– Translated by Glenn H Mullin
This instruction was originally given to Padampa Sangyey by Vajrayōginī herself. Padampa Sangyey accomplished the training and by means of it lived for 572 years and achieved full realization. From then until now no breakage of the lineage of instruction has occurred.
The disciple who would practice this profound method should have the following qualifications. He/she should have renunciation that sees the entirety of samsāra as a pit of fire and considers even the highest pleasures of the world to be as worthless as the dust on the soles of one’s shoes. He/she should have a strong sense of moderation toward sensual indulgence. Those locked in sensual grasping are far from the peerless bliss of spiritual liberation. To engage in this yoga one should have eliminated the mind that materialistically holds on to the things of this life. Those beings who have eliminated all grasping, and who love the ways of seclusion and the solitary life, are the proper vessels for the practice of this method. Anyone who wishes to receive this instruction because he/she is poor and cannot afford food and clothing is of but mediocre potential; and those who want the method because of health reasons are of the lowest acceptable level of attitude. This teaching should not be imparted to those who wish to possess it solely in order to save up their material wealth, nor to the foolish meditators who wish to engage in exotic austerities merely to achieve fame and the material benefits that come with it; nor to the miserly people who are unable to spend their wealth. These types of practitioners are doing little but turning themselves into greedy ghosts. No matter how great they may seem to be, their training does not really pass beyond the scope of the Tīrthika ascetic practices.
The method of undertaking the practice is as follows. Begin at an astrologically appropriate time, such as the day of the half-moon, in a month when the flowers are in bloom. The practice may be done either alone or else in a small group. Those engaging in the method should take a bath, put on a fresh set of clothing, and prepare to commence the meditations.
Begin by generating the vision of oneself as ārya Avalōkitēśvara and reciting the six-syllable mantra oṃ maṇi padmē huṁ. Then go to a flower field and, still visualizing yourself as Avalōkitēśvara and reciting the mantra, begin to collect the requisite flowers.
If one has no physical disabilities one merely collects all the various kinds of flowers that are nonpoisonous, plucking these from their necks and then drying them out by spreading them on a cloth and placing them in a shady place; or by whatever other methods of drying are effective. The flowers themselves should be free from dust, dirt, bristles, etc. The purpose of the drying process, of course, is to prevent decay.
Should one have a specific illness, the flowers to be used should be altered in accordance with the advice of one’s doctor. For example, if you suffer from phlegm problems, use an extra quantity of the Balu flower; if you have bile problems, add extra Trangdzin flowers, etc. Similarly, for diseases of the ears, eyes, etc. the flower ingredients should be varied or supplemented as advised by one’s doctor. When the practitioner is in good health, all types of non-toxic flowers can be used.
After all the flowers have been well dried they should be ground into a fine powder. Then add these to about half their weight of roasted barley flour (or other whole grain). Mix in three large spoonfuls of yellow arura or, if this is unavailable, arura shachen. Also, add half this quantity of wanglak and one large spoonful of duti. All of these are indispensable. If available, also add a small quantity of the six excellent substances and a pinch of agaru.
As said above, if one is unwell one should add an extra quantity of whatever is appropriate to the specific affliction. This should be supplemented with an equivalent amount of arura or, in some instances, half a spoon of arura. These should be mixed in well with the basic ingredients.
Next, one makes the substance into a thick dough by adding either honey or molasses (or both). From this one then makes small pills the size of a sheep dropping. Finally, place the pills in a clean skull cup and put the vessel in a high place where it won’t be stepped over or otherwise contaminated. These are the preliminary practices whereby one prepares the mystic essence flower pills to be used in the training. The process is described in numerous manuals on the tradition. The source of the teaching is none other than Buddha Vajradhara himself.
Clean the retreat place, arrange an altar, and, before it, place the general offerings. In front of the altar arrange a meditation seat on which to perform the practice.
Begin the meditation by taking refuge in the Three Jewels and the Three Roots of Attainment, not merely by reciting a refuge formula but by actually taking refuge within one’s heart. Then generate the Bodhisattva attitude of wanting to engage in the practice solely as a means of accomplishing full enlightenment in order to benefit all sentient beings. Meditate on the four immeasurable attitudes of love, compassion, joy, and equanimity.
1. Now purify the sphere of meditation in emptiness by means of reciting the Svabhāva mantra and recollecting the mantra’s meaning. The visualization then proceeds as follows.
2. From within the sphere of emptiness I arise as White Vajrayōginī, having one face and two arms. My right-hand holds a curved knife and my left a skull cup filled with nectar.
3. A khatvāṅga staff rests on my left shoulder. I am bedecked in the ornaments of bone and jewels and am adorned by the five mudrās. I stand upon the corpse (of ego), my right leg stretched forward.
4. Visualizing myself in this way, I cast a glance at the sky. This summons forth the lineage and root gurus, who come as though in a cloud, surrounded by countless Buddhas and Bodhisattvas.
At this point, the practice is done from two different perspectives: as a means of accomplishing the two purposes and as a means of accomplishing longevity. These processes may be learned in detail from the standard manuals. In general, what is involved is the consecration of the pills; imbuing them with the essence of the five great elements – earth, water, fire, air, and space; and empowering them with the life energy, merits, and power of all the living beings, the brilliance of everything in the three realms, and the glory and perfection of everything that exists. This is all summoned forth by light rays in the form of hooks that emanate forth and pull back these qualities into the skull cup. One should visualize that the pills transform into non-samsāric wisdom ambrosia.
From within the sphere of this meditation recite the following mantra a thousand times: oṃ sarva buddha ḍākinī hariniśa amr̥ta siddhi hum. As the mantra is recited one blows on the pills, imagining that thus they become transformed and empowered.
This is the method of consecrating the pills that previously were prepared from medicinal ingredients. Now follows the method of actually taking the pills.
One generally makes the retreat for a period of three weeks. At least in the beginning of the training, one limits oneself to this length of time. The pills are taken either twice or three times a day. One performs the sādhanā of arising in the form of White Vajrayōginī as before. Then recite the mantra twenty-one times while blowing on the pills that are to be taken.
Advanced practitioners take the pills solely with hot water. Intermediate practitioners do so with light black tea. As for the beginners, or weak practitioners, they may take the pills with black tea and also once a week may have a bowl of light porridge made from roasted barley flour (or some other grain). However, during the last week of the retreat, they should take the pills only with tea.
While swallowing the pills, one visualizes that one’s body becomes filled with wisdom nectars and that this gives rise to the samādhi of bliss and emptiness awareness that takes as its object non-samsāric ecstasy focused on voidness. As said above, the basic length of the retreat is twenty-one days, although after proficiency is attained this can be extended almost indefinitely. By making the retreat for three weeks great benefits arise.
In the first week, one overcomes addiction to the sensation of hunger and one’s digestive system is purified. In the second week, diseases are eliminated. Then in the third week, one regains bodily vitality (lost to illness). These are merely the healing effects that arise when someone suffering from illness makes the retreat.
While engaging in the above methods one should also apply supportive activities. Untiringly make prostrations to the objects of refuge, circumambulate temples and stupas, recite scriptures, meditate on the tantric deity for which you are initiated, and recite the mantras. Strive to eliminate the hindrances of mental stress. Do not overly exert yourself, for this could generate fluid problems in the body and cause various physical disturbances. Avoid all coarse food. At the most, take a little honey or molasses in black tea. It may also be useful to engage in physical yogic exercises, such as those described in the system of the Six Yogas of Naropa.
This practice has a wide range of beneficial effects. It heals every type of disease, extends lifespan, and increases bodily vigor. It restores youth and causes signs of age, such as wrinkles and white hair, to disappear. It provides immunity to illness and causes insects and infections to leave and stay away from one’s body. These are the physical benefits. The spiritual benefits are just as pervasive. This practice increases wisdom, generates a clearer intellect, and, by freeing one from negative means of livelihood, makes it easy for profound insight and realization to be accomplished and the spiritual path traversed. One will become loved by people, guided by the divinities, and will achieve every joy and happiness”.