Yidam JKR

Yidams - the Source of Accomplishments #2
Jamgon Kongtrul Rinpoche - Vienna, October 1987

The visualization of the yidam in space in front of oneself works in a similar way. Now we cling to all the outer objects we perceive. In the developing phase one imagines the whole outer world as the palace of the yidam. The yidam is in the middle of the palace, and all beings appear in the form of the yidam. By visualizing the impure appearances in their pure form one overcomes the clinging to them.

Therefore, it is important to understand that all the elements of the developing phase have a symbolic content. Without this understanding, for example believing the deity to be truly existent, one just confuses oneself in the meditation and even increases the illusion. If one uses the various developing and completion phases of the yidams, it is important to know the meaning of their different forms. Why, for example, does one visualize 16 arms, four legs, etc., if two are actually enough? To believe that we must visualize this because the yidams actually look like this would be a misconception. To believe in the true existence of the yidam is a little bit ridiculous and very confusing. Instead of that, one should understand that there is something which is purified and something which is a method of purification. The visualization of an yidam with four arms, for example, is a symbol of purifying our general way of experiencing things in so-called fourfold categories. For example the four elements and everything else we believe to appear in a fourfold manner. The three eyes of a yidam symbolize the overcoming of our way of thinking in threefold categories. For example the three times. The same applies to all the other details of the deity; all of them have the meaning to purify our common clinging to the world of our experiences.

Without this understanding, one ends up in the meditation full of misconceptions. One either holds things to be true or to be not existent at all. That is how one enters an entirely wrong path, which does not have anything to do with Vajrayana or Buddhism as such. To believe the yidams to be truly existent and not understand that they are symbols of the purification of our conceptual ideas about the experienced world only increases concepts further. It has the effect that the illusions, which one already has, become stronger, which can then lead to the experience of fear during the meditation or to the appearance of thoughts which one does not know how to deal with. Therefore, it is so important in the meditation practice, especially in the Vajrayana, to acquire the right view.

How does this right view look? It is the understanding that the relative appearance of things and their ultimate reality are a unity, that they are not separate from each other and not contradicting each other.

The developing phases of the yidam-deities correspond to the relative truth, the way things appear. The completion phases correspond to the principle that ultimately things are not truly existent. At the same time one needs the understanding that both form a unity.

The completion phases are used to avoid falling into the extreme view of believing things to be truly existent. The developing phases avert the extreme view of believing things to not exist at all, to only be empty. The understanding that both form a unity gives rise to the understanding that everything is the union of joy and emptiness. By meditating in this way, through the application of the yidam practice, the relative and the ultimate achievements can be obtained. In that sense, the yidam is called "the root of accomplishments."

The protectors, "the root of activity", can bee seen as the manifold expression of the yidams, which again are the expression of the Dharmadhatu mind of the lama. The meaning of the protectors, since the Vajrayana is a very profound path, is to protect one from the many conflicting circumstances and hindrances which may appear while being on that path. One relies on the protectors to pacify and eliminate these hindrances. Yidams and protectors are very important in the Vajrayana, however the lama, the root of blessing, is the most important element. The reason is that only through the lama can blessing and inspiration enter ones own mindstream.

All elements which are used on the Vajrayana path have a profound meaning. The body of the yidam is the unity of appearance and emptiness, the mantra is the unity of sound and emptiness, and the mind is the unity of awareness and emptiness. If one applies these elements to one's own practice, by abiding completely in this awareness, one can let the pride of the deity arise in oneself. But in order to do so one has to understand the real meaning of these things. It is not about simply visualizing oneself as the deity, because by the mere visualization one does not achieve this understanding.

Practitioners have to understand three things. The view is that both kinds of reality make up an inseparable unity. For the path, the understanding that method and wisdom are a unity is important. Concerning the fruit, one needs the understanding that the two kayas which are achieved are a unity. Especially when practicing Mahamudra or Maha Ati, the understanding of these three elements is very important. Otherwise, one cannot realize the fruit through this practice.

What about the so called "ultimate yidam"? Chenrezig (Loving Eyes) for example appears in a very specific form, with four arms, etc. Nevertheless, this is not the ultimate aspect of this yidam; it is just the way he appears. The ultimate yidam is the awareness that Chenrezig's expression is the compassion of all Buddhas.

The form Dorje Phagmo (Diamond Sow) has is a symbolic form. The ultimate Dorje Phagmo is that the space of phenomena is the highest transcendent wisdom, the mother of all Buddhas which gives rise to all Buddhas. She is the paramita of wisdom.

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