Читать книгу Essence of Vajrayana - Geshe Kelsang Gyatso - Страница 12

Preliminary Explanation

The commentary to the Highest Yoga Tantra practice of Heruka body mandala is presented under three main headings:

1 The preliminary explanation

2 The explanation of the practice

3 Dedication

THE PRELIMINARY EXPLANATION

This has five parts:

1 The pre-eminent qualities of Heruka

2 The origin of these instructions

3 The benefits of practising these instructions

4 Examples of previous practitioners who accomplished attainments through these instructions

5 The qualifications of a sincere Heruka practitioner

THE PRE-EMINENT QUALITIES OF HERUKA

The Sanskrit term ‘Heruka’ is composed of the three syllables, ‘He’, ‘ru’ and ‘ka’. ‘He’ teaches the emptiness of phenomena in general, and ‘ru’ the emptiness of persons in particular; together they reveal the emptiness of all phenomena. ‘Ka’ refers to the union of Heruka’s mind of great bliss and the emptiness of all phenomena. This union is Heruka’s Truth Body. An I, or self, imputed on this Truth Body is definitive Heruka, the real nature of Buddha Heruka. This can only be seen by Buddhas.

Another term for Heruka is ‘Chakrasambara’. ‘Chakra’ means ‘wheel’, and in this context refers to the ‘wheel’ of all phenomena. ‘Sambara’ means the supreme bliss, which is called ‘spontaneous great bliss’. Together ‘Chakra’ and ‘sambara’ reveal that by practising Heruka Tantra we gain a profound realization that experiences all phenomena as one nature with our mind of great bliss. This realization directly removes subtle dualistic appearances from our mind, and due to this we quickly become definitive Heruka.

To lead fortunate disciples to the state of Buddha Heruka within one life, Buddha Vajradhara manifested his compassion in the form of interpretative Heruka, who has a blue-coloured body, four faces and twelve arms, and embraces his consort, Vajravarahi. Attaining the state of Buddha Heruka depends upon abandoning the twelve dependent-related links of samsara by gaining the realizations of the four doors of liberation; and in particular it depends upon realizing the union of great bliss and emptiness. These are symbolized respectively by Heruka’s twelve arms, his four faces and his embracing Vajravarahi.

It is possible that those who do not understand the deep meaning of Buddha’s Vajrayana teachings may feel uncomfortable with Heruka’s wrathful aspect. Such practitioners need to understand that all phenomena are equal in lacking inherent existence. In ultimate truth, emptiness, there are no wrathful or peaceful aspects because all phenomena are of one nature. Therefore, those who possess deep knowledge of ultimate truth have no basis for developing unpleasant feelings upon perceiving unattractive objects because they realize that ultimately there are no truly existent unattractive or attractive objects.

For example, although Heruka’s long necklace of human heads may seem to be real, in fact it is a manifestation of Heruka’s omniscient wisdom. All the various features of Heruka’s body are merely manifestations of his omniscient wisdom and do not exist outside of his mind. However, for faithful practitioners, visualizing the wrathful aspect of Heruka is a powerful method for swiftly receiving his blessings and protection. It is for this reason, as well as to display in a visible manner how to progress along the entire path of Sutra and Tantra, that Buddha Vajradhara emanated the wrathful Deity Heruka.

Buddha Vajradhara, Buddha Shakyamuni and Buddha Heruka are the same person, differing only in aspect. When Buddha turned the Wheel of Dharma of Sutra he appeared in the form of an ordained person, when he turned the Wheel of Dharma of Tantra in general he appeared in the form of Vajradhara, and when he turned the Wheel of Dharma of Heruka Tantra in particular he appeared in the form of Heruka.

Heruka is Buddha’s mind of compassion manifested as form. Only Buddhas have the ability to display their minds as form. We sentient beings are unable to do this because our mind and body are different natures, but a Buddha’s mind and body are the same nature and so wherever their mind goes their body goes too. We always perceive a gap between our mind and its object. This is a mistaken perception, or mistaken appearance. Having completely abandoned this mistaken perception, Buddhas have the ability to display their mind as form, such as the forms of living beings and inanimate objects. For this reason it is said that Buddhas’ emanations pervade the whole universe.

Buddha’s mind of omniscient wisdom has thirty-seven parts, known as his ‘thirty-seven realizations conducive to enlightenment’. These thirty-seven realizations appear in the form of the thirty-seven Deities of Heruka’s mandala. We normally say that there are sixty-two Deities in Heruka’s mandala, but if we count each union of Father and Mother as one Deity there are thirty-seven Deities. The thirty-seven realizations conducive to enlightenment of Bodhisattvas are causal paths and the thirty-seven realizations of Buddhas are resultant paths. A general explanation of these thirty-seven realizations can be found in the book Ocean of Nectar.

THE ORIGIN OF THESE INSTRUCTIONS

These instructions were originally taught by Buddha at the request of Vajrapani and Vajravarahi. Buddha taught three root and five explanatory Tantras of Heruka. The three root Tantras are: the Extensive Root Tantra, which has three hundred thousand stanzas; the Middling Root Tantra, which has one hundred thousand stanzas; and the Condensed Root Tantra, which has fifty-one chapters. Of these, only the last was translated from Sanskrit into Tibetan. The five explanatory Tantras, which are commentaries to the Condensed Root Tantra, are: Vajradaka Tantra, Abhicharya Tantra, Mukha Tantra, Sarwacharya Tantra and Little Sambara Tantra.

Later, great Indian Buddhist Masters such as Luyipa, Ghantapa and Krishnapada wrote commentaries to these root and explanatory Tantras, as did many subsequent Tibetan Masters. In particular, Je Tsongkhapa wrote a very blessed and renowned commentary to the root Tantra of Heruka, entitled Clear Illumination of All Hidden Meanings, and a commentary to the Heruka sadhana, entitled Dö jo, which means ‘Wishfulfilling’. Later, other Lamas including Je Phabongkhapa also wrote special commentaries, based on the previous Indian and Tibetan commentaries. This commentary, Essence of Vajrayana, written especially for contemporary practitioners, is based on the instructions of Je Tsongkhapa and my kind root Guru, Vajradhara Trijang Rinpoche.

Traditionally there are three systems for practising the instructions of Heruka Tantra: the system according to Luyipa, the system according to Krishnapada, and the system according to Ghantapa. Ghantapa’s system has two instructions: the instruction on the outer mandala of the five Deities of Heruka, and the instruction on the inner mandala of the sixty-two Deities of Heruka body mandala. This commentary, Essence of Vajrayana, is based on the latter. The lineage of these instructions is completely unbroken.

THE BENEFITS OF PRACTISING THESE INSTRUCTIONS

The Condensed Root Tantra praises the special qualities of Heruka practitioners. It says that all the Heroes and Heroines residing in the twenty-four places such as Puliramalaya and Dzalandhara enter into the bodies of sincere practitioners, blessing their channels, drops and winds, and causing them to gain realizations of spontaneous great bliss, the actual quick path to enlightenment. Because these Heroes and Heroines are emanations of Heruka and Vajravarahi, their bodies are the same nature as their minds and can go wherever their minds go, unobstructed by physical objects. Thus, countless Heroes and Heroines can actually enter into the body of sincere practitioners and bless their channels, drops and winds. Indeed, Heruka himself always remains at the heart of sincere practitioners, bestowing upon them great powers of body, speech and mind.

In the Condensed Root Tantra it is said that just by seeing a sincere Heruka practitioner we purify our negativities and attain liberation; just by hearing or being touched by such a practitioner we receive blessings and are cured of sickness; and just by being in the presence of such a practitioner our unhappiness, mental disturbances, delusions and other obstacles are dispelled. Why is this? It is because the actual Deities of Heruka abide within the body of the practitioner and therefore seeing the practitioner is not so different from seeing Heruka himself. In Tibet, there are many sayings to the effect that merely seeing a special Lama or wearing a blessing cord received from such a Lama causes liberation. Je Phabongkhapa said, ‘I do not know whether or not these sayings are true, but seeing or touching a Heruka practitioner is a real cause of liberation.’

As times become spiritually more degenerate, it is harder to receive the blessings of other Tantric Deities such as Yamantaka or Guhyasamaja; and, as the number of Gurus in the lineage increases, it takes longer to receive attainments. However, the opposite is the case with Heruka. Vajradhara Trijang Rinpoche says in his ritual prayer of Heruka:

As times become ever more impure,

Your power and blessings ever increase,

And you care for us quickly, as swift as thought;

O Chakrasambara Father and Mother, to you I prostrate.

As times become more impure, Heruka’s blessings become more powerful and we receive them more easily; and the greater the number of Gurus in the lineage, the more swiftly we receive attainments. Why is this? When Buddha revealed other Tantras, such as the Guhyasamaja or Yamantaka Tantras, he emanated the Deities and their mandalas and then reabsorbed them after the discourse; but when he taught Heruka Tantra he did not reabsorb the mandalas. There are twenty-four places in particular, such as Puliramalaya and Dzalandhara, where the mandalas of Heruka still remain. Practitioners with pure karma are able to see these mandalas and Deities. The people of this world therefore have a very close connection with Heruka, and if we practise the instructions purely we can easily and swiftly receive great results.

Heruka practitioners can attain the Pure Land of Keajra, Dakini Land, without abandoning their present body. Even if they are very old, the moment they reach this Pure Land their body transforms into that of a sixteen-year-old. In Keajra they can receive empowerments and teachings directly from Heruka and Vajrayogini and, while living with Heroes and Heroines and enjoying the five objects of desire, they can easily attain Buddhahood. If out of compassion they wish to visit ordinary worlds, they can do so at any time through the power of emanation.

In other Pure Lands it is not possible to practise Highest Yoga Tantra and so it is not possible to attain Buddhahood quickly. In general, to practise Highest Yoga Tantra we need six elements: flesh, skin and blood from the mother, and bone, marrow and sperm from the father. Bodhisattvas in other Pure Lands such as Sukhavati do not possess these elements, and so they pray to be reborn as humans so that they can practise Highest Yoga Tantra. In Heruka’s Pure Land, however, practitioners can possess these six elements. Many practitioners have attained the Pure Land of Heruka, Keajra, without abandoning their human bodies, and so they have a great opportunity to continue with their Highest Yoga Tantra practice.

From a practical point of view all the essential practices of Guhyasamaja and Yamantaka are included within this instruction of Heruka body mandala, and so we do not need to practise Guhyasamaja and Yamantaka separately from Heruka practice. We should integrate the practices of all other Deities within the practice of Heruka Father and Mother, and in this way we will progress in our practice of Highest Yoga Tantra. We should remember Atisha’s advice to the Tibetan translator, Rinchen Sangpo, which is explained in the book The New Guide to Dakini Land.

If we contemplate these benefits, we will feel extremely fortunate to have met these precious instructions of Heruka and we will develop a genuine wish to practise them purely.

EXAMPLES OF PREVIOUS PRACTITIONERS WHO ACCOMPLISHED ATTAINMENTS THROUGH THESE INSTRUCTIONS

By contemplating these examples of previous practitioners, our faith in the Heruka instructions will be greatly increased. If we study the biographies of the eighty-four Mahasiddhas of ancient India, we will see that most of them attained enlightenment by relying upon Heruka as their personal Deity. There now follow brief life stories of some Heruka practitioners who accomplished attainments by relying upon these instructions.

SARAHA

Saraha was one of the first Mahasiddhas, and was greatly admired by later Mahasiddhas. By relying upon Heruka and practising the stages of Heruka’s path, he attained the Pure Land of Keajra without abandoning his human body.

NAGARJUNA

Nagarjuna was one of Saraha’s disciples, who attained enlightenment in one life by relying upon Heruka. His life and works were prophesied several times by Buddha. In a well-known passage in Gone to Lanka Sutra Buddha is asked who will uphold the doctrine after he has passed away. Buddha replies:

In the Southern region, in the Land of the Palms,

The monk Shriman of great renown,

Known by the name, ‘Naga’,

Will refute the extremes of existence and non-existence.

Having proclaimed to the world my teachings,

The unsurpassed Great Vehicle,

He will accomplish the ground, Very Joyful,

And depart to the Land of Bliss.

As predicted, four hundred years after Buddha passed away, a son was born to a prosperous Brahmin family living in an area of Southern India known as Bedarwa, or the ‘Land of the Palms’. An oracle predicted that the child would live for only seven days, but that his life span could be extended by a further seven days if gifts were bestowed upon a hundred ordinary people, by a further seven months if offerings were made to a hundred brahmins, or by a further seven years if offerings were made to a hundred monks. However, the oracle knew of no method to extend his life beyond that. Accordingly, his parents made offerings to a hundred monks, and as a result were able to live happily with their son for seven years.

As the child’s seventh birthday drew near, however, they sent him on a pilgrimage with several of their servants, for they could not bear to witness his death. Guided by a manifestation of Avalokiteshvara, the party made its way to Nalanda Monastery where they met the great Teacher Saraha. They explained the boy’s plight to Saraha, and he told them that the child could avert an untimely death by staying at Nalanda and taking ordination as a monk. He gave the child an empowerment into the long-life practice of Buddha Amitayus and encouraged him to practise that yoga extensively. On the eve of his seventh birthday the child recited the mantra of Amitayus without interruption and as a result averted an untimely death. The following day he was ordained as a monk and given the name ‘Shrimanta’. He remained at Nalanda where under the protection of Manjushri he was able to study all the Sutras and Tantras. He soon became a fully-accomplished scholar and Teacher, and his reputation spread widely. Eventually he was appointed Abbot of Nalanda.

Nagarjuna’s life comprised three great periods of auspicious deeds that correspond to Buddha’s three turnings of the Wheel of Dharma, which is why he is often referred to as ‘the Second Buddha’. The first period was during his tenure as Abbot of Nalanda. Unfortunately, the moral discipline of the monks had degenerated since the time Buddha first gave the vows, and Nagarjuna was very active in restoring the purity of the discipline. He clarified many points of moral discipline in extensive teachings, and composed a number of works on pure conduct. These writings, known as the Collection of Advice, include such works as Precious Garland, Friendly Letter, Tree of Wisdom, A Hundred Wisdoms and Drops for Healing Beings. These activities are likened to Buddha’s first turning of the Wheel of Dharma.

Nagarjuna is best remembered, however, for the works of the second period. Not long after Buddha passed away, the Perfection of Wisdom Sutras, the principal Mahayana teachings, disappeared from this world. It is said this is because some nagas who had received this teaching from Buddha had taken the extensive Perfection of Wisdom scriptures to their own world for safekeeping. There remained only a few practitioners who could understand these teachings, and most of them kept their practice secret. The only teachings of Buddha to remain widespread were the Hinayana teachings, and as a result many people assumed that these were the only teachings Buddha had given. Some time later the nagas invited Nagarjuna to visit them and returned the Perfection of Wisdom scriptures to him. Nagarjuna brought the scriptures to the human world and propagated them widely. Because of his special relationship with the nagas, and because he cured many nagas of sickness by means of special ritual prayers, Nagarjuna was given the name ‘Protector of the nagas’. ‘Arjuna’ was added to his name because he spread the Mahayana teachings with great speed and accuracy, just as the legendary archer Arjuna had delivered arrows from his bow. Hence he finally became known as ‘Protector Nagarjuna’.

Because he had a very lucid mind and great wisdom Nagarjuna was able perfectly to understand the Perfection of Wisdom Sutras and explain them to others. He spread these teachings widely, thus instigating a great revival of the Mahayana doctrine in this world. He presented a system of reasoning which, because it steers a flawless course between the two extremes of existence and non-existence, became known as the ‘Philosophy of the Middle Way’, or ‘Madhyamaka’. Nagarjuna composed many commentaries to the Perfection of Wisdom Sutras that elucidate the Madhyamaka view. These treatises, known as the Collection of Reasonings, include the famous Fundamental Wisdom of the Middle Way, and its four limbs: Sixty Reasonings, Seventy Emptinesses, Finely Woven and Refutation of Objections. He also wrote Compendium of Sutras, Five Stages of the Completion Stage of Guhyasamaja and many other commentaries to the Sutras and Tantras. These activities are likened to Buddha’s second turning of the Wheel of Dharma.

Nagarjuna’s third period of auspicious deeds took place towards the end of his life. Acting on advice from Tara, he returned to Southern India and dwelt at a place called Mount Splendour, where he gave further extensive teachings on both the Sutras and Tantras and composed many more texts. These writings, known as the Collection of Praises, include such works as Praise of the Dharmadhatu, Praise of the Supramundane, Praise of the Inconceivable and Praise of the Ultimate. These activities are likened to Buddha’s third turning of the Wheel of Dharma.

It is not possible in such a brief account even to begin to do justice to Nagarjuna’s life and works. Throughout his life he devoted himself entirely to reviving the Mahayana Dharma and sustaining the Mahayana Sangha. To this end he gave prolific teachings, composed many books on Sutra and Tantra, and performed countless other excellent deeds. As mentioned in Gone to Lanka Sutra, Nagarjuna had accomplished the realization of the Bodhisattva’s first ground, called ‘Very Joyful’. He then advanced further and finally reached the land of the supreme bliss of enlightenment.

SHAWARI

Shawari was a disciple of Nagarjuna. From the point of view of common appearance he was a hunter, but he received empowerment and teachings on Heruka from Nagarjuna and practised them sincerely at Mount Splendour, where he attained enlightenment. It is said that even to this day those with pure karma can see Shawari there.

LUYIPA

Prince Luyipa was Shawari’s main disciple. On the tenth day of every month he used to go to a charnel ground to meditate. One day when he arrived there, he saw a group of men and women having a picnic. One of the women gave him a piece of meat and, when he ate it, his mind was blessed and instantly purified of ordinary appearance. He received a vision of Heruka and Vajrayogini and realized that the men and women were in reality Heroes and Heroines. While in the charnel ground, he received teachings directly from Heruka. Because Luyipa was a Heruka practitioner he came under the care of the Heroes and Heroines, and accomplished great results simply from tasting the piece of meat given to him by an emanation of Vajrayogini.

DARIKAPA

King Darikapa received empowerment and teachings on Heruka from Luyipa, who predicted that if Darikapa were to abandon his kingdom and apply great effort in the practice of Heruka and Vajrayogini he would swiftly attain enlightenment. Darikapa immediately left his palace and wandered from place to place as a beggar, practising meditation at every opportunity. In a city in South India he met a wealthy courtesan who was an emanation of Vajrayogini. This woman owned a large mansion in which he worked as her servant for twelve years. During the day he performed menial tasks in and around the house, and at night he practised Luyipa’s instructions. After twelve years he attained the fifth stage of completion stage, the union that needs learning. It is said that Darikapa and the courtesan’s entire entourage of fourteen thousand all attained the Pure Land of Keajra. This is because Darikapa was a pure Heruka practitioner and so everyone who saw or touched him created the cause to be reborn in Heruka’s Pure Land.

DINGKIWA

One of King Darikapa’s ministers, Dingkiwa, also received empowerment and teachings on Heruka from Luyipa, who predicted that he would meet a woman wine-seller who was an emanation of Vajrayogini. When he met her, Dingkiwa lived with her and served her for ten years, and as a result of her blessings attained enlightenment in that life. It is said that even the insects living in the place where he attained enlightenment were reborn in Heruka’s Pure Land.

GHANTAPA

The first lineage holder of these instructions on Heruka body mandala is the great Yogi Ghantapa. He received the empowerments and instructions of Heruka body mandala direct from Heruka. Ghantapa lived deep in a forest in Odivisha (present-day Orissa), in India, where he engaged in intensive meditation on Heruka and Vajrayogini.

Since he was living in such an isolated place his diet was poor and his body became emaciated. One day the king of Odivisha was out hunting in the forest when he came across Ghantapa. Seeing how thin and weak he was, the king asked Ghantapa why he lived in the forest on such a poor diet, and encouraged him to return with him to the city where he would give him food and shelter. Ghantapa replied that just as a great elephant could not be led from the forest by a fine thread, so he could not be tempted to leave the forest by the riches of a king. Angered by Ghantapa’s refusal, the king returned to his palace threatening revenge.

Such was the king’s anger that he summoned a number of women from the city and told them about the arrogant monk in the forest. He offered great wealth to any one of them who could seduce him and force him to break his vows of celibacy. One woman, a wine-seller, boasted that she could do this and she set out for the forest to look for Ghantapa. When eventually she found him she asked if she could become his servant. Ghantapa had no need of a servant, but he realized that they had a strong relationship from previous lives and so he allowed her to stay. Ghantapa gave her spiritual instructions and empowerments, and they engaged sincerely in meditation. After twelve years they both attained the Union of No More Learning, full enlightenment.

One day Ghantapa and the former wine-seller decided to encourage the people of the city to develop a greater interest in Dharma. Accordingly, the woman returned to the king and reported that she had seduced the monk. At first the king doubted the truth of her story, but when she explained that she and Ghantapa now had two children, a son and a daughter, the king was delighted with this news and told her to bring Ghantapa to the city on a particular day. He then issued a proclamation disparaging Ghantapa, and ordered his subjects to assemble on the appointed day to insult and humiliate the monk.

When the day came, Ghantapa and the woman left the forest with their children, the son on Ghantapa’s right and the daughter on his left. As they entered the city Ghantapa was walking as if he were drunk, holding a bowl into which the woman was pouring wine. All the people who had gathered laughed and jeered, hurling abuse and insults at him. ‘Long ago’, they taunted him, ‘our king invited you to the city but you arrogantly refused his invitation. Now you come drunk and with a wine-seller. What a bad example of a Buddhist and a monk!’ When they had finished, Ghantapa appeared to become angry and threw his bowl to the ground. The bowl sank into the earth, splitting the ground and causing a spring of water to appear. Ghantapa immediately transformed into Heruka and the woman into Vajrayogini. The boy transformed into a vajra which Ghantapa held in his right hand, and the girl into a bell which he held in his left hand. Ghantapa and his consort then embraced and flew into the sky.

The people were astonished and immediately developed deep regret for their disrespect. They prostrated to Ghantapa, begging him and the emanation of Vajrayogini to return. Ghantapa and his consort refused, but told the people that if their regret was sincere they should make confession to Mahakaruna, the embodiment of Buddha’s great compassion. Through the deep remorse of the people of Odivisha and the force of their prayers, a statue of Mahakaruna arose from the spring water. The people of Odivisha became very devoted Dharma practitioners and many of them gained realizations. The statue of Mahakaruna can still be seen today.

Because of Ghantapa’s pure practice of Heruka and Vajrayogini in the forest, Vajrayogini saw that it was the right time for him to receive her blessings and so she manifested as the wine-seller. Through living with her, Ghantapa attained the state of enlightenment.

KRISHNAPADA

Krishnapada received empowerment and teachings on Heruka from Mahasiddha Dzalandarapa. He attained enlightenment in the intermediate state after attaining ultimate example clear light during the clear light of death. Before he passed away he attained extraordinary miracle powers by relying upon the generation stage of Heruka. He could cause wild animals or attackers to freeze just by staring at them, and could tame wild animals with a glance. He could cause fruit to fall from trees just by looking at it, and could walk without touching the ground. When he wanted to cross a river he would simply take off his upper garment and float across on it while sitting in the vajra posture.

All the lineage Gurus of these instructions, from Ghantapa up to my root Guru, Vajradhara Trijang Losang Yeshe Rinpoche, are actual examples of practitioners who have attained the union of Buddha Heruka through the practice of Heruka body mandala. The instructions in this book are the instructions given direct from Heruka to Ghantapa. If we practise them sincerely, we can accomplish all the attainments and become a pure holy being just like Mahasiddha Ghantapa.

THE QUALIFICATIONS OF A SINCERE HERUKA PRACTITIONER

By practising the generation and completion stages of Heruka we can attain enlightenment in one life. However, for this to happen we must be a sincere practitioner with the following five qualifications:

(1) Having experience of renunciation, bodhichitta and the correct view of emptiness.

(2) Having received the empowerment of Heruka.

(3) Keeping our vows and commitments purely.

(4) Having a clear and unmistaken understanding of how to practise both generation stage and completion stage of Heruka.

(5) Having indestructible faith in the Deity Heruka, and in the Spiritual Guide from whom we received the empowerment and commentary to the practice.

Anyone possessing these five qualifications who meditates continually on the generation stage and completion stage of Heruka will definitely attain enlightenment in one life. If we do not yet possess these qualifications, we should strive gradually to attain them.

Once we have received the empowerment, we have a commitment to meditate on the two stages and, if we fail to do so, we will lose the blessing of the empowerment. Furthermore, our progress will be hampered if we do not also put effort into attaining the other four qualities. Most importantly, we need to develop deep and unchanging faith in Heruka and our Spiritual Guide. We should try to overcome ordinary appearance of our Spiritual Guide and develop faith in him or her. In this way we will accomplish great results. Even if we give our Spiritual Guide an expensive present, if we lack faith in him or her it will have no meaning. On the other hand, if we develop pure faith in our Spiritual Guide we will be making a great offering to him even if we never give him presents. Without faith we are like a burnt seed; just as a burnt seed cannot produce any fruit, so a Tantric practitioner without faith cannot accomplish any results.

Tantric realizations depend upon faith and imagination. No matter how much we investigate, it is difficult to prove that our Spiritual Guide is a Buddha, so, rather than developing doubts, we should use our powers of imagination to regard our Spiritual Guide as a Buddha and cultivate a pure mind of faith in him or her. Gradually our mind will become purer and purer until eventually we will directly see our Spiritual Guide as a Buddha.

Vajrayogini