..续本文上一页enerate any more mental affliction," because you do not have the necessary freedom of mind or control over the kleshas to do so. In order to relinquish these, you need to actually attain this freedom, which begins, according to the common path, with the cultivation of tranquillity. Now, when you begin to meditate, [when] you begin to practice the basic meditation of tranquillity meditation, you may find that your mind won”t stay still for a moment. But this is not permanent. This will change as you practice, and you will eventually be able to place your mind at rest at will, at which point you have successfully alleviated the manifest disturbance of these mental afflictions or kleshas. On the basis of that, then you can apply the second technique, which is called insight, which consists of learning to recognize and directly experience the nature of your own mind. This nature is referred to as emptiness. When you recognize this nature and rest in it, then all of the kleshas, all of the mental afflictions that arise, dissolve into this emptiness, and are no longer afflictions. Therefore, the freedom, or result, which is called buddhahood, depends upon the eradication of these mental afflictions, and that depends upon the practice of meditation.

　　The practice of tranquillity and insight is the general path which is common to both the paths of sutra and tantra. In the specific context which is particular to the vajrayana, the main techniques are called the generation stage and the completion stage. These two techniques are extremely powerful and effective. Generation stage refers to the visualization of, for example, the form of a lineage guru, the form of a deity or yidam, or the form of a dharma protector. Now, initially, when first encountering this technique, it”s not uncommon for beginners to think, what is the point of this

　　 Well, the point of this is that we support and confirm our ignorance and suffering and our kleshas through the constant generation of impure projections or impure appearances which make up our experience of samsara. And in order to transcend this process, we need to transcend these impure projections, together with the suffering that they bring about. A very effective way to do this is to replace these gradually, replace these projections of impurity with pure projections based on the iconography of the yidam, the dharmapala, and so on. By starting to experience the world as the mandala of the deity and all beings as the presence of that deity, then you gradually train yourself to let go of mental afflictions, let go of impure projections, and you create the environment for the natural manifestation of your own innate wisdom.

　　Now, all of this occurs gradually through this practice of the generation stage. The actual deities who are used can vary in appearance. Some of them are peaceful and some of them are wrathful. In general, the iconography of the wrathful deities points out the innate power of wisdom, and that of the peaceful deities the qualities of loving-kindness and compassion. Also, there are male deities and female deities. The male deities embody the method or compassion, and the female deities embody intelligence or wisdom.

　　For these reasons, it”s appropriate to perform these practices of meditation upon deities. And because these practices are so prevalent in our tradition, if you go into a vajrayana practice place or temple, you will probably see lots of images of deities - peaceful deities, wrathful deities, and extraordinarily wrathful deities. And you”ll see lots of shrines with some very eccentric offerings on them. Initially, if you”re not used to all this, you might think, "What is all this

　　" And you might feel, "Well, the basic practices of tranquility and insight make a lot of sense, …

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