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Yogi C. M. Chen
I. Preparation
On page 116 of the Hevajra Tantra (The Hevajra Tantra, published by the Oxford University Press) to which
we will be referring throughout this booklet, it is written:
"The Lord replied: First there should be the public confession, then they should be taught the ten
rules of Virtuous Conduct, then the Vaibhasya teachings and then the Sautrantika, after that the
Yogacara and then the Mayamika. Then when they know all mantra-methods, they should start
upon Hevajra. The pupil who lays hold with zeal should succeed, there is no doubt."
The guide says: This is proof for my emphasis on the ThreeYanas-in-One that he who is not well
accomplished in the Hinayana meditation of purification and in the Mahayana meditation of sublimation
should not practice the Vajrayana meditation either of Hevajra or of any other Heruka. An Indian proverb
runs: "The dog who follows the lion to jump off a rocky hill will lose its life."
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C. Visualization on Nairatmya
On page 116 it is written:
"She is neither too tall, nor too short, neither quite black nor quite white, but dark like a
lotus-leaf. Her breath is sweet, and her sweat has a pleasant smell like that of musk. Her pudenda
gives forth a scent from moment to moment like different kinds of lotuses or like sweet aloe
wood. She is calm and resolute, pleasant in speech and altogether delightful, with beauteous hair
and three wrinkles in the middle of her body. By vulgar men, in fact, she would be classed as first
rank."
Further on page 75 it is said:
"The knife (held in her right hand) is there to cut off the six defects and pride and so on, and the
skull (held in her left hand) for bringing to an end discriminating thought which would regard
existence and non-existence as essentially different. From it one drinks the blood of the Four
Maras."
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"Concentrate upon the triangle of origination in the midst of space, and then perform this
meditation at its center, first the figurative representations of the four elements in their right
orderin the due order of appearance of the divinities. The mandala which now arises pure and
unblemished from the triangle, consists of two concentric parts, one formed by the eight central
petals of the lotus, and the other triangle. At the center one should image a corpse, which is in
effect the seat of the fifteen yoginis. Resting on that there should be a lunar disk, upon that the
seed-syllable and upon that a solar disk. The conjunction of these two, lunar disk and solar disk,
is the great bliss. All has become the moon, and the sun has resolved into Kali, and from this
mingling of sun and moon Gauri and her companions are proclaimed to be."
E. Repetition
On page 82 it is said:
"He should repeat one hundred thousand times the mantra of the central divinity."
On page 50 the Mantra of the heart of Hevajra:
"OM DEVA PICU VAJRA HUM HUM HUM PHAT SVAHA" has been given.
V. Secret Consecration
On page 96 it is written:
"She is fair-featured, wide-eyed, and endowed with youth and beauty. Then with thumb and
fourth finger he drops the bindu in the pupils mouth."
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and Rasana consists, in the means of the Expedience, and Avadhuti in the middle, free from the
notion of subject and object."
On page 94 it is written:
"The sacred syllable E, adorned at its center by the syllable VAM, is the abode of all delights, the
casket of Buddha-gems. It is there that the four Joys arises, distinguished by the Moments, and
from knowledge of these Moments the knowledge of Bliss is consummated in that sound EVAM.
So yoginis know that the sound EVAM is attainable through the four Moments."
The guide adds: This EVAM is practiced with both the visualized yogini in this yoga or the real yogini in the
sense of the Third Consecration as below.
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flow and this flow is deemed as water. The nature of water is wrath and this wrath is Aksobhya.
From the rubbing together of two things fire always arises. From heat arises passion and this
passion is Amitabha. The Bodhicitta in the lotus has the nature of air. From air arises envy, and
envy is Amoghasiddhi. The blood is bliss and passion and the nature of bliss is space. From space
arises malignity and malignity is Ratnasambhava. Yet they all arise from the one clan of perfect
joy."
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The guide explains: In the Tibetan system, one month is divided into two parts, the bright half is from the first
to fifteenth days while the dark half here means from the sixteenth to the thirtieth days. Therefore the eighth
day in the dark half means the twenty-third day of the month and the fourteenth means the twenty-ninth, if
we are counting days from the beginning of the new month.
B. Experiences:
(1) Experiences in the Four Joys and their four moments
On page 76 it states:
"From Joy there is some bliss, from Perfect Joy yet more, From the Joy of Cessation comes a
passionless state. The Joy of the Innate is finality. The first comes by desire for contact, the
second by desire for bliss, the third from the passing of passion, and by this means the fourth is
realized. Perfect Joy may be called Samsara, and Nirvana, the Joy of Cessation, with plain Joy as
a middle state. But the Innate is free of all three; for there is found neither passion nor absence of
passion, nor yet middle state."
On page 95 it is written:
"The first Joy is found in variety, Perfect Joy in Development, the Joy of Cessation in
Consummation and the Joy of the Innate in Blank."
(2) Experiences in the Four Voidness
The guide says: There are four voidness which should be identified with the four joys. But in the book they
are neglected. Nevertheless, the Principle of Voidness in general is taught a great deal in the book as quoted
below:
On page 83 is written:
"Nothing is mentally produced in the highest bliss, and no one produces it. There is no bodily
form, neither object nor subject, neither flesh nor blood, neither dung nor urine, no sickness, no
delusion, no purification, no passion, no wrath, no envy, no malignity, no conceit of self, no
visible object, nothing mentally produced and no producer, no friend is there, no enemy, calm is
the Innate and undifferentiated."
(3) Experience in realization
On page 82 it is written:
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"At first it appears as cloud, but with realization arisen it appears as maya; then it suddenly
appears as sleep with no distinction between sleep and the waking state. The yogin of the Great
Symbol gains fulfillment in that which is no fulfillment, for its characteristic is the very absence
of any characteristic."
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