating deep calmness. They eliminate afflictive emotionality and feelings chained to a mind grasping & holding on to its object, be it sensate or mental. The "new" foundation is an emotional one (cf. Yesod in Qabalah being the Moon). Preliminary Practices regulate the body and its etheric double. Foundational Practices act on the emotions, directly addressing the coarse ego. Giving the latter its proper place energizes the body & calms the mind, in particular the emotions, conditioning them to become blissful.

These practices are especially useful to train devotional states of mind able to transform afflictive emotions. When the latter abide, hatred, cruelty, anger, avarice, sloth, blind passion, jealousy, arrogance & pride are the outcome. Must these not be transformed into refined, pure states of feeling ? The latter do not cause more suffering because they have no abiding place. To nourish & cultivate them is done for the purpose of increasing one's sensitivity and therefore ability to discern what causes others to suffering. It all serves compassion. This wisdom discriminates between afflictive & non-afflictive emotions, transforming the former into the latter, ending the first obscuration : emotional suffering hindering liberation from one's own personal "foes". Guru Yoga enables the disciple to cultivate his feelings, and therefore his or her emotional intelligence, needed to operationalize the social networks of great compassion (or excellent & exemplary skillful method).

Refined feelings accommodate the peace, tranquility & calmness needed to realize the emptiness of the personal self, be it ego or higher self. Final destruction of the "foes" comes when there is no abiding place for the apprehender, no fixed abode or stable, permanent vantage point for one's personal identity to take refuge in. Such a thing cannot be found.

These Foundational Practices work to establish the reign of blissful emotions deeply calming our mind, making it ready to investigate the nature of ego, of identity & personal longings, cravings, passions & desires. To empower this study, reflection & meditation on a cultivated, meaningful life, the student of the Buddhadharma needs to accumulate merit & wisdom-minds. As conceived here, only two objects of devotion were required : the Three Jewels (in sûtra) and the Guru (in Tantra).

The Accumulative Practices are ways to empower this process. In other words, to transform the deep calmness of the mind into deeper calmness still. When afflictions come to rest, a period of cultivation is introduced, shaping the conditions for the prolonged emptiness meditations of the Preparative Practices.

PRELIMINARY ι FOUNDATIONAL ι PREPARATIVE

ON ACCUMULATIVE PRACTICES

1. The Bodhisattva Vow : taking the actual vow to generate the mind of enlightenment for the sake of all sentient beings and to accomplish all the stages of the Bodhisattva training ;
2. The Mani Practice : the practice of the Mani Mantra of Avalokiteshvara, the Buddha of Compassion ;
3. Prayer Wheel Practice : practice of the extensive accumulation of compassion using the Prayer Wheel ;
4. Energy Work III : practice of various breathing techniques aiming at leading the vital force (winds) or "ch'i", preparing one to "raise the spirit" ("shen").

1. The Bodhisattva Vow

Given its full potential, the mind of enlightenment ("bodhicitta") awakens all sentient beings by the aspiring & engaging activity of ceasing the suffering of them all, none excluded. This mind of great compassion is fundamental to the path proposed by the Great Vehicle, calling for renunciation, compassion and the realization of wisdom-mind through understanding and by seeing emptiness. To dedicate one's entire life to this way, is the intent & training of the Bodhisattva, a sentient being who took the Bodhisattva Vow. This vow seals the previous practices, extending them to all actions of body, speech (energy) and mind. This is a major step.

In the Great Perfection Vehicle, also called Pâramitâyâna, Bodhisattvayâna and Sûtrayâna, the Eagle of Awakening is said to have two wings : method (skillful means) and wisdom (realization of emptiness). It cannot fly without both of these to be intact and strong. Both method (optimalized in the form of great compassion in dependence on "bodhicitta" or the mind of universal altruism) and wisdom (trained by meditations on emptiness) have to be coordinated in such a way the Eagle flies. They are distinct, but interdependent. A Buddha has coordinated both perfectly, but here this fruit is not taken into the path. So method & wisdom are trained sequentially, not simultaneously. This is how the Sutric Bodhisattva trains and, after a very long time, the flight of the Eagle is a fact ; another perfect dissipative symmetry-transformation or holo-movement flies !

The "path of the sûtras" is open to all. It allows everybody to train. It does not call for elaborate "initiations" and "empowerments" by specialized teachers. There is no secrecy, only transparency. Teachers are mentors, not gurus. The Sutric Bodhisattva works without anticipating Buddhahood. He or she realizes it takes special lives, defined by extraordinary material, volitional, affective, cognitive & sentient conditions, to accommodate more advanced, specialized expert-knowledge & practices.

To enter the Diamond Vehicle ("Vajrayâna"), also called Tantrayâna, Mantrayâna & Guhyamantrayâna, great compassion needs to be spontaneous and a complete valid conceptual understanding of emptiness must be in place. Initiation & empowerments are deemed necessary. In Buddhist Tantra, the fruit of the path, namely awakening, is intentionally made part of the path, and this by integrating all possible sentient states, including desires, afflictive emotions and delusions. All of this in the simultaneous apprehension of the absence of intrinsic reality, own-power and own-character. This is never falsely projected upon inner & outer phenomena. The ultimate seal ("mahâmudrâ") is placed when all phenomena are prehended as luminous emptiness. Full of the clear interconnectivity, but empty of their own intrinsic, substantial, essentialist existence.

Let us focus on the Sutric Bodhisattva.

Without leaving anything out, to extensively accumulate merit mobilizes the complete life of the Great Vehicle practitioner. Day and night are so many moments to practice and thanks to the method of the vow this can be done with greater ease. Preliminary & Foundational practices established calmness and deep calmness. These overcome physical & emotional afflictions. To be able to effectively analyze emptiness, establishing a generic idea of it, extensive merits need to be generated to eliminate the causes hindering practice, be they material, emotional, mental or intentional. Extensive merit brings a deeper level of calmness, ending all coarse & subtle forces countering spiritual emancipation. Deeper calmness can only be realized by mobilizing volition, the coordination of movements, causing behavior. Hence, all aspects of practical life need to be addressed, matters of property, right livelihood & socio-political intentions.

What is the conduct proper to those practicing the teachings of the Buddha ? The Lesser Vehicle took centuries to manifest the skillful means able to ban physical stress, eliminate all non-afflictive emotions and realize the emptiness of personhood. Given renunciation, monasticism seemed unavoidable. These early practices are part of the Mahâyâna. The Great Vehicle "extends" the Lesser Vehicle by integrating the great compassion ("mâhakarunâ") of the Bodhisattvas, as well as the emptiness of others (leading up to a generic & contrived conceptual realization of the property of emptiness shared by all sensate & mental objects). This movement towards inquiring into the ultimate nature of all phenomena (personal and other-based) is impossible without the mind of enlightenment for the benefit of all sentient beings. For only by cultivating this mind, deeper calmness ensues. This state is the foundation of the Preparative Practices, introducing Insight Meditation (or Emptiness Meditation).

A vow is a commitment aiming at the realization of a spiritual fruit. Indeed, it is a virtuous determination to abandon defilements or faults. This is a moral discipline. Three types are identified : morality aiming at personal liberation (the Pratimoksha Vows, or Lesser Vehicle Vows), morality aiming at the liberation of all sentient beings (the Bodhisattva Vow, or Great Vehicle Vow) and morality aiming at the liberation of all sentient beings as soon as possible and this by overcoming ordinary appearances & conceptions (the Tantric Vows).

Once taken, there are four main causes of the degeneration of vows :

1) ignoring the downfalls : the antidote is to study the downfalls and how they are incurred ;
2) lack of respect for Dharma instructions : the antidote is reminding us of the excellence of Buddha's teaching and advise and the absence of good reasons to doubt his instructions ;
3) strong delusions : the antidote is the practice of Lamrim meditation ;
4) lack of conscientiousness : the antidote is bringing to mind the disadvantages of incurring downfalls, their negative consequence on our spiritual well-being.

In the context of the extensive accumulation of merit, the Bodhisattva Vow realizes great compassion on the basis of a spontaneous and continuous presence of "bodhicitta". This purposeful activity is a 24/7 engagement and its core is the life and work of the Bodhisattva, vowing to realize the "perfections" for the sake of all sentient beings. Only then will Buddhahood be attained and sentient beings be genuinely assisted. The path of the Bodhisattva is said to demand many lifetimes.

It is pursued by two major methods : (a) training in the Ten Stages ("bhûmis") and (b) practicing the "pâramitâs" or Six Perfections : (1) generosity ("dâna"), (2) ethics ("shîla"), (3) effort ("vîrya"), (4) patience ("ksânti"), (5) meditation ("samâdhi") and (6) wisdom ("prajñâ"). To correlate these perfections with the Ten Stages ("bhûmis"), four perfections are added : (7) skillful means ("upâya"), (8) vow to achieve Buddhahood ("pranidhâna"), (9) power ("bala") and (10) knowledge ("jñâna"). The first five perfections are sealed by wisdom. Hence, the Bodhisattva realizes the ultimate reality (or conventional unreality) of the beings he or she saves. This is "mahâkarunâ" or "great compassion".

The Six Perfections also explain the two "accumulations" ("bodhi-sambhâra" or "equipments for Bodhi") : the accumulation of merit ("punya-sambhâra") or the generation of the first five perfections, while the accumulation of wisdom ("jñâna-sambhâra") is achieved through the perfection of wisdom, the sixth perfection. Because wisdom is perfected by understanding and seeing emptiness, giving, morality, joyous effort, patience & meditation can be perfected.

The Bodhisattva Vow addresses volition. The activity of the Three Gates of Body, Speech & Mind need to be attended and if needed regulated. This does not happen by virtue of a set of practices, but by throwing one's whole life into the stream of purification (the generation of pure minds). Contrary to the Pratimoksha Vows & the Tantric Vows, the Bodhisattva Vow cannot be given back. Once taken, this vow affects and continues to affect our mindstream into future rebirths. To take the Bodhisattva Vow is a decisive moment in the life of the practitioner. From that moment onward, he or she no longer only trains as the Buddha taught, but -by entering the lineage of Buddha Shâkyamuni-, actually becomes a son or daughter of the Buddha. Next to taking Refuge, this is the most decisive turn in Buddhist practice.

In A Guide to the Bodhisattva's Way of Life, Shântideva advises those interested in the Bodhisattva Vow to study the Âkâshagarbha Sûtra. His own Compendium of Training as well as Asanga's The Bodhisattvas' Grounds are also sources of note. The actual "Bodhisattva Vow" ("pranidhâna") is at the end of the Avatamsaka Sûtra by Samantabhadra :

"Just as countless practitioners before me,
generated the mind of enlightenment
for the sake of all sentient beings,
and accomplished all the stages
of the Bodhisattva training,
so I too generate the mind of enlightenment
for the sake of all sentient beings,
and will accomplish all the stages
of the Bodhisattva training."

Regarding the Bodhisattva Vow, Asanga identified 18 major root downfalls and 46 minor or secondary downfalls. By this distinction, he brings to light the difference between a break and a crack. A crack unattended will lead to a break. At the stage of the crack antidotes need to be applied. Better states of mind need to be generated, countering wrong action. Then a break is avoided and nothing really serious happened. However, there is damage, this much must be conceded and immediately acted upon. But the damage can be easily reversed. Breaking the Bodhisattva Vow cannot be easily repaired, calling for a strong application of the Four Opponent Powers, often in closed Vajrasattva Retreat and/or doing the 35 Buddhas of Confession Practice.

To actually break the Bodhisattva Vow, incurring a single root downfall suffices.

For the Bodhsattva Vow to be broken, a root downfall needs four binding factors to be effective :

1) the action indicated by the downfall is not regarded as disadvantageous ;
2) the actor does not wish to abstain from the action in the future ;
3) the actor rejoices in the action ;
4) the actor knows no shame or consideration for others while acting.

If a root downfall is at hand, but one considers this to be an abvious wrongdoing, one is ashamed, embarrassed or regretful, with the intention not to repeat it, then the downfall is not completely incurred. It is still an infringement, but the result is not so detrimental to our basket of merit as when these factors are present. Then a leak is caused, and merit slips out. This is more than damage. It is the end of effective functionality !

To be completed, two particular root downfalls do not need the presence of these binding factors, namely the vows regarding holding perverted views & giving up Bodhicitta. Doing the action completes it. Simply firmly grasp these minds, and the Bodhisattva Vow is completely broken. To deny Bodhicitta is to refuse to generate the mind of enlightenment for all sentient beings. This means the best antidote is thrown out, making ludicrous the effort to reach the other shore using the Great Vehicle. One cannot be a Bodhisattva and deny the heart of Bodhisattvahood : interrelational & universal responsibility. Moreover, if views necessary to understand liberation & awakening are denied (such as Buddhahood, Arhathood, the law of karma, rebirth, emptiness, etc.), then the downfall is complete "de opere operato". One cannot be a practitioner of the Buddhadharma and deny the views needed to attain liberation & awakening. This is like breaking the Four Seals. From the perspective of Bodhisattvahood, negating Bodhicitta is terrible. But from the perspective of the Buddhadharma, negating crucial views (like emptiness) is worse.

The instructions on the downfalls serve to transform all daily actions into the way of life of the Bodhisattva. They define a set of vows delineating the way such a special being lives his or her life on a daily basis. By putting these instructions into practice, one gradually completes the training and gets ready for the bliss of awakening to what actually is. Each instruction sets boundaries to inspire us to realize the blessings of the way of life of the Bodhisattva, in particular the supple pliancy of the Dharma and its 84.000 Doors. All the Bodhisattva vows based on the instructions are aspects of the practice of the Six Perfections.

The Eighteen Root Downfalls

1. praising oneself and belittling others ;
2. not sharing with others one’s wealth and Dharma ;
3. not forgiving even when others apologize ;
4. doubting and abandoning the doctrine of the Great Vehicle ;
5. taking offerings intended for the Three Jewels ;
6. abandoning the doctrine through sectarianism ;
7. causing an ordained person to disrobe ;
8. committing one of the five crimes of immediate retribution ;
9. holding perverted views ;
10. destroying places such as towns ;
11. teaching emptiness to the untrained ;
12. discouraging others from seeking full enlightenment ;
13. causing others to break the Pratimoksha Vows ;
14. belittling those who follow the Lesser Vehicle ;
15. speaking falsely about emptiness ;
16. accepting gifts stolen from the Three Jewels ;
17. laying down harmful rules ;
18. giving up Bodhicitta.

Ranging from very severe to severe & heavy, this traditional list of the Eighteen Root Downfalls may be reorganized in two :

Extreme :

1. giving up Bodhicitta ;
2. holding perverted views ;

Mayor :

3. doubting and abandoning the doctrine of the Great Vehicle ;
4. committing one of the Five Crimes of Immediate Retribution* ;
5. speaking falsely about emptiness ;
6. teaching emptiness to the untrained ;
7. praising oneself & scorning others motivated by deception or the aim to hurt ;
8. accepting gifts stolen from the Three Jewels ;
9. taking offerings intended for the Three Jewels.

(*) Five Heinous Actions : killing one's father, killing one's mother, killing an Arhat, maliciously wounding a Buddha and causing a schism within the Sangha.

Minor :

1. destroying places* ;
2. not sharing with others one’s wealth and the Dharma ;
3. abandoning the doctrine through sectarianism ;
4. causing others to break the Pratimoksha Vows ;
5. belittling those who follow the Lesser Vehicle ;
6. causing an ordained person to disrobe ;
7. discouraging others from seeking full enlightenment** ;
8. laying down harmful community rules ;
9. not forgiving even when others apologize.

(*) willfully destroying the environment, a place of habitation or a town
(**) the awakening (of a Buddha) exceeding the personal liberation (of an Arhat)

The Forty-Six Secondary Downfalls below are based on Tsongkhapa's The Fundamental Way to Enlightenment. These are called "secondary", not because they are necessarily less important or less negative than the root vows, but because they stem from the root vows and are therefore not so likely to lead to other negative actions. In Tibetan, "root" can also mean "defeated". Indeed, if we incur a root downfall, our entire Bodhisattva Vow is broken, and we are defeated by our obscurations, which is not the case with the secondary downfalls. These are isolated cracks needing attention. If left unattended, such damage becomes fracture.

The Forty-Six Secondary Downfalls

generosity :

1. not making offerings every day to the Three Jewels ;
2. indulging in worldly pleasures out of attachment or discontent ;
3. not paying respect to those senior in taking the Bodhisattva Vow ;
4. not replying to others out of negligence though one is capable of doing so ;
5. not accepting invitations due to pride, the wish to hurt other’s feelings or anger or laziness ;
6. not accepting others’ gift out of jealousy, anger etc. or simply to hurt others ;
7. not giving the Dharma teaching to those who wish to learn ;

ethics :

8. forsaking those who broke their moral discipline, or treating him or her with contempt ;
9. not acting in ways causing others to generate confidence in us ;
10. complying with the minor precepts when the situation demands one's disregard of them for the better benefit of others ;
11. not committing one of the negative actions of body, speech and mind when -in the particular instance- love and compassion deem it necessary ;
12. accepting things acquired through one of the Five Wrong Livelihoods* ;
13. wasting time on frivolous actions** ;
14. misconceiving Bodhisattvas do not attempt to attain awakening and failing to view delusions as to be eliminated ;
15. not avoiding a bad reputation ;
16. not helping others motivated by delusions ;

(*) trading in weapons, human beings, intoxicants & narcotics, poisons and handling animal flesh (any business in meat)
(**) carelessness, lack of pure morality, wild dancing, playing music just for fun, gossiping and also distracting others in meditation

patience :

17. parting from the Four Noble Disciplines* ;
18. not apologizing when we have the opportunity ;
19. refusing to accept the apologies of others ;
20. acting out thoughts of anger ;

(*) To acquire patience, a practitioner of the Buddhadharma upholds four fundamental disciplines (found in both the Lesser & the Great Vehicle). These disciplines train patience.
(1) the first noble discipline : when somebody gets angry with us, we should never respond in the same way, with anger ; maintain a neutral state of mind ;
(2) the second noble discipline : when somebody harms us physically, we should never respond in the same way. We should not retaliate physically, harming their body in response to the harm they did to us ;
(3) the third noble discipline : if somebody criticizes us or discusses our faults, we should never respond in the same way, by picking on their weak points or criticizing them ;
(4) the fourth noble discipline : if somebody argues with us, we should never respond in the same way, by arguing back. If this helps them, we may skillfully discuss or debate a point, but without any adversity.

joyous effort :

21. gathering disciples out of the desire for respect and material gain ;
22. wasting time (laziness) and putting energy in trivial matters ;
23. being addicted to frivolous, senseless talk & conversation ;

concentration :

24. not seeking the means to develop concentration ;
25. not abandoning the Five Faults* hindering meditative stabilization ;
26. being addicted to the joy of meditative absorption ;

(*)  The Five Faults ("âdînava") : as long as one of these faults is present, the object of placement is unstable.
1. laziness : the wish to establish the object of placement is not present ;
2. forgetting the precept : the object is indeed entirely forgotten ;
3. laxity & excitement/excitation : implying, on the one hand, lethargy or a heaviness of mind & body and, on the other hand, fragmented attention ;
4. non-application ("anabhisamskâra") : the antidotes to laxity & excitement are not applied ;
5. over-application ("abhisamskâra") : the antidotes to laxity and excitement are applied too often.

wisdom :

27. abandoning the Lesser Vehicle as contradictory to the Great Vehicle ;
28. exerting effort principally in Lesser Vehicle practice, neglecting the Great Vehicle practices one already has ;
29. exerting effort to learn or practice non-Dharma subjects without a good reason ;
30. although studying them for a good reason, beginning to favor and take delight in non-Dharma subjects ;
31. abandoning any part of the Great Vehicle as uninteresting or unpleasant ;
32. praising oneself and belittling others motivated by pride or anger ;
33. making no effort to study Dharma ;
34. preferring books rather than the teacher ;

ethics of benefiting others :

35. not helping those who are in need ;
36. not helping people who are sick ;
37. not alleviating the suffering of others ;
38. not explaining what is the proper conduct to those who are reckless ;
39. not returning help to those who benefit us ;
40. not relieving the distress of others ;
41. not giving material possessions to those who need charity ;
42. not taking care for those who have put their trust in us ;
43. not acting in accordance with the wishes of others, if doing so does not bring harm to oneself or others ;
44. not praising those who have good qualities ;
45. not performing wrathful actions to stop someone doing harm ;
46. if one has this ability, not using miracle powers, threatening actions etc. to stop others from doing unwholesome actions.

A vow is a devotional mental mechanism, like a tool turning the wheel of compassion. The three sets of vows are powerful combinations of virtuous objects, causing vast accumulations when integrated into the mindstream. The Pratimoksha Vows allow one to generate a protective "Dharma fence" around one's practice. This guarantees an unimpeded growth and the disappearance of the hindrances to practice. At some point, one's mindstream is liberated from afflictive emotions and aspiring Bodhicitta is trained. When spontaneously generated and engaged, this minds automatically propels one towards the Bodhisattva Vow, after which Bodhicitta never degenerates, except if the vow is broken.

The Bodhisattva Vow can be taken alone, visualizing the Buddha in front (assisted by a statue or a painting), or can be part of an elaborate Sangha Ceremony. Making a strong determination to practice the Six Perfections and avoiding the root downfalls and secondary downfalls, a prayer is recited (usually three times).

The Bodhisattva's moral discipline allows for an extensive accumulation of merit, filling the basket of compassion faster than in the Lesser Vehicle. The latter also trains compassion, but never realizes great compassion. Wisdom is trained, but only the emptiness of persons is attained. The fruit of this path is Arhathood, worthy ones destroying their foes. These extraordinary liberated beings are not fully enlightened, but merely liberated from their personal "samsâra" (Arhats are equal in realization to Sixth Stage Bodhisattvas).

Parallel to moral discipline, study of and reflection on emptiness continues daily. This is not yet Emptiness Meditation (or Insight Meditation requiring "superior seeing"), but a thorough familiarization with the various schools & tenets involved in the conceptual understanding of emptiness. This may happen in the context of Analytical Meditation, but emptiness itself is not yet an object of placement.

In this way, compassion & wisdom are trained, each in its own sweet time, sequentially, one after the other (and not simultaneously, as in Tantra's Deity Yoga). Exclusively based on the Mahâyâna Sûtras rooted & extending the Lesser Vehicle, this approach is a slow progression towards Buddhahood or full (complete) enlightenment, an awakening exceeding the (personal) liberation of Arhathood.

The Bodhisattva is called "ordinary" when he or she upholds the Bodhisattva Vow. When extensive merit has been accumulated, Preparative Practices may be initiated. These involve Emptiness Meditation, taking emptiness as an object on the basis of the mind of "special insight". This leads to a contrived generic idea of emptiness. When the emptiness of this idea itself is grasped, conceptual reification ends. Acquired self-grasping ends. Then emptiness may be directly prehended. When this happens, the Bodhisattva enters the Path of Seeing, and is no longer an "ordinary" enlightenment being.

Entering the Path of Seeing, he or she becomes "extraordinary", "Ârya" or "superior". This Bodhisattva enjoys the First Stage of Ten Stages ("bhûmis") and is called to enter the Path of Meditation, working hard to elimininate the last problem : innate self-grasping. But because of the presence of this direct experience of emptiness, the Superior Bodhisattva is already an exceptional being, but not yet a Buddha. Indeed, reaching the Seventh Stage, such a Bodhisattva exceeds the Arhat, but very subtle non-conceptual, innate reification abides. The path of Meditation is long and it takes aeons before No More Learning finally dawns ...

2. The Mani Practice

The Sutric Bodhisattva, training to generate the Six Perfections (the Ten Grounds being the perfection of wisdom), causes the "two baskets" to be filled, namely merit & wisdom. This causal path makes good use of the laws of "karma", in particular the idea white deeds produce white fruits. It tries to find skillful means (method) to speed up this accumulation.

Calm Abiding on the Four Immeasurables ("apramâna") or Divine states of dwelling ("brahma-vihâra"), is a Lesser Vehicle practice related to Brahmâ Sahampati requesting the Buddha to teach, i.e. turn the Wheel of Dharma. In the Lesser Vehicle, this practice happens in a context stressing renunciation, not "great compassion" ("mahâkâruna"), as in the Great Vehicle. In the latter, the Four Immeasurables are integrated in the yogas generating Bodhicitta.

The perfections "perfect" particular Bodhisattvic moral qualities. This causes a rapid accumulation of merit, and hence the necessary deeper calmness to successfully meditate on emptiness. Not personal liberation is intended, but full enlightenment or awakening for the benefit of all sentient beings. Buddhahood is pursued to be able to awaken all suffering beings.

The two trainings are sequential. To be able to generate the mind of "special insight" or "superior seeing", apt to probe emptiness, merit needs to be extensive. Hence, the Accumulative Practices establish the rapid generation of white "karma", causing the conditions for physical and mental advancement. Great compassion is viewed as a direct path to this aim. Compassion-training sets the stage for Emptiness Meditation. Here, wisdom-training involves Analytical Meditations on tenets, or philosophical positions regarding emptiness, thereby "filling" the basket of wisdom, preparing the truth about ultimate reality.

The Bodhisattva never works alone. Aware of the interdependence between all phenomena and working together to cease suffering, a network of Bodhisattvas comes into existence. Among those are manifesting Buddhas (Eight Ground "Dhyâni Bodhisattvas"), "Mahâsattvic Bodhisattvas" (Eighth to Tenth Ground), Superior Bodhisattvas (First to Seventh Ground) & ordinary Bodhisattvas. Thanks to their transference of merit, the accumulations become a shared phenomenon, adding an absolute dimension to it.

The Mani Practice solicits the help of a Buddha manifesting as an Eight Ground Dhyâni Bodhisattva and this by the recitation ("ekajâpasya") of the mantra "Om Mani Padme Hûm". In Buddhist culture, this mantra is the "innermost heart" ("paramahridaya") associated with the Dhyâni Bodhisattva Avalokiteshvara, the Buddha of the Compassion of all the Buddhas, "the great compassionate one" ("âryâvalokiteshvarâya bodhisattvâya mahâsattvâya mahâkârunikâya"). Buddha Amitâbha is considered the "guru" of Avalokiteshvara.

In the West, the earliest reference to this famous formula is the remark made by the Franciscan friar William of Rubrick. In 1254, he noticed how the Mongolians of Karakoram always repeated the words "on mani baccam". And according to him this meant : "God, thou knowest." !  Thanks to the Tibetan Diaspora of the last fifty years, the influence of the Mani Mantra is no longer confined to the outer reaches of Central Asia. Avalokiteshvara, the patron of Tibet, is deemed to incarnate as the Dalai Lama. The Mani Mantra is a prominent visual feature of the landscape of Tibet, carved & painted onto the rocks lining roads, written in huge letters high up on hillsides or in monumental form in so-called "mani-walls".

The Mani Mantra, the heart ("hridaya") mantra of Avalokiteshvara, is a means to enter into the presence of this very special Bodhisattva, allowing one to wield his supernormal powers of compassion. Like the Bodhisattva himself, this heart mantra is made to emerge from the seed-syllable ("bîja") "HRÎH". No doubt on the basis of the emotional power of the involved connotative field, some compared  Avalokiteshvara with the Cosmic Christ.

The earliest textual source for any mention of the Mani Mantra is the Kârandavyûha Sûtra, the oldest version of which is a prose text composed in the late fourth or early-fifth century CE, consistent with the traditional account of the earliest "miraculous" arrival of this text in Tibet during the reign of Lha Thothori Nyantsen (apparently without lasting impact). This "sûtra" is a "basket" ("kâranda") containing the "magnificient display" ("vyûha") of the manifestations of Avalokiteshvara. The recitation of the Mani Mantra, viewed as a gift of Avalokiteshvara, is promoted as a universal practice, available to all Buddhists with faith in the extraordinary amount of merit accrued by this Bodhisattva. This is also the only thing required in Pure Land Buddhism, for entry into the Western Pure Land of Amitâbha, Sukhâvatî, the Land of Bliss, is granted by all who believe Amitâbha will keep his vows.

Much of the Kârandavyûha Sûtra evidences a close interaction between monastic Buddhism and Shaivism, in particular in Kashmir, where it most likely originated. Indeed, the influence of the Shaivite Skanda Purâna on this sûtra is clear. Scholars like Studholme (2002) conjecture the Kârandavyûha Sûtra is written from the point of view of a Mahâyâna monastic community entering into an uneasy alliance with the presence of Shaivite tantric yogis ("mahâsiddhis"). The Buddha of Compassion is represented, like Shiva, with eleven heads, and is thousand-armed & thousand-eyed ; a form nowhere found on Indian soil. So this representation probably also originated in Kashmir and was taken North, but not South. The Buddha of Compassion appears as a bee, a guise associated with Vishnu and Shiva. In effect, Avalokiteshvara converts Shiva to the way of the Buddha. The longer verse version of the Kârandavyûha Sûtra, later than the prose version by as much as a thousand years, explains the meaning of the name "Avalokiteshvara" as "the lord" ("-îshvara") who "looks down" ("avalokita-") with compassion. An earlier version of this name is "Avalokitasvara", meaning "sound perceiver", pointing to his ability to respond to the cries of suffering beings. The generic meaning of the latter name is however "lord" ("-îshvara") "of the world" ("loka-").

This close similarity between the Kârandavyûha Sûtra and the Skanda Purâna connects the Mani Mantra with the Shaiva Tantras. Indeed, a direct relationship between the mantra of Shiva ("Namah Shivâya") and the Mani Mantra can be established. This can be placed in the context of the influence of Kashmiri Shaiva Tantra on Buddhist Tantra. Indeed, one needs to see the mandala associated with the Mani Mantra before reciting it. The mantra appears as a female deity with four arms. Like the mantra of Shiva, the Mani Mantra has the qualities of the "pranava" (Om). It has protective powers & leads to enlightenment. The six-syllable formula is the "grain of rice of the Mahâyâna", a condensed expression of the complete Buddhist teachings. Its recitation is equivalent to singing the 84.000 Dharmas and a sui generis means to accumulate extensive merit. The Mani Mantra is the Buddhist "pranava", allowing the Bodhisattva to exhaust delusional "karma" quicker.

In the Kârandavyûha Sûtra, in an unmistaken tantric style, the Mani Mantra is presented (like the Shaivite formula) as a female deity appearing in a mandala. She has four arms, holding a lotus ("padmam") in her outer left hand and a string of prayer beads ("mâlâ") in her outer right. Her two inner hands are joined in the "Añjali Mudrâ" or "Pranamasana". This reminds us of the representation of the four-armed Avalokiteshvara, holding a wish-fulfilling jewel ("cittamani") between the slightly cupped hands.

Now what does the Mani Mantra mean ? In esoteric terms, the ultimate meaning of this mantra remains unexplained.  A mantra is an instrument of the mind, encompassing sentience, thought, affect & volition. It is a tool for doing something with this mind. So function is more important than meaning. What effect does recitation of the Mani Mantra have ? To realize great compassion !

The power of a mantra lies in its sound. The Vedic mantras were well-fashioned ("sutasta") in the hearts of the seers ("rsis"). However, the specific conceptual meaning of the Mani Mantra is a means by which the intellect is involved in this integration of the mind with the energy of the Buddha of Compassion. Hence, knowing this conceptual elaboration of the Mani Mantra is important too. In a general sense, a mantra is well-formed, has meaning & inspires.

"Om" is the Hindu "pravana". All sounds emerge out of the absence of sound. With the Mani Mantra, the actual activity effectively causing the special effect of great compassion, is the purification (transformation) of impure body, speech & mind (as symbolized by "Om"). Exoterically, "hûm" brings closure, like adding "so it is" or "amen" at the end. Esoterically, this syllable refers to the Heart Wheel sheltering Buddha-nature, the indivisible union of merit (compassion, bliss, illusionary body) and wisdom (emptiness, ultimate truth, as-it-is-ness).

The central phrase of the Mani Mantra, "mani padme", gives rise to a multitude of undecided interpretations. This because of the ambiguities of Sanskrit and the musical features of mantra. The Tibetan translation is "the Jewel in the Lotus" ("mani" being "jewel", and "padme", "lotus"). But although "padme" may be a neuter (or masculine) locative, "mani" has no grammatical precedent as a nominative form. Indeed, the nominative of "mani" is "manih". If "mani-" is then regarded as a stem form, then "manipadme" is a compound noun. Saving the Tibetan interpretation, conjecture "manih" became "mani" purely out of the naturally pleasing reverberation when recited. The "h" in "manih" is a visarga, a slight aspiration or "h" sound after a vowel, in this case at the end of the word. If pronounced, this would make the recitation awkward.

Preferring a strict linguistic reading, the compound "manipadme" is a vocative, meaning "jewel-lotus" or "a lotus made of jewels", or "jewel and lotus". The compound would then refer to a person who is a "jewel-lotus". This may refer to the manner in which Buddhas & Bodhisattvas are seated in a lotus or to the mode of rebirth in Pure Lands like Sukhâvatî. Although the Kârandavyûha Sûtra arrives in Tibet in the 5th century, the Tantric Padmasambhâva or "Lotus Born" from Kashmir ("Oddiyana" or "Swât Valley") is said to have introduced Avalokiteshvara and his mantra in Tibet (and Bhutan) in the 8th century. Did he advocate the same practices or had this unexcelled method grown ? The correspondence between the six worlds of "samsâra" and the Mani Mantra is not found in the Kârandavyûha Sûtra. This later attribution suggests the syllables may act individually too, making a compound reading only one of the plausible possibilities. Given the melody of the mantra is also crucial when practicing, the elimination of the visarga is conjectured.

Exoterically, the Mani Mantra most likely means : "Om, the Jewel in the Lotus, Hûm".

What are the esoterics here ? At this point, we depart from parts of the consensual view of the Rinpoches. In the Kârandavyûha Sûtra, the Mani Mantra appears as a Resident female deity with four arms in the Residence, the "mandala" of the Buddha of Compassion. In the middle of the mandala, four-cornered and about the size of five hands, is Amitâbha. The mandala may be entered by anyone who has exhibited faith in the Mahâyâna. Just as the four-armed Avalokiteshvara later, this female deity, taking on the "mudrâ" of the sign of the Lotus, holds a Lotus in her left and a "Mâlâ" in her right hand.

Ex hypothesis, the "cittamani" or "Wish-Fulfilling Jewel", held in the cupped hands by the later four-armed Avalokiteshvara, refers to our Buddha-nature, to the indestructible tantric "drop" in the Heart Wheel, to Bodhi-mind and to the word "mani" in the Mani Mantra. Hence, the "jewel" referred to here is a specific jewel, namely the ultimate, secret jewel of any practitioner (cf. the Vedic "seat of the soul"), the mind of Clear Light, the most subtle & original (primordial) mind. The outer arms of the four-armed Avalokiteshvara represent the activity of method to realize this wisdom.

This interpretation yields the following set of correspondences :

The "purity" of the Lotus is connected with the method of the path, accumulating the effects of the good deeds of great compassion. The Buddhas rest on & teach this perfect method. The Pure Lands are entered as a result of such accumulation. One is Lotus-Born by the immeasurable merit accrued by great compassion. These Pure Lands are not yet "nirvâna", but irreversibly near this perfect peace profound. They offer the best conditions to realize emptiness and awaken to Buddhahood.

In Buddhist iconography, Buddhas & Bodhisattvas often sit in Lotus Posture on a Lotus (or stand on one). This is the Moon as "foundation" ("Yesod" in Qabalah). The first step is therefore Lunar : Calm Abiding & the accumulation of merit. It is passive. On the basis of this, the second step ensues : Analytical Meditation on emptiness and Emptiness Meditation proper. Wielding the Sword of Wisdom and the Lion's Roar are apt metaphors for this active type of meditation. This is the Sun at the Zenith, clearing all false ideations (realizing emptiness) and radiating enlightening rays on all alike.

Anyone versed in Tibetan Buddhism grasps the total reversal at hand (the Tibetans take "wisdom" to be represented by the "lotus"). In fact, this list involves a return to the mainstream cross-cultural correspondences (as found in Vedic, Ancient Egyptian, Qabalistic & Taoist attributions). The same reversal has been suggested for Tantra.

The actual Mani Practice presupposes a series of Analytical Meditations on the six worlds of "samsâra". The specifics of these worlds have been discussed elsewhere. A "mâlâ" or rosary, consisting of 108 prayer beads, is held in one's right hand, between forefinger and thumb, counting each bead with the latter. The "mâlâ" is divided in four sets of prayer beads.

Entering each world, the following Four Sensualizations (co-relative with the sets) are executed while reciting the mantra. These are called "sensualizations" because all five senses cooperate. One has to try to see, hear, smell, taste and touch the physical characteristics of each realm of cyclic existence.

The four sets of the rosary give rise to four series of meditations on :

1) the scenery of the world ;
2) the delusion of the world and the causes leading to it ;
3) the way Avalokiteshvara appears in each world in tune with its perfection ;
4) the enlightenment of the sentient beings inhabiting it.

The background of these sensualizations, while the Prayer Wheel is turning, is the constant radiation of the multi-colored syllables of the Mani Mantra in all Ten Directions. These lights emanate from the wheel and touch all sentient beings of the world at hand. Simultaneously, dark smoke (of delusion) enters the bottom of the wheel and is ejected at its top as very bright light also radiating out in all directions, pleasing all the Buddhas and awakening all sentient beings.

The Mani Mantra brings to the fore the indivisible union of compassion-wisdom (bliss-emptiness), i.e. the two wings of the Eagle of Awakening. This points to the Heart Wheel, as the inseparable union of illusionary body (wind, bliss, compassion, Bodhicitta) and clear light mind (wisdom, emptiness) in the "indestructible drop". So although not tantric, in the sense of introducing Deity Yoga, much like the Hundred-Syllable Mantra Practice and Guru Yoga, Mani Practice may be called a preliminary tantric practice, at least inspired by tantric principles. In each, the presence of a Buddha is invoked, although not by way of the Lesser & Higher Yogas of Deity Yoga. Nor is there any "divine pride".

Traditionally, the Mani Practice is done each day untill 100.000 Mani Mantra's have been uttered. Lots of Tibetans do this Practice their whole lives, mostly as part of the Prayer Wheel Practice.

3. Prayer Wheel Practice

The Prayer Wheel or Praying Wheel (Simpson, 1896), a manifestation of Avalokiteshvara's enlightened (pure) speech, is commonly associated with Tibetan Buddhism. When referring to this practice, Tibetans do not refer to terms coined by Christian missionaries, but generally use words as "Mani Wheel", "Dharma Wheel" or "Lotus Wheel".

Solar powered Mani Wheel
Altar Mani Wheel & Handheld Mani Wheel

   OM MANI PADME HÛM in Rañjanā

   OM MANI PADME HÛM in Tibetan

"Dharma" refers to the all-comprehensiveness of the Mani Mantra, containing all possible Dharma teachings, "samâdhis" (realizations) & perfections.

"Lotus" refers to the  "inconceivable method" ("acintyo yogânâm") and the inconceivable, immeasurable meditation ("aprameyadhyânânâm")  described in the Kârandavyûha Sûtra. This is the purest of methods, the most sublime of skillful means to bring about the extensive accumulation of merit.

Turning the Mani Wheel is deemed similar to circumambulating a "stûpa". It has the power to transform impure body, speech & mind into the enlightened body, enlightened speech & enlightened mind of a Buddha. Of course, this is dependent upon one's own mind, i.e. the "bodhicitta" motivation and understanding of the person doing the action. The benefits of this practice are vast, profound & countless (Ladner, 2000, part 2). For example, turning the Mani Wheel leads to enlightenment and if placed on the crown of the head at the time of death, one is immediately reborn in the Pure Land of Bliss ("Sukhâvatî").

The Fourth Panchen Lama (1781 - 1852) writes : "So, if a fortunate person holds this Great Wheel of Dharma straight and turns it around, one with superior faculties will achieve Buddhahood and benefit all transmigrators ; one with middling faculties will attain a human life and practice holy Dharma ; and even one with lesser faculties will also find a human life and make an effort to abandon nonvirtues and practice virtues." ("Benefits of the Six-Syllable Prayer Wheel", in Ladner, 2000, p.49).

Regardless of the power of Avalokiteshvara and his mantra, these benefits cannot be harnessed without faith ("shraddhâ", also translated as "trust", but meaning "to place the heart on"). This the Kârandavyûha Sûtra makes clear.

In the sixth chapter of the second part of this "sûtra", the Mani Mantra is related to turning the twelvefold Wheel of Dharma ("dvâdashâkâram dharmarandhra-cakramâvartayeyam"). This same idea is present in the visualization of the Mani Mantra, with the female deity holding a rosary (also suggestive of a circular movement).

The prayer wheel simultaneously engages the Tree Doors : with the body one turns the wheel (upright, smoothly & steadily, not too slow & not too fast), with speech one recites the Mani Mantra clearly and with the mind the Four Sensualizations are generated with precision. The practice is dedicated to all sentient beings and is intended to cease their suffering. It calls all aggregates into action : body, will, affect, thought & sentience. The activity of the whole brain is called for, making this also a very healthy, invigorating practice.

The actual instrument is a turning cylindrical device filled in an appropriate way with rolls of paper on which the Mani Mantra is repeated as many times as possible (on microfilm, billions of these can thus be housed for at least a century).  The device is always turned clockwise, either by the movement of the right hand, or by running water, the wind or fire (hot air or smoke). There are Earth, Water, Fire & Wind prayer wheels. Recently, electrical, Solar powered & digital Mani Wheels have been introduced.

Digital Lotus Wheel

As "Dharma Chakra", the "Wheel of the Law", the Prayer Wheel connects with the "Turning of the Wheel of Dharma" by the Buddha, the beginning of the Buddhist teachings. All Mani Wheels are turned in the direction of diurnal & nocturnal movement of the Sun : East (rise), South (culmination), West (dusk) and North (anti-culmination). This clockwise movement is a continuation of the Vedic tradition of circumambulatory processions (keeping the object of worship at one's right side), but also of ceremonial processions in a chariot. Indeed, Sûrya, the Sun-god or "Supreme Light", had a chariot with four horses, an image also found in Ancient Greece (cf. Helios). The wheel and circularity are Solar prerogatives.

In Ancient Egypt, as early as the Old Kingdom, we find evidence of the rejuvenational Heb Sed run of the divine king (clockwise for Upper and anticlockwise for Lower Egypt) and, in the New Kingdom, the processional chariot of Akhenaten. In Brahmanism, the meaning of the wheel as representing universal dominion reflects in the image of the supreme king ("Chakravartin"). The Rig Veda speaks of the "golden wheel of the Sun". In the Satapatha Brâhmana, the sacrificer is raised to the highest heaven by turning a wheel and singing a hymn from the Sâma Veda. In the Padma Purâna, the so-called "Sudarsana Chakra" or discus of Vishnu (a spinning, disk-like super weapon with 108 serrated edges) was prepared by the latter from the essence of Sûrya. According to the Vâmana Pûrana, this wheel had twelve spokes, representing the months of the year and the signs of the Zodiac, a counterpart of the Wheel of the Law turned by Lord Buddha (and its twelve links of dependent-arising). The returning image of rosaries with 108 prayer beads strikes.

The Mani Wheel Practice is clearly an Buddhist adaptation of a tradition predating it. Buddhism also adopted the rotary motions in their ceremonies (cf. the thrice circumambulation or "pradaksinâ" of the "stûpa"). The notion of a "Wheel Treasure" can be found in the Mahâsudassana Sûtra (Dîgha-nikâya), introducing a wheel-turning monarch. The wheel of five spokes was introduced by the Buddha to represent cyclic existence itself, and the practice of visualizing the Mani Mantra purifying the delusions of the worlds of "samsâra" can be associated with this. Turning the Prayer Wheel is therefore symbolic for a wide range of activities, in casu the power to awaken all sentient beings and therefore "empty" cyclic existence, in other words, cease suffering. Constantly revolving book cases are mentioned in Nâlandâ. Revolving bookcases have been found in China since the 6th century, while the first references to the Lotus Wheel in Tibet appear in the 7th century. Large scale introduction came with Padmasambhava a century later.

In the Tibetan lineage tradition, the prayer wheel is said to have been brought to the human world by Nâgârjuna, who received it from the serpentlike "nâgâs". He passed it on to a "dâkinî". She gave it to the Mahâsiddha Tilopa, who gave it to the scholar Naropa. The latter gave it to Marpa, who gave it to Milarepa. The latter gave it to Gampopa. It is linked to the Kagyupas, and does not occur in the practice of Atisha (Kadampas) and Tsongkhapa (the Gelugpas). Although exceptional yogis adopted it, the practice was never popular at the great monastic universities.

4. Energy Work III

Practicing The Eight Pieces of Brocade and Five Organs Ch'i Kung may be classified as "Wei Dan", the outer cultivation of the three main "fields" of energy of the body ("Tan T'ien"). These exercises direct vital energy, mainly charging the Lower Elixir Field. They do not cultivate the dynamics between the three levels of vital energy. The latter is "Nei Dan", inner cultivation.

Ch'i Kung investigates Ch'i in the human system by the differences between Body Ch'i, Mind Ch'i and Spirit Ch'i, the so-called "Three Treasures" (of Jing, Ch'i & Shen).

• Body Ch'i is "jing", productive energy. It is the most subtle aspect of the physical system, equivalent to neurotransmitters, hormones, DNA, sperm and egg. The body is local, material and operates through physiological interactions. Original Essence ("yuang jing") is a fixed quantity of vital energy inherited from your parents. It is stored in the kidneys. From this original energy, Original Ch'i ('yuang ch'i") is created. This is Water Ch'i. It mixes with the Fire Ch'i generated by breathing & food intake.
• Mind Ch'i is simply called "ch'i" or lifeforce and refers to the psychological system. Mind Ch'i is somewhat local, immaterial and works through memory, emotions, thoughts, intuition & creativity. Mind refers to either "Xin" (emotional mind or Fire mind) and "Yi" (wisdom mind or Water mind).
• Spirit Ch'i is "shen", spiritual energy, transcendent, non-local & boundless. Being perfect, it is completely healthy, now and forever. It is used to help heal the mind and the body. It merges with the Tao. The "spirit of vitality" ("jing shen") is the result of a spirit energized by Fire but restrained by wisdom mind (Water). If this control is not present, the spirit is scattered and confused (a Yang spirit). But with this nourishment by Water Ch'i, the spirit is firm & steady (a Yin spirit).

Each of these Three Treasures, corresponding with three levels of vital energy ranging from coarse to very subtle, has its separate Elixir Field ("Tan T'ien"). This is the place or area where the energies of Body, Mind & Spirit come together with those of the Earth, of Nature and of the universe.

• the Lower Elixir Field (Earth Treasure - Jing) : situated between the navel, the "kidney center point" or "gate of life" (in the spine between the second and third lumbar) and the prostate gland (top of cervix between the ovaries), this Elixir Field is the center of the physical body and its strength. It is also called "medicine field", "ocean of Ch'i", "sea of energy", "cauldron" or "navel center". Associated with the "jing", the productive energy of the physical system, and the Body Ch'i, it serves as the source of the lifeforce or "ch'i", related to the Mind Ch'i. Here this productive energy, healing the body, is collected, stored, calmed & purified (refined), ready to be transformed into this lifeforce. The rising of this subtle Body Ch'i or vital damp ("jing") to the Middle Elixir Field, where it is transformed into Mind Ch'i, is called "the blossoming of the lead flower" (Caterpillar) ;
• the Middle Elixir Field (Life Treasure - Ch'i) : situated around the heart area and the Plexus Solaris, this field has as main task to collect, store, calm and refine the lifeforce ("ch'i") mainly resulting from the transformation of refined productive energy ("jing"), but also from food & air (Fire Ch'i). This heart Elixir Field is the residence of the mind. In Chinese, the concepts "mind" and "heart" are not differentiated. The concept "xin" (pronounced "shin") embraces both and so we may say it is the mind of the heart or "Heart-Mind". Another aspect is "Yi", wisdom mind. The Chinese characters for "thinking", "thought", "intent", "virtue", "listen" and "love" include the character for "heart". The Life Treasure Elixir heals affective and mental disorders. To work with this Elixir Field may well be the central key of spiritual growth, for when the Mind Ch'i is clear (wisdom mind predominant), the spirit ("shen") is revealed and a total integration happens, creating balance and radiation ("Jing Shen"). The rising of the refined Mind Ch'i to the Higher Elixir Field, to be transformed there into Spirit Ch'i ("shen"), is called "the blossoming of the silver flower" (Cocoon) ;
• the Higher Elixir Field (Heaven Treasure - Shen) : situated at the brow, this "Tan T'ien" collects, stores, calms and refines the Mind Ch'i or "ch'i" rising from the Middle Elixir Field. Here Mind Ch'i is transformed into spiritual energy ("shen rising") and then integrated in the primordial, universal Ch'i of the Tao itself. The mind is emptied of concepts, and the duality of subject & object is gone. This is called "the blossoming of the golden flower" (Butterfly). The three energies (Jing, Ch'i and Shen) now move upwards to the top of the head and become one single undifferentiated energy. This collection of the three flowers is called "the arising of the seed of the Tao". This goes down to the belly and forms the immortal embryo, the "golden pill", "golden elixir" or "great medicine".

Unless there is sickness or absence of food, our physical body is usually too Yang, and, due to the intake of air & food, dominated by Fire Ch'i. If these supplies are not pure, our body heats up. Fire Ch'i triggers an emotional mind ("Xin"). This is cooled by "pure Ch'i" or Water Ch'i, generating wisdom mind ("Yi"). So the adjustment of Kan (Water) & Li (Fire) is essential to realize the "spirit of vitality" ("jing shen"). This by improving the quality of Water and reducing the quantity of Fire.

Nei Dan or inner cultivation is all about balancing the dynamics of the treasure fields, adding spiritual energy to vibrant health. Contrary to Wei Dan, the various levels of vital energy are brought into play. Here the hardware of the energy-matrix itself is transformed, calling for prudence, insight & mastership.

Breath is the strategy directing "Ch'i", while "Yi" is the intention doing so. Various breathing techniques direct this vital energy, and this for various purposes. But in a general sense, they use certain paths of Ch'i circulation, filling the 8 Ch'i reservoirs, making the flow in the 12 Ch'i channels strong & steady. When this has happened, Nei Dan work on the spirit begins.

Indeed, the most decisive element to properly adjust Kan & Li is the regulation of the spirit ("shen"). If "Yi" is the general establishing a breathing-strategy and "Ch'i" his officers & soldiers, then "Shen" is the morale of the latter and the headquarters governing vital energy. Knowing how to use the "Yi" to raise the "Shen" is therefore a major key. When "Yi" is energized, "Shen" is also raised. To raise the "Shen" is to energize it just below the point of excitation. Fire Ch'i must be present, but Water Ch'i must dominate.

Breathing techniques used to regulate the "Ch'i" in such a way the subsequent regulation of the "Shen" is easier are : Normal Abdominal Breathing, Buddhist Breathing (for both see Preliminary Practices), Reverse Abdominal Breathing, Shen Breathing, Five Gates Breathing, Full Inhale & Exhale Breathing & Body Breathing (Skin-Marrow Breathing). These are introduced here.

Finally, to raise the "Shen", the Small & Grand Circulation, Marrow Breathing, Brain Breathing & Embryonic Breathing are used. These last five techniques prepare for the higher transformations leading to "immortality". In the Completion Stage of Tantra, Vase Breathing is also called for. These latter breathing techniques will be approached later.

► Reverse Abdominal Breathing

When during inhalation, the abdomen is drawn in and the anus is held up, but during exhalation they are both are relaxed (abdomen pushed out and perineum not tightened), Reversed Abdominal Breathing or Taoist Breathing is at hand. This leads vital energy more naturally and easily to the extremities and is also used in Marrow Breathing & Brain Breathing.

► Shen Breathing

During Reverse Abdominal Breathing, on inhalation pay attention to the Upper Elixir Field and when exhaling, relax this concentration. This builds up the ability to raise the "Shen".

► Five Gates Breathing

After Shen Breathing is realized, regulate the circulation of vital energy through five centers : the two cavities on the bottoms of the feet ("yongquan"), two cavities on the palms ("loagong") and one on the top of the head ("baihui"). Three steps : Soles Breathing, Palm Breathing & Spiritual Breathing.

• Soles Breathing :

Standing up or lying down, using Normal Abdominal Breathing, inhale, leading vital energy from the feet cavities to the Lower Elixir Field and exhale, leading vital energy back to the cavities. Standing, using Reversed Abdominal Breathing, inhale, leading vital energy from the feet cavities to the Lower Elixir Field and exhale, leading vital energy back to the cavities, but this while slightly squatting down, imagining pushing your feet down into the ground.

• add Palms Breathing :

Reached the regulating of no regulating in terms of Soles Breathing, standing up, using either Normal Abdominal Breathing or Reversed Abdominal Breathing, inhale leading vital energy from the Four Gates to the Lower Elixir Field and exhale leading it back again.

• add Spiritual Breathing :

Once a profound level in Four Gates Breathing has been reached, add the Fifth Gate, elevating the practice into Spiritual Breathing ("shen xi").

► Full Inhale & Exhale Breathing

With a body as relaxed as possible and a calm & clear mind, practice -during Normal Abdominal Breathing- inhalation & exhalation to the maximum, and this in coordination with the movement of the abdomen, trying to extend the length of each breath, making a slight sound as you inhale and exhale. Practice this only occasionally to enliven unused long cells. It trains the abdominal muscles and helps leading vital energy to the skin. The sound raises "Yi".

► Body Breathing (Skin-Marrow Breathing)

When inhaling, draw vital energy into your body from outside, leading it to the Lower Elixir Field, feeling the energy being led inward to the internal organs and marrow. When you exhale, lead it from the Elixir Field to your muscles, tendons, skin and beyond. During Normal Abdominal Breathing, center yourself in the Lower Elixir Field, start with full inhalation, and image your body as a large ball filled with vital energy shrinking, pushing the vital energy to the Elixir Field. When you exhale, let the air slowly out and imagine the ball getting larger. Inhaling you feel light, exhaling heavier. This practice culminates in Turtle Breath, extending life.

For more information, consult :

Damo, M. : Daoist Nei Gong, Singing Dragon - London, 2011.
Jwing-Ming, Y. : The Roots of Chinese Qigong (1997), Qigong : the Secret of Youth (2000), Qigong Meditation : Embryonic Breathing (2003), Qigong Meditation : Small Circulation (2006, all by YMAA Publications - Boston).

PRELIMINARY ι FOUNDATIONAL ι ACCUMULATIVE

"I am a fool even among fools.
Thus, whatever faults there are here
I confess before those who see things as they are."
Tsongkhapa : Lam Rim Chen Mo - Dedication.

Insight Meditation (ultimate analysis) is necessary for philosophical (in particular in epistemology & ontologyl) & soteriological reasons.

Philosophically, to conceptually understand the deepest meaning of reality, preparing the direct "seeing" of the ultimate, we need the ascertainment by reasoned knowledge intrinsic existence is non-existent. This first (contrived) step of realizing Buddha's wisdom ends our ignorance acquired by our education. It is followed by directly (in an uncontrived way) realizing wisdom by "seeing" emptiness, thus initiating the process of eradicating innate ignorance. This heralds the end of mental obscuration.

Soteriologically, ending ignorance, exhausts the subtle causes of our emotional afflictions, ceasing both the affirmation of exaggerated desires (passions) and their negation by virulent hatred. Ending these two subtle causes, afflictive emotionality will dry out, exhausting the subsequent negative states : anger, cruelty, avarice, stupidity, self-cherishing, blind lust, arrogance, violence, vanity, pride etc. The ignorant mind is a demon mind, always attributing own-power to sensate & mental objects. By destroying this ignorance, suffering automatically ceases, and the Third Noble Truth is fulfilled.

* very subtle, secret (root) cause of suffering : ignorance ;
* two subtle causes of suffering : passion (white drop) & hatred (red drop) ;
* six coarse causes of suffering : the Six Delusions (co-relative to each realm of "samsâra").

Emptiness Meditation is a special Analytical Meditation, following the format of common Analytical Meditation (cf. Preliminary Practices - 6). Tsongkhapa underlines the necessity of an authentic view. This is a correct view (one affirming lack of inherent existence) proven by repeated meditative practice of analysis trying to disprove the proposition affirming this lack. Genuine certainty is called for, not just a passive acceptance of the arguments of the Middle Way consequentialists. When this certainty is established, the correct view has been authenticated. This means it can be used as a "tenet".

In the conceptualizations of ultimate truth, conventional (reasoned) knowledge is able to identify formal contradictions. This evidence is generated by way of analysis in a meditative state of mind. Even in the West, Marcus Aurellius (Meditations), René Descartes (Meditations on First Philosophy, 1647), Blaise Pascal (Pensées, 1670), as well as Edmund Husserl (Cartesian Meditations, 1931), coupled deep introspection (transcendental self-reflection of reason upon itself) with a meditative, highly introspective and calm state of mind. Tsongkhapa, building on millennia of meditative experience, qualified the mind coupling calmness with analysis, as "superior seeing". Tranquility & conceptual analysis happen simultaneously. As on the path of the lovers, they mutually reinforce one another.

In the Preparative Practices, emptiness is analyzed on the basis of this special mind of "superior seeing", generated by Calm Abiding on emptiness. When, after meditative equipoise on emptiness, insightful analysis happens without loss of calmness and calmness assists analysis, the mind of "superior seeing" is at hand. This mental tool of Insight Meditation (or Emptiness Meditation) leads to "special insight", the conceptual, contrived realization of emptiness, a generic image of emptiness, one including the emptiness of emptiness.

Thanks to the constant intensification of analysis by deeper calmness and the further deepening of calmness by this increasing sharpness of the "sword of wisdom", or insightful calmness, the fourth level of calmness next to calmness, deep calmness & deeper calmness, the conceptual analysis of reality can be exhausted and therefore acquired self-grasping (at an intrinsic, self-powered own-form or "substantial self") irreversibly cease. In "special insight", on the basis of "superior seeing", in meditative equipoise on the emptinesses of all sensate & mental objects, insightful calmness allows for the analysis of the fundamental nature of subjects & things as well as further sinking into calmness. This leads to a universal, generic image of all possible emptiness.

Emptiness Meditation does not involve ritual. It is a silent meditation.

Insight Meditation aims, on the basis of "superior seeing", to analytically (conceptually) investigate the fundamental nature of all possible phenomena, be they sensate or mental, realizing their emptiness, and this thoroughly. All meditative analysis of emptiness enhances tranquil concentration on emptiness, leading to insightful calmness, sharpening the blade of analysis.

Summarized succinctly, Emptiness Meditation realizes the absolute absence of own-nature ("svabhâva"), in other words, the total lack of inherent properties (permanently anchored in the object itself), thereby discovering the universal interconnectivity (dependent-arisings) between sensate & mental objects. Because all things are substanceless, they are processes, relations. Hence, all things are full-empty ; full of interrelationality, but empty of self-powered, self-subsistent substance (essence). Because this process-minded radical nominalism is the case, things are exclusively & totally relational.

Insight Meditation leads to the authentic correct view of genuine certainty regarding the universal lack of substance, essence, so-called "true" existence ("svabhâva"). In other words, no inherent, intrinsic nature, existing from its own side, independent & separate, exists. This self-identical core of A or A cannot be found, not logically, nor experientially.

The special mental operator involved in "special insight", generated by Insight Meditation on the basis of "superior seeing", is a true ideation (C_t) allowing for encounters with or prehensions of the absolute property of each and every sensate or mental object of mind (A), but only in a contrived, conceptual, approximate way. In ultimate logic, radical nominalism is at hand. All object of conceptual (rational) knowledge are merely "names", conventional signs designating a sense agreed upon by all relevant sign-interpreters or object-possessors (subjects, intersubjectivity). There is no logical a-dualism between a name and the thing to which it refers.

In ultimate logic, there are no objects anywhere imputed in dependence upon an existential quantor :

¬A C_t

"Special insight" realizes this clear & distinct generic image of all possible emptinesses on the basis of an exclusive, non-affirmative negation (¬A). With the realization of the emptiness of this generic image of the lack of inherent existence, the final purification of the conceptual mind is over and acquired ignorance stops. All conceptual reification ends. This does not mean duality and/or conceptualization ceases.

This purified conceptual mind remains tainted by innate ignorance, i.e. subtle reifications, transcending the order of concepts, calling for a specific mental training (known as the Ten Stages or "bhûmis"). On the Path of Meditation, innate self-grasping is removed by the Finative Practices, involving Tantra, Dzogchen, Mahâmudrâ etc.

The Preparative Practices as it were "prepare" the mind of the ordinary Bodhisattva for the "path of seeing", the direct, immediate, non-conceptual, nondual & prehensive experience of the absolute nature of every phenomenon. The Superior Bodhisattva is a noble being ("Ârya"), eliminating innate ignorance in seven steps ...

ON PREPARATIVE PRACTICES

1. Insight Meditation on the Selflessness of Persons : Analytical Meditations on the absence of inherent existence of persons ;
2. Insight Meditation on the Selflessness of Others : Analytical Meditations on the absence of inherent existence of outer phenomena ;
3. Garland Sûtra Practice : practice of the Net of Indra or Meditations on Dependent Origination.

Conclusion : Special Insight

Preparing Emptiness Meditation

PRAYER TO MAŇJUSHRÎ

Homage to Protector Mañjushrî !
Homage to the Buddha of the Wisdom of all the Buddha,
prehending with the purity of Vajrasattva,
how all existents are empty of substance but full of dependent-arising.
Homage to the Crown Jewel and the Famous Pure Mind !
My Guru Je Tsongkhapa.

You hold to your heart the Sûtra symbolic of seeing all things as they are.
Your Sun-like wisdom shines unclouded by defilements or ignorance.
With the loving compassion of a father for his only son,
You teach all beings caught in the prison of cyclic existence,
confused in the darkness of their ignorance and overwhelmed by suffering.
Your dragon-thunder proclamation of the Dharma arouses us from the stupor of our delusions and frees us from the iron chains of our karma.
Dharma ceasing suffering.

O Mañjushrî, Your powerful Sword of Wisdom hews down suffering wherever it appears, clearing away the darkness of all ignorance.
Your sublime body is adorned with the 112 marks of a Buddha.
You appear on the Highest Bhûmi.

You complete the Ten Stages,
achieving the highest perfection of a Bodhisattva.
Pure from the beginning, I prostrate to You, Mañjushrî.
OM A RA PA TZA NA DHIH

With the brilliance of your wisdom, illuminate the darkness enclosing my mind.
Enlighten my intelligence,
so that we may gain insight into the wisdom of Lord Buddha
and all texts explaining it.
So I may teach what needs to be taught.
Ending confusion, delusion and all impurity.

§ 1 Four Travelers

Imagine four thirsty travelers along a hot desert path heading due East : the first is a common human being, the second a physicist, the third a polarized sunglass wearer and the fourth a Buddha.

With cries of joys, the first points to a mirage up ahead. Taken by ignorance, he expects to clench his thirst soon. This is the lot of common humanity, self-grasping at something (inherent existence) not there at all. Hence, thinking his thirst will be clenched, this one is pleased with this appearance, expending more energy to get there faster !

The second sees the mirage for what it is (an optical illusion) and assures the first there is no water. The physicist sees the mirage, but knowing the laws of physics involved, unmasks this conventional appearance as a falsehood. The mirage is not a conventional truth because it violates conventional law. In the conventional realm, this one is indeed authoritative. Continuing walking East, he does not walk faster, keeping calm in the burning Sun.

The third sees nothing at all, and wonders what the first two are talking about. Suppose the mirage were entirely false -not appearing at all- then this one would be the most authoritative. This traveler has impaired senses and so cannot be authoritative at all. He follows the two others heading East.

How can the handicapped have a complete apprehension ?
How can these three know quicksand is due East ?

Simultaneously, the fourth prehends the mirage as space-like, i.e. empty of inherent properties, and -as the physicist- as a contaminated illusion-like dependent-arising of a conventional falsehood. The mirage appears, but like all appearing objects, is prehended as empty of inherent existence (space-like). But while it appears, a Buddha simultaneously prehends all the determinations & conditions of its dependent-arising as something different as what it truly is (illusion-like). Indeed, the mirage appears as something existing from its own side (even to the physicists), while this is definitely not the case. The former has valid, mistaken knowledge, the fourth unmistaken knowledge. Likewise, with the arising of his thirst, a Buddha prehends the lake of water in the West and so teaches (the truth of the water), turns and walks away from the first three (some might say he miraculously transforms hot sand into a lake of cool water, but this does not fit the purpose of the simile) ! Note how the Buddha's prehension exceeds the physicists apprehension. He is saved, the others likely lost (let us add the physicist is most likely to apprehend the quicksand).

§ 2 The Salvic Intent of Wisdom

Wisdom is the Buddha's Supreme Jewel because it cuts suffering at its root. In the Lesser Vehicle, emptiness of persons is attained (affective obscurations ended). Because of the mind of enlightenment, the Great Vehicle applies the antidotes to reification thoroughly and with the intent to awaken all other sentient beings. These Bodhisattvas therefore attain emptiness of (outer) objects (and end mental obscurations).

Because ultimate truth awakens, the Conqueror taught emptiness as the ultimate path to cessation (of suffering).

When negative actions of body, speech & mind (or black "karma") and subsequent afflictions are extinguished, awakening is a fact. Physical, verbal & mental compositional activity associated with the afflicted mind constitutes "karma" establishing the cyclic existence of suffering. These afflicted minds only arise dependent upon the operation of misconceptions superimposing inherent existence upon subjects & objects, elaborating them into pleasant & unpleasant, intense desirable & hostile, etc. So when this superimposition is eliminated, these reifying elaborations end. And with their end, the misconceptions stop. Eventually, no longer clinging to an inherent I and its objects, suffering ceases.

§ 3 The Five Paths

Emptiness Meditation prepares the mind to directly see emptiness.

Kamalashila (ca. 700 - 750 CE), integrated the "pâramitâs" & "bhûmis" in five "paths". These correspond with the words of the Wisdom Mantra : "Gate, Gate, Pâragate, Pârasamgate, Bodhi" or "Go, Go, Beyond, Thoroughly Beyond, Enlightenment" as found in the Heart Sûtra. In Tibetan schools like the Gelugpas, the Five Paths form the basis for the understanding of the Path of the Bodhisattva, serving to instruct practice and to measure spiritual attainment :

1. Path of Accumulation ("Gate") : entered upon the spontaneous arising of the mind of enlightenment for all sentient beings (Bodhicitta), becoming a Bodhisattva, the practice of the Six Perfections causes the two baskets (of merit and wisdom) to be filled. By improving their method and wisdom, Bodhisattvas train in generating virtuous minds, the Four Immeasurables and the Six Perfections. Understanding of emptiness is enhanced by relying principally on the wisdoms arising from listening and reflecting. Self-cherishing is eliminated ;

2. Path of Preparation ("Gate") : entered upon the generation of "superior seeing", "special insight" realizes a conceptual insight into (and generic idea of) emptiness, the fundamental nature of all phenomena. Once achieved, this full conceptual understanding is irreversible. This preparation is a stepping-stone to directly perceive emptiness, for when the conceptual mind is truly convinced of the rational grounds for the absence of substantiality, it has the power to identify the illusions of conventional reality, generating the conceptual antidote for acquired (intellectual) self-grasping ;

The Bodhisattva "goes" to accumulate both baskets and "goes" to study, reflect and meditate on emptiness in a contrived, conceptual, rational way (using a special Analytical Meditation called Insight Meditation or Emptiness Meditation). The end of the Path of Accumulation (Go !) comes with the generation of "superior seeing", making one enter the Path of Preparation (Go !). First the devotee works to be calm enough to enter Emptiness Meditation. Then he or she actually starts with Insight Meditation, walking the Path of Preparation. Emptiness Meditation is the tool used on this Path of Preparation ...

The Path of Preparation, a special series of intellectual meditations, has four stages : heat, summit, forbearance & highest mundane events (cf. Vasubandhu's Madhyânta-Vibhâga-Bhâsya or Commentary on the Separation of the Middle from Extremes) :

1. "coming to heat" : the beginning of a very powerful enthusiasm to perfect wisdom. The "fire" of non-conceptual understanding will soon be produced, precursor of unconditioned "gnosis". In meditative equipoise, a clear conceptual awareness of suchness is realized. One first meditates on the impermanence of phenomena, then upon the absence of rise & fall in these and finally upon the realization of the constructed nature of concepts & truths ;
2. summit (peak) : the culmination of this strong love of wisdom is a very intense mind coming conceptually close to emptiness, as if the mind mixes with it, which is however not yet completely the case. The virtuous roots cultivated will no longer be lost or cease. Conceptual understanding of suchness is very high ;
3. forbearance (patience) : a special attitude is generated towards Dharma in general and emptiness in particular. Aversion-causing constructions are shattered. Gross conceptuality is gone, but subtle conceptual appearance remains, hindering a complete mixing of mind & emptiness. Nevertheless, a very refined conceptualization of emptiness is the case ;
4. highest mundane events (supreme Dharma) : here mind and emptiness are nearly mixed. All personality-factors have merged into meditational concentration. The non-arising of "own-being" of any inner & outer phenomenon is contemplated. It is the highest experience of the "ordinary" Bodhisattva. All their experiences are supreme Dharma paths of preparation, and the highest worldly attributes are attained. Object & subject are no longer consciously perceived as separate. When this very subtle conceptualization of emptiness happens, the antidote against substantial conceptualization has been found and, thanks to C_t, objects are no longer designated as independent and local absolute existences possessing their properties from their own side, or ¬A. Instead, they are dependent-arisings possessing impermanent functional properties. They are not substantial, but nevertheless not nothing, but something. The end of this stage is the realization of the generic concept of emptiness.

The point here is the approximate nature of the very subtle conceptual realization of emptiness at the end of the stage of supreme Dharma (the generic idea of emptiness itself). The mind has indeed been freed of self-cherishing and acquired self-grasping has been eliminated. In itself, this is a very high spiritual achievement, endowing the mindstream with lasting, irreversible qualities. But although lofty, this proximate emptiness is not the same as actually "seeing" emptiness. It is still contrived, and thus planned, manipulated and somehow artificial. It remains conceptual, albeit on a very subtle level. But precisely because it is conceptual, it cannot be said to be a direct, immediate, natural, spontaneous realization.

Supreme Dharma, the last stage before entering "seeing" emptiness, is not the end of duality, but merely the end of reified duality, as well as the cessation of own-power, all what exists being merely interdependent, other-powered interrelationality. This is the complete absence of self-power in formal, critical & creative thinking (cf. the seven modes of cognition - Metaphysics, 2012).

3. Path of Seeing ("PÂRAGATE") : entered upon (a) this thorough conceptual understanding of emptiness and (b) the cessation of conceptualization hand in hand with abiding presence, a direct experience of emptiness during meditative equipoise happens. The Bodhisattva enters the First Stage ("bhûmi"), becoming a "Superior Bodhisattva" ("Ârya").

When the mind rests in the here & now, in the experience of what is at hand, conceptualization stops. The Arrow of Time is broken and the mind settles in the eternal present. The noble being dawns. Space-like, this being has eradicated all physical tensions, afflictive emotions & mental obscurations hindering the (conceptual) understanding of emptiness, realizing wisdom as a conceptual (generic) idea of the ultimate nature of all what is. Only the end of innate self-grasping and omniscience are not yet at hand. The latter is the direct prehension of all the previous determinations & conditions of the prehended, and therefore a vision of all possible future moments of every dependent-arising illusion-like appearance. The Path of Seeing is a stage of its own. It is isolated from the next stages of the Bodhisattva training. The joy felt here is so strong, the Bodhisattva is wholly given to giving.

The First Stage evidences how clear accumulation & conceptual understanding (of emptiness) remain incomplete, mere guesswork. Until the end, the obscuring activity of acquired ignorance never ceases. Even the methods are questionable (one may, for example, question the formal logic used). Even in the highest stages of this contrived realization of emptiness, the clarity of the light is not yet seen (only the light is).

This First Stage abounds with the clarity of the light and so offers a direct, immediate, palpable experience of what emptiness "is", not in the sense of a new substance (this has been eliminated earlier), but in the sense of the vast wealth of the amazing interdependence given by conventional, illusion-like dependent-arising. Great joy is felt when all things truly fall into place, not by a concept-based mental process, path or gradual method, but immediately here and now, by merely observing without memory & expectation prehending the sublime totality & wholeness of what is ("dharmadhâtu").

4. Path of Meditation ("PÂRASAMGATE") : here, thanks to deeper Insight Meditation on the remaining perfections (ethics, patience, joyous effort, concentration, wisdom), the direct experience of the First Stage is deepened, stabilized & refined by way of the remaining levels. To eliminate the subtle & very subtle delusions (obscurations caused by innate self-grasping and obscurations hindering omniscience), the Bodhisattva has to train further (stages two to seven : thoroughly go, and stages eight to ten : bodhi). The experience of emptiness of the Hînayâna Arhat is identified with end of the Sixth Stage. The Seventh Stage offers the Bodhisattva a mind entering into absorption on emptiness and rising again in a finger snap. Only a few obstructions to omniscience remain (to be dealt with on Eighth to Tenth Ground) ;

5. Path of No More Learning ("BODHI") : eliminating the obscurations to omniscience caused by mythical cognition, these last three stages directly lead to the state of Buddhahood, the nondual simultaneous experience (prehension) of conventional & ultimate truth, of "samsâra" & "nirvâna", of compassion & wisdom ; luminous emptiness. The Eight Stage Great Bodhisattva equals Dhyâni Bodhisattvas, the emanations from enlightened beings and knows when his or her awakening will happen. In the Ninth the wisdom of the Bodhisattva is complete. The Tenth Stage, the Bodhisattva actually enters Buddhahood (bodhi).

§ 4 The Itinerary of Emptiness Meditation

Emptiness Meditation proper is Insight Meditation. This is done on the basis of "superior seeing". But before this special mind is generated, Emptiness Meditation begins by establishing the correct view. This is done without "superior seeing", merely by many Analytical Meditations followed by Calm Abidings on the fruit of this analysis.

I. Analyzing the Right View & Calm Abiding on the Fruits :

So on the basis of Analytical Meditations on the correct view and Calm Abiding on the fruit of this analysis :
* accept the non-affirmative negation ;
* realize the object of negation ;
* understand the Four Essential Points ;
* practice the Seven Steps Meditation ;
* practice the Four Profundities ;
* meditate on the Right View ;
* generate the mind of "superior seeing" by Calm Abiding on emptiness.

II. Insight Meditation on the Right View :

On the basis of Insight Meditation on the correct view, authentification is possible. Insight Meditation depends on "superior seeing" and ends with "special insight". Hence,

* meditate on selflessness of persons ;
* meditate on selflessness of others ;
* meditate on the emptiness of emptiness ;
* meditate on the full-empty "dharmadhâtu" ;
* realize "special insight" : the generic idea of emptiness.

Emptiness Meditation is defined as a special Analytical Meditation, a reasoned, conceptual type of meditation (cf. Preliminary Practices), most important at the time of "training in the view". It is special because in this context it presupposes the attainment of meditative equipoise on an object in Calm Abiding and because it targets the ultimate nature of phenomena, the crown jewel of Dharma teachings. This is a reasoned, formal & critical, approach of this issue aiming to attain "special insight", i.e. the authentic view of unshaken certainty about absence of inherent existence being the ultimate nature of all possible sensate or mental objects. This remarkable insight is the fruit of Insight Meditation on the basis of "superior seeing". This "special insight" leads to an "approximation" of the ultimate.

So Emptiness Meditation aims, by way of reason (not direct expience) to attain an authentic correct view. This by first seeking, finding & establishing the correct object of negation, then generating "superior seeing" and finally applying this to persons & others. If we negate too much, emptiness (ultimate reality or "nirvâna") is deemed nothing (nihilism). If we negate not enough, emptiness is deemed some kind of ultimate inherent existence (eternalism). The correct view is full-emptiness. Dependent-arising exists functionally, and this can be explained without introducing the inherent existence of conventional reality. Impermanence is only possible if inherent existence can nowhere be found. Permanence hinders production, causation, determination, conditioning. When thinking emptiness, dependent-arising is understood. Experiencing dependent-arising (as it is, i.e. as processes) brings emptiness to mind. The authentic correct view is thoroughly understanding this correct view, not merely accepting it without analysis. Indeed, for the correct view to be salvic, genuine certainty must be the case. The correct view needs to be authenticated !

When the correct view is realized (by way of Analytical Meditation & Calm Abiding), before authentication, Calm Abiding on emptiness needs to generate "superior seeing". This kind of insightful calmness couples analysis (insight) and calmness. The generation of this mind happens by cultivating a balance of calmness and insight. Indeed, at first, strong insight decreases serenity, making the mind waver (a flame placed in the wind). Strong serenity decreases insight (like a person asleep). When Calm Abiding on emptiness is sustained, after having established serenity & insight separately, they first mix and then merge. When this happens the mind of "superior seeing" is generated. In this way an authentic correct view can be realized. This culminates in "special insight", when -at the last stage of supreme Dharma- a generic image of emptiness is operational, the emptiness of which ends all possible reification. This ends the time of "training in the view" and initiates the time of "meditating on the nature of mind" (or the work of the Ten Stages).

I. Analyzing the Right View & Calm Abiding on the Fruits

Four Tenets Meditations

"Kaśyapa, it is like this. For example, two trees are dragged against each other by wind and from that a fire starts, burning the two trees. In the same way, Kaśyapa, if You have correct analytical discrimination, the power of a noble being's wisdom will emerge. With its emergence, correct analytical discrimination will itself be burned up." - Buddha Śâkyamuni : Kaśyapa Chapter Sûtra.

The Four Tenets Meditations are Analytical Meditations on the various tenets held by the four traditional tenet systems according to Tibetan exegesis : Great Exposition, Sûtra, Mind-Only & Middle Way. All of these tenets circumambulate three subjects : the Two Truths, emptiness & origination by dependence.

Tenet systems, or sets of established conclusions, are more than the academic acceptance of a series of philosophical answers (in particular concerning "first philosophy", the study of what all phenomena have in common). They are a position adhered to with sympathy, with certainty known to be correct and so not lightly to be given up.

For religious persons, trying to reconnect with a whole larger than themselves, this reasoned, correct view is also salvic, i.e. the most adequate antidote to cast away ignorance and to embrace ultimate truth (in casu, "nirvâna"). Although ultimate truth is the goal of the path, none of the four tenet systems refers to this. Devotion does not interfere with reasoned knowledge.

To understand Buddhadharma, tenets systems should never supersede the study of primary sources. But in these systematic views, mostly arrived at by long meditations on their objects, essential keys are summarized and so conclusions (needed to stabilize the authenticity of the correct view) can be reached at much quicker and with greater reliability. How can this not then assist the hermeneutics of available source texts ? Tibetan tenet system literature is not dismissed, but integrated. Indeed, these tenets incorporate the fruits of numerous Analytical Meditations, Calm Abidings and Insight Meditations on the ultimate nature of all possible sensate & mental objects, i.e. all phenomena, be they conventional or ultimate.

In terms of Tibetan (Gelugpa) tenet literature (which is not historical, but thematic & topical), Buddhist philosophy has 4 major schools : the Vaibhâshika-Sarvâstivâda, the Sautrântika, the Yogacârin and the Madhyamaka. The first two belong to the Lesser Vehicle, the last two to the Great Vehicle. Historically, the Mind Only School postdates the Madhyamaka, but insofar as the latter are concerned, represents a "lower tenet" system, failing to grasp the correct view (on emptiness).

I. Vaibhâshika - Sarvâstivâda
Great Exposition School