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Return to Buddhism, Vajrakilaya, Vajrakilaya - A Complete Guide by Garchen Rinpoche Table of Contents, Kyabje Garchen Rinpoche

“ (VkGarR)

CHAPTER 8

Petition Instructions

The purpose of the petition is to invite, make offering to, and mobilize all oath-bound guardians and protectors of Vajrakīla. Some practitioners have the notion that petitioning Dharma Guardians is something separate from Deity Yoga. But this is really not the case! The Deity's body, speech, mind, attributes, and activities are unified. Thus, the protectors who carry out the Deity's Enlightened activities cannot be distinguished from the principal himself. For example, if a master wants to bestow Empowerment, since he or she cannot do it alone, the master must rely on attendants. Similarly, guardians and protectors should be seen as helpers in the accomplishment of activities.

If one wishes to understand the guardians, one should consider the words of the following Vajra Guru Refuge prayer from an extensive mind accomplishment sadhana of Guru Rinpoche:

In the essence, the guru, dharmakāya, Buddha;

the nature, Saṁbhogakāya, the pacifying, true Dharma;

and compassionate activity, Nirmāṇakāyas, ḍākiṇīs, the Sangha,

I go for Refuge until attaining Enlightenment.[1]

These words of the Drigung treasure revealer Nüden Dorje acknowledge the singular essence of the Three Jewels, Three Roots, and Three Kāyas. Although the protectors are not mentioned directly, one should understand them to be included within the Nirmāṇakāyas, the ḍākiṇīs.

Some practitioners focus on the histories of each individual protector, thinking that they are distinct from one another. But such dualistic concepts just lead to confusion. It is said that as wisdom expands, one takes up the costumes of samsara. So, one should understand that regardless of how they may appear, the guardians are inseparable from the divine wisdom Deities.

Even if the yogin who understands this were to visualize a demon, it would transform into a wisdom Deity. Conversely, even though a wisdom Deity may be visualized by one who does not understand this, it will not result in accomplishment of the common and supreme siddhis. Although the mode of practice is important, on the outer level, there is no great distinction between wisdom Deities and worldly appearances. This was taught by Jamgön Kongtrül.

When requesting the guardians' help to accomplish activities, it is appropriate to offer them a torma. It is also fine to prepare offerings of cookies, fruit, tea, liquor, and the like as substitutes for a torma.

Because I wished to make the petition text complete for the secret accomplishment retreat, I supplemented it with a drawing in, which reads,

NAMO! By the truth of the Three Jewels, Three Roots, and yidam Vajra Youth's divine assembly of s[[eventy]]-eight, every harmdoer, oath transgressor, and opportunistic spirit — into this ruddy flesh and blood torma be drawn! JAḤ HŪ VA HOḤ.

With these words, all obstructive forces are drawn into the torma that is to be offered. Although harmdoers and oath transgressors may be familiar, “opportunistic spirits” are those who are constantly on the lookout for chances to create obstacles for human beings. They are like sharpshooters who have taken aim and are waiting for the right moment to fire.

The torma is imagined as an inconceivably vast mountain of flesh, ocean of blood, and heap of bones. That which is drawn into the torma is ultimately the ignorance, desire, and aversion of oneself and all sentient beings. The syllables JAḤ HŪ VA HOḤ represent the Four Immeasurables. Thus, it is the sādhaka's mind of loving kindness, joy, compassion, and equanimity that involuntarily draws in these afflictions in the aspects of harmful spirits.

The torma is then consecrated with the syllables OṀ ĀḤ HŪ, transforming it into a mass of whatever desirable things will delight the protectors' minds.

Next, reciting these words, one summons the different types of oath-bound guardians, together with their assemblies:

JOḤ. You who've pledged as Kīla guards before

the Great Master, Padma Thötreng Tsal —

dog maids, sovereigns, four earth-owning se,

mighty four kiṁkāras, blazing ones,

mothers, sisters, and such — numberless,

glorious messengers with your hosts, please

come to this place through samaya's power!

Apart from the kiṁkāras, these messenger-guardians — referred to as ”mothers, sisters“ — are female. As they assemble, one welcomes the messengers by offering them seats, the seven outer offerings, and the inner offerings of amṛita, rakta, and torma.

Finally, one petitions them to accomplish activities. These are stated explicitly in the text:

Accepting these [[superior]] [[offering]]s, you [[twelve]] oath-[[bound]] [[Kīla]] [[guard]]s and hosts, [[protect]] the [[Buddhas' Teaching]]s! Glorify the [[Triple Gem]]! Preserve the dominion of [[Sangha]]s and [[Dharma]]! Dispel this [[world]]'s decline! [[Increase]] [[sentient one]]s' ease and [[benefit]]! Be yogins' allies! [[Accomplish]] [[mantra]] holders' [[activities]]! Vanquish hostile [[enemies]]! [[Conquer]] [[harmful]] obstructors! E[[special]]ly for those with [[samaya]] [[gather]]ed here, pacify [[outer]], [[inner]], and [[secret]] adversities, [[increase]] and enrich favorable [[condition]]s and every [[good]] [[thing]] [[desire]]d, and engage [[activities]] to [[swift]]ly [[accomplish]] [[supreme]] and [[common siddhi]]s, barring none!

Then, with the final verse, one praises the different classes of guardians with their retinues and incites them to activities:

HŪ. Glorious Great Blood Drinker Kīlaya's

guards, obedient servants, oath-bound ones,

dog maids, sovereigns, earth maids, kiṁkāras,

mothers, sisters, female envoys with

awesome charnel-ground gear — mistresses

of unhindered, forceful actions' skill —

praise to you with hosts innumerable!

Now accomplish deeds entrusted you!

” (VkGarR)

Fair Use Source:

• Vajrakilaya - A Complete Guide by Garchen Rinpoche