The Three Samadhis of The Generation Stage (3/5)

The Three Samadhis

According to the tantras of Nyingmapa, the generation stage consists of three types of samadhi: the samadhi of thusness, the samadhi of universal manifestation, and the causal samadhi.

Through the three samadhis, the three phases in samsara, it's the death, intermediate state, and rebirth. 

These three phases can be transformed into the dharmakaya, sambhogakaya, and nirmanakaya of the Buddha. The three kayas are the fruition, the three samadhis are the path, and the three phases in samsara are the impure ground.

The Samadhi of Thusness. 

Thusness means realm of truth (dharmadhatu), nature of reality (dharmata), emptiness, and luminosity. The samadhi of thusness is meditation on emptiness. Once the pre-meditation steps of taking refuge, generating Bodhicitta, and praying to the guru have all been completed, practice the samadhi of thusness. 

If one has attained realization, just abide in the state of realization, but not too long. One who has not gained realization should maintain firm belief in the view that the nature of all phenomena is emptiness; this is said to be a similar version of the samadhi of thusness—not real samadhi, only close to it.

Through the samadhi of thusness, death can be transformed into or purified as dharmakaya, a practice that is unique to tantra. Although the sutra also practices emptiness, it does not have the power to purify, only to eliminate defilement, because it lacks the tantric view. 

Another function of the samadhi of thusness is to destroy the view of eternalists. For in the subsequent practices, all the mandalas of the Buddhas are also perceived to be of an empty nature; nothing exists permanently. Therefore, the samadhi of thusness is able to abolish the eternalist view.

The Samadhi of Universal Manifestation

Universal manifestation refers to phenomena, primarily great compassion. After the completion of the samadhi of thusness, practice great compassion toward sentient beings who have not gained realization of emptiness; it need not be long.

One of the functions of the samadhi of universal manifestation is to transform the bardo body into or purify the body as sambhogakaya. 

Although the sutra also practices great compassion, it does not have the ability to purify because it lacks the view that sentient beings are Buddhas already. Another function of the samadhi of universal manifestation is to eradicate the nihilistic view. 

When a realized practitioner practices great compassion and loving kindness while in the enlightened state, compassion and loving kindness are in union with emptiness and at once illusory; when the view of Vajrayana is added, this practice is empowered to effect transformation or purification.

If the first two samadhis are missing, a practitioner who is undertaking the practice of the wrathful deity will develop attachment to the wrathful deity due to ignorance of the void nature of the deity; absent compassion, if such a person holds the wrong view or mistaken aspiration at the time of death, he or she may end up being a demon or evil spirit with supernatural power in the next life, causing great harm to sentient beings. 

This is why the two samadhis are indispensable. If all the generation stages can be practiced around the framework of these two samadhis, there will be no room for mistake because the practice is based on emptiness and compassion.

Visualization not based on the view of emptiness and compassion is also practiced by non-Buddhists; some of these visualizations are quite powerful as well, but they do not lead to liberation. 

In other words, with no concept of emptiness nor foundation in compassion, one cannot attain any supramundane accomplishment in the deity practice. 

The Causal Samadhi

Attaining Buddhahood is called the resultant stage. As we have not yet attained Buddhahood, it is called the causal stage. In actuality, all phenomena are the mandala of the Buddha; cause and result are inseparable, but there is still a discrepancy between cause and result on the surface.

The causal samadhi covers a very broad range, including visualizations of all the peaceful and wrathful deities.

*Footnote 

For those who have received the empowerment of this Tantric practise, you are reminded not to intentionally or unintentionally disclose the mantra to the public or anyone who may not have the empowerment or permission to practise, and disclosing the mantra intentionally or unintentionally is a form of breaking your Tantric Samaya vows to the lineage masters and Dharma protectors.

Please consult your Guru or a qualified lineage master for Vajrayana practise! Should a devotee even want to start studying and contemplating the Vajrayana practise, then it is truly necessary to first have completed the preliminaries and to be certain that Bodhicitta has arisen and developed in one’s mind. 

Vajrayana features countless skillful and powerful methods that, if practised in the proper way, can make the process of accumulation and purification incredibly swift and direct. It is absolutely necessary to have pure motivation and to know that Vajrayana practise is not carried out to increase one’s own ego, power, or self-interest. 

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Aspiration For Bodhichitta

For those in whom the precious Bodhichitta has not arisen

May it arise and not decrease.

But increase further and further.

 

Dedication of Merit

By this merit, may we then obtain omniscience then.

Having defeated the enemies wrongdoings

May we liberate migratory from the ocean of existence.

With its stormy waves of birth, old age, sickness, and death.

 

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