A guest article by a modern Buddhist and full-time worker who aspires to become an actual Mahasiddha soon.
Realized teachers of Je Tsongkhapa’s tradition have taught that it is possible to attain full enlightenment in a few short years. In the 16th century, Khedrub Sangye Yeshe explained that thousands of Je Tsongkhapa’s disciples accomplished this. How many practitioners must have done the same since then?!
An even more important question to ask, I think, is whether we believe that modern disciples of Je Tsongkhapa’s tradition have done the same? Is it possible that any of our teachers and Sangha friends have these realizations? If the answer to these questions is not a resounding ‘yes’, then we may have to consider this further. In my mind, there are two clear reasons why yes is the only answer to these.
It is likely that your Sangha have reached their full potential
For example, when we become a Bodhisattva who can meditate with our very subtle mind, our teacher will still be able to guide us further on the path. At this point, will we have any doubt that they have followed this inner path to its completion? Since this will soon be the case for us, wouldn’t it be helpful if we adopted this recognition now?
Second, modern Kadampa practitioners can’t talk publicly about their completion stage experience. This is not because they don’t have deep experience, but rather so that they can remain a humble example of a practitioner whom others can emulate. What did the thousands of disciples of Je Tsongkhapa do after they attained enlightenment? They remained as humble practitioners and teachers to help others follow the same inner path to freedom and happiness.
The quickest meditation for reaching our full potential
Now we agree that our Sangha may have attained enlightenment (or be well on their way), we need to understand how they did it. Modern Tantric master Geshe Kelsang explains the blessed meditation below as one of the quickest paths to enlightenment.
Although these practices are publicly available, to engage in them we require a Highest Yoga Tantra empowerment. We also need a foundation in Sutra and preliminary practices as explained in Modern Buddhism, Part 1.
This is the actual meditation as explained in Modern Buddhism, Part 2:
First we find the object of this meditation, that is, the clear perception of our indestructible wind and mind, by contemplating as follows:
Inside my indestructible drop is the union of my indestructible wind and mind in the aspect of a tiny nada, which symbolizes Heruka’s mind of clear light. It is reddish-white in color and radiates five-colored rays of light. My indestructible drop, located inside my central channel at my heart, is like a cave, and the union of my indestructible wind and mind is like someone living inside this cave.
Meditation tip: stop relying on your ordinary self
The self we normally see and relate to simply cannot do this meditation — it is too subtle, rich, blissful, etc. for our ordinary self to orchestrate. (Plus that self doesn’t even exist!) That’s one reason why generating ourself as our personal Deity is a preliminary for this meditation.
We never rely upon our ordinary self to internally guide these meditations, but instead upon our completely pure self as the Guru Deity and our connection to blessings. Relying in this way is a lot more important, I think, than focusing on meditation technique.
To receive blessings and make smooth progress, we feel that the nada (or HUM if you are following The Oral Instructions of Mahamudra) is our own teacher inseparable from Heruka. That is why another essential preliminary for this practice is dissolving our teacher into our heart. It allows us to connect with his or her experience of these meditations, which he or she has already completed.
Here we are recognizing that the HUM or the nada is our teacher’s clear light mind, which is the synthesis of all Buddhas’ clear light minds. It is the clear light mind of all of our Sangha friends who are Heroes and Heroines. The purified blissful true nature of all things is appearing inside the drop at our heart. Nothing other than this bliss and emptiness appears to our mind, and we hold this awareness with deep faith and concentration.
The union of appearance and emptiness in completion stage
Our practice of completion stage is based on the foundation of our practice of generation stage. In the generation stage meditations, Geshe Kelsang often emphasizes the union of appearance and emptiness. We don’t leave behind this experience, but instead can learn to integrate it into our practice of completion stage. This is a perfect way to stop the grasping and pushing in our mind.
Meditation tip: stop grasping by recalling emptiness
To stop grasping at our subtle body (the central channel, indestructible drop, and indestructible wind), we can recall how its true nature is emptiness. One skillful way of doing this is applying the same lines of reasoning that Geshe Kelsang provides for the emptiness meditation on our gross body to our subtle body.
The channels, winds, and drops of our body exist but are all unfindable upon investigation. They have no true existence, and if we search for the subtle body or any of its parts with wisdom, their true nature, emptiness, will appear to our mind.
Meditation tip: stop pushing by recalling mere appearance
Pushing in our practice of completion stage is something that Geshe Kelsang cautions against in many of his books. I find that one skillful way to stop pushing is by recalling the words from the Yoga of Buddha Heruka sadhana:
My subtle mistaken appearance of all phenomena, including the channels, winds and drops of my body, is purified.
This means that our central channel, drop, and nada are just a mere appearance not other than emptiness.
Inside this space of emptiness, we recognize these objects are the mere appearance of the Guru Deity’s subtle body and a blissful imputation of our pure mind. With this recognition, everything will be a blissful appearance, and there will be no basis for pushing in our mind. Instead we can simply allow our mind and winds to absorb into this blissful, empty appearance at our heart.
This is so easy, even I could do it
If you made it this far into the article, I will let you in on a little secret buried in Part 4 of The Oral Instructions of Mahamudra. In here, Geshe Kelsang says that once we are able to reach the second mental abiding on this meditation, our winds will enter into the central channel. This is incredible, seeing as the second mental abiding only requires five minutes of single-pointed focus!
If we do this meditation repeatedly, when we attain the second mental abiding our inner winds will enter into our central channel. ~ page 126
Once we develop this blissful experience, we can continue to meditate with it and it will not be hard to reach the fourth mental abiding. At this point, not only will our winds enter, but they will also abide and dissolve within the central channel. As a result, we will be able to manifest our very subtle mind, attain tranquil abiding, and use that incredibly blissful concentration to remove the two obstructions from our mind.
What are we waiting for?! Let’s go do this meditation and keep doing it until we unlock the full potential of our mind and liberate all living beings …
Over to you: Comments and questions for the guest author are most welcome.