– Gyatrul Rinpoche
Meditation on the form of the deity is the core of deity yoga. The deity and the type of visualization you will perform will depend on the kind of sadhana you are doing and the class to which the deity belongs. When you meditate upon the form of the deity, the object that you seek to purify is the bardo consciousness seeking to enter the union of the father’s seed and the mother’s blood.
The solar seat represents the blood-red egg of the mother, and the lunar seat represents the semen of the father. The descent of the seed syllable, the primary cause for absorption, upon the solar and lunar seats, corresponds to the moment when the bardo consciousness enters the fusion of white and red and conception occur. The mixing of the red and white substances and the consciousness corresponds to the moment when the seed syllable transforms into the hand emblem which is held by the deity.
The light then radiates from the hand emblem, making offerings to the buddhas. It returns, bearing blessings, then radiates again, penetrating all sentient beings, and returns once more. By visualizing the radiation and reabsorption of light from the hand emblem, the meditator purifies the moment of conception when the consciousness enters the womb. Each cycle of radiation and reabsorption corresponds to a stage in the development of the elements and organs in the womb. The particulars of the phases of growth during the nine months of human gestation are given detailed attention in the more extensive generation stage teachings.
In some practices, the various stages, where the seed syllable transforms into the hand emblem and then into the deity, are subsumed into a single visualization in which the meditator instantly becomes the deity. The moment you recollect the deity you become the deity. This practice purifies miraculous rebirth.
The generation of the deity can be described as follows: the seed syllable simply appears from space, then descends upon the seat, which was previously visualized. This is called the sadhana of the seed syllable and pertains to speech. From the hand emblem, the essence of the seed syllable, boundless light rays emanate, invoking the awareness of the buddhas and inviting them to come before you. The light reabsorbing into the hand emblem completes the sadhana of the hand emblem. This visualization pertains to the mind. The transformation of the seed syllable and the hand emblem into the form of the deity, the diamond being, pertains to the body and completes the sadhana of the fully accomplished form. By accomplishing these practices, the meditator gains the ability to intentionally take rebirth as a tulku to work with and tame the minds of sentient beings still in samsara.
Practicing the generation stage ripens the mind of the meditator, readying it for the completion stage. As previously stated, the lotus, sun, and moon seat represent the central energy channel, the various wheels, and heat and bliss. Heat melts the seed in the crown, which causes drops of inconceivable bliss to descend from the crown. Step by step, the practitioner experiences the four stages of great bliss, the knotted wheels unwind, and the vital air and mind dissolve into the central energy channel.
In the generation stage practices, the sadhana of the seed syllable and hand emblem corresponds to the process of vital air and consciousness dissolving into the central energy channel. In Anuyoga, the radiation and reabsorption of light and the transformation of the hand emblem into the perfect form of the deity correspond to the experience of great bliss and empty awareness. This is because the deity’s form is the display of primordial wisdom, bliss, and emptiness. Thus, the generation stage practice lays the foundation for Anuyoga, completion stage practices, and attainments.
Whatever the particular details of the visualizations in a sadhana, it is important to perform them correctly. Some short sadhanas may have a seat for the deity but not a celestial mansion. In some practices, the deity appears the instant you become aware. This kind of practice is without any contrivance at all-the deity just appears. If the sadhana has no activities, it is meant to be that way. You should understand that the various parts to the practice of the generation stage, including the celestial mansion, are not rigidly fixed; no particular form is absolutely required.
The same rule applies when you visualize the essential characteristics of the deity. The characteristics of the yidam are meant to accord with your particular sadhana. There is no fixed set of characteristics. What is important is to perceive the deity’s pure meaning.
Next is the appearance of the deity. This subject has two subdivisions: the first is how to generate the deity’s form, and the second regards the characteristics of the deity. These subjects are quite difficult to understand, so special attention will be given to the details of the transformation of the seed syllable into the hand emblem. To receive the desired purifications and results, it is important to understand how this transformation occurs.
In extensive Vajrayana practices, the transformation of the deity occurs in five stages, in medium-length sadhanas, it occurs in four stages, and in short sadhanas in three. The Nyingmapa tradition, especially the tradition of terma, or treasures, often makes use of short sadhanas; though, of course, it makes use of extensive and medium-length sadhanas as well. In some sadhanas the deity appears instantly; there are no stages at all. This is known as perfection upon instantaneous recollection.
The object that is purified by visualizing the form of the deity is the stage when the bardo consciousness enters the fusion of blood and semen at the moment of conception. When you hear the words “bardo consciousness,” you may think they refer to someone else’s bardo consciousness or that all the consciousnesses out there in the bardo are the objects to be purified. These words refer only to your own bardo consciousness. Your consciousness has gone through these various stages of rebirth innumerable times and will continue to do so. In fact, your consciousness is very, very familiar with these different stages. These teachings and practices are meant to purify your own mind as the object of purification.
A peaceful deity always sits or stands on a lunar mandala, which may or may not have a solar mandala beneath it; wrathful deities will always sit or stand on a solar mandala, not a lunar mandala. The solar mandala represents the blood of the mother, and the lunar mandala represents the seed of the father. Conception requires both, so your visualization must contain both. The solar and lunar seats resting on the lotus directly relate to the process of the mother’s egg and the father’s semen mixing together at the time of their sexual union. The bardo consciousness sees its future mother and father and, because of the karmic force generated by the sexual act, is attracted and enters the fusion of egg and seed. The object that is purified here is the moment when the bardo consciousness enters that fusion.
The seed syllable, the primary cause for meditative absorption, appears next. It descends and comes to rest at a point over the center of the solar and lunar discs. The moment the seed syllable appears it transforms into the hand emblem of the deity. You might wonder since some deities have many hands and hold many different emblems, how is it determined which emblem to use? The emblem that appears is that which the deity holds in his or her main right hand.
The object that is purified during this visualization is the bardo consciousness mixed with very subtle vital air that has entered the fusion of seed and egg in the womb.
Light radiates from the hand emblem in the form of offerings and then reabsorbs. The number of times the light radiates and reabsorbs, and whether it radiates from the seed syllable or the hand emblem, depends on each particular sadhana.
The egg, seed, consciousness, and vital air have mixed together, and the next stage is the gradual development of the four elements into flesh, bones, blood, and air. As the fetus grows inside the womb, the sense organs gradually develop until they are complete. The radiation and reabsorption of light purify the development of the four elements as the sense organs.
The hand emblem then transforms into the complete form of the deity. This visualization directly purifies the process of birth-the baby coming out into the world and starting to cry. The habit of being born into the world is purified by this stage of visualization.
Beings are also born from eggs, through the fusion of heat and moisture, and by spontaneous, miraculous birth, as when taking rebirth in the god and hell realms. The visualization of the hand emblem transforming into the deity has the power to purify each type of birth.
Birth through an egg is purified in the following way: when the seed syllable transforms into the hand emblem, the bardo consciousness that has entered the union of seed and blood at the moment of conception is purified. The light then radiates and reabsorbs, and the hand emblem melts into light, corresponding to the development of the egg. The appearance of the deity corresponds to the moment the egg cracks open and the being is born.
Birth through heat and moisture is purified in a similar way. The sun disc represents heat, and the moon disc represents moisture. The seed syllable and hand emblem represent the bardo consciousness mixed with vital air. The radiation and reabsorption of the light and its transformation into the deity corresponds to the process of the consciousness entering the fusion of heat and moisture and being born.
Miraculous rebirth is purified in the following way: the seat of the deity is the birthplace of the bardo consciousness. The seed syllable and hand emblem represent the consciousness mixed with vital air. The light radiating and reabsorbing represents the consciousness’ desire to take rebirth. It creates the power which nourishes the karmic potency to take rebirth in one instant-the way in which a miraculous rebirth occurs. The moment the deity appears is the moment of miraculous birth.
The process of the seed syllable’s descent to the seat of the deity is called the sadhana of the syllables of speech. Every sadhana will have a hand emblem, a seed syllable, or both. From either the hand emblem, the seed syllable, or both, light radiates boundlessly into all directions in the form of offerings. The light invokes the pure intention awareness of all the buddhas and bodhisattvas and gathers blessings that then return and dissolve into the seed syllable. This is called the sadhana of the symbols of the mind. Immediately thereafter, the hand emblem and/or seed syllable transforms into the complete form of the deity. Developing the complete form of the deity, with all the major and minor marks, is called the sadhana of the fully accomplished form.
As the result of this practice, one gains the ability to take intentional rebirth in samsaric realms as a manifestation being of enlightened awareness to tame sentient beings. One gains the ability to determine where and from whom one will be born, so as to perform miraculous deeds for the welfare of others. Shakyamuni Buddha is a perfect example of one who achieved this result. He lived a life marked by the twelve miraculous deeds. This is the kind of result that comes by doing the practice and performing the stages of purification.
We will now consider the inner meaning of the hand emblems that the deities hold. Since there are many different kinds of hand emblems, we will consider only a few of the most common ones.
The five-pointed vajra, with four horns and a central shaft meeting at a point on each end, symbolizes the five primordial wisdoms. A nine-pointed vajra symbolizes the nine vehicles. The curved vajra knife symbolizes wisdom that severs discursive thoughts. A sword, like Manjushri’s sword of wisdom, has more or less the same meaning as the trigug.
The skull cup is the vessel for bliss and primordial wisdom, symbolizing the state of being beyond the circle of discursive thought patterns. A skull cup filled with blood symbolizes the four negative forces, or the mind of samsara, which have been subdued by the greatness of primordial wisdom. It would be a mistake to think that the blood belonged to a demon slain by the deity who then drinks the blood with a victorious attitude. The deity does not have an attitude of desire or hatred. Properly understood, the blood represents the qualities of mercy and compassion, not hatred and desire. Of the two enlightened qualities, method and wisdom, the skull cup relates specifically to the wisdom quality.
The sword of wisdom also symbolizes cutting birth and death from the root. If you are not born, you will not die. The trident symbolizes severing the three poisons at their root. Everything about the deity’s form is significant, and even though a deity may have many hands which hold many emblems, each of them has a specific inner meaning.
The nine characteristics of a peaceful deity express the deity’s attractive appearance. These characteristics give one a comfortable feeling and prepare the mind for understanding peaceful qualities. The nine characteristics are: (1) soft, supple flesh to symbolize a pure birth; (2) perfectly proportioned and pliant body parts to symbolize purification of sickness and disease; (3) youthfulness, without any physical looseness, to symbolize purification of death; (4) a smooth appearance to symbolize purification of old age; (5) a form which appears like a perfectly endowed flower with a clean, clear complexion to symbolize possessing all pure qualities; (6) a beautiful, radiant form to symbolize purification of the sense fields; (7) an extremely attractive form for the purpose of taming beings; (8) a brilliant form to suppress negativity; and (9) splendor and blessing of the body which are the signs of vanquishing all things.
The deity’s garments symbolize liberation from the suffering of delusion. An upper garment made from white silk with gold patterns on it, a lower garment made of various colors, and long, flowing scarves are examples of various garments the deities wear. Hair tied in a knot at the crown symbolizes having completed all virtuous dharmas. The jewels and flower ornaments symbolize carrying the energy of desire on the path to primordial wisdom because the energy of desire is not rejected.
The jeweled ornaments symbolize the seven branches of the path of bodhicitta. The long necklace symbolizes mindfulness, the first branch. The crown symbolizes the investigation of the scriptures, the second branch. The bangles symbolize perseverance, the third branch. The earrings symbolize sublime purification, the fourth branch. Armlets symbolize perfected thought, the fifth branch. The medium-length necklace symbolizes equanimity, the sixth branch. The long, flowered rosary symbolizes joy, the seventh branch.
The characteristics of wrathful deities are as follows: three eyes symbolize omniscient knowledge of the three times-past, present and future which can be seen simultaneously; four long fangs symbolize cutting at the root the four types of birth in cyclic existence; the wrathful deities’ rough disposition, which mirrors one’s own rough, gross appearance, is compassionately adopted to relate skillfully with one’s ordinary disposition. A parent sometimes finds it necessary to scold a child, perhaps even harshly. Proper scolding is an expression of compassion and love which is meant to help the child, based on the knowledge that it is required to achieve the right effect. Some sentient beings are very difficult to tame with peaceful, expansive or powerful methods. Only a wrathful method can tame angry, disturbed, gross states of mind. The deity’s wrath is really just an expression of intense compassion.
The nine gestures of the wrathful deities symbolize their embodiment of the five Buddha families and the four consorts. These nine gestures are: (1) sensual and flirtatious, (2) heroic and brave, (3) disagreeable and disgusting, (4) wild and savage, (5) uttering strange sounds like “ha, ha” and “hee, hee” and making wrathful cries, (6) extremely wrathful and terrifying, (7) merciful, (8) threatening with gathering fury, and (9) peaceful.
The last characteristic is peaceful because ultimately the wrathful deity rests in a state of perfect peace and quiescence. The other gestures are simply expressions of the deity’s fundamentally serene character. The nine characteristics of the peaceful deity are similar to those of the wrathful deity. Both peaceful and wrathful characteristics derive from the same source and perform the same symbolic function.
Continuing with the wrathful symbolism, the upper garment made of elephant skin symbolizes the ten strengths that subdue all delusion. The lower garment, the skirt made of tiger skin, symbolizes the courageous activity which subdues anger. The long, flowing silk scarf symbolizes the bodhicitta that subdues desire. The crown made of five dried skulls symbolizes pride subdued by receiving the qualities of the five buddhas. The long rosary made of fifty-one freshly cut human heads symbolizes subduing jealousy, paranoia, and the fifty-one secondary minds that cause gross delusions to arise. The six bone ornaments and the six natural mudras symbolize the six perfections. The blazing five-colored fire of primordial wisdom surrounding the deities symbolizes the wisdom that comprehends selflessness, wisdom that can consume the three realms of cyclic existence.
Every deity has a supporting mandala of other deities, but before we discuss the deity’s entourage, remember that the Nirmanakaya has the capacity to manifest in any form. Whatever is needed to tame sentient beings will manifest. The members of the entourage should be seen as manifestations or projections of the central deity. The members of the entourage arise from the central deity like rays of sunlight arise from the sun and are but one nature.
If all that has been taught so far – the visualization, the meaning of the symbols and the objects of purification, and so on is a little overwhelming for a beginner, then just remember the overall beauty of the practice and how excellent the method is. Develop single-pointed fervent regard while you practice, and that should be sufficient. This will put your mind in the state where merit will be accumulated.
Meditating in this way will actually purify the processes of growth in the womb, and maturing through youth, adulthood, and old age. It purifies the growth of desires and attachments such as wanting and needing to create and establish a worldly life made up of marriage, professional and social success, material wealth, and so forth.