24. HOW TO GUIDE FORTUNATE DISCIPLES IN THE LATER TRANSMISSION¹

oṃ svasti / namaḥ samanta guru pādaya śaraṇa gacchami

This is how to guide fortunate disciples in the tradition of the later transmission of the Holy Dharma Pacification of Suffering. It states in the Symbol Tantra:

Apply to times of shrāvaka, pratyekabuddha, and great glorious one.²

That is, there are three [kinds of] austerity practice: the austerity that is like that of the shrāvaka who relies on a master, the austerity that is like that of a pratyekabuddha who practices alone, and the austerity that is like that of a glorious one who has entered into altruism. Of those, in the first situation, the previously described empowerments are primarily given in accordance with the time. Since one must practice alone, there is what’s called the Red Guide. To practice that, one must enter a house of auspicious interdependence.³

Consecration Ritual

Whether one actually builds the house or not, if unable, one should sprinkle the foundation ground with assorted jewel shavings and various herbs and saffron mixed with cow products. In the mandala for that, [make the distance] from main line to main line not greater than two arm spans and not less than one arm span, and set the lines of four doors, one of them without ornaments. In the middle of that, draw a six-petaled lotus with a and kṣa in its center, and sa - ca - na - si - ka - ra on the petals clockwise from the east. Draw e - vaṃ - ma - ya respectively on the four doors from the east. Draw maṃ - kha - la - vo respectively from the fire to the four corners. Draw the fifty akṣha on each of the four directions inside the spokes. If that can’t be done, then divide up a single [alphabet]: draw thirteen syllables each in the east and the west, and twelve each in the south and north. It is also acceptable to spread them out and attach to the valence. Outside the doors, seven rekhā (pictures) illustrating the seven symbols completely circumscribe successively to make it round. {286} Indelible water color should be applied firmly to all the drawings in the mandala. Attach appropriately colored yarn to four interdependence wheels in accordance with their individual activities. At the four doors, place a white circle in the east, yellow square in the south, red half-moon in the west, and green triangle in the north. On top of the mandala, erect the valence of the mother of the victors, with the deity [image] or [the syllable] a facing east. In the entryway to the four doors, draw the fifty akṣha syllables with white color, or else draw them on four pieces of white silk cloth of a suitable kind. Alternatively, if that is not available, it is acceptable to move just one around [to each door]. Gather copious outer and inner offering substances and ritual articles of the torma and feast. Theoretically, the offerings and torma are placed in one corner inside the mandala if they fit. But if they don’t fit, it is said to be acceptable to place them around on the drawings of the offering ledge (’dod snam) on the periphery of the mandala. Additionally, collect here all the requirements such as the ḍamaru, bell, flowers, and so forth. Then the master sends out an obstructor torma to the direction protectors, meditates on the protection circle, and does the refuge, awakening mind, four immeasurables, and accumulation of merit through the seven purities. The accumulation of timeless awareness by svabhāva…should precede as in the empowerment ritual of the five paths.

From within emptiness, inside the impenetrable protection circle, the house of auspicious interdependence itself [with its] staircase of ten stages and five paths, doors of complete liberation, and so forth, is a citadel of the great emancipation produced from the appearances of timeless awareness. In its center, on a lotus-and-moon seat, the embodiment of the master instantly appears as the Mother of all buddhas of the three times, the Perfection of Wisdom. She is yellow with one face and four arms, peaceful, smiling, and as youthful as a sixteen-year-old, with a narrow waist and voluptuous breasts. Her hair is partly bound in a topknot. {287} She is adorned by all the precious ornaments and silks. Her first two hands are [in the mudras of] generosity and equipoise. The lower two hold a pusti (book of scripture) and a vajra. She sits with legs crossed in vajra position. In her heart, a white letter a rests on a moon, encircled by tadyathā / oṃ gate gate / pāragate / pārasaṃgate / bodhi svāhā. Light rays radiate from a and invoke the identical awareness beings—vajra samājaḥ. jaḥ hūṃ vaṃ hoḥ—they dissolve into one. Now in view of the fact that Body is empty appearance, Speech is empty sound, and Mind is empty awareness, be motivated by great compassion for sentient beings who don’t realize that. Through your recitation, light rays from the mantra in the heart cleanse and purify all the negativities and obscurations of yourself and all sentient beings.

Imagine that and recite as much as possible: tadyathā / gate…etc. Afterward, make offerings with arghaṃ…to…śabda. Praise with “Unutterable, unthinkable, inexpressible…” (smra bsam brjod med…). Then with a prayer like “Sentient beings without exception…” (ma lus sems can…), think that the buddhas of the ten directions with their heirs are invoked and appear in the space in front. Offer the seven branches from Samantabhadra’s [aspiration]. Then repeat the essence of interdependence [formula] twenty-one times on immaculate flowers of white grain⁴ and toss the flowers while uttering verses of auspiciousness to consecrate the house.

Empowerment Conferral

The disciples outside are questioned about the pledges and take the oaths. They carefully clean their whole bodies, or at least their five limbs, with cleansing substance⁵ and scented water. Especially their feet should be anointed with fragrant incense and sandalwood water and then wrapped in white silk or white cotton. They do prostrations and take their places from the east side to the north side of the mandala. The guru says:

Oh! Those who wish to obtain the result of perfect buddhahood from the cause [of] sentient being must take up the practice of the precious holy dharma. {288} For this, various teachings were taught [according to] the mental levels of individuals. This now is the instruction of the perfection of wisdom in the Great Vehicle that is consistent with Secret Mantra, the tantra of essential meaning, called the “Practice Cycle of the Immaculate Drop”⁶ from the Pacification of Suffering in the tradition of Guru Bodhisattva Kunga. Of this, it is said in the precepts of Venerable Dampa Sangye, “Do not entrust this auspicious interdependence to the hands of people who do not hold the lineage. Do not entrust as meditation masters those who have not crossed over the straight path.” It is important that this ritual of entrustment is given to individuals who have entered this path, and then hold the lineage and practice. Such a practitioner, who has come through the straight path of the five paths and been entrusted as a meditation master, should be put into the house by the guru and have the ritual performed in order to enact the welfare of sentient beings with the arising of various auspicious interdependent [events]. For that reason, after requesting the blessing to enter the house of auspicious interdependence, [decide to] take it into practice and to thoroughly complete the acts of austerity oneself. Think, “I will enact the welfare of all sentient beings through the austerities of a great hero of altruism” and clarify the arousing of the mind of supreme awakening. Now please listen.

This is the section of the lineage stories that will inspire confidence. First is the history of the lineage. The perfect genuine buddha, Shākyamuni, entrusted the lineage of meaning of the perfection of wisdom to his regent, Lord Maitreya. He in turn passed it on to Noble Asaṅga, he to supreme learned Vasubandhu, and he to Āryadeva the Brahmin, who passed it on to Venerable Dampa Sangye. Alternatively, there is a short lineage of teaching by Maitreya himself to Dampa Rinpoche in Tuṣhita. Then Dampa gave it to Bodhisattva Kunga, who passed it to Khetsun Patsap, who bestowed it on Gyalwa Tene, who gave it to the Zhikpo Rinpoche Siblings. They gave it to Tsenden Ritrö Wangchuk and Gyagom Mönlam Sherap, and from there the lineage continued up to my present root guru. Indeed, it remains an unbroken lineage of blessings. {289}

Second is the story of how the house of auspicious interdependence was built. Of Lord Dampa’s many sojourns in Tibet, in the final one he [arrived] at the border of Nepal and Tibet. There was a place called Glorious Dingri in Latö, a place where dwelt the Venerable Lady Kuṇḍurīka, which naturally attracted ḍākinīs. It was adorned by four amazing attributes, like a turquoise mandala decorated with conch ornaments. [Dampa] ascertained that it was an especially noble site and stayed there. After three years had passed, he met Bodhisattva Kunga. For one year he engaged him in the practice of mind training [known as] the White Guide. After four years had passed, Dampa said, “The house of auspicious interdependence is to be built in Dingri, [but] Gyagom and the workers are about to delay it.” [So] Dampa emanated many āchāryas like himself, and they built the interdependence house. Gyagom had food, but Dampa said, “The workers were all me,” and ate it himself. That house, moreover, was made out of various precious things. Fire crystal was inserted in the northern foundation so that diseases of cold could not enter. Water crystal was inserted in the northwest so that diseases of heat would not occur. The southwest [side] had the totally victorious [medicinal plant] arura, so contagious diseases would not occur. Within it, the guide to the five paths was taught to Guru Bodhisattva. In that house, only a few special disciples were allowed, such as the four gate yogins and Gyagom, while it is said that others were not allowed. It was right there that Dampa performed the ritual profit practice (spogs chog) and others, so that all the fortunate ones were ripened and established in the place of liberation.

Only in that way did the gurus of the lineage enter houses of auspicious interdependence and perform their practices, such that a succession of adepts has arisen without interruption. Similarly, if you all wish to enter a house of auspicious interdependence in order to enjoy the pure land of the three kāyas, now generate intense devotion to the guru and offer a mandala.

Signal the disciples to offer the mandala.

Then with handfuls of flowers, place your palms together and repeat this supplication after me:

“Precious guru, please grant your blessings to quickly attain actual, perfect enlightenment.” (Repeat three times)

Now to add refuge and awakening mind, repeat this after me: {290}

“I pay homage and go for refuge to all the holy gurus…”

to “…May just that be accomplished.” (Repeat three times)⁷

Then the guru says,

Kye! Children of good family, to climb the ladder of the ten stages and five paths, open the door of the three total liberations and enter the further house (yang khang) of liberation.

Call them with that three times.

For the response, repeat this supplication after me:

“Kye, precious guru! What is the ladder of ten stages and five paths, and how is it traversed? How do I open the doors of the three total liberations?”

For the answer to your supplications, now listen. Children of good family, in the path of accumulation, learn the four close placements of recollection and the four genuine renunciations and the four bases of supernormal powers. In the path of application, learn the five controlling powers and the five strengths. In the path of seeing, learn the seven branches of the path of awakening. In the path of meditation, learn the eight branches of the path of noble ones. In the ultimate path, open the three doors of emptiness, signlessness, and wishlessness and climb the ten-step ladder.

Through that, once you have entered the further house of liberation, you will see the pure land of the three kāyas. This is not a slow and gradual progression like a pedestrian’s step-by-step amble along the road, but like a ship moving with full-blown sails. Through realizing the great timeless awareness of suchness, you should progress all at once in the manner of no progression.

Then the actual entering into the house. The master, inside the mandala, [stands] in the west and faces east. Imagine that the master takes the wheel in the east in hand, drawing the end of the string outside of the door, and hands it to the disciple. The guru says,

“Oh! By means of realizing the timeless awareness of mind’s suchness, by way of the union of method and wisdom, traverse all at once and break through to the further house of liberation. {291} Imagine that you see the pure land of the kāyas and come in while reciting ālikāli.”

With that instruction, disciples move in, treading carefully step by step with silk- or cotton-swathed feet on the path of the syllables, reciting each syllable as you approach it. In that way, enter and come to the center of the mandala. Stand to face the master. Standing there holding the yarn of the wheel, receive the reading transmission. Think that you take this scriptural transmission, the essence of nourishing the five paths and honoring the root and lineage gurus, and repeat this after me:

“oṃ āḥ hrīḥ / tadyathā / oṃ gate gate pāragate pārasaṃgate bodhi svāhā” (Repeat three times)

Then heighten your awareness and repeat this mantra that produces auspicious interdependence after me:

(NOTE: Place the interdependence wheel on the disciple’s head.)

Take the guru’s rosary in your hand,

“oṃ āḥ hrīḥ guru hyavadat te hūṃ” (Repeat three times)

Now repeat this mantra that extends the qualities of knowledge to everything:

“oṃ muni muni mahāmuni hūṃ” (Repeat three times)

(NOTE: Up to here, the reading transmission of the five paths was explained in the old texts.)

Now repeat this mantra that stabilizes the auspiciousness of interdependent origination:

“oṃ ye dharmā hetu prabhavā hetun teṣam tathāgata hy avadat teṣāṃ ca yo nirodha evaṃ vādī mahāśramaṇaḥ svāhā” (Repeat three times)

Take back the rosary, and place the wheel on the disciple’s head.

Guru, yidam, ḍākinīs, please grant your blessings so that the excellent timeless awareness of realization may arise in this vajra disciple. Please make it stable and enhance it when it has arisen.

Repeat this while tossing the flowers.

Mind itself, its essence emptiness, the realm of phenomena, its nature the innate state, energy without gathering or separation, its characteristic nonduality, liberation is within that realization: May there be the auspiciouness of realizing the unmistaken great meaning.

Recite verses of auspiciousness and play instruments. {292} Then the disciples face out from the eastern door and place the eastern wheel just so. Again circling, the master faces to the south from the north and takes hold of the wheel and gives the tip of the yarn [to the disciple]. Say the akṣha and lead them inside. Give the four reading transmissions of the mantras that nourish the five paths, produce the auspicious interdependence, produce qualities, and stabilize interdependence. Place the wheel on their heads and say the verses of auspiciousness as before. Similarly, enter through the western door and northern door in the same way. At the end, emerging from the northern door, the disciples sit before the guru’s seat. The guru makes this proclamation:

Through this entrance into the house of auspicious interdependence, various reflections of interdependence will arise without obstruction in the mirror of heightened awareness, and the qualities of knowledge will extend to everything. Therefore, rejoice! Once you have entered there, you are protected against the four stains of spilling, leaking, overflowing, and reverting. And by your not damaging the internal codes of yoga, the practice of the five paths will be correctly applied in practice. Thus accomplish immense benefit for yourself and for others. Now that the empowerment of entrance to the house of auspicious interdependence is finished, offer a mandala in gratitude for this kindness.

Have them do prostrations and dedication of merit. For the concluding ritual, the torma dedication and feast offering are the same as in the empowerment of the five paths. Recite the hundred syllables to confess errors of additions and omissions. If there is an actual house, do the [prayers for] remaining stable, and if not, the supplication to depart, after which it beomes unmanifest. Adorn the end with dedication, aspiration, and verses of auspiciousness.

As it was said, “Do not put them into the house of auspicious interdependence if they have not offered the oath of practice.” These days, also, this practice is maintained. {293}

gambhi raho guhya