Meditation on Vajrasattva: Service with Elizabeth Clare Prophet – January 2, 1999
A Meditation on Vajrasattva
and the Five Dhyani Buddhas
January 2, 1999
This post is created this day as a small token of our deepest gratitude to the Light, Love, Service and the Life of Elizabeth Clare Prophet as today we Celebrate her birth day of April 8, 1939.
SERVICE TRANSCRIPT:
Thank you very much, everyone. I’m glad to see us all here again and we have a wonderful teaching. This teaching is a meditation on Vajrasattva. And before we enter in to that, I would like you to sing with me, sing with Mark Prophet, “Deep in My Heart.”
*[Song 37, “Deep in My Heart,” sung once with tape with Mark L. Prophet.]
This afternoon I bring to you a meditation on Vajrasattva and the Five Dhyani Buddhas. We will be doing a meditation adapted from Tibetan tradition. Vajrasattva represents the synthesis of the Five Dhyani Buddhas.
The Dhyani Buddhas are a group of five non-historical celestial Buddhas.
I’ll say that again, the Dhyani Buddhas are a group of five non-historical celestial Buddhas who are visualized during meditation. They are distinguished from historical Buddhas, such as Gautama Buddha or Padma Sambhava. The Five Dhyani Buddhas, together with Vajrasattva, are the central deities of esoteric Buddhism, esoteric Buddhism.
They represent five different aspects of enlightened consciousness and are guides to spiritual transformation. In Tibetan Buddhism, student meditators are introduced to the experience of meditation on the Five Dhyani Buddhas through the “sixth Dhyani Buddha,” Vajrasattva. Meditative powers are secret-ray powers, and the Dhyani Buddhas hold the keys to the mastery of the five secret rays.
The purpose of our meditation on these celestial beings is to help us awake to the potential of our own Buddha nature and to find oneness with the Buddhas. These Buddhas also show us how the components of our consciousness can be transformed into wisdom.
Vajrasattva’s name means “Diamond nature,” because he represents the essence of our own pure, diamond nature. Vajrasattva is the devotee’s role model. And to become like him, we must internalize the wisdoms of all five Dhyani Buddhas. Vajrasattva is invoked at the beginning of many Tibetan initiations. Candidates for initiation meditate on him and recite his mantra to purify themselves and prepare for further advancement on their path to enlightenment. Ultimately the devotee comes to realize that Vajrasattva is to be found in the center of his own being, seated on a lotus throne in the secret chamber of the heart.
In his first dictation to us in 1993, Vajrasattva, as spokesman for the five Buddhas, described how they assist us. He said: “We excel in helping you unlock your inner being, the secret chamber of the soul that has been sealed off to the soul by karma and inordinate desire. We unlock inner doors—and the right door, I tell you, is the open door to all the rest. Once the soul has the courage and you prompt her, support and direct her and bathe her in love and compassion, she will open that door and walk through. And because you have tended her needs, your soul will know her own Inner Christ and her own inner Buddha.”
Isn’t that what we all seek—the “right door” that we have to walk through next in order to realize more of our own inner nature? The inner manifestation of our own being is that inner manifestation of our own Christ. With this in mind, let us prepare ourselves for the coming of the Dhyani Buddhas by meditating on Vajrasattva, their spokesman.
Please sit in a comfortable position, close your eyes and center in your heart.
[Meditation music begins.]
See before you now a shining, golden Buddha—shining as though illumined by the dazzling rays of the sun. It is the beautiful Buddha Vajrasattva. He is seated in full lotus posture. And he holds a vajra in his right hand at the level of his heart. In his left hand, he holds a bell. The vajra represents his compassion, and the bell represents his great wisdom.
Compassion and wisdom are the twin virtues essential to the attainment of self-realization. Written in the heart of Vajrasattva are the letters of his bija mantra, HUM, HUM. The bee, the bija of a Buddha is the sacred sound, the sacred syllable that represents his essence. Meditate upon the essence of Buddha and his bija mantra. The letters H-U- M, are white. And they move clockwise around Vajrasattva’s heart, emitting sparkling rays of white light.
Vajrasattva is seated on a throne that is a large, white, thousand-petaled lotus. He is smiling his smile of great compassion. And he is looking down upon you with tender love. As the whirling letters in his heart spin faster and faster, his whole body turns whiter and brighter until it appears to be all light. His body becomes transparent, and you no longer see his form. You only see light, light, light.
Now see Vajrasattva take up his position above your head. Listen as he tells you the wish he made when he vowed to become a Buddha: He said: “When I become a fully enlightened Buddha, may all things be purified of their obscurations, their ignorance and their negative actions simply by hearing my name, seeing my form, remembering me, or reciting the mantra that contains my name.”
Continue to visualize Vajrasattva seated on his white throne above your head. And see the letters H–U-M spinning clockwise around his heart—blazing forth rays of scintillating light as we give his six-syllable mantra—Om Vajrasattva Hum! Let us chant this together in groups of threes.
Om Vajrasattva Hum! Om Vajrasattva Hum!
Om Vajrasattva Hum! Om Vajrasattva Hum!
Om Vajrasattva Hum! Om Vajrasattva Hum!
Now see Vajrasattva’s body growing brighter and brighter. See rays of light descend from his heart, like a waterfall of light, into your crown chakra, into your third-eye chakra, into your throat chakra, into your heart chakra, and then flow down through your whole body. Feel the light purifying your whole being, washing away all the effects of the wrong actions, thoughts and deeds that you have ever committed.
Please hold this visualization of Vajrasattva’s purifying light as I give a prayer.
O beloved Vajrasattva, because of our past actions in this and all previous lives, we remain in this condition of samsara—of suffering and ignorance. Purify us, I beseech you, of the poisons of ignorance, all anger and hatred; all spiritual, intellectual and human pride; all cravings–covetousness, greed and lust; all envy and jealousy; all non-Will and non-Being, all fear, doubt and non-belief in God, the Great Guru. Vajrasattva, grant your blessings now to purify us, so that we may be free from the round of rebirth and may gain our liberation in this life.
Now see your body become so purified inside and out that it, it is clear like crystal. And into this crystal Vajrasattva is pouring his pure white essence—the nectar of his very being. See this pure white essence flow forth from you to all those with whom you have had painful experiences, in this or past lives. Imagine that you are forgiving them and asking them to forgive you. See this white light healing all sources of division between you and all beings you have ever known.
O Vajrasattva and the Five Dhyani Buddhas, we implore you to help us overcome the five poisons that endanger our spiritual ascent. Come to us and fill us with your light to transmute these deadly poisons into the wisdoms of the Buddhas.
Please visualize now before you the Dhyani Buddha Vairochana—the Radiating One. From his aura emanates an intense fiery white light. Offer to him now all ignorance and delusion that you entertain that clouds your integration with God.
Om Vairochana Om! Flood us with the All-Pervading Wisdom of the Dharmakaya, the Mighty I AM Presence. By thy sacred fire consume in us the poison of ignorance! See the ignorance and delusion consumed instantly on contact with the fiery white light of his aura. And now receive from Vairochana his Wisdom of the Dharmakaya—that transcendent wisdom that reveals the realm of highest reality. Hold this visualization as we give together his mantra, Om Vairochana Om!
Let us chant this slowly.
Om Vairochana Om! Om Vairochana Om!
Om Vairochana Om! Om Vairochana Om!
Om Vairochana Om! Om Vairochana Om!
Now we turn to the Dhyani Buddha Akshobhya, the Unshakable One. His aura scintillates with intense blue fire. Bow before him and offer to him now the poison of anger. Turn over to Akshobhya all anger and all hatred—anger against others, anger against God, anger against yourself.
Om Akshobhya Hum! Flood us with Mirrorlike Wisdom. By thy sacred fire consume in us the poison of all anger and hate and hate creation! See the fiery blue flames leaping from Akshobhya to instantly consume the anger and hatred. And now receive from Akshobhya his Mirrorlike Wisdom, which reflects all things calmly and uttic, uncritically and reveals their true nature.
Hold this visualization as we give together Akshobyha’s mantra, Om Akshobyha Hum! Together:
Om Akshobhya Hum! Om Akshobhya Hum! Om Akshobhya Hum!
Now we turn toward the Dhyani Buddha Ratnasambhava, the “Jewel-born One.” Brilliant yellow flames enfold his being and beckon you closer. Bow before Ratnasambhava and surrender to him now the poison of pride. Turn over to Ratnasambhava all spiritual, intellectual and human pride. It is no part of your real nature.
Om Ratnasambhava Tram! Flood us with thy Wisdom of Equality. By thy sacred fire consume in us the poison of all spiritual, intellectual and human pride! See the yellow flames instantly dissolve, dissolving the pride you have surrendered to the Buddha. And receive now Ratnasambhava’s Wisdom of Equality, which sees all things with divine impartiality and recognizes the divine equality of all beings.
Hold this visualization as we recite together the mantra of Ratnasambhava, Om Ratnasambhava Tram! Let us chant this together slowly.
Om Ratnasambhava Tram! Om Ratnasambhava Tram! Om Ratnasambhava Tram!
Now we turn to Amitabha, the Buddha of Infinite Light. Deep ruby and roseate flames dance in his aura. Bow before him and offer him the poison of the passions. Turn over to Amitabha all cravings, covetousness, greed and lust.
Om Amitabha Hrih! Flood us with Discriminating Wisdom. By thy sacred fire consume in us the poison of all craving, covetousness, greed and lust! See the ruby flames swallow up and dissolve these poisons—the craving, the covetousness, the greed, the lust. And receive now from Amitabha his Discriminating Wisdom, which discerns all beings separately yet knows each being as an individual expression of the One. Hold this vision as we give together Amitabha’s mantra, Om Amitabha Hrih!
Together, slowly.
Om Amitabha Hrih! Om Amitabha Hrih! Om Amitabha Hrih!
Now we turn to the Buddha Amogasiddhi, the Almighty Conqueror. His form is filled with brilliant emerald-green flames. He comes to take from us the poison of envy and jealousy. Bow before Amogasiddhi now and offer to him all envy and jealousy.
Om Amoghasiddhi Ah! Flood us with the Wisdom of Perfected Action. By thy sacred fire consume in us the poison of envy and jealousy! See the green flames that surround Amoghasiddhi consume all envy and jealousy. And receive now from Amoghasiddhi his Wisdom of Perfected Action—the wisdom that confers perseverance, infallible judgment and unerring action. Hold this visualization as we give together Amoghasiddhi’s mantra.
Om Amoghasiddhi Ah! Om Amoghasiddhi Ah! Om Amoghasiddhi Ah!
Now see all five Dhyani Buddhas seated in a circle around you. See them radiating to you their compassion, their wisdoms, their kindness, their power—all in the form of light that dissolves into your being. Now turn your attention to Vajrasattva, still seated above you. We are now ready to receive this glorious Buddha. Offer to him the poisons of non-Will and non-Being: all fear, doubt and none-belief, non-belief in God, the Great Guru.
Om Vajrasattva Hum! Flood us with the Wisdom of the Diamond Will of God!
By thy sacred fire consume in me the poisons of non-Will and non-Being: fear, doubt and non-belief in God, the Great Guru. Slowly and wonderfully, Vajrasattva descends into your body. See his light body merge with you, consuming the poisons. Welcome his Wisdom of the Diamond Will of God as we give his mantra, Om Vajrasattva Hum!
Om Vajrasattva Hum! Om Vajrasattva Hum! Om Vajrasattva Hum!
Your body is now being transformed into the pure diamond body of a Buddha. Vajrasattva is you, and you are Vajrasattva. Now see Vajrasattva take his place in the secret chamber of your heart. See his bija mantra—HUM—written in your heart. The HUM begins to spin faster and faster, emitting scintillating rays of light in all directions.
Now see the whole world transformed into the paradises of the Buddhas: To the west is the paradise of Amitabha. In the North appears the pure land of Amoghasiddhi. In the East, lies the paradise of Akshobhya. In the South, that of Ratnasambhava. The whole world is made up of the paradises of the Buddhas. All beings in these paradises are Buddhas.
We are also Buddhas. To the north, to the south, to the east and the west there is nothing but Buddhas. All beings are Buddhas. All sounds are mantras. And all thoughts are wisdom. We are all shining beings of light, living in the splendid Buddha worlds of infinite space.
You are suspended in a world of beauty and simplicity—one with all life.
Your mind has become luminous through Vajrasattva’s wisdom of the Diamond Will of God. And you are at peace within and without. Now offer a prayer of gratitude to Vajrasattva and the Dhyani Buddhas, and send your blessings to all that lives—all sentient beings.
O beloved Vajrasattva, we thank you for the purification of our beings by your shining rays of light. We send our gratitude to you and pray that all sentient beings swiftly achieve the enlightenment of Vajrasattva and the Buddhas.
As we go about our day-to-day affairs, may we embody the wisdoms of the Dhyani Buddhas May we remember our oneness with Vajrasattva And may we retain the awareness that in divine reality, all beings are Buddhas, all sounds are mantras and all thoughts are wisdom.
Gently now return to your bodies, and meditate on Vajrasattva in the secret chamber of your heart as we prepare for our dictation.
You are welcome to continue your meditation with Vajrasattva and we can take a brief break.
END
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This video, A MEDITATION ON VAJRASATTVA. A Service with Elizabeth Clare Prophet was conducted on January 2, 1999 during the Class of Path to the Golden Age: Anchoring the Light of the Great Central Sun at the Miami Airport Hilton and Towers, Miami, Florida.
Who are the Five Dhyani Buddhas?
The Five Dhyani Buddhas are Vairochana, Akshobhya, Ratnasambhava, Amitabha and Amoghasiddhi. Tibetan Buddhists believe that the Adi-Buddha, the primordial and highest being, created the Dhyani Buddhas by his meditative powers.
The Five Dhyani Buddhas are celestial Buddhas visualized during meditation. The word Dhyani is derived from the Sanskrit dhyana, meaning “meditation.” The Dhyani Buddhas are also called Jinas (“Victors,” or “Conquerors”) and are considered to be great healers of the mind and soul. They are not historical figures like Gautama Buddha, but transcendent beings who symbolize universal divine principles or forces. They represent various aspects of the enlightened consciousness and are guides to spiritual transformation. Meditative powers are also secret-ray powers, and the Dhyani Buddhas hold the keys to the mastery of the five secret rays.
Attributes
Each Dhyani Buddha is associated with certain attributes and symbols. Each one embodies one of the five wisdoms, which antidote the five deadly poisons that are of ultimate danger to man’s spiritual progress and keep him tied to worldly existence. Buddhists teach that the Dhyani Buddhas are able to transmute the five poisons into their transcendent wisdoms. The Tibetan Book of the Dead recommends that the devotee meditate on the Dhyani Buddhas so that their wisdoms will replace the negative forces he has allowed to take hold within.
Each Buddha rules over one of the directions of space and one of the cosmic realms of ether, water, earth, fire and air. The Dhyani Buddhas also personify the five skandhas, components that make up cosmic existence as well as human personality. These components are consciousness, form, feeling, perception and volition.
In addition, each Dhyani Buddha is associated with a specific color, mudra (hand gesture), symbolic animal that supports his throne, sacred symbol and bija (seed syllable). The bija represents the essence of the Dhyani Buddha. It can be used along with the sacred syllable Om and the Buddha’s name to create a mantra, a series of mystic syllables that have an esoteric meaning. In Hinduism and Buddhism disciples recite mantras to evoke the power and presence of a divine being. In some traditions, devotees use mantras in meditation to help them become one with the deity they are invoking.
“By repeating the mantra and assuming the mudra of any Buddha,” writes Buddhist monk and teacher Sangharakshita, “one can not only place oneself in correspondence or alignment with the particular order of reality which he personifies but also be infused with its transcendental power.”[1]
The mandala of the Five Dhyani Buddhas
Buddhists often depict the Dhyani Buddhas in a mandala. Mandala is a Sanskrit word meaning “circle,” translated in Tibetan texts as “center” or “what surrounds.” Some say the word derives from manda, meaning “essence.” The mandala as a circle denotes wholeness, completeness and the perfection of Buddhahood. The mandala is also a “circle of friends”—a gathering of Buddhas. Traditionally mandalas are painted on thangkas (scroll paintings framed in silk), drawn with colored sand, represented by heaps of rice, or constructed three-dimensionally, often in cast metal. A Dhyani Buddha is positioned in the center as well as on each of the cardinal points of the mandala.
A mandala is a sacred, consecrated space where no obstacles, impurities or distracting influences exist. Buddhists use mandalas to aid them in meditation and visualization. “All mandalas,” writes Tibetologist Detlef Lauf, “originate from the seed-syllables, or bija-mantras, of the deities. During meditation upon these mantras, an elemental radiance of light develops, from which comes the image of the Buddhas…. The whole external mandala is a model of that spiritual pattern which the meditating individual sees within himself and which he must endeavour to experience in his own consciousness.”
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