The terma phurbas are very famous and very blessed. It is known that if you keep one on your body it will protect you from obstacles, even from bullets. This is not just a fairy tale. People experienced this when the Chinese Communists invaded Tibet, and this happened previously many times as well.
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The symbolic substantial phurba can be understood in many different ways. Phurbas are fashioned according to the specific activities for which they will be used, such as pacifying, increasing, overpowering, and subjugating. The substance from which the phurba is made endows the implement with different qualities. Phurbas made of wood can have various associations, as there are peaceful woods, semiwrathful woods, and wrathful woods. Each substantial phurba must be made in perfect proportions and designed in a way that corresponds with the obstacle to be overcome.
The basic object to be overcome by the substantial phurba is the negativity rooted in ego-clinging. Ego-clinging appears in many ways, and these may be understood as the demonic forces, whether visible or invisible, that cause problems for sentient beings and disrupt their joy and peace. Negativity and obstacles are called the objects of liberation.
In the Vajrayana, different symbols or clay sculptures of the objects to be liberated, called lingas in Sanskrit, are used. They are fashioned in the form of human beings or animals and put in a special kind of triangular iron box. The practitioner does the self-visualization of Vajrakilaya and consort in their mandala, and with the three powers of meditation, mantra, and substance, the practitioner summons the negative forces and the obstructing energies to be dissolved into the linga.
To practice the symbolic substantial phurba, one must first practice the other three phurbas: the awareness wisdom phurba, the immeasurable compassion phurba, and the bodhichitta phurba. All these phurbas must be accomplished first. These three are considered the upper part of the Vajrakilaya practice, which is the actualization of enlightenment. The lower part of Vajrakilaya practice involves subjugating demons. Without achieving the upper part, one should not attempt to perform the lower part.
Trying to accomplish this subjugation practice without accomplishing the other three phurbas turns the making of lingas into a child's game, like building sand castles on the beach. To meaningfully engage in such a practice, the practitioner has to abide in the enlightened nature and engage in these activities in a very powerful and vigorous manner.
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More about the book . . .
The Dark Red Amulet presents the Vajrayana practice of Vajrakilaya according to the oral transmission lineage of the great seventeenth-century treasure-revealer Tsasum Lingpa. Vajrakilaya embodies the enlightened activity of all the buddhas that subjugates delusion and negativity in order to clear obstacles to spiritual practice. The essential purpose of Vajrakilaya practice is to "discover the absolute vajra nature that will transform every duality hindrance into clear wisdom and compassion."
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When Difficulties Are a Sign of Progress
—adapted from The Dark Red Amulet
In his Dzogchen teachings, Guru Padmasambhava urged his disciples to keep going beyond the boulders on the road of meditation. In Tibet, there are lots of boulders on the roads, but in America, we would probably say "the potholes in the streets." Experiencing these difficulties is a sign that you are actually moving. Whether the road is smooth or bumpy, it is good that you are moving along. When you begin practices, these obstacles will manifest. At such times, maintain your strength and renew your commitment. You need stability and continuity to overcome these episodes. There are many ways in which signs can occur. Difficult situations can arise externally, internally, and secretly. Externally, things may happen that you did not expect, or things may not proceed the way you want them to. You may find that when one problem is solved, another problem arises.
On the inner level, you might have health problems, discomfort, insomnia, long and involved dreams, and other unusual phenomena. The secret signs show up in the emotions. You may have more expectations and anxiety about the teachings. You may have doubts about the teacher and other sangha members, less certainty about what you are doing, or less compassion than before. These signs do not mean that you are losing the ability to love and be kind. When we come to these rough places in the road, we should always persevere, strengthen our practice, and keep moving toward our goal.
Positive signs of achievement may also occur. Externally, there may be periods where everything goes along nicely. Inwardly, your body feels peaceful and healthy, and it functions well. Emotionally, you feel relaxed, and anger, jealousy, and other emotions do not disturb you as they did before. We should not cling to positive signs, but maintain the ultimate view in every situation from now until we attain enlightenment.
The strongest and most positive signs of achievement—in Vajrakilaya practice, for example—are the three signs known as the body, speech, and mind signs of Vajrakilaya. Among the signs of the body are that the practitioner's physical form becomes very bright, light, joyful, and peaceful. One has visions, dreams, or direct perceptions of the emanations of Vajrakilaya. Also, one's phurba on the shrine might spark and radiate light. These phenomena were quite common in Tibet. Almost every monastery had special phurbas that danced on the shrine. These are all signs of the physical achievement of Vajrakilaya.
The signs of the speech achievement of Vajrakilaya involve the practitioner's speech becoming very powerful and perfect, and one's expressions of wisdom spontaneously expanding. For example, there are yogis who can write beautiful dharma songs that send special messages to sentient beings. Hearing the Vajrakilaya mantras, such as the syllable HUNG, resounding from the shrine or from trees, mountains, or open space is another sign that one has achieved the speech of Vajrakilaya.
The initial signs of achieving the mind of Vajrakilaya are temporary experiences of joy, peace, and a very relaxed state of mind. The ultimate sign of accomplishing the mind of Vajrakilaya is a perfect understanding of the nonduality of the awareness wisdom phurba and the immeasurable compassion phurba. Boundless compassion arises for all beings while the mind abides in the expanse of wis-dom beyond concepts. The moment anything arises, it is liberated in the very space of its appearance. At the same time, unceasing great compassion arises for all beings without any expectation or reluctance.
There are also special signs, such as a pure understanding that the teacher, the teachings, and the sangha are all part of the mandala of Vajra kilaya. Another is the ability to perform the four actions of Vajrakilaya: pacifying, increasing, overpowering, and subjugating. You become efficient at whatever you do.
These are signs of having achieved a measure of the realization of Vajrakilaya. In any case, it is important not to become over-involved with the appearance of signs, whether good or bad, but simply continue to practice and meditate.
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