Putri-Repung-Retreat-Instructions-Part1.pdf

8/19/2019 Putri-Repung-Retreat-Instructions-Part1.pdf

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31 December 2014

Putri Repung - Phurba Retreat July 2012 Instructions and Teachings

ByHis Holiness Dungse Shenphen Dawa Norbu Rinpoche

Part 1 of 2

IntroductionThe following instructions were given to a small group of students engaging in athree-week closed retreat at Orgyen Chö Dzong, Greenville, New York. The aimwas and is to provide students with all the information necessary for the settingup the mandala/shrine, and for making all the appropriate preparations forentering, maintaining and concluding the retreat according to the Nyingmapatradition in general and the Dudjom Lineage in particular.

These particular instructions focus on Vajrakilaya as the central deity, in thecycle of Putri Repung revealed by His Holiness Dudjom Rinpoche. However,the main principles can be transferred to all yidam practices. The purpose is tocreate the necessary conducive conditions for a successful retreat. These areextremely rare and precious instructions which Dungse Shenphen DawaRinpoche has graciously allowed to be shared freely to anyone who is sincerely

interested in yidam practice for the benefit of all.


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Rinpoche added to this introduction, “This is given in the hope that you will practice with total sincerity so then it will become very valuable information.However these teachings do require all three of the Wang, Lung and Tri— that is,the empowerment, the oral transmission, and the instructions as to the meaning

and explanation about how to undertake the practice—which you have toreceive from a qualified teacher or a holder of the lineage.”

Orientation—Things to do and not to do

There is to be no showering, face washing, or cutting hair and nails; no brushingteeth; all of this is forbidden. If (Rinpoche emphasizes) a need arises, i.e., youneed water, blow a mantra of purification on the water and then you can use it.For example if you need to rinse your mouth or pat your face to cool yourself,

bless the water with the purification mantra—then you can use that water towash.

Obviously there is to be no sex and no masturbation—these will create obstaclesto understanding union in its true sense.Once in retreat, nothing must go out of the retreat. Moreover, throughout theretreat there must be silence . There should be no indications by mind or body.

No sign of any kind is allowed; no notes; no gesturing—no communication isallowed at all. You can let Lama Sonam know if there’s a problem. Assumeyou’re in a cave. Most of the problems will self-solve by themselves. That is the

blessing.

With the Dharmapala practice—no meat is being offered during this groupretreat, to avoid attracting animals. Generally, of course, on a solitary retreat,meat would be offered daily with rice and whiskey. You can also use tea or wineinstead of whiskey.

Keep speech speechless. No mobiles, computers, cd players or ipods are to be

used during this retreat. Light lamps throughout. Incense is ok to light. Theoffice is out of bounds. Keep to your rooms as far as possible.

For the mandala you need all the ritual objects. You get the blessings throughthe mandala. It is important to have all the ritual objects. These become samayasubstance objects which are necessary for you to have. This is when you needthe special objects like a terma phurba. A terma phurba is very important for aKilaya practitioner, although they are very hard to come by these days. This

phurba cuts the negative karma of one’s entire family or a curse carried by the

family; it removes epilepsy—it turns that which is negative into positive.


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You need a mandala set, bell and dorje, good quality offering bowls and so on.These should be made of precious materials where possible. Avoid plastic orglass. Any metal is acceptable—copper, silver, gold, brass—invest in your altar.You need these items for all your retreats. If you don’t have an item now, try to

get it. Improve your materials if you can, upgrade. To have something to offer ingold or silver generates great merit. Don’t think that spending money onwonderful offering materials is wrong. It is not for pride that you are doing this

but it is an offering to the Buddha. All these articles are now blessed; negativityhas been removed. This is very significant. You need to have these for all yourretreats. All these objects are now especially blessed. If you do this retreat

properly the blessings will carry over. The blessing cycle of this retreat willcontinue. You’ll use these items for your daily practice too. The substances willempower themselves—they will help in daily practice.

Etiquette of Practice

There should be no moving around—once you are sitting, stay still. Maintainyour vajra seat so the heat of the body stays with the seat. Once again, theremust be no gesturing with the hands or body. Concentrate on the yidam andrecitation. The less you move, the more will be your realization. If you maintainyour concentrations and remain immoveable then definitely there will be signs.His Holiness said that you cannot imagine the swiftness of the blessings with

this practice. I will tell you how he discovered this cycle, its history andsignificance later.

As you recite the Kilaya mantra, it should be neither too loud nor too soft. Itshould be a ‘collar length’ recitation. Most importantly it must be clear and crispwith no syllables missing. All fourteen syllables should be pronounceddistinctly, and be perfectly correct. I’m not looking for speed. You need a bone,raksha or bodhi mala. If you have bone—it should be from one hundred andeight different human skulls. Never use an animal bone, such as a buffalo mala.

You should pick either the floor or the bed to sit on. Don’t shift around. Don’tdo any other practices—just concentrate on the Putri Repung sadhana. Thereshould be no other practices except Ngondro, Sang and Dharmapalas.

Regarding not washing your teeth, you may object but every cell of the body isgoing to get liberated. It may be rotten but it still goes to rainbow body. The

body will smell of the purity of practice. Foul smell comes from the ordinarylevel of being. When the mind is engaged in higher levels of awareness, thesmell of purity comes. You can use deodorant if necessary, to save myself andyour neighbors suffering (Rinpoche laughs) and you can use floss and


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toothpicks. (Rinpoche conceded on this last point following a request). Try notto disturb the germs when in retreat.

Do a Phurba Tsok at the beginning and the end of the retreat. That’s the absolute

minimum. His Holiness Dudjom Rinpoche recommended doing a Phurba Tsokevery day, but we will not be doing so during this retreat.

Regarding meals, you can have every type of meat. Avoid garlic, onion anddaikon. These will reduce the speed of your recitation and they are toxic. Theyexcite desire. Breakfast and lunch are important. For the evening meal, leaveabout one-quarter or one-third of your stomach empty. This has a lot of virtue.Both your body and your mind will feel lighter and you’ll have less drowsiness.It will be easier to wake and get up in the morning and it will improve your

luminosity. Regarding clarity, your meditation will be better. His Holiness usedto say this to all his disciples.

With respect to setting up the mandala, we will follow strictly according to theinstructions. This is important since it helps to bring the body, speech and mind

blessings. The torma represents Kilaya himself. He manifests in an exterior formin this way. The atomic form of the torma—all it’s molecules and atoms areKilaya. Without a main torma in retreat there will be no accomplishment and no

blessings. You need to know what works. Learning the mechanics of whatworks is like a clock—all manifesting in the intrinsic. You need to know howKilaya is represented in the atomic form and at the molecular level. You willunderstand later. You mustn’t think that these are just ritual objects.

There is much to be done for the activity of the Phurba. You need to come atleast one week ahead for retreat in the future and you should offer an additionalweek of service to the center. You can read dharma books during the breaks. Allother practices are suspended. Do not write about your experiences. Yourexperience is not permanent. The only thing you may need to write down is thenumber of your recitations. Whatever arises—any visions or dreams—just leavethem be. Don’t be happy that you saw Kilaya or sad if you see the devil. Theopposite might happen in the next instant. Don’t count on your experiences.This is hard for us since we are so used to accepting and rejecting. Devotion toyour lama is key to this practice. Keep pure samaya to the teacher. Then youwill get the blessings.

The gugul (an incense gum) is to exorcise the spirits—to get them out. Thereshould be three stacks—the gugul, blessed rice, and mustard seeds. Don’tinterrupt the practice for anything. In fact go back a mala if there is an

interruption in your winds i.e., if you fart go back a mala; if you burp or sneezealso go back some beads. The five airs turn to syllables. When you fart it


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becomes mundane. This is not wisdom wind—rather it is wind passing throughshit—which is not the same. If you have to go to the bathroom, you must firstconclude the sadhana. Better to time your needs to avoid breaks in sessions.

You can put a small amount of Indian camphor in the purification bumpa (notthe accomplishment bumpa) to make it stay fresh longer. If the purification bumpa needs cleaning, empty the bumpa water somewhere clean, like a garden.After cleaning and refilling it with water, add bumzey 25.

For the dharmapalas, include a few grains of dutsi to the whiskey bottle for theserkyem (and men cup). Avoid letting the bottle become completely empty.Either keep adding new whiskey to the same bottle or pour the whisky from thealmost empty bottle into a new bottle of whiskey. By extending this, it will

enhance with use and create a continuous flow. When doing the dharmapalas,always open the men and rakta cups and close them at the end of the practice.The men cup also includes a few grains of dutsi, whereas the rakta cup has somerakta powder. Both cups should be filled with whiskey, wine or tea. But it isimportant to make sure that the men and rakta contents, cups, holders, andspoons are never mixed up. Mark each set to make sure it always stays as themen set or the rakta set. Finally here, don’t pour whiskey in the rakta cup if it isfrom a bottle containing dutsi.

The phurba mandala (that is, the diagram form itself) is just for retreat. Don’tshow it to anyone. The eight-spoked yellow chakra wheel goes in the kapala,under the black rice. The arrow should be bamboo with seven knots and afeather. The tip has four points with blades. The arrow symbolizes dzogchen— an arrow with no target—shot only to penetrate wisdom. The five silken ribbonsrepresent the five elements, five wisdoms and the five buddha families. Themirror represents primordial wisdom itself. It’s best to get this from a dakini,ideally sixteen years old.

Altar/Mandala/Shrine LayoutPlace the long life arrow on the left hand side of the altar (when facing theshrine). In front of the arrow is the long life vase containing dutsi. The mainKilaya torma must be in the center of the shrine and high—raised above theother items. The kapala is on a tripod in front, lower than the torma. Inside thekapala is the eight-spoked yellow wheel (in our case, cut out of paper, butotherwise often painted) on top of which is black rice to fill it and to hold the

phurba in its stand, in place.


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On the right of the main torma (facing the altar) is Kilaya’s main dharmapalatorma (that is, the 16 protectors). On the right of this you can place the serkyem.The cheddo and the local deity offering can go to the left of the main torma,(again facing the altar). In general, other than the main tormas, (ie the main

Kilaya Torma and the 16 protectors beside this) the other tormas can be placedwhere it is convenient on your shrine.

There should be two sets of offering bowls at the front—peaceful on the left;wrathful on the right (facing the shrine). The wrathful represent water of blood,

poison, the five senses, incense, the lamp is the fat of humans, the nectar of bileand the samaya breakers. On the ground below the shrine is incense.

Draw a swastika using rice grains under your sitting cushion before you begin

your retreat. The correct way round to draw it is with the left side starting with avertical line—the right side starts with a horizontal line. So the arms look likethey are turning clockwise.

The picture of the Four Great Kings which has been blessed should be placed onthe outside of your retreat room door. It can be placed on the door-frame if thatworks better.To begin the retreat cut a purification pill in half and burn this on a lit charcoalor use a safety-pin and a lighter. One-half is to purify the altar/shrine. The otherhalf is for yourself, your clothes and the rest of your retreat room. After the

purification pill is finished, put gugul and mustard seeds on the charcoal and goaround the room to purify it with the smoke once more.

This retreat will begin around dusk when you’ll open the short Kilaya sadhana.Recite several malas of the mantra and throw the gektor out of the window.Then, do a few more malas of the mantra before doing the Dharmapala practice;then close the sadhana.

(Rinpoche gave the lung for the Vajrakilaya tsok and the teachings on PutriRepung discovered at Paro Taktsang by His Holiness Dudjom Rinpoche).

The Schedule

1st Calling the Lama from Afar, i.e., recognizing the Three Kayas and Callingthe Names of the Guru. You can use a drum to invoke the deity here. Mingleyour mind with the guru’s awakened awareness; unfold your mind within theguru’s mind-space.

2nd

The Long Ngondro—in particular reflect on the Four Mind Changes. Youcan substitute this for the Short Ngondro.


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3rd Ri Wo Sang Chö—this isn’t compulsory for all retreats but we will do here.4rd First session of Kilaya5th Formless meditation involving movement—stretch your body here. You cando walking meditation and prostrations. You can also do Om Ah Hung , Vajra

breathing, and/or Tonglen. Combine the formless and the physical here.6th Confession, Troma or The 100 syllable mantra.7th Second session of Kilaya8th Third session of Kilaya9th Dharmapalas and Protector practice.

Origins of the Lineage

Develop the altruistic mind—that is, you will listen to these teachings in order to benefit infinite sentient beings. When Guru Rinpoche did wrathful practices bringing the dakinis under his power, one of the dakinis prophesized that if hewent to Tibet without practicing Kilaya there would be no access for the dharmathere. Negative forces needed to be subjugated and placed on the path of thedharma in order to protect the teachings. She told him he needed to go to Nepal,Yanglesho , and practice until the signs came. Then he could proceed to Tibet.Thus as a result of his practice, Vajrakilaya yab yum appeared and transferredhis vajra body, speech and mind to him.

Before this though, he had to receive empowerment. This he received fromLekyi Wangmo. The lineage line is from Kuntuzangpo to Dorje Chang to GuruRinpoche. He went deep into the forest to find Dakini Lekyi Wangmo. Oncethere he saw a woman bearing auspicious signs taking water from a well and hegrabbed her and said, “Please give me the teachings of the Phurba.” But she saidshe was not Dakini Lekyi Wangmo—she explained that she was not the dakinihe was looking for—but merely her servant. Rather the dakini he was searchingfor resided in her heart. Guru Rinpoche asked for directions and sheimmediately ripped open her chest and revealed the whole mandala of Kilaya for

him. At this point he met Dakini Lekyi Wangmo. When he saw her, shetransformed him into a Hung and swallowed him whole. Guru Rinpoche stayedinside her for four days and received all the empowerments and rigpa awarenessof the Phurba. Following this, he immediately went to practice Kilaya atYanglesho and quickly became Kilaya himself.

Kilaya can be transmitted through hearing or through signs and symbols. Thetransmission of Kuntuzangpo to Dorje Chang was all symbolic—from GuruRinpoche to Yeshe Tsogyal it was all through word transmission. These twocome together.


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The History of Kilaya

Why did Kilaya appear? Kilaya appeared to subjugate Maharudra. Maharudrawas considered the father of all evil, like Lucifer in Christianity. There are twoviews regarding this subjugation—two histories according to two different

perceptions. The first is that Maharudra was subjugated by Kilaya yab/yum. Thesecond is that Maharudra was subjugated by Hayagriva yab/yum. There is nodifference in effect.

Maharudra was in the womb when his mother fell into a coma. People thoughtshe was dead and buried her. Maharudra survived underground by sucking hismother’s flesh and bones until he was born. When he was born he wasextremely angry. He was furious at having to survive in such a putridenvironment and to be forced to survive by eating his mother and then on top ofthat, to be born into a cemetery. This is represented in the wrathful ornaments ofKilaya, the elephant, human and tiger skin—ash, blood and grease etc on hisface all showing repulsiveness. Maharudra vowed to kill all men and screw allwomen and create as many offspring as possible. So, his was the first lineage ofthe demonic clan. They ate human flesh and terrorized the country. No kingscould defeat them. Maharudra’s pride got ever greater so the buddhas, DorjeSempa and others, had a meeting. They decided that it was necessary to liberatehim from his negative actions. Kilaya volunteered to go and subjugate

Maharudra and his clan. So Kilaya yab/yum entered him through his mouth andcame out through his secret center. Maharudra was totally overcome by shockfrom Kilaya’s horrific, wrathful appearance.

Phurba means to strike, annihilate and destroy. The nail is to strike and penetrate. When you practice Kilaya, you need to learn how to subjugate thenegative forces. When Guru Rinpoche went to Tibet the first wang he gave tothe twenty-five disciples was Kilaya. He said, ‘When you have the signs, go nofurther.’ When Yeshe Tsogyal went into retreat she got a sign in thirteen days.

Her phurba rose up and said, “Who of your enemies do you wish me tosubjugate?” She replied, “I have no enemies.” So the phurba said it would go toher birth place, Kharchen and subjugate the enemies there. To this day Kharchenremains a stronghold for Kilaya practice.

Another terton master, Zilnön Namka'i Dorje, did a retreat on Kilaya at ParoTaktsang. After twenty-one days all the phurbas in the mandala started to dance,some with the leg turned upwards and the head facing down. One of thedisciples asked, "Why is this?" Zilnön Namka'i Dorje said, "When you cut thetree you did not mark the top and the bottom. When you make sog shing , youhave to know which is the top and which is the bottom." They had carved the


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with his queen, his daughter and Yeshe Tsogyal. All went with Guru Rinpocheto the last border mountain of Tibet. When they got there Guru Rinpochethanked the king for offering his facilities and for the development of these forthe sake of the dharma in Tibet. In return, as a leaving gesture he said he’d like

to offer everyone an empowerment. With that, he snapped his fingers and in thespace in the sky before them, Lord Kilaya and his retinue appeared. GuruRinpoche then asked the queen, “Who would you like to receive theempowerment from, me or the deity?” The queen said that she had never seensuch an amazing mandala so she opted for the deity. The princess/daughter saidshe wasn’t sure and asked Guru Rinpoche to decide for her. Yeshe Tsogyalimmediately answered, “Since all the deities arise from the mind of the guru Iwould like to receive it from you.” Guru Rinpoche then said “ Dza, Hung, Phet ,”and the whole mandala dissolved into the space of his heart. Because of this

tendrel, the queen received nothing, though she would be reborn later as a terton.The Princess had part of the mandala revealed and would receive the rest in thefuture. Yeshe Tsogyal had the whole mandala revealed to her there and then. Inturn, she saw that she would only be able to give it to His Holiness DudjomRinpoche in the future—no one else. Guru Rinpoche confirmed that it was so

precious it could not be revealed again before this time. Moreover, thistransmission from Yeshe Tsogyal to His Holiness was confirmed in the yellowdakini scroll that Dudjom Rinpoche received at Paro Taksang. So His Holinesswas prophesized, as was this cycle of teachings, the Putri Repung. This is the

background of the practice.

As indicated, phurba means to strike and destroy. However, first you mustreceive empowerment. Without empowerment there is neither blessing norresult. By squeezing sand you will not get butter. Empowerment is necessary to

purify gross and subtle obscurations, and to transform one’s body into a body ofwisdom. The root of the wang is understanding the inseparability of the lamaand the yidam. This is extremely important. If you cannot see this then there can

be no realization or blessing. The blessing of Kilaya is devotion to the lama.Buddha said if you see the lama as ordinary you’ll get an ordinary blessing, as a

bodhisattva, a bodhisattva blessing, and as a buddha, a buddha blessing.Devotion comes from purification. The ultimate devotion comes from

purification, when you let wisdom flow and intellect rest. Devotion is clearmind, knowing what to do and not to do. If you have no devotion, there’ll be noclarity in practice. You need confidence in the lama/yidam. You need to really

believe in the sense of devotion that is not just ordinary.

There are different kinds of devotion. First there is uncultured devotion iscompletely natural just like when Milarepa met Marpa. He didn’t have to hear

anything from him; it was just spontaneous when he heard the name of his guru.If when you hear the name of your lama your body shudders, this shows that


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there is something inborn due to your connection. The best devotion isuncultured. It’s coming from faith and having practiced before in many previouslives. Due to this there will be total trust. There will be a surrendering to the feetof the lama. He can test you however he likes. No matter what he does your

faith is unwavering. Whatever he does you see with pure perception. It maysound like blind faith but we are talking about something beyond the intellect,which concerns the gravity of this presence. Here there is nothing to judge. Thenatural faith which continues to blossom, will bring realization fast because youare already in that field.

The second is cultured devotion. So when you see all the teacher’s goodqualities, you learn to trust with a sense of intellectual judgment; and then youcan take a step beyond this so it goes to devotion. Observance here is important.

What he or she says and does are important. Then suddenly you’ll see the resultof the practices which have been given to you. The trust keeps building until it becomes total.

Third is the devotion of conviction. If you plant rice seeds, what will grow? Notwheat but rice. You begin to understand the law of karma. You come to believethat the teachings of the Buddha can bring you realization and positivedevelopment of the mind.

In short, no devotion—no realization. Even if the Buddha comes you won’t seehim as the Buddha. In the practice of Kilaya as yidam, the yidam is the lama. Allthis is crucially important. If you have no confidence in this and just visualizethen you won’t receive the superior blessings that you’re supposed to receive.

The Four Mind Qualities of Kilaya

The first aspect of Kilaya to realize is the Phurba of Compassion. You need to strike at and penetrate all the six realms of sentient beings with the

phurba of great, objectless compassion. This involves the complete training ofthe bodhisattva and includes the thirty-seven aspects of enlightenment. It alsorelates to the kyerim and dzogrim . Here the phurba needs to strike each of the sixrealms. It means emptying the six realms and emptying these from yourexperience. So it is the exhaustion of the six realms from your awareness. Thisis what needs to be struck. This is practicing both relative and absolute

bodhicitta. In particular it relates to post meditation.

With this phurba we examine the definition of absolute and relative bodhicittavery carefully; we examine it from the point of view of post meditation. The

Ngondro is an essential or key practice of Thugje Phurba . Different levels and


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ways of meditating extend from the kyerim and dzogrim which bring theessence of tathatagarbha to its full potential. You could call it ‘bodhicitta mind’.What is important is to fully activate it. You are exhausting and emptying theconditioning of the entire experience into which you were born. Phurba is the

activity of all the buddhas—here the activity is brought into actualization

The second quality of Phurba is the Phurba of Substance and Alchemy .Here we are dealing with signs and alchemy. These are important. It concernsunderstanding the structure of the universe, astrology, and the energy of all thatneeds to be struck in relation to the enemies, dra, and oath breakers, gek —thosethat have broken samaya and are obstructing your practice. Though we use theterm enemies, in fact we are referring to aspects of your own mind that need to

be annihilated. So this refers to extinguishing the duality of negative forces

appearing to your own mind. Thedra

and gek

are the manifestations of yourown ego. But by respecting that the absolute and the relative are always inunion, you should know that it is just arising from your mind. However, holdingto relative phenomena creates the existence of these forms. So long as you have

pain regarding the relative, then all relative forms exist. When you can drink piss and eat shit, (with pure perception and awareness), you’re reaching a goodlevel of realization.

When you subjugate the dra and gek, you need the three satisfactions. You must be satisfied, he or she must be satisfied and the mandala must be satisfied. Inother words, there must be evidence when you subjugate negative phenomena.First you are happy that you have done some good and no harm. Second, he/sheis happy since they’ve been transferred to a buddha realm. Third, the mandala ishappy, that is, all the herukas and dakinis— peaceful and wrathful—are able toliberate that person. However, on the other hand if you attempt to enactsubjugation without the three satisfactions taking place, then you have no rightto liberate anything at all and you will be creating great negativity for yourself.

The third quality of Phurba is the Phurba of Union.

This is the phurba that must be struck on the yum’s secret center. This concernsunderstanding correct union—it arises from this point of view. The seminalessence itself becomes bodhicitta. This enters the secret center and becomes theretinue of the dharmadhatu. This means understanding tsa, lung and thigle. Theunderstanding here contains the whole tsa, lung practice—the entire field ofsubtle winds, nerves and essences. With this comes the understanding of thethree kayas—thirty-two buddha fields at the crown; sixteen buddha fields at thethroat; eight buddha fields at the heart; sixty-four buddha fields at the navel;eight buddha fields at the secret center; Half of thirty-two is sixteen; half of

sixteen is eight; sixteen times four is sixty-four; Then it goes back to eight. Allof these must be activated and practiced.


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All of these buddha fields are in fact atoms within the space of purity. It allcomes with the visualization of the three channels; uma, roma and kyangma.The three channels represent the three kayas by their colors—blue, red and

white. Here what occurs is the understanding of the body and movement of theatoms within. First there is emptiness—the great space of emptiness. The windis in this emptiness. There’s no form—just wind, one great space within whichthere is wind. When the wind forms it agitates the formation of the nerves. Thesubtle nerves interconnect due to the wind. So with the union of the nerves andthe winds, then the thigle— that is, the light—is formed. This is the essentialdrop or bindu. There is a whole revelation on union. Through union you canreach enlightenment. Why? because the bliss here is the bliss in union withemptiness. If you don’t manipulate the bliss and look at it directly, that is the

meditation—hence the practice of shiné

in union. The whole point of tsa, lung purification is about purifying the habitual patterns. The habits are the worst— they come from the nerves which create the habits. So tsa, lung is primarily to

purify the obscuration of habit.

(Rinpoche confirmed that all his previous teachings on tsa, lung in the DakiniCycle and the Tummo teachings apply here).

The Fourth Phurba is the Phurba of Rigpa. This is to strike the dharmadhatu. This is a teaching on the nature of mind fromthe Great Perfection School. It concerns the view, meditation, action and

behavior and also progress and fruition. It contains the Togyal teachings. Youneed to have courage to go there.

The Phurba is a vast field. These are the four main ones. You can decide whichyou want to concentrate on.

Technically we should have four phurbas; gold, silver, copper and iron. Thesefour symbolize the ordinary powers—(pacifying; enriching; magnetizing; andsubjugating) and the extraordinary powers—(the five kayas). So this is the

background. Then according to your affinity, you concentrate on whichever typeof phurba you’re most affiliated with at any given time.

With respect to recitation, if you recite sixteen bums, you’ll be free fromsamsara. If you really want this, it isn’t really so much is it? If you recite thirty-six bums, you’ll become a vidyadhara. If you recite one hundred bums, you’ll

become Padmasambhava himself! If you practice Phurba, you’ll become aPhurba Khenpo—this will be very good. Once you reach there, there will be no

falling back and you’ll secure a firm ground which will be irreversible.


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Wherever you go there will be prosperity and auspiciousness. Also, you’ll havemany children in the family!

The Short Putri Repung Sadhana

First do the Eight Branch Confession three times. The title, ‘ Putri ’ means,‘razor’, thus destroying duality with razor sharpness. ‘ Repung ’ means touch,

penetrate and destroy. This needs to be practiced to eliminate the fourobscurations.

The Four Obscurations

First, is the obscuration of karma , including the five heinous crimes and allthe samaya breakages. Second, is the obscuration of the emotions 6 the five

poisons based on ego. Third, is the obscuration of the intellect 6 beingconfused regarding subject, object and their interaction. Fourth, is theobscuration of habit . This arises because we don’t understand the tsa, lung andthigle and within this we don’t understand the nature of bliss. Not understandinghere means we try to grasp at the bliss and manipulate it along with the personwho appears to be the object of bliss. In short we objectify the bliss. We do notunderstand the emptiness of the bliss. By not understanding this 6 instead of

understanding and liberating the bliss, we grasp at it. We don’t meditate on it.When it comes and lingers for a moment, we don’t ask, ‘Where does it comefrom?’ ‘Where does it go?’ —we just want to saturate our nerves until we arecompletely drunk on it.

Instead we need to watch it 6 we need to examine the bliss as we do thoughts.The ultimate point of shiné is bliss 6 shiné will bring bliss, clarity andemptiness. The shiné of union does the same thing. Sometimes the bliss happensin union and you can’t handle it, but when it occurs in meditation you can. The

bliss of union is definitely more profound. In the depth of the bliss if you can bring your awareness to this level of bliss then you will not be shattered byanything. Mostly however, when the bliss arises in union you’re completelyshattered. You dissolve into phenomena rather than watching it all. You need to

bring your awareness to the bliss in union 6 with Kilaya in union, see the blissemptiness. Get into that practice. When teachers go into rainbow body, the whiteringsels that they leave behind come from the purity of their seminal essence.They’ve turned this into molecules of light. It’s the same for both males andfemales; both have blood and seminal essence. So by this practice we willremove the four types of demons. The most important demon is ego 6 the mostimportant death is the death of the ego. This is the main thing.


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After confession…

The Hung

With this first line, take time with the Hung on its own. As this is a dzogchensadahana there is no invocation here. The text just goes straight into the Hung 6there is no jnanasattva or samayasattva at this stage; nor are there verses forrefuge and bodhicitta. Rather from the very start of the practice, you recognizethe nature of the luminosity of the mind which is represented by the Hung 6 thisis your rigpa. Don’t just say it and then start the sadhana straight away. First youneed to visualize the Hung in the space alone, high and blazing. The mind andawareness must be focused on the blazing blue Hung . If you drop it down and

quickly make it turn into Kilaya this isn’t correct. It must descend slowly. Thisis important. Concentration should not be lost. You should have no conceptsnow. Don’t think of anything else. It should be total awareness that descends.It’s radiating and absorbing multi-colored light rays, which are totally

penetrating the six realms. The Hung is so bright that you cannot look at itdirectly with the eyes 6 it is awareness which sees it. If you looked directly at ityou’d be blinded. Its brightness is stronger than one hundred thousand suns. Therays of light go to the all the different realms transforming and purifying. Thereis no space left untouched. The light touches everything and goes everywhere.

The lights go to the buddhafields to make offerings 6 to the six realms to touch,change and transform animate beings and inanimate objects. It transfers the power back to the Hung which gets stronger with the power of compassion, andthus brighter and brighter and more energized.

So stabilize on this. Since the Hung turns into the vajra palace and Kilaya, firstthe primordial awareness of the Hung itself is crucially important. Try tostabilize this by making the Hung brighter and brighter. This Hung comes fromthe sky-like mind of the dharmadhatu. It arises from the sky of the dharmadhatu.

Then slowly it comes down so the channels—our seminal essence, the thigle;that is, the intrinsic Hung of the body itself 7comes into tune with this ‘outer’ Hung . The landing pad is the uma, the central channel.

So take time with this. The breathing should be slow 6 in and out. Let the windssettle in your body. With Kilaya, anger will be there. You’ll become impatientand irritable. But the irritableness here is good. When descending keep youreyes open and look down just in front of the tip of the nose. Then the thigle inthe central channel will be active. The small thigle inside will want to jump out.It will vibrate. Things are connecting so let the descent of the Hung be smoothand slow, along with the winds of your breathing. Though the Hung is the Hung ,


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it is also thigle. In the nirmanakaya, it appears as the Hung . In the dharmakaya itis thigle. So sometimes it appears as a syllable, sometimes as a thigle ormolecule of light. It interchanges between these appearances. Put confidence inthis Hung . It embodies all the deities. It is the essential heart syllable of all the

buddhas. They all have this in their heart. All the deities are present in thissyllable. In the Hung , thigle and rigpa are both there. This thigle, Hung or binduis the essence of Vajrakilaya.

All the different rays of light radiate, touch and re-absorb. Because of theradiation it is purifying the vajra palace that is about to arise. It is blessing theland and preparing the soil. These rays are removing the impurities and blessingthe planet. We need a good foundation. Here we are just preparing thefoundation. The Hung is the primordial wisdom from within which the five

primordial wisdoms manifest. This thigle embodies these five wisdoms. So itmeans that Kilaya is going to manifest from these five primordial buddhafamilies. It’s a way of saying that Kilaya has been enthroned and empowered bythese five buddha families.

We have the five primordial wisdoms in the uma 6 at the crown, throat, heart,navel and secret center. We also have the tathagatagarba in us. This lighttouches and prepares the ground, which becomes a charnel ground with the eightgreat cemeteries. The palace is made of bone, the roof of skulls and the groundof lapis lazuli. In the wrathfulness there is compassion 6 the inner is peaceful.That’s why when we visualize Dorje Sempa he is white in color indicating thatwithin the wrath, the inner nature of it is peaceful and vice versa; within the

peaceful there is also wrath.

In the cemetery 6 it’s completely awful 6 the sounds are frightening, with people being chopped up and wailing and blood everywhere. This is all to cut ourconcepts. We need to be sensitive enough to see through the outer appearance ofit and to see its essence 8 9&:%7the oceans of blood, the pus and shit 6 all becomean offering to the wrathful buddhas. So within the repulsiveness there is beauty.For example if we see blood 6 a normal reaction might be to faint, but in essencethere is nothing there.


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Visualization of Kilaya

Kilaya has three substances on his face 6 ash, blood/seminal essence and fat.Ash on his forehead is to show impermanence, as in, when we are burnt this iswhat we amount to. We are nothing but a compound of dust. The thigle and

blood on the cheeks show the essence of awareness. The fats and gristle on thechin, represent the essential nature of our body but fats are burned to create lightso this also indicates clarity. The whole visualization of Kilaya is about how toreverse our ordinary mind and make it become extraordinary. The main thinghere is to purify our aversions.

Kilaya has three heads representing the three kayas. They are wrathful, semi-wrathful and almost peaceful. The blue represents abandoning anger. The whiterepresents abandoning ignorance. The red symbolizes abandoning ordinarydesire. The five skulled crown on each head shows empowerment by the five

buddha families and the five wisdoms. A white snake representing royaltyinterweaves and binds these.

The three eyes on each head are rolling ferociously and looking around in spaceall the time. They also represent the three times, the three kayas and the three


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realms. It is important that the body be visualized as having motion. It is not aninert picture. Each mouth has four fangs to show cutting through the four typesof birth. This is exhorting us to be free of the cycles of birth and death. He has amass of hair 6 one hundred thousand strands at least. At the root of each, there is

a vajra. From his eyebrows, sparks of fire are constantly shooting out.

He has three human head garlands , one with dry heads, one with semi-dry andanother totally raw and wet. This again shows the three kayas 6 the dharmakaya,sambhogakaya and nirmanakaya respectively. His vajra wings are spread out aswisdom and skillful means in perfect union. At the base of each feather is adiamond dorje, indicating indestructibility. There are seven qualities of the dorjeincluding it being indestructible, invincible, firm, fixed, not holding to dualityetc. These dorjes lie at the base of the razer sharp feathers of Kilaya’s wings

which also all have razor sharp edges. Anything they come in contact with will be cut and sliced up 6 pulverized into essencelessness.

The six arms represent the Six Paramitas. The four legs represent the Four Noble Truths. Kilaya has three skin dresses , all flayed out with open bodies:an elephant on his back; a human around his midriff; and a tiger skirt.

There are five snakes on Kilaya showing that he connects with all the differentcastes: - white on top of the crown (royalty), black around the neck(untouchables 6 i.e. no caste showing all sentient beings have thetathagatagarba), yellow (ministers) on the armlets; red (priests) on the ankletsand green snakes (ordinary people) all around his body.

Kilaya is in union with his consort, Korlo Gyen Dep Ma. She has fiveornaments: A crown, necklace, bracelets, anklets, and a bone bra and girdlearound her waist. All these are represented by both royal and bone ornaments,

just as they are for Kilaya. Her right leg is stretched out and her left leg iswrapped around the waist of her yab. She is holding an utpala lotus flower in herright hand and a skull cup filled with blood held to her yab’s mouth. The blueUtpala Lotus is extremely rare, it only blooms once in a kalpa, and so it isshowing both the rarity of this practice and its purity. Like ordinary lotuses itcannot be contaminated or influenced by anything negative 6 it will still

blossom in that period. It is important to visualize the fire blazing all aroundfrom Kilaya’s body, burning all the noxious beings. This is important.

Kilaya’s Stance - Nine Dances

First, in respect of his body, Kilaya appears lustful and flirtatious. He is


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1) Irresistible and captivating . When one sees his wrathful body, desire arisesin the feminine principle. So Kilaya is seducing those with desire to have unionwith him. 2) Second, he is heroic . This is his warrior aspect. He wrathfullydemonstrates his supreme bravery and courage. In this way he leads those with

hatred to the path of Dharma. 3) Third, he shows a repulsive appearance throughhis body. He has ash and blood on his face, live snakes coiled all over him andflayed bodies of elephant, human and tiger, oozing with blood and guts, drapedaround him. 4) He is terrifying . This is to subdue those with ignorance. Inrespect to speech, he makes thunderous sounds like: - ‘ Hung Hung; Phet Phet;

Rul Rul’ : With ‘ Rul, Rul’ he is bringing those with desire under his control.With ‘ Phet Phet ,’ he is bringing them to the path of desire. 5) And with ‘ Ha,

Ha, Ha ,’ a deep and captivating resonant laughter he seduces those with desire.‘ Hung, Hung ’ is to catch those with hatred. ‘ 1/ ir,Whir Dir Dir, ’ gets those with

ignorance. 6) With these sounds he is fierce and fearsome. 7) In respect ofMind, he is compassion personified; 8) magnificent and intimidating and yetwithin all this – 9) he rests in perfect equanimity .

The Four Nails

With the recitation, four nails need to be firmly pegged. The first nail is the clarity of the visualization . Nail the visualization as muchas you can. It is not easy. You cannot do it in one shot with Kilaya, or with any

deity for that matter. Just get the head first 6 the eyes, the nose, the ears, thehair 6 with the white royal snake family holding the crown in place 6 with athousand million hairs all curling upwards due to his wrath. See sparks of fireshooting out from his eyebrows and his whole body. With his eyes, check outthe white of his eyes, they are ferocious. His nose is big like an African

brother’s nose. Don’t forget the ears. Then consider these aspects on all threeheads.

Once you get really familiar with his head, then there’s the garuda holding a

snake with his hands above his head. He is suppressing the nagas. The main point that the garuda symbolizes here is that he is born with the innate andinstant ability to fly. He goes straight from the egg to take his first flight. This is

just like uncontrived wisdom. Then when you are confident with the head, moveto the middle of the body with your visualization and then to the lower part.Then join all the parts together. Then you will have the full image. If you gosection by section it will be clearer and easier. So first nail the clarity of thevisualization.

The second nail is in respect of the mantra recitation . Here you should reciteall the syllables clearly. They should not be too rushed. Move your mala


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clockwise and downwards. Your mala has one hundred and eight beads.Actually it should be one hundred, forty-two for the peaceful deities and fifty-eight for the wrathful. However, eight extra are added to cover mistakes inrecitation and for auspiciousness. The guru bead is to show that all the mandalas

come from the guru. The fact that the peaceful and wrathful buddhas are heldtogether by one string shows bodhicitta. Only use your mala for recitation, notfor anything else. Don’t sit on it or play with it. If you throw it around this is a

breakage of samaya. Be respectful and treat it with great care. Your personalmala cannot be lent to anyone. Make sure you know the history of your mala.Hold it in your left hand to your heart. Your mala should be spinning around atyour heart level. And in your heart you should visualize the root syllable aroundwhich the mantra spins. Visualize the outer and inner spinning together. Don’trecite with your mala on your lap. It’s best to hold it up to your heart.

The third nail is regarding the activity 6 the radiation and the absorption oflight . Later you will have hooks which pull the negative forces in. Right now

just visualize the lights going to all the phenomena, radiating touching and thenabsorbing.

The fourth nail is the most important; it is the view of the great perfection andis the base for the previous three nails. You need to understand that this whole

practice has come from the nature of mind. There is nothing to hold on to here.This fourth nail understands that everything is emptiness. It is very important to

be completely settled with the realization that there is nothing whatsoeverexisting in reality. This is rigpa awareness. The fourth nail also refers toobjectless compassion. If there is no fourth nail then there would be no first,second and third nail. This is the reason why in the kyerim we always dedicatethe merit in the field of the dharmakaya so there is no holding to subject, objector action. If you think, ‘I’m doing really well,’ it is nonsense in the context ofreality, that is, the fourth nail. So the dedication must be totally free of any kindof reference.

The Three Elements

There are three elements that must be developed within this practice. First youmust develop pure perception . Second you must get a firm hold on vajra pride with the unshakable conviction that, ‘I am Kilaya’. This is not ego 6 it isconfidence in knowing what you really are in your full potential. So actually it isnot really pride in any ordinary sense at all. Third, you must develop thoroughawareness or mindfulness . At all times you should have this awareness that, ‘Iam Kilaya’. All the phenomena are to be seen through the awareness of your


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yidam. Think that all you meet are deities. This is very, very important. This isthe advice of Kilaya practice.

Whatever thoughts and emotions you have, ride them out 6 let them go. Lots

will come up and the nature of it will become rough due to the nature of the practice. But nonetheless, don ;t entertain these, rather, let everything fall intosilence and peace. Actually the outer is really just a pretense of wrath. Anyemotion, if you really look at it, is peaceful. But when you don’t understand andyou entertain it by becoming emotionally involved, well 6 then you just getcaught in emotionality. If you don’t understand that anger itself is in stillnessthen you will be blown away by it. It is said in the Sutras that anger can destroya kalpa’s worth of merit, so the consequences are very severe. We are so quickto judge and come to our own conclusions. For example, tears can be a sign of

anything 6 we cannot assume they are due to sorrow. Our eyes interpretation is based on our projection. Therefore don’t judge about anything based on whatyou see.

Kilaya’s Nine Ornaments - Elaborated

On the whole these ornaments are meant to be repulsive. They are: - 1) The three substances 2) The three skin dresses

3) The three reversing articles – royal, bone and snake.

The Three Substances

These show Kilaya has gone beyond the concept of death so they aredemonstrating the natural state of awareness. First ash, (on his forehead) isshowing the purity that life is transcended. It understands the impermanence ofeverything by indicating that when the body is burnt, it turns to ash. It’s a signof transmutation.

Second, he has rakta and seminal essence/thigle on his cheeks and grease/fat onhis chin. These substances indicate the union of male and female. On the rightside there is rakta and seminal essence, on the left there is just rakta. It is saying,we cannot ignore the seminal essence 6 it is the essence of good health 6 the

buddhas feast on these substances. When you see how difficult it is to produce pure rakta and thigle 6 it’s really no easy thing 6 then you see their value. The best food goes to pure blood. Other less pure food is filtered out. The purefiltered blood goes to the heart. This blood first circulates around the heart, then

it gets pumped out to the nerves 6 first to the bone marrow on the left and rightside 6 then to the little pockets in the bone which further filter it and then it


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radiates out to the subtlest nerves feeding the thirty-two buddhas at the crown,the sixteen at the throat, the eight at the heart, the sixty-four at the navel and theeight buddhas at the secret center. In this way, it drops down in union with the

blood and the wind. But every drop is not considered thigle. Only some is in the

blood and fluid. Only a well-trained yogi knows when it drops. The way thethigle drops 6 such a yogi knows its dropping or not. It takes a month to produceone pinhead of pure thigle. This thigle is the essence of realization. So when thethigle is wasted, the mamos get furious. With masturbation, it is like throwingthe life force away. It brings bad luck, bad health and all bad things.

Thigle refers to seminal essence and light essence. Females have an extra step of purification to go through due to menstruation. It is seen as a lower rebirth because of the difficulty of menstruation. This is an extra weight females have

to carry. From the point of view of realization, the feminine principle is superiorto the male. Guru Rinpoche made this point clearly. This is the reason thefeminine represents wisdom and the male, method. No matter what practice youdo, whether it is tummo, vase breathing, channel focus or yoga movements— here all the practices are to purify the thigle. They are all different methods to

purify this. In terma medicine you can look at the thigle and diagnose the stateof health of the individual, their life force, karma and so on. A high lama cantaste thigle and through this see the state of realization. It is the thigle itself,which turns to blessings. Rainbow body is the thigle absorbing all the light. Thethigle can dry up if you don’t cremate a realized body. The key point of tsa, lungis how to filter this essence. There is a constant refinement.

Then third, there is fat or grease on his chin. Fat is also oil, which is used for burning butter lamps, which are very meritorious. With the wrathful buddhas,human fat is used for lamps. Fat is formed from the blood, winds and nerves.With these three substances Kilaya is saying,


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his left thigh and a dorje towards his heart, showing wisdom and method inunion. Reflect on the nine qualities of the peaceful deity. The nine qualities of a

peaceful deity are: - soft, perfectly proportioned, firm, supple, youthful, radiant,attractive, with an intense presence. He has the thirty-two major and eighty

minor marks of a buddha’s body. Dorje Sempa means >hear me and be liberated ;.He is here smiling radiantly.Fourth, you visualize the dorje in the heart of the yeshe sempa with the seedsyllable Hung . This dorje can be visualized as whatever material you see asmost precious, whether it be diamond, sky-metal or crystal. The idea is

preciousness. It sits on a sun, while Dorje Sempa sits on a moon. This is how thekyerim begins.

Second the Dzogrim – Dissolution Stage

Similarly for the dzogrim there are four steps to the dissolution stage. First , the palace and the ground will dissolve into Kilaya. Second, Korlo Gyen Dep Madissolves into her yab. Third , Kilaya into Dorje Sempa. Fourth , Dorje Sempadissolves into the dorje at his heart, which then dissolves into the Hung which inturn dissolves into the nadi/thigle tip and lastly, into the empty space ofshunyata.

This is all very simple and clear. Remain in that clear awareness. Don’t rush!This is the true face of the lama and the yidam 6 it is the emptiness that is therigpa. Try to stay as long as possible before the ordinary concepts creep in.Then, when they do, see all form as Kilaya, sound as his mantra and thought asnone other than Kilaya’s mind. Don’t let the mind fall into ordinary perceptions.Try to maintain the meditation as much as possible.

The Benefits of Accomplishment of Phurba

The benefits of accomplishing this practice are that you will have wealth, retinueand your mantra will have power, i.e., your words will have power. In fact thereare nine qualities to note: - 1) Having profound understanding not separate from the dharmata. 2) Having great devotion not separate from the lama.3) Having great samaya not separate from the yidam. 4) Having great loving kindness not separate from one’s brothers and sisters. 5) Having great ability not separate from one’s samaya substances. 6) Having great compassion not separate from sentient beings.

garment. The eight jewel ornaments are: (1) crown jewels, (2) earrings, (3-5) three necklaceswhich are one short necklace, one longer necklace, and the longest necklace, (6) upper armornaments, (7) bracelets, and (8) anklets.


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7) Having great union not separate from the feminine principle. 8) Having great meditation not separate from the profound blessings. 9) Being free of defects not separate from realization.

The Six Faults

There are six faults that appear in this practice. They concern body, speech andmind, samaya, devotion and concentration: - First , with regard to the body 6 weak effort in practice is the fault of the body.Second , the fault of speech is gossiping, talking too much and not doing much

practice.Third, the fault with regard to the mind is having strong anger and weakcompassion. Fourth , is the fault of samaya 6 having a weak memory and not being dutiful.For example reversing the order of the offerings or omitting offerings. Fifth is the fault of concentration. The occurrence here is particularly apparentin those who love to drink and who sleep profoundly. Sixth , is the fault of devotion (or lack of). This fault is apparent where the

person is happy to be distracted and sad to practice. So be aware of these faults. This is the advice of Guru Rinpoche. It comes in allthe texts.

The Visualization of Kilaya Continued ?

The Hung descends, radiating light rays of compassion and absorbing thegrasping at the essence of things as real. Here, lift your head forward and stareslightly in front of your nose. All the protectors, all the buddhas and

bodhisattvas appear in this syllable. Realize that the Hung is the essence ofKilaya and the embodiment of all the enlightened beings of the universe. Thesyllable should be blazing with fire and with sparks shooting out from it. This isthe dharmata; and with this the dharmadhatu. It is the great perfection 6 the threekayas. The rays of light are rays of compassion 6 they arise from emptiness,

becoming luminosity, and become compassion. It is the primordial mind, theunity of emptiness and compassion . The Hung descends down and a perfect

buddha field manifests, with it, the eight charnel grounds. This is called thePalace of Great Liberation. In the ground of the palace, the first formation is theeight-spoked chakra wheel. Upon this wheel are the moon and the sun discs. Onthese are the mahadevis and mahadevas, represented by two of the principaldeities, i.e. gods. They are under Kilaya’s four feet 6 one faces up and onedown. Here it is saying that Kilaya’s awareness is greater than all the gods’.They are completely subdued. He is also subduing the male and female negativeenergy. He is saying, in a positive sense, that he has got the gods under his feet


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as well as all the male and female negative spirits because he manifests fromabsolute space. He ;s already there anyway.

Then the Hung settles on the lotus, moon and sun and turns into the full

manifestation of Kilaya. His right face is white, showing his subjugation ofignorance. His left face is red, showing his subjugation and transformation ofdesire into desireless great bliss. His central face is blue showing the subjugationand transformation of anger and hatred into sharp, luminous, clarity and mirror-like wisdom. He is saying, “I will transmute these ordinary emotions intomedicine.” The opposite of poison is medicine, which here is wisdom.

His four legs represent the Four Noble Truths. His six arms demonstrate the SixParamitas. The nine and five pronged dorjes in his right hands signify the Nine

Yanas and Five Buddha Families/Wisdoms respectively. The ball of fire in histop left hand shows that he is going to burn all noxious beings – Kilaya issaying, “I’ll purify their impurities.” The fire is wisdom fire - he’ll burn them allto ashes and turn them into pristine wisdom. The three-pronged trident in hislower left hand shows the three kayas (i.e. the heads on the top of the points);the three points show that Kilaya totally absorbs the three poisons.

His central hands hold a phurba. This phurba is being rolled from left to rightand right to left. It means, “I am always in constant meditation.” There is anelement of invincibility here. This phurba that he’s holding is going to pierce,strike, cut, and destroy duality. It is a Mount Meru Phurba indicating the weightof it. It is a manifestation of the universe. Rolling the phurba and stabbing thethree realms with it, he is conquering the universe, the six realms and the planetsin order to benefit beings.

He’s trampling on the heads of the maharudras. From his mouth roar the sounds, “ Hung Hung; Phet, Phet .” They are thunderous sounds that conquer phenomena.

Nothing can obstruct this sound. All beings hear this sound and are captivated by it. So when you visualize Kilaya, you have to visualize this sound comingfrom him. The most important utterance of Kilaya is “ Hung, Hung .” Later in thedzogrim, as the kyerim dissolves, it remains his essence drop of all theappearances – which dissolve gradually with the triple ‘ Hung .’

Around his body there are flames of wisdom fire with sparks. This is a displayof the kalpa of fire 6 it is vast and all consuming. His hair curls upwards towardsthe right and at its root is a vajra. The root of all hair is vajra. These roots are asign of the power of the dakinis. Each hair represents a family of the dakinis.The whole of samsara can be wrapped up in his hair - so even his hair is

wrathful.


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Kilaya is in union with his consort, Korlo Gyen Dep Ma, who is sky blue andholding a utpala lotus flower behind Kilaya ;s head and a kapala filled with bloodto his mouth. An utpala lotus grows once a kalpa and when it grows a buddhaappears.

Kilaya’s central face is dark blue, representing the dharmadhatu. The color dark blue cannot be changed by other colors, showing the unchanging nature of thedharmadhatu. He is saying, “I’m unchanging throughout the four times.” Hisconsort is a lighter blue, like the deep blue sky, saying, “According to sentient

beings needs I can accommodate change according to whatever they need.” Thecolor of the deep blue sky is showing the appearance of the sky-like nature ofthe vast expanse of my mind. Korlo Gyen Dep Ma’s right leg is stretched outand the left wrapped around her yab - clasped around his waist. They are well

connected 6 Kilaya’s dorje is in the lotus of his yum; actually it is in the lotus ofthe space of awareness. Her five mudra ornaments represent the five wisdoms.For ignorance, desire, anger, pride and jealousy she wears five bone ornamentsto purify these. First, her bone crown represents the wisdom of the dharmadhatu,the basic space of phenomena. Second, her bone earrings representdiscriminating wisdom. Third, her bone necklaces represents equalizingwisdom. Fourth, her bone bracelets and anklets represent mirror-like wisdom.Fifth, her bone girdle represents all-accomplishing wisdom. So by these five

bone ornaments she brings awareness of the five wisdoms. Above their heads isthe great lineage garuda. This represents inborn wisdom, which is spontaneouslyand instantly present. He is also able to subjugate the nagas.

From this whole vision of Kilaya, wisdom fire darts out and surrounds them. Atthis time you need to consider yourself 6 the samayasattva, (commitment being)and Kilaya himself 7the jnanasattva (wisdom being) as one 6 inseparable in onetaste. In the heart of the jnanasattva is shining white Vajrasattva. He has thethirteen ornaments of the sambhogakaya. He’s seated on a lotus and moon disc.At the center of Vajrasattva’s heart visualize a deep red (i.e. garnet) tent as a

protection of indestructibility 6 this is Hayagriva 6 so no negative spirits can getin. In this, there is a five-pronged dorje on a sun (and moon if you wish). Thefive top spokes of the dorje represent the five male buddhas, the five bottomspokes represent the five female buddhas.There in the center of the dorje is the Hung seed syllable circled by the rootmantra, which is arranged anti-clockwise and spinning clockwise. Don’t try tolift or spin the mantra immediately. You won’t be able to. Just have the mantraradiating and absorbing. After the mind is sure that it recognizes the syllablesthen gradually it will try to move. Slowly the mantra will start to spin and it willrise half way up the top half of the dorje and spin there. It is like a magnetic coil.

Then it will give wisdom sparks. So you may raise it later and then the mantrawill really move. First it will move slowly, then it will pick up speed. Then it


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will really spin. When it does, then you will be Kilaya. So don’t try to spin it,thinking, ‘It’s spinning.’ It is better to leave it there radiating light from thesyllables and absorbing. When it starts to move then the purification is really

beginning and all the obscurations of beings are transforming into deities 6 all

the wrathful deities and protectors are being commanded to come. Then all theobstacles in the way will be shattered to dust. Any and every obstacle will bedestroyed. It eradicates all obstacles, illnesses and negative planetary influences.You need to have the confidence that you’ve received the wisdom blessings ofthe body, speech and mind of Kilaya. Recite the mantra in this way.

The meaning of the Mantra

Om – mind Vajra – dorje

Kili Kilaya – Kilaya Sarwa – all/many

Bighanen – enemy Bam – subjugate and overpower Hung – destroy Phet – disperse

Thus: “Dorje Mind Kilaya 6 Disperse, Destroy and Subjugate All Enemies”

Recite as much as you can and then come to the dissolution 6 the four stepsnoted above in reverse ie, First , the palatial ground into Kilaya; second theconsort into her yab; third Kilaya into Dorje Sempa; fourth Dorje Sempa intothe dorje which dissolves into the Hung . At the end here the dorje goes into thesyllables which dissolve into the dharmadhatu 6 the Hung 6 bottom up, so themoon crescent touches the bindu and this dissolves into emptiness. Stay andrelax once the bindu has dissolved into space. Say Hung three times. Here youare freeing yourself into space. Then apply pure perception to all the phenomena

you see. See all forms as the forms of Kilaya, sounds as his mantra and purehearing and thoughts as Kilaya’s mind display. Before getting attached to phenomena, cut it with the three ‘ Phets ’—then utter “ Benzar Ka Wa Tsi Raksha Hang ” meaning ‘May I be under your protection.’ Finally, dedicate the meritand make aspirations that having accomplished this practice, ‘May I be of

benefit to others.’

Please note—these teachings were not recorded, thus this is not a transcript as such, butrather notes taken from the teachings and verified through Dungse Shenphen Dawa

Rinpoche’s advice and guidance.

Documents

Putri-Repung-Retreat-Instructions-Part1.pdf