Vajra Dairies: Raw Feed 4 Plus Advice to Vajra Siblings on Jealousy and Abhisambodhi of Vairocana Tantra
9/1/26
The Duragati Parashodani dharani compared to the 100 syllable Vajrasattva mantra feels atavistic, but necessarily so. As recently as the 40th Kagyu Monlam, December 2025, HH Karmapa Orgyen Trinley gave a teaching on the Abhisambodhi Mahavairocana tantra, emphasizing its hinge position in the middle part of tantra’s development. He stressed knowing, if not training in lower kriya, acharya, and yoga tantras (like the Abhisambodhi Vairocana) before moving on to the later Unexcelled yoga tantras with their fourfold structuring as exemplified in the four consecrations. In studying and practicing the later Lagumsavara tantra, Vajrasattva is at the heart of the yidam Chakrasamvara’s manifestation. This sixth Buddha, self-arisen and self purifying has no antecedents. Or so from the sadhana practice this it seems. From the developmental view of four tantras within three periods, with the yoga tantras being referred to as ‘pure tantras’ (as referenced by Karmapa) then because of their systematized coherency—for example, a fourfold dharani structuring of Invocation, Buddha-Seal, Purifier, and Clearance Seal—it would appear Sarvavid, the purifier of all evil destinies, is at least a co-partner of Vajrasattva, if not an ur influencer. Sarvavid as deity was initially meant to be visualized, I believe, simply as a golden white light emitted from the Dharmadhatu. Later he became more characterized when systematic mandala architecture arose within the development of the Yoga tantras and began to be inhabited by holy residents from the Sambhogakaya. So this atavistic, ur purification found in the Abhisambodhi Mahavairocana tantra, in its Durgati Paradhondani iteration, is a product of dharani practices going back to Buddha’s time (per Karmapa’s lecture) and co-develops with the Prajnaparamita advance of Mahayana practices, with their central appreciation of the Dharmadhatu, the three transcendent natures of Body, Voice, and Mind, and universal Tataghata nature. This may seem an over simplification but it’s to Karmapa’s point that practicing Yogatantra is key to realizing the fourfold fully ripening results of the Unexcelled Yoga tantra that came afterward, in the late period, with what he called the Vajra Expanse. Sarvavid, practically functioning within Yogatantra, reunites us with the dharmakaya on the Yogatantra level while repairing us through conjoined Kriya and Charya bad destiny purification practices. A more extensive digest and comment in this is forthcoming here.
9/1
When all the rings and bings stop I rejoice.
When notifications are nil I thrill.
When time has come and gone so too am I.
When the noise is no more I simply adore.
When this conditional hinge has had its binge I won’t whinge.
When all is said and done I have fun.
When one is over I’ll be too.
When three is free then it’s me.
When four is shown the door I’m the floor.
When five is no longer alive then I thrive.
When six picks up its sticks time is benign.
When seven becomes eleven I’ll meet you all in heaven.
When eight is the ball I’ll be in the hall.
When nine does it’s time I’ll be just fine.
When ten is on the mended I’m your friend.
When the world’s at bay then I’ll stay.
New Year’s resolution: Be both the Lighthouse and its light, in Body, Voice, and Mind—without abandoning your true Vajrayana post in Kampuchea. Don’t just chase causes, eliminate them through the Unchanging Light of the mind’s ground luminosity. Stay put and put out.
Post:
K: Is free a mind that is capable of choice?
Or is [it] a mind that is not free, that chooses?
The choice exists when there is confusion.
I think this is where we have got into rather trouble. Saying we are free to choose.
Comment:
There’s a third axiom he skipped: is the mind that is capable of choice still free? Yes, as the freed mind can be agentive or anything else it wants or needs to be. Certainly, a mind that is habitually involved in choosing, is not free. Even a meditator that’s bonded just a little emptiness realization to his awareness knows this. As implied by the teacher, Krishnamurti, it’s quite true that always knowing, being omniscience, is freedom from mind that is deliberative, therefore disturbed and destructive, as the conceptualizing mind is the source of all suffering. This has been acknowledged by many wisdom masters, such as Sakya Pandita.
7/12
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CRIPTURE:
UPAS
DHAMMACETIYA
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Reels Friends O
WALK FOR PEACE
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An Unforgettable Welcome - Night of Day 70 ...
Comment:
I’m just now remembering how we shot the movie ‘My Cousin Vinny’ in the early nineties, road tripping all around the state of Georgia. “I shot the Sheriff? I shot the Sheriff?” Emoted Ralph Macchio incredulously. Seeing this makes the memory of all that hard work seem beautiful. Ironically, I see monks walking around signing the Buddhas’ peace everyday as I retired to Cambodia. But sadly we need that peace here now! Please, help us stop the slow-drip Thai invasion of the “Georgia on my mind”-like Cambodia!!! 🕊️🕊️🕊️🙏🙏🙏🕊️🕊️🕊️♥️♥️♥️
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davidgierlach
Mightmakes right madness
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I don't know how much louder we can be…Congressmen get some cajones…
Comment:
Jesus-Buddha “Cajones” with Emptiness bonded wrath. Righteous purified rage annihilating ‘the enemy within and without.’ Hum Vajra Phat! Hum Vajra Phat!! Hum Vajra Phat-a!!!
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I was asked recently who I thought was the most important painter of all
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The more I learn about art history, the greater my appreciation becomes for Van Eych…
Comment:
Ordinary appearance amplified to the nth degree vs extraordinary appearance radiant with transcendence and utterly indescribable, like in a Blake illuminated ms delivering back to the beholder the experience of their own illumination. So Van Eych was like a human precursor to an iPhone camera. Which now everyone uses to imprison their selfie-selves to sensate bondage. In all due respect, no thanks.
Reply:
…he was a humanist and pioneer.
Reply:
That’s fair…
10/1
When working with vajra siblings be mindful of jealousy eroding one’s understanding of interdependence and equality. We all have our strengths and weaknesses, so in reality we rise or fall together. No one can ultimately excel above the one or the many of the sangha because of the emptiness of self and other. While competition may increase our diligence, or distracted us, the supreme lesson is learned realizing there is on the fourth level of reality, called the ‘real’ (being preceded by outer, inner, and secret), no contest possible.
William Blake viewed jealousy and competitive spirit negatively, seeing them as products of selfish reason (Urizen), inhibiting imagination and true spiritual vision (Futurity), promoting division, and binding humanity to material concerns rather than divine connection, contrasting them with the unified, imaginative "Eternals" who see "every minute as an eternity" and celebrate mutual perception over self-interest.
Dear vajra siblings, if you measure your accomplishments with each other it’s conflictive and ultimately counterproductive. If you measure them to the inner image of your Guru, it becomes humility and infinite blessings.
Seeing the continuum of karmic suffering as an isolate in deep space—something like an endless continuous road to nowhere—it’s possible to embrace the Buddha’s Path effortlessly. This is a supreme, ineffable experience enhanced by perpetual emptiness binding. With hand outreached, the Samyaksambudhaya—Fully Enlightened One—perpetually extends an open invitation. Shakamuni’s helping hand always there for the shaking just as this world was shook by his awaking.
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