Kathok Rigzin Chenpo Rinpoche
Vajrasattva and Ucchusma are both considered practices of purification. Each
vehicle has its own method of purification. Within the Vajrayana, there are
countless ways to cleanse defilements. When we are attached to appearances, we
use practices involving forms to purify our karmic obstacles—this is a general
principle.
Regardless of which practice we engage in, which sutra or mantra we recite, or
what virtues we engage in, the ultimate goal on the path to enlightenment is to
purify all obscurations of self and others.
In particular, within the context of the Third Turning of the Wheel of Dharma
and the Vajrayana, it is often mentioned that we inherently possess the
luminous essence of the Buddhas, the mind of luminosity or Buddha nature. Apart from its innate pure nature, the Buddha
nature is also covered by defilements which arise due to our attachment to the
five aggregates (skandhas), this in turn produces suffering.
If we realize the emptiness of the five aggregates, these defilements lose
their power and our true nature is unveiled in its total purity. Therefore, to
purify these defilements, we cultivate merit and practice purification. This is essential for all practitioners on
the Bodhisattva path.
Purification is divided into three aspects: purification through the body,
speech, and mind. The root causes of all defilements are desire, anger,
ignorance and arrogance, which manifest through actions of body, speech, and
mind. While bodily and verbal misdeeds can be purified through the mind, the
impurities of the mind can only be purified by the mind itself and cannot be
cleansed through physical or verbal actions.
Hence, Vajrayana provides many practices which utilizes the power of
visualization and the blessings and aspirations of Buddhas and Bodhisattvas to
purify defilements. This is a common method in Vajrayana, not including
Dzogchen.
On the Bodhisattva path, we still have attachments to form—such as the
suffering of hunger, the attachment to unpleasant words from others and the
distress of being robbed of your possessions.
Since this is the case, we must begin our practice with
"form-based" methods. These form-based practices play a significant
role in Dharma cultivation. To purify attachments to form, we engage in daily
sadhanas, recite mantras, etc — all aimed at purifying the temporary
defilements that obscure our Buddha-nature.
Purification of defilements and the attainment of enlightened qualities happen
simultaneously. To the degree that defilements are purified, wisdom increases
correspondingly. The usual term “elimination (of defilements) and attainment
(of wisdom)” exist at every stage of practice, not only at the level of
Buddhahood.
At each stage of cultivation, there is some degree of eliminating afflictions
and increase in wisdom, only that such degree of “elimination and attainment”
is smaller and incomplete (when compared to Buddhahood). As ordinary beings, we use the Six
Pāramitās (generosity, discipline, patience, diligence, concentration and
prajna wisdom) to counteract our daily afflictions. If we manage to counteract or weaken one or
more affliction today, preventing the affliction from affecting us, then this
is also an “elimination and attainment”.
Similarly, any wisdom that arises in the absence of afflictions is an
attainment or realization. “Elimination and attainment” exist throughout the
path of practice, and when one attains Buddhahood, they are perfected.
Thus, we seek wisdom, not worldly intelligence, but the wisdom of realizing the
Dharma, often referred to as the qualities of the truth of cessation. Whether
we seek wisdom or enlightenment, it is the same from the perspective of
practice — both require the purification of negative karma.
There are many methods for purifying negative karma. Buddhas and Bodhisattvas have made different
aspirations and brought them to fruition while they were on the path. Among all
the deities dedicated to purification of negative karma, Vajrasattva is the
supreme and universally acclaimed.
In fact, all Vajrayana mandalas are manifestations of Vajrasattva. He is the
root of all tantric deities, including the Hundred Peaceful and Wrathful
Deities, the Eight Herukas, and 725 other deities—all are emanations of
Vajrasattva.
After receiving Vajrayana empowerment, one must never stop reciting
Vajrasattva’s mantra. If one’s Vajrasattva practice has been interrupted as
some people have said, what should one do? You must increase your practice to
make up for it. The best is to receive the vows again and receive empowerment…
Vajrasattva's aspirations focus on purifying transgressions of the three levels
of vows: the Pratimoksha vows, Bodhisattva vows, and Vajrayana samayas. In the
Sutrayana, many Buddhas and Bodhisattvas have the power to purify
transgressions against the Pratimoksha vows such as killing or falling into
hell due to hatred, but Vajrasattva is the one and only deity who completely
purifies all transgressions of all three levels of vows. His specialized
aspiration is to purify negative karma and obscurations.
Beginners often violate precepts. You
must make regular confessions on the 10th and 25th day of the lunar month. The
necessity of confessing all misdeeds serves as a reminder. One must never forget the root of the
precepts no matter what. The root of the
Pratimoksha vows is renunciation, so not ever forgetting renunciation is the
root of the Pratimoksha vows.
The root of the Bodhisattva vows is the continuous and unwavering resolve to
benefit others. To never abandon this
altruistic resolve to benefit others is the root of the Bodhisattva vow.
Vajrayana is based on pure view and the skillful means of the three vajras
(vajras of body, speech and mind). This
is the root of Vajrayana. Simply put, it
is about cultivating a pure view through having pure body, pure speech and pure
mind. This is the root of Vajrayana samayas.
Ultimately, it boils down to the purification of mind’s defilements. In purifying mind’s defilements, Vajrasattva
practice is the supreme method. From the moment he made his initial
aspirations, throughout the path, and even upon reaching Buddhahood,
Vajrasattva has manifested countless ways to purify karma. Accordingly,
Vajrasattva practice has many levels of practice which caters to different
capacities of sentient beings.
