The Practice of Vajrakilaya by Khenpo Namdrol Rinpoche

Author:Khenpo Namdrol Rinpoche
Language: eng
Format: azw3, pdf
Publisher: Snow Lion Publications
Published: 1999-01-19T00:00:00+00:00

In the generation stage practice of kyerim, first we generate a visual image of the deity by means of "the three samadhis"60 which is termed the samayasattva, or "commitment being"61. By then inviting the natural mandala62 of the deity Vajrakilaya and his retinue from the Akanistha pure realm where they dwell in sambhogakaya form, these actual deities, known as the jnanasattva or "wisdom beings"', dissolve into the visualized forms, and become inseparable from them. So, both samayasattva and jnanasattva are called "substantial Phurba", and the term is extended to cover them both.

In addition to the "wisdom being," the sambhogakaya manifestation of the deity is also called the "natural Phurba"", since it is the natural reality of the deity which the practitioner must evoke. The samayasattva, or initial, visualized form of the deity and the mandala can also be called the "samadhi Phurba"5 or the "generation stage deity Phurba"66, as we meditate upon our very own nature as Vajrakilaya in the practice. This three-fold "substantial Phurba" must penetrate grasping at ordinary perception, a penetration which eradicates all impure, discursive thoughts or negative conceptualization. So, we actualize the manifestation of phenomenal existence as the pure expression of Vajrakilaya and his mandala of deities. This fourth aspect of the phurba will be the main topic of discussion here, since it includes the deity of the generation stage practice, which is at the heart of the meditative process.

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