+ Praise One
Your body is like a mountain, the color of lapis lazuli.
You dispel the suffering of illness in sentient beings.
Surrounded by a retinue of eight bodhisattvas,
Holder of Medicine, precious deity, I praise and prostrate to you.
+ Praise Two
Excellent Name, Precious Moon, Fine Gold, Free of Misery,
Resounding Dharma Ocean, Dharma Mind, Shakyamuni,
The genuine dharma, the sixteen bodhisattvas and others,
To the precious three jewels, I offer praise and prostrate.
+ Praise Three
To the Protectors of the Ten Directions,
Vidyadharas and rishis of medicine, divine and human,
To the deities of ambrosial medicine, I offer praise and prostrate.
+ Sacrifice One
I offer up the want to be special - and any sense of ego that eclipses Medicine Buddha's Nature
+ Mind Vow
I vow that my mind will know itself as that of the Medicine Buddha's - as Silence and Stillness - and as mountainous dignity, compassion and capacity
I vow to be "peace on earth" - not trying to defend the light against the dark, not prosetylizing for love, but seeing the world from the landscape view: there is dark, there is light. There is new growth and rot.
+ Speach Vow
I vow that my speach shall express mantra of focused purpose and potency - each atom of each syllable not different than the fabric of Emptiness and its transformative power
I vow to comunicate from landcape openness, speaking to things as they are. No aggression that they should change from what they are.
### + Body Vow
I vow that my body shall be a mountain that shines as beams of brilliant light on this infinite and boundless world, showering on all beings, including them in the Mandala of Medicine Buddha’s Body.
### + Four Karma Yogas Vow
I commit myself to the four karma-yogas.
Pacifying: The left arm...holds a skull cup of amrita, the intoxicating nectar of the gods which is a means of pacification.
The first is the action of "pacifying" a situation if it is not right. Pacifying is trying to feel the ground very softly. You feel the situation further and further, not just pacifying superficially, but expressing the whole, feeling it altogether.
Enriching: Another arm holds a hooked knife which symbolizes
enriching, extending your influence over others, feeling the texture
of the ground and the richness.
Enriching: when you expand your luscious, dignified,
and rich quality throughout.
Magnetizing: The third arm, on the right, holds a sword
which is the tool for gathering energies together. The sword need not
strike, but just through its being waved around energies come together.
Magnetizing: If that does not work, then "magnetizing" is the third karma. You bring the elements of the situation together. Having felt them out by pacifying and enriching them, you bring them together. // Magnetizing in the case of mother tantra is weicoming every situation but with discriminating wisdom (seeing the whole context and landscape of a thing, not grasping for or being repelled by a single attractive element)
The fourth arm holds the three-pronged spear which symbolizes destruction. You do not have to destroy three times, but with one thrust of this spear you make three wounds, the ultimate destruction of ignorance, passion, and aggression simultaneously.
Destroying: If that is unsuccessful, then there is the action of "destroying" or extinguishing, the fourth karma. // The father tantra is associated with aggression or repelling. By transmuting aggression, one experiences an energy that contains tremendous force. No confusion can enter into it; confusion is automatically repelled. It is called "vajra anger" since it is the diamondlike aspect of energy.
To transmute aggression, passion, and ignorance one must be able to communicate with energy directly and completely, without strategizing. Someone who is involved with a completely open attitude to the universe does not have to try to work these things out intellectually or even intuitively by effort, but the orders of the universe are obvious to him.
The mahakala sits on the corpses of demons, which represents the
paralysis of ego. This is very interesting and relates to what we have
already discussed. You must not make an impulsive move into any situation.
Let the situation come, then look at it, chew it properly, digest it,
sit on it. The sudden move is unhealthy, impulsive, and frivolous rather
Spontaneity sees situations as they are. You see, there is a difference
between spontaneity and frivolousness, a very thin line dividing them.
Whenever there is an impulse to do something, you should not just do
it; you should work with the impulse. If you are working with it, then
you will not act frivolously; you want really to see it and taste it properly,
devoid of frivolousness. Frivolousness means reacting according to
pg 238, 287
### + Bodhisattva Vow
The action of the bodhisattva is like the moon shining on one hundred bowls of water, so that there are one hundred moons, one in each bowl. This is not the moon's design nor was it designed by anyone else.
But for some strange reason there happen to be one hundred moons
reflected in one hundred bowls of water. Openness means this kind of
absolute trust and self-confidence. The open situation of compassion
works this way rather than by deliberately attempting to create one hundred moons, one in each bowl.
The basic problem we seem to be facing is that we are too involved
with trying to prove something, which is connected with paranoia and
the feeling of poverty. When you are trying to prove or get something, you are not open anymore, you have to check everything, you have to arrange it "correctly."