Now the vipassana. After developing a good foundation of shamata you then do the vipassana. There is many many ways of doing the vipassana. Basically vipassana is a wisdom that understands egolessness. That you can do as normally what the Shravakayana and Mahayana does. Analytical meditation, ???, you know, concentration meditation. But those who are practicing Lamdre like ???, the Hevajra practice. Hevajra practice is actually not other than the vipassana meditation. I mean actually a whole sadhana consist of both shamata and vipassana. For instance, if you are considered – okay let’s start with the refuge. You visualize the refuge object in front of you. Guru in the form of Hevajra, all of that. Even that, even that has a little bit of a shamata and vipassana. By visualizing the guru as a Hevajra. That has both shamata and vipassana. You know why? You visualize the guru in front of you as a form of a Hevajra, and concentrating on that has the shamata effect. Right? That’s the shamata. And you don’t normally, when you visualize the guru, you don’t visualize the guru as how you see, you know like His Holiness Sakya Trinzin for instance, but you transform him into Hevajra. His Holiness Sakya Trinzin has only two arms, right. But we transform him to sixteen arms, blue color, with a vajra ???, wrathful, fangs and all of that. What does this do? This cuts the impure perception of His Holiness Sakya Trinzin, a Tibetan, two arms, one who lives in Rajpur, one who goes to toilet sometimes. One who eats, one who does walk when he needs to come downstairs, but one who doesn’t fly down to the throne. All these are our impure perceptions. This impure perception comes from our ego so that needs to be cut out. So that is why we transform him as – because after all it is your idea. Right now we have enough merit to see His Holiness as the kind Tibetan lama who is so humble, so gentle. That is the only merit that we have. If we accumulate our merit more and more, maybe in few years, bluish color, sixteen arms, all of that. And then we accumulate more merit, more and more merit, one day you realize that guru is not other than your mind. And then that is it. That is the end of the Buddhism, end of the Vajrayana, no more going to the teachings at last. No more sadhanas reading you understand. No more of that. Even in the sadhana, like just visualizing the object of refuge has both a vipassana and a shamata. And then you take refuge, at the end of the refuge what happens, object of refuge dissolves into you. You see, refugee yourself, and object of the refuge become inseparable. That is a vipassana. That is a nonduality. That is complete different from ego. That is a vipassana. So likewise, all the path is designed to disorganize, chaos. Chogyam Trungpa Rinpoche has such a good term. He calls it orderly chaos. Mandala. The whole concept of mandala is basically a chaos. You are creating a chaos. When you are practicing the sadhana all you are doing is creating chaos. Because your impure perception is so organized, they are really organized. Schedule wise, what you call it, notes, calendar, task, reminder, alarm clock, schedules. Everything is so organized, all this impure perception. The moment the sadhana is applied, organized impure perception is now become chaotic. That is the mandala.
The Three Levels of Perception, Singapore 2003