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Strictly speaking, everyone who listens to this teaching must have received empowerment.
However, for one reason or another, some people may not have received this empowerment.
So, I think that, after all, what we study is just a prayer,
which doesn't contain profound teachings nor practices.
Therefore, if you haven't received empowerment,
you had better recite the mantra of Vajrasattva, ten thousands times.
Otherwise, I have faults and it may be also not good to you.
This is my request. After all, it is in fact a prayer,
so the requirement of studying it may not be so strict.
In terms of this prayer: no matter whether they receive empowerment or not,
as long as the people who study Tibetan Buddhism, in the Tibetan area, the Han area, India,
or any other western countries, they all recite this prayer.
This way, this would not be so strict. So I permit you to listen to this teaching, today.
At first, I wanted to give a simple empowerment,
a blessing empowerment. Its ritual was collected in the book of His Holiness Jigme Phuntsok Rinpoche.
This empowerment is simple. I don't know how to give real empowerment.
But I can give this empowerment. It is called an empowerment but actually is a blessing.
However, I haven't time today. So I'll do it later.
This prayer is composed by Mipham Rinpoche. I will give a brief introduction about it.
Now, our academy has two Chinese versions.
One was translated long ago, and the other was translated later.
I don't know who translated them.
It could not be translated by me. Or I did translate it, but I have forgotten.
Anyway, the Chinese version of ‘Larung Daily Prayers and Practices’ has this prayer.
So you can read it.
Why I am going to teach it today? As I said before,
it was last summer...It was last year, in both the Chinese lunar and the Tibetan calendar.
In June, last summer, I made aspirations, at Mount Wutai,
that I would recite this prayer ten thousand times and also teach it once.
In fact, this teaching could be rather simple, because it only has several verses.
But its content is supreme.
Some Dharma friends here have recited it, for over twenty years, and some have recited for over ten years.
However, many of them, including some Tibetan Dharma friends, don't understand it.
Although they can recite it in Tibetan, they cannot understand its content.
So let's study it together, today. This is our goal.
Its origination is from my aspirations at Mount Wutai.
Now, some of us really aspire from the depth of our heart, and do not just do it orally,
that from now on, we will benefit sentient beings who have connections with us as much as we can.
But it is rather hard for all Dharma friend here or I
to benefit sentient beings who have connections with us,
just by our wisdom and capability. Therefore, on the one hand, we should make aspirations;
while on the other hand, we need blessings f rom many yidams, dakinis and Dharma protectors.
Comparing our own efforts to the blessing of holy beings,
the blessing of holy beings are more important.
If one doesn't study Buddhadharma or if one is a atheist,
he or she won't believe in this.
This kind of people believe that any success or realized dreams all result from their own efforts,
and beside this, that you cannot accomplish anything by other means.
In fact, it is not the case. If we want to accomplish anything,
on the one hand, we need the dependent origination of previous lives, and effort in this life;
on the other hand, we need some visible and invisible help.
When the causes and conditions meet,
I believe we can accomplish many things.
Therefore, this teaching is for everyone. And we make aspirations together this way.
Some people may think, “It may be impossible for me to accomplish some great activities,
like spreading Buddhadharma and benefiting sentient beings.” Don't think this way.
I may be manifested as an ordinary man this life,
but I have a dependent origination of spreading Buddhadharma and benefiting sentient beings in countless lives.
We all know that when H.H. Jigme Phuntsok Rinpoche was alive,
he always gave away his money...Today, Venerable Jetsunma Mumso also does the same.
During our Dharma assembly, it may be four times a day,
that it is said that Venerable Jetsunma Mumso gave 100 yuan
to let all her lineage disciples be able to benefit countless sentient beings in countless lives.
Before H.H. Jigme Phuntsok Rinpoche entered parinirvana, he gave much money to invite us recite this prayer for three times.
In the beginning, we recited the Prayer of Magnetizing Activity, three times, later we recited it five times.
So the gurus always had this kind of wish.
When H.H. Jigme Phuntsok Rinpoche was alive, he once said,
“To let all my lineage disciples, and me, be able to benefit sentient beings in countless lives,
this prayer is the best and most effective means.”
Therefore, this Dharma is recited every day in our academy.
We recite it when we have an enlarged class,
and when we have a small-group tutor as well.
Therefore, I can say that this teaching is one of the most important ones in our academy.
Not only in our academy, but anywhere I visit,
many people may not be able to recite other rituals,
but they all recite this prayer.
In some remote areas, some old laities gathered many elderly people.
Although many of them have no teeth, and are grey-haired,
they recite the Prayer of Magnetizing Activity with very loud voices.
They were very passionate.
And some of them even were illiterates. So this was very rare.
This may be the symbol of accomplishment on magnetizing activity.
I am not making an advertisement nor insisting that you recite this prayer.
In these years, I never requested that you must recite it.
I never request this. However, naturally...
Many Dharma friends, from Southeast Asia and Western countries, told me
that this prayer is what they learnt at the beginning.
This is also a dependent origination.
Therefore, I want to tell everyone
that this prayer is of great importance.
From the view of outer meaning, this prayer can help us liberate sentient beings and spread Buddhadharma.
This is the foremost tool and skillful mean.
I can say this.
Also, from the view of its inner and secret meaning,
it can help us to liberate our mind and body, so that we can master our conceptual thoughts,
because we may not be able
to control our afflictive emotions, conceptual thoughts and sufferings.
If we really can master our conceptual thoughts,
and control this mind, we won't be influenced when circumstances change.
Now, our realization is not “circumstances are influenced when our mind changes” but “our mind is influenced when circumstances change”.
If the mind is always influenced when circumstances change, all the sentient beings in samsara of the three realms would be suffering.
However, if anyone realizes the nature of the mind,
then he or she can be liberated from all the appearances and existences and master them as well.
You can also easily let all the humans and non-humans work for you.
and you won't be controlled by them.
If we are always influenced by circumstances, we cannot be satisfied, so that would cause great suffering.
Most of the anxiety in this world
results from our mind and body that are not controlled and peaceful.
This practice can let our mind and body obtain ease.
It even can dispel any misfortune that we encounter in our life.
Before we started this class, and when we were practicing today's final practice,
a steward of our academy said, in a loudspeaker,
that it had snowed heavily recently and Sangha's water supply may have some trouble.
A driver in the Serthar volunteered
to provide water for the Sangha, by his car for fifteen days.
That steward said “Let's recite the Prayer of Magnetizing Activity, once, to wish him safety in his trip.”
Therefore, to anyone who is driving, if one wants to have a safe trip, one should recite this.
Also, after we finish our class, some elderly people may find their way to home is very slippery.
If you fear falling down,
you should walk with a stick while reciting “om ah hung hrih”(this prayer).
Indeed, this prayer gives great blessings. Furthermore,
we are living in a supreme place, in our academy, where we can easily accomplish the magnetizing activity.
A terton prophesied H.H. Jigme Phuntsok Rinpoche
in a terma (treasure text), which was recorded in Rinpoche's biography.
This prophecy said,
“In the valley which was formed by the magnetizing activity...
in the Larung valley which looks like a lotus.”
In terms of H.H. Jigme Phuntsok Rinpoche, he used the analogy of a golden eagle, which is actually golden-winged garuda.
“The golden eagle flies in the sky.
Its loud voice spreads throughout the world.
All the birds flock to this place, from everywhere, to enjoy its sweet sound.”
This is the prophecy of an ancient eminent master.
Therefore, when we begin to practice a teaching, its circumstances and dependent origination are very important.
I do have great faith in the magnetizing activity.
Because I...
Some Dharma friends, here, may have similar experiences.
When I had just come to Larung Valley, the first teaching I practiced was the teaching of the nine yidams.
That was at a Dharma assembly in May, 1985. At that time, H.H. Jigme Phuntsok Rinpoche...
In fact, I had just taken part in a Dharma assembly then.
I asked some old monks a few days ago. They said it was true.
I think that that was the first time
that I came to this valley, and that Dharma assembly was also the first one in which I took part.
It was also the first Vidyadharas Dharma assembly.
It was not called Vidyadharas Dharma assembly, before. It was called ‘Nine yidams Dharma assembly’.
Later, when the Dharma Hall of nuns was established and consecrated,
a lot of gurus and monastics, people from everywhere, attended the ceremony.
H.H. Jigme Phuntsok Rinpoche said, “Not only do so many monastic people in human realm,
but also the human and non-human Vidyadharas from everywhere in this world,
which could be over one hundred thousands Vidyadharas,
take part in this nine yidams Dharma assembly.” It was in the Dharma assembly, not the meeting.
So it was called the “One hundred thousand Vidyadharas Dharma assembly.”
Afterwards, this Dharma assembly in our academy was called Vidyadharas Dharma assembly.
Vidyadhara is the title of a pudgala who has accomplished Tantrayana enlightenment.
I think, personally,
I do recite this prayer more or less every year
and I took part in the Dharma assembly during the first few years. I had never been absent from the assembly.
However, in recent years, I have always been to other places to give teachings. So I was always absent.
I feel very uncomfortable every time there is a Dharma assembly, for not being able to take part.
Some Dharma friends are very happy, for not being able to take part in the Dharma assembly.
“Oh! I won't take part in the Dharma assembly this time. I can go to other places. I am so happy.”
They may have different attitude.
Anyway, I do have great faith in this teaching.
I hope everyone here pays enough attention to it as well.
We are having a Dharma assembly now, and everyone is enthusiastic.
I see that many Dharma friends, including those who are absent,
and also some Buddhists who are from other places in our country, some belong to our academy and some don't,
also pay attention to the Dharma assembly by Internet. Regarding these people,
it is not appropriate for you to take part in the Dharma assembly
or to practice the ritual of nine yidams. But you can recite this prayer.
A moment ago, someone requested
the transmission of the mantra of nine yidams.
Om ma ni pad me hum hrih dhu ma gha ye ha ya gri va
va ra hi ku ru ku lle dha ki ni ma ha de va u ma de vi
citta hring hring gu hya siddhi hum tsa.
One of the practice is reciting mantra This mantra consists of the mantra of nine yidams.
It integrates the mantra of all nine Yidams.
The other practice is reciting this prayer. You can often recite them.
Today, life in city is actually quite hard.
No matter whether one is rich or not, has status or not,
everyone has to deal with a lot of matters, such as family, love,
life, money, status and wealth.
Therefore, many people feel that their life is not very happy.
But most of the unhappiness is caused by our mind.
Therefore, by practicing this teaching...
In fact, if you often practice this teaching, your mind will be purified
by the blessing of nine yidams,
as well as by the blessing of other dakinis and Dharma protectors.
When our mind is purified and controlled, it can master the external phenomena.
This prayer has many names: one is The Prayer of Magnetizing Activity;
one is The Prayer to the Great Easiness.
In fact, it also can be called The Prayer which Magnetizes All that Appears and All that Exists.
These names are all right.
If it is the Prayer of Magnetizing Activity, it means that it is the prayer of accomplishing magnetizing activity.
So who do we pray for? They are nine yidams.
Who is the supplicant?
Those who want to completely accomplish magnetizing activity. So the supplicants are us.
We pray for countless holy beings, mainly the nine yidams.
So this prayer's name means that it is a prayer which lets us accomplish magnetizing activity.
In terms of magnetizing activity, many of you may not have studied Tantrayana previously.
Generally, after learning Tantrayana, one will accomplish one's activities.
For example, if you study in a college,
you will have a job after graduation.
With regards to your job, you may have this or that to do.
There are some you should have to do.
It doesn't mention the personal accomplishment here.
Definitely, practicing four activities needs personal accomplishment.
But you have four activities when you get enlightenment and you benefit sentient beings.
Among the four activities, the first one is the pacifying activity.
That is to say, pacifying some diseases, demons, conflicts,
and any other conditions, unfavorable for oneself and others.
This kind of practice is called pacifying practice,
which can be found in both Prajnaparamita and Tantrayana teachings.
The practice of Vajrasattva is actually a pacifying practice,
that pacifies all the negative karma in our continuum, which we have accumulated since beginningless time.
This is why it is called as pacifying practice. This is the first one.
Next is enriching activity. What does it enrich?
During our studying and practicing, it enriches our fame, wealth, and social status,
all mundane and trans-mundane fortune and wisdom. It enriches these things.
We can enrich these things by some practices.
For example, if you want to attain wisdom, you can practice the Manjushri teachings.
If you want to gain compassion, you should practice Avalokitesvara teachings.
If you want to become rich, practice wealth deities practices.
These are called enriching activities.
Next is magnetizing activity. That is to say, when your mind is liberated...
With regard to humans and non-humans,
you wanted to magnetize and control them, but you could not.
However, after you have practiced this kind of practice, anyone in this world will listen to you.
The more you practice, the more beings will listen to you.
For example, your parents, relatives, and friends were opposed to you.
Nobody cared about you. Non-humans didn't care about you and they even harmed you.
Even you encountered a dog in the street, it also barked at you.
At that moment, if you practice magnetizing activity,
firstly, your mind and body will be liberated.
If your mind is not liberated,
it is impossible to magnetize or control outside appearances.
When your mind obtains the real quintessence, all the outside appearances...
I have no doubt about this. Take our H.H. Jigme Phuntsok Rinpoche as an example.
His experience is as follows: He was born in
such a dark and Dharma-degenerating time, after the cultural revolution,
under such conditions,
his capability was far beyond that of millions of people.
In fact, if a Dharma instructor, nowadays, also has perfected the magnetizing activity,
he doesn't need go to some places alone
and ask someone, “Could you take refuge in Buddhism?
Could you take bodhisattva vow? I am going to transmit you today.
Don't worry. My teaching is 100% correct!”
You don't need to implore others this way.
Although you sincerely aspire to spread Buddhadharma and benefit sentient beings,
no one cares about you at all. They all sniff at you,
and will not spare a glance for you, before you have achieved magnetizing activity.
If your mind is controlled and peaceful, in addition, all buddhas and bodhisattvas will bless you,
even though you are an ordinary person,
your activity of spreading Buddhadharma and benefiting sentient beings will be great.
Also, your life will be very good. H.H. Jigme Phuntsok Rinpoche once said,
“If one has achieved magnetizing activity, his or her life will also be improved.”
For example, you have no food and clothes and you are suffering a great deal.
You have no savings and always borrow money.
This way, everyone fears meeting you. “Does he come here to borrow money?”
Later, after you have practiced this teaching, many people start borrowing money from you.
Therefore, this practice is actually very profound. I can speak in this manner.
I could give a detailed explanation but I am not going to explain more today.
In a word, this is magnetizing activity.
The last one is subjugating activity.
When one has perfected the great compassion,
dispelled the selfness and self-interest, and completely realized the emptiness,
by some Tantrayana practices such as Hayagriva or Vajrakilaya practice,
one transfers the consciousness of some sentient beings, who destroy Buddhism,
to the state of great bliss, and liberates them from samsara.
Of the four activities, this is a difficult one.
It seems that this is like killing, or subduing,
which is quite unacceptable.
But actually, it is a supreme transference. This is subjugating activity.
Pacifying, enriching, magnetizing, and subjugating activity,
are special practices in Tantrayana Buddhism.
Those who don't know Tantrayana, or who have a prejudice against Tantrayana,
may not believe in these, but their prejudice cannot harm Tantrayana, either.
I often use an example: that there is a very good medicine.
But someone who doesn't trust the medicine, doesn't believe it is good.
Although he doesn't believe in it, many people will take it to cure their disease.
Therefore, the medicine is still popular.
Some people don't believe in Tantrayana and are not willing to practice it.
When they hear something, as I mentioned above,
they think that it is fairy tale and that it is impossible to practice in that ways.
This is just their ignorance. Just as the sun will never shine
into a cave which faces north,
this kind of people will not obtain the blessing of Tantrayana, so we don't care about them.
Generally, in Tantrayana, those who have faith and dependent origination with it, will get enlightenment.
Therefore, I hope that everyone will often recite this prayer.
This prayer consists of three parts: title, body, and ending.
The first one is the title.
Its title is “The Prayer of Magnetizing Activity”
or “The Great Cloud of Blessings - The Prayer which Magnetizes All that Appears and All that Exists.”
In fact, the blessing of this prayer is very strong and
like the rain pouring down from the clouds in summer.
When anyone prays,
he or she will obtain its blessing naturally,
or he or she will obtain its blessing very soon.
I believe that many people will recite this prayer.
Anyone who really wants to be liberated from samsara should recite this prayer.
The aspiration of H.H. Jigme Phuntsok Rinpoche has very profound dependent origination.
He didn't say that it only means present... Didn't H.H. Jigme Phuntsok Rinpoche once say this?
He said, “After I have entered parinirvana, there will be many lineage disciples who haven't met me before.”
Some particular Dharma friends here
never met H.H. Jigme Phuntsok Rinpoche or heard his voice.
But we are still accepted by H.H. Jigme Phuntsok Rinpoche. As long as we recite this prayer,
we are already living under the cloud of Rinpoche's compassion blessing.
So it could be said that it is H.H. Jigme Phuntsok Rinpoche's wisdom for the future.
When I just came to this valley in the past, sometimes I really thought...
When I recited the ritual this morning, I was thinking
that it was due to Rinpoche's wisdom magnetizing that I came here to take part in the first Vidyadharas Dharma assembly.
I was still studying in college then, and I hadn't yet finished my schooling.
But I very much wanted to be ordained.
I think that could be an invisible blessing that magnetized me to here.
My mind and body were not liberated then, so it must have been Rinpoche's invisible blessing.
Also, in many monasteries, many people want to spread Buddhadharma and to accept disciples.
There are many of this kind of people who have an altruistic mind.
Many people have good plans, but they may not have the good conditions to achieve them.
Therefore, their activity is not so great.
In terms of H.H. Jigme Phuntsok Rinpoche, on the one hand, he was Nanam Dorje Dudjom during the time of Padmasambhava.
He was such a marvelous, great, accomplisher, so he should have this capability.
On the other hand, he has obtained easiness in magnetizing activity.
That is to say that he has achieved magnetizing activity of four activities.
This is why H.H. Jigme Phuntsok Rinpoche's activity was so vast and great.
Otherwise, this valley would have become empty,
after Rinpoche entered parinirvana.
We also thought this way, initially.
I thought this way: “Once H.H. Jigme Phuntsok Rinpoche has left this world,
will I visit Serthar again? Though I come here,
this valley may become ruins then.
Even though there are still some particular practitioners who stay here, I may not know them at all.”
I thought, “Will anyone still stay in this academy
after Rinpoche enters parinirvana for three or four years?” I always thought like this, previously.
However, due to the power of magnetizing activity and the aspirations of H.H. Jigme Phuntsok Rinpoche,
we are still spreading Buddhadharma, here, today.
With regard to this point, I don't deliberately praise my own guru.
Mipham Rinpoche also said,
“Never praise anyone with fake words, even if it is your root guru.”
Therefore, I never act this way, not even in my dreams.
Speaking genuine words is of great importance to an ordinary man,
let alone a man who studies Buddhadharma.
So I just directly express my own ideas.
Everyone should take magnetizing activity as a practice you should do throughout your life.
I always practice this way. Wherever I go,
even visiting a monastery, or paying homage to a buddha statue,
if I don't have enough time to make aspirations,
I will recite this prayer three times.
Let's call it “the Prayer of Magnetizing Activity,” shall we? Otherwise, other names are too long.
Sometimes we call it “the Prayer to the Great Easiness,” sometimes, “The Prayer which Magnetizes All that Appears and All that Exists.”
Anyway, this prayer has many names in our academy.
But shall we call it “the Prayer of Magnetizing Activity” in the future?
Anyway, you can explain its names in different ways.
Therefore, wherever you go in the future,
such as visiting all the places H.H. Jigme Phuntsok Rinpoche visited previously, paying homage to some monasteries or Buddha statues,
or going on a pilgrimage to holy sites in India, you should recite this prayer three times first.
Therefore, my dear Dharma friend,
reciting the chapter of the Aspirations of Bodhisattva Samantabhadra and the Prayer of Magnetizing Activity is of great importance.
I also recite them every morning and night.
By the blessing of all holy beings, our mind will be liberated.
First of all, the body of the prayer consists of three parts:
1. knowing the prayer object, yidams' mandala.
2. how to pray and 3. pray for siddhi(accomplishment).
That is to say, we should first know the prayer objects, the yidams in mandala,
and then know how to pray, finally to pray for siddhi.
The first issue consists of praying by mantra, and the real explanation on prayer objects.
So it has two parts. Now it is the first issue.
It is the same in both Tibetan and Chinese versions.
Why does this prayer start with “om ah hung hrih?” It is praying by mantra.
Using a mantra to pray...
As I said previously, “om ah hung” are called the dharani,
which is called the body vajra, the speech vajra, and the mind vajra, of all buddhas, in ten directions of three times.
“Om” is all buddhas' body vajra, “ah” is speech Vajra, and “hung” is mind vajra.
We can pray the blessing of body, speech and mind of all buddhas by reciting “om ah hung”.
The Merit of Hundreds of Mantra especially explains the merit of “om ah hung”.
I am not going to give a detailed explanation here. But why has it the syllable “hrih?”
Because this teaching belongs to the Lotus Family of Tantrayana Buddhism.
This way, the syllable “hrih” replaces the mantra of all the nine yidams mentioned later.
Later, I will introduce the Dharmakaya Amitabha, Sambhogakaya Vajradharma, Nirmanakaya Padmasambhava,
Bodhisattva Avalokitesvara, Secret wisdom, Kurukulla,
Hayagriva, Vajravarahi and Isvara.
So there are nine yidams in total.
I had a thangka about them. I brought one with me today. Where is it?
This one is smaller. Every Dharma friend should have one.
Some Dharma friends already have one.
Since you always reciting this prayer, I suggest every Dharma friend
put this thangka in your daily chanting book.
When H.H. Jigme Phuntsok Rinpoche was alive,
he especially asked a famous artist to paint this thangka,
which is called the nine yidams.
Although different masters have different views on the constitution of the nine yidams,
this ritual of nine yidams is a terma of Padmasambhava
which was revealed by Terton Lekrab Langpa, who was H.H. Jigme Phuntsok Rinpoche's incarnation.
This prayer was composed by Mipham Rinpoche.
Strictly, the order of prayer cannot correspond completely to the ritual.
However, it basically corresponds to it.
Therefore, everyone should know that our prayer objects are mainly nine yidams.
Definitely, every yidam is surrounded by the assembly of countless holy beings.
Here are nine yidams. Let's start from the middle.
The one at the top in the middle is Dharmakaya Amitabha.
That is to say, this is Amitabha Buddha, which is like Samantabhadra Buddha.
Their painting is a little different. In other thangka, Samantabhadra Buddha is blue.
Dharmakaya Amitabha's hands rest in meditation mudra which is the same as Dharmakaya Samantabhadra Buddha
but Dharmakaya Amitabha is red.
Next is Vajradharma, Sambhogakaya Vajradharma,
which is like Vajradhara Buddha. Vajradhara Buddha's color is not red.
Here Vajradharma is Sambhogakaya
that he holds Vajra and bell in his hands and wears the cloth of Sambhogakaya.
In the middle, the white one... Someone says this is Vajrasattva.
But in this prayer, this is Pedma Gyalpo(lotus king) so he is Padmasambhava.
Padmasambhava is Nirmanakaya, Amitabha is Dharmakaya and Vajradharma is Sambhogakaya.
Someone says Vajradharma is a bodhisattva,
and there is a Bodhisattva Vajradharma in Han esoteric tradition, who also belongs to the Lotus Family.
But in my opinion, he should be the Sambhogakaya Buddha in this prayer.
Padmasambhava's color is different from other yidams.
Great Delusory Net says it has special reason for
the main yidam being white. This is Padmasambhava.
On the left,
this is red Avalokitesvara, who holds a lotus in his hand.
This is Secret wisdom. This is Kurukulla.
I will introduce them one by one later, so I will only make a brief introduction here.
This side... It is your right side.
The one at top is Hayagriva. This is Vajravarahi.
The one on the bottom is Isvara. They are all red.
Therefore, when we pray for nine yidams or participate in Vidyadharas Dharma assembly,
we should put this thangka or its small picture in the shrine room,
and pray and recite in front of it. Some of you may have recited this prayer for more than ten years,
this way, the blessing of these yidams will be very strong.
Definitely, it would be better if you are a Tantrayana practitioner or disciple.
Otherwise, some people, who don't understand the profound meaning of Tantrayana, may have some wrong views.
Although there are no unions in this thangka,
some yidams are naked with ornaments of bone.
Because of this, some people may have wrong views of them.
They don't know the real meaning of Tantrayana,
so they cannot accept Tantrayana, and we should not teach them, either.
So this is why I also tell everyone of my request for this teaching, today.
In terms of the nine yidams, no matter whether it is Dharmakaya Amitabha,
Sambhogakaya Vajradharma or Nirmanakaya Padmasambhava,
their mantra all contain the syllable “hrih”.
Although some mantra of Padmasambhava contain “hung”,
some ancient masters say that it is because this is a special Padmasambhava.
In fact, the syllable “hrih” appeared in the heart of Amitabha Buddha.
And this syllable flew into a lotus in the ocean and became Padmasambhava who was born in the lotus.
Therefore, he has special connection with the Lotus Family and his mantra also contains the syllable “hrih”.
The mantra of Kurukulla, red Avalokitesvara and Secret wisdom,
also contains the syllable “hrih”.
Also, the mantra or the seed mantra of Vajravarahi, Hayagriva
and Isvara, contains syllable “hrih” as well.
Why does this prayer start with “om ah hung hrih?”
Because the seed mantra of nine yidams is this syllable “hrih”.
If anyone recites this seed mantra of vajra words that has blessing...
At the ultimate level or the emptiness,
these yidams are the Dharmakaya that is beyond the four conceptual extremes and eight extremes of conceptual elaborations.
But at the conventional level,
the sentient beings' virtuous root will be ripened by the yidam's aspirations in previous lives.
So when we recite the syllable “hrih”,
it is like a baby is calling, and his mother will naturally find him.
Therefore, holy beings' blessing
and vajra words are skillful means.
Why does reciting the mantra “om mani padme hum hrih” have such great merit?
Or why can we completely correspond to the Buddha
by reciting the name or mantra of Amitabha Buddha?
This is because the power of mantra and seed mantra is incredible.
We can capture fishes with an iron hook.
Similarity, by reciting the seed mantra,
the blessing of holy beings will soon have an effect on ourselves by dependent origination.
For example, there is a disciple
calling his guru in a very compassionate way;
as long as his guru has mind of compassion, his guru will care for him.
In the same way, why does this prayer start with “om ah hung hrih?”
It means : May the body, speech and mind of all buddhas and bodhisattvas in ten directions,
and those of the holy beings, bless me. It has such dependent origination.
Generally speaking, the blessing of all the holy beings in the Lotus Family, especially these nine yidams,
can let our mind and body be liberated, and accomplish magnetizing activity.
Moreover, all the deities that master the world will naturally serve you.
Therefore, we should have a kind of faith when praying.
Also, when we participate in the Vidyadharas Dharma assembly,
the small words at the beginning of the ritual also say...
When we recite the verses, of taking refuge, in the morning, its small words say that
we should recite ‘taking refuge' in a happy state of mind.
Some people really recite this way.
It seems that they look very sad at the beginning,
but when reciting the Prayer of Magnetizing Activity, they become very happy.
Their expression became better.
Someone recited the prayer, while turning the prayer wheel, “om ah hung hrih,
In the place of power, the blazing of great bliss are the embodiment of the wisdom of discernment...”
It seems that all their worries naturally disappear.
We can see this by their expression.
This prayer does have a kind of blessing. When that person turns the prayer wheel...
I am thinking that do I always tell other things because I can't introduce much in this class?
It is not yet the time to finish the class, is it?
Well, I will teach the first verse in this prayer, the four sentences at the beginning.
So, at the beginning...
In terms of the outline, “knowing prayer objects, yidams' mandala” consists of two parts:
first is the merit, or the basis, of nine yidams...
In fact, Tulku Tenzin Gyatso composed an outline for this prayer, in Tibetan.
I wanted to translate his outline.
However, that outline quotes many termas,
and other masters' instructions.
Therefore, if I translate his outline,
it may be still hard for you to understand.
Furthermore, the way we used
to explain the prayer is different.
If you know Tibetan language...
The explaining method that everyone uses may be different.
I believe that my outline is also a way to explain the prayer.
Also, you can explain this prayer by your wisdom.
However, according to my understanding, the first outline consists of the four sentences at the beginning.
This verse is about nine yidams.
Every yidam I mentioned later has his or her own characteristic.
The yidams mentioned later... In our grammar,
the attribute and adverbial modifier precede the subject to modify it.
So these sentences, at the beginning, also show the merit of yidams that are mentioned later.
The first sentence is about the basis, or the place, of nine yidams.
So what is their place? That is “In palace of power, the blazing of great bliss.”
So in terms of these nine yidams, no matter whether it is Dharmakaya, Sambhogakaya or Nirmanakaya,
what is their place? That is the great bliss.
In fact, great bliss is a kind of wisdom. The bliss is not that I feel very happy or glad.
It is a special wisdom that is removed from all thoughts and beyond mundane phenomena.
The blazing wisdom of magnetizing activity.
Yidams' palace is one that can magnetize everything.
Definitely, there are different palaces such as the Dharmakaya palace, the Sambhogakaya palace and the Nirmanakaya palace.
The Dharmakaya palace is beyond all conceptual extremes,
which means that its indescribable nature of wisdom
is removed from all directions and conceptual thoughts.
The Sambhogakaya palace
are palaces with five kinds of ornaments and also consist of immeasurable palaces.
As said in the Great Delusory Net,
the Sambhogakaya palace has the entire outer or inner ornaments of Akanishtha,
such as the immeasurable palace, and all its surroundings.
But ordinary people can not see them at all.
That is to say that this is a palace
of blazing great bliss and wisdom, which is made by magnetizing activity of bodhisattvas.
The Nirmanakaya palace
is like the Land of Great Bliss or other pure lands,
which is also the manifestation of great bliss and wisdom.
There is nothing impure in these lands, such as earth, rocks, trees, and so forth.
It is such a pure palace.
No matter whether the yidam is Dharmakaya, Sambhogakaya or Nirmanakaya,
the places of nine yidams are like this. This is the meaning of first sentence.
Next is the second sentence: “Are the embodiments of the wisdom of discernment, union of bliss and emptiness:”
This sentence is about nine yidams' embodiments of wisdom.
All the yidams mentioned later,
no matter whether it is Dharmakaya, Sambhogakaya Nirmanakaya or a bodhisattva,
their nature is the union of bliss and emptiness, which is permanent great bliss and wisdom.
An extremely supreme emptiness is the union of bliss and emptiness.
The emptiness is explained from the view of the object and the bliss is from the view of the subject.
That is to say that it is an incredible state of realization, which merges the outer appearance into the wisdom.
So the nine yidams rest in such a state of realization which merges all phenomena into the wisdom.
And this state of realization results in the wisdom of discernment of five kinds of wisdom.
As we know, generally, there are all-accomplishing wisdom,
mirror-like wisdom, equalizing wisdom, wisdom of discernment, and so forth, five wisdoms in total.
Among these five wisdoms, the wisdom of discernment results from
transferring desire, one of five poisons, into wisdom.
With the wisdom of discernment, holy beings can understand the nature of all phenomena;
while at the level of manifestation, they can completely know the differences
between all phenomena, without any confusion.
What is the embodiment of wisdom of every yidam, that will be mentioned later?
It is the nature of the wisdom of discernment,
that is the union of bliss and wisdom, which is excellent and indescribable.
In terms of the five wisdoms, does yidam have all of them?
For example, does Dharmakaya Amitabha have the other four wisdoms?
Definitely yes! He has all five of the wisdoms.
However, here, it mainly stresses that he is the embodiment of the wisdom of discernment.
Every yidam mentioned later has the embodiment of the wisdom of discernment.
So this sentience is about the embodiment of the wisdom that every yidam has.
The third sentence is “Each on a lotus, its nature bliss free from all attachment,”
It means that every buddha has his caste.
For example, all the buddhas in the east belong to the Vajra Family; those in the south belong to the Jewel Family;
those in the west belong to the Lotus Family; those in the north belong to the Action Family and those in the middle belong the Buddha Family.
These are the five Buddha families,
which are found in both Han and Tibetan Tantrayana.
So the family is a buddha caste.
The magnetizing activity that we practice belongs to the Lotus Family.
The features of the Lotus Family are: for example, their color is mainly red;
and where will we take rebirth after accomplishment? That is in the pure land of Buddha Amitabha in the west.
H.H. Jigme Phuntsok Rinpoche once said:
“We all have made aspirations to take rebirth in the Land of Great Bliss.
Therefore, from any angle of ground, path or fruition,
it is suitable for us to practice this Dharma (prayer).”
So this sentence says that this Dharma belongs to the Lotus Family.
What is “the Lotus Family?” The “lotus” is named from the perspective of the analogy.
Although manifesting in this world, the yidams are not stained by any desire or ***.
Having this kind of great bliss and wisdom without any desire is the characteristic of the Lotus Family of Buddha Amitabha.
All bodhisattva mentioned later belong to the Lotus Family.
Except for some special ones, the color of these holy beings is red.
Therefore, the color red is used when practicing magnetizing activity.
The red color plays an important role in practicing magnetizing activity.
A few days ago, I requested that everyone recite the Prayer of Magnetizing Activity.
So many people bought red mala.
I said we'd better recite more, this time.
So many people bought red mala immediately after I had requested it.
As I saw yesterday,
many people's mala were not those which were bought that day.
At the time, the red mala in the store was sold out.
And the shopkeeper kept raising its price.
The mala which used to be sold for five yuan in the past, was sold for five hundred yuan that day.
No matter how much you spent on the mala, five hundred or fifty yuan...
Definitely, it is okay if you practice with an ordinary mala.
There is no difference.
However, in some cases, you should choose the ritual implement that has special dependent origination.
In the past, a master of Pelyul tradition practiced many teachings.
He had over ten malas and put them together in a pocket.
When he began to practice the teaching of a yidam, he found a mala in his pocket and started practicing.
When he was old, he became blind. So he fumbled in his pocket and said,
“This is the one for Avalokitesvara practices.” And took it out of the pocket and started practicing.
A Dharma friend here also is like him.
He had seven malas but all have now been stolen.
He was very heartbroken. I told him, “You'd better practice patience for it.”
“I can practice patience for anything except these malas, what should I do?”
So nine yidams are like the lotus,
which grows in the mud but is not stained by any mud. Similarly, although all the holy beings of the Lotus Family
manifest living in this world, they won't be stained by worldly desire at all.
If we practice, or pray to any holy beings of the Lotus Family, we can be free from the attachment of desire.
In today's Dharma-degenerating time, everyone's desire and *** are quite strong.
No matter whether young or elderly,
many people cannot control themselves when facing desire.
Many practitioners also can not control themselves,
and some of them even abandon or break the precepts.
H.H. Jigme Phuntsok Rinpoche also said,
“If anyone wants to hold clean precepts in countless lives, especial for the monastics,
and those who want to take lay people's precepts, he or she should practice this prayer
and pray to Kurukulla.” These practices are very effective,
and they will purify all the stained conceptual thoughts, and transform them into the wisdom of discernment.
Or, by the blessing of the buddhas and bodhisattvas of the Lotus Family,
the stained conceptual thoughts will be soon transformed into immaculate wisdom,
like the gold-making elixir transforming iron into gold.
All the holy beings mentioned later have these characteristic of the Lotus Family.
The first sentence is about the palace of the yidams; the second one is about their embodiment of wisdom;
the third one is about their caste.
In Tibetan, the fourth sentence is “dorje nyima nangwa chenpö pal”
which means “And the splendour of a great, illuminating vajra sun”
In terms of the vajra sun,
“vajra” means indestructible and it is an unconditional phenomenon; “sun” means the sun, the sunlight.
“Illuminating vajra sun” means the indestructible great luminosity of wisdom.
What is the great luminosity? It is a red luminosity.
Generally, the luminosity of the moon is white and the luminosity of the sun is red and yellow.
The great luminosity of wisdom can dispel darkness. What kind of darkness?
They are the conceptual thoughts, wrong views and non-virtuous thoughts, that let us be unable to accomplish magnetizing activity.
Since beginningless time, our mind and body have not been liberated.
Our mind is controlled by selfishness or self interest, which is actually a kind of ignorant darkness.
This kind of ignorant darkness can be dispelled by the wise luminosity of the vajra sun.
So every yidam mentioned later...
All nine yidams have such splendour.
Such splendour can dispel the darkness in our continuum,
which is made of selfishness or self- interest and lets us be unable to accomplish magnetizing activity.
No matter whether the holy being is Sambhogakaya, Nirmanakaya, Dharmakaya or dakini,
the red and yellow colored wisdom of vajra sun
can dispel all of our darkness in our continuum.
So this sentence is about yidams' activity.
The first four sentences are, respectively, about yidams' body, speech, mind, and activity. I understand it this way.
I don't know whether this method is correct. Someone else may not explain it this way.
But I understand it this way. So...
Because I will introduce the nine yidams, one by one, in the following...
Someone says “the splendour of a great, illuminating vajra sun” means the merit of Dharmakaya Amitabha.
However, if one explains it in this way, the four sentences don't belong to a whole verse.
Definitely, one can explain it in this way.
Everyone's understanding and explaining method is different.
So this is my understanding.
I will introduce these nine yidams, one by one, in the next class.
So before introducing the nine yidams,
the prayer firstly introduces their place: the palace of magnetizing activity;
their common wisdom: the wisdom of discernment;
their common caste: the Lotus Family - they all belong to the Lotus Family;
and their common merit:
the vajra sun that can dispel the darkness in our continuum, which is the unfavorable condition to accomplish magnetizing activity.
With regard to the vajra sun,
it was called vajra great illuminating in the Manjushri Nama Sagmiti.
Vajra great illuminating means that it can dispel all kinds of darkness.
Therefore, these yidams definitely can dispel our darkness.
Frankly speaking, regarding everyone here,
many of you cannot spread Buddhadharma, benefit sentient beings, or counteract your afflictive emotions.
So many people are rather confused.
However, if we pray to these nine yidams with a very genuine and respectful mind,
the blessings of buddhas and bodhisattvas are incredible,
all of our afflictive emotions, mainly the attachment, will soon be dispelled,
and we will become no different from the nine yidams.
This way, whatever we do, we will not have big obscurations in practicing and spreading Buddhadharma,
as well as benefitting sentient beings and so forth.
Therefore, we should pray to the nine yidams by this kind of skillful means.
I wanted to introduce all the nine yidams today, was I a little wordy at the beginning?
So, let's end it here today.