Yamantaka Fire Puja Teaching 2020-08-16 大威德金剛火供法會開示

First, I wish everyone auspiciousness and good fortune. Today we are conducting a fire offering ritual, with the practice of Yamantaka / Vajrabhairava as the preparatory yoga for the fire offering ceremony, which is a method to accumulate merit and purify sins. Therefore, the following explanation serves as the preparatory teaching.

Overview of Vajrayana and Introduction to Vajrabhairava Practice

Our teacher, endowed with skillful means and great compassion, is praised thus:

“He who destroys all darkness, leads beings out of the mire of samsara, I prostrate to the Buddha who teaches the Dharma in accordance with reality.”

Teaching the Dharma in accordance with reality means that after having eradicated all afflictions and sufferings of samsara for oneself, one leads sentient beings out of the quagmire of samsaric suffering. In order to liberate sentient beings, he shows the unmistaken path.

Thus, among all the deeds of such a teacher endowed with skillful means and great compassion, the most important is the act of “turning the Dharma wheel.” The Dharma wheel turned by this kind compassionate teacher consists of eighty-four thousand teachings to counteract eighty-four thousand kinds of afflictions. Knowing that the cause of sentient beings’ suffering arises from afflictions, he taught eighty-four thousand antidotes to pacify those afflictions. These eighty-four thousand teachings can be summarized into the scriptures of the two vehicles, the lesser and the greater. The greater vehicle is further divided into the causal vehicle (Paramitayana), and the resultant vehicle (Mantrayana or Vajrayana).

Among these two, for those who wish to swiftly place sentient beings in the state of Buddhahood and aspire to quickly attain Buddhahood themselves, they should enter the Vajrayana. Thus, it is said that those who wish to achieve Buddhahood quickly should practice the Vajrayana.

Similarly, the resultant vehicle, the “Vajrayana,” is divided into four classes of tantra:

1. Those that primarily emphasize external conduct, such as consecrating the mandala and making food offerings, belong to the “Kriya Tantra.”
2. Those that equally emphasize external conduct and internal yoga are the “Charya Tantra.”
3. Those that mainly rely on internal yoga belong to the “Yoga Tantra.”
4. Among these, the internal yoga that represents the supreme practice belongs to the “Anuttarayoga Tantra.”

Hence, these are the so-called “Four Major Tantras.”

Among the Four Major Tantra classes, the teaching practiced today belongs to the “Anuttarayoga Tantra,” specifically the “Glorious Vajrabhairava Anuttarayoga Tantra.” Furthermore, Anuttarayoga Tantra is further subdivided into the “Father Tantra” (Skillful Means Tantra) and the “Mother Tantra” (Wisdom Tantra). The distinction lies in whether the emphasis is on “skillful means” or “wisdom,” or on “illusory body” versus “clear light.” Among illusory body and clear light, those that mainly rely on the illusory body belong to the “Father Tantra,” while those that especially emphasize clear light belong to the “Mother Tantra.” Further details will not be elaborated here.

Within the Skillful Means Tantra, it is further divided into the Wrathful Skillful Means Tantra, the Desire Skillful Means Tantra, and the Ignorance Skillful Means Tantra. Among these three, Vajrabhairava belongs to the Wrathful Skillful Means Tantra and is considered the most principal within this category. To practice such a path and receive authorization for its practice, one must properly obtain the initiation of the Glorious Vajrabhairava of the Mantrayana. After receiving the initiation, one must faithfully guard the samaya vows and precepts. Then, by properly upholding the samaya vows and precepts and entering into the yoga practice of the Glorious Vajrabhairava in accordance with the Dharma, one can achieve the state of union in this very lifetime.

Nature of Samsara

The practice of such profound yoga of the secret mantra cannot be undertaken casually. What are the prerequisites? First, one must possess renunciation, bodhicitta, and the correct view of emptiness. In other words, one must first cultivate the common path—renunciation, bodhicitta, and the correct view of emptiness. The content of these paths must be practiced first. As Je Tsongkhapa said,

“If one does not contemplate the faults of the truth of suffering, one will never generate the desire for liberation.”

Why do we practice the Mahayana, including the Mantrayana, and even the Anuttarayoga Tantra within the Mantrayana? It is for the purpose of attaining liberation from the suffering of samsara—not just for oneself, but for all sentient beings, who are like mothers, throughout the vast expanse of space. To achieve this, one must first have the aspiration for liberation. Only when this aspiration arises can the thought of freeing all sentient beings from the suffering of samsara and leading them to liberation also arise. Therefore, “If one does not contemplate the faults of the truth of suffering, one will never generate the desire for liberation.” This means that if we do not contemplate the faults of the truth of suffering, we will be unable to generate the aspiration for liberation. Thus, we must contemplate the faults of suffering and must do so earnestly.

We all dislike suffering, yet despite not wanting to endure it, we inevitably experience it. Why is this? It is because of karma and afflictions. Karma and afflictions cause us to take on contaminated aggregates in the six realms involuntarily, thereby forcing us to experience suffering. Moreover, the pleasures found in samsara are not permanent or reliable; they eventually turn into suffering. They are not eternal happiness but merely manifestations of the nature of suffering. Hence, even the temporary pleasures of samsara will gradually transform into suffering, and suffering will again turn into fleeting pleasures. This is how we cycle through samsara, endlessly revolving without any true cessation. There is no lasting happiness in samsara that remains unchanging. How is this situation formed? As long as we possess the “contaminated aggregates,” whatever fleeting pleasures we may experience will ultimately only transform into suffering. Permanent, unchanging happiness simply does not exist. Thus, the essence of samsara being suffering is precisely this.

What is the root cause of this? The root lies in taking on the “contaminated aggregates.” Therefore, the term “contaminated” in “contaminated aggregates” refers to the “outflows” of afflictions. The causes of the three poisons lead us to take on an aggregate body at birth, which is why it is called “contaminated.” The term “near-taking” refers to the meaning of causing suffering—it not only causes suffering in this life but also in future lives, creating suffering both now and in the future.

How does this happen? This aggregate body, taken on due to karma and afflictions, becomes the creator of suffering in future lives and serves as the basis for suffering in this life. It is the body that experiences suffering, and as such, it is the “near-taking” of suffering. The term “aggregate” refers to the accumulation of various components, such as the elements of earth, water, fire, and wind, or the five aggregates combined into one. Hence, it is called the “contaminated near-taking aggregate.”

The Nature of Suffering and the Path to Liberation

Thus it is: as long as there is this “contaminated near-taking aggregate,” it can only become a source of suffering, pervading from the highest realm of existence down to the lowest hell. Therefore, it is called “pervasive suffering of conditioning.” The term “conditioning” in Tibetan, ?འདྲུས་བཅེས? (dru-ché), means “accumulation through causes and conditions.” How does this accumulation occur? The initial formation of the nature of suffering in the “contaminated near-taking aggregate” arises from the seeds of karma and afflictions as its cause, just as a poisonous seed grows into a poisonous tree trunk. This aggregate body not only forms the essence of suffering but also leads to the accumulation of further suffering elsewhere based on this very body. Moreover, it gathers one form of suffering and creates many kinds of suffering, which is why it is called “pervasive suffering of conditioning.” Regardless of where beings are reborn within the six realms, all they must experience is suffering, with no choice but to endure it. Any sentient being within the three realms must individually bear the insurmountable sufferings of samsara. Although we do not desire the essence of suffering, we still have to endure it. This should be understood. Thus, the Buddha taught, “This is the truth of suffering; suffering should be known.” The key point is to recognize that the “contaminated near-taking aggregate” is the vessel of suffering, and this should be acknowledged.

Therefore, if one deeply contemplates the faults of suffering, the aspiration for liberation will arise. When the aspiration for liberation arises, one will strive in the methods to free oneself from suffering and attain liberation. By diligently applying these methods, one will achieve liberation. However, if one does not contemplate the faults of samsara, one cannot generate the mind to abandon suffering or seek liberation from it. If the mind to escape suffering does not arise, one will not make efforts in the methods to attain liberation, and without effort, liberation is certainly unattainable. This is why it is said, “If one does not contemplate the faults of the truth of suffering, one will never generate the desire for liberation.” Therefore, if one wishes to avoid suffering and cultivate the aspiration for liberation, one must ask, “How does suffering arise?”

Suffering does not arise without cause but depends on causes and conditions. Since it arises from causes and conditions, what are these causes? They are karma and afflictions. The root of negative karma lies in afflictions. Why are afflictions the root? Because afflictions such as attachment, aversion, and ignorance directly or indirectly create harmful actions toward others. Based on these actions, one not only experiences negative results in this life but also endures an endless stream of suffering in the three lower realms, lifetime after lifetime. If one does not wish to endure suffering, one must trace the root cause and understand that suffering arises from karma and afflictions as its causes. Karma arises from afflictions, so the root cause is afflictions. This is why the Buddha taught eighty-four thousand teachings to counteract eighty-four thousand afflictions.

Therefore, it is necessary to counteract afflictions, as suffering arises from afflictions. One must diligently apply methods to eliminate afflictions. Among afflictions, the primary ones are the three poisons—attachment, aversion, and ignorance—or, including pride and jealousy, the five poisons. What is the root cause of the three poisons? Their root is “self-grasping.” Afflictions arise based on self-grasping, and fundamental self-grasping acts as the creator. With the nourishment of “self-cherishing,” combined with afflictions like attachment, aversion, and ignorance, the causes of suffering in this life and the next are afflictions, self-cherishing, and self-grasping, with self-grasping as the root. Thus, as Nagarjuna said:

“A person is not earth, water, fire, wind, space, consciousness, or anything at all. What then is a person? A person is the combination of the six elements, so they are not truly existent. Similarly, each element, when combined, is also not truly existent.”

Understanding this meaning allows one to thoroughly realize the emptiness of all phenomena and the absence of self. Therefore, one must affirm that all phenomena exist merely as nominal designations, nothing more than names. Thus, all phenomena are empty and devoid of self. Because there is no self, clinging to phenomena as inherently existent and taking them as objects of fixation has no basis—it is a deluded fixation on something that does not exist. There is no valid basis for such fixation. Therefore, the antidote—the correct view of selflessness—must be cultivated in the mindstream. To attain liberation and Buddhahood, one must practice the path.

1. To counteract self-grasping, one must develop the wisdom realizing selflessness.
2. To counteract self-cherishing, one must cultivate compassion and bodhicitta.

These two practices are extremely important.

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The Importance of Wisdom Realizing Emptiness 

The reason why countering self-grasping requires realizing the wisdom of selflessness is that this wisdom directly opposes the clinging to inherent existence. Therefore, through practice, one can eliminate both this clinging and its habitual tendencies. Thus, the antidote—the correct view of selflessness—can arise. Once it arises, continuous and repeated practice will lead to the realization of “clear light” (luminosity). After attaining clear light, one can gradually eradicate afflictions along with their seeds and habitual tendencies.

It is possible to realize the wisdom of selflessness within one’s mental continuum because the nature of the mind is luminous. Defilements do not inherently exist in the mind’s essence, so they can be separated.

Self-grasping has existed since beginningless time, and this harmful mindset, reinforced by strong habitual tendencies, causes us to be unconsciously influenced and trapped. Nevertheless, as previously explained, it is a distorted fixation, an inverted perception without valid support. Therefore, by repeatedly countering it, one can generate the wisdom that directly realizes selflessness, and clinging to inherent existence can be purified. Hence, one must diligently apply this method.

If one repeatedly imprints the habit of the correct view of emptiness, contemplating emptiness will lead to a decisive understanding of dependent origination. Similarly, when contemplating dependent origination, one naturally arrives at a decisive understanding of emptiness. This state can be realized, and upon realization, one recognizes that emptiness and dependent origination are concurrent and mutually supportive, thereby perfecting the analysis of the Madhyamaka (Middle Way) view. Therefore, one must come to understand through direct experience the distinctions between existence and inherent existence, nonexistence and lack of inherent existence. It is not easy to fully comprehend subtle dependent origination—”mere conceptual imputation.” Thus, if one can firmly establish this understanding of dependent origination as mere conceptual imputation, one’s conviction in the principles of karma and its results will deepen significantly. This point is extremely important.

Unique Qualities of Vajrabhairava

In terms of his manifested activities, Je Tsongkhapa had a guru-disciple relationship with Manjushri and personally received teachings and pith instructions from the deity Manjushri. From the definitive perspective, Je Tsongkhapa is the true embodiment of Manjushri. Therefore, our guru, Je Tsongkhapa, is the true Manjushri, and the yidam Vajrabhairava is also Manjushri. In the practice of mantra, it is crucial to meditate on the non-duality of the guru and the yidam. Thus, it is essential to regard the guru and the yidam as inseparable in essence, and further, as inseparable from the nature of one’s own mind and the subtle primordial mind. This is fundamental to the practice.

In the yoga of self-generation as the deity (ལྷའི་རྣལ་འབྱོར། Tib. lha’i rnal ’byor), the most essential point is to visualize the guru, the yidam, and one’s subtle primordial mind as inseparable in essence. Then, meditate on this inseparable essence as empty, and within that, manifest the clear appearance of the deity’s body through the wisdom of bliss-emptiness. Focus on this as the object of meditation and abide in this yogic state.

Today, we will perform a fire offering based on the practice of Bhagavan Glorious Vajrabhairava. Vajrabhairava embodies the wisdom of the Buddhas of the ten directions and manifests to subdue the three types of demons—inner, outer, and secret. The protector Manjushri, who has realized profound emptiness, appears in a slightly wrathful form as Red Yamataka, in a more wrathful form as Black Yamataka, and in his most wrathful form as the destroyer of all evil forces—the mighty wrathful Glorious Vajrabhairava.

Although Vajrabhairava’s practice generally belongs to the Father Tantra, it contains the essential practices of both Mother and Father Tantras, including the practices of illusory body and clear light. Moreover, it possesses five profound unique qualities not found in other tantras, and its blessings are swift and powerful. In this degenerate age, filled with wrong views, broken samaya vows, and diminished merit, numerous inner and outer harms and obstacles rain down like a storm. If one does not rely on the yoga of this yidam for practice, there is a risk of falling into these obstacles. However, if one practices this yidam yoga, all adversities, obstacles, and harms will be unable to disturb or harm the practitioner.

Moreover, during the causal stage, Vajrabhairava allows practitioners to engage in the practice of Manjushri as a youthful deity, and at the resultant stage, he enables the practice of Manjushri as the courageous wisdom-being. Thus, practicing Vajrabhairava brings significant progress in realizing profound emptiness, which is of utmost importance. Our greatest desire is to eliminate afflictions, and the root of the three poisons is self-grasping and self-cherishing. To eliminate afflictions rooted in self-grasping, one must realize profound emptiness. Practicing Vajrabhairava greatly advances the realization of profound emptiness and carries immense blessings.

Furthermore, when combined with mantra practice, it accelerates the realization of “bliss-emptiness nondual wisdom.” Practicing the wrathful deity Vajrabhairava simultaneously includes the practice of the peaceful deity Youthful Manjushri. Additionally, compared to practitioners of other yidams, those who practice Vajrabhairava as their main yidam exhibit greater advancements in expansive wisdom, clarity of wisdom, swift wisdom, and profound wisdom. In particular, it becomes easier and quicker to generate the wisdom that counters the root of samsara—selflessness.

In this degenerate age, when obstacles to practice abound, Vajrabhairava ensures that one’s practice remains uninterrupted, earning him the praise of being the supreme yidam. Therefore, we are extremely fortunate to have this practice available to us.

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Yamantaka Fire Offering

However, being extremely fortunate is not enough; one must truly practice. As previously explained, the foundation of practice lies in renunciation, compassion, and bodhicitta, with the wisdom of emptiness as the main practice during the actual session. With renunciation, bodhicitta, and the correct view of emptiness as the basis, one enters the yoga practice of Vajrabhairava. During the generation stage yoga, one should focus on meditating on the three kayas (bodies) as their application.

When we perform the fire offering ceremony, it essentially means entrusting us to practice on behalf of everyone. The practice must be powerful. Initially, the geshes begin by practicing self-generation yoga. This is not merely about reciting the sadhana but involves practicing the yoga of the three kayas during the generation stage. After generating the three kayas, one abandons ordinary self-fixation, properly generates the clear visualization of the deity’s body and divine pride, and then focuses on mantra recitation.

On this basis, one proceeds to the yoga of the fire offering. In the fire offering’s mandala, visualize the fire deity arising, with a triangular fire wheel at the deity’s heart. Within it is the infinite palace—mandala—of Vajrabhairava, complete with an archway. There is no need to visualize protective circles like the “vajra enclosure.” Within the perfect infinite palace with an archway, visualize the solitary, heroic form of Vajrabhairava, complete in all aspects. It is important to contemplate that the essence of the yidam and the guru are inseparable. One should also view the original form of the bliss-emptiness nondual wisdom of all the Buddhas of the ten directions as Vajrabhairava and generate devotion and faith toward the yidam.

After completing the visualization of the front-generation ritual, the offerings are presented. Everyone knows the content of the offerings. When offering the substances for the fire offering, they are consecrated internally as nectar through focused visualization. Visualize the offerings as the essence of nectar, following the instructions such as: “The syllable HUM purifies faults in color, taste, and function; the syllable AH transforms them into nectar; the syllable OM causes them to blaze and multiply.” After visualizing this, offer them to Vajrabhairava. As the offerings are made, Vajrabhairava consumes the substances, and many remnants fall down, spreading everywhere.

Today’s assembly has gathered with the aspiration for liberation and the accumulation of merit and purification of sins. Coinciding with the lunar July Ghost Festival, the aim is also to benefit ancestors and others who have passed away in any of the six realms, purifying their negative karma and obstacles, enabling them to obtain a precious human rebirth, meet Mahayana spiritual teachers, fulfill their purposes, and swiftly attain Buddhahood by being reborn in the Pure Land.

Therefore, one can visualize all sentient beings of the six realms, non-humans, or relatives and friends related to oneself. After partaking of the nectar-like remnants left by Vajrabhairava after consuming the offerings, they purify all the negative karma and habitual tendencies accumulated since beginningless time. They then realize the state of Vajrabhairava, generating renunciation, bodhicitta, the correct view of emptiness, and the yoga of the two stages (generation and completion), leaving behind special imprints and forces.

Alternatively, one can visualize them purifying all karmic obscurations and afflictions, attaining a precious human rebirth endowed with the eight freedoms and ten endowments, and being reborn in the Pure Land. In general, such visualizations can be performed.

Generally, fire offerings are performed as what is called “mending fire offerings,” which purify impurities or deficiencies in mantra recitation caused by faults in mantra practice. Additionally, the practice of fire offerings resembles the “food yoga” practiced in the completion stage. In the food yoga of the completion stage, inner heat (tummo) melts food, transforming it into the essence of pure nectar. This reflects the inner meaning of food yoga, which is considered an advanced practice. Thus, through fire offerings, one practices the yoga of both the generation and completion stages. Visualize oneself and other sentient beings as having already imprinted in their mental continuum the special forces and habitual tendencies for generating illusory bodies and clear light. Alternatively, one can visualize attaining the ultimate non-abiding state of union through the skillful means of purifying the union of illusory body and clear light.

Concluding Remarks

Today, due to the global pandemic, I am unable to come. Compared to other places, the situation in Nepal seems less severe and manageable. Taiwan also appears to have fewer cases, as it is an island. If there are not many flights coming in, the virus is less likely to spread. Therefore, the situation in Taiwan is not serious. Nevertheless, you should take good care of your health. Everyone has work to do, but when there is free time, use it to practice Dharma.

We have already obtained a precious human rebirth endowed with the eight freedoms and ten endowments. We have also encountered the pure and profound teachings of both sutra and tantra, as well as qualified spiritual teachers who can correctly teach the Mahayana and Vajrayana paths. With such opportunities, our sole responsibility is to practice Dharma. Accumulating worldly wealth, food, or fame, no matter how much, ultimately cannot benefit us. This is something everyone understands clearly. However, if we can imprint positive habitual tendencies on our subtle primordial mind—such as compassion, bodhicitta, emptiness, illusory body, clear light, and the paths of the two stages—these are qualities that can carry over to future lives. Only these are truly beneficial; everything else is difficult to rely on.

Therefore, I hope everyone will not waste their mornings and evenings. Time is precious, especially in this degenerate age, where human lifespans are short. There are many responsibilities and worldly tasks. If you must work, try to ensure that your mind does not generate afflictions because of work. Safeguard your mind with mindfulness and vigilance, preventing it from falling into afflictions. Encourage yourself to cultivate virtuous thoughts, such as faith in the Three Jewels, faith in the Dharma, and faith in the law of karma. Integrate your life and work with the Dharma. At home, avoid engaging in meaningless activities or being busy without purpose. Instead, practice Dharma and engage in virtuous actions.

We experience suffering because of negative karma, so we must purify our sins. When should we purify our sins? Now, while possessing this precious human body endowed with the eight freedoms and ten endowments. Therefore, purify your sins thoroughly. There are methods to purify sins, such as practicing the four powers, reciting refuge prayers, performing prostrations to the thirty-five Buddhas, or cultivating compassion combined with full prostrations. Perform these practices every morning and evening to purify your sins. Similarly, counteract afflictions by applying specific methods to each of the three poisons—anger, pride, jealousy, and attachment—gradually weakening their power until they are completely eradicated. As the saying goes, “If one practices diligently, nothing is impossible.” Therefore, practice sincerely. This is my hope for all of you. Until we meet again, thank you, everyone.