CONSIDERACIONES ÉTICAS

should be done well, following the sequence.'

(97a) This explains the rilual for ihe acceptance o l the trainees into the Mandala.

First of all, the Master should sprinkle the trainees wilh water from a ja r em powered wilh ihe m antra of Trailokya-vijaya, at the gate o f the o u te r wall o f the Mandala, in

o rd e r lo clear away their im pedim ents. T hen m aking the Mudra o f the T h r e e

Samayas over the blindfold scarves o f the trainees and reciling the m antra o f the T hree .Samayas three limes, ihe Master should blindfold the trainees. T h en placing a ( l o w e r in their hands, they should be m ade to generate bodhicilla. T h en wilh the mudra and m antra of the continuum of reality, he transform s them into the

continuum ol reality. T hen with the mudra and m antra of the D h a r m a Wheel, and the

m antra o f the V a j r a Armour. (97b) the trainees should be transform ed into

Vajrasattvas. Im agining the letter o f the continuum o f reality, a blazing white Ra with an anusvara u p o n the top o f their heads, he should cause them to make the M udrdof the T h re e Samayas and to recite its m antra, an d then to throw their flowers. T he Master should give to the trainees whichever deity upon whom th e ir flower falls. He should then make them circum am bulate the M andala three times. These in brief are the stages o f the ritual for intro d u cin g them into the Mandala.

Now each will be explained. They should be made to accept bodhicitta: They should be m ade to accept the aspiration bodhicitta. Having called upon the Tathagatas. They s h o u l d request the Buddhas and Bodhisattvas to think o f them . Even though they have gen erated the aspiration bodhicitta, they should say 'O , all you Buddhas and Bodhisattvas! I ask you to think o f me! I, (nam e) from this tim e until I reach the core o f E nlightenm ent, will aspire to E nlightenm ent ju st as the blessed Buddhas and Bodhisattvas who have ab a n d o n ed th e psycho-physical constituents, perceptual elem ents and sources, pcrceiving subject a n d perceived objects, whose m inds are unborn from the very beginning, ju st as they aspired to E nlightenm ent whose intrinsic nature is em ptiness!' Because o f this, they will be bom into the wholesome Family o f the Jinas-. By thus planting seeds th rough th e generation o f bodhicitta, they will be bom into the wholesome Family o f the Jinas. T he Family o f the Jinas is endow ed with insight and expedient means. Insight is the M other Perfection o f Insight, the intrinsic nothingness o f all p henom ena. (98a) Expedient m eans are the Perfection of Generosity and so on. Even the Tathagatas arise from these, so it is called the Family of th e jin a s.

He makes fo r them the M udra which arises from the continuum o f reality. This is the generation of the aspirational bodhiatla And the application bodhicitta With the mantra and mudra of the continuum o f reality which is em ptiness, the trainees are trans­ form ed into em ptiness.

Having also made the Dharma Wheel Mudra, they are transformed into Vajrasattvas Having thus realized the intrinsic em ptiness, the trainees are changed into Vajrasattas by the m antra and mudra of the D harm a Wheel, so that they may turn the Wheel o f the D harm a for beings by m eans of retu rn in g again to the relative level. Vajrasattva' is o n e whose m ind is firm, vajra-like and ca n n o t be overpowered by anybody. His body is crow ned an d ad o rn e d with various o rn am e n ts an d he resides within a m oon disc which itself is encircled with light. You should im agine a five- pointed vajra, whose n atu re is the Five Awarenesses, resting on the m oon disc in his heart.

He shouldfirmly m ake... in accordance with the mantra ritual. He should empower the indfolds o f the trainees with the m antra and mudra of the T hree Samayas. Although fft‘S 001 m entloned here, this should be the first of these actions. He should blindfold With the scarves that have been em pow ered wilh the Samayas. T he blindfolding * also d one so that although the trainees had ordinary sight before, it is suspended

■ ^ transfo rming them with the Samaya M antra and Mudra, (98b) and then transform ­

ing their sight into Awareness Sight. With the o p en in g of those Awareness Eyes, the

n a ° f the Vajra A dornm ents o f the Inexhaustible Body o f the Bhaeavat will be

revealed.

T hne Samayas' are the Mandalas of the Vajra A dornm ents of the Inexhaustible ^P^^ch and Mind of the Bhagavat, and the m antras and mudrds into which they transform ed. If you make the m udraznd recite the m antra (of the T hree Samayas]

th re e times, the Vajra A dornm ents of the Inexhaustible Body and so forth will be revealed. T herefore it is for that reason that w henever the Master recites the m antra, he should always make the m udraof the T h ree Samayas. If he recites the m antra three times while m aking the mudra o f the T h ree Samayas, failings in the samaya com m it­ m ents will also be repaired.

He should place on their heads the letter Ra a flaming garland: He visualizes the

le tte r Ra, the Awareness o f th e C ontinuum o f Reality, on the heads o f the trainees. T he intrinsic n atu re o f ‘R a' is the absence o f the obscurations o f em otional afflictions and wrong understanding. With an anusvara: T hat is em ptiness in nature. Like the risen moon. W hen the m oon has arisen it is white by nature, but has a little red in it. T he white shows purity in n atu re an d the red shows desire for th e benefit of beings. (99a)