Introduction 2.1: The Creation and Visualisation of the Deities

The second section of the overview (see p. 756) includes both the creation and visualisation of the deities, and the making of offerings to them.

[As to the former: When the boundaries of this location and the commitments associated with it have been established, one should sit there in a comfortable posture.]

Initially, one should cultivate an enlightened attitude with the verses which begin (Ch. 2.6):

Emaho? This wondrous marvellous reality
Is the secret of all perfect Buddhas.
All is created through the uncreated.
At creation itself there is no creation.

One should then meditate on the three kinds of contemplation from within this disposition that is without conceptual elaboration In all respects.^[1] Uttering the words (Ch. 9.16):

Body, speech, mind and all phenomena
Do not abide in any respect, and are non-referential.
As an optical illusion, through this union.
Meditate on the space within space.

One should meditate from the disposition or contemplation of the real, which is non-referential in all respects, upon that contemplation in which great compassion universally appears for the sake of all sentient beings. Then, from that disposition, one meditates on the contemplation of the causal basis which is expressed in the following words (Ch. 5.2):

Mind-as-such without basis
Is the basis of all things.
Mind-as-such is the nature of the syllables.
The syllables are a cloud-mass of wish-fulfilling gems.

One recites the syllable A, and thereupon, from a disposition in which the nature of mind radiates as the white syllable A, one utters the following words (Ch. 4.2):

AḤ The steadfast white syllable A
Emanates tiny syllables A
Which radiate and fill the ten directions.
It (re-)absorbs them, and yet remains constant.
Without Increase or decrease.

In this way, there naturally emanate from the syllable A in the middle of a lunar disk, which itself derives from the syllable A, the vocalic seed-syllables representing the major marks (of the buddha-body) and the consonantal seed-syllables representing the minor marks. Surrounding it in two rows, these essential syllables from A to KṢA melt into light and are thence transformed into a vajra marked with the syllable HŪṂ. That too is transfigured and one meditates that from it there emerges the body of dark-blue Samantabhadra, the natural ground, seated in the posture of indestructible reality and blazing forth a mass of light-rays which pervade the expanse of space.

Now, (the contemplations) concerning the real nature and (great compassion) which universally appears refer to the identity of the pristine cognition of emptiness and the enlightened family of the Tathāgata. The solar and lunar disks refer to the mirror-like pristine cognition and the enlightened family of indestructible reality. The mass of light refers to the pristine cognition of sameness and the enlightened family of gemstones. The vajra marked with the syllable HŪṂ refers to the pristine cognition of discernment and the enlightened family of the lotus. The buddha-body (of Samantabhadra) refers to the pristine cognition of accomplishment and to the enlightened family of activity. This is indeed a complete meditation on all realities of the Buddha-level.

Then, with the words (Ch. 7.2):

BHRUṂ VIŚVAVIŚUDDHE

There emerges the great celestial palace which is located on the Immeasurable ground, the circle of pristine cognition. It is endowed with four gates, four sides, and four tiered-pediments. Upon its five walls there are cornices of gemstones, pendant with necklaces and half-necklaces of precious gems. Adorned with battlements and corbelled brackets (pu-shu). its bulbous and symmetrical vase-shape fills the expanse of space. Outside and Inside it is pure, radiating the light of pristine cognition. It has both outer and inner gateways, and (above them) a dense cloud-mass of parasols, victory-banners and musical instruments; while a cloud-mass of offerings is gathered by inestimable goddesses endowed with desired attributes.

Thus the celestial palace is most radiantly created with the following verses (Ch. 6.2-5) from:

Pristine cognition is considered
In terms of the four directions and centre,

Down to:

With (their cushions of) sun, moon, lotus and gems.

Then, on one’s left, one visually creates the dark-blue female consort Samantabhadrī, similar to her male consort (Samantabhadra), with the following words (Ch. 4, 16 & 23):

The syllable A is the uncreated real nature.
KṢA is the spirituality of pristine cognition, the buddha-mind.

Then one utters the verses (Ch. 4.27):

This wheel is a joyous cloud of
Skillful means and discriminative awareness.
It is the causal basis of the provision of enlightened mind.
Its result is the maturation and accomplishment of the conquerors.
These wondrous forty-two consonantal syllables.
Not compounded by nature,
Are the compounded indestructible reality
Which discloses the maṇḍalas.
Their commitment to do so is not transgressed—
Dependent are they on the great force
Of their accumulated causes and conditions. Aho?

Thereupon, the male and female consorts (Samantabhadra) embrace indivislbly, and from their heart-centre a cloud of syllables emanates. It is visualised that these turn into the maṇḍala of deities, accomplishing the deeds of the Buddhas, and are then reabsorbed in the maṇḍala.

Then one utters the verses (Ch. 4.17-24) from:

ṬHA is the indestructible reality of magical emanation,

Down to:

AU is the destructor of all.

Thereupon, the male & female Vairocana dissolve into the male & female Samantabhadra, and the other deities are visualised to be present within their respective (peripheral) abodes. Then, the Samantabhadra of awareness comes forth alone from the heart of the central deity, standing upright with his ankles touching and palms folded together, and with the ornaments of a spiritual warrior.^[2]

Circumambulating the deities of the maṇḍala three times, he scatters flowers from the western gate and utters the verses:^[3]

OṂ The great past commitment of Buddha-mind
Unites all world-systems without exception
In the fields of the conquerors.
Thereby, may I unite with the great seal!

The deities grant their consent and emanate light-rays of skillful means and discriminative awareness towards oneself. The thoughts of one’s mind and the body and speech derived therefrom are purified and transformed into a single mass of light which is naturally free from the subject-object dichotomy. The light rays of the body, speech and mind of those deities are emanated in the form of the syllables OṂ, ĀḤ, HŪṂ, which penetrate and vanish

into that mass of light. Consequently it becomes the syllable HŪṂ, a nature in which buddha-body, speech and mind are indivisible. It is then visualised to vanish into the heart of the central deity so that the body of the central deity becomes brilliant. Then it becomes the “seminal enlightened mind” (bodhicitta) of the male & female central deities without duality, and abides in the secret centre of the female consort. All the deities dissolve into this "seminal enlightened mind”, along with the sounds of their respective secret mantras. Then, in the middle of the maṇḍala on a lion (throne) with sun and moon (cushions) one visualises the nature of the “seminal enlightened mind” in which all these are unified as a mere orb of light. It yet again turns into the syllables HŪṂ and MŪṂ, and through the emanation & absorption of light-rays these turn into a vajra and bell. It is through the transfiguration (of these hand-emblems) that the bodies of the male & female Vairocana are (finally) visualised.

Then beginning with the verses (Ch. 7.14):

OṂ MAHĀŚŪNYATĀJÑĀNAVAJRASVABHĀVĀTMAKO/HAṂ

The empowerments of the five pristine cognitions and the conferral of blessing through the fivefold buddha-body, speech, mind, attributes and activities are performed.

Then, when the secret centres of the male and female consorts have been consecrated respectively as a vajra and a lotus, their union is symbolically indicated by the words (Ch. 7.11):

SAMAYA HOḤ

And they become meditatively equipoised without duality.^[4]

The “seminal enlightened mind” of the male consort is diffused into the secret centre of the female consort, thereby consecrating that secret centre as the celestial palace. Within it, the heartmantras of the deities, i.e. their different seed-syllables such as HŪṂ and OṂ, are radiantly visualised, and these are transformed into the bodies of the different deities simply by reciting the secret mantras of the different deities. Then, just by reciting the syllable JAḤ, they immediately come forth from the secret centre of the female consort into the space before one, and are visualised to be present in their respective locations (of the maṇḍala), their body, speech and mind blessed by the syllables OṂ, AḤ and HŪṂ and accomplishing the deeds of the buddhas through the emanation & absorption of their rays of light. The mantras of the different deities which have previously been revealed are then recited and visually created: The male & female consorts Samantabhadra are visualised in the heart-centre of the central deity, and the six sages should be seated in the outer courtyard. The others are (to be visualised) in the aforementioned manner. Such is the visual creation of the maṇḍala.

Then (the being of pristine cognition) is invited with the following verses (Ch. 9.26-27):

The great identity of the maṇḍalas
Of the directions and times
Invites all maṇḍalas from the maṇḍala
Of non-referential Buddha-mind.
Through meditative union, characteristic of entry
Into the self-manifesting indivisible maṇḍala.
The maṇḍala of ritual service is well-perfected,
Emerging from all directions and times.
This is the supreme commitment of the closest ones.

And (Ch. 7, 9):

OṂ EHYEHI BHAGAVĀN MAHĀKARUṆIKA DṚŚYA HOḤ SAMAYASTVAṂ JAḤ HŪṂ VAṂ HOḤ.

In this way, the great maṇḍala arrives from Akaniṣṭha in the space before one, just as it has been visually created. Offerings are then made mentally to it.

The (offering) flowers of one’s awareness are scattered with the following words (Ch. 7.10):

OṂ VAJRA SAMAYA OṂ
ĀḤ VAJRA SAMAYA ĀḤ
HŪṂ VAJRA SAMAYA HŪṂ
SVĀ VAJRA SAMAYA SVĀ
HĀ VAJRA SAMAYA HĀ.

Consequently, the buddha-body, speech, mind, attributes and activities of the natural maṇḍala and the buddha-body, speech, mind, attributes and activities of contemplation should be realised to be indivisible in nature. This is because all that emanates from mind is primordially pure. This is known Indeed as the scattering of the (offering) flowers of one’s awareness. It is also called the “seal indicative of undifferentiated awareness”, and the “entrance into the self-manifesting maṇḍala”.^[5]

Then, in order that the bodies of the deities might be indivisibly dissolved therein, one utters the verses (Ch. 7.11):

OṂ King of pristine cognition!
Equipoised now in the most wondrous Buddha-body.
Speech, mind, attributes and activities,
May I unite with the great seal!

In this way, the deities approach to confer their accomplishments, and with the words (Ch. 7..11):

OṂ VAJRA SAMAYA HŪṂ

The being of pristine cognition (jñānasattva) dissolves indivisibly into the being of commitment (samayasattva), just as water is poured into water.

Then with the words (Ch. 7.11):

OṂ VAJRA SAMAYASTVAṂ

Oneself is visualised to be established in the maṇḍala of deities until Buddha-hood has been obtained.

With the words (Ch. 7.11):

OṂ VAJRA SAMAYA HOḤ

This visualisation becomes powerful and Joyful; and with the words:

JAḤ HŪṂ VAṂ HOḤ

It becomes firm, radiant, and then extremely radiant. Then, the deities are radiantly visualised with the following verses (Ch. 6.6-11):

On these seats, in the posture of the perfect (Buddhas)
And the posture of the spiritual warriors.

Down to:

(Pervasive without extremes or centre)
Is this unthinkable, spontaneously present maṇḍala.

Footnotes and references:

[1]:

These are the three contemplations according to Mahāyoga, viz. the contemplation of reality or emptiness (de-kho-na-nyid-kyi ting-nge-'dzin), the contemplation of universal appearance or compassion (kun-tu snang-ba'i ting-nge-'dzin), and the contemplation of the causal basis, i.e. the seed-syllables of buddha-speech from which the seals emanate (rgyu'i ting-nge-'dzin). See also above, p. 679. and below, p. 851.

[2]:

Cf. above, p. 646, note 17. and p. 647. where the author considers the mistaken view of others who would hold this presence of Samantabhadra casting flowers or lots on the periphery of the maṇḍala to be kun-tu bzang-po byed-pa-po. rather than rig-pa'i kun-tu bzang-po.

[3]:

N.L., but cf. Ch. 7. section 11.

[4]:

On the maṇḍalas associated with the sexual or secret centres of the male & female consorts, see below, pp. 812835

[5]:

"the scattering of the (offering) flowers of one's awareness" (rig-pa'i me-tog dor-ba), "seal indicative of undifferentiated awareness" (so-so ma-yin-pa'i rig-pa 'dun-pa'i phyag), and "entrance into the self-manifesting maṇḍala" (rang-snang-gi dkyil-'khor-du 'jug-pa'i tshul).