CHAPTER 45 Entering the Mandala of Great Com Passion Fe ai PARS| OM MANI PADME HUM, 1 Compassion, Having attained the body with all the freedoms and favours, Prostrate to Great Support, the human having met wit : ‘ ith the | possessing the lineage, by those who desire to establish abundant by [ enefits for solf and others, within entering into the mandala of Great Compassi passion together with the activity practices of ripening and freeing are three part arts: 1, Preparation 2. Main part of empowerment 3, Conclusion FIRST, PREPARATION Within the first, the preparations are two parts. First, the preludes that are conditions for the master and students should be done. First, there are those that should be done by the master, Arousing bodhicitta as a preliminary, at an auspicious time in a solitary place wet the ground with water and rub it in, Mark the lines and make the coloured sand mandala, Put out the representations of body, speech and mind. In putting out the empowerment substances a white vase is filled with pure 585MANI KABUM oS Me nd the thee whites from a white cow. The Mouth ; snow water vn a spray of fruitwood. A cloth covering the in ornamented witl ee eck. Visualizing a sengdeng wood phy tba, substances eet on the vase as a mouth ornament, Place the vase a atty Hayagriva, centre of the mandal ia. Above the eastern lotus petal is a Town. Ty the ament. To the west is a kapala filled with amntita, t south is a head orn rth on the kapala is 2 sindura mandala on whose surface pills the no! placed. To the northwest put a vajra and i . - TETeSentation op body there are a crystal mala, @ aie “ss OD these ay placed in the four intermediate directions. In armeine a Outer and inne, offerings and the torma, adom the mandala with a coi Then Visualize yourself as the warrior Hayagriva. Expel obstructing spirits and sep the boundaries. Then, inviting the lama, three jewels and assembly of det, of Great Compassion, with the seven pure actions” gather the accumulations and supplicate. Then as for blessing the empowerment substances, from the vase comes DHRUM, from which comes the diving palace. Within it instantly visualize the assembly of deities of Great Compassion with their seats. The jfianasattvas are summoned and entered with ZAH HUM BAM HO. Likewise for the crown and so forth, the representation of the five families and of body speech and mind, there is _ blessing, summoning and entering. The liquor offering of the authentic kapala is the essence of amrita. Bless, summon and establish saying one hundred and eight times. OM AMRITA KUNDALI HUM. Then, according to the text for the developing stage, meditate and do the recitation. By doing the offerings and praises for the vase deities, they are pleased and naturally melt into the water. The water is blessed into the nature of the deities. The activity vase has a red mouth ornament bound atuae uh HB Laon’ neck on “ is written. After it is fillea with th ye the warrior Hayagtiva as the soli fragrant water, «ali | sv ati : itary deity, . vi for the recitation until the actio; ty. Pouring white rd n of pus i = of the ¢ completed, guard ABAINSE conditions oF outer ang inser ae. ae : r at with Buddha activity, establish the activity vase at a bstacles. go i dala. “OM MANI PADME HUM, PANTS re é Cast gate of gaMAYA TISHTA LAN.” With tha ‘A TSATRA establish the pstances in the mandala, omaments and sul second, as what is to be done by the students, They wash wi i insi 87 vase outside and then brought inside, " In expelling obstructing spirits, ith the activity prostrate, make offerings and confess evil deeds and so forth, Then th . . . at ‘nN the general and ordinary oral instructions are taught. The mandala is offered, red. By the seven pure actions the accumulations are gathered. Then they do prostrations. Holding flowers they joins the palms. As for the supplication to enter the mandala, say three times: “Master, consider me. I (repeat name), ask to be empowered in the mandala of Great Compassion.” The master, granting it, says, “Children of noble family, that you desire to take Great Compassion as your yidam is good. From now on go for refuge, hold the vow, and arouse supreme bodhicitta.” Then the students, perceiving the master as the Buddha in person, prostrate and offer flowers. As for receiving the special three vows, they say, “Buddhas and bodhisattvas, assembly of deities of Great Compassion and you the master consider me. I (repeat name) from this time onwards, until attaining the essence of enlightenment, will respectfully hold to the Buddha, dharma and sangha and the lama, yidamae and dakinis. To individual liberation, bodhisattva and the Tigdzin ; vow, these three, I will stably hold to them. In order to establish beta for sentient beings, the bodhicittas of aspiring and entering aa supreme absolute bodhicitta I arouse. I will follow the samayag & supreme family of the body of the Sugata, the vajra family and the i family, the padma family and the karma family and the embodiment ofa le the families of Great Compassion. Blessing of body, speech and ming bestow on me the supreme empowerment.” Say that three ting “Transmit the meaning of the triple refuge, triple vow and triple Samaya Individually teach my precepts.” Then the students One-Pointeay focusing their minds without distraction supplicate with Strong faith and devotion. Think that with that all the Sugatas bestow empowerment and grant their blessing. Then the feast and torma are blessed. “QM Mant SHIINTAM PUNTING WASHAM MARAYA. SIDDHI SIDDHI HUM» With that, from the host of deities of oneself as Great Compassion light rays emanate. By that the amrita gods above the earth, the nagas below the earth and human beings in between, the five elements of the world, the trees and greenery the essence of medicine and essence of food having been gathered, siddhi dissolves into the substances, Inviting the assembly of lamas, yidams and dakinis, blessing are made to descend, SECOND, MAIN PART OF EMPOWERMENT As for the vase empowerment, the master places the all-victorious vase at ‘he crowns of the students, “Auspicious vase, palace of the deities, Iwelling place of the assembly of deities of Great Compassion, by the vater of non-dual bodhicitta, by mpowering these fortunate children oftern te Mandate of Gren Com; noble family, having purified habitual Patterns of body, ‘h : + Speech and mi may the body, speech, and mind Of the deity be establish we PADME HUM, KAYA WAKA TSITTA ABHI KHE} wae aN M, NTSA.” By sayi that, from within the vase by the essence of the deities in th ‘ i \e form of have been purified, Speech and mind of the water after obscurations of body, speech and mi d 5 ins m the body, deities. Placing the representation of body at the crown, the mast . aster say “I bestow on you today, the empowerment of the deity who is the e embodiment of the Sugatas. May you attain the siddhis of body. think that they are inseparable fro; : speech and mind of Great Compassion, the embodiment of the families.” Then say, “OM MANI PADME HUM. MAHAKARU NIKAYA ABHI KHENTSA MAM.” After ordinary body, speech and mind have been when they have been blessed as the body, speech and mind of the deity, purified by the empowerment of the deity, as for saying the auspicious verses, “By the compassion of Lord Avalokiteshvara, this supreme empowerment of all the Buddhas, is bestowed on you today. By that may there be the auspiciousness of supreme compassion.” Say that. Then placing the vase at the crowns say, “Just as when the Buddha was born, the devas asked to bathe him, with pure divine water, I ask to bathe your bodies.” Say, “OM MANI PADME HUM” then pour on the crowns. They should drink and bathe. Then by the vase empowerment alaya vijfiana is purified as it is. The mirror-like wisdom arises in one’s being. By making Buddha Akshobya into the path, thinking that the Buddha Akshobya is above the forehead, “HUM” by the empowerment of the vajra family. By ignorance being completely purified, after the mirror like wisdom has been attained, may there be beginningless auspiciousness.” Say that. Then, putting on the crown for them, say, “OM MANI PADME HUM 589MANI KABUM RATNA ABHI KHENTSA MAM.” By saying that Klesha-having mind ig purified as it is. The wisdom of equality arises " our being. By Making the bhagavan Ratnasambhava into the path, think that the bhagavan Ratnasambhava abides above the right ear. “HUM, by the empowerment of the ratna family. By pride being completely purified, having attaineg the wisdom of equality, may there be the auspiciousness of supreme S01 qualities.” Say that, then holding a vajra in hand at the heart. “OM MAN] PADME HUM VAZRASATO HUM,” by saying that, being empowereq by the bhagavan Amitabha, the mind-consciousness is pure as jt is, Discriminating awareness wisdom arises in one’s being. By Buddha Amitabha being made into the path, visualizing Amitabha behing the crown, say, “HUM, by the empowerment of the padma family, by Passion being completely purified, having attained discriminating awareness wisdom, may there be the auspiciousness of supreme prajna.” Then holding a bell above the left ear say, “OM MANI PADME HUM DHARMA VAZRA AH” by that being empowered by the bhagavan Amoghasiddhi, the consciousness of the five gates are pure as they are, The all-accomplishing wisdom arises in one’s being. By making the bhagavan Amoghasiddi into the path, visualizing Amoghasiddi above the left ear, say, “HUM by the empowerment of the karma family. By jealousy being completely purified, having attained the all-accomplishing wisdom, may there be the auspiciousness of all-accomplishing Buddha activity.” Then placing a flower at the crown, saying. “OM MANI PADME HUM, BUDDHA ABHI KHENTSA HUM” Compassion mastery and so forth should be called, Then by being empowered by the bhagavan Vairochana, consciousness which is the ground of names is Pure as it is. The dharmadhatu wisdom arises in one’s being. By makingHering the M, ——— stdala of Great Compassion avan Vairochana into isuali: i, oe the Path, Visualizing Vairochana at th e the Sugata family. By ttained the dharmadhatu Supreme samadhi.” That ‘© wisdoms arise sown, 5; “HUM, by the empowerment of jagression being completely purified, having a wisdom, may there be the auspiciousness of purifies the five ignorances and by that the five : : peing, and the five families are made into the path. It is a tk abhisheka of awareness, By that vase empowerment oe ie the obscurations of body have been purified, we ly, after are empowered to meditate on the deity and the fruition of. nirmanakaya is attained. As for the secret empowerment, the bodhicitta of the lama and the blood of the prajna consort. Bamboo essence, Sugar and molasses are mixed together. Made into pills, they are placed on a sindura mirror. Blessing red and white bodhicitta as great bliss recite one hundred and eight times, OM AH HUM HRI. With reverence for the phenomena of the four syllables, grasping the amrita pills with the HUM and ting finger, touch to the crown throat and heart, blessing with the four syllables. From the four places of the lama light rays emanate. By their dissolving into the four places of the students, they are blessed into having the body, speech, mind, qualities and Buddha activity of the Sugatas. The amrita pills are placed in the mouth. The master says, “HUM, white and red bodhicitta, upaya and prajna. Supreme essence, supreme taste of amrita producing bliss, bodhicitta of the non-dual union .of the mother and father, by empowering the fortunate Sons of Noble family, in purity having experienced the supreme taste of amrita, may bliss be produced in body, speech and mind. OM MANI PADME HUM MAHA BODHI TSITTA MAHASUKHA ABHI KHENTSA AH.” Having said that, taste and 591_—~- MANLKABUM _ S, luminosity, non-thought and theiy ur experiences of blis ipening speech, obscurations transmit the fo! yowerment rl y. By that secret emp inseparabilit fruition of the h are purified. In_ reciting mantra the of speec nent, sambhogakaya js attained. Then third is the prajna jfiang in tl from one’s own heart centre. From the bodhicitta, falls into empower erment. Taking the amrita he hand, summon the assembly of empow' deities above by emanating light the essence of bliss, ccture of their union, think that by making offerings to please the jun the kapala. Having drunk three ti e experienc he sky cannot contain them. The ‘imes, assembly of deities, think that thi .es of bliss and emptiness arise 1m of tl to such an extent that the real aya and prajna is the essence of bliss, master says, “HUM, inseparable up: Having the four mudras is the emp the four joys is especially great. Bestow the undefiled great bliss. “OM MANI PADME HUM BODHITSITTA JNANA ABHI KHENTSA AH.” .d by the third empowerment. After obscurations owerment of dharma. The wisdom of By that, by mind is ripene of the kleshas have been purified, the fruition of the mahasukhakaya i is attained and one is empowered to meditate in the bliss of prana and mind, As for the empowerment of speech with the mantra empowerment, as the master teaches the Six Syllable, written in silver, to the students, _ Six ... is the six miraculous emanations of nirmanakaya. The gates of “il i “ a“ a beings are can and obscurations are purified. ae = Compassion, the Six Syllable since fortunate ae ly are empowered with it, after all obscurations and of speech are purified, they become inseparable from the speech of Great Compassi passion. Recite seven tim es, OM AH HUM HRI,ee anata of Great Compassion PADME HU! it is rey om MANIPAL ME HUM. As it is repeated the recitation Permission i bie 1s gives the empowerment of the power of awareness, for rt ash empowerment is pestowed with the dharma danda, the three-joint bamboo, As a sign of poathicitt the nature of dharmas, there is the colour white, Because it is gncreated and self-arising and since it arises alone, the three kayas arise within us, there are three joints. It is placed at the hearts of the students Tn unborn self-arising dharmakaya, the variety that arises is the power of avareness, the six collections of the senses and their six objects are juminous in space explained as six kleshas, six kayas, six wisdoms, self- arising, selfliberated, state of play of the nature of dharmas. By empowering fortunate Sons of Noble family with that, may the supreme empowerment of the power of awareness be attained. “OM AH HUM HRI OM MANI PADME HUM. TSITTA ABHI KHENTSA HUM. Without abandoning the six kleshas, the six wisdoms and the six kayas naturally arise and are naturally liberated.” Say that. Furthermore, as the forebear of all the empowerments is attaining the empowerment of the power of awareness, it is attaining all the empowerments. If you ask how it is performed, Buddhas and sentient beings arise from awareness and ignorance. If there is ignorance, that is samsara and the lower realms. If there is awareness, that is Buddhahood. If self-awareness, bodhicitta, is realised in the morning, there is enightenment in the morning. If it is realised at night, there is enlightenment at night. As for bodhicitta, though there are the appearances of Buddhahood, no essence of Buddhahood is established. Though there are appearances of going to the lower realms, no essence of the lower realms is established either. Though there are appearances of happiness and pain, bodhicitta, the single dot of bindu is ytMANI KABUM. s empowerment when it is given by increas er is attributed to the side of Buddhahood, It jg es that one’s own mind is Buddhahood, Thy e aspect of wisdom. All appearances arg beyond decrease and some master, the mast given by one who realise student is imputed to the bodhicitta, the single dot of bindu, mandala, the blindfold is loosened. “As fo, f bindu, the great emptiness luminosity, the self-arising mandala of reflections For those who want to see that r seeing bodhicitta, the single dot of it is done with the eyes. As for dharmakaya, one sees the assembly of deitie own mind being changeless dharmakaya in that stat dala, After one attains stability in self-awareness being dharmakaya, + confidence in self-awareness ag s of the mandala. As for one’s te, one enters into the man station is empowerment and attainment of siddhi. These are the its manifes the power of insight. Since these four empowerments empowerment of tl ripen body, speech and mind, after obscurations of knowables are removed, the fruition, dharmakaya is attained. You are empowered to _ meditate on mahamudra. THIRD, CONCLUSION _ After having attained these complete empowerments, within giving the permission blessing are two parts: First, as for the permission blessing for self-benefit, “Recite without a gap the Six Syllable that make us inseparable from the mandala of the deity at all times, occasions and activities. Meditate on inseparable emptiness and compassion. Train like that.” 594<< s of Great Compassion nd, as for the permission blessing for the benefit of others, establish a seat of 2 lotus and jews making descend in a stream of amrita, glorious Buddha lotus bom. Make us not be covered by faults of the kleshas. As long as samsara is not emptied, accomplish all benefits for beings. May the vajra holder master empowerment be attained.” So the permission blessing of performing benefits for others is given. Then, in Performing the feast offering, elaborate or abridged as appropriate, enjoy with the yoga of the deity. In the actions following that, send out the tormas, entrust with Buddha activity, amend interpolations and omissions and say the auspicious verses. The students make offerings and aspirations, and the dedication is done. Then there is celebration. That was the oral instructions on entering the mandala of Great Compassion