Mahamudra_Dzogchen

Mahamudra - Wikipedia, the free encyclopedia

http://en.wikipedia.org/wiki/Mahamudra

Mahamudra From Wikipedia, the free encyclopedia

Mahāmudrā (Sanskrit, Tibetan: Chagchen, Wylie: phyag chen, contraction of Chagya Chenpo, Wylie: phyag rgya chen po) literally means "great seal," "great symbol," or "great consort." It "is a multivalent term of great importance in later Indian Buddhism and Tibetan Buddhism" which "also occurs occasionally in Hindu and East Asian Buddhist esotericism."[1] The name refers to a body of teachings representing the culmination of all the practices of the new translation schools of Tibetan Buddhism, who believe it to be the quintessential message of all of their sacred texts. The mudra portion denotes that in an adept's experience of reality, each phenomenon appears vividly, and the maha portion refers to the fact that it is beyond concept, imagination, and projection.[2]

Contents 1 History and semantic field 1.1 Etymology in the tantras 2 Lineages 2.1 Kagyu tradition 2.2 Gelug tradition 2.3 Sakya mahāmudrā 2.4 Mahamudra in Kriya Yoga 3 Meditation 3.1 Approaches 3.1.1 Śamatha 3.1.1.1 With support 3.1.1.2 Without support 3.1.2 Vipaśyanā 3.2 Four yogas 3.3 Six Words of Advice 4 See also 5 References 6 Further reading 7 External links

History and semantic field The usage and meaning of the term mahāmudrā evolved over the course of hundreds of years of Indian and Tibetan history, and as a result, the term may refer variously to "a ritual hand-gesture, one of a sequence of 'seals' in Tantric practice, the nature of reality as emptiness, a meditation procedure focusing on the nature of Mind, an innate blissful gnosis cognizing emptiness nondually, or the supreme attainment of buddhahood at the culmination of the Tantric path."[1]

Etymology in the tantras It has been speculated that the first use of the term was in the c. 7th century Mañjuśrīmūlakalpa, in which it refers to a hand gesture.[1] The term is mentioned with increasing frequency as Buddhist tantra developed further, particularly in the Yogatantras, where it appears in Tattvasaṁgraha and the Vajraśekhara-tantra. Here it also denotes a hand gesture, now linked to

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three other hand mudrās—the action (karma), pledge (samaya), and dharma mudrās—but also involves "mantra recitations and visualizations that symbolize and help to effect one’s complete identification with a deity’s divine form or awakening Mind (bodhicitta)."[1] In Mahāyoga tantras such as the Guhyasamāja tantra, it "has multiple meanings, including a contemplation-recitation conducive to the adamantine body, speech, and Mind of the tathāgatas; and the object—emptiness-—through realization of which 'all is accomplished,'" and it is also used as a synonym for awakened Mind, which is said to be "primordially unborn, empty, unarisen, nonexistent, devoid of self, naturally luminous, and immaculate like the sky."[1] In the yoginī or Anuttarayoga tantras, mahāmudrā "emerges as a major Buddhist concept."[1]> As scholar Roger Jackson explains, Though still connected there to creation-stage maṇḍala practice, it is more often related to completion-stage meditations involving the manipulation of mental and physical forces in the subtle body so as to produce a divine form and a luminous, blissful, nonconceptual gnosis. In the completion-stage discussions in such Tantric systems as the Hevajra, Cakrasaṁvara, and Kālacakra, mahāmudrā has three especially important meanings. First, it may refer to a practitioner’s female consort in sexual yoga practices. Second, as before, it is one of a sequence of mudrās corresponding to various Buddhist concepts, experiences, and path-stages. Here, though, it usually is the culmination of the series, a direct realization of the nature of Mind and reality that transcends and perfects other, more conventional seals, including those involving actual or visualized sexual yoga. Third, Mahāmudrā by itself connotes the ultimate truth, realization, or achievement of yoginī Tantra practice: the great seal that marks all phenomena and experiences; a synonym for suchness, sameness, emptiness, space, and the goddess Nairātmyā (no-self); unchanging bliss beyond object and subject, shape, thought, or expression; and the ultimate gnostic attainment, mahāmudrā-siddhī.[1] Thubten Yeshe explains: "Mahāmudrā means absolute seal, totality, unchangeability. Sealing something implies that you cannot destroy it. Mahāmudrā was not created or invented by anybody; therefore it cannot be destroyed. It is absolute reality".[3] Aryadeva summarises: "The discussion of how to attain mahāmudrā entails methods for meditating on Mind itself as something having voidness as its nature".[4]

Lineages Mahāmudrā is most well known as a teaching within the Kagyu (w. Bka´ brgyud) lineages of Tibetan Buddhism. However the Tibetan Buddhist Gelug and Sakya schools also practice mahāmudrā, as does Shingon Buddhism[citation needed], the other major sub-school of the Vajrayana.[citation needed] The Nyingma and Bön traditions practise Dzogchen, a cognate but distinct method of direct introduction to the empty nature of Mind. Nyingma students may also receive supplemental training in mahāmudrā, and the Palyul Nyingma lineage preserves a lineage of the "Union of Mahāmudrā and Ati Yoga" originated by Karma Chagme. All of the various Tibetan mahāmudrā lineages originated with the tantric Mahasiddhas of the Pala Empire India in the 8th to 12th Centuries. The 'Profound Action' lineage originated with Maitreya and Asanga and was introduced to Tibet by Marpa and Atisha. Marpa introduced the lineage to the Kagyu school and Atisha to the Kadam school, which later produced the Gelug school. Gampopa later received both the Kagyu and Kadam transmissions of the lineage and passed

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them through to the present day Kagyu. The 'Profound View' lineage of mahāmudrā, which originated with Nagarjuna, also was introduced to Tibet by Atisha. Marpa introduced to Tibet the 'Profound Blessing Meditation Experience' lineage that is believed to have originated with the primordial Buddha Vajradhara and was passed to Tilopa and Naropa. Marpa also introduced a mahāmudrā lineage that traced back through Saraha and Maitripa.

Kagyu tradition The Kagyu lineage divides the mahāmudrā teachings into three types, "sutra mahāmudrā," "tantra mahāmudrā," and "essence mahāmudrā," in a formulation that appears to originate with Jamgon Kongtrul.[5] Sutra mahāmudrā, as the name suggests, draws its philosophical view and meditation techniques from the sutrayana tradition. Tantric mahāmudrā employs such tantric techniques as tummo, dream yoga, and clear light yoga, three of the six yogas of Naropa. Essence mahāmudrā is based on the direct instruction of a qualified lama, known as pointing-out instruction. There have been many prominent practitioners and scholars of mahāmudrā in the Kagyu tradition. The Third Karmapa wrote 'Aspiration Prayer of Mahāmudrā'.[6] The Ninth Karmapa wrote 'Pointing Out the Dharmakaya' (Tibetan: Chos sku mdzub tshugs); 'An Ocean of the Definite Meaning' (Tibetan:Nges don rGya mtsho) and 'Eliminating the Darkness of Ignorance'. Tsele Natsok Rangdrol wrote the 'Lamp of Mahāmudrā' and Dakpo Tashi Namgyal wrote 'Clarifying the Natural State' and 'Moonlight of Mahāmudrā'. The particular Kagyu propensity to blend sutric and tantric traditions of mahāmudrā was a point of controversy in Tibet, with Sakya Pandita one of the most prominent critics thereof. As scholar Klaus-Dieter Mathes notes Certain aspects of the Bka´ brgyud teachings on mahāmudrā, such as the possibility of a sudden liberating realization or the possibility that a beginner may attain mahāmudrā even without Tantric initiation, became a highly controversial issue in the 13th century. For Sa skya Paṇḍita (1182–1251), such teachings represented a new development stemming from a Sino-Tibetan influence on Sgam po pa Bsod nams rin chen (1079–1153). Later Bka´ brgyud pas defended their not specifically Tantric or sūtra mahāmudrā tradition by adducing Indian sources such as the Tattvadaśakaṭīkā or the Tattvāvatāra. These belong to a genre of literature which the Seventh Karmapa Chos grags rgya mtsho (1454–1506) called “Indian mahāmudrā-Works” (phyag chen rgya gzhung). . . . Dr. Mathes investigated the practice described in these mahāmudrā works and found that it is not necessarily Tantric. In Saraha´s dohās it is simply the realization of Mind´s co-emergent nature with the help of a genuine guru. Maitrīpa (ca. 1007– ca. 1085) uses the term mahāmudrā for precisely such an approach, thus employing an originally Tantric term for something that is not a specifically Tantric practice. It is thus legitimate for later Bka´ brgyud pas to speak of Saraha´s mahāmudrā tradition as being originally independent of the Sūtras and the Tantras. For Maitrīpa, the direct realization of emptiness (or the co-emergent) is the bridging link between the Sūtras and the Tantras, and it is thanks to this bridge that mahāmudrā can be linked to the Sūtras and the Tantras. In the Sūtras it takes the form of the practice of non-abiding and becoming mentally disengaged, while in the Tantras it occupies a special position among the four mudrās.[7] The First Panchen Lama identified a number of mahāmudrā lineages, according to their main practices for achieving mahāmudrā: From the point of view of individually ascribed names, there are numerous traditions,

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such as those of the simultaneously arising as merged, the amulet box, possessing five, the six spheres of equal taste, the four syllables, the pacifier, the object to be cut off, dzogchen, the discursive madhyamaka view, and so on.[4] In his teachings on the First Panchen Lama's root text and auto-commentary the Dalai Lama XIV delineated the Kagyu practice lineages as follows:[8] The Karma Kagyu "Simultaneously Arising as Merged" tradition - This is the tradition introduced by Gampopa with a main practice of the Six Yogas of Naropa. The Shangpa Kagyu "Amulet Box" tradition - This tradition came from Khyungpo Naljor and its main practice is the Six Yogas of Niguma. The Drigung Kagyu "Possessing Five" tradition - Jigten Gonpo founded the school and mahāmudrā lineage whose main practice is devotion via Guru Yoga and purification and merit collection practices. The Drukpa Kagyu "Six Spheres of Equal Taste" tradition - Tsangpa Gyare founded this tradition which encompasses a range of practices, including the Six Yogas of Naropa. The Dagpo Kagyu "Four Syllables" tradition - This is the tradition that derives from Matripa. The four syllables are a-ma-na-si which comprise the Sanskrit word meaning 'not to take to mind' and passed through the Dagpo Kagyu branches, i.e. any that descend from the teachings of Tilopa rather than those of Niguma, which in practice means all but the Shangpa Kagyu.

Gelug tradition The First and Second Panchen Lamas wrote important discourses about mahāmudrā from the Gelug perspective. The main text of the First Panchen Lama is 'A root text for the precious Gelug/Kagyu tradition of mahāmudrā: The Main Road of the Triumphant Ones' (Tibetan:dGe ldan bka' brgyud rin po che'i phyag chen rtsa ba rgyal ba'i gzhung lam zhes bya ba) .

Sakya mahāmudrā According to Alexander Berzin: The Kagyu and Gelug/Kagyu traditions have both sutra and anuttarayoga tantra levels of the practice, while Sakya only an anuttarayoga one. In other words, Sakya mahāmudrā focuses only on the nature of clear light mental activity, while the other two traditions include focus on the nature of the other levels of mental activity as well.[9]

Mahamudra in Kriya Yoga Mahamudra is used in the first part of advanced breathing of Kriya Yoga. It is practiced along with Khechari Mudra. The practice of Mahamudra helps pull kundalini energy upward.

Meditation The advice and guidance of a qualified teacher is considered to be very important in learning and practicing mahāmudrā meditation. Most often mahāmudrā (particularly essence mahāmudrā) is preceded by pointing-out instruction. Before the 1955 invasion of Tibet[citation needed], many of the texts and information that are now available would have been esoteric and restricted. The Dalai Lama has been influential in making public some of these formerly esoteric Tibetan teachings, while still some remain entirely esoteric,

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available to a student only through a private guru-student relationship. Some parts of the transmission are done verbally and through empowerments and "reading transmissions." A student typically goes through various tantric practices before undertaking the "formless" practices described below; the latter are classified as part of "essence mahāmudrā."[10] Ngondro is the preliminary practice common to both mahāmudrā and dzogchen traditions. According to one scholar, most people have difficulty beginning directly with formless practices and lose enthusiasm doing so, so the tantric practices work as a complement to the formless ones.[11]

Approaches As in most Buddhist schools of meditation, the basic meditative practice of mahāmudrā is divided into two approaches: śamatha ("tranquility","calm abiding") and vipaśyanā ("special insight"). This division is contained in the instructions given by Wangchuk Dorje, the ninth Karmapa, in a series of texts he composed; these epitomize teachings given on mahāmudrā practice.[12] Śamatha Mahāmudrā śamatha contains instructions on ways to sit with proper posture. The mahāmudrā shamatha teachings also include instructions on how to work with a mind that is beset with various impediments to focusing,[13] such as raising the gaze when one feels dull or sleepy, and lowering it again when one feels overly excited. Two types of mahāmudrā śamatha are generally taught: śamatha with support and śamatha without support. With support

Mahāmudrā śamatha with support involves the use of an object of attention to which the meditator continually returns his or her attention. One of the main techniques involved in Mahāmudrā śamatha with support is mindfulness of breathing (S. ānāpānasmṛti). Mindfulness of breathing practice is considered to be quite profound means of calming the mind to prepare it for the stages that follow. For the Kagyupa, in the context of mahāmudrā, mindfulness of breathing is thought to be the ideal way for the meditator to transition into taking the mind itself as the object of meditation and generating vipaśyanā on that basis.[14] The prominent contemporary Kagyu/Nyingma master Chogyam Trungpa, expressing the Kagyu Mahāmudrā view, wrote, "your breathing is the closest you can come to a picture of your mind. It is the portrait of your mind in some sense... The traditional recommendation in the lineage of meditators that developed in the Kagyu-Nyingma tradition is based on the idea of mixing mind and breath."[15] Without support

In objectless meditation, one rests the mind without the use of a specific focal point. Vipaśyanā The detailed instructions for the insight practices are what make mahāmudrā (and Dzogchen) unique in Tibetan Buddhism. In Mahāmudrā vipaśyanā, Wangchuck Dorje gives ten separate contemplations that are used to disclose the essential mind within; five practices of "looking at" and five of "pointing out" the nature of mind. They all presume some level of stillness cultivated by mahāmudrā shamatha. In retreat, each contemplation would typically be assigned specific time periods.[16]

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The five practices for "looking at" the nature of the mind are as follows:[17] Looking at the settled mind. One repeatedly looks at the mind's still state, possibly posing questions to arouse awareness, such as "what is its nature? It is perfectly still?" Looking at the moving or thinking mind. One tries to closely examine the arising, existence, and ceasing of thoughts, possibly posing oneself questions so as to better understand this process, such as "how does it arise? What is its nature?" Looking at the mind reflecting appearances. One looks at the way in which phenomena of the external senses occur in experience. Usually, a visual object is taken as the subject. One repeatedly looks at the object, trying to see just how that appearance arises in the mind, and understand the nature of this process. One possibly asks questions such as "what is their nature? How do they arise, dwell, and disappear? Is their initial appearance different from how they eventually understood?" Looking at the mind in relation to the body. One investigates questions such as "what is the mind? What is the body? Is the body our sensations? What is the relation of our sensations to our mental image of our body?" Looking at the settled and moving minds together. When the mind is still, one looks at that, and when the mind is in motion, one looks at that. One investigates whether these two stages are the same or different, asking questions such as "if they are the same, what is the commonality? If different, what is the difference?" The practices for "pointing out the nature of mind" build on these. One now looks again at each of the five, but this time repeatedly asks oneself "What is it?" In these practices, one attempts to recognize and realize the exact nature of, respectively: The settled mind, The moving or thinking mind, The mind reflecting appearances, The relation of mind and body, The settled and thinking mind together. The above practices do not have specific "answers"; they serve to provoke one to scrutinize experience more and more closely over time, seeking to understand what is really there.[18]

Four yogas Mahāmudrā is sometimes divided into four distinct phases known as the four yogas of mahāmudrā (S. catvāri mahāmudrā yoga, Wylie: phyag rgya chen po'i rnal 'byor bzhi). They are as follows:[19] 1. 2. 3. 4.

one-pointedness (S. ekāgra, T. rtse gcig) simplicity (S. niṣprapāncha, T. spros bral) "free from complexity" or "not elaborate." one taste (S. samarasa, T. ro gcig) non-meditation (S. abhāvanā, sgom med) The state of not holding to either an object of meditation nor to a meditator. Nothing further needs to be 'meditated upon' or 'cultivated at this stage.

These stages parallel the four yogas of Dzogchen semde. The four yogas of mahāmudrā have been correlated with the Mahāyāna five paths (S. pañcamārga) as follows: According to Tsele Natsok Rangdrol (Lamp of Mahāmudrā): Outer and inner preliminary practices: path of accumulation One-pointedness: path of application Simplicity: paths of seeing and most of the path of meditation (bhūmis one through six) 第 6 頁，共 9 頁

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One taste: last part of the path of meditation, most of the path of no-more-learning (bhūmis seven through nine) Nonmeditation: last part of the path of no-more learning (tenth bhūmi) and buddhahood (bhūmis eleven through thirteen) According to Dakpo Tashi Namgyal (Moonlight of Mahāmudrā): Outer and inner preliminary practices and one-pointedness: path of accumulation Simplicity: path of application One taste: paths of meditation & no-more-learning Nonmeditation: path of no more learning & buddhahood According to Je Gyare as reported by Dakpo Tashi Namgyal (Moonlight of Mahāmudrā): One-pointedness: paths of accumulation and application Simplicity: path of seeing (first bhūmi) One taste: paths of meditation and part of the path no-more-learning (bhūmis two through eight) Nonmeditation: rest of path of no-more-learning, buddhahood (bhūmis nine through thirteen) According to Drelpa Dönsal as reported by Dakpo Tashi Namgyal (Moonlight of Mahāmudrā): One-pointedness: paths of accumulation and application Simplicity: path of seeing (first bhūmi) One taste: paths of meditation and no-more-learning (bhūmis two through ten) Nonmeditation: buddhahood (bhūmis eleven through thirteen)

Six Words of Advice Main article: Tilopa#Six_Words_of_Advice Tilopa was a Bengali mahasiddha who developed the mahāmudrā method around 1,000 C.E. Tilopa gave Naropa, his successor, a teaching on mahāmudrā meditation called the Six Words of Advice. In the following chart a translation is given of the Tilopa's Six Words of Advice.[20] First short, literal translation

Six Words of Advice Later long, explanatory translation

Tibetan (Wylie transliteration)

1

Don’t recall

Let go of what has passed

mi mno

2

Don’t imagine

Let go of what may come

mi bsam

3

Don’t think

Let go of what is happening now

mi shes

4

Don’t examine

Don’t try to figure anything out

mi dpyod

5

Don’t control

Don’t try to make anything happen

mi sgom

6

Rest

Relax, right now, and rest

rang sar bzhag

See also Jhana Mysticism

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References 1. ^ a b c d e f g "Mahāmudrā" by Roger R. Jackson. Encyclopedia of Religion, 2nd edition Gacl: 2005 ISBN 0-02-865733-0. pg 5596 2. ^ Reginald Ray, Secret of the Vajra World. Shambhala 2001, page 261. 3. ^ Yeshe, Lama Thubten (2003). Becoming the Compassion Buddha: Tantric Mahamudra for Everyday Life. Wisdom Publications. p. 21. ISBN 0-86171-343-5. 4. ^ a b quoted in Gyatso, Tenzin; Alexander Berzin (1997). The Gelug/Kagyu Tradition of Mahamudra. New York: Snow Lion Publications. p. 119. ISBN 1-55939-072-7. 5. ^ "Blending the Sūtras with the Tantras: The Influence of Maitrīpa and his Circle on the formation of Sūtra Mahāmudrā in the Kagyu Schools" by Klaus-Dieter Mathes in Tibetan Buddhist Literature and Praxis : Studies in its Formative Period, 900-1400, PIATS 2003: Tibetan Studies: Proceedings of the Tenth seminar of the International Association for Tibetan Studies. Oxford: 2003 pg 201 6. ^ http://www.unfetteredmind.com/translations/mahamudra.php 7. ^ "Indian Mahāmudrā-Works” in the Early Bka’ brgyud pa." Centre for Tantric Studies website. [1] (http://www.tantric-studies.org/projects/indian-mahamudra-in-early-kagyu/) 8. ^ Gyatso, Tenzin; Alexander Berzin (1997). The Gelug/Kagyu Tradition of Mahamudra. New York: Snow Lion Publications. pp. 262–271. ISBN 1-55939-072-7. 9. ^ Berzin, Alexander (1995, revised July 2006). "Introduction to Dzogchen" (http://www.berzinarchives.com/web/en/archives/advanced/dzogchen/basic_points /introduction_dzogchen.html?query=mahamudra). Berzin Archives. Retrieved 2008-07-25. 10. ^ Reginald Ray, Secret of the Vajra World. Shambhala 2001, pages 273-274. 11. ^ Reginald Ray, Secret of the Vajra World. Shambhala 2001, pages 272-274. 12. ^ Reginald Ray, Secret of the Vajra World. Shambhala 2001, page 274. 13. ^ Reginald Ray, Secret of the Vajra World. Shambhala 2001, pages 274-275. 14. ^ Pointing Out the Great Way: The Stages of Meditation in the Mahamudra tradition by Dan Brown. Wisdom Publications: 2006 pg 221-34 15. ^ The Path is the Goal, in The Collected Works of Chogyam Trungpa, Vol Two. Shambhala Publications. pgs 49, 51 16. ^ Reginald Ray, Secret of the Vajra World. Shambhala 2001, page 276. 17. ^ Reginald Ray, Secret of the Vajra World. Shambhala 2001, pages 276-277. 18. ^ Reginald Ray, Secret of the Vajra World. Shambhala 2001, page 277. 19. ^ Mahamudra: The Moonlight: Quintessence of Mind and Meditation by Dakpo Tashi Namgyal Wisdom Publications; 2nd ed: 2006 ISBN 9780861712991 pg 463 20. ^ According to Ken McLeod, the text contains exactly six words; the two English translations given in the following table are both attributed to him.

Further reading Chagmé, Karma (2009). a Spacious Path to Freedom: Practical Instructions on Union of Mahamudra and Atiyoga. Commentary by Gyatrul Rinpoche. Translated by A. Wallace. Ithaca: Snow Lion. ISBN 1-55939-340-8 Ray, Reginald (2000). Indestructible Truth: The Living Spirituality of Tibetan Buddhism. Boston: Shambhala. ISBN 1-57062-166-7, ISBN 0-399-14218-5 Namgyal, Dakpo Tashi (2004). Clarifying the Natural State. North Atlantic Books. ISBN 962-7341-45-2, ISBN 978-962-7341-45-1 Dzogchen Ponlop Rinpoche, "Three Classifications of Mahamudra" http://dpr.info/media /www.DPR.info-ThreeClassificationsOfMahamudra.pdf Wangchug Dorje, "Mahamudra: The Ocean of True Meaning", transl. Henrik Havlat. ISBN 978-3-86582-901-6 Śabara, “Yoginīsarvasvaṃ Nāma Guhyavajravilāsinīsādhanaṃ,” Dhīḥ, No. 17, Review of Rare Buddhist Texts, Sarnath, Varanasi: Central Institute for Higher Tibetan Studies, 1984, pp. 5-17. Traleg Kyabgon (2003), Mind at Ease: Self-Liberation through Mahamudra Meditation, Shambhala. ISBN 978-1-59030-156-2

External links A Guide To Shamatha Meditation (http://www.rinpoche.com/shamatha.html)

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Dhagpo Kagyu index of teachings (http://www.dhagpo-kagyu.org/anglais/science-esprit /indexscienceesprit.htm) Mahamudra Meditation Guide (http://www.mahamudracenter.org /MMCMemberManualIndex.htm#tableofcontents) Mahamudra in The Berzin Archives (http://www.berzinarchives.com/mahamudra/index.html) Diamond Way Articles on Mahamudra (http://www.diamondway-buddhism-university.org /en/buddhism/Tibetan_Buddhist_Articles/mahamudra/) Teachings related to the Mahamudra Curriculum (By Kunzig Shamar Rinpoche) (http://www.shamarpa.com/index.php?id=16) Retrieved from "http://en.wikipedia.org/w/index.php?title=Mahamudra&oldid=590007706" Categories: Buddhist philosophical concepts Buddhist practices Tibetan Buddhist practices Tantric practices This page was last modified on 10 January 2014 at 01:11. Text is available under the Creative Commons Attribution-ShareAlike License; additional terms may apply. By using this site, you agree to the Terms of Use and Privacy Policy. Wikipedia® is a registered trademark of the Wikimedia Foundation, Inc., a non-profit organization.

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Dzogchen - Wikipedia, the free encyclopedia

http://en.wikipedia.org/wiki/Dzogchen

Dzogchen From Wikipedia, the free encyclopedia

According to Tibetan Buddhism and Bön, Dzogchen (Rdzogs chen or Atiyoga) is the natural, primordial state or natural condition, and a body of teachings and meditation practices aimed at realizing that condition. Dzogchen, or "Great Perfection", is a central teaching of the Nyingma school also practiced by adherents of other Tibetan Buddhist sects. According to Dzogchen literature, Dzogchen is the highest and most definitive path to enlightenment.[1] From the perspective of Dzogchen, the ultimate nature of all sentient beings is said to be pure, all-encompassing, primordial clarity or naturally occurring timeless clarity. This intrinsic clarity has no form of its own and yet is capable of perceiving, experiencing, reflecting, or expressing all form. It does so without being affected by those forms in any ultimate, permanent way. The analogy given by Dzogchen masters is that one's nature is like a mirror which reflects with complete openness but is not affected by the reflections, or like a crystal ball that takes on the colour of the material on which it is placed without itself being changed. The knowledge that ensues from recognizing this mirror-like clarity (which cannot be found by searching nor identified[2]) is what Dzogchenpas refer to as rigpa.[3]

Dzogchen Tibetan name གས་ན་

Tibetan Transcriptions Wylie

rdzogs chen (rdzogs pa chen po)

THDL

Dzokchen

Tibetan Pinyin

Zogqên

Lhasa IPA

[tsɔktɕʰẽ] Chinese name

Simplified Chinese

Traditional Chinese

大究竟、大圆满、大成就大究竟、大圓滿、大成就

Transcriptions Mandarin Hanyu Pinyin

dàjiūjìng, dàyuánmǎn, dàchéngjiù

There is a fairly wide consensus among lamas of both the Nyingma and Sarma schools that the end state of dzogchen and mahamudra are the same.[4] The Madhyamaka teachings on emptiness are fundamental to and thoroughly compatible with Dzogchen practices.[5] Essence Mahamudra is viewed as being the same as Dzogchen, except the former doesn't include thödgal.[6]

Contents 1 Nomenclature and etymology 1.1 Maha Ati 2 Esoteric transmission 3 Background 3.1 Indian originators 3.2 Tibet 4 Concepts 4.1 Opposing views 4.2 Logic and the syllogism 4.3 Three aspects of energy

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4.4 External world versus continuum 4.5 Causality and interdependent origination 4.6 Guardians 4.7 Well-being and health 5 Practice 5.1 Preliminaries 5.2 Tregchöd and thödgal 5.3 Rigpa and rainbow body 5.3.1 Dzogchenpa samaya 5.3.2 Apperception 6 Texts 7 Reality vs dreams 8 See also 9 Notes 10 References 11 Sources 12 External links

Nomenclature and etymology The word Dzogchen has been translated variously as Great Perfection, Great Completeness, Total Completeness, and Supercompleteness. These terms also convey the idea that our nature has many qualities that make it perfect. These include indestructibility, incorruptible purity, non-discriminating openness, flawless clarity, profound simplicity, all-pervading presence and equality within all beings (i.e., the quality, quantity and functionality of this awareness is exactly the same in every being in the universe). It is said that the impressive personal qualities of the fully enlightened Buddha are derived from the fact that he was fully aligned with this alreadyexisting primordial nature. Descriptions of a buddha as omniscient and omnipresent refer to their ultimate nature. The Tibetan term dzogchen is sometimes said to be a rendering of the Sanskrit term mahāsandhi,[7] and is also used to render the Sanskrit term ati yoga (primordial yoga).[8] A homonymous term dzogchen designates a practice and also a body of teachings aimed at helping an individual to recognize the Dzogchen state, to become sure about it, and to develop the capacity to maintain the state continually. In his work on Jamgon Ju Mipham Gyatso's Beacon of Certainty: Illuminating the View of Dzogchen, the Great Perfection, John Pettit clarifies the various usages and implications of the term Dzogchen that are often conflated: "Great Perfection" variously indicates the texts (āgama, lung) and oral instructions (upadeśa, man ngag) that indicate the nature of enlightened wisdom (rdzogs chen gyi gzhung dang man ngag), the verbal conventions of those texts (rdzogs chen gyi chos skad), the yogis who meditate according to those texts and instructions (rdzogs chen gyi rnal 'byor pa), a famous monastery where the Great Perfection was practiced by monks and yogis (rdzogs chen dgon sde), and the philosophical system (siddhānta, grub mtha') or vision (darśana, lta ba) of the Great Perfection. —[9]

Maha Ati Maha Ati is a term coined by Chögyam Trungpa[citation needed], a master of the Kagyu and

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Nyingma lineages of Tibetan Vajrayana Buddhism. He generally preferred to introduce Sanskrit rather than Tibetan terms to his students, and felt "Maha Ati" was the closest equivalent for "Dzogpa Chenpo," although he acknowledged it was an unorthodox choice. The coinage does not follow the sandhi rules which would be rendered as mahāti. This serves as an indication of its pedigree as a calque.

Esoteric transmission The Dzogchen teachings are the highest of the nine yana, (Tibetan theg pa, vehicle) of the Nyingma (Wylie: rnying ma) school of Tibetan Buddhism and the Tibetan Bön (Wylie: bon) tradition. Many lamas, particularly of the Nyingma and Kagyu schools, regard them as the most profound teachings altogether.[10] The instructions that point to the Dzogchen state are sometimes described as a set of "inner" or "heart" (Wylie: snying thig) teachings. Tibetan Buddhist ascetics consider that the state pointed to by these teachings is very difficult to describe, and can only be discovered through the esoteric transmission and pointing-out instruction by an authentic Vajra Master.[11] Although Dzogchen cannot be separated from the Buddhist or Bön tradition, very often teachers emphasize the non religious character of Dzogchen. However, the Buddhist or Bön traditional framework is never negated. Namkhai Norbu Rinpoche says that, as our primordial nature, Dzogchen has existed since the beginning of time and is pointed to by various masters throughout the Universe.[12]

Background According to one Nyingma tradition, the first master of the Buddhist Dzogchen lineage in our world was Garab Dorje (Wylie: dga' rab rdo rje, Sanskrit *prahevajra) from Uddiyana (Wylie:. o rgyan).[13][14]

Indian originators According to Garab Dorje, Dzogchen is said to have been passed down as listed following. Often, practitioners are said to have lived for hundreds of years, and there are inconsistencies in the lifespan dates given, making it impossible to construct a sensible timeline. 1. Prahevajra (Tib. Garab Dorje, Wylie: dga' rab rdo rje) 184 BCE to 57 CE 2. Mañjuśrīmitra (Tib. Jampal Shenyen, Wylie: 'jam dpal bshes gnyen) 2nd century BCE (elder contemporary of Prahevajra) 3. Śrī Siṃha (Tib. Palgyi Senge, Wylie: dpal gyi senge) 3rd century CE (500 years before Vimalamitra)[15] 4. Padmasambhava (Tib. Pema Jungne or Guru Rinpoche) fl. mid-8th CE 5. Vimalamitra (Tib. Drime Shenyen, Wylie: dri med bshes gnyen) fl. late 8th CE 6. Vairotsana (Tib. Nampar Nangdze Lotsawa, Wylie: rnam par snang mdzad lo tsa ba ) fl. late 8th CE.

Tibet Padmasambhava (Tib. Pema Jugne or Guru Rinpoche, Wylie: padma 'byung gnas, gu ru rin po che) is considered the source of the Buddhist Dzogchen teachings in Tibet (Tib. bod), which are the heart of the Nyingma (Wylie: rnying ma) tradition, with which they are primarily associated. Dzogchen has also been practiced in the Kagyu (Wylie: bka' brgyud) lineage, beginning with

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Milarepa (Wylie: mi la ras pa) and most notably by the Third Karmapa, Rangjung Dorje (Wylie:. rang byung rdo rje). The Fifth, Thirteenth, and Fourteenth (present) Dalai Lamas (Wylie: ta la'i bla ma) are also noted Dzogchen masters, although their adoption of the practice of Dzogchen has been a source of controversy among more conservative members of the Gelug (Wylie: dge lugs) tradition.[16] In the Bön religion, three separate Dzogchen traditions are attested and continue to be practiced: A-tri (Wylie: a khrid), Dzogchen (Wylie: rdzogs chen, here referring narrowly to the specific lineage within the Bön tradition), and Shang Shung Nyen Gyu (Wylie: zhang zhung snyan rgyud). All are traced back to the founder of Bön, Tonpa Shenrab Miwoche (Wylie: ston pa gshen rab mi bo che).[citation needed]

Concepts The essence of the Dzogchen teaching is the direct transmission of knowledge from master to disciple. Garab Dorje epitomized the Dzogchen teaching in three principles, known as the Three Statements of Garab Dorje (Tsik Sum Né Dek): 1. Direct introduction to one's own nature (Tib. ngo rang thog tu sprod pa) 2. Not remaining in doubt concerning this unique state (Tib. thag gcig thog tu bcad pa) 3. Continuing to remain in this state (Tib. gdeng grol thog tu bca' pa) In accordance with these three statements, Garab Dorje's direct disciple Manjushrimitra (Tib. 'jam dpal bshes gnyen) classified all the Dzogchen teachings transmitted by his master into three series: 1. Semde (Wylie: sems sde; Skt: cittavarga), the series of Mind, that focuses on the introduction to one's own primordial state; 2. Longde (Wylie: klong sde; Skt: abhyantaravarga), the series of Space, that focuses on developing the capacity to gain familiarity with the state and remove doubts; and 3. Menngagde (Wylie: man ngag sde, Skt: upadeshavarga), the series of secret Oral Instructions, focusing on the practices in which one engages after gaining confidence in knowledge of the state. Tulku Urgyen explains what is meant by "gaining confidence in liberation": "The third analogy of the liberation of thoughts is described as being like a thief entering an empty house. This is called stability or perfection in training. A thief entering an empty house does not gain anything, and the house does not lose anything. All thought activity is naturally liberated without any harm or benefit whatsoever. This is the meaning of gaining confidence in liberation."[17] The Dzogchen teachings focus on three terms: View, Meditation, and Action. To see directly the absolute state of our mind is the View; the way of stabilizing that View and making it an unbroken experience is Meditation; and integrating that View into our daily life is what is meant by Action. This open awareness of Dzogchen, or rigpa (also comparable to the Buddha nature), is said to lie at the heart of all things and indeed of all Dzogchen practice and is nothing less than "... primordial wisdom's recognition of itself as unbounded wholeness... the incorruptible mindnature."[18] This reflexive awareness of Enlightenment is said to be inherent within all beings, but not to be attainable by thought.[19] Chogyal Namkhai Norbu points out that Dzogchen "refers to the true primordial state of every individual and not to any transcendent reality."[20] In discussing the Nyingma text, the Kunjed Gyalpo Tantra (kunjed gyalpo = 'the all-creating king', synoymous with Samantabhadra Buddha[21]), Namkhai Norbu explains that Kunjed Gyalpo is in fact "beyond" the dualism inherent in the notion of an 'individual'. He writes:

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The transmission of knowledge comes from the state of rigpa that has never been stained and has never been hindered. This is Adibuddha, or "primordial Buddha", Kunjed Gyalpo... The state of Kunjed Gyalpo is knowledge, and in knowledge there is not even the concept of "one and two", otherwise we have already entered into dualism. Also, the concept of "individual" presupposes dualistic vision. But Samantabhadra is beyond all this... —[22] Klein and Wangyal comment on the ultimate "one taste" and dynamic stillness of the Dzogchen state: ... cause and effect, sentient beings and Buddhas, subjects and objects, path and goal are ultimately revealed to be of one taste: movement from one to the other is no movement at all, really, but a dynamic stillness. —[23] There can be found within Dzogchen a sense of Reality as limitless wholeness, a multiplicity which is yet all of one "taste", which is a borderless wholeness. According to Lopon Tenzin Namdak, it is unconditioned and permanent, changeless, not originated from causes and conditions, blissful, and the base or support of numerous exalted qualities.[24] "It is at once base, path, and fruit".[25] "That reality, unbounded wholeness, is naturally complete."[25] Also: "...the essence and base of self-arisen wisdom is the allbase, that primordial open awareness is the base, and that recognition of this base is not separate from the primordial wisdom itself. ...that open awareness is itself authentic and its authenticity is a function of it being aware of, or recognizing itself as, the base. ...The reflexively self-aware primordial wisdom is itself open awareness (rigpa), inalienably one with unbounded wholeness."[26]

Opposing views The views of the Dzogchen school are not endorsed by all Tibetan Buddhists. In fact, Bonpo Lopon Tenzin Namdak contrasts his own view that primordial wisdom does not arise from causes with that of Tsongkhapa, who states that without consciousness, there is no understanding.[27] Some critics claim that the views of the Dzogchen school of philosophy conflict with those of Madhyamaka and to the views of other prominent Buddhist thinkers such as the logician Dharmakirti.[28] However, Longchenpa and Mipham argue that the views of the Dzogchen school are in fact in accord with the view of Madhyamaka.[29] Dzogchen meditative techniques are, however, consistent with Madhyamaka.[5] Germano (1992: p. 4) conveys how Longchenpa codified the now normalized, institutionalized and orthodox view of the Nyingma Dzochenpa from its foundations of Madhyamaka, Cittamatra (Yogachara), Buddha nature, Tathagatagarbha, Tantra (specifically Mantrayana) traditions, holds that: one can profitably interpret the overall system of [Nyingma Dzogchen] thought [as formulated by Longchenpa] as a very innovative reinterpretation of the mainstream exoteric Indian Buddhist schools of "the Middle Way" (Madhyamika) and "Mind Only" (Cittamatra) that not only revives the themes of the so-called "Buddha-nature" or "enlightened nucleus of realized-energy" (Tathaga[ta]garbha) literature in a much more sophisticated form, but also takes the tantric discourse and transforms it into a model for a new understanding of philosophical thought and literary expression totally

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eliminating the boundaries between exoteric philosophy (emphasizing analytical logic) and esoteric tantras (emphasizing contemplation and "aesthetic" issues). —[30]

Logic and the syllogism Germano (1992: p. 4) in his doctoral thesis supervised by the Geshe and Professor Emeritus, Lhundub Sopa (b. 1923) discusses the typical view of the Dzogchen tradition towards the "syllogism" and by implication Buddhist Logic: The tradition is especially striking in its implicit development of a model of rigorous philosophical thought that refuses to be reduced to syllogistic reasoning (though utilizing it as a secondary hermeneutical tool) or dismissed as mere "aesthetics" as it treats Buddhist Tantra as a serious philosophical innovation that must be utilized to reinterpret previous traditional scholasticism, in stark contrast to extend traditional scholastic methodologies into Tantra, and deny the revolution of "poetic thought" they may embody. —[30]

Three aspects of energy Sentient beings have their energy manifested in three aspects: 1. "dang" (Wylie: gDangs (http://rywiki.tsadra.org/index.php /gdangs)) 2. "rolpa" (Wylie: Rol-pa (http://rywiki.tsadra.org/index.php /rol_pa)) 3. '"tsal" (Wylie: rTsal (http://rywiki.tsadra.org/index.php/rtsal)) Energy of an individual on the dang level is essentially infinite and formless. Many practices of thödgal and yangthig work on the basis of functioning of the rolpa aspect of individual's energy. It is also the original source of the sambhogakaya deities visualized in Buddhist tantric transformational practices and of manifestations of 100 peaceful and wrathful deities in bardo and Zhitro practices.

Ananda Chakra

Tsal is the manifestation of the energy of the individual him or herself, as apparently an "external" world.[31] The mind of a sentient being is also tsal energy when it is "contaminated" by the karmic "winds" (Tibetan: rlung).[citation needed] letter gDangs Trekchö A Thigle Rolpa ****

rTsal

Kadag

Dharmakaya

Thögal Lhungrub Sambhogakaya Yermed Thugs rje

Nirmanakaya

External world versus continuum According to Dzogchen teachings, energy of an individual is essentially totally formless and free from any duality. However, karmic traces, contained in the storehouse consciousness of the 第 6 頁，共 16 頁

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individual's mindstream (Sanskrit: citta santana; Tibetan: sems rgyud) give rise to two kinds of forms: forms that the individual experiences as his or her body, voice and mind and forms that the individual experiences as an external environment. It is maintained that there is nothing external or separate from the individual. What appears as a world of apparently external phenomena, is the energy of the individual him/her self. Everything that manifests in the individual's field of experience is a continuum (Sanskrit: santana; Tibetan: rgyud). This is the Great Perfection that is discovered in the Dzogchen practice.[32]

Causality and interdependent origination

[One says], "all these (configurations of events and meanings) come about and disappear according to dependent origination." But, like a burnt seed, since a nonexistent (result) does not come about from a nonexistent (cause), cause and effect do not exist. From byang chub sems bsgom pa, by Mañjusrîmitra. Primordial experience. An Introduction to rDzogs-chen Meditation, Shambhala (December 11, 2001), ISBN 978-1570628986, p. 60

In Dzogchen tradition, the concept of dependent origination is considered to be complementary to the concept of emptiness. Specifically, this tradition emphasizes the indivisibility of appearance and emptiness—also known as the relative and absolute aspects of reality.[33] In this context: Appearance (relative truth) refers to the concept that all appearances are dependently originated Emptiness (absolute or ultimate truth) refers to the concept that the ‘’nature” of all phenomena is emptiness—lacking inherent existence. In Mipham Rinpoche’s Beacon of Certainty, this relationship is explained using the metaphor of the reflection of the moon in water.[33] According to this metaphor:[33] The nature of all phenomena is like the reflection of the moon in water—completely lacking inherent existence. However, The appearance of the moon in the water is an expression of dependent origination—this appearance is completely dependent upon causes and conditions. Anyen Rinpoche explains the significance of this understanding for a Dzogchen practitioner:[34] We gain personal experience through meditation practice and becoming accustomed to naturally seeing appearance and emptiness in union. If we develop confidence in the nature of dependent arising, this will greatly support our personal experience of actual meditation. We could say that it is through our understanding of dependent arising that appearance and emptiness become equal. Sogyal Rinpoche explains the dangers for a Dzogchen practitioner of misunderstanding this relationship:[35] The Dzogchen masters are acutely aware of the dangers of confusing the absolute with the relative.[a] People who fail to understand this relationship can overlook and even disdain the relative aspects of spiritual practice and the karmic law of cause and effect. However, those who truly seize the meaning of Dzogchen will have only a deeper respect for karma, as well as a keener and more urgent appreciation of the need for purification and for spiritual practice. This is because they will understand the vastness of what it is in them that has been obscured, and so endeavor all the more fervently, and with an always fresh, natural 第 7 頁，共 16 頁

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discipline, to remove whatever stands between them and their true nature. One of the founders of Tibetan Buddhism, Padmasambhava, emphasized his respect for this relationship as follows:[36] Though my View is as spacious as the sky, My actions and respect for cause and effect are as fine as grains of flour.

Guardians All teachings have energies that have special relationships with them. These energies are guardians of the teachings. The energies are iconographically depicted as they were perceived by yogis who had contact with them. The dharmapalas most associated with Dzogchen are Ekajati (Wylie: e ka dza ti), Dorje Legpa (Wylie: rdo rje legs pa) and Za Rahula (Wylie: gza' ra hu la) in the Nyingma and Sidpa Gyalmo in the Bön tradition. The iconographic forms were shaped by perceptions and also by the culture of those who saw the original manifestation and by the development of the tradition. However the guardians are not merely symbols as the pictures show actual beings.[37]

Well-being and health Dzogchen teachings maintain that the quality of people's lives is best when the internal classical elements are balanced.[38] The body is healthy when the elements are balanced.[39] They see the best way to balance the elements as abiding in the natural state.[40]

Practice Up to and including tregchöd (see below), Dzogchen meditative practices are parallel to and often identical with those of essence Mahamudra.[4]

Preliminaries Although many lamas require their students to complete the conventional tantric ngondro before starting Dzogchen practice, there is also a series of preliminary practices unique to Dzogchen. These include the Korday Rushan exercises (Tibetan: འར་འདས་་ཤན, Wylie: 'khor 'das ru shan) "differentiating saṃsāra and nirvāṇa,"[41] which are described in such texts as the Yeshe Lama (Tib. ཡེ་ཤེས་&་མ་, Wyl. ye shes bla ma). Rushan involves "going to a solitary spot and acting out whatever comes to your mind."[42] The Dzogchen preliminaries also include a series of exercises known as Semdzin (sems dzin).[43] Semdzin literally means "to hold the mind" or "to fix mind."[44] Semdzins are found in all three series of Dzogchen (Semde, Longde and Mennagde), but the twenty-one semdzins found in the latter are common; Longchenpa divides them into three series of seven.[45] According to Longchenpa as reported by Reynolds, "the first group enables the practitioner to find him- or herself in a calm state, and thus the exercises are similar to the practice of Shamatha . . the exercises in the second group enable the practitioner to discover the relationship between body and mind. And those in the third group enable one to discover the nature of one's own condition."[46] Exercises in the first category include "fixating on a white Tibetan letter A on the tip of one's nose. Linking the letter with one's breathing, it goes out into space with each exhalation and returns to the tip of the nose with each inhalation. This fixation inhibits the arising of extraneous thoughts . . . however, the second exercise in the same category involves the sounding of the syllable PHAT! which instantly shatters one's thoughts and attachments. Symbolically, the two parts of the syllable indicate the two aspects of enlightenment, 第 8 頁，共 16 頁

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that is, PHA signifies Means (thabs) and TA signifies Wisdom (shes rab)."[47]

Tregchöd and thödgal After the indispensable preliminary of rushan, one remains in the knowledge of tregchöd and practices thödgal (also sometimes spelled thogal). These are the main instructions presented in the Menngagde series (Oral Instruction Series) of the Dzogchen teachings.[37] In both the Bön and Buddhist Dzogchen traditions, sky gazing is considered to be an important part of tregchöd.[48] Thödgal represents more a fruition than a practice itself. There are methods prepared in the event of a psychotic break to bring the practitioner back to sanity.[49] In contrast to other kinds of tantric practices, there is no intentional visualization; rather, imagery appears spontaneously using secondary conditions such as darkness or light. Eventually a practitioner has experiences which are viewed as knowing the subtle energies of one's being. These have the qualities of earth, water, fire, air and space (see Classical element). Throughout the retreat, a practitioner is believed to be approaching an experience which is entirely unconditioned.[50] Thödgal relies on esoteric anatomy including the avadhuti (also known as the center channel or sushumna in Hindu parlance) and heart chakra. Along with the fact that Dzogchen is based on a class of literature called the tantras, this indicates why Dzogchen is considered a tantric system as opposed to sutra systems such as Zen. This is not to say that Dzogchen is a part of general Vajrayana. Vajrayana is a path of transformation. Dzogchen, an independent vehicle in its own right, is a path of self-liberation.[51]

Rigpa and rainbow body Rigpa has three wisdoms, which are kadag, lhun grub and thugs rje. Kadag deals with tregchöd.[53] The lhun grub aspect has to do with esoteric practices, such as (but not limited to) Thödgal, that self-liberate the human body into a Sambhogakāya (rainbow body phenomenon).[53][54] The symbol of Dzogchen is a Tibetan A wrapped in a thigle. The A represents kadag while the thigle represents lhun grub. The third wisdom, thugs rje (compassion), is the inseparability of the previous two wisdoms. In Dzogchen, a fundamental point of practice is to distinguish rigpa from sems (mind).[55] The ultimate fruition of the thodgal practices is a body of Tibetan letter "A" inside a thigle. The pure light, called a rainbow body (Wylie 'ja' lus, pronounced A, which corresponds to the sound [56] Jalü.) If the four visions of thogal are not completed ‘ahh’,[52] represents kadag while the before death, then at death, from the point of view of an thigle represents lhun grub. external observer, the following happens: the corpse does not start to decompose, but starts to shrink until it disappears. Usually fingernails, toenails and hair are left behind[57] (see e.g. Togden Urgyen Tendzin, Ayu Khandro, Changchub Dorje.) The attainment of the rainbow body is typically

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accompanied by the appearance of lights and rainbows.[56] Some exceptional practitioners such as Padmasambhava and Vimalamitra are held to have realized a higher type of rainbow body without dying. Having completed the four visions before death, the individual focuses on the lights that surround the fingers. His or her physical body self-liberates into a nonmaterial body of light (a Sambhogakāya) with the ability to exist and abide wherever and whenever as pointed by one's compassion.[58] Dzogchenpa samaya Capriles (2003: p. 180) openly quotes Chögyal Namkhai Norbu in the subtle but very important distinction of the activity of meditation from the effortless abiding of Dzogchen contemplation: Chögyal Namkhai Norbu relates that once someone asked the famous Dzogchen Master, Yungtön Dorje Pel, what his practice consisted of, and he replied with the negative “mepa” or “there isn’t.” Then his startled questioner asked again, “Then you don’t meditate?,” to which the Master replied, “And when am I ever distracted?” This is the essence of samaya in Dzogchen teaching: not to meditate or to practice something with the mind and yet never to be distracted, for one remains uninterruptedly in the self-perfection of the single state of rigpa or Truth. —[59] In this denotation, dzogchen is a verb, and denotes the perfect process in the grammatical sense or alternately an infinitive verb, wherein the great continuum of 'one taste' (Wylie: ro gcig) or as Capriles renders it "single state" is the effortless 'contemplating' or abiding in the view of non-distraction from rigpa. Apperception 'Apperception'[60] (Sanskrit: svasaṃvedana/svasaṃvitti; Wylie: rang rig)[61] is understood variously in different yana, buddhist schools, and practice lineages. These cosmetic differences are resolved in the practice of 'meditative trance' (Wylie: 'jog pa).[62] For it is in the direct experience and associated literatures of the deep contemplative traditions of Himalayan Buddhism (Tibetan Buddhism, Nepalese Buddhism, Bhutanese Buddhism, etc.) and Bon, particularly Dzogchen and Mahamudra, that apperception is key, e.g. dark retreat (Tibetan: mun mtshams[63]). In the language of Zhangzhung, 'rang rig' (Wylie) is 'nges de shin'[64] where 'shin' equates to 'shes pa'. The Zhangzhung lexical item 'shin' is found in many compounds (Martin, 2004: p. 158[65]) where it means: 'to know' and 'knowledge' to both nominal and verbal/process oriented lexical items. Pettit (1999: p. 129) holds that 'apperception' (Wylie: rang rig) is key to Mipham's (1846–1912) system of epistemology and hermeneutics discussed in the DRG[66] and in Mipham's Commentary to the Ninth Chapter of the Bodhisattvacaryāvatāra.[60] Graham Coleman and Thupten Jinpa (2005: p. 480) contrast the 'svasaṃvedana' of Dignāga and Dharmakīrti with that of Dzogchen: According to Indian Buddhist epistemology, and particularly in the writings of the great logicians Dignāga and Dharmakīrti, the term svasaṃvedana refers to the

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apperceptive or reflexive faculty of consciousness, for which reason it is sometimes rendered as 'reflexive awareness' or 'apperceptive awareness'. However, in the view of the Great Perfection (rdzog-pa chen-po) and in the context of the present work [The Tibetan Book of the Dead], the same term refers to the fundamental innate mind in its natural state of spontaneity and purity, beyond the alternating states of motion and rest and the subject-object dichotomy. It is therefore rendered here as 'intrinsic awareness'. As such, intrinsic awareness gives the meditator access to pristine cognition or the buddha-mind itself, and it stands in direct contrast to fundamental ignorance (avidyā), which is the primary cause of rebirth in cyclic existence (saṃsāra). The direct introduction to intrinsic awareness is a distinctive teaching within the Nyingma school.... This practice is a central component of the Esoteric Instruction Class (upadeśa) of Atiyoga, where it is known as Cutting through Resistance (khregs-chod). —[67]

Texts Dzogchen instructions are found in some Mahayoga texts, as it may simply have been the associated completion stage practice. However, the majority of the Dzogchen corpus comprises the "18" Semde tantra texts, the Longde tantras, and the Menngagde termas. Samten Migdrön (Tib. bsam gtan mig sgron) is a Tibetan text of historical importance for the historical relationship of Dzogchen and Zen as well identifying the view of its author, Nubchen Sangye Yeshe. Seventeen Tantras of Dzogchen Upadesha-varga. These Seventeen Tantra amongst other Dzogchen texts are included in the various divergences and holdings of the numerous extant Nyingma Gyubum editions.[citation needed]

Reality vs dreams See also: Lucid dreaming Mipham Rinpoche has said: The real sky is (knowing) that samsara and nirvana are merely an illusory display. —[68] According to contemporary teacher Chögyal Namkhai Norbu, in Dzogchen the perceived reality is considered to be unreal. All appearances perceived during the whole life of an individual through all senses, including sounds, smells, tastes and tactile sensations in their totality are like a big dream. It is claimed that on careful examination the dream of life and regular nightly dreams are not very different, and that in their essential nature there is no difference between them. The non-essential difference between our dreaming state and our ordinary waking experience is that the latter is more concrete and linked with our attachment; the dreaming is slightly detached. Also according to this teaching, there is a correspondence between the states of sleep and dream and our experiences when we die. After experiences in an intermediate state (bardo) an individual comes out of it, a new karmic illusion is created and another existence begins. This is how

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transmigration happens. One aim of dream practice is to realize during a dream that one is dreaming. One can then dream with lucidity and do all sorts of things, such as go to different places, talk to people, fly and so forth. It is also possible to do different yogic practices while dreaming (usually such yogic practices one does in waking state). In this way the yogi can have a very strong experience and with this comes understanding of the dream-like nature of daily life. This is very relevant to diminishing attachments, because they are based on strong beliefs that life's perceptions and objects are real and, as a consequence, important. If one really understands what Buddha Shakyamuni meant when he said that everything is unreal or of the nature of shunyata, then one can diminish attachments and tensions.[citation needed] The teacher gives advice, that the realization that the life is only a big dream can help us finally liberate ourselves from the chains of emotions, attachments, and ego and then we have the possibility of ultimately becoming enlightened.[69]

See also Dilgo Khyentse Rinpoche Dudjom Rinpoche Dzogchen Rinpoche Dzongsar Khyentse Chökyi Lodrö

Ganachakra Lukhang Ngagpa Nyoshul Khenpo Rinpoche

Sogyal Rinpoche Surya Das Trul khor Trulshik Rinpoche

Fitra

Notes a. ^ Note that in this context the terms absolute and relative refer to absolute truth (emptiness)

and relative truth (appearances arise due to dependent origination).

References 1. ^ Keown, Damien. (2003). A Dictionary of Buddhism, p. 82. Oxford University Press. ISBN 0-19-860560-9. 2. ^ Third Dzogchen Rinpoche. Great Perfection. Volume II. Snow Lion Publications 2008, page 152. 3. ^ Namdak, Tenzin. Bonpo Dzogchen Teachings. Vajra Publications 2006, page 97. 4. ^ a b Reginald Ray, Secret of the Vajra World. Shambhala 2001, page 304. 5. ^ a b B. Alan Wallace, Genuine Happiness. John Wiley and Sons, 2005, page 203. 6. ^ Reginald Ray, Secret of the Vajra World. Shambhala 2001, page 303. 7. ^ Dzogchen: The Heart Essence of the Great Perfection by the [14th] Dalai Lama, Snow Lion, 2004. ISBN 1-55939-219-3. pg 208 8. ^ Keown, Damien. (2003). A Dictionary of Buddhism, p. 24. Oxford University Press. ISBN 0-19-860560-9.

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9. ^ Pettit, John Whitney (1999). Mipham's beacon of certainty: illuminating the view of Dzogchen, the Great Perfection. Somerville, MA, USA: Wisdom Publications. ISBN 0-86171-157-2 (alk. paper) p.4 10. ^ Dzogchen: The Heart Essence of the Great Perfection by the Dalai Lama, trans. by Thupten Jinpa & Richard Barron, fore. by Sogyal Rinpoche, ed. by Patrick Gaffney. Snow Lion. 1559392193 11. ^ Chögyal Namkhai Norbu, The Essence of the Three Statements of Garab Dorje: Based on an Oral Advice given by Khyenrab Chökyi Özer, pp.39-57, 66-70 12. ^ Norbu (1999) 13. ^ Nirmanakaya Garab Dorje (http://www.amnyitrulchung.org/lineage /masters/Garab-Dorje/)

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14. ^ Joyful Vajra Garab Dorje (http://www.kathok.org.sg/masters/dzogchen /1_garab.htm) 15. ^ The Tantra that Reveals the Intrinsic Buddha Mind, translated in :- Erik Pema Kunsang (translator) : Wellsprings of the Great Perfection. Rangjung Yeshe Publications, Hong Kong, 2006. p. 215 16. ^ "The Shugden Affair: Origins of a Controversy (Part I)" by Georges Dreyfus. Official website of the Office of His Holiness the 14th Dalai Lama.[1] (http://www.dalailama.com /messages/dolgyal-shugden/ganden-tripa/the-shugdenaffair-i)

17. ^ Reginald Ray, Secret of the Vajra World. Shambhala 2001, page 314. 18. ^ Klein, Wangyal, Unbounded Wholeness, Oxford University Press, 2006, p. v 19. ^ Klein and Wangyal, 2006, p. vi. 20. ^ Reginald Ray, Secret of the Vajra World. Shambhala 2001, page 297. 21. ^ Chogyal Namkhai Norbu, Adriano Clemente, The Supreme Source: The Fundamental Tantra of the Dzogchen Semde Kunjed Gyalpo, Snow Lion, New York, 1999, p. 14 22. ^ Chogyal Namkhai Norbu, Adriano Clemente, The Supreme Source: The Fundamental Tantra of the Dzogchen Semde Kunjed Gyalpo, Snow Lion Publications, New York, 1999, p. 235 23. ^ Klein and Wangyal, 2006, p. 48 24. ^ Klein, Wangyal, 2006, pp. 68-69 25. ^ a b Klein and Wangyal, 2006, p. 118 26. ^ Klein and Wangyal, 2006, p.109 27. ^ Klein and Wangyal, page 107. 28. ^ Klein and Wangyal, page 45, see also page 135. 29. ^ Mipham's Beacon of Certainty: Illuminating the View of Dzogchen, the Great Perfection Studies in Indian and Tibetan Buddhism 30. ^ a b Germano, David Francis (1992). "Poetic thought, the intelligent Universe, and the mystery of self: The Tantric synthesis of rDzogs Chen in fourteenth century Tibet." The University of Wisconsin, Madison. Doctoral thesis. Source: [2] (http://vajrayana.faithweb.com /Poetic%20thought%20-%20The%20Tantric% 20synthesis%20of%20Dzogs%20Chen.pdf) (accessed: Friday December 18, 2009) 31. ^ Norbu (1999), pp. 99, 100, 101 32. ^ Norbu (1999), pp. 99, 101 33. ^ a b c Anyen Rinpoche 2012, pp. 58-59. 34. ^ Anyen Rinpoche 2012, p. 133. 35. ^ Sogyal Rinpoche 2009, p. 156. 36. ^ Sogyal Rinpoche 2009, p. 169. 37. ^ a b Norbu (1999), p. 129 38. ^ Tenzin Wangyal Rinpoche (2002), p. 21 39. ^ THDL Medicine Collections (http://www.thdl.org/collections/medicine /TMLR/body.html) 40. ^ Tenzin Wangyal Rinpoche (2002), p. 121

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41. ^ Pettit, John Whitney (1999). Mipham's Beacon of Certainty: Illuminating the View of Dzogchen, the Great Perfection. Boston: Wisdom Publications (1999). ISBN 0-86171-157-2. p.81 42. ^ Germano, David F. (1994). "Architecture and Absence in the Secret Tantric History of rDzogs Chen". In The Journal of the International Association of Buddhist Studies, vol. 17.2, p 262 43. ^ Reynolds, John Myrdhin (1996). The Golden Letters: The Tibetan Teachings of Garab Dorje, First Dzogchen Master. Snow Lion Publications. ISBN 1-55939-050-6 pg 81 [3] (http://books.google.com/books?id=SJbxvDZOZz8C& pg=PA81&lpg=PA81&dq=%22sems+dzin%22+rushan& source=bl&ots=Qd9A_dVZu&sig=8Vo7ZMieQ4qN0LxTIkQFuuoDgDo&hl=en& ei=Y57vTYu4J-be0QH24Kn0DA&sa=X&oi=book_result& ct=result&resnum=1&ved=0CCQQ6AEwAA#v=onepage& q&f=false)

44. ^ Reynolds, John Myrdhin (1996). The Golden Letters: The Tibetan Teachings of Garab Dorje, First Dzogchen Master. Snow Lion Publications. ISBN 1-55939-050-6 pg 81 [4] (http://books.google.com/books?id=SJbxvDZOZz8C& pg=PA81&lpg=PA81&dq=%22sems+dzin%22+rushan& source=bl&ots=Qd9A_dVZu&sig=8Vo7ZMieQ4qN0LxTIkQFuuoDgDo&hl=en& ei=Y57vTYu4J-be0QH24Kn0DA&sa=X&oi=book_result& ct=result&resnum=1&ved=0CCQQ6AEwAA#v=onepage& q&f=false)



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48. ^ Tenzin Wangyal Rinpoche (2002), p. 130 49. ^ Reginald Ray, Secret of the Vajra World. Shambhala 2001, pages 318-319. 50. ^ Reginald Ray, Secret of the Vajra World. Shambhala 2001, pages 319-322. 51. ^ Chogyal Namkhai Norbu, Dzogchen Teachings. Snow Lion 2006, page 43. 52. ^ Norbu, Namkhai. Dream Yoga Revised. Snow Lion 2002, page 56. 53. ^ a b Dudjom Rinpoche. Wisdom Nectar. Snow Lion 2005, page 296. "The practice is that of Cutting through Solidity (khregs chod), which is related to primordial purity (ka dag); and Direct Vision of Reality (thod rgal), which is related to spontaneous presence (Ihun grub)." 54. ^ Dalai Lama. (2004). Dzogchen, pg. 32. Snow Lion Publications. ISBN 978-1-55939-219-8. 55. ^ Kunsang, Erik Pema. Perfect Clarity. Ranjung Yeshe 2012, page 154. 56. ^ a b Reginald Ray, Secret of the Vajra World. Shambhala 2001, page 323. 57. ^ Norbu (1999), pp. 158-161 58. ^ Matthieu, Richard. 2001. The Life of Shakbar. Ithaca: Snow Lion Publications. pg. 153 59. ^ Capriles, Elías (2003). Buddhism and Dzogchen: The Doctrine of the Buddha and the Supreme Vehicle of Tibetan Buddhism. Part One Buddhism: A Dzogchen Outlook. Source: [8] (http://eliascapriles.dzogchen.ru /buddhismanddzogchen1.pdf) (accessed: Saturday, August 23, 2008) p.180


60. ^ a b Pettit, John Whitney (1999). Mipham's Beacon of Certainty: Illuminating the View of Dzogchen, the Great Perfection. Boston: Wisdom Publications. p. 129. ISBN 0-86171-157-2. 61. ^ Williams, Paul (1998, 2000). The Reflexive Nature of Awareness: A Tibetan Madhyamaka Defence. Delhi, India: Motilal Banarsidass Publishers. ISBN 978-0-7007-1030-0, p.xi 62. ^ Pettit, John Whitney (1999). Mipham's Beacon of Certainty: Illuminating the View of Dzogchen, the Great Perfection. Boston: Wisdom Publications. p. 126. ISBN 0-86171-157-2. 63. ^ Allione, Tsultrim (2000). Women of Wisdom. (Includes transcribed interview with Namkhai Norbu) Source: [9] (http://www.khandro.net /book-womenofwisdom.htm) (accessed: November 15, 2007) 64. ^ Jacques, Guillaume (2008). Zhang-zhung and Qiangic languages. National Museum of Ethnology, Osaka. Source: [10] (http://hal.archives-ouvertes.fr/docs/00/33/91 /48/PDF/osaka.pdf) (accessed: Sunday April 12, 2009), p.6 65. ^ Martin, Dan 2004. Zhang-zhung dictionary. electronic publication. 66. ^ DRG = Mipham's 'Don rnam par nges pa'i shes rab ral gri' (Wylie) a text within 'lHag bsam bstan pa'i ryal mtshan, 1984' (Wylie) 67. ^ Padmasambhava (composed), Karma Linga (revealed), Gyurme Dorje (translated), Graham Coleman (Editor) and Thupten Jinpa (Associate) (2006). The Tibetan Book of the Dead: The Great Liberation by Hearing in the Intermediate States. London, England: Penguin Books Ltd. ISBN 978-0-14-045529-8. p.480 68. ^ Quintessential Instructions of Mind, p. 117 69. ^ Norbu (1992), pp. 42, 46, 48, 96, 105

Sources Anyen Rinpoche (2012), Journey to Certainty, Wisdom Publications Capriles, Elías. Buddhism and Dzogchen. Part 1 - Buddhism: a Dzogchen Outlook. Published on the web at [11] (http://webdelprofesor.ula.ve/humanidades/elicap/en/) Dudjom Rinpoche (1991). The Nyingma School of Tibetan Buddhism, Vol. 1. Wisdom Publications. ISBN 0-86171-087-8 Jigmed Lingpa (2008). Yeshe Lama. Snow Lion. ISBN 9781559392945 Karmey, Samten G. (1975). A General Introduction to the History and Doctrines of Bon. Memoirs of the Research Department of the Toyo Bunko, No. 33, pp. 171–218. Tokyo. (Especially Chapter 9 on rDzogs-chen on pp. 213–215). Klein, Dr. Anne Carolyn, Wangyal, Geshe Tenzin Rinpoche, Unbounded Wholeness, Oxford University Press, Oxford, 2006 Norbu, Chögyal Namkhai (1999). The Crystal and The Way of Light: Sutra, Tantra and

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Dzogchen. Snow Lion Publications. ISBN 1-55939-135-9 Norbu, Chögyal Namkhai (1992). Dream Yoga and the Practice Of Natural Light editor Michael Katz. Ithaca, NY: Snow Lion Publications. ISBN 1-55939-007-7 Norbu, Chögyal Namkhai (2000). Dzogchen: The Self-perfected State. Snow Lion Publications. ISBN 1-55939-057-3 Norbu, Chögyal Namkhai. The Essence of the Three Statements of Garab Dorje: Based on an Oral Advice given by Khyenrab Chökyi Özer. Shang Shung Edizioni. Norbu, Chögyal Namkhai. The Mirror: Advice on Presence and Awareness (dran pa dang shes bzhin gyi gdams pa me long ma). Religions 2013;4(3):412-422. http://www.mdpi.com /2077-1444/4/3/412 Padmasambhava (1998). Natural Liberation: Padmasambhava's Teachings on the Six Bardos. Wisdom Publications. ISBN 978-0861711314 Pettit, John Whitney (1999). Mipham's beacon of certainty: illuminating the view of Dzogchen, the Great Perfection. Somerville, MA, USA: Wisdom Publications. ISBN 0-86171-157-2 (alk. paper) Reynolds, John Myrdhin (1996). The Golden Letters: The Tibetan Teachings of Garab Dorje, First Dzogchen Master. Snow Lion Publications. ISBN 1-55939-050-6 Reynolds, John Myrdhin (2005). The Oral Tradition from Zhang-Zhung: An Introduction to the Bonpo Dzogchen Teachings of the Oral Tradition from Zhang-Zhung Known as the Zhang-zhung snyan-rgyud. Vajra Publications. ISBN 99946-644-4-1 Sogyal Rinpoche (2009), The Tibetan Book of Living and Dying, Harper Collins, Kindle Edition Surya Das (2007). Natural Radiance: Awakening to Your Great Perfection. Sounds True. ISBN 1-59179-612-1 Tarthang Tulku (1977). Time, Space, and Knowledge: A New Vision of Reality. Berkeley, CA: Dharma Publishing. ISBN 0-913546-08-9 Wangyal, Tenzin (Rinpoche) (2002). Healing with Form, Energy, and Light. Ithaca, New York: Snow Lion Publications. ISBN 1-55939-176-6 Wangyal, Tenzin (Rinpoche) and Klein, Anne C.(2006). Unbounded Wholeness: Dzogchen, Bon and the Logic of the Nonconceptual. Oxford University. ISBN 0-19-517850-5

External links Material on the history and Practice of Dzogchen (http://www.berzinarchives.com /dzogchen/) (by Alexander Berzin) Dzogchen (http://rywiki.tsadra.org/index.php/Dzogchen) - at Rangjung Yeshi Wiki Aro encyclopedia: Dzogchen (http://aroencyclopaedia.org/shared/text/03 /teachings_tc_03_subject_01_dzogchen_eng.php) Three, Two, Five by Herbert Guenther (http://www.cejournal.org/GRD/guenther.htm), focusing on Padmasambhava's writings. Practices Supporting Dzogchen - The Great Perfection Of Tibetan Buddhism By Neal J. Pollock, M.A., N.D. (http://www.rosecroixjournal.org/issues/2005/articles /vol2_41_62_pollock.pdf) Dzogchen View of Tantric Ngondro (http://www.abuddhistlibrary.com/Buddhism /A%20-%20Tibetan%20Buddhism/Authors/Dudjom%20Rinpoche /The%20Dzogchen%20View%20of%20Tantra /Dzogchen%20View%20of%20Tantric%20Ngondro.htm) Dzogchen (http://www.rigpawiki.org/index.php?title=Dzogchen) - at Rigpa Wiki Dzogchen (http://www.dmoz.org/Society/Religion_and_Spirituality/Buddhism/Lineages /Tibetan/Meditation/Dzogchen/) on the Open Directory Project Retrieved from "http://en.wikipedia.org/w/index.php?title=Dzogchen&oldid=589410097" Categories: Buddhist practices Dzogchen Bon Buddhist philosophical concepts Nyingma Vajrayana Schools of Tibetan Buddhism Tibetan Buddhist practices This page was last modified on 6 January 2014 at 07:13. Text is available under the Creative Commons Attribution-ShareAlike License; additional 第 15 頁，共 16 頁

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terms may apply. By using this site, you agree to the Terms of Use and Privacy Policy. Wikipedia® is a registered trademark of the Wikimedia Foundation, Inc., a non-profit organization.

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Guhyasamāja tantra - Wikipedia, the free encyclopedia

http://en.wikipedia.org/wiki/Guhyasamāja_tantra

Guhyasamāja tantra From Wikipedia, the free encyclopedia

The Guhyasamāja Tantra (Sanskrit; Tantra of the Secret Community) is one of the most important scriptures of Esoteric Buddhism. In its fullest form, it consists of seventeen chapters, though a separate "explanatory tantra" (vyākhyātantra) known as the Later Tantra (Uttaratantra) is sometimes considered to be its eighteenth chapter. Many scholars believe that the original core of the work consisted of the first twelve chapters, with chapters thirteen to seventeen being added later as explanatory material. In India, it was classified as a Yoga or Mahāyoga Tantra. In Tibet it is considered an Unexcelled Yoga Tantra (rnal ’byor bla med rgyud). It develops traditions found in earlier scriptures such as the Sarva-tathāgata-tattva-saṃgraha but is focused to a greater extent on the antinomian aspects characteristic of the later Buddhist Tantras. It survives in Sanskrit manuscripts and in Tibetan and Chinese translation.

Thangka of Guhyasamaja in union with his consort Sparshavajrā, 17th century, Rubin Museum of Art

Contents 1 Origin 2 Iconography 3 References 4 External links

Origin According to one tradition, the Guhyasamāja Tantra was taught for the first time by the Buddha in the form of Vajradhara to Indrabhuti the King of Oddiyana, also called King Dza. As with most tantras, there are different traditions and transmissions. Perhaps the oldest surviving lineage is the Jñānapada Tradition (ye shes zhabs lugs), which goes back to Buddhaśrijñāna (late 8th century). The most important historically is the Ārya tradition (gsang 'dus 'phags lugs) which is based on commentaries attributed to Nāgārjuna, Āryadeva, and Candrakīrti. 'Gos Lotsawa Khug pa lhas btsas originated a transmission in Tibet, as did Marpa Lotsawa. The Sakya tradition received both transmissions. Tsongkhapa, founder of the Gelug tradition, considered the Esoteric Community to be the most important of the tantras and used the Ārya tradition as a template for interpreting all the other tantric traditions.

Iconography In the practice of the Ārya Tradition, the central deity of the Guhyasamāja is blue-black Akṣobhyavajra, a form of Akṣobhya, one of the five tathāgathas (pañcatathāgata), sometimes called the dhyāni buddhas. Akṣobhyavajra holds a vajra and bell (ghanta) in his first two hands, and other hands hold the symbols of the four other tathāgathas: wheel of Vairocana and lotus of

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Guhyasamāja tantra - Wikipedia, the free encyclopedia

http://en.wikipedia.org/wiki/Guhyasamāja_tantra

Amitābha in his rights, and gem of Ratnasambhava and sword of Amoghasiddhi in his lefts. The maṇḍala consists of thirty-two deities in all. In the Jñānapada tradition, the central deity is yellow Mañjuvajra, a form of Maṇjuśrī. The deity has three faces—the right one is white and red one on the left—and six arms. The three faces may represent the three main channels of the subtle body, the three stages of purification of the mind or the illusory body, light, and their union.[1] Mañjuvajra holds in his hands a sword and a book, and two of his other hand a bow and arrow represent skillful means (upāya).

References 1. ^ Catherine Cummings, "A Guhyasamaja Tantra," in John C. Huntington, Bangdel Dina, Robert AF Thurman, The Circle of Bliss - Buddhist Meditational Art, Serindia Publications, Inc., 2003. pp 432-448 (ISBN 1932476016) (ISBN 9781932476019)

External links Wedemeyer, Christian K. 2007. Āryadeva's Lamp that Integrates the Practices: The Gradual Path of Vajrayāna Buddhism according to the Esoteric Community Noble Tradition. New York: AIBS/Columbia University Press. ISBN 9780975373453 Geshe Tashi Tsering p.78 (http://books.google.nl/books?id=uo5sSV388-QC&lpg=PA78& ots=WQD934gDf-&dq=Guhyasam%C4%81ja%20tantra&hl=nl&pg=PA78#v=onepage& q=Guhyasam%C4%81ja%20tantra&f=false) of 240 July 3, 2012. Tantra: The Foundation of Buddhist Thought Volume 6. London: Wisdom Publications. ISBN 1614290113 ISBN 9781614290117 Retrieved from "http://en.wikipedia.org/w/index.php?title=Guhyasamāja_tantra&oldid=569379156" Categories: Tantra Tibetan Buddhist texts This page was last modified on 20 August 2013 at 11:37. Text is available under the Creative Commons Attribution-ShareAlike License; additional terms may apply. By using this site, you agree to the Terms of Use and Privacy Policy. Wikipedia® is a registered trademark of the Wikimedia Foundation, Inc., a non-profit organization.

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Vajradhara - Wikipedia, the free encyclopedia

http://en.wikipedia.org/wiki/Vajradhara

Vajradhara From Wikipedia, the free encyclopedia

Vajradhara (Sanskrit: व"धार Vajradhāra, Tibetan: !"་$%་འཆང། rdo rje 'chang (Dorje Chang);Javanese: Kabajradharan; Japanese: ; Chinese: English: Diamondholder) is the ultimate primordial Buddha, or Adi Buddha, according to the Gelug and Kagyu schools of Tibetan Buddhism. In the evolution of Indian Buddhism, Vajradhara gradually displaced Samantabhadra, who remains the 'Primordial Buddha' in the Nyingma, or "Ancient School." However, the two are metaphysically equivalent. Achieving the 'state of vajradhara' is synonymous with complete realisation. According to the Kagyu lineage, Vajradhara is the primordial Buddha, the Dharmakaya Buddha. He is depicted as dark blue in color, expressing the quintessence of buddhahood itself and representing the essence of the historical Buddha's realization of enlightenment.[1]

18th-century Chinese statue of Vajradhāra

As such, Vajradhara is thought to be the supreme essence of all (male) Buddhas (his name means "the bearer of the thunderbolt"). It is the Tantric form of Sakyamuni which is called Vajradhara. Tantras are texts specific to Tantrism and are believed to have been originally taught by the Tantric form of Sakyamuni called Vajradhara. He is an expression of Buddhahood itself in both single and yabyum form.[2] Vajradhara is considered to be the prime Buddha of the Father tantras [3] (tib. pha-rgyud) such as Guhyasamaja, Yamantaka, and so on [4] From the primordial Vajradhara/Samantabhadra/Dorje Chang were manifested the Five Wisdom Buddhas (Dhyani Buddhas): Akshobhya Amoghasiddhi Amitabha Ratnasambhava Vairocana Vajradhara and the Wisdom Buddhas are often subjects of mandala. Vajradhara and Samantabhadra are cognate deities in Tibetan Buddhist cosmology with different names, attributes, appearances and iconography. Both are Dharmakaya Buddhas, that is primordial Buddhas: Samantabhadra is unadorned, that is depicted without any attributes; conversely, Vajradhara is often adorned and bears attributes, which is generally the iconographic representation of a Sambhogakaya Buddha. Both Vajradhara and Samantabhadra are generally depicted in yab-yum unity with their respective consorts and are primordial Buddhas, embodying void and ultimate emptiness.

Contents

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1 Dharmakaya as part of the Trikaya 2 Literature 3 See also 4 Notes 5 Link

Dharmakaya as part of the Trikaya The Trikaya doctrine (Sanskrit, literally "Three bodies or personalities"; Chinese: Sānshēn, Japanese: sanjin) is an important Buddhist teaching both on the nature of reality, and what a Buddha is. By the 4th century CE, the Trikaya Doctrine had assumed the form that we now know. Briefly, the doctrine says that a Buddha has three kayas or bodies: the nirmanakaya or created body which manifests in time and space; the sambhogakaya or body of mutual enjoyment which is an archetypal manifestation; and the Dharmakaya or reality body which embodies the very principle of enlightenment and knows no limits or boundaries.[5] In the view of Anuyoga, the 'Mindstream' (Sanksrit: citta santana) is the 'continuity' (Sanskrit: santana; Wylie: rgyud) that links the Trikaya.[5] The Trikaya, as a triune, is symbolised by the Gankyil.

Tibetan thangka of Vajradhara

Literature 'Shining Relics of Enlightened Body' (Tibetan: ་གང་འབར་བ, Wylie: sku gdung 'bar ba) is numbered amongst the 'Seventeen Tantras of Menngagde' (Tibetan: མན་ངག་་ད་བ་བན, Wylie: man ngag sde'i rgyud bcu bdun) within Dzogchen discourse and is part of the textual support for the Vima Nyingtik. In the Dzogchen tantric text rendered in English as "Shining Relics" (Tibetan: ་གང་འབར་བ, Wylie: sku gdung 'bar ba), an enlightened personality entitled Buddha Vajradhara and a Dakini whose name may be rendered into English as "Clear mind" engage in discourse and dialogue which is a common convention in such esoteric Buddhist literature and tantric literature in general.[6]

See also Mahavairocana Namarupa Svabhava Trikaya Three Vajras Vajradharma Vajrayogini Vajra

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Notes 1. ^ Images of Enlightenment: Tibetan Art in Practice (http://www.amazon.com/Images-EnlightenmentTibetan-Art-Practice/dp/1559390247) 2. ^ "Dharmapala Thangka Centre" (http://www.thangka.de/Gallery-3/Misc/12-13/Karmapa5.htm). Archived (http://www.webcitation.org/6At6ubVkH) from the original on 30 September 2012. Vajrayana View 3. ^ Father Tantra (http://www.britannica.com/EBchecked/topic/202522/Father-Tantra) 4. ^ "Dharmapala Thangka Centre" (http://www.thangka.de/Gallery-1/otherbuddhas/3-27/vajradhara0.htm). Archived (http://www.webcitation.org/6At5ThrsG) from the original on 30 September 2012. Vajradhara is an emanation of Adibuddha, some people say. 5. ^ a b Welwood, John (2000). The Play of the Mind: Form, Emptiness, and Beyond. Source: http://www.purifymind.com/PlayMind.htm (accessed: Saturday January 13, 2007) 6. ^ Martin, Dan (1994). 'Pearls from Bones: Relics, Chortens, Tertons and the Signs of Saintly Death in Tibet'. Numen, Vol. 41, No. 3. (Sep., 1994), p.274.

Link The Essential Songs of Milarepa / VI. Songs About Vajra Love 46. Answer to Dakini Tzerima (http://www.quietmountain.org/links/teachings/yogi_chen/87.htm) body, speech, mind A Dictionary of Buddhism (http://www.encyclopedia.com/doc/1O108bodyspeechmind.html) rdo rje chos (vajradharma) ( b. ) (http://tbrc.xmeru2.org/kb/tbrcdetail.xq;jsessionid=21093129EABFC091DF6BCDCF65F5D80A?RID=P0RK581) The Tibetan Buddhist Resource Center Nonsectarian movement Ringu Tulku: The Rimé (Ris-med) movement of Jamgon Kongtrul the Great (http://www.abuddhistlibrary.com/Buddhism/A%20-%20Tibetan%20Buddhism/Authors /Ringu%20Tulku/The%20Rime%20Movement/THE%20RIME%20(%20Rismed%20)%20MOVEMENT.htm) Sutra The Vajracchedika Prajnaparamita Sutra (http://www.sinc.sunysb.edu/clubs/buddhism /sutras/diamond1.html) Retrieved from "http://en.wikipedia.org/w/index.php?title=Vajradhara&oldid=577484791" Categories: Buddhas Gelug Kagyu Tibetan Buddhism This page was last modified on 16 October 2013 at 21:25. Text is available under the Creative Commons Attribution-ShareAlike License; additional terms may apply. By using this site, you agree to the Terms of Use and Privacy Policy. Wikipedia® is a registered trademark of the Wikimedia Foundation, Inc., a non-profit organization.

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Vajrayana - Wikipedia, the free encyclopedia

http://en.wikipedia.org/wiki/Vajrayana

Vajrayana From Wikipedia, the free encyclopedia

Vajrayāna ( Bengali: ব"যান; Devanagari: व"यान; Sinhala: ව"ායන; Malayalam: വ"ജയാന; Oriya: ବ"ଯାନ; Tibetan: !"་$%་ཐེག་པ་, rdo rje theg pa; Mongolian: Очирт хөлгөн, Ochirt Hölgön; Chinese: 密宗, mì zōng) is also known as Tantric Buddhism, Tantrayāna, Mantrayāna, Secret Mantra, Esoteric Buddhism and the Diamond Way or Thunderbolt Way. Vajrayāna is a complex and multifaceted system of Buddhist thought and practice which evolved over several centuries.[1] According to Vajrayāna scriptures "Vajrayāna" refers to one of three vehicles or routes to enlightenment, the other two being the Hinayāna and Mahayana. Note that Hinayāna (or Nikaya) is not to be confused with Theravada (a practice lineage); although is sometimes equated to it. Founded by the Indian Mahāsiddhas, Vajrayāna subscribes to Buddhist tantric literature.[1]

Contents 1 History of Vajrayāna 1.1 India 1.1.1 Mythological origins 1.1.2 Historical origins 1.1.2.1 Mantrayana and Vajrayana 1.1.2.2 Sahajayāna and Kalachakrayāna 1.1.3 Despised classes 1.2 China 1.3 Tibet and other Himalayan kingdoms 1.4 Japan 1.5 Indonesian Archipelago 1.6 Mongolia 2 Place within Buddhist tradition 2.1 Third turning of the wheel 2.2 Sutrayana and Vajrayana 2.3 Paramitayana and Vajrayana 3 Philosophical background 3.1 Two Truths Doctrine 4 Characteristics of Vajrayana 4.1 Goal 4.2 Motivation 4.3 Ritual 4.4 Upaya 4.5 Esoteric transmission 4.6 Vows and behaviour 5 Tantra techniques 5.1 Classifications of tantra 5.1.1 Fourfold division 5.1.2 Outer and Inner Tantras 5.2 Annuttara-yoga tantras 5.2.1 Generation stage 5.2.2 Four purities 5.2.3 Completion stage 5.3 Deity yoga 5.4 Guru yoga 5.5 Death yoga 6 Symbols and imagery

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6.1 The Vajra 6.2 Imagery and ritual in deity yoga 7 Vajrayana textual tradition 8 Schools of Vajrayana 8.1 Tibetan Buddhism 8.2 Nepalese Newar Buddhism 8.3 Ari Buddhism 8.4 Azhali religion 8.5 Chinese Esoteric Buddhism 8.6 Japan 8.6.1 Shingon Buddhism 8.6.2 Tendai Buddhism 8.6.3 Shugendō 8.7 Literary characteristics 8.8 Dunhuang manuscripts 9 Academic study difficulties 9.1 Terminology 10 See also 11 Notes 12 References 13 Web references 14 Sources 15 Further reading 16 External links 16.1 General 16.2 Schools

History of Vajrayāna Although the first tantric Buddhist texts appeared in India in the 3rd century and continued to appear until the 12th century,[2] scholars such as Hirakawa Akira assert that the Vajrayāna probably came into existence in the 6th or 7th century,[3] while the term Vajrayāna itself first appeared in the 8th century.[1] The Vajrayāna was preceded by the Mantrayāna, and then followed by the Sahajayāna and Kalacakrayāna.[4]

India The period of Indian Vajrayāna Buddhism has been classified as the fifth[3] or final[1] period of Indian Buddhism. The literature of Vajrayāna is absent from the oldest Buddhist literature of the Pali Canon and the Agamas. Mythological origins In the Tibetan Buddhist tradition, it is claimed that the historical Shakyamuni Buddha taught tantra, but that since these are 'secret' teachings, confined to the guru/disciple relationship, they were generally written down long after the Buddha's other teachings, the hi Pali Canon and the Mahayana sutras. The Vajrayana tradition holds that its teachings were first expounded by the Buddha sixteen years after his enlightenment. Historians have identified an early stage of Mantrayana beginning in the 4th century, and argue that assigning the teachings to the historical Buddha is "patently absurd."[5] According to some traditions, Tantric Buddhism first developed in Uddiyana, a country which was

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divided into the two kingdoms Shambaḷa and Lankapuri. Shambaḷa has been identified with Sambalpur and Lankapuri with Subarnapura (Sonepur).[web 1] Indrabhuti, the king of Sambalpur founded Vajrayana, while his sister, who was married to Prince (Yuvaraja) Jalendra of Lankapuri (Sonepur), founded Sahajayana.[6] Historical origins Mantrayana and Vajrayana

Although the Vajrayana claims to be as ancient and authentic as any other Buddhist school, it may have grown up gradually in an environment with previously existing texts such as the mahasannipata and the ratnaketudharani.[7] The basic position of Vajrayana is still the same as the early Buddhist position of not-self.[8] The changes that took place reflected the changing society of medieval India: the presentation changed, the techniques of the way to enlightenment changed, and the outward appearance of Buddhism came to be dominated by ritualism, and the array of Buddhas, Bodhisattvas, and gods and goddesses.[8] There are differing views as to where in the Indian sub-continent that Vajrayāna began. There are assumptions about the origin of Vajrayana in Bengal,[9] Uddiyana, located at Odisha, or in the modern day Swat Valley in Pakistan. The earliest texts appeared around the early 4th century. Nālanda University in eastern India became a center for the development of Vajrayana theory, although it is likely that the university followed, rather than led, the early Tantric movement.

Statues of Padmasambhava, Buddha and Amitayus at Namdroling Monastery.

Only from the 7th[5] or the beginning of the 8th century, tantric techniques and approaches increasingly dominated Buddhist practice in India.[2] From the 7th century onwards many popular religious elements of a heterogeneous nature were incorporated into Mahayana Buddhism, which finally resulted in the appearance of Vajrayāna, Kalachakrayana, and Sahajayana Tantric Buddhism. These new Tantric cults of Buddhism introduced Mantra, Mudra and Mandala, along with six tantric Abhicharas (practices) such as Marana (Death), Stambhana, Sammohana, Vidvesan, Uchchatana and Vajikarana. These cults revived primitive beliefs and practices, a simpler and less formal approach to the personal god, a liberal and respectful attitude towards women, and denial of the caste system.[web 2][web 3] India would continue as the source of leading-edge Vajrayana practices up until the 11th century, producing many renowned Mahasiddha. (Vajrayāna) Buddhism had mostly died out in India by the 13th century, and tantric versions of Buddhism and Hinduism were also experiencing pressure from invading Islamic armies. By that time, the vast majority of the practices were also manifest in Tibet, where they were preserved until recently. In the second half of the 20th century a sizable number of Tibetan exiles fled the oppressive, anti-religious rule of the Communist Chinese to establish Tibetan Buddhist communities in northern India, particularly around Dharamsala.

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Sahajayāna and Kalachakrayāna

The Vajrayana established the symbolic terminology and the liturgy that would characterize all forms of the tradition.[5] The Sahajayana developed in the 8th century in Bengal.[10] It was dominated by long-haired, wandering siddhas who openly challenged and ridiculed the Buddhist establishment.[5] Its most important text is the Dohakosa, written by Sarahapada.[10] The Kalachakrayana developed in the 10th century.[4] It is farthest removed from the earlier Buddhist traditions, and incorporates concepts of messianism and astrology not present elsewhere in Buddhist literature.[5] Despised classes The Tantric Buddhist sects made efforts to raise the dignity of the lowest of the low of the society to a higher level. Many celebrated Vajrayana Acharyas like Saraha, Hadipa, Dombi, Tsangnyön Heruka, Tantipa (Tantripāda) and Luipāda came from the so-called despised classes. The cult exerted a tremendous influence over the tribal and despised classes of people of Sambalpur and Bolangir region. In the 9th or 10th century seven famous Tantric maidens appeared in the Patna (Patnagarh) region, which was then called Kuānri-Pātaṇā. These maidens are popularly known as Sāta Bhauni (seven sisters), namely, Gyanadei Maluni, Luhakuti, Luhuruṇi, Nitei Dhobani, Sukuti Chamaruṇi, Patrapindhi Sabaruṇi, Gangi Gauduṇi and sua Teluṇi. They hailed from the castes which were considered the lower castes of society, and were followers of Lakshminkara. Because of their miraculous power and feats, they were later deified and worshiped by the locals.[11]

China Main article: Tangmi Esoteric teachings followed the same route into northern China as Buddhism itself, arriving via the Silk Road sometime during the first half of the 7th century, during the Tang Dynasty. Esoteric Mantrayana practices arrived from India just as Buddhism was reaching its zenith in China, and received sanction from the emperors of the Tang Dynasty. During this time, three great masters came from India to China: Śubhakarasiṃha, Vajrabodhi, and Amoghavajra. These three masters brought the esoteric teachings to their height of popularity in China.[12] During this era, the two main source texts were the Mahāvairocana Abhisaṃbodhi Tantra, and the Tattvasaṃgraha Tantra. Traditions in the Sinosphere still exist for these teachings, and they more or less share the same doctrines as Shingon, with many of its students themselves traveling to Japan to be given transmission at Mount Koya.

Esoteric practices related to Cundī have remained popular in Chinese Buddhism and East Asia.

Esoteric methods were naturally incorporated into Chinese Buddhism during the Tang Dynasty. Śubhakarasiṃha's most eminent disciple, Master Yixing (Ch. ⼀一行), was a member of the Zen

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school. In such a way, in Chinese Buddhism there was no major distinction between exoteric and esoteric practices, and the northern school of Zen Buddhism even became known for its esoteric practices of dhāraṇīs and mantras.[13][14] During the Yuan Dynasty, the Mongol emperors made Esoteric Buddhism the official religion of China, and Tibetan lamas were given patronage at the court.[15] A common perception was that this patronage of lamas caused corrupt forms of tantra to become widespread.[15] When the Mongol Yuan Dynasty was overthrown and the Ming Dynasty was established, the Tibetan lamas were expelled from the court, and this form of Buddhism was denounced as not being an orthodox path.[15] In late imperial China, the early traditions of Esoteric Buddhism were still thriving in Buddhist communities. Robert Gimello has also observed that in these communities, the esoteric practices associated with Cundī were extremely popular among both the populace and the elite.[16] In China and countries with large Chinese populations such as Taiwan, Malaysia, and Singapore, Esoteric Buddhism is most commonly referred to as the Chinese term Mìzōng (密宗), or "Esoteric School." Traditions of Chinese Esoteric Buddhism are most commonly referred to as referred as Tángmì (唐密), "Tang Dynasty Esoterica," or Hànchuán Mìzōng (漢傳密宗), "Han Transmission Esoteric School" (Hànmì 漢密 for short), or Dōngmì (東密), "Eastern Esoterica," separating itself from Tibetan and Newar traditions. These schools more or less share the same doctrines as Shingon.Casual attempts to revive Esoteric Buddhism occur in modern china.[17] See Zhenyan (http://www.encyclopedia.com/article-1G2-3424503431/zhenyan.html) at encyclopedia.com on Chinese Esoteric Buddhism.

Tibet and other Himalayan kingdoms Main article: Tibetan Buddhism In 747 the Indian master Padmasambhava traveled from Afghanistan to bring Vajrayana Buddhism to Tibet and Bhutan, at the request of the king of Tibet. This was the original transmission which anchors the lineage of the Nyingma school. During the 11th century and early 12th century a second important transmission occurred with the lineages of Atisa, Marpa and Brogmi, giving rise to the other schools of Tibetan Buddhism, namely Sakya, Kadam, Kagyu, Jonang, and Geluk (the school of the Dalai Lama).

Japan Main article: Japanese Buddhism See also: Shingon During the Tang Dynasty in China, when esoteric Buddhist practices reached their peak, Japan was actively importing Buddhism, its texts and teachings, by sending monks on risky missions across the sea to stay in China for two years or more. Depending on where the monk stayed and trained, they may have brought back esoteric Buddhist material and training back to Japan. In 804, monk Saicho came back from China with teachings from the Tiantai sect, but was also trained in esoteric lineages. When he later founded the Japanese Tendai sect, esoteric practices were integrated with the Tendai teachings, but Tendai is not an exclusively esoteric sect. Subsequent disciples of Saicho also returned from China in later years with further esoteric training, which helped to flesh out the lineage in Japan.

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On the same mission in 804, Emperor Kammu also sent monk Kūkai to the Tang Dynasty capital at Chang'an (present-day Xi'an). Kūkai absorbed the Vajrayana thinking from eminent Indian and Chinese Vajrayana teachers at the time, and synthesized a version of which he took back with him to Japan, where he founded the Shingon school of Buddhism, a school which continues to this day. Unlike Tendai, Shingon is a purely esoteric sect.

Indonesian Archipelago Main article: Vajrayana Buddhism in Southeast Asia The empire of Srivijaya in southeast Sumatra was already a center of Vajrayana learning when Dharma Master Yijing (Ch. 法師義淨) resided there for six months in 671, long before Padmasambhava brought the method to Tibet. In the 11th century, Atisha studied in Srivijaya under Serlingpa, an eminent Buddhist scholar and a prince of the Srivijayan ruling house. Through early economic relationships with the Srivijaya Empire, the Philippines came under the influence of Vajrayana.[18] Vajrayana Buddhism also influenced the construction of Borobudur, a three-dimensional mandala, in central Java circa 800.

Mongolia

Young Monk in Shalu Monastery, Shigatse, Tibet

In the 13th century, the Tibetan Buddhist teachers of the Sakya school led by Sakya Pandita Kunga Gyaltsen, took part in a religious debate with Christians and Muslims before the Mongolian royal court. As a result the Mongolian Prince Godan adopted Tibetan Buddhism as his personal religion, although not requiring it of his subjects. Drogön Chögyal Phagpa, Kagyupa Pandita's nephew, eventually converted Kublai Khan to Buddhism.

Since the Khan conquered China and established the Yuan Dynasty which lasted from 1271 to 1368, this led to the renewal in China of the Tantric practices which had died out there many years earlier. Vajrayana practice declined in China and Mongolia with the fall of the Yuan Dynasty. Mongolia saw another revival of Vajrayana in the 17th century, with the establishment of ties between the Dalai Lama in Tibet and the Mongolian princedoms. This revived the historic pattern of the spiritual leaders of Tibet acting as priests to the rulers of the Mongol empire. Having survived suppression by the Communists, Buddhism in Mongolia is today primarily of the Gelugpa school of Tibetan Buddhism, and is being re-invigorated following the fall of the Communist government.

Place within Buddhist tradition Various classifications are possible when distinguishing Vajrayana from the other Buddhist traditions.

Third turning of the wheel Vajrayana can also be seen as the third of the three "turnings of the wheel of dharma":[5] 1. In the first turning Shakyamuni Buddha taught the Four Noble Truths at Varanasi in the 5th century BC, which led to the founding of Buddhism and the later early Buddhist schools. Details of the first turning are described in the Dhammacakkapavattana Sutta. The oldest scriptures do not mention any further turnings other than this first turning. 第 6 頁，共 21 頁

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2. The Mahayana tradition claims that there was a second turning in which the Perfection of Wisdom sutras were taught at Vulture's Peak, which led to the Mahayana schools. Generally, scholars conclude that the Mahayana scriptures (including the Perfection of Wisdom Sutras) were composed from the 1st century CE onwards.[a] 3. According to the Vajrayana tradition, there was a third turning which took place at Dhanyakataka sixteen years after the Buddha's enlightenment. Some scholars have strongly denied that Vajrayana appeared at that time,[5] and placed it at a much later time. The first tantric (Vajrayana Buddhist) texts appeared in the 3rd century CE, and they continued to appear until the 12th century.[2]

Sutrayana and Vajrayana Vajrayana can be distinguished from the Sutrayana. The Sutrayana is the method of perfecting good qualities, where the Vajrayāna is the method of taking the intended outcome of Buddhahood as the path.

Paramitayana and Vajrayana According to this schema, Indian Mahayana revealed two vehicles (yana) or methods for attaining enlightenment: the method of the perfections (Paramitayana) and the method of mantra (Mantrayana).[20] The Paramitayana consists of the six or ten paramitas, of which the scriptures say that it takes three incalculable aeons to lead one to Buddhahood. The tantra literature, however, claims that the Mantrayana leads one to Buddhahood in a single lifetime.[20] According to the literature, the mantra is an easy path without the difficulties innate to the Paramitanaya.[20] Mantrayana is sometimes portrayed as a method for those of inferior abilities.[20] However the practitioner of the mantra still has to adhere to the vows of the Bodhisattva.[20]

Philosophical background Vajrayana is firmly grounded in Mahayana-philosophy, especially Madhyamaka.

Two Truths Doctrine Vajrayana subscribes to the two truths doctrine of conventional and ultimate truths, which is present in all Buddhist tenet systems.[21][22] The two truths doctrine is a central concept in the Vajrayana path of practice and is the philosophical basis for its methods. The two truths identifies conventional a.k.a. relative, and absolute a.k.a. nirvana. Conventional truth is the truth of consensus reality, common-sense notions of what does and does not exist. Ultimate truth is reality as viewed by an awakened, or enlightened mind.

Characteristics of Vajrayana Goal The goal of spiritual practice within the Mahayana and Vajrayana traditions is to become a Bodhisattva (i.e. attainment of a state in which one will subsequently become a Buddha—after some further reincarnation), whereas the goal for Theravada practice is specific to become an arahant (i.e. attain enlightenment with no intention of returning, not even as a Buddha).

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In the Sutrayana practice, a path of Mahayana, the "path of the cause" is taken, whereby a practitioner starts with his or her potential Buddha-nature and nurtures it to produce the fruit of Buddhahood. In the Vajrayana the "path of the fruit" is taken whereby the practitioner takes his or her innate Buddha-nature as the means of practice. The premise is that since we innately have an enlightened mind, practicing seeing the world in terms of ultimate truth can help us to attain our full Buddha-nature.[23] Experiencing ultimate truth is said to be the purpose of all A Buddhist ceremony in Ladakh. the various tantric techniques practiced in the Vajrayana. Apart from the advanced meditation practices such as Mahamudra and Dzogchen, which aim to experience the empty nature of the enlightened mind that can see ultimate truth, all practices are aimed in some way at purifying the impure perception of the practitioner to allow ultimate truth to be seen. These may be ngondro, or preliminary practices, or the more advanced techniques of the tantric sadhana.

Motivation As with the Mahayana, motivation is a vital component of Vajrayana practice. The Bodhisattva-path is an integral part of the Vajrayana, which teaches that all practices are to be undertaken with the motivation to achieve Buddhahood for the benefit of all sentient beings.

Ritual The distinctive feature of Vajrayana Buddhism is ritual, which is used as a substitute or alternative for the earlier abstract meditations.[24][25] For Vajrayana Tibetan death rituals, see phowa.

Upaya The Vajrayana is based on the concept of "skilful means" (Sanskrit: upaya) as formulated in Mahayana Buddhism. It is a system of lineages, whereby those who successfully receive an empowerment or sometimes called initiation (permission to practice) are seen to share in the mindstream of the realisation of a particular skillful means of the vajra Master. In the Vajrayana these skilful means mainly relate to tantric, Mahamudra or Dzogchen practices. Vajrayana teaches that the Vajrayana techniques provide an accelerated path to enlightenment. [citation needed]

Esoteric transmission Main article: Esoteric transmission Vajrayana Buddhism is esoteric, in the sense that the transmission of certain teachings only occurs directly from teacher to student during an initiation or empowerment and cannot be simply learned from a book. Many techniques are also commonly said to be secret, but some Vajrayana teachers have responded that secrecy itself is not important and only a side-effect of the reality that the techniques have no validity outside the teacher-student lineage.[26] In order to engage in Vajrayana practice, a student should have received such an initiation or permission: If these techniques are not practiced properly, practitioners may harm themselves physically and mentally. In order to avoid these dangers, the practice is kept "secret"

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outside the teacher/student relationship. Secrecy and the commitment of the student to the vajra guru are aspects of the samaya (Tib. damtsig), or "sacred bond", that protects both the practitioner and the integrity of the teachings."[27] The teachings may also be considered "self-secret", meaning that even if they were to be told directly to a person, that person would not necessarily understand the teachings without proper context. In this way the teachings are "secret" to the minds of those who are not following the path with more than a simple sense of curiosity. [28][29]

Vows and behaviour Main article: Samaya

Three ritual implements: vajra, bell, and counting beads.

Practitioners of the Vajrayana need to abide by various tantric vows or samaya of behaviour. These are extensions of the rules of the Pratimoksha vows and Bodhisattva vows for the lower levels of tantra, and are taken during initiations into the empowerment for a particular Anuttarayoga tantra. The special tantric vows vary depending on the specific mandala practice for which the initiation is received, and also depending on the level of initiation. The Ngagpa/Ngakmo Yogis from the Nyingma school keep a special non-celibate ordination, they are practitioners and are considered neither lay nor monk or nun. A tantric guru, or teacher, is expected to keep his or her samaya vows in the same way as his students. Proper conduct is considered especially necessary for a qualified Vajrayana guru. For example, the Ornament for the Essence of Manjushrikirti states:[30] Distance yourself from Vajra Masters who are not keeping the three vows who keep on with a root downfall, who are miserly with the Dharma, and who engage in actions that should be forsaken. Those who worship them go to hell and so on as a result.

Tantra techniques Main article: Tantra techniques (Vajrayana)

Classifications of tantra The various Tantra-texts can be classified in various ways. Fourfold division The best-known classification is by the Gelug, Sakya, and Kagyu schools, the so-called Sarma or New Translation schools of Tibetan Buddhism. They divide the Tantras into four hierarchical categories: Kriyayoga, action tantra, which emphasizes ritual; Charyayoga, performance tantra, which emphasizes meditation; Yogatantra, yoga tantra;

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Anuttarayogatantra, highest yoga tantra, which is further divided into "mother", "father" and "non-dual" tantras. Outer and Inner Tantras A different division is used by the Nyingma or Ancient Translation school. Kriyayoga, Charyayoga and Yogatantra are called the Outer Tantras, while Anuttarayogatantra is divided into Three Inner Tantras, which correspond to the Mahayoga Anuyoga Atiyoga, or Dzogchen. The practice of Atiyoga is further divided into three classes: Mental SemDe, Spatial LongDe, and Esoteric Instructional MenNgagDe.

Annuttara-yoga tantras In the highest class of tantra, two stages of practice are distinguished. Details of these practices are normally only explained to practitioners by their teachers after receiving an initiation or 'permission to practice'. In some Buddhist tantras, both stages can be practiced simultaneously, whereas in others, one first actualizes the generation stage before continuing with the completion stage practices. Generation stage Main article: Generation stage In the first stage of generation, one engages in deity yoga. One practices oneself in the identification with the meditational Buddha or deity (yidam) by visualisations, until one can meditate single-pointedly on 'being' the deity.[b] Four purities In the generation stage of Deity Yoga, the practitioner visualizes the "Four Purities" (Tibetan: yongs su dag pa bzhi; yongs dag bzhi)[web 4] which define the principal Tantric methodology of Deity Yoga that distinguishes it from the rest of Buddhism:[31] 1. 2. 3. 4.

Seeing one's body as the body of the deity Seeing one's environment as the pure land or mandala of the deity Perceiving one's enjoyments as bliss of the deity, free from attachment Performing one's actions only for the benefit of others (bodhichitta motivation, altruism)[web 5]

Completion stage Main article: Completion stage In the next stage of completion, the practitioner can use either the path of method (thabs lam) or the path of liberation ('grol lam).[32] At the path of method the practitioner engages in Kundalini yoga practices. These involve the subtle energy system of the body of the chakras and the energy channels. The "wind energy" is directed and dissolved into the heart chakra, where-after the Mahamudra remains,[33] and the

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practitioner is physically and mentally transformed. At the path of liberation the practitioner applies mindfulness,[34] a preparatory practice for Mahamudra or Dzogchen, to realize the inherent emptiness of every-'thing' that exists.[35]

Deity yoga Main article: Iṣṭa-devatā Deity yoga (Tibetan: lha'i rnal 'byor; Sanskrit: Devata) is the fundamental Vajrayana practice. It is a sadhana in which practitioners visualize themselves as a deity or yidam. Deity Yoga brings the meditator to the experience of being one with the deity: Deity Yoga employs highly refined techniques of creative imagination, visualisation, and photism in order to self-identify with the divine form and qualities of a particular deity as the union of method or skilful means and wisdom. As His Holiness the Dalai Lama says, "In brief, the body of a Buddha is attained through meditating on it".[36] Hevajra and Nairātmyā,

By visualizing oneself and one's environment entirely as a projection surrounded by a retinue of mind, it helps the practitioner to become familiar with the mind's of eight ḍākinīs. Marpa ability and habit of projecting conceptual layers over all experience. transmission. This experience undermines a habitual belief that views of reality and self are solid and fixed. Deity yoga enables the practitioner to release, or 'purify' him or herself from spiritual obscurations (Sanskrit: klesha) and to practice compassion and wisdom simultaneously. Recent studies indicate that Deity yoga yields quantifiable improvements in the practitioner's ability to process visuospatial information, specifically those involved in working visuospatial memory.[37]

Guru yoga Guru yoga (or teacher practice) (Tibetan: bla ma'i rnal 'byor)[38] is a tantric devotional process whereby the practitioners unite their mindstream with the mindstream of the guru. The guru is engaged as yidam, as a nirmanakaya manifestation of a Buddha. The process of guru yoga might entail visualization of an entire lineage of masters (refuge tree) as an invocation of the lineage. It usually involves visualization of the guru above or in front of the practitioner. Guru yoga may entail a liturgy or mantra such as the Prayer in Seven Lines. (Tibetan: tshig bdun gsol 'debs)[39] The Guru or spiritual teacher is essential as a guide during tantric practice, as without their example, blessings and grace, genuine progress is held to be impossible for all but the most keen and gifted. Many tantric texts qualify the Three Jewels of Buddha, Dharma and Sangha thus: "The Guru is Buddha, the Guru is Dharma, the Guru is also Sangha"[40] to reflect their importance for the disciple. The guru is considered even more compassionate and more potent than the Buddha because we can have a direct relationship with the guru. The guru therefore appears with the yidam and dakini in the Three Roots refuge formulation of the three factors essential for tantric attainments.

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Death yoga Main article: Bardo According to the Vajrayana tradition,[41] at certain times the bodymind[42] is in a very subtle state which can be used by advanced practitioners to transform the mindstream. Such liminal times are known in Tibetan Buddhism as Bardo states and include such transitional states as during meditation, dreaming, sex and death. Death yoga, or "bringing the three bodies into the path of death, intermediate state (bardo) and rebirth",[43] helps to prepare the practitioner for what they need to do at the time of death. It can be practiced first according to generation stage, and then according to completion stage. The accumulation of meditative practice helps to prepare the practitioner for what they need to do at the time of death. At the time of death the mind is in a subtle state (clear light) that can open the mind to enlightenment if it is skilfully used to meditate on emptiness (shunyata). During completion stage meditation it is possible to manifest a similar clear light mind and to use it to meditate on emptiness. This meditation causes dualistic appearances to subside into emptiness and enables the practitioner to destroy their ignorance and the imprints of ignorance that are the obstructions to omniscience. It is said that masters like Lama Tsong Khapa used these techniques to achieve enlightenment during the death process. Actually, there are three stages at which it is possible to do this: at the end of the death process, during the bardo (or 'in between period') and during the process of rebirth. During these stages, the mind is in a very subtle state, and an advanced practitioner can use these natural states to make significant progress on the spiritual path. The Tibetan Book of the Dead is an important commentary for this kind of traditional practice. This death yoga should not be confused with the non-Tantric meditation on impermanence and death, which is a common practice within Buddhist traditions used to overcome desirous attachment. Another Tibetan ritual practice related to death is phowa (transference of one's consciousness), which can be done by oneself at the moment of death or by ritual specialists, phowa-lamas, on behalf of the dead. For the Anuttarayoga Tantras (Tib. rnal-’byor bla-med-kyi-rgyud), transferring one’s consciousness constitutes one of the two ways to separate the coarse and subtle bodies through meditation. Daniel Cozort explains that ’pho-ba (phowa) merely separates the coarse and subtle bodies without leading to the attainment of an “illusory body” (Tib. sgyu-lus). On the other hand, during the perfection type meditation, known as the “final mental isolation” (Tibetan: sems-dben) because it necessitates the presence of an “actual consort” (Tib. las-rgya), “the winds are totally dissolved in the indestructible drop”, and “the fundamental wind naturally rises into an illusory body”.[44]

Symbols and imagery The Vajrayana uses a rich variety of symbols and images.

The Vajra The Sanskrit term "vajra" denoted the thunderbolt, a legendary weapon and divine attribute that was made from an adamantine, or indestructible, substance and which could therefore pierce and penetrate any obstacle or obfuscation. It is the weapon of choice of Indra, the King of the Devas in Hinduism. As a secondary meaning, "vajra" refers to this indestructible substance, and so is

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sometimes translated as "adamantine" or "diamond"[citation needed]. So the Vajrayana is sometimes rendered in English as "The Adamantine Vehicle" or "The Diamond Vehicle". A vajra is also a scepter-like ritual object (Standard Tibetan: ་་ dorje), which has a sphere (and sometimes a gankyil) at its centre, and a variable number of spokes, 3, 5 or 9 at each end (depending on the sadhana), enfolding either end of the rod. The vajra is often traditionally employed in tantric rituals in combination with the bell or ghanta; symbolically, the vajra may represent method as well as great bliss and the bell stands for wisdom, specifically the wisdom realizing emptiness.

Imagery and ritual in deity yoga Representations of the deity, such as a statues (murti), paintings (thangka), or mandala, are often employed as an aid to visualization, in Deity yoga. Mandalas are sacred enclosures, sacred architecture that house and contain the uncontainable essence of a yidam. In the book The World of Tibetan Buddhism, the Dalai Lama describes mandalas thus: "This is the celestial mansion, the pure residence of the deity." All ritual in Vajrayana practice can be seen as aiding in this process of visualization and identification. The practitioner can use various hand implements such as a vajra, bell, hand-drum (damaru) or a ritual dagger (phurba), but also ritual hand gestures (mudras) can be made, special chanting techniques can be used, and in elaborate offering rituals or initiations, many more ritual implements and tools are used, each with an elaborate symbolic meaning to create a special environment for practice. Vajrayana has thus become a major inspiration in traditional Tibetan art.

Kalachakra, sand mandala.

Vajrayana textual tradition The Vajrayana tradition has developed an extended body of texts: Though we do not know precisely at present just how many Indian tantric Buddhist texts survive today in the language in which they were written, their number is certainly over one thousand five hundred; I suspect indeed over two thousand. A large part of this body of texts has also been translated into Tibetan, and a smaller part into Chinese. Aside from these, there are perhaps another two thousand or more works that are known today only from such translations. We can be certain as well that many others are lost to us forever, in whatever form. Of the texts that survive a very small proportion has been published; an almost insignificant percentage has been edited or translated reliably."[45]

Schools of Vajrayana Although there is historical evidence for Vajrayana Buddhism in Southeast Asia and elsewhere (see History of Vajrayana below), today the Vajrayana exists primarily in the form of the two major sub-schools of Tibetan Buddhism and Esoteric Buddhism in Japan known as Shingon, with a handful of minor subschools utilising lesser amounts of esoteric or tantric materials. The distinction between traditions is not always rigid. For example, the tantra sections of the 第 13 頁，共 21 頁

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Tibetan Buddhist canon of texts sometimes include material not usually thought of as tantric outside the Tibetan Buddhist tradition, such as the Heart Sutra[46] and even versions of some material found in the Pali Canon.[47][c]

Tibetan Buddhism Main article: Tibetan Buddhism The Tibetan Buddhist schools, based on the lineages and textual traditions of the Kangyur and Tengyur of Tibet, are found in Tibet, Bhutan, northern India, Nepal, southwestern and northern China, Mongolia and various constituent republics of Russia that are adjacent to the area, such as Amur Oblast, Buryatia, Chita Oblast, the Tuva Republic and Khabarovsk Krai. Tibetan Buddhism is also the main religion in Kalmykia. Vajrayana Buddhism was established in Tibet in the 8th century when Śāntarakṣita was brought to Tibet from India at the instigation of the Dharma King Trisong Detsen, some time before 767. He established the basis of what later came to be known as the Nyingma school. As a Tantric Mahasiddha Padmasambhava's contribution ensured that Vajrayana became part of Tibetan Buddhism. While Vajrayana Buddhism is a part of Tibetan Buddhism in that it forms a core part of every major Tibetan Buddhist school, it is not identical with it. Buddhist scholar Alexander Berzin refers to "the Mahayana and Vajrayana traditions of Tibetan Buddhism".[web 6] Training in the "common paths" of Sutra (including Lamrim) are said to be the foundation for the "uncommon path" of Vajrayana.[48] The Vajrayana techniques add 'skillful means' to the general Mahayana teachings for advanced students. The 'skillful means' of the Vajrayana in Tibetan Buddhism refers to tantra techniques, Dzogchen (Tibetan; Sanskrit:maha-ati) and Mahamudra (Tibetan:Chagchen).

Nepalese Newar Buddhism Main article: Newar Buddhism Newar Buddhism is practiced by Newars in Nepal. This is the only form of Vajrayana Buddhism in which the scriptures are written in Sanskrit. Its priests do not follow celibacy and are called Vajracharyas.

Ari Buddhism Ari Buddhism was common in Burma, prior to Anawrahta's rise and the subsequent conversion to Theravada Buddhism in the 11th century.

Chinese use of the Siddhaṃ script for the Pratisara Mantra. 927 CE.

Azhali religion The Acharya religion is said to be a form of Vajrayana Buddhism transmitted from India to the Kingdom of Dali of the Bai people.[49] The monks have families, eat meat and drink wine. The Zhengde Emperor banned it in 1507.[50][51][52]

Chinese Esoteric Buddhism Esoteric traditions in China are similar in teachings to the Japanese Shingon school, though the number of practitioners was greatly reduced, due in part of the persecution of Buddhists under 第 14 頁，共 21 頁

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Emperor Wuzong of Tang, nearly wiping out most of the Chinese Esoteric Buddhist lineage. In China and countries with large Chinese populations such as Taiwan, Malaysia and Singapore, Chinese Esoteric Buddhism is commonly referred as Tángmì (唐密) "Tang Dynasty Secret Buddhism," or Hànchuánmìzōng (漢傳密宗) "Secret Buddhism of the Han Transmission" (Hànmì 漢密 for short), or Dōngmì (東密) "Eastern Secret Buddhism." In a more general sense, the Chinese term Mìzōng (密宗) "The Secret Way", is the most popular term used when referring to any form of Esoteric Buddhism. These traditions more or less share the same doctrines as the Shingon school, with many of its students themselves traveling to Japan to be given transmission at Mount Koya. According to Master Hsuan Hua, the most popular example of esoteric teachings still practiced in many Zen monasteries of East Asia, is the Śūraṅgama Sūtra and its dhāraṇī (Sitātapatroṣṇīṣa Dhāraṇī), along with the Great Compassion Dharani (Nīlakaṇṭha Dhāranī), with its 42 Hands and Eyes Mantras.[53]

Japan Shingon Buddhism Main article: Shingon Buddhism The Shingon school is found in Japan and includes practices, known in Japan as Mikkyō, which are similar in concept to those in Vajrayana Buddhism. The lineage for Shingon Buddhism differs from that of Tibetan Vajrayana, having A Shingon shrine with emerged from India during the 9th-11th centuries in the Pala Mahavairocana at the center of Dynasty and Central Asia (via China) and is based on earlier the shrine, and the Womb Realm versions of the Indian texts than the Tibetan lineage. Shingon and Diamond Realm mandalas. shares material with Tibetan Buddhism–-such as the esoteric sutras (called Tantras in Tibetan Buddhism) and mandalas – but the actual practices are not related. The primary texts of Shingon Buddhism are the Mahavairocana Sutra and Vajrasekhara Sutra. The founder of Shingon Buddhism was Kukai, a Japanese monk who studied in China in the 9th century during the Tang Dynasty and brought back Vajrayana scriptures, techniques and mandalas then popular in China. The school mostly died out or was merged into other schools in China towards the end of the Tang Dynasty but flourished in Japan. Shingon is one of the few remaining branches of Buddhism in the world that continues to use the siddham script of the Sanskrit language. Tendai Buddhism Main article: Tendai Although the Tendai school in China and Japan does employ some esoteric practices, these rituals came to be considered of equal importance with the exoteric teachings of the Lotus Sutra. By chanting mantras, maintaining mudras, or practicing certain forms of meditation, Tendai maintains that one is able to understand sense experiences as taught by the Buddha, have faith that one is innately an enlightened being, and that one can attain enlightenment within the current lifetime. Shugendō Main article: Shugendō

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Shugendō was founded in 7th century Japan by the ascetic En no Gyōja, based on the Queen's Peacocks Sutra. With its origins in the solitary hijiri back in the 7th century, Shugendō evolved as a sort of amalgamation between Esoteric Buddhism, Shinto and several other religious influences including Taoism. Buddhism and Shinto were amalgamated in the shinbutsu shūgō, and Kūkai's syncretic view held wide sway up until the end of the Edo period, coexisting with Shinto elements within Shugendō[54] Shugendō practitioners in the

In 1613 during the Edo period, the Tokugawa Shogunate mountains of Kumano, Mie. issued a regulation obliging Shugendō temples to belong to either Shingon or Tendai temples. During the Meiji Restoration, when Shinto was declared an independent state religion separate from Buddhism, Shugendō was banned as a superstition not fit for a new, enlightened Japan. Some Shugendō temples converted themselves into various officially approved Shintō denominations. In modern times, Shugendō is practiced mainly by Tendai and Shingon sects, retaining an influence on modern Japanese religion and culture.[55]

Literary characteristics Vajrayana texts exhibit a wide range of literary characteristics—usually a mix of verse and prose, almost always in a Sanskrit that "transgresses frequently against classical norms of grammar and usage," although also occasionally in various Middle Indic dialects or elegant classical Sanskrit.[56]

Dunhuang manuscripts The Dunhuang also contains Tibetan Tantric manuscripts. Dalton and Schaik (2007, revised) provide an excellent online catalogue listing 350 Tibetan Tantric Manuscripts] from Dunhuang in the Stein Collection of the British Library which is currently fully accessible online in discrete digitized manuscripts.[web 7] With the Wylie transcription of the manuscripts they are to be made discoverable online in future.[57] The 350 texts is just a small number compared to the vast cache of the Dunhuang manuscripts.

Academic study difficulties Serious Vajrayana academic study in the Western world is in early stages due to the following obstacles:[3] 1. Although a large number of Tantric scriptures are extant, they have not been formally ordered or systematized. 2. Due to the Esoteric initiatory nature of the tradition, many practitioners will not divulge information or sources of their information. 3. As with many different subjects, it must be studied in context and with a long history spanning many different cultures,which is not a light task. 4. Ritual as well as doctrine need to be investigated. Buddhist tantric practice are categorized as secret practice; this is to avoid misinformed people from harmfully misusing the practices. A method to keep this secrecy is that tantric initiation is required from a Master before any instructions can be received about the actual practice. During the initiation procedure in the highest class of tantra (such as the Kalachakra), students must take

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the tantric vows which commit them to such secrecy.[web 8] "Explaining general tantra theory in a scholarly manner, not sufficient for practice, is likewise not a root downfall. Nevertheless, it weakens the effectiveness of our tantric practice." [web 9]

Terminology The terminology associated with Vajrayana Buddhism can be confusing. Most of the terms originated in the Sanskrit language of tantric Indian Buddhism and may have passed through other cultures, notably those of Japan and Tibet, before translation for the modern reader. Further complications arise as seemingly equivalent terms can have subtle variations in use and meaning according to context, the time and place of use. A third problem is that the Vajrayana texts employ the tantric tradition of the twilight language, a means of instruction that is deliberately coded. These obscure teaching methods relying on symbolism as well as synonym, metaphor and word association add to the difficulties faced by those attempting to understand Vajrayana Buddhism: In the Vajrayana tradition, now preserved mainly in Tibetan lineages, it has long been recognized that certain important teachings are expressed in a form of secret symbolic language known as saṃdhyā-bhāṣā, 'Twilight Language'. Mudrās and mantras, maṇḍalas and cakras, those mysterious devices and diagrams that were so much in vogue in the pseudo-Buddhist hippie culture of the 1960s, were all examples of Twilight Language [...] [58] The term Tantric Buddhism was not one originally used by those who practiced it. As scholar Isabelle Onians explains: "Tantric Buddhism" [...] is not the transcription of a native term, but a rather modern coinage, if not totally occidental. For the equivalent Sanskrit tāntrika is found, but not in Buddhist texts. Tāntrika is a term denoting someone who follows the teachings of scriptures known as Tantras, but only in Saivism, not Buddhism [...] Tantric Buddhism is a name for a phenomenon which calls itself, in Sanskrit, Mantranaya, Vajrayāna, Mantrayāna or Mantramahāyāna (and apparently never Tantrayāna). Its practitioners are known as mantrins, yogis, or sādhakas. Thus, our use of the anglicised adjective “Tantric” for the Buddhist religion taught in Tantras is not native to the tradition, but is a borrowed term which serves its purpose.[59]

See also Buddhism in Bhutan Buddhism in Russia Buddhism in Nepal Newar Buddhism Gyuto Order Dugpas Tibetan Buddhist teachers (category) Tawang Taktshang Monastery

Notes a. ^ Large numbers of Mahayana sutras were being composed in the period between the beginning of the common era and the fifth century.[19]

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b. ^ A comparison may be made with the "Role theory" of Hjalmar Sundén, which describes how identification with a religious figure can lead to conversion. See (in Dutch) N. Hijweege (1994, Bekering in de

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gereformeerde gezindte, which describes how the story of Paulus conversion on the road to Damascus serves as an example of the "idealconversion" in orthodox Protestant churches.


c. ^ Skilling, Mahasutras, volume I, parts I & II, 1997, Pali Text Society, page 78, speaks of the tantra divisions of some editions of the Kangyur as including Sravakayana, Mahayana and Vajrayana texts

References 1. ^ a b c d Macmillan Publishing 2004, p. 875-876. 2. ^ a b c Williams 2000, p. 194. 3. ^ a b c Akira 1993, p. 9. 4. ^ a b Schumann 1974. 5. ^ a b c d e f g Kitagawa 2002, p. 80. 6. ^ Datta 2006. 7. ^ Warder 1999, p. 459-461. 8. ^ a b Warder 1999, p. 477. 9. ^ Banerjee 1977. 10. ^ a b Schumann & 1974 163. 11. ^ Mishra 2011. 12. ^ Baruah, Bibbhuti (2008) Buddhist Sects and Sectarianism: p. 170 13. ^ Sharf, Robert (2001) Coming to Terms With Chinese Buddhism: A Reading of the Treasure Store Treatise: p. 268 14. ^ Faure, Bernard (1997) The Will to Orthodoxy: A Critical Genealogy of Northern Chan Buddhism: p. 85 15. ^ a b c Nan Huaijin. Basic Buddhism: Exploring Buddhism and Zen. York Beach: Samuel Weiser. 1997. p. 99. 16. ^ Jiang, Wu (2008). Enlightenment in Dispute: The Reinvention of Chan Buddhism in Seventeenth-Century China: p. 146 17. ^ http://www.tangmi.com 18. ^ Buddhism In The Philippines (http://sdhammika.blogspot.com/2009/07 /buddhism-in-philippines.html) 19. ^ Macmillan Publishing 2004, p. 494. 20. ^ a b c d e Macmillan Publishing 2004, p. 875. 21. ^ Williams, Paul. Buddhism: Critical Concepts in Religious Studies, p. 315. Routledge, 2006. ISBN 0-415-33226-5 22. ^ Berzin, Alexander (2007). The Two Truths in Vaibhashika and Sautrantika. March 2001; revised September 2002 and July 2006. Source: Berzin Archives: Two Truths (http://www.berzinarchives.com/web/en /archives/sutra/level5_analysis_mind_reality /truths/2_truths_vaibhashika_sautrantika.html) (accessed: January 2, 2008). 23. ^ Palmo, Tenzin (2002). Reflections on a Mountain Lake:Teachings on Practical Buddhism. Snow Lion Publications. pp. 224–5. ISBN 1-55939-175-8. 24. ^ Warder 1999, p. 466. 25. ^ Hawkins 1999, p. 24. 26. ^ Dhammasaavaka. The Buddhism Primer: An Introduction to Buddhism, p. 79. ISBN 1-4116-6334-9

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27. ^ Ray 2001. 28. ^ Morreale, Don (1998) The Complete Guide to Buddhist America ISBN 1-57062-270-1 p.215 29. ^ Trungpa, Chögyam and Chödzin, Sherab (1992) The Lion's Roar: An Introduction to Tantra ISBN 0-87773-654-5 p. 144. 30. ^ Tsongkhapa , Tantric Ethics: An Explanation of the Precepts for Buddhist Vajrayana Practice ISBN 0-86171-290-0, page 46. 31. ^ Yuthok, Choedak (1997) p.27. Lamdre: Dawn of Enlightenment. (Transcribed and edited by Pauline Westwood with valued assistance from Ot Rastsaphong, Rob Small, Brett Wagland and Whitethorn. Cover Design: Rob Small) Canberra, Australia: Gorum Publications. ISBN 0-9587085-0-9. Source: PDF (https://web.archive.org /web/20130201193403/http: //www.buddhanet.net/pdf_file/lamdre.pdf) 32. ^ Harding 1996, p. 19. 33. ^ Snelling 1987, p. 116. 34. ^ Harding 1996, p. 17. 35. ^ Harding 1996, p. 16-20. 36. ^ Beer, Robert (2004). The Encyclopedia of Tibetan Symbols and Motifs. Serindia Publications, Inc. ISBN 1-932476-10-5. p.142. Source: [1] (http://books.google.com /books?id=XlqeS3WjSWIC&pg=PA142& lpg=PA142&dq=death+yoga+vajrayana+tibet& source=web&ots=iGZAiLZBP&sig=KFghYWnRnJHmCxwnUKpwmYoF 1_Y) (accessed: January 9, 2008) 37. ^ M. Kozhevnikov, O. Louchakova, Z. Josipovic, and M.A. Motes (2009). "The Enhancement of Visuospatial Processing Efficiency Through Buddhist Deity Meditation". Psychological Science 20 (5): 645–53. doi:10.1111/j.1467-9280.2009.02345.x (http://dx.doi.org /10.1111%2Fj.1467-9280.2009.02345.x). PMID 19476594 (//www.ncbi.nlm.nih.gov /pubmed/19476594). 38. ^ Patrul Rinpoche 1994, p. 416. 39. ^ Patrul Rinpoche 1994, p. 442. 40. ^ Lobsang Chökyi Gyaltsen, Offering to the Spiritual Guide (Tib. Lama Chopa), Tharpa Publications, p. 12 41. ^ Luminous Emptiness. 2001. Francesca Fremantle. Boston: Shambala Publications. ISBN 1-57062-450-X 42. ^ Arpaia, Joseph & D. Lobsang Rapgay (2004). Tibetan Wisdom for Modern Life. Delhi, Motilal Banarsidass. ISBN 81-208-1955-1.

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43. ^ Guide to Dakini Land, pages 109-119, Tharpa Publications (2nd. ed., 1996) ISBN 978-0-948006-39-5 44. ^ Highest Yoga Tantra: An Introduction to the Esoteric Buddhism of Tibet. Ithaca: Snow Lion, 1986: p. 98. 45. ^ Isaacson, Harunaga (1998). Tantric Buddhism in India (from c. 800 to c. 1200). In: Buddhismus in Geschichte und Gegenwart. Band II. Hamburg. pp.23–49. (Internal publication of Hamburg University.) pg 3 PDF (https://web.archive.org/web/20120307044139 /http://www.buddhismuskunde.uni-hamburg.de /fileadmin/pdf/digitale_texte /Bd2-K02Isaacson.pdf) 46. ^ Conze, The Prajnaparamita Literature 47. ^ Peter Skilling, Mahasutras, volume I, 1994, Pali Text Society[2] (http://www.palitext.com), Lancaster, page xxiv 48. ^ Tantric Grounds and Paths: How to Enter, Progress on, and Complete the Vajrayana Path, page 1, Tharpa Publications (1994) ISBN 978-0-948006-33-3 49. ^ 云南阿吒力 (http://www.plm.org.hk/qikan /cyfy/2003.1/2k0301f16.htm) 50. ^ 大理国写本佛经整理研究综述 (http://118.145.16.228/jwk_dlxyzk/CN/article /downloadArticleFile.do?attachType=PDF& id=8354)


51. ^ 南诏大理国佛教新资料初探 (http://hk.plm.org.cn/gnews/2009218 /2009218106378.html) 52. ^ 阿吒力教与密教──依现存之大理古代文物所作的考察 (http://blog.sina.com.cn /s/blog_4bab9525010008jk.html) 53. ^ Hua 2003, p. 68-71. 54. ^ Miyake, Hitoshi. Shugendo in History. pp45–52. 55. ^ 密教と修験道 (http://www.cnet-ga.ne.jp /kenta/mitsu/mitsu.html) 56. ^ Isaacson[citation needed] 57. ^ Dalton, Jacob & van Schaik, Sam (2007). Catalogue of the Tibetan Tantric Manuscripts from Dunhuang in the Stein Collection [Online]. Second electronic edition. International Dunhuang Project. Source: [3] (http://idp.bl.uk/database /oo_cat.a4d?shortref=Dalton_vanSchaik_2005 ) (accessed: Tuesday February 2, 2010) 58. ^ Bucknell, Roderick & Stuart-Fox, Martin (1986). The Twilight Language: Explorations in Buddhist Meditation and Symbolism. Curzon Press: London. ISBN 0-312-82540-4. 59. ^ Isabelle Onians, "Tantric Buddhist Apologetics, or Antinomianism as a Norm," D.Phil. dissertation, Oxford, Trinity Term 2001 pg 8

Web references 1. ^ Buddhist remains in western Orissa (http://www.scribd.com/doc/27923300/Buddhist-Remainsin-Western-Orissa) 2. ^ Buddhist Heritage Travel Information (http://www.bharathtravels.com/Buddhist.asp) 3. ^ Official Website of Bargarh District (http://bargarh.nic.in/tourism.htm) 4. ^ yongs su dag pa bzhi (http://www.websters-online-dictionary.org/translation /Tibetan+%2528Transliterated%2529/yongs+dag+bzhi) (accessed: January 3, 2008) 5. ^ Kalachakranet (2006), Tantric Practice (http://buddhism.kalachakranet.org/tantra_practice.html) (Source: January 3, 2008) 6. ^ "Berzin Archives" (http://www.berzinarchives.com/web/en/index.html). Retrieved 2008-06-22. 7. ^ Catalogue of the Tibetan Tantric Manuscripts from Dunhuang in the Stein Collection (http://idp.bl.uk /database/oo_cat.a4d?shortref=Dalton_vanSchaik_2005) 8. ^ Kalachakra Tantra taking initiation (accessed June 26, 2010) (http://kalachakranet.org /kalachakra_tantra_taking_initiation.html) 9. ^ Dr Alex Berzin on Tantric Vows accessed June 26, 2010 (http://www.berzinarchives.com/web/en /archives/practice_material/vows/general_tantra/common_root_tantric_pledges.html)

Sources Akira, Hirakawa (1993), Paul Groner, ed., History of Indian Buddhism, Delhi: Motilal Banarsidass Publishers Unknown parameter |translator= ignored (|others= suggested) (help) Banerjee, S. C. (1977), Tantra in Bengal: A Study in Its Origin, Development and Influence, Manohar, ISBN 81-85425-63-9 Datta, Amaresh (2006), The Encyclopaedia Of Indian Literature (Volume One (A To Devo), Volume 1 (http://books.google.co.in/books?id=ObFCT5_taSgC&lpg=PA647&dq=charyapada%20oriya& pg=PA647#v=onepage&q=charyapada%20oriya&f=false), Sahitya Akademi publications, ISBN 978-81-260-1803-1 Harding, Sarah (1996), Creation and Completion - Essential Points of Tantric Meditation, Boston: Wisdom Publications Hawkins, Bradley K. (1999), Buddhism, Routledge, ISBN 0-415-21162-X Hua, Hsuan; Bhikshuni Rev. Heng Chih, Bhikshuni Rev. Heng Hsien, David Rounds, Ron Epstein, et

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al (2003), The Shurangama Sutra - Sutra Text and Supplements with Commentary by the Venerable Master Hsuan Hua (http://www.bttsonline.org/product.aspx?pid=165), Burlingame, California: Buddhist Text Translation Society, ISBN 0-88139-949-3 Kitagawa, Joseph Mitsuo (2002), The Religious Traditions of Asia: Religion, History, and Culture, Routledge, ISBN 0-7007-1762-5 Macmillan Publishing (2004), Macmillan Encyclopedia of Buddhism, Macmillan Publishing Mishra, Baba; Dandasena, P.K. (2011), Settlement and urbanization in ancient Orissa Patrul Rinpoche (1994), Brown, Kerry; Sharma, Sima, eds., The Words of My Perfect Teacher (Tibetan title: kunzang lama'i shelung). Translated by the Padmakara Translation Group. With a forward by the Dalai Lama, San Francisco, California, USA: HarperCollinsPublishers Unknown parameter |isben= ignored (help) Ray, Reginald A (2001), Secret of the Vajra World: The Tantric Buddhism of Tibet, Boston: Shambhala Publications Schumann, Hans Wolfgang (1974), Buddhism: an outline of its teachings and schools, Theosophical Pub. House Snelling, John (1987), The Buddhist handbook. A Complete Guide to Buddhist Teaching and Practice, London: Century Paperbacks Wardner, A.K. (1999), Indian Buddhism, Delhi: Motilal Banarsidass Publishers Williams, Paul; Tribe, Anthony (2000), Buddhist Thought: A complete introduction to the Indian tradition, Routledge, ISBN 0-203-18593-5

Further reading Tantric Ethics: An Explanation of the Precepts for Buddhist Vajrayana Practice by Tson-Kha-Pa, ISBN 0-86171-290-0 Perfect Conduct: Ascertaining the Three Vows by Ngari Panchen, Dudjom Rinpoche, ISBN 0-86171-083-5 Buddhist Ethics (Treasury of Knowledge) by Jamgon Kongtrul Lodro Taye, ISBN 1-55939-191-X Āryadeva's Lamp that Integrates the Practices (Caryāmelāpakapradīpa): The Gradual Path of Vajrayāna Buddhism according to the Esoteric Community Noble Tradition, ed. and trans by Christian K. Wedemeyer (New York: AIBS/Columbia Univ. Press, 2007). ISBN 978-0-9753734-5-3 S. C. Banerji, Tantra in Bengal: A Study of Its Origin, Development and Influence, Manohar 1992. ISBN 8185425639 Gyatso, Geshe Kelsang (2003). Tantric Grounds and Paths. Glen Spey: Tharpa Publications ISBN 978-0-948006-33-3. Gyatso, Geshe Kelsang (2005). Mahamudra Tantra. Glen Spey: Tharpa Publications ISBN 978-0-948006-93-7. Arnold, Edward A. on behalf of Namgyal Monastery Institute of Buddhist Studies, fore. by Robert A. F. Thurman. As Long As Space Endures: Essays on the Kalacakra Tantra in Honor of H.H. the Dalai Lama, Snow Lion Publications, 2009.

External links General The Berzin archive. Archive on texts and teachings of Vajrayana, Tibetan Buddhism, Islam and Bon (http://www.berzinarchives.com) A View on Buddhism - Tantric Practice (http://viewonbuddhism.org/tantra_practice.html) Kheper.net - Vajrayana (Tantric Buddhism) (http://www.kheper.net/topics/Buddhism /Vajrayana.htm) about-tantra.org - Introduction and explanation of Buddhist Tantra (http://www.abouttantra.org/) Examples of Vajrayana Buddhist Mantras (http://www.tibetanbuddhistmantras.com) A Study of Traditional Vajrayana Buddhism of Nepal (https://web.archive.org /web/20080724172912/http://www.lrcnepal.org/papers/nbcp-ppr-3.htm)

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Schools Shugendo, japanese vajrayana sources by a western priest of Kyoto Shogoin temple (http://www.shugendo.fr) Trikaya del Lama Kunsal Kassapa (http://www.trikaya.es/) Shugendo Website from Christian Grübl an Austrian Yamabushi Monk (http://www.shugendo-austria.org/) Retrieved from "http://en.wikipedia.org/w/index.php?title=Vajrayana&oldid=588840679" Categories: Vajrayana Buddhist terms Newar Buddhist philosophical concepts This page was last modified on 2 January 2014 at 17:35. Text is available under the Creative Commons Attribution-ShareAlike License; additional terms may apply. By using this site, you agree to the Terms of Use and Privacy Policy. Wikipedia® is a registered trademark of the Wikimedia Foundation, Inc., a non-profit organization.

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Mahayoga - Wikipedia, the free encyclopedia

http://en.wikipedia.org/wiki/Mahayoga

Mahayoga From Wikipedia, the free encyclopedia

Mahāyoga (Skt. "great yoga") is the designation of the first of the three Inner Tantras according to the ninefold division of practice used by the Nyingma school of Tibetan Buddhism. Ray (2002: p. 124) associates the Mahāyoga with removing the obscuration of the mula klesha of aggression (or anger). The relative aspect of the two truths is mentioned and an embedded quotation by Tulku Thondup: Mahāyoga-yana is associated with the masculine principle and is for those whose primary defilement is aggression. In Mahāyoga, one visualizes oneself as the divinity with consort. "All manifestation, thoughts and appearances are considered to be the sacred aspects of the divinities within relative truth," in the words of Tulku Thondup. By visualizing all phenomena as the deities of the mandala of buddhahood, in the development stage, all appearances are purified.[1] As with the other yanas, Mahāyoga represents both a scriptural division as well as a specific emphasis of both view (Tibetan: ta-ba) and practice (Tibetan: yod-pa). Mahāyoga is held to emphasize the generation stage (or "development stage") of Tantra, where the succeeding two yana, anuyoga and atiyoga, emphasise the completion stage and the synthesis or transcendence of the two, respectively. Mahāyoga scriptures are further divided into two sections: the Sadhana section, consisting of practice texts for meditation on specific deities, and the Tantra section. Ray (2002: p. 124) highlights the pre-eminent usage of visualization amongst the techniques of tantric sadhana and the teaching of the "eight cosmic commands":[2] One particular keynote of mahāyoga-yana has to do with the use of visualization. In the Vajrayana in general, one visualizes oneself as the buddha, thus giving external form to the enlightenment within. Like-wise, one visualizes the external world as pure and sacred, thus under-cutting the usual practice of taking things as impure and defiled. In mahāyoga, one comes to the realization that actually all of our everyday experience is a visualization. Just as we can visualize ourselves as a buddha and the world as pure, so we can visualize ourselves as an existent ego and the world as defiled. Realizing that all of our images and conceptions of reality are in fact complex visualizations, we gain a unique entry into the underpinnings of the conventional world and gain a certain kind of unparalleled leverage over it. This is reflected in the mahāyoga-yana teaching of the "eight cosmic commands," eight kinds of ways to intervene in the operation of the conventional world and alter its momentum for the benefit of others.[1]

Contents 1 Mahāyoga textual tradition 1.1 Eighteen great tantras of Mahāyoga 1.1.1 Root tantras 1.1.2 Practice tantras 1.1.3 Activity Tantras 1.1.4 Last Tantras that complete whatever is incomplete

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2 Eight Herukas of the Nyingma Mahāyoga 3 References 4 Further reading

Mahāyoga textual tradition In introducing the mTshams brag Edition of the Collected Tantras of the Ancients rnying ma rgyud 'bum, the textual tradition of the Mahāyoga-yana, the THDL[3] states: The Mahāyoga section of the Collected Tantras of the Ancients is the largest of the three. It is divided into two major sections: the Tantra Series (rgyud sde) and the Practice Series (sgrub sde). One of the seminal Tantras of the Ancients found in this section is the Secret Essence Tantra or gsang ba'i snying po'i rgyud, which has spawned not only a plethora of Indo-Tibetan commentaries but also a heated debate in Tibet over its authenticity.[4] The THDL states that "although the mTshams brag edition of The Collected Tantras does not rigorously organize its texts according to sub-categories, the Mahāyoga category can be further subdivided according to the following scheme":[4] 1. Tantra Series (rgyud sde) 1. The eightfold set of root Magical Emanation Tantras (Mayajala, rtsa bar gyur sgyu 'phrul sde brgyad) 2. The eighteenfold set of explanatory tantras (bshad pa dang cha mthun gyi rgyud tantra sde bco brgyad) (see below) 1. Enlightened Body (sku) 2. Enlightened Speech (gsung) 3. Enlightened Mind (thugs) 4. Enlightened Qualities (yon tan) 5. Enlightened Activities (phrin las)[5] 3. Miscellaneous 2. Practice Series of the Eight Proclamation Deities (sgrub sde bka' brgyad) 1. The Practice Series (sgrub sde) 1. Summary of the Highest Intention (bla ma dgongs pa 'dus pa) 2. Consortium of Sugatas (bde gshegs 'dus pa) 3. Miscellaneous 2. The Eight Proclamation Deities (bka' brgyad) 1. The Mañjushrī Cycle on Enlightened Form ('jam dpal sku'i skor) 2. The Lotus Tantras on Enlightened Communication (pad ma gsung gi rgyud) 3. The Real Tantras on Enlightened Mind (yang dag thugs kyi rgyud) 4. The Nectar Tantras on Enlightened Qualities (bdud rtsi yon tan gyi rgyud) 5. The Sacred Dagger Cycle on Enlightened Activities (phrin las phur pa'i skor) 6. The Cycle on Invoking the Fierce Ma-mo Deities (ma mo rbod gtong skor) 7. Offerings and Praises to Protect the Teachings (bstan srung mchod bstod) 8. The Cycle on Fierce Mantras (drag sngags skor) 9. Miscellaneous 3. Miscellaneous 3. Miscellaneous

Eighteen great tantras of Mahāyoga The 'eighteen great tantras' (Wylie: bshad pa dang cha mthun gyi rgyud tantra sde bco brgyad) from the Tantra series described above are at the heart of the Mahāyoga tradition. These are

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grouped into 'five root tantras' (Wylie: rtsa ba sku gsung thugs yon tan phrin las kyi rgyud chen po lnga), 'five practice tantras' (Wylie: sgrub pa lag len du bstan pa rol pa' rgyud chen po lnga), and 'five activity tantras' (Wylie: spyod pa'i yan lag tu 'gro ba'i rgyud chen po lnga), and the 'two supplementary tantras' (Wylie: ma tshang kha bskong ba'i rgyud chen po gnyis). Together they are known as the Māyājāla. They are as follows: The "Guhyagarbha Tantra" (Wylie: rDo rje sems dpa' sgyu 'phrul drwa ba; gSang ba snying po) is the foremost of all of these and it abridges the content of the seventeen others as follows: Root tantras Equalizing Buddhahood (the tantra of the body) (Wylie: Sangs rgyas mnyam sbyor gyi rtsa ba mkha' 'gro ma bde mchog rtsa ba'i rgyud) The Secret Moon, (the tantra of speech) (Wylie: dPal Zla gsang thig le rtsa ba'i rgyud) The Assembly of Secrets (Guhyasamaja Tantra) (the tantra of mind) (Wylie: dPal gSang ba 'dus pa) The Glorious Supreme Primal Tantra (the tantra of qualities) (Wylie: dPal mchog dang po) The Activity Garland Tantra (the tantra of activities) (Wylie: Kar ma ma le) Practice tantras The Heruka Practice Tantra (Wylie: He ru ka rol pa'i rgyud) The Hayagriva Supreme Practice Tantra (Wylie: rTa mchog rol pa'i rgyud) The Compassion Tantra (Wylie: sNying rje rol pa'i rgyud) The Nectar Practice Tantra (Wylie: bDud rtsi rol pa'i rgyud) The Arising of the Twelve Kilayas Tantra (Wylie: Byit to ta ma rol pa'i rgyud; Phur pa bcu gnyis) Activity Tantras The Mountain Pile (Wylie: Go 'phang dbang gis bgrod pa ri bo brtsegs pa'i rgyud) The Awesome Wisdom Lightning (Wylie: La spyod pas dor ba rngam pa glog gi 'khor lo'i rgyud) The Array of Samayas (Wylie: gZhi dam tshigs gis bzung ba bkod pa rgyal po'i rgyud) The One-Pointed Samadhi (Wylie: Nyams su ting 'dzin gyis blangs pa rtse gcig bsdus pa'i rgyud) The Rampant Elephant (Wylie: 'Phang lta bas bcad pa glang po rab 'bog gi rgyud) Last Tantras that complete whatever is incomplete The Vairochana Net of Magical Display (Wylie: rNam par snang mdzad sgyu 'phrul drwa ba'i rgyud) The Noble, Skilful Lasso, the Concise Lotus Garland (Wylie: Thabs kyi zhags pa pad mo'i phreng ba'i rgyud)[6]

Eight Herukas of the Nyingma Mahāyoga The eight Herukas (Wylie: sgrub pa bka’ brgyad) of the Nyingma mahāyoga tradition (and their corresponding sadhanas) are said to have been received by Padmakara from the Eight Vidyadharas (Tib. Rigdzin), or Eight Great Acharyas: Manjushrimitra, Nagarjuna, Vajrahumkara, Vimalamitra, Prabhahasti, Dhanasamskrita, Shintamgarbha and Guhyachandra.[2] (http://www.dharmafellowship.org/biographies/historicalsaints/lord-padmasambhava.htm#promulgating) They were proficient in the practices of, respectively,

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1) Yamantaka (Tib. Jampal Shinje, ’jam dpal sku) the wrathful Manjushri, the deity of body 2) Hayagriva (Tib. Pema Sung, padma gsung) the wrathful Avalokiteshvara, the deity of speech 3) Vishuddha/Sri Samyak (Tib. Yangdak Thuk, Wylie: yang dag thugs) the wrathful Vajrapani deity of mind 4) Vajramrita (Tib. Dudtsi Yonten, bdud rtsi yon tan) the wrathful Samantabhadra, the deity of enlightened qualities 5) Vajrakilaya/Vajrakumara (Tib. Dorje Phurba, phur ba ‘phrin las), the wrathful Nivaranavishkambin, the deity of action 6) Matarah (Tib. Mamo Botong, ma mo rbod gtong) the wrathful Akasagarbha, the deity of calling and dispatching 7) Lokastotrapuja-natha (Tib. Jigten Chotod, ’jig rten mchod bstod) the wrathful Ksitigarbha, the deity of worldly offering and praise 8) Vajramantrabhiru (Tib. Mopa Dragnak, mod pa drag sngags) the wrathful Maitreya, the deity of wrathful mantras

References 1. ^ a b Ray, Reginald A. (2002). Indestructibe Truth: The Living Spirituality of Tibetan Buddhism - The World of Tibetan Buddhism Volume One. Boston, Massachusetts, U.S.A.: Shambala Publications, Inc. ISBN 1-57062-910-2. P.124. 2. ^ "Eight Cosmic Commands" Kabgye Deshek Düpa (bka' brgyad bde gshegs 'dus pa) (http://rywiki.tsadra.org/index.php/bka'_brgyad_bde_gshegs_'dus_pa) 3. ^ THDL (http://www.thdl.org) 4. ^ a b Source: [1] (http://www.thdl.org/xml/ngb/showNgb.php?doc=Tb.ed.xml&l=3vt&mode=dsp) (accessed: Saturday May 2, 2008) 5. ^ For further discussion associated with the 'Five fundamental aspects of an enlightened being', as per the nomenclature of Namkhai Norbu, please refer Three Vajras. 6. ^ Ringu Tulku & Ann Helm, The Ri-Me Philosophy of Jamgon Kongtrul the Great: A Study of the Buddhist Lineages of Tibet, pg. 75, Shambhala Publications, Boston:2006

Further reading Mahā-yoga Tantra-s in the Collected Tantra-s of the Ancients (http://www.thdl.org/xml/ngb /showNgb.php?doc=Tb.ed.xml&l=3vt&mode=dsp) Retrieved from "http://en.wikipedia.org/w/index.php?title=Mahayoga&oldid=589574770" Categories: Yoga styles Nyingma Tibetan Buddhist practices This page was last modified on 7 January 2014 at 09:10. Text is available under the Creative Commons Attribution-ShareAlike License; additional terms may apply. By using this site, you agree to the Terms of Use and Privacy Policy. Wikipedia® is a registered trademark of the Wikimedia Foundation, Inc., a non-profit organization.

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Anuttarayoga Tantra - Wikipedia, the free encyclopedia

http://en.wikipedia.org/wiki/Anuttarayoga_tantra

Anuttarayoga Tantra From Wikipedia, the free encyclopedia

(Redirected from Anuttarayoga tantra) Anuttarayoga Tantra (Sanskrit, Tibetan: bla na med pa'i rgyud),[1] often translated as Unexcelled Yoga Tantra or Highest Yoga Tantra, is a term used in Tibetan Buddhism in the categorization of esoteric tantric Indian Buddhist texts that constitute part of the Kangyur, or the 'translated words of the Buddha' in the Tibetan Buddhist canon. In the New Schools of Tibetan Buddhism, Anuttarayoga Tantra is the highest of four classes and is associated with the Mahamudra route to enlightenment. According to the Gelugpa tradition, in Highest Yoga Tantra, the Buddha taught the most profound instructions for transforming sensual pleasure into the quick path to enlightenment, which in turn depends upon the ability to gather and dissolve the inner winds (Sanskrit: prana) into the central channel through the power of meditation.[2] In the classification of the Dzogchen system, used by the Nyingma, it is considered equivalent to the Mahayoga tantras.[3] The Dalai Lama XIV states: "old translation Dzogchen and new translation anuttarayoga tantra offer equivalent paths that can bring the practitioner to the same resultant state of Buddhahood".[4] The practice of Anuttarayoga Tantra in the Vajrayana tradition of Buddhism is characterized by the requirement of empowerment from a qualified guru, usually a lama, use of ritual techniques, and the practice of various meditative and subtle body yogas, to effect personal transformation and to attain enlightenment through the realization of the mindstream as a Meditational Deity, or a Yidam.[5] According to Miranda Shaw, Anuttarayoga Tantra texts "have remained at the forefront of contemplation, ritual, and interpretation throughout the Himalayan Buddhist sphere".[6]

Contents 1 Translation terminology 2 Anuttarayoga in Tibetan classification 3 Varieties of Anuttarayoga Tantras 3.1 Father Tantras 3.2 Mother Tantras 3.3 Non-dual Tantras 4 In Practice 4.1 Kagyupa 5 References 6 Further reading 7 See also

Translation terminology Anuttarayoga Tantra literally means 'Unexcelled Union Continuity'. While the term is frequently translated as 'Highest Yoga Tantra' in English writings, this is not quite accurate. The Tibetan term bla med (back translated to Sanskrit as anuttara) is a negation of a comparative—not or none (med/an-) higher (bla /uttara)—rather than a superlative. Had the authors of this term intended to indicate directly "highest," superlatives were readily available: e.g. mchog ("supreme" or Sanskrit uttama, "highest"). Rather, they chose consistently to use a comparative rather than a superlative. 第 1 頁，共 5 頁

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Similarly, the terms used in Sanskrit also uniformly utilize comparatives: yogottara ("higher than yoga") and niruttara (also a negation of the comparative). English usage, and European usage in general, has largely overlooked this nuance. The literal translation of the sanskrit term "Anuttarayoga" would be "Unsurpassable Union" in english. As scholar Isabelle Onians explains: "Yoginitantras are in the secondary literature often called Anuttarayoga. But this is based on a mistaken back translation of the Tibetan translation (rnal byor bla med kyi rgyud) of what appears in Sanskrit texts only as Yogānuttara or Yoganiruttara (cf. SANDERSON 1994: 97-98, fn.1)."[7]

Anuttarayoga in Tibetan classification The term appears in the 'Five Groups of Dharma', according to Pabongka Rinpoche.[8] They comprise: Dharma of the Shravakas Dharma of the Pratyekabuddhas the sutra Mahayana Dharma the Outer Tantras - the Kriya, Charya and Yoga Tantras Anuttarayoga Tantra In the Nyingma school of Tibetan Buddhism, Anuttarayoga tantra is sometimes used as a synonym for the Mahāyoga tantra of their nine-yāna formulation, wherein six levels are articulated in two triads, the 'Outer' and 'Inner' tantras. The Outer Tantras are Kriyā, Caryā, and Yoga tantra. The Inner Tantras are Mahāyoga, Anuyoga, and Atiyoga. In the New Schools of Tibetan Buddhism, the four categories of tantras are Kriyā tantra, Caryā tantra, Yoga tantra and Anuttarayoga tantra. A further sub-classification is sometimes made among Anuttarayoga tantras into 'Father', 'Mother', and 'Non-dual' tantras, although this latter category is the subject of some controversy.

Varieties of Anuttarayoga Tantras Five collections of Anuttarayoga tantras became prominent in Tibet initially: 1. 2. 3. 4. 5.

Guhyasamāja or 'Esoteric Community' Yamāntaka or 'Death Conqueror' (alternatively known as Vajrabhairava or 'Vajra Terrifier') Hevajra or 'O, Vajra!', Mahāmāyā or 'Great Play of Illusion' Cakrasaṃvara or 'Wheel of Great Bliss' The Kālacakra or 'Wheel of Time' tantra, was disseminated slightly later.

To date, the term 'Anuttarayoga Tantra' has not been discovered in Indian sources, wherein the categories used are Mahāyoga, and Yogottara, Yoganiruttara, or Yoginī-tantras for what the Tibetans consider "Father" (pha rgyud) and "Mother" Tantras (ma rgyud).

Father Tantras The mahāyoga-tantras of Pala Empire India became known in Tibet as 'Father Tantras' (pha rgyud). According to the Gelug view, following Tsongkhapa's reasoning, Father Tantras emphasize the creation of a Buddha form through the cultivation of an illusory body, on the basis of practices with the energy system of the subtle body. Earlier Sakya masters and Kagyu scholars had viewed Father Tantras as emphasising the practice of blissful awareness.[9] Father Tantras have also been seen as emphasizing the use of anger (pratigha) as the path of practice, focusing

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on the 'emptiness' aspect of Buddha nature. The post-Tsongkhapa Sakya scholar Tagtsang Lotsawa identified Father Tantras as those that emphasise the secret, or hidden, empowerment of the four empowerments of Anuttarayoga Tantra. The secret empowerment plants seeds for achieving an illusory body. Among the Father Tantras are Guhyasamāja and Yamāntaka.

Mother Tantras The yoginī-tantras which became known in Tibet as 'Mother Tantras' (ma rgyud) emphasize the development of enlightened awareness (the "mind" of the illusory body) through the cultivation of the fundamental pure mind of all beings, known as 'brilliance' (prabhāsvara) (frequently translated, following the Tibetan, as 'clear light'). They focus on devotion as the foundation of tantric practice.[10] They are also considered to emphasize the utilization of desire (tṛṣṇā) as the path of practice, focusing on the brilliant (prabhāsvara) aspect of Buddha nature. Among the Mother Tantras, the most prominent is the Cakrasaṃvara.[11] The practice of Vajrayogini evolved out of the Cakrasaṃvara and is now a de facto practice in its own right.[12] Other Mother Tantras are Hevajra and Caṇḍamahāroṣaṇa.

Non-dual Tantras Non-dual tantras utilize both anger and desire as an antidote to delusion (avidyā), focusing on both the physical and mental, void and brilliant, aspects of enlightened mind. The example typically advanced for this category is the Kālacakra. The Sakya tradition also considers Hevajra to be a non-dual tantra but other traditions classify it as a yoginī-tantra.

In Practice In the Deity Yoga practices of Anuttarayoga Tantra, two stages are practiced: the Generation Stage and the Completion Stage.[13] In some tantras both stages can be practiced concurrently, in others 'Generation Stage' must be perfected before starting to practice 'Completion Stage'.

Kagyupa Schaeffer (1995: p. 16) holds that the Zabmo Nangdon (Tibetan: ཟབ་་ནང་ན, Wylie: zab mo nang don) is a major work of 'Rangjung Dorje' (Tibetan: རང་འང་་, Wylie: rang 'byung rdo rje) (1284–1339), the third Karmapa, born to a Nyingma family he received the full transmission of the Nyingma tradition, in addition to the Karma Kagyu. This text forms a textbook and ready reference to accompany the sadhana of those initiated into the Anuttarayogatantras.[14]

References 1. ^ anuttara-yoga-tantra (http://www.encyclopedia.com/doc/1O108-anuttarayogatantra.html) Encyclopedia.com 2. ^ Mahamudra Tantra: The Supreme Heart Jewel Nectar, page 20, Tharpa Publications (2005) ISBN 978-0-948006-93-7 3. ^ Dudjom Rinpoche, The Nyingma School of Tibetan Buddhism: Its Fundamentals and History, Wisdom Publications, 2002. ISBN 0-86171-199-8. page 283 4. ^ Gyatso, Tenzin; Alexander Berzin (1997). The Gelug/Kagyu Tradition of Mahamudra. New York: Snow Lion Publications. p. 243. ISBN 1-55939-072-7. 5. ^ Mahamudra Tantra: The Supreme Heart Jewel Nectar, page 20-21, Tharpa Publications (2005) ISBN 978-0-948006-93-7 6. ^ Shaw, Miranda (1995). Passionate Enlightenment::Women in Tantric Buddhism. Princeton University Press. p. 15. ISBN 0-691-01090-0.

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7. ^ Isabelle Onians, "Tantric Buddhist Apologetics, or Antinomianism as a Norm," D.Phil. dissertation, Oxford, Trinity Term 2001. pg 70 8. ^ Rinpoche, Pabongka (1997). Liberation in the Palm of Your Hand: A Concise Discourse on the Path to Enlightenment. Boston: Wisdom Publications. p. 173. 9. ^ Gyatso, Tenzin; Alexander Berzin (1997). The Gelug/Kagyu Tradition of Mahamudra. New York: Snow Lion Publications. p. 243. ISBN 1-55939-072-7. 10. ^ Simmer-Brown, Judith (2002). Dakini's Warm Breath:The Feminine Principle in Tibetan Buddhism. Boston & London: Shambhala Publications Inc. p. 141. ISBN 978-1-57062-920-4. 11. ^ Essence of Vajrayana: The Highest Yoga Tantra Practice of Heruka Body Mandala, Tharpa Publications (1997) ISBN 978-0-948006-48-7 12. ^ Guide to Dakini Land: The Highest Yoga Tantra Practice of Buddha Vajrayogini, page 3, Tharpa Publications (2nd. ed., 1996) ISBN 978-0-948006-39-5 13. ^ Beer, Robert (2004). The Encyclopedia of Tibetan Symbols and Motifs. Serindia Publications Inc. p. 142. ISBN 1-932476-10-5. 14. ^ Schaeffer, Kurtis R. (1995). The Englightened Heart of Buddhahood: A Study and Translation of the Third Karma pa Rang byung rdo rje's Work on Tathagatagarbha. (Wylie: de bzhin pa'i snying po gtan la dbab pa). University of Washington. Source: [1] (http://www.scribd.com/doc/22730687 /The-Enlightened-Heart-of-Buddhahood) (accessed: Friday February 12, 2010), p.16.

Further reading Dalton, Jacob (2005). "A Crisis of Doxography: How Tibetans Organized Tantra during the 8th-12th Centuries". Journal of the International Association of Buddhist Studies 28:1: 115–181. Snellgrove, David L. (1988). "Categories of Buddhist Tantras". Orientalia Iosephi Tucci Memoriae Dicata, Serie Orientale Roma 56.3: 1353–1384. Tribe, Anthony (2000). "Tantric Texts: classification and characteristics" in Paul Williams and Anthony Tribe, Buddhist Thought: A Complete Introduction to the Indian Traditions (London and New York: Routledge, 2000), pp. 202–217 Wedemeyer, Christian K. (2007). Āryadeva's Lamp that Integrates the Practices: The Gradual Path of Vajrayāna Buddhism according to the Esoteric Community Noble Tradition. New York: AIBS/Columbia University Press. pp. 63–120. ISBN 978-0-9753734-5-3. Gyatso, Geshe Kelsang Gyatso, Mahamudra Tantra: The Supreme Heart Jewel Nectar, Tharpa Publications (2005) ISBN 978-0-948006-93-7 Gyatso, Geshe Kelsang, Tantric Grounds and Paths: How to Enter, Progress on, and Complete the Vajrayana Path, Tharpa Publications (1994) ISBN 978-0-948006-33-3 Creation & Completion - Essential Points of Tantric Meditation, Sarah Harding, with a Commentary by Thrangu Rinpoche and Jamgon Kongtrul, 176 pp, Wisdom Publications, ISBN 0-86171-312-5 Śabara, “Yoginīsarvasvaṃ Nāma Guhyavajravilāsinīsādhanaṃ,” Dhīḥ, No. 17, Review of Rare Buddhist Texts, Sarnath, Varanasi: Central Institute for Higher Tibetan Studies, 1984, pp. 5-17.

See also Buddhist texts Tantras Vajrayana Retrieved from "http://en.wikipedia.org/w/index.php?title=Anuttarayoga_Tantra&oldid=590009497" Categories: Buddhist tantras Tantra Vajrayana Tibetan Buddhist texts Tibetan Buddhist practices This page was last modified on 10 January 2014 at 01:27. Text is available under the Creative Commons Attribution-ShareAlike License; additional terms may apply. By using this site, you agree to the Terms of Use and Privacy Policy. Wikipedia® is a registered trademark of the Wikimedia Foundation, Inc., a non-profit

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organization.

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Tantra - Wikipedia, the free encyclopedia

http://en.wikipedia.org/wiki/Tantra

Tantra From Wikipedia, the free encyclopedia

Tantra[note 1] is the name given by scholars to a style of meditation and ritual which arose in India no later than the fifth century AD.[1] The earliest documented use of the word "Tantra" is in the Rigveda (X.71.9).[2] Tantra has influenced the Hindu, Bön, Buddhist, and Jain traditions and spread with Buddhism to East and Southeast Asia.[3]

Contents 1 Definitions 1.1 Traditional 1.2 Scholastic 1.3 Western 2 History 2.1 Golden Age of Hinduism 2.2 Late classical period 2.3 Spread of Tantra 2.4 Chronological use of term 3 Practices 3.1 Goal 3.2 Tantric path 3.3 Classification 3.4 Mantra, yantra, nyasa 3.5 Identification with deities 3.5.1 Visualisation 3.5.2 Classes of devotees 3.6 Vanamarga (secret ritual) 3.7 Sexual rites 3.7.1 Origins 3.7.2 Religious aims 4 Doctrines 4.1 The world is real 4.2 Evolution and involution 5 Scripture 6 Influence on Asian religions 6.1 Hinduism 6.1.1 Vedic tradition 6.1.2 Shaiva Tantra 6.1.3 Yoga 6.2 Buddhist Tantra 7 Western views 7.1 John Woodroffe 7.2 Further development 7.3 Modern world 8 See also 9 Notes 10 References 11 Sources 11.1 Published 11.2 Web 12 Further reading

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Sri Yantra in non-traditional colors

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13 External links

Definitions Several inconsistent definitions of Tantra exist.

Traditional The Tantric tradition offers two definitions of tantra. The first comes from the Kāmikā-tantra: Because it elaborates (tan) copious and profound matters, especially relating to the principles of reality (tattva) and sacred mantras, and because it provides liberation (tra), it is called a tantra.[4] The second comes from the 10th-century Tantric scholar Rāmakaṇṭha, who belonged to the dualist school Śaiva Siddhānta: A tantra is a divinely revealed body of teachings, explaining what is necessary and what is a hindrance in the practice of the worship of God; and also describing the specialized initiation and purification ceremonies that are the necessary prerequisites of Tantric practice.[5] Prabhat Ranjan Sarkar[note 2] describes a tantric individual and a tantric cult: A person who, irrespective of caste, creed or religion, aspires for spiritual expansion or does something concrete, is a Tantric. Tantra in itself is neither a religion nor an 'ism'. Tantra is a fundamental spiritual science. So wherever there is any spiritual practice it should be taken for granted that it stands on the Tantric cult."[6]

Scholastic Modern scholars have defined Tantra; David Gordon White of the University of California offers the following: Tantra is that Asian body of beliefs and practices which, working from the principle that the universe we experience is nothing other than the concrete manifestation of the divine energy of the godhead that creates and maintains that universe, seeks to ritually appropriate and channel that energy, within the human microcosm, in creative and emancipatory ways.[7] Anthony Tribe, a scholar of Buddhist Tantra, offers a list of features:[8] 1. 2. 3. 4. 5. 6. 7. 8. 9. 10.

Centrality of ritual, especially the worship of deities Centrality of mantras Visualisation of and identification with a deity Need for initiation, esotericism and secrecy Importance of a teacher (guru, ācārya) Ritual use of maṇḍalas Transgressive or antinomian acts Revaluation of the body Revaluation of the status and role of women Analogical thinking (including microcosmic or macrocosmic correlation)

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11. Revaluation of negative mental states

Western Robert Brown[citation needed] notes that the term "tantrism" is a construct of Western scholarship, not a concept from the religious system itself. Tāntrikas (practitioners of Tantra) did not attempt to define Tantra as a whole; instead, the Tantric dimension of each South Asian religion had its own name: Tantric Shaivism was known to its practitioners as the Mantramārga. Shaktism is practically synonymous and parallel with Tantra, known to its native practitioners as "Kula marga" or "Kaula". Tantric Buddhism has the indigenous name of the Vajrayana. Tantric Vaishnavism was known as the Pancharatra. "Tantra" denotes teachings and practices found in the scriptures known as tantras or āgamas; Āgamic is a synonymous adjective.

History Golden Age of Hinduism Tantrism originated in the early centuries of the common era, developing into a fully articulated tradition by the end of the Gupta period. This was the "Golden Age of Hinduism"[9] (ca. 320–650 AD[9]), which flourished from the Gupta Empire[10] (320 to 550 AD) to the fall of the Harsha Empire[10] (606 to 647 AD). During this period power was centralised, trade increased, legal procedures standardised and literacy grew.[10] Mahayana Buddhism flourished, but the orthodox Brahmana culture began its rejuvenation with the patronage of the Gupta Dynasty.[11] The position of the Brahmans was reinforced,[10] and the first Hindu temples emerged during the late Gupta period.[10]

Late classical period See also: Late classical age and Medieval Hinduism After the end of the Gupta Empire and the collapse of the Harsha Empire, power was decentralised in India. Several larger kingdoms emerged, with "countless vassal states".[12][note 3] The kingdoms were ruled by a feudal system, with smaller kingdoms dependent on protection from larger ones. "The great king was remote, was exalted and deified."[13] This was reflected in the Tantric mandala, which could depict the king at its centre.[14] The disintegration of central power led to religious regionalism and rivalry.[15][note 4] Local cults and languages developed, and the influence of "Brahmanic ritualistic Hinduism"[15] diminished.[15] Rural devotional movements arose with Shaivism, Vaisnavism, Bhakti and Tantra,[15] although "sectarian groupings were only at the beginning of their development."[15] Religious movements competed for recognition from local lords.[15] Buddhism lost its stature, and began to disappear from India.[15] During this period Vedanta changed, incorporating the Buddhist emphases on consciousness and the working of the mind.[17] Buddhism, supported by the ancient Indian urban civilisation, lost

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influence to the traditional religions rooted in the countryside;[18] in Bengal, Buddhists were persecuted. However, it was also incorporated into Hinduism when Gaudapada reinterpreted the Upanishads in the light of Buddhist philosophy.[17] This also marked a shift from Atman and Brahman as a "living substance"[19] to "maya-vada".[note 5] where Atman and Brahman are seen as "pure knowledge-consciousness".[20] According to Scheepers, it is this "maya-vada" view which dominates Indian thought.[18]

Spread of Tantra Tantric movements led to the formation of a number of Hindu and Buddhist esoteric schools. It has influenced the Hindu, Bön, Buddhist and Jain religious traditions and spread with Buddhism to East and Southeast Asia.[3]

Chronological use of term A survey of the literature yields a variety of uses for "tantra":

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Period


Appearance of term "Tantra" in scriptures[21] Scripture or author Meaning

1700–1100 BC Ṛgveda X, 71.9

Loom (or weaving device)[2]

1700-?

Sāmaveda, Tandya Brahmana

Essence (or "main part", perhaps denoting the quintessence of the Sastras)[2]

1200-900

Atharvaveda X, 7.42


1400-1000

Yajurveda, Taittiriya Brahmana 11.5.5.3


600-500

Pāṇini on Aṣṭādhyāyī

Tissue obtained from the frame (tantraka, derived from tantra)

600-300

Śatapatha Brāhmaṇa

Essence (or main part; see above)[2]

350-283 BC

Chanakya[22] on Arthaśāstra

Strategy

300 AD

Īśvarakṛṣṇa author of Sānkhya Kārikā (kārikā 70)

Doctrine (identifies Sankhya as a tantra)[23]

320

Viṣṇu Purāṇa

Practices and rituals (śakti, Viṣṇu and Durgā cults with the use of wine and meat)[24]

320-400

Poet Kālidāsa on Abhijñānaśākuntalam

Deep understanding or mastery of a topic[25]

423

Gangdhar stone inscription in Rajasthan[26]

Daily practices and rituals of Tantric cult (Tantrobhuta)[27]

500-600

Chinese Buddhist canon (Vol. 18–21: Tantra (Vajrayāna) or Tantric Buddhism[28]

Set of doctrines or practices for obtaining spiritual enlightenment (including iconography of the body with cakras, nāḍīs and mantras)

600

Kāmikāgama or Kāmikā-tantra

Extensive knowledge of principles of reality (tattva and mantra)[29] and bearer of liberation[30]

606–647

Sanskrit scholar and poet Bāṇabhaṭṭa (in Set of practices and rituals, with Harṣacarita[31] and in Kādambari), in mandalas and yantras for propitiation Bhāsa's Cārudatta and in Śūdraka's of goddesses or Matrikas [27][32] Mṛcchakatika

788–820

philosopher Śankara

System of thought, or set of doctrines and practices[33]

950–1000

Bhaṭṭa Rāmakaṇṭha (philosopher)[34]

Divinely-revealed set of doctrines or practices concerning spiritual worship[35]

975–1025

Philosopher Abhinavagupta in his Tantrāloka

Set of doctrines or practices, teachings or Śaiva doctrine

1150–1200

Jayaratha, Abhinavagupta's commentator on Tantrāloka

Set of doctrines or practices, teachings or Śaiva doctrine (as in Tantrāloka)

1690–1785

Bhāskararāya (philiosopher)

System of thought or set of doctrines or practices'[36]

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Practices Tantra is an accumulation of practices and ideas, rather than one coherent system. Because of the wide range of communities covered by the term, it is problematic to describe tantric practices definitively.

Goal Tantric ritual seeks to access the supra-mundane through the mundane, identifying the microcosm with the macrocosm.[37] The Tantric aim is to sublimate (rather than negate) reality.[38] The Tantric practitioner seeks to use prana (energy flowing through the universe, including one's body) to attain goals which may be spiritual, material or both.[39]

Tantric path Long training is generally required to master Tantric methods. Pupils are typically initiated by a guru. A number of techniques are used as aids for meditation and achieving spiritual power: Yoga, including breathing techniques and postures (asana), is employed to subject the body to the control of the will. Mudras, or gestures Mantras: Syllables, words and phrases Mandalas Yantras: Symbolic diagrams of forces at work in the universe Identification with deities The process of sublimation consists of three phases: 1. Purification 2. Elevation 3. "Reaffirmation of identity in pure consciousness"[38]

Classification Avalon contrasts "ordinary" [40] and "secret ritual[s]".[41] Methods employed by Dakshinachara (right-hand path) interpretations of Tantra differ from methods used in the pursuit of the Vamachara (left-hand path).

Mantra, yantra, nyasa The words mantram, tantram and yantram are rooted linguistically and phonologically in ancient Indian traditions. Mantram denotes the chant, or "knowledge." Tantram denotes philosophy, or ritual actions. Yantram denotes the means by which a person is expected to lead their life.[citation needed] The mantra and yantra are instruments to invoke specific Hindu deities such as Shiva, Shakti, or Kali. Similarly, puja may involve focusing on a yantra or mandala associated with a deity.[42] Each mantra is associated with a specific Nyasa. Nyasa involves touching various parts of the body at specific parts of the mantra, thought to invoke the deity in the body. There are several types of Nyasas; the most important are Kara Nyasa and Anga Nyasa.[citation needed] 第 6 頁，共 16 頁

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Identification with deities Tantra, as a development of early Hindu-Vedic thought, embraced the Hindu gods and goddesses (especially Shiva and Shakti) and the Advaita philosophy that each represents an aspect of the ultimate Para Brahman or Adi Parashakti. These deities may be worshiped with flowers, incense and other offerings (such as singing and dancing). Tantric practices form the foundation of the ritual temple dance of the devadasis, and are preserved in the Melattur style of Bharatanatyam by Mangudi Dorairaja Iyer.[citation needed] Visualisation The deities are internalised as attributes of Ishta devata meditations, with practitioners visualizing themselves as the deity or experiencing the darshan (vision) of the deity. During meditation the initiate identifies with any of the Hindu gods and goddesses, visualising and internalising them in a process similar to sexual courtship and consummation.[43] The Tantrika practitioner may use visualizations of deities, identifying with a deity to the degree that the aspirant "becomes" the Ishta-deva (or meditational deity).[44] Classes of devotees In Hindu Tantra, uniting the deity and the devotee uses meditation and ritual practices. These practices are divided among three classes of devotees: the animal, heroic, and the divine. In the divine devotee, the rituals are internal. The divine devotee is the only one who can attain the object of the rituals (awakening energy).[45]

Vanamarga (secret ritual) The secret ritual prompted Zimmer's praise of Tantra's world-affirming attitude: In the Tantra, the manner of approach is not that of Nay but of Yea ... the world attitude is affirmative ... Man must approach through and by means of nature, not by rejection of nature.[46] Arthur Avalon states that the Panchatattva,[note 6] Chakrapuja and Panchamakara involve: Worship with the Pañcatattva generally takes place in a Cakra or circle composed of men and women... sitting in a circle, the Shakti (or female practitioner) being on the Sadhaka's (male practitioner's) left. Hence it is called Cakrapuja. ...There are various kinds of Cakra – productive, it is said, of differing fruits for the participator therein. [41][48]

Avalon provides a number of variations and substitutions of the Panchatattva (Panchamakara) "elements" or tattva encoded in the Tantras and tantric traditions, affirming a direct correlation to the Tantric Five Nectars and the Mahābhūta.[49]

Sexual rites Although equated with Tantra in the West, sexual rites were historically practiced by a minority of sects. For practicing groups, maithuna progressed into psychological symbolism.[50] Origins

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According to White, the sexual rites of Vamamarga may have emerged from early Hindu Tantra as a means of catalyzing biochemical transformations in the body to facilitate heightened states of awareness.[50] These constitute an offering to Tantric deities. Religious aims See also: Neotantra Later developments in the rite emphasize the primacy of bliss and divine union, which replace the bodily connotations of earlier forms.[50] When enacted as enjoined by the Tantras, the ritual culminates in an experience of awareness for both participants. Tantric texts specify that sex has three distinct purposes: procreation, pleasure and liberation. Those seeking liberation eschew orgasm in favor of a higher form of ecstasy. Several sexual rituals are recommended and practiced, involving elaborate preparatory and purification rites. The sexual act balances energies in the pranic ida and pingala channels in the bodies of both participants. The sushumna nadi is awakened, and kundalini rises within it. This culminates in samadhi, where the individual personality and identity of each participant is dissolved in cosmic consciousness. Tantrics understand these acts on multiple levels. The male and female participants are conjoined physically, representing Shiva and Shakti (the male and female principles). A fusion of Shiva and Shakti energies takes place, resulting in a unified energy field. On the individual level, each participant experiences a fusion of their Shiva and Shakti energies.[51][52]

Doctrines Defined as a technique-rich style of spiritual practice, Tantra has no single coherent doctrine; instead, it developed a variety of teachings in connection with the religions adopting the Tantric method. These practices are oriented to the married householder rather than the monastic or solitary renunciant, exhibiting a world-embracing (as opposed to a world-denying) character. Tantra, particularly its nondual forms, rejected the values of Patañjalian yoga; instead, it offered a vision of reality as self-expression of a single, free and blissful divine consciousness under Śiva or Buddha-nature.

The world is real Since the world was seen as real (not illusory), this doctrine was an innovation on previous Indian philosophies (which saw the divine as transcendent and the world as illusion). The consequence of this view was that householders could aspire to spiritual liberation, and were the practitioner addressed by most Tantric manuals. Since Tantra dissolved the dichotomy between spiritual and mundane, practitioners could integrate their daily lives into their spiritual growth, seeking to realize the divine which is transcendent and immanent. Tantric practices and rituals aim to bring about a realization of the truth that "nothing exists that is not divine" (nāśivaṃ vidyate kvacit[53]), bringing freedom from ignorance and the cycle of suffering (saṃsāra). Tantric visualizations are said to bring the meditator to the core of their humanity and unity with transcendence. Tantric meditations do not serve as training, extraneous beliefs or unnatural practices. On the contrary, the transcendence reached by such meditative work does not construct anything in the mind of the practitioner; instead, it deconstructs all preconceived notions

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of the human condition. The limits on thought (cultural and linguistic frameworks) are removed. This allows the person to experience liberation, followed by unity with reality.[54]

Evolution and involution According to Tantra, "being-consciousness-bliss" (or Satchidananda) entails self-evolution and self-involution. Prakriti (reality) evolves into a multiplicity of things but also remains consciousness, being and bliss. Maya (illusion) veils reality, separating it into opposites (conscious and unconscious, pleasant and unpleasant). If not recognized as illusion, these opposing conditions limit (pashu) the individual (jiva).[38] Shiva and Shakti are generally seen as distinct. Tantra affirms that the world and the individual jiva are real, distinguishing itself from dualism and the qualified non-dualism of Vedanta.[38] Evolution, or the "outgoing current," is only half of Maya. Involution (the "return current") takes the jiva back towards the source of reality, revealing the infinite. Tantra teaches the changing of the "outgoing current" into the "return current," removing the fetters of Maya. This view underscores two maxims of Tantra: "One must rise by that by which one falls," and "the very poison that kills becomes the elixir of life when used by the wise."[38]

Scripture Main article: Tantras The primary sources of written Hindu Tantric lore are the agama, generally consisting of four parts: metaphysical knowledge (jnana), contemplative procedures (yoga), ritual regulations (kriya) and religious injunctions (charya). Tantric schools affiliate themselves with specific agamic traditions. Hindu tantra exists in Shaiva, Vaisnava,[55] Ganapatya,[56] Saura[57] and Shakta forms, and individual tantric texts may be classified as Shaiva Āgamas, Vaishnava Pāñcarātra Saṃhitās,[58] and Shakta Tantras. The word Tantra includes all such works.[59]

Influence on Asian religions The Tantric method affected every major Indian religion during the early medieval period (c. 500–1200 CE); the Hindu sects of Shaivism, Shaktism and Vaishnavism (and Buddhism and Jainism) developed a well-documented body of Tantric practices and doctrines, and Islam in India was also influenced by Tantra.[60] Tantric ideas and practices spread from India to Tibet, Nepal, China, Japan, Cambodia, Vietnam and Indonesia.[61][62] Tibetan Buddhism and some forms of Hinduism show the strongest Tantric influence, as do the postural yoga movement and most forms of American New Age spirituality.

Hinduism Vedic tradition Main article: Vedic Orthodox Brahmanas incorporate Tantric rituals into their daily activities (ahnikas). Gayatriavahanam is a common element of Sandhyavandanam in southern India.[63] Orthodox temple archakas of several sects follow rules laid out in Tantric texts; for example, priests of the Iyengar sect follow Pañcaratra agamas.

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However, it has been claimed that orthodox Vedic traditions were inimical to Tantra. André Padoux notes that, in India, tantra rejects orthodox Vedic tenets.[64] In his review of Tantric literature, Moriz Winternitz points out that while Indian Tantric texts are not hostile to the Vedas they see them as too difficult for the modern age.[65] Many orthodox Brahmans who accept the authority of the Vedas reject the Tantras.[66] Although later Tantric writers wanted to base their doctrines on the Vedas, some orthodox followers of the Vedic tradition denigrated Tantra as anti-Vedic.[67] Shaiva Tantra Main article: Shaivism The tantric Shaiva tradition consists of the Kapalikas, Kashmir Shaivism and Shaiva Siddhanta. The word "Tāntrika" is used for followers of the Tantras in Shaivism.[note 7] Yoga Further information: Yoga and Laya Yoga Shaiva tantra produced the Hatha Yoga manuals, such as the 15th-century Hathayoga Pradīpikā and the 16th-century Gheranda Samhitā, from which modern yoga derives. The earlier (pre-Tantric) form of yoga, dating back to the Yoga Sutras of Patanjali, became known as Raja Yoga: Yoga as it has been inherited in the modern world has its roots in Tantric ritual and in secondary passages (pādas) within Tantric scriptures. The practices of mantra, āsana (seat/pose), sense-withdrawal (pratyāhāra), breath-regulation (prānāyāma), mental (mantric) fixation (dhāranā), meditation (dhyāna), mudrā, the subtle body (sukshma shārīra) with its energy centers (chakras, ādhāras, granthis, etc.) and channels (nādīs), as well as the phenomenon of Kundalinī Shakti are but a few of the tenets that comprise Tantric Yoga. While some of these derive from earlier, pre-Tantric sources, such as the Hindu Upanishads and the Yoga Sūtra, they were greatly expanded upon, ritualized, and philosophically contextualized in these medieval Tantras.[68]

Buddhist Tantra Main article: Vajrayana Vajrayana includes scriptures written by the Indian Mahasiddhas.[69] According to Tibetan Buddhist Tantric master Lama Thubten Yeshe: ...each one of us is a union of all universal energy. Everything that we need in order to be complete is within us right at this very moment. It is simply a matter of being able to recognize it. This is the tantric approach.[70]

Western views John Woodroffe The first Western scholar to seriously study Tantra was John Woodroffe (1865–1936), who wrote

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about Tantra under the pen name Arthur Avalon and is known as the "founding father of Tantric studies".[71] Unlike previous Western scholars Woodroffe advocated for Tantra, defending and presenting it as an ethical and philosophical system in accord with the Vedas and Vedanta.[72] Woodroffe practised Tantra and, while trying to maintain scholastic objectivity, was a student of Hindu Tantra (the Shiva-Shakta tradition).[73]

Further development Following Woodroffe a number of scholars began investigating Tantric teachings, including scholars of comparative religion and Indology such as Agehananda Bharati, Mircea Eliade, Julius Evola, Carl Jung, Giuseppe Tucci and Heinrich Zimmer.[74] According to Hugh Urban, Zimmer, Evola and Eliade viewed Tantra as "the culmination of all Indian thought: the most radical form of spirituality and the archaic heart of aboriginal India", regarding it as the ideal religion for the modern era. All three saw Tantra as "the most transgressive and violent path to the sacred".[75]

The Sri Yantra (shown here in the three-dimensional projection known as Sri Meru or Maha Meru, used primarily by Srividya Shakta sects) is central to most Tantric forms of Shaktism.

Modern world Following these first Tantric presentations, popular authors (such as Joseph Campbell) brought Tantra to the attention of Westerners. It was seen as a "cult of ecstasy", combining sexuality and spirituality to correct Western repressive attitudes towards sex.[76] As Tantra has become more popular in the West, it has undergone a transformation. For many readers Tantra is synonymous with "spiritual sex" or "sacred sexuality," a belief that sex should be recognized as a sacred act capable of elevating its participants to a higher spiritual plane.[77] Although Neotantra uses many concepts and terminology of Indian Tantra, it often omits one (or more) of the following: reliance on guruparampara (the guidance of a guru), meditation and moral and ritual rules of conduct. According to author and critic of religion and politics Hugh Urban: Since at least the time of Agehananda Bharati, most Western scholars have been severely critical of these new forms of pop Tantra. This "California Tantra" as Georg Feuerstein calls it, is "based on a profound misunderstanding of the Tantric path. Their main error is to confuse Tantric bliss ... with ordinary orgasmic pleasure.[78] Urban says he does not consider this "wrong" or "false", but "simply a different interpretation for a specific historical situation."[79]

See also Hindu tantra Kaśmir Śaivism

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Buddhist tantra (Vajrayana) Anuttarayoga Tantra

Related topics Ananda Marga

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Sri Chakra Vasugupta Swami Rama


Dakini Shingon Buddhism Tantra techniques (Vajrayana) Yab-Yum

Ganachakra Great Rite Karezza Sex magic Taoist sexual practices History of Shaktism

Notes 1. ^ Sanskrit: त"#, "loom, warp"; hence "principle, system, doctrine, theory", from the verbal root tan "stretch, extend, expand", and the suffix tra "instrument", anglicised as tantrism or tantricism 2. ^ Sarkar is a contemporary Indian philosopher and tantric author, founder of the Ananda Marga school of Tantra Yoga, also known by his spiritual name, Shrii Shrii Anandamurti 3. ^ In the east the Pala Empire[12] (770–1125 CE[12]), in the west and north the GurjaraPratihara[12] (7th–10th century[12]), in the southwest the Rashtrakuta Dynasty[12] (752–973[12]), in the Dekkhan the Chalukya dynasty[12] (7th–8th century[12]), and in the south the Pallava dynasty[12] (7th–9th century[12]) and the Chola dynasty[12] (9th century[12]). 4. ^ This resembles the development of Chinese Chán during the An Lu-shan rebellion and the Five Dynasties and Ten Kingdoms Period (907–960/979), during which power became decentralised end new Chán-schools emerged.[16]

5. ^ The term "maya-vada" is primarily being used by non-Advaitins. See [web 1][web 2][web 3] 6. ^ Avalon calls the Secret Ritual Panchatattva. Panchatattva has a number of meanings in different traditions. The term "panchatattva" is also employed in Gaudiya Vaishnavism.[47] 7. ^ Isabelle Onians, "Tantric Buddhist Apologetics, or Antinomianism as a Norm," D.Phil. dissertation, Oxford, Trinity Term 2001 pg 8: "Tantric Buddhism" [...] is not the transcription of a native term, but a rather modern coinage, if not totally occidental. For the equivalent Sanskrit tāntrika is found, but not in Buddhist texts. Tāntrika is a term denoting someone who follows the teachings of scriptures known as Tantras, but only in Saivism, not Buddhism [...] Tantric Buddhism is a name for a phenomenon which calls itself, in Sanskrit, Mantranaya, Vajrayāna, Mantrayāna or Mantramahāyāna (and apparently never Tantrayāna). Its practitioners are known as mantrins, yogis, or sādhakas. Thus, our use of the anglicised adjective “Tantric” for the Buddhist religion taught in Tantras is not native to the tradition, but is a borrowed term which serves its purpose."

References 1. ^ Einoo, Shingo (ed.) (2009). Genesis and Development of Tantrism. University of Tokyo. p. 45. 2. ^ a b c d e f Banerjee, S.C., 1988. 3. ^ a b White 2000, p. 7. 4. ^ Wallis, Christopher (2012). Tantra Illuminated. p. 26. 5. ^ Wallis, Christopher (2012). Tantra Illuminated. p. 27. 6. ^ Anandamurti, Shrii Shrii (1959). Tantra and its Effect on Society. Bhagalpur: Ananda Marga Pubs. 7. ^ White, David Gordon (ed.) (2000). Tantra in Practice. Princeton University Press. p. 9. ISBN 0-691-05779-6. 8. ^ Williams, Paul , with Anthony Tribe (2000). Buddhist Thought. Routledge. pp. 197–202. 9. ^ a b Michaels 2004, p. 40-41. 10. ^ a b c d e Michaels 2004, p. 40.

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11. 12. 13. 14. 15. 16. 17. 18. 19. 20. 21.

^ Nakamura 2004, p. 687. ^ a b c d e f g h i j k l m Michaels 2004, p. 41. ^ michaels 2004, p. 41. ^ White 2000, p. 25-28. ^ a b c d e f g Michaels 2004, p. 42. ^ McRae 2003. ^ a b Scheepers 2000. ^ a b Scheepers 2000, p. 127-129. ^ Scheepers 2000, p. 123. ^ Scheepers 2000, p. 123-124. ^ The dates in the left column of the table refer to the appearance of that tradition, even before its transcription, according to the date recognized by most scholars. The table does not include the texts traditionally considered as tantric texts with the exception of Tantrāloka. 22. ^ Also known by the name of Kautilya, Vishnugupta, Dramila or Angula.

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23. ^ Bagchi, P.C., 1989. p.6. 24. ^ Banerjee, S.C., 1988, p.8 25. ^ Sures Chandra Banerjee, says [Banerjee, S.C., 1988]: "Tantra is sometimes used to denote governance. Kālidāsa uses the expression prajah tantrayitva (having governed the subjects) in the Abhijñānaśākuntalam (V.5). 26. ^ Considered to date the first epigraphic evidence of a tantric cult. 27. ^ a b Joshi, M.C. in Harper, K. & Brown, R., 2002, p.48 28. ^ also known as Tantrayāna, Mantrayāna, Esoteric Buddhism and the Diamond Vehicle. 29. ^ Wallis, C. 2012, p.26 30. ^ Tanoti vipulān arthān tattva-mantrasamanvitān / Trāṇaṃ ca kurute yasmāt tantram ity abhidhīyate 31. ^ "Banabhatta, the Sanskrit author of the 7th century, refers, in the Harshacharita to the propitiation of Matrikas by a tantric ascetic." (Banerjee 2002, p.34). 32. ^ Banerjee, S.C., 2002, p.34 33. ^ Śankara uses the term Kapilasya tantra to denote the system expounded by Kapila (the Sānkhya philosophy) and the term Vaināśikātantra to denote the Buddhist philosophy of momentary existence. (This is also partially reported in Avalon, A., 1918, p.47.) 34. ^ Belonging to the dualist school of Śaiva Siddhānta. 35. ^ Wallis, C. 2012, p.27 36. ^ Bhāskararāya uses the term "tantra" to define the Mīmāṃsā śāstras, which are not at all Tantric in the sense used here, so this demonstrates that "tantra" can be used in Sanskrit to refer to any system of thought. 37. ^ Harper (2002), p. 2. 38. ^ a b c d e Nikhilanada (1982), pp. 145–160 39. ^ Harper (2002), p. 3. 40. ^ "Shakta Sadhana (The Ordinary Ritual)" (http://www.sacred-texts.com/tantra /sas/sas26.htm). Retrieved 2007-08-28. 41. ^ a b "The Pañcatattva (The Secret Ritual)" (http://www.sacred-texts.com/tantra /sas/sas27.htm). Retrieved 2007-09-28. 42. ^ Magee, Michael. The Kali Yantra (http://www.shivashakti.com/kaliyan.htm) 43. ^ Cavendish, Richard. The Great Religions. New York: Arco Publishing, 1980. 44. ^ Harper (2002), pp. 3–5. 45. ^ The Columbia Encyclopedia (2008), Tantra (http://authenticate.library.duq.edu /login?qurl=http%3A%2F %2Fliterati.credoreference.com.authenticate.li brary.duq.edu%2Fcontent%2Fentry%2Fcolum ency%2Ftantra%2F0) 46. ^ quoted in Urban (2003), p. 168 47. ^ Rosen, Steven J. Sri Pancha Tattva: The Five Features of God 1994 ISBN 0-9619763-7-3 Folk Books, New York 48. ^ Arthur Avalon, Chapter 27: The Pañcatattva (The Secret Ritual) of Sakti and Sakta (1918)

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49. 50. 51. 52. 53. 54. 55. 56. 57. 58. 59. 60. 61. 62. 63. 64. 65. 66. 67. 68. 69.

70.

71. 72. 73.

74. 75. 76. 77. 78. 79.

^ Avalon, Arthur. Sakti and Sakta, ch. 27 ^ a b c White (2000) ^ Satyananda,. ^ Woodroffe (1959),. ^ Wallis, Christopher (2012). Tantra Illuminated: The Philosophy, History, and Practice of a Timeless Tradition. p. 468. ^ Timalsina, S. (2012) ^ Bhattacharyya, pp. 182–88. ^ Bühnemann. ^ Swami Niranjananda, The Tantric Tradition. Yoga Magazine, March 1998 ^ For Pāñcarātra Saṃhitās as representing tantric Vaishnavism, see: Flood (1996), p. 122. ^ For terminology of Āgamas, Saṃhitās, and Tantras, see: Winternitz, p. 587. ^ Hatley, Shaman (2007). "Mapping the Esoteric Body in the Islamic Yoga of Bengal". History of Religions 46. ^ Einoo, Shingo (ed.) (2009). Genesis and Development of Tantrism. p. 117. ^ Sanderson, Alexis (2004). "The Śaiva Religion Among the Khmers". ^ http://www.ibiblio.org/sripedia/ebooks /sandhya/yv/ga.html ^ Padoux, André, What do we mean by Tantrism? in: Harper (2002), p. 23. ^ Winternitz, volume 1, p. 587. ^ Flood (1996), p. 122. ^ Bhattacharyya, p. 20. ^ http://thefoundationforyoga.web.officelive.com /default.aspx ^ Beer, Robert (1999). The Encyclopedia of Tibetan Symbols and Motifs, (Hardcover). Shambhala Publications. ISBN 1-57062-416-X, ISBN 978-1-57062-416-2 pg. 250 ^ Yeshe, Lama Thubten (1987). Introduction to Tantra:The Transformation of Desire (2001, revised ed.). Boston: Wisdom Publications. p. 4. ISBN 0-86171-162-9. ^ Urban (2003), p. 22 ^ Urban (2003), p. 135 ^ : See Arthur Avalon, trans. Tantra of the Great Liberation: Mahanirvana Tantra (London: Luzac & Co., 1913); Avalon, ed. Principles of Tantra: the Tantratattva of Shriyukta Shiva Chandra Vidyarnava Bhattacharyya Mahodaya (London: Luzac & Co., 1914–16); Woodroffe, Shakti and Shakta: Essays and Addresses on the Shakta Tantrashastra (London : Luzac & Co., 1918) ^ Urban (2003), pp. 165–166 ^ Urban (2003), pp. 166–167 ^ For "cult of ecstasy" see: Urban (2003), pp. 204–205. ^ For "Tantra" as a synonym for "spiritual sex" or "sacred sexuality," see: Urban (2003), pp. 204–205 ^ Quotation from Urban (2003), pp. 204–205. ^ Urban (2003), pp. 204–205

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Sources Published Avalon, Arthur (1918). Sakti and Sakta. Essays and Adresses on the Tantra Shastra (http://www.sacred-texts.com/tantra/sas/index.htm). Madras: Ganesh and Co. Avalon, Arthur (1972). Tantra of the great liberation – Mahanirvana Tantra. New York: Dover publications. ISBN 0-486-20150-3. Bagchi, P.C. (1989). Evolution of the Tantras, Studies on the Tantras. Kolkata: Ramakrishna Mission Institute of Culture. ISBN 81-85843-36-8. Second Revised Edition Banerjee, Sures Chandra (1988). A Brief History of Tantra Literature. Kolkata: Naya Prokash. Banerjee, Sures Chandra (2002). Companion to Tantra. Abhinav Publications. ISBN 1-70174-022-2. Bhattacharyya, N. N. (1999). History of the Tantric Religion. New Delhi: Manohar. ISBN 81-7304-025-7. Second Revised Edition Bühnemann, Gudrun (1988). The Worship of Mahāgaṇapati According to the Nityotsava. Institut für Indologie. ISBN 81-86218-12-2. First Indian Edition, Kant Publications, 2003. Harper, Katherine Anne (ed.); Robert L. Brown (ed.) (2002). The Roots of Tantra. State University of New York Press. ISBN 0-7914-5306-5. McRae, John (2003), Seeing Through Zen. Encounter, Transformation, and Genealogy in Chinese Chan Buddhism, The University Press Group Ltd, ISBN 9780520237988 Michaels, Axel (2004), Hinduism. Past and present, Princeton, New Jersey: Princeton University Press Nakamura, Hajime (2004), A History of Early Vedanta Philosophy. Part Two, Delhi: Motilal Banarsidass Publishers Private Limited Norbu, Chögyal Namkhai (1999). The Crystal and The Way of Light: Sutra, Tantra and Dzogchen. Snow Lion Publications. ISBN 1-55939-135-9. Saraswati, Swami Satyananda (2000). Sure Ways to Self Realization. Yoga Publications Trust. ISBN 81-85787-41-7. Scheepers, Alfred (2000), De Wortels van het Indiase Denken, Olive Press Urban, Hugh (2003). Tantra: Sex, Secrecy, Politics, and Power in the Study of Religions. University of California Press. ISBN 0-520-23656-4. Wallis, Christopher (2012). Tantra Illuminated. Anusara Press. ISBN 193710401X. Wangyal Rinpoche, Tenzin; Dahlby, Mark (1998). The Tibetan Yogas of Dream and Sleep. N.Y.: Snow Lion Publications. ISBN 1-55939-101-4. White, David Gordon (ed.) (2000). Tantra in Practice. Princeton University Press. ISBN 0-691-05779-6. Winternitz, Maurice (1972). History of Indian Literature. New Delhi: Oriental Books Reprint Corporation. Second revised reprint edition. Two volumes. First published 1927 by the University of Calcutta. Yeshe, Lama Thubten (1987). Introduction to Tantra:The Transformation of Desire (2001, revised ed.). Boston: Wisdom Publications. ISBN 0-86171-162-9. Timalsina, S. (2012). Reconstructing the tantric body: Elements of the symbolism of body in the monistic kaula and trika tantric traditions. International Journal of Hindu Studies, 16(1), 57-91. doi: 10.1007/s11407-012-9111-5

Web 1. ^ Mayavada Philosophy (http://www.harekrishnatemple.com/chapter21.html) 2. ^ The Self-Defeating Philosophy of Mayavada (http://gosai.com/writings/the-self-defeating-philosophyof-mayavada) 3. ^ Mayavada and Buddhism – Are They One and the Same? (http://gaudiyatouchstone.net/mayavadaand-buddhism-%E2%80%93-are-they-one-and-same)

Further reading Anandamurti, Shrii Shrii (1959). Tantra and its Effect on Society. Ananda Marga Pubs. Anandamurti, Shrii Shrii (Ac. Vijayananda Avt. Editor) (1994). Discourses on Tantra 1. AMPS-Ananda Printers. ISBN 978-8-172-52012-0. Anandamurti, Shrii Shrii (Ac. Vijayananda Avt. Editor) (1994). Discourses on Tantra, vol. 2. AMPS-Ananda Printers. ISBN 81-7252-022-0.

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Anandamurti, Shrii Shrii (Ac. Narayanananda Avt. Editor, Ac. Vijayananda Avt. transl. from Bengali)) (1985). Namah Shivaya Shantaya. AMPS-Ananda Printers. ISBN 81-7252-098-0. Tantric Hieroglyphics I (April 1960) (http://www.srikanta-sastri.org/tantric-hieroglyphicsi/4572637750) by S. Srikanta Sastri, Quarterly Journal of Mythic Society Tantric Hieroglyphics II (July 1960) (http://www.srikanta-sastri.org/tantric-hieroglyphicsii/4577204469) by S. Srikanta Sastri, Quarterly Journal of Mythic Society Tantric Hieroglyphics III (Dec 1974) (http://www.srikanta-sastri.org/tantric-hieroglyphicsiii/4577500740) by S. Srikanta Sastri, Quarterly Journal of Mythic Society Tantric Hieroglyphics IV (March 1975) (http://www.srikanta-sastri.org/tantric-hieroglyphicsiv/4578584334) by S. Srikanta Sastri, Quarterly Journal of Mythic Society Arnold, Edward A., ed. (2009). As Long As Space Endures: Essays on the Kalacakra Tantra in Honor of H.H. the Dalai Lama. Ithaca, NY: Snow Lion Publications. ISBN 978-1-55939-303-4. Avalon, Arthur (1928). The Serpent Power. Ganesh & Co. ISBN 81-85988-05-6. Bagchi, P.C. (1986). Kaulajnana-nirnaya of the School of Matsyendranath Varanasi: Prachya Prakashan. Michael Magee, transl. Davidson, Ronald M. (2003). Indian Esoteric Buddhism: A Social History of the Tantric Movement. New York: Columbia University Press. ISBN 81-208-1991-8. Davidson, Ronald M. (2005). Tibetan Renaissance: Tantric Buddhism in the Rebirth of Tibetan Culture. New York: Columbia University Press. ISBN 0-231-13471-1. Feuerstein, Georg (1998). Tantra: The Path of Ecstasy. Boston: Shambhala. ISBN 1-57062-304-X. Guenon, Rene (2004). Studies in Hinduism: Collected Works (2nd ed.). Sophia Perennis. ISBN 978-0-900588-69-3. Gyatso, Geshe Kelsang (2003). Tantric Grounds and Paths. Tharpa Publications. ISBN 978-0-948006-33-3. Gyatso, Geshe Kelsang (2005). Mahamudra Tantra. Tharpa Publications. ISBN 978-0-948006-93-7. Gyatso, Tenzin; Tsong-ka-pa, Jeffrey Hopkins (1987). Deity Yoga. Ithaca, NY: Snow Lion Publications. ISBN 0-937938-50-5. Kane, Pandurang Vaman. History of Dharmashastra. Pune: Bhandarkar Oriental Research Institute. Magee, Michael, tr. (1984). Yoni Tantra. Mahendranath, Shri Gurudev (1990). The Scrolls of Mahendranath. Seattle: International Nath Order. McDaniel, June (2004). Offering Flowers, Feeding Skulls: Popular Goddess Worship in West Bengal. New York: Oxford University Press. Mookerji, Ajit (1997). The Tantric Way: Art, Science, Ritual. London: Thames & Hudson. Rao, T. A. Gopinatha (1981). Elements in Hindu Iconography 1. Madras: Law Printing House. Śabara, “Yoginīsarvasvaṃ Nāma Guhyavajravilāsinīsādhanaṃ,” Dhīḥ, No. 17, Review of Rare Buddhist Texts, Sarnath, Varanasi: Central Institute for Higher Tibetan Studies, 1984, pp. 5-17. Smith, Frederick M. (2006). The Self Possessed: Deity and Spirit Possession in South Asian Literature (http://books.google.com/books?id=CuB7K3bDWDsC). Columbia University Press, USA. ISBN 0-231-13748-6. Urban, Hugh (2002). "The Conservative Character of Tantra: Secrecy, Sacrifice and This-Worldly Power in Bengali Śākta Tantra". International Journal of Tantric Studies 6 (1). Walker, Benjamin (1982). Tantrism: Its Secret Principles and Practices. London: Acquarian Press. ISBN 0-85030-272-2. Wallis, Glenn (2002). Mediating the Power of Buddhas: Ritual in the Mañjuśrīmūlakalpa. Albany: State University of New York Press. White, David Gordon (2003). Kiss of the Yogini: "Tantric Sex" in its South Asian Contexts. Chicago: University of Chicago Press. White, David Gordon (1998). The Alchemical Body: Siddha Traditions in Medieval India. Chicago: University of Chicago Press. Woodroffe, John (1913). Mahanirvana Tantra: Tantra of the Great Liberation (http://www.sacred-texts.com/tantra/maha/). Arthur Avalon, transl. Retrieved January 13, 2010. 第 15 頁，共 16 頁

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External links Learning materials related to Buddha oracle#8 Good Relationship (The Secret of Tantra) at Wikiversity Tantra (http://www.dmoz.org/Society/Religion_and_Spirituality/Tantra//) on the Open Directory Project Roar Bjonnes, Tantra and Veda: The Untold Story (http://www.integralworld.net /bjonnes1.html) Retrieved from "http://en.wikipedia.org/w/index.php?title=Tantra&oldid=590009033" Categories: Hindu philosophical concepts Shaktism Tantra Spiritual practice This page was last modified on 10 January 2014 at 01:23. Text is available under the Creative Commons Attribution-ShareAlike License; additional terms may apply. By using this site, you agree to the Terms of Use and Privacy Policy. Wikipedia® is a registered trademark of the Wikimedia Foundation, Inc., a non-profit organization.

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Yogatantra - Wikipedia, the free encyclopedia

http://en.wikipedia.org/wiki/Yogatantra

Yogatantra From Wikipedia, the free encyclopedia

The 'Yogatantra' (Sanskrit) 'conveyance' (Sanskrit: yana) is the most sublime of the three Outer Tantras. It includes a class of Buddhist tantric literature as well as 'praxis' (Sanskrit: sadhana) associated with this class. The Yogatantra yana is evident in both the Sarma traditions of Tibetan Buddhism as well as the Nine Yana path of the Nyingmapa tradition. Jamgon Kongtrul (1813-1899) defines Yoga tantra by making reference to the Two Truths doctrine and 'method' (Sanskrit: upaya) and 'wisdom' (Sanskrit: prajna) and is rendered into English from the Tibetan by Guarisco and McLeod, et al. (2005: p.128) thus: "Yoga tantra is so named because it emphasizes the inner yoga meditation of method and wisdom; or alternatively, because based on knowledge and understanding of all aspects of the profound ultimate truth and the vast relative truth, it emphasizes contemplation that inseparably unites these two truths."[1]

Contents 1 Nomenclature, orthography and etymology 2 Praxis 3 Literature 4 Notes 5 References

Nomenclature, orthography and etymology 'Yogatantra' (Tibetan: ལ་འར་ད, Wylie: rnal 'byor rgyud)

Praxis Yoga tantra involves 'deity yoga' (Tibetan: ་ལ་འར, Wylie: lha'i rnal 'byor; Sanskrit: Devatayoga).

Literature Tattvasamgraha tantra 'Summation of the Real and the Glorious Paramãdya' (Sanskrit: Śriparamãdya)

Notes 1. ^ Guarisco, Elio (trans.); McLeod, Ingrid (trans., editor); Jamgon Kongtrul Lodro Taye, Kon-Sprul Blo-Gros-Mtha-Yas (compiler) (2005). The Treasury of Knowledge: Book Six, Part Four: Systems of Buddhist Tantra. Ithaca, New York, USA: Snow Lion Publications. ISBN 1-55939-210-X, p.128

References Mkhas-grub-rje (compiler); Lessing, R.D (senior translator) & Wayman, Alex (journeyman

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Yogatantra - Wikipedia, the free encyclopedia

http://en.wikipedia.org/wiki/Yogatantra

translator, annotations) (1968, 1993). 'Introduction to The Buddhist Tantric Systems' (Wylie: rgyud sde spyi'i rnam par gzhag pa rgyas par brjod). Tibetan transliterated in Wylie with English Translation. Second edition. Delhi, India: Motilal Banarsidass. ISBN 81-208-0834-7 Guarisco, Elio (trans.); McLeod, Ingrid (trans., editor); Jamgon Kongtrul Lodro Taye, Kon-Sprul Blo-Gros-Mtha-Yas (compiler) (2005). The Treasury of Knowledge: Book Six, Part Four: Systems of Buddhist Tantra. Ithaca, New York, USA: Snow Lion Publications. ISBN 1-55939-210-X Retrieved from "http://en.wikipedia.org/w/index.php?title=Yogatantra&oldid=561247928" Categories: Shingon Buddhism Buddhism in Japan Tibetan Buddhist texts This page was last modified on 23 June 2013 at 19:28. Text is available under the Creative Commons Attribution-ShareAlike License; additional terms may apply. By using this site, you agree to the Terms of Use and Privacy Policy. Wikipedia® is a registered trademark of the Wikimedia Foundation, Inc., a non-profit organization.

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Ngöndro - Wikipedia, the free encyclopedia

http://en.wikipedia.org/wiki/Ngondro

Ngöndro From Wikipedia, the free encyclopedia

(Redirected from Ngondro) Ngöndro (Tib., Wylie: sngon 'gro,[1] pronounced "nundro"; known in Sanskrit as pūrvaka[2][3]) refers to the preliminary, preparatory or foundational 'practices' or 'disciplines' (Sanskrit: sadhana) common to all four schools of Tibetan Buddhism and also to Bön. The Tibetan term ngöndro literally denotes meanings in the range of "something that goes before, something which precedes."[4] The preliminary practices establish the foundation for the more advanced and rarefied Vajrayana sadhana which are held to engender realization and the embodiment of enlightenment. Nevertheless, Vajrayana masters are careful to point out that "foundational" does not mean "lesser", that the practice of Ngöndro is a complete and sufficient practice of the (Buddhist) spiritual path,[5] and that it can take the practitioner all the way to full enlightenment.[6] In addition to what is generally denoted by the term ngöndro, preparatory practices may also be prescribed for senior and advanced sadhana, e.g.: "differentiating saṃsāra and nirvāṇa" (Wylie: 'khor 'das ru shan) is the preparatory practice of Kadag Trekchö.[7]

Contents 1 History 2 Outer and inner preliminaries 2.1 Outer preliminaries 2.2 Inner preliminaries 3 Various ngöndros 3.1 Bön 3.2 Gelug 3.3 Kagyu 3.4 Nyingma 3.5 Sakya 4 The practice of ngöndros 5 References 6 Sources 7 Further reading 8 External links

History The use of the practices of Vajrasattva, Mandala offering and Guru Yoga as preliminaries to the practice of anuttarayogatantra sadhanas was well established in India.[citation needed] In Tibet, the tradition came to include prostration practice and the accumulation of large numbers of each practice.

Outer and inner preliminaries In general the preliminary practices are divided into two sections or kinds: the first are the common or ordinary kind of preliminary practices, and the second are the special or extraordinary kind of preliminaries.[8]

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The common or ordinary preliminaries consists of a series of deep reflections or contemplations on the following four topics:[8][9][10] 1. 2. 3. 4.

the freedoms and advantages of precious human rebirth the truth of impermanence and change the workings of karma the suffering of living beings within samsara

The above four contemplations are sometimes referred to as "the four reminders" or "the four mind-changers"[10] or "the four thoughts which turn the mind towards Dharma." Additional reflections may be included in the specific instructions on the outer preliminaries within different lineages, but the above four topics are the main reflections. NB: the Four Ordinary Foundations should not be conflated with the Satipatthana.

Inner preliminaries The special or extraordinary kind of preliminaries consist of : 1. taking of refuge in the three roots in conjunction with the performance of 100,000 prostrations (purifying pride)[11][12] 2. cultivation of bodhicitta (purifying jealousy). In some formulations this is included under 1. 3. 100,000 recitations of Vajrasattva's hundred-syllable mantra (purifying hatred/aversion) 4. 100,000 mandala offerings (purifying attachment) 5. 100,000 guru yoga practices (purifying delusion) These practices purify negative deeds and accumulate merit. Traditionally ngöndro practice is done for the enlightenment of the spiritual aspirant and for the benefit of all sentient beings. That is, the merit of doing the practices is dedicated to all sentient beings. These practices can take 1,500 hours of work to accomplish once. Some practitioners do them multiple times. In retreat, that might take six months. Done mixed into daily life it might take years.

Various ngöndros Ngöndro is an essential practice of all schools of Tibetan Buddhism as well as the indigenous Yungdrung Bön tradition. Each of the four main schools of Tibetan Buddhism—Gelug, Kagyu, Nyingma and Sakya have variations as to the order of the preliminaries, the refuge trees visualized, the lineage gurus and deities invoked, prayers etc. Despite these differences all Ngöndro practices have as their goal the enlightenment of the practitioner so that he/she may be of the greatest benefit to all sentient beings, i.e. the cultivation of "bodhichitta". While some novices may feel that the Ngöndro are somehow "lesser" than various tantric practices, they are a complete path to enlightenment in and of themselves. The renowned Lama Patrul Rinpoche (1808–1887) is said to have practiced the Longchen Nyingthig Ngöndro repeatedly through of his life. Before receiving advanced tantric practices from a qualified spiritual teacher a Ngöndro usually must be completed and fully internalized. Without this foundation, practicing Tantra would be like, "planting a scorched seed, nothing will come of it."[citation needed] This was not the case in India or early Tibet, however, as the formalized Ngöndro known today was developed in Tibet.

Bön

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There are 2 cycles of Ngöndro in Bön - Zhang Zhung Nyam Gyud and A Khrid. There are some minor differences between the two, however generally the practices are: Opening the Heart Meditation on Impermanence Admitting Misdeeds Bodhicitta Refuge Mandala Offering Purification Through Mantra Offering the Body Guru Yoga Prostrations are part of this and each practice is accumulated 100,000 times.

Gelug Lam Rim Ngöndro - sometimes enumerated as having nine rather than five components, with the additional ones being: (6) Dorje Khadro (Vajra Daka) practice, in which black sesame seeds are visualized negativities offered in a fire to the mouth of the fierce deity Dorje Khadro, who consumes them, (7) offering of water bowls, 8) Tsa-tsa (clay or plaster images of the Buddha), and (9) Samaya Vajra (Damtsig Dorje) mantra.

Kagyu The various subsects of the Kagyu lineage tend to practice slightly different ngöndro practices. One of the most common in the Karma Kagyu lineage, called the Chariot for Travelling the Path to Freedom, was written by 9th Karmapa Wangchuk Dorje. In the Shambhala Buddhist community, a Primordial Rigden Ngöndro written by Sakyong Mipham Rinpoche is practiced as a preliminary to various terma-derived practices received by Chogyam Trungpa Rinpoche. Practitioners later go on to practice the Karma Kagyu ngöndro and in some cases one of the Nyingma ngöndro practices. There is also a recent English transliteration of Drukpa Kargyud Ngondro written by HH Shakya Rinchen, the 9th Jey Khenpo of Bhutan, titled " The Chariot of Liberation to the Vajra Abode" with detailed footnote and important commentaries by HH Jey Tenzin Dondup, the 69th Supreme Lord Abbot of Bhutan.

Nyingma Longchen Nyingthig Ngöndro (Wylie: klong chen snying thig) The Longchen Nyingthik ("Heart Essence of the Vast Expanse") is a Terma cycle revealed by the master Jigme Lingpa. Since its inception in the late 18th century, it has become one of the most widespread sets of teachings in the Nyingmapa tradition. It is particularly known and loved for its extensive commentarial literature, which includes practice manuals such as the famed Kunzang Lama'i Shelung ("Words of my Perfect Teacher"). These teachings were originally transmitted by the master Padmasambhava to King Trisong Deutsen, the Dakini Yeshe Tsogyal and the Lotsawa ("translator") Vairotsana at Samye Monastery in central Tibet. As the time for these teachings to spread was not yet right, they were then written in symbolic script by Yeshe Tsogyal, entrusted to the Dakinis, and hidden to be revealed at a later time. The king later reincarnated as the tertön ("treasure revealer") Jigme Lingpa. Then, recognizing the time was ripe for them to be practiced, put them down in writing and began to teach.

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Jigme Lingpa was a reincarnation of two important masters, Vimalamitra[13] and King Trisong Deutsen.[14] As the embodiment of these two figures, Tibet's two primary Dzogchen lineages were combined in him—the Vima Nyingthik and Khandro Nyingthik, both of which are contained in the Nyingthik Yabshi. Hence, the Longchen Nyingthig terma cycle is considered a condensation of these profound teachings. The texts that were revealed by Jigme Lingpa, in their present-day form, comprise three volumes, known as the Nyingthig Tsapod (Wylie: snying thig rtsa pod). The numerous treatises, sadhanas and prayers it contains deal primarily with tantric practice, in particular the 'stages of Development' (Wylie: bskyed-rim) and Dzogchen. Nam Cho Ngöndro The Nam Cho is the "sky / space treasure" terma as revealed by Terton Migyur Dorje in the Palyul tradition. This Ngöndro practice is known as "Buddha in the Palm of your Hand" and is preliminary for Dzogchen practice, where one can realize the mind's nature. The uncommon preliminaries are: Refuge, Bodhictta, Mandala Offering, Long Mandala Offering, The Kusali Chod, Vajrasattva, Guru Yoga, Phowa, Chenrezig Generation in the Six Realms. It includes "The Vajra Verses of the Nam Cho Dzogchen." Terton Migyur Dorje received them from Arya Avalokiteshvara and Guru Rinpoche and then transmitted them to Karma Chagme Rāga Asya. Dudjom Tersar Ngöndro Chokling Tersar Ngöndro Könchok Chidü Ngöndro Rangjung Pema Nyingthig Ngöndro

Sakya Sakya Ngöndro

The practice of ngöndros Like other vajrayana practices, ngöndro was once held in greater secrecy than today. Fifty years ago the only westerners that would have known about Ngöndro would have been Himalayan seekers such as John Blofeld, Heinrich Harrer, and Alexandra David-Neel. Today, with the spread of Tibetan Buddhism to the West, there are many practitioners working on different stages of ngöndro at the various Tibetan Buddhist centers in the West, in addition to practitioners at centers and monasteries in Tibet, Nepal, Ladakh, India and Bhutan. Even though the practice of Ngöndro is now fully described in books available to the general public, some argue that it is pointless and counter-productive to initiate practice without receiving personal instruction from a teacher who has the required lineage training.[15]

References 1. ^ Dharma Dictionary (2008). Preliminary Practices (sngon 'gro). Source: [1] (http://rywiki.tsadra.org/index.php/Ngondro) (accessed: January 29, 2008)

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2. ^ Source: [2] (http://books.google.com.au /books?id=K6cG-Y35YcUC&pg=PA193& lpg=PA193&dq=purvaka&source=bl& ots=b3f5Cb1lgD&sig=83oXx0RqiAchol9su6baUVpSUg&hl=en&ei=PrtqS7ePNCHkAW4pOD4Aw&sa=X&oi=book_result&

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3.

4.

5.

6. 7.

ct=result&resnum=8& ved=0CB8Q6AEwBw#v=onepage& q=&f=false) (accessed: Thursday February 4, 2010) ^ Dharma Fellowship (2009). The Way of the Yogi. Source: [3] (http://www.dharmafellowship.org/library /essays/way-of-the-yogi.htm) (accessed: Thursday February 4, 2010) ^ Rangjung Yeshe Tibetan-English Dictionary of Buddhist Culture. Source [4] (http://www.nitartha.org /dictionary_search04.html) (accessed: June 17, 2008), ^ Dzongsar Jamyang Khyentse (2012). Not For Happiness: A Guide to the So-Called Preliminary Practices. Boston: Shambala Publications (2012). ISBN 978-1-61180-030-2. p. 42 ^ Jamgon Kongtrul (2000). The Torch of Certainty. Boston: Shambala Publications (2000). ISBN 978-1-57062-713-2. p. 24 ^ Pettit, John Whitney (1999). Mipham's Beacon of Certainty: Illuminating the View of Dzogchen, the Great Perfection. Boston: Wisdom Publications (1999). ISBN 0-86171-157-2. p.81


8. ^ a b Patrul Rinpoche 1998, p. xxxv. 9. ^ Sogyal Rinpoche 2009, p. 158. 10. ^ a b Tulku Urgyen Rinpoche & Trulshik Adeu Rinpoche 2011, p. 39. 11. ^ 'Prostrations' may also be subsumed within sadhana repetitions of various vinyasa forms of yogic discipline, such as Trul Khor, e.g. 12. ^ "Lama Gendun Rinpoche on Prostrations" (http://blog.dwbuk.org/diamond-way-buddhism /lama-gendun-rinpoche-on-prostrations/). Diamond Way Buddhism. Retrieved 2010-11-07. 13. ^ Longchen Nyingtik (http://www.rigpawiki.org /index.php?title=Longchen_Nyingtik) at Rigpawiki 14. ^ Approaching the Great Perfection Simultaneous and Gradual Methods of Dzogchen Practice in the Longchen Nyingtig (2003) Van Schaik, Sam, Wisdom Publications, ISBN 0-86171-370-2 p 33 15. ^ Jamgon Kongtrul (2000). The Torch of Certainty. Boston: Shambala Publications (2000). ISBN 978-1-57062-713-2. p. 15

Sources Gethin, Rupert (1998), Foundations of Buddhism, Oxford University Press Khandro Rinpoche (2003), This Precious Life, Shambala Patrul Rinpoche (1998), The Words of My Perfect Teacher, Altamira Sogyal Rinpoche (2009), The Tibetan Book of Living and Dying, Harper Collins, Kindle Edition Tulku Urgyen Rinpoche; Trulshik Adeu Rinpoche (2011), Skillful Grace: Tara Practice for Our Times, Random House

Further reading Blofeld, John. The Tantric Mysticism of Tibet. Prajna Press, Boulder, Colorado, 1982 Chagdud Tulku Rinpoche. Ngondro Commentary: Instructions for the Concise Preliminary Practices of the New Treasure of Dudjom. Padma Publishing, Junction City, CA., 1995. Jamgon Kongtrul. (trans. by Judith Hanson). The Torch of Certainty. Shambhala Publications, Boston 1994. (This is a classic text by the great 19th century polymath, Jamgon Kongtrul the Great, with contemporary commentaries by Kalu Rinpoche, Deshung Rinpoche, and Chögyam Trungpa Rinpoche.) Kalu Rinpoche. The Foundations of Tibetan Buddhism: The Gem Ornament of Manifold Oral Instructions Which Benefits Each and Everyone Appropriately. Snow Lion Publications, Ithaca, New York, 1999. Patrul Rinpoche, "Words of My Perfect Teacher", translated by the Padmakara Translation Group, Shambhala Publications, Boston, 1994 Khenpo Ngawang Pelzang, "A Guide to the Words of My Perfect Teacher" translated by the Padmakara Translation Group, Shambhala Publications, Boston, 2004 Dilgo Khytentse Rinpoche, "The Excellent Path to Enlightenment" translated by the Padmakara Translation Group, Snow Lion Publications, Ithaca NY, 1996 Jigme Lingpa, "Dzogchen - Innermost Essence Preliminary Practice" translated by Tulku Thondup, ISBN 81-85102-19-8, 1982/2002 Third Dzogchen Rinpoche, "Great Perfection: Outer and Inner Preliminaries" (Khandro Nyingtik) translated by Cortland Dahl, ISBN 1-55939-285-1, 2008, [5] (http://www.snowlionpub.com/html/product_9433.html)

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Entrance to the Great Perfection: A Guide to the Dzogchen preliminary Practices, translated by Cortland Dahl, ISBN 978-1-55939-339-3 [6] (http://www.snowlionpub.com /html/product_9955.html)

External links Ngöndro Documentary (http://www.youtube.com/watch?v=rG1j1BS-1ks) Ngondro Practice (http://www.drukpa.com/index.php?view=article&catid=38%3Agdrukpa& id=10%3Angondro&format=pdf&option=com_content&Itemid=14) Lotsawa House (http://www.lotsawahouse.org/topics/ngöndro) -Ngöndro Series with translations of texts on ngöndro by Patrul Rinpoche, Jamyang Khyentse Wangpo and other Tibetan masters. www.diamondway-teachings.org (http://www.diamondway-teachings.org/export/en/content /shamar/shamar4.html) Teaching on Chagchen Ngondro by Kunzig Shamar Rinpoche. Dudjom Short Ngondro (http://www.saraswatibhawan.org/dharmafree /Dudjom%20Short%20Ngondro.pdf) Jigme Lingpa - Longchen Nyingthig Ngondro (http://www.namsebangdzo.com /Dzogchen_Innermost_Essence_p/5301.htm) Migyur Dorje - Nam Cho Ngondro (http://palyulproductions.org/html/ngondro_practice.html) Ngondro Notes (http://www.lotsawahouse.org/dudjom_tersar.html) Dzogchen View of Tantric Ngondro (http://www.abuddhistlibrary.com/Buddhism /A%20-%20Tibetan%20Buddhism/Authors/Dudjom%20Rinpoche /The%20Dzogchen%20View%20of%20Tantra /Dzogchen%20View%20of%20Tantric%20Ngondro.htm) Retrieved from "http://en.wikipedia.org/w/index.php?title=Ngöndro&oldid=589300848" Categories: Tibetan Buddhist practices This page was last modified on 5 January 2014 at 15:40. Text is available under the Creative Commons Attribution-ShareAlike License; additional terms may apply. By using this site, you agree to the Terms of Use and Privacy Policy. Wikipedia® is a registered trademark of the Wikimedia Foundation, Inc., a non-profit organization.

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Sādhanā - Wikipedia, the free encyclopedia

http://en.wikipedia.org/wiki/Sadhana

Sādhanā From Wikipedia, the free encyclopedia

(Redirected from Sadhana) Sādhanā (Sanskrit: साधना; Standard Tibetan: བ་ཐབས་, druptap, Wyl. sgrub thabs), literally "a means of accomplishing something",[1] is an ego-transcending spiritual practice.[2] It includes a variety of disciplines in Hindu, Sikh, Buddhist[3] and Muslim traditions that are followed in order to achieve various spiritual or ritual objectives. The historian N. Bhattacharyya provides a working definition of the benefits of sādhanā as follows:

Japanese Sadhana (Buddhism)

... religious sādhanā, which both prevents an excess of worldliness and molds the mind and disposition (bhāva) into a form which develops the knowledge of dispassion and non-attachment. Sādhanā is a means whereby bondage becomes liberation.[4] Iyengar (1993: p. 22) in his English translation of and commentary to the Yoga Sutras of Patanjali defines sādhanā in relation to abhyāsa and kriyā: Sādhanā is a discipline undertaken in the pursuit of a goal. Abhyāsa is repeated practice performed with Japanese Sadhana (Shugendō) observation and reflection. Kriyā, or action, also implies perfect execution with study and investigation. Therefore, sādhanā, abhyāsa, and kriyā all mean one and the same thing. A sādhaka, or practitioner, is one who skillfully applies...mind and intelligence in practice towards a spiritual goal.[5]

Contents 1 Paths 2 Kinds 2.1 Sakām sādhanā 2.2 Niṣkām sādhanā 2.2.1 Vyaṣṭi sādhanā 2.2.1.1 Examples of vyaṣṭi sādhanā 2.2.1.2 Benefits of vyaṣṭi sādhanā 2.2.1.3 Pitfalls of vyaṣṭi sādhanā 2.2.2 Samaṣṭi sādhanā 2.2.2.1 Examples of samaṣṭi sādhanā 2.2.2.2 Benefits of samaṣṭi sādhanā 2.2.2.3 Pitfalls of samaṣṭi sādhanā 3 Tantric sādhanā 4 Buddhism 5 Islam 6 Meher Baba's teachings 7 Sādhaka

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8 See also 9 Notes

Paths The term " sādhanā" means spiritual exertion towards an intended goal. A person undertaking such a practice is known as a sādhu or a sādhaka. The goal of sādhanā is to attain some level of spiritual realization, which can be either enlightenment, pure love of God (prema), liberation (moksha) from the cycle of birth and death (saṃsāra), or a particular goal such as the blessings of a deity as in the Bhakti traditions. Sādhanā can involve meditation, chanting of mantra (sometimes with the help of a japa mala), puja to a deity, yajna, and in very rare cases mortification of the flesh or tantric practices such as performing one's particular sādhanā within a cremation ground. Anthony de Mello, an Indian Jesuit priest and founder of the Sadhana Institute in Pune, India, wrote a book of Christian meditations with the title Sadhana: A way to God. Traditionally in some Hindu and Buddhist traditions in order to embark on a specific path of sādhanā, firstly a guru may be required to give the necessary instructions. This approach is typified by some Tantric traditions, in which initiation by a guru is sometimes identified as a specific stage of sādhanā.[6] On the other hand, individual renunciates may develop their own spiritual practice without participating in organized groups.[7]

Kinds Sādhanā or spiritual practice need not be directed towards a higher cause like enlightenment or moksha. Sādhanā can be done by individuals for lower aims like obtaining worldly pleasures. Sādhanā is also done by a group for the society at large.

Sakām sādhanā Sakām sādhanā (Devanagari सकाम, sa = yes / with, kām = desire) is spiritual practice done for worldly pleasures. This is the lowest form of sādhanā. There is no spiritual progress with sakām sādhanā. Examples of sakām sādhanā are praying for any worldly goals like getting money, a job, marriage or any other aim which are temporary and will not last beyond death.[8] In Ramayana it was mentioned that though Ravana and Kumbhakarna were great devotees of Shiva and performed various tapas, they were performing sakām sādhanā as their main aim was to become powerful and rule the world, but in happiness and peace.[9] The fruits of this kind of spiritual practice are used to fulfill the worldy desires of the individual and no spiritual progress takes place. Thus it is not possible to reach enlightenment, moksha or even heaven as the merits needed to achieve this are used up. sakām sādhanā .[10]

Niṣkām sādhanā Niṣkām (Devnagari = %न'काम, niṣ = no / without, kām = desire) sādhanā is spiritual practice done for higher aims. It is done to achieve the aim of enlightenment or moksha. It is done for the spiritual upliftment of the individual so that he is taken out of the cycle of life and death (saṃsāra).[11]

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Vyaṣṭi sādhanā This is niṣkām sādhanā done for one's own spiritual upliftment. No one else is benefitted except the person doing vyaṣṭi sādhanā. Thus this form of spiritual practice is an individualistic practice. This form of sādhanā is very important if one wants to do samaṣṭi sādhanā.[12] Examples of vyaṣṭi sādhanā

1. 2. 3. 4. 5.

Chanting God's name (nāmjap) Meditation Karmayoga Hathayoga Reading books on Spirituality

Benefits of vyaṣṭi sādhanā

1. 2. 3. 4. 5.

Spiritual Progress Increase in Sātvikta Increases Bhaava (Faith) Increases the talmal (desire for God) Lower level Anubhuti (spiritual experiences)

Pitfalls of vyaṣṭi sādhanā

Note: These pitfalls exist if the sādhanā is done without a guru and if not accompanied by samaṣṭi sādhanā. 1. Ego can increase 2. Needs a lot of time for little spiritual progress 3. One can lose motivation as fast progress is not achieved Samaṣṭi sādhanā This is the kind of niṣkām sādhanā which is done collectively for the spiritual progress of entire humanity. It is the highest level of sādhanā. For samaṣṭi sādhanā to be maintained, vyaṣṭi sādhanā is a must. The same logic that a teacher must read the book first before teaching the students can be applied to this.[13] In Kali Yuga, samaṣṭi sādhanā is important as the people do not know the significance of sādhanā. This kind of sādhanā is more difficult and increases the sātvikta of the entire area. Samaṣṭi sādhanā is not possible without a guru. Examples of samaṣṭi sādhanā

1. 2. 3. 4.

Taking satsangs Helping in organising satsangs, meditation camps, etc. Telling others about spirituality. Helping others overcome ego by telling them their mistakes from the point of view of spirituality.

Benefits of samaṣṭi sādhanā

Samaṣṭi level sādhanā is more difficult compared to vyaṣṭi but it has added benefits. 1. We become closer to God 2. Faster Spiritual progress

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3. 4. 5. 6. 7.


Love for all living beings (prīti) increases Superior level spiritual experiences (anubhutis) After death we go to higher planes of existence (svarga or heaven and beyond) Ego and Personality Defects can be easily removed Movement from saguna to nirguna

Pitfalls of samaṣṭi sādhanā

1. 2. 3. 4. 5.

More energy is required (physical, mental and spiritual) Attitude is important More chances of ego increasing Very important to do samaṣṭi sādhanā under correct guru. One mistake in samaṣṭi sādhanā has a cascading effect and many are affected. This increases the sin of the person who made the mistake.

Tantric sādhanā The tantric rituals are called "sādhanā". Some of the well known sādhanās are: 1. śāva sādhanā (sādhanā done sitting on a corpse). 2. śmaśāna sādhanā (sādhanā done in the cremation ground). 3. pañca-muṇḍa sādhanā (sādhanā done sitting on a seat of five skulls).

Buddhism In the Vajrayāna Buddhism of Tibet and East Asia and following the Nalanda tradition of IndiaTibet-China, there are fifteen major tantric sādhanas: 1. Śūraṅgama Sitātapatrā, 2. Nīlakaṇṭha, 3. Tārā, 4. Mahākāla, 5. Hayagrīva, 6. Amitābha Amitāyus, 7. Bhaiṣajyaguru Akṣobhya, 8. Guhyasamaja, 9. Vajrayoginī Vajravarāhi, 10. Heruka Cakrasaṃvara, 11. Yamāntaka Vajrabhairava, 12. Kālacakra, 13. Hevajra 14. Chod, 15. Vajrapāṇi. All of these are available in Tibetan form, many are available in Chinese and some are still extant in ancient Sanskrit manuscripts.[14] In the sādhana of Buddhism and Vajrayāna in particular, the upāya of the dedication of merit (Sanskrit: pariṇāmanā) is a component.[citation needed] Kværne (1975: p. 164) in his extended discussion of sahajā, treats the relationship of sādhana to mandala thus: ...external ritual and internal sadhana form an indistinguishable whole, and this unity finds its most pregnant expression in the form of the mandala, the sacred enclosure consisting of concentric squares and circles drawn on the ground and representing that adamantine plane of being on which the aspirant to Buddhahood wishes to establish himself. The unfolding of the tantric ritual depends on the mandala; and where a material mandala is not employed, the adept proceeds to construct one mentally in the course of his meditation. —[15]

Islam Islam itself could be understood as a "sadhana". Some more specialized practices include dhikr and chilla-nashini as well as the way of self chosen poverty as a derwish or mendicant as well as

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the Sama (Sufism) of the various Sufi orders.

Meher Baba's teachings The spiritual teacher Meher Baba stated that one participates in part of the goal of sadhana in the spiritual practice itself: "In the spiritual field it is not possible to maintain an unbridgeable gulf between Sadhana and the end sought through it. This gives rise to the fundamental paradox that, in the spiritual field, the practising of a Sadhana in itself amounts to a partial participation in the goal."[16] According to Baba, the goal of sadhana is God-realization: "It aims at bringing about a radical change in the quality of life so that it permanently becomes an expression of the Truth in the eternal NOW. Sadhana is spiritually fruitful if it succeeds in bringing the life of the individual in tune with the divine purpose, which is to enable everyone to enjoy consciously the God-state."[17]

Sādhaka Main article: Sādhaka A sādhaka is a practitioner of a particular sādhanā. The term "sādhaka" is often synonymous with "yogini" or "yogi".

See also Chilla-nashini Guru-shishya tradition Lojong Mahayana Buddhism Pariṇāmanā Vedic chant

Notes 1. ^ V. S. Apte. A Practical Sanskrit Dictionary. p. 979. 2. ^ Flood, Gavin. An Introduction to Hinduism. Cambridge University Press: Cambridge, 1996. pp. 92, 156, 160, 167. ISBN 0-521-43878-0. 3. ^ http://www.rigpawiki.org/index.php?title=Sadhana 4. ^ Bhattacharyya, N. N. History of the Tantric Religion. Second Revised Edition. (Manohar: New Delhi, 1999) p. 174. ISBN 81-7304-025-7 5. ^ Iyengar, B.K.S. (1993, 2002). Light on the Yoga Sūtras of Patañjali. Hammersmith, London, UK: Thorsons. ISBN 978-0-00-714516-4 p.22 6. ^ Bhattacharyya, op. cit., p. 317. 7. ^ Flood, Gavin. An Introduction to Hinduism. Cambridge University Press: Cambridge, 1996. p. 92. ISBN 0-521-43878-0. 8. ^ Sakam Sadhana :- Sanatan Sanstha (http://www.sanatan.org/weekly/07May00/issue.htm) 9. ^ Valmiki Ramayana - translated by RALPH T. H. GRIFFITH, M. A (http://www.sacred-texts.com /hin/rama/index.htm) 10. ^ Table 3, Point 15 (http://www.hindujagruti.org/hinduism/knowledge/article/why-is-scienceof-spirituality-superior-to-other-sciences.html) 11. ^ Nishkam Sadhana :- Sanatan Sanstha (http://www.sanatan.org/weekly/07May00/issue.htm) 12. ^ Vyashti and Samasti Sadhana by Dr. Jayant Balaji Athavale p10 13. ^ Vyashti and Samasti Sadhana by Dr. Jayant Balaji Athavale p39 14. ^ Digital Sanskrit Buddhist Canon - University of the West Archives of Ancient Sanskrit Manuscripts (http://uwest.edu/sanskritcanon/dp/index.php?q=node/15) 15. ^ Kvaerne, Per (1975). "On the Concept of Sahaja in Indian Buddhist Tantric Literature". (NB: article first published in Temenos XI (1975): pp.88-135). Cited in: Williams, Jane (2005). Buddhism: Critical Concepts in Religious Studies, Volume 6. Routledge. ISBN 0-415-33226-5, ISBN 978-0-415-33226-2. Source: [1] (http://books.google.com.au/books?id=Ypsz9qEzZjwC&pg=PA137&

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dq=g.yu+sgra+snying+po&lr=&ei=HjXIS_SOJoOeMoP9sIEP&cd=21#v=onepage& q=g.yu%20sgra%20snying%20po&f=false) (accessed; Friday April 16, 2010) 16. ^ Baba, Meher (1967). Discourses. 2. San Francisco: Sufism Reoriented. p. 186. ISBN 978-1-880619-09-4. 17. ^ Baba, Meher (1967). Discourses. 2. San Francisco: Sufism Reoriented. p. 185. ISBN 978-1-880619-09-4.

Retrieved from "http://en.wikipedia.org/w/index.php?title=Sādhanā&oldid=581067953" Categories: Meditation Buddhist practices Tibetan Buddhist practices Spiritual practice This page was last modified on 10 November 2013 at 17:56. Text is available under the Creative Commons Attribution-ShareAlike License; additional terms may apply. By using this site, you agree to the Terms of Use and Privacy Policy. Wikipedia® is a registered trademark of the Wikimedia Foundation, Inc., a non-profit organization.

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Mandala - Wikipedia, the free encyclopedia

http://en.wikipedia.org/wiki/Mandala

Mandala From Wikipedia, the free encyclopedia

Mandala (Sanskrit: म"डल Maṇḍala, 'circle') is a spiritual and ritual symbol in Hinduism and Buddhism, representing the Universe.[1] The basic form of most mandalas is a square with four gates containing a circle with a center point. Each gate is in the general shape of a T.[2][3] Mandalas often exhibit radial balance.[4] The term is of Hindu origin. It appears in the Rig Veda as the name of the sections of the work, but is also used in other Indian religions, particularly Buddhism. In various spiritual traditions, mandalas may be employed for focusing attention of aspirants and adepts, as a spiritual teaching tool, for establishing a sacred space, and as an aid to meditation and trance induction. In common use, mandala has become a generic term for any plan, chart or geometric pattern that represents the cosmos metaphysically or symbolically; a microcosm of the universe.

Thangka painting of Vajradhatu Mandala

Contents 1 Hinduism 1.1 Religious meaning 1.2 Political meaning 2 Buddhism 2.1 Early and Theravada Buddhism 2.2 Tibetan Vajrayana 2.2.1 Visualisation of Vajrayana teachings 2.2.1.1 Mount Meru 2.2.1.2 Wisdom and impermanence 2.2.1.3 Five Buddhas 2.2.2 Practice 2.2.3 Offerings 2.3 Shingon Buddhism 2.4 Nichiren Buddhism 2.5 Pure Land Buddhism 3 Christianity 4 Western psychological interpretations 5 Gallery 6 See also 7 References 8 Sources 9 External links

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Hinduism Religious meaning A yantra is a two- or three-dimensional geometric composition used in sadhanas, or meditative rituals. It is thought to be the abode of the deity. Each yantra is unique and calls the deity into the presence of the practitioner through the elaborate symbolic geometric designs. According to one scholar, "Yantras function as revelatory symbols of cosmic truths and as instructional charts of the spiritual aspect of human experience"[5] A Hindu Maṇḍala

Many situate yantras as central focus points for Hindu tantric practice.Yantras are not representations, but are lived, experiential, nondual realities. As Khanna describes: Despite its cosmic meanings a yantra is a reality lived. Because of the relationship that exists in the Tantras between the outer world (the macrocosm) and man’s inner world (the microcosm), every symbol in a yantra is ambivalently resonant in inner–outer synthesis, and is associated with the subtle body and aspects of human consciousness.[6]

Political meaning Main article: Mandala (political model) The "Rajamandala" (or "Raja-mandala"; circle of states) was formulated by the Indian author Kautilya in his work on politics, the Arthashastra (written between 4th century BC and 2nd century AD). It describes circles of friendly and enemy states surrounding the king's state.[7] In historical, social and political sense, the term "mandala" is also employed to denote traditional Southeast Asian political formations (such as federation of kingdoms or vassalized states). It was adopted by 20th century Western historians from ancient Indian political discourse as a means of avoiding the term 'state' in the conventional sense. Not only did Southeast Asian polities not conform to Chinese and European views of a territorially defined state with fixed borders and a bureaucratic apparatus, but they diverged considerably in the opposite direction: the polity was defined by its centre rather than its boundaries, and it could be composed of numerous other tributary polities without undergoing administrative integration.[8] Empires such as Bagan, Ayutthaya, Champa, Khmer, Srivijaya and Majapahit are known as "mandala" in this sense.

Buddhism Early and Theravada Buddhism The mandala can be found in the form of the Stupa[9] and in the Atanatiya Sutta[10] in the Digha Nikaya, part of the Pali Canon. This text is frequently chanted.

Tibetan Vajrayana Main article: Vajrayana

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In the Tibetan branch of Vajrayana Buddhism, mandalas have been developed into sandpainting. They are also a key part of Anuttarayoga Tantra meditation practices. Visualisation of Vajrayana teachings The mandala can be shown to represent in visual form the core essence of the Vajrayana teachings. The mind is "a microcosm representing various divine powers at work in the universe."[11] The mandala represents the nature of experience, and the intricacies of both the enlightened and confused mind. While on the one hand, the mandala is regarded as a place separated and protected from the ever-changing and impure outer world of samsara,[12] and is thus seen as a "Buddhafield"[13] or a place of Nirvana and peace, the view of Vajrayana Buddhism sees the greatest protection from samsara being the power to see samsaric confusion as the "shadow" of purity (which then points towards it). Mount Meru

Painted 17th century Tibetan 'Five Deity Mandala', in the center is Rakta Yamari (the Red Enemy of Death) embracing his consort Vajra Vetali, in the corners are the Red, Green White and Yellow Yamaris, Rubin Museum of Art

A mandala can also represent the entire universe, which is traditionally depicted with Mount Meru as the axis mundi in the center, surrounded by the continents.[14] Wisdom and impermanence

In the mandala, the outer circle of fire usually symbolises wisdom. The ring of eight charnel grounds[15] represents the Buddhist exhortation to be always mindful of death, and the impermanence with which samsara is suffused: "such locations were utilized in order to confront and to realize the transient nature of life."[16] Described elsewhere: "within a flaming rainbow nimbus and encircled by a black ring of dorjes, the major outer ring depicts the eight great charnel grounds, to emphasize the dangerous nature of human life."[17] Inside these rings lie the walls of the mandala palace itself, specifically a place populated by deities and Buddhas.

Sandpainting showing Buddha mandala which is made as part of the death rituals among Buddhist Newars of Nepal.

Five Buddhas

One well-known type of mandala is the mandala of the "Five Buddhas", archetypal Buddha forms embodying various aspects of enlightenment. Such Buddhas are depicted depending on the school of Buddhism, and even the specific purpose of the mandala. A common mandala of this type is that of the Five Wisdom Buddhas (a.k.a. Five Jinas), the Buddhas Vairocana, Aksobhya, Ratnasambhava, Amitabha and Amoghasiddhi. When paired with another mandala depicting the Five Wisdom Kings, this forms the Mandala of the Two Realms.

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Practice Mandalas are commonly used by tantric Buddhists as an aid to meditation. The mandala is "a support for the meditating person",[18] something to be repeatedly contemplated to the point of saturation, such that the image of the mandala becomes fully internalised in even the minutest detail and can then be summoned and contemplated at will as a clear and vivid visualized image. With every mandala comes what Tucci calls "its associated liturgy [...] contained in texts known as tantras",[19] instructing practitioners on how the mandala should be drawn, built and visualised, and indicating the mantras to be recited during its ritual use. By visualizing "pure lands", one learns to understand experience itself as pure, and as the abode of enlightenment. The protection that we need, in this view, is from our own minds, as much as from external sources of confusion. In many tantric mandalas, this aspect of separation and protection from the outer samsaric world is depicted by "the four outer circles: the purifying fire of wisdom, the vajra circle, the circle with the eight tombs, the lotus circle."[18] The ring of vajras forms a connected fence-like arrangement running around the perimeter of the outer mandala circle.[20] As a meditation on impermanence (a central teaching of Buddhism), after days or weeks of creating the intricate pattern of a sand mandala, the sand is brushed together into a pile and spilled into a body of running water to spread the blessings of the mandala. Kværne[21] in his extended discussion of sahaja, discusses the relationship of sadhana interiority and exteriority in relation to mandala thus: ...external ritual and internal sadhana form an indistinguishable whole, and this unity finds its most pregnant expression in the form of the mandala, the sacred enclosure consisting of concentric squares and circles drawn on the ground and representing that adamant plane of being on which the aspirant to Buddha hood wishes to establish himself. The unfolding of the tantric ritual depends on the mandala; and where a material mandala is not employed, the adept proceeds to construct one mentally in the course of his meditation." [22] Offerings A "mandala offering"[23] in Tibetan Buddhism is a symbolic offering of the entire universe. Every intricate detail of these mandalas is fixed in the tradition and has specific symbolic meanings, often on more than one level. Whereas the above mandala represents the pure surroundings of a Buddha, this mandala represents the universe. This type of mandala is used for the mandalaofferings, during which one symbolically offers the universe to the Buddhas or to one's teacher. Within Vajrayana practice, 100,000 of these mandala offerings (to create merit) can be part of the preliminary practices before a student even begins actual tantric practices.[24] This mandala is generally structured according to the model of the universe as taught in a Buddhist classic text the

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Chenrezig sand mandala created at the House of Commons of the United Kingdom on the occasion of the Dalai Lama's visit in May 2008

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Abhidharma-kośa, with Mount Meru at the centre, surrounded by the continents, oceans and mountains, etc.

Shingon Buddhism The Japanese branch of Mahayana Buddhism -- Shingon Buddhism—makes frequent use of mandalas in its rituals as well, though the actual mandalas differ. When Shingon's founder, Kukai, returned from his training in China, he brought back two mandalas that became central to Shingon ritual: the Mandala of the Womb Realm and the Mandala of the Diamond Realm. These two mandalas are engaged in the abhiseka initiation rituals for new Shingon students, more commonly known as the Kechien Kanjō (結縁灌頂). A common feature of this ritual is to blindfold the new initiate and to have them throw a flower upon either mandala. Where the flower lands assists in the determination of which tutelary deity the initiate should follow. Sand mandalas, as found in Tibetan Buddhism, are not practiced in Shingon Buddhism.

Nichiren Buddhism The Mandala in Nichiren Buddhism is called a moji-mandala (文字曼陀羅) and is a paper hanging scroll or wooden tablet whose inscription consists of Chinese characters and medieval-Sanskrit script representing elements of the Buddha's enlightenment, protective Buddhist deities, and certain Buddhist concepts. Called the Gohonzon, it was originally inscribed by Nichiren, the founder of this branch of Japanese Buddhism, during the late 13th Century. The Gohonzon is the primary object of veneration in some Nichiren schools and the only one in others, which consider it to be the supreme object of worship as the embodiment of the supreme Dharma and Nichiren's inner enlightenment. The seven characters Nam Myoho Renge Kyo, considered to be the name of the supreme Dharma, as well as the invocation that believers chant, are written down the center of all Nichiren-sect Gohonzons, whose appearance may otherwise vary depending on the particular school and other factors.

Pure Land Buddhism Mandalas have sometimes been used in Pure Land Buddhism to graphically represent Pure Lands, based on descriptions found in the Larger Sutra and the Contemplation Sutra. The most famous mandala in Japan is the Taima Mandala, dated to approximately 763 CE. The Taima Mandala is based upon the Contemplation Sutra, but other similar mandalas have been made subsequently. Unlike mandalas used in Vajrayana Buddhism, it is not used as an object of meditation or for esoteric ritual. Instead, it provides a visual representation of the Pure Land texts, and is used as a teaching aid.[citation needed] Also in Jodo Shinshu Buddhism, Shinran and his descendant, Rennyo, sought a way to create easily accessible objects of reverence for the lower-classes of Japanese society. Shinran designed a mandala using a hanging scroll, and the words of the nembutsu (南無阿彌陀佛) written vertically. This style of mandala is still used by some Jodo Shinshu Buddhists in home altars, or butsudan.

Christianity Forms which are evocative of mandalas are prevalent in Christianity: the celtic cross; the rosary; the halo; the aureole; oculi; the Crown of Thorns; rose windows; the Rosy Cross; and the dromenon on the floor of Chartres Cathedral. The dromenon represents a journey from the outer

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world to the inner sacred centre where the Divine is found.[25] Similarly, many of the Illuminations of Hildegard von Bingen can be used as mandalas, as well as many of the images of esoteric Christianity, as in Christian Hermeticism, Christian Alchemy, and Rosicrucianism.

Western psychological interpretations According to art therapist and mental health counselor Susanne F. Fincher, we owe the re-introduction of The round window at the site of the mandalas into modern Western thought to C. G. Jung, the Marsh Chapel Experiment Swiss psychoanalyst. In his pioneering exploration of the supervised by Walter Pahnke unconscious through his own art making, Jung observed the motif of the circle spontaneously appearing. The circle drawings reflected his inner state at that moment. Familiarity with the philosophical writings of India prompted Jung to adopt the word "mandala" to describe these circle drawings he and his patients made. In his autobiography "Memories, Dreams, Reflections," Jung wrote: "I sketched every morning in a notebook a small circular drawing,...which seemed to correspond to my inner situation at the time....Only gradually did I discover what the mandala really is:...the Self, the wholeness of the personality, which if all goes well is harmonious." pp 195 – 196. Jung recognized that the urge to make mandalas emerges during moments of intense personal growth. Their appearance indicates a profound re-balancing process is underway in the psyche. The result of the process is a more complex and better integrated personality. As Jungian analyst Marie Louise von Franz explains: "The mandala serves a conservative purpose—namely, to restore a previously existing order. But it also serves the creative purpose of giving expression and form to something that does not yet exist, something new and unique….The process is that of the ascending spiral, which grows upward while simultaneously returning again and again to the same point.[26] Creating mandalas helps stabilize, integrate, and re-order inner life.[27] According to the psychologist David Fontana, its symbolic nature can help one "to access progressively deeper levels of the unconscious, ultimately assisting the meditator to experience a mystical sense of oneness with the ultimate unity from which the cosmos in all its manifold forms arises."[28]

Gallery

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A diagramic drawing of the Sri Yantra, showing the outside square, with four T-shaped gates, and the central circle.

Vishnu Mandala

Painted 19th century Tibetan mandala of the Naropa tradition, Vajrayogini stands in the center of two crossed red triangles, Rubin Museum of Art

Painted Bhutanese Medicine Buddha mandala with the goddess Prajnaparamita in center, 19th century, Rubin Museum of Art

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Tibetan monks making a temporary sand mandala in the City-Hall of Kitzbühel in Austria in 2002.

Mandala of the Six Chakravartins

Vajravarahi Mandala

Kalachakra Mandala

Jain cosmological diagrams and text.

A mandala near the entrance to Tawang Monastery.

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Mandala painted by a patient of Carl A modern mandala Jung

See also Architectural drawing Astrological symbols Bhavachakra Magic Life energy Chakra Manna Chi Quintessence

Dharmachakra Form constant Ganachakra Great chain of being Namkha Quincunx Sacred art Yantra

References 1. ^ "mandala" (http://www.merriam-webster.com /dictionary/mandala). Merriam–Webster Online Dictionary. 2008. Retrieved 2008-11-19. 2. ^ Artiste Nomade, What's a mandala? (http://www.artistenomade.com /gb/art_asie.htm) 3. ^ Kheper,The Buddhist Mandala - Sacred Geometry and Art (http://www.kheper.net /topics/Buddhism/mandala.html) 4. ^ www.sbctc.edu (adapted). "Module 4: The Artistic Principles" (http://www.saylor.org /site/wp-content/uploads/2011/12/Module4.pdf). Saylor.org. Retrieved 2 April 2012. 5. ^ Khanna Madhu, Yantra: The Tantric Symbol of Cosmic Unity. Thames and Hudson, 1979, p. 12. 6. ^ Khanna, Madhu, Yantra: The Tantric Symbol of Cosmic Unity. Thames and Hudson, 1979, pp. 12-22

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7. ^ Singh, Prof. Mahendra Prasad (2011). Indian Political Thought: Themes and Thinkers (http://books.google.com /books?id=80q_hd7ASdEC). Pearson Education India. ISBN 8131758516. pp. 11-13.

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8. ^ Dellios, Rosita (2003-01-01). "Mandala: from sacred origins to sovereign affairs in traditional Southeast Asia" (http://epublications.bond.edu.au /cgi/viewcontent.cgi?article=1007& context=cewces_papers&sei-redir=1& referer=http%3A%2F %2Fwww.google.co.id%2Furl%3Fsa%3Dt%26 rct%3Dj%26q%3Dmandala%2520srivijaya%2 520political%2520federation%26source%3Dw eb%26cd%3D11%26ved%3D0CBgQFjAAOAo %26url%3Dhttp%253A%252F%252Fepublicat ions.bond.edu.au%252Fcgi%252Fviewcontent .cgi%253Farticle%253D1007%2526context% 253Dcewces_papers%26ei%3DxrfkTu3fKdDQ rQfpmuCSCA%26usg%3DAFQjCNHApSYyF UfMf3LtiD2a95urqwX5w%26sig2%3DSrOqXV_mGyJ6xCRIIOpJQ A#search=%22mandala%20srivijaya%20politi cal%20federation%22). Bond University Australia. Retrieved 2011-12-11. 9. ^ Prebish & Keown, Introducing Buddhism, ebook, Journal of Buddhist Ethics, 2005; printed edn, Routledge, 2006; page 89 10. ^ Skilling, Mahasutras, volume II, parts I & II, Pali Text Society, pages 553ff 11. ^ John Ankerberg, John Weldon, Encyclopedia of New Age Beliefs: The New Age Movement (http://books.google.com /books?id=SghdYBbMds0C&pg=PA343), p. 343 12. ^ Sudden or Gradual Enlightenment (http://www.angelfire.com/electronic /awakening101/sudgrad2.html) 13. ^ Ngondro (http://home.swipnet.se/ratnashri /ngondro.htm) 14. ^ Mipham (2000) pp. 65,80 15. ^ A Monograph on a Vajrayogini Thanka Painting (http://www.bdcu.org.au /scw/thanka.html)


16. ^ Charnel Grounds (http://www.yoniversum.nl /dakini/charnel_g.html) 17. ^ http://www.sootze.com/tibet/mandala.htm 18. ^ a b Mandala (http://www.jyh.dk/indengl.htm) 19. ^ The Mandala in Tibet (http://www.asianart.com/mandalas/tibet.html) 20. ^ Mandala (http://www.jyh.dk /indengl.htm#Circles) 21. ^ Per Kvaerne 1975: p. 164 22. ^ Kvaerne, Per (1975). "On the Concept of Sahaja in Indian Buddhist Tantric Literature". (NB: article first published in Temenos XI (1975): pp.88-135). Cited in: Williams, Jane (2005). Buddhism: Critical Concepts in Religious Studies, Volume 6. Routledge. ISBN 0-415-33226-5, ISBN 978-0-415-33226-2. Source: [1] (http://books.google.com.au /books?id=Ypsz9qEzZjwC&pg=PA137& dq=g.yu+sgra+snying+po& lr=&ei=HjXIS_SOJoOeMoP9sIEP& cd=21#v=onepage& q=g.yu%20sgra%20snying%20po&f=false) (accessed; Friday April 16, 2010) 23. ^ The Meaning and Use of a Mandala (http://www.berzinarchives.com/tantra /meaning_use_mandala.html) 24. ^ Preliminary Practice (Ngondro) (http://www.thubtenchodron.org /PrayersAndPractices /preliminary_practice.htm) 25. ^ See David Fontana: "Meditating with Mandalas", p. 11, 54, 118 26. ^ C. G. Jung: "Man and His Symbols," p. 225 27. ^ see Susanne F. Fincher: "Creating Mandalas: For Insight, Healing, and Self-Expression," p. 1 - 18 28. ^ See David Fontana: "Meditating with Mandalas", p. 10

Sources Brauen, M. (1997). The Mandala, Sacred circle in Tibetan Buddhism Serindia Press, London. Bucknell, Roderick & Stuart-Fox, Martin (1986). The Twilight Language: Explorations in Buddhist Meditation and Symbolism. Curzon Press: London. ISBN 0-312-82540-4 Cammann, S. (1950). Suggested Origin of the Tibetan Mandala Paintings The Art Quarterly, Vol. 8, Detroit. Cowen, Painton (2005). The Rose Window, London and New York, (offers the most complete overview of the evolution and meaning of the form, accompanied by hundreds of colour illustrations.) Crossman, Sylvie and Barou, Jean-Pierre (1995). Tibetan Mandala, Art & Practice The Wheel of Time, Konecky and Konecky. Fontana, David (2005). "Meditating with Mandalas", Duncan Baird Publishers, London. Gold, Peter (1994). Navajo & Tibetan sacred wisdom: the circle of the spirit. ISBN 0-89281-411-X. Rochester, Vermont: Inner Traditions International. Mipham, Sakyong Jamgön (2002) 2000 Seminary Transcripts Book 1 Vajradhatu Publications ISBN 1-55055-002-0 Śabara, “Yoginīsarvasvaṃ Nāma Guhyavajravilāsinīsādhanaṃ,” Dhīḥ, No. 17, Review of Rare Buddhist Texts, Sarnath, Varanasi: Central Institute for Higher Tibetan Studies, 1984, pp. 5-17. Tucci,Giuseppe (1973). The Theory and Practice of the Mandala trans. Alan Houghton Brodrick, New York, Samuel Weisner. Vitali, Roberto (1990). Early Temples of Central Tibet London, Serindia Publications. Wayman, Alex (1973). "Symbolism of the Mandala Palace" in The Buddhist Tantras Delhi, Motilal

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Banarsidass. Chris Bell (n.d.). The Maṇḍala (https://collab.itc.virginia.edu/access/wiki/site/679c2e7e-ca49-462b0038-a5e0534b709f/maṇḍala.html)

External links Introduction to Mandalas (http://kalachakranet.org/mandala_introduction.html) Expnation of Vajradhatu Mandala by Dharmapala Thangka Centre (http://www.thangka.de /Gallery-1/otherbuddhas/3-26/dhatu-0.htm) Berzin, Alexander (2003). The Berzin Archives. The Meaning and Use of a Mandala. (http://www.berzinarchives.com/web/en/archives/advanced/tantra/level1_getting_started /meaning_use_mandala.html) Mandalaweb.info - Documents, researches and interviews about Mandalas (http://english.mandalaweb.info/) Mandalas in the Tradition of the Dalai Lamas' Namgyal Monastery by Losang Samten (http://losangsamten.com/mandalas.html) Information on creating and interpreting mandalas Retrieved from "http://en.wikipedia.org/w/index.php?title=Mandala&oldid=590015789" Categories: Buddhist philosophical concepts Buddhist practices Ceremonies Hindu philosophical concepts Iconography Meditation Religious objects Religious symbols Tibetan Buddhist practices This page was last modified on 10 January 2014 at 02:19. Text is available under the Creative Commons Attribution-ShareAlike License; additional terms may apply. By using this site, you agree to the Terms of Use and Privacy Policy. Wikipedia® is a registered trademark of the Wikimedia Foundation, Inc., a non-profit organization.

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Mantra - Wikipedia, the free encyclopedia

http://en.wikipedia.org/wiki/Mantras

Mantra From Wikipedia, the free encyclopedia

(Redirected from Mantras) Mantra (Sanskrit म"#) means a sacred utterance, numinous sound, or a syllable, word, phonemes, or group of words believed by some to have psychological and spiritual power. [2][3] Mantra may or may not be syntactic nor have literal meaning; the spiritual value of mantra comes when it is audible, visible or present in thought.[2][4] Earliest mantras were composed in Vedic times by Hindus in India, and those are at least 3000 years old.[5] Mantras are now found in various schools of Hinduism, Buddhism, Jainism and Sikhism.[3][6] Similar hymns, chants, compositions and concepts are found in Zoroastrianism,[7] Taoism, Christianity and elsewhere.[2] The use, structure, function, importance and types of mantras varies according to the school and philosophy of Hinduism and of Buddhism. Mantras serve a central role in the tantric school of Hinduism.[5][8] In this school, mantras are considered equivalent to deities, a sacred formula and deeply personal ritual, and considered to be effective only after initiation. However, in other schools of Hinduism, Buddhism, Jainism or Sikhism, this is not so.[7][9]

The Om syllable is considered a mantra in its own right in Vedanta school of Hinduism.

Mantras come in many forms, including ṛc (verses from Rigveda for example) and sāman (musical chants from the Sāmaveda for example).[2][5] They are typically melodic, mathematically structured meters, resonant with numinous In Tibet, many Buddhists carve qualities. At its simplest, the word ॐ (Aum, Om) serves as a mantras into rocks as a form of mantra. In more sophisticated forms, they are melodic phrases with spiritual interpretations such as human longing meditation. for truth, reality, light, immortality, peace, love, knowledge and action.[2][9] In other forms, they are literally A Mantra Chant meaningless, yet musically uplifting and 0:00 MENU spiritually meaningful.[5]

A mantra chant set to Indian classical music (6 minutes 19 seconds)[1]

Contents

Problems playing this file? See media help.

1 Etymology and origins 2 Definition 3 The meaning or meaninglessness of mantras 4 Hinduism 4.1 History of Hindu mantras 4.2 Function and structure of Hindu mantras 4.3 Examples

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5 Jainism 6 Buddhism 6.1 Non-esoteric Buddhism 6.2 Shingon Buddhism 6.3 Indo-Tibetan Buddhism 6.3.1 Om mani padme hum 6.3.2 Some other mantras in Tibetan Buddhism 6.4 Other sects and religions 6.5 Collection 7 Sikhism 8 China 8.1 Taoism 9 Zoroastrianism 10 See also 11 Notes 12 References 13 External links 13.1 Buddhist mantra 13.2 Hindu mantra

Etymology and origins The Sanskrit word mantra- (m.; also n. mantram) consists of the root man- "to think" (also in manas "mind") and the suffix -tra, designating tools or instruments, hence a literal translation would be "instrument of thought".[10][11] Scholars[5][2] consider mantras to be older than 1000 BC. By the middle Vedic period - 1000 BC to 500 BC - claims Frits Staal, mantras in Hinduism had developed into a blend of art and science to include verses, saman, yajus, and nigada.[5]

Mantras written on a rock near Namche Bazaar Nepal

The Chinese translation is zhenyan 眞言, 真言, literally "true words", the Japanese on'yomi reading of the Chinese being shingon (which is also used as the proper name for the prominent esoteric Shingon sect). According to Schlerath, the concept of sātyas mantras is found in Indo-Iranian Yasna 31.6 and Rigveda, where it means more than 'true Word', it is considered formulated thought which is in conformity with the reality or poetic (religious) formula with inherent fulfillment.[12] Mantras are neither unique to Hinduism, nor to other Indian religions such as Buddhism; similar creative constructs developed in Asian and Western traditions as well.[5] Mantras, suggests Staal, may be older than language.

Definition There is no generally accepted definition of mantra.[13] Renou has defined mantra as thought.[14] Mantras are structured formulae of thoughts, claims Silburn.[15] Farquhar concludes that mantras are a religious thought, prayer, sacred utterance, but

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also believed to be a spell or weapon of supernatural power.[16] Zimmer defines mantra as a verbal instrument to produce something in one’s mind.[17] Bharati defines mantra, in the context of tantric school of Hinduism, to be a combination of mixed genuine and quasi morphemes arranged in conventional patterns, based on codified esoteric traditions, passed on from a guru to a disciple through prescribed initiation.[18] Jan Gonda, a widely cited scholar on Indian mantras,[19] defines mantra as general name for the verses, formulas or sequence of words in prose which contain praise, are believed to have religious, magical or spiritual efficiency, which are meditated upon, recited, muttered or sung in a ritual, and which are collected in the methodically arranged ancient texts of Hinduism.[20] There is no universally applicable uniform definition of mantra because mantras are used in different religions, and within each religion in different schools of philosophy. In some schools of Hinduism for example, suggests Gonda, mantra is sakti (power) to the devotee in the form of formulated and expressed thought.[2] Staal clarifies that mantras are not rituals, they are what is recited or chanted during a ritual.[5]

The meaning or meaninglessness of mantras There has been a long, scholarly disagreement Gayatri Mantra Audio on the meaning of mantras and whether they 0:00 MENU are really instruments of mind as implied by the Hindu's mantra for universe as source etymological origin of the word mantra. One of knowledge, sun as source of school suggests mantras are mostly primordial energy (19 seconds) meaningless sound constructs, the other school suggests mantras are mostly meaningful Problems playing this file? See media help. linguistic instruments of mind.[21] Both schools agree that mantras have melody, a well designed mathematical precision in their construction, and their influence on the reciter and listener is similar to one observed on people around the world listening to their beloved music that is devoid of words.[5][2] Staal[5] presents a non-linguistic view of mantras. He suggests that verse mantras are metered and harmonized to mathematical precision (for example, in the viharanam technique), which resonate, but a lot of them are hodge podge meaningless constructs that is found in folk music around the world. Staal cautions that there are many mantras that can be translated and do have spiritual meaning and philosophical themes central to Hinduism, but that does not mean all mantras have literal meaning. He further notes that even when mantras do not have literal meaning, they do set a tone and ambience in the ritual they are recited, and thus have a straightforward and uncontroversial ritual meaning.[5] The sounds may lack literal meaning, but they can have an effect. He compares mantras to bird songs, that have the power to communicate, yet do not have a literal meaning.[22] On saman category of Hindu mantras, which Staal calls as resembling the arias of Bach's oratorios and other European classics, he notes that these mantras have musical structure, but they almost always are completely different from anything in the syntax of natural languages known to man. Mantras are literally meaningless, yet musically meaningful to Staal.[23] The saman chant mantras were transmitted, from one Hindu generation to next, verbally for over 1000 years, but never written, a feat suggests Staal that was made possible by the strict mathematical principles used in constructing the mantras. These saman chant mantras are also mostly meaningless, cannot be literally translated as Sanskrit or any Indian language, but nevertheless are beautiful in their resonant themes, variations, inversions and distribution.[5] They draw the devotee in. Staal is not the first person to view Hindu

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mantras in this manner. The ancient Hindu Vedic ritualist Kautsa was one the earliest scholars to note that mantras are meaningless; its function is phonetic and syntactic, not semantic.[24] Harvey Alper,[25] along with others,[26] present the linguistic view of mantras. They admit Staal's observation that many mantras do contain bits and pieces of meaningless jargon, but they question what language or text doesn't. Presence of superfluous abracadabra bits, does not necessarily imply the entire work is meaningless. Alper lists numerous mantras that have philosophical themes, moral principles, a call to virtuous life, and even mundane petitions. He suggests that from a set of millions of mantras, the devotee chooses some mantras voluntarily, thus this expresses the intention of that speaker, and the audience for that mantra is that speaker's chosen spiritual entity. Mantra deploy the language of spiritual expression, they are religious instruments, and that is what matters to the devotee. Mantras create a feeling in the practicing person, it has an emotive numinous effect, it mesmerizes, it defies expression, it creates sensations that are by definition private, and at the heart of all religions and spiritual phenomena.[2][18][27]

Hinduism History of Hindu mantras During early vedic period, claims Staal,[5] Vedic poets became fascinated by the inspirational power of poems, metered verses and music. They referred to them with the root dhi-, which evolved into dhyana (meditation) of Hinduism, and the language used to start and assist this process manifested as mantra. By middle vedic period (1000 BC to 500 BC), mantras were derived from all vedic compositions. They included ṛc (verses from Rigveda for example), sāman (musical chants from the Sāmaveda for example), yajus (a muttered formula from the yajurveda for example), and nigada (a loudly spoken yajus). During the Hindu Epics period and after, mantras multiplied in many ways and diversifed to meet the needs and passions of various schools of Hinduism. Mantras took a center stage in Tantric school.[28] The tantric school posited that each mantra (bijas) is a deity;[29] it is this distinct school of Hinduism and 'each mantra is a deity' reasoning that led to the perception that some Hindus have tens of millions of gods.

Function and structure of Hindu mantras One function of mantras is to solemnize and ratify rituals.[30] Each mantra, in Vedic rituals, coupled to acts. According to Apastamna Srauta Sutra, each ritual act is accompanied by one mantra, unless the Sutra explicitly marks that one act corresponds to several mantras. According to Gonda,[31] and others[32] there is a connection and rationale between a Vedic mantra and each Vedic ritual act that accompanies it. In these cases, the function of mantras was to be an instrument of ritual efficacy for the priest, and an instrument of instruction for ritual act for others. Over time, as the Puranas and Epics were composed, the concepts of worship, virtues and spirituality evolved in Hinduism. Religions such as Jainism and Buddhism branched off, new schools were founded. Each of these continued developing and refining their own mantras. In Hinduism, suggests Alper,[33] the function of mantras shifted from quotidian to redemptive. In other words,[34] in Vedic times, mantras were recited with a practical quotidian goal as intention, goal such as requesting a deity's help in discovery of lost cattle, cure from illness, succeeding in competitive sport or journey away from home. Literal translation of Vedic mantras suggest that the function of mantra, in these cases, was to cope with the uncertainties and dilemmas of daily life. In later period of Hinduism,[35] mantras were recited with a transcendental redemptive goal as

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intention, goal such as escape from cycle of life and rebirth, forgiveness for bad karma, experiencing spiritual connection with the god. The function of mantra, in these cases, was to cope with the human condition as a whole. According to Alper,[36] redemptive spiritual mantras opened the door for sounds and structure of mantras where every part need not have literal meaning, but together their resonance and musical quality assisted the transcendental spiritual process. Overall, explains Alper with Śivasūtra mantras example, Hindu mantras have philosophical themes, are metaphoric with social dimension and meaning; in other words, they are a spiritual language and instrument of thought.[35] According to Staal,[5] Hindu mantras may be spoken aloud, anirukta (not enunciated), upamsu (inaudible), or recited manasa (not spoken, but recited in mind). In ritual use, mantras are often silent, they are instruments of meditation.

Examples The most basic mantra is Om, which in Hinduism is known as the "pranava mantra," the source of all mantras. The Hindu philosophy behind this is the premise that before existence and beyond existence is only One reality, Brahma, and the first manifestation of Brahma expressed as Om. For this reason, Om is considered as a foundational idea and reminder, and thus is prefixed and suffixed to all Hindu prayers. While some mantras may invoke individual Gods or principles, fundamental mantras, like the 'Shanti Mantra,' the 'Gayatri Mantra' and others all ultimately focus on the One reality. Tantric school In the tantric school the universe is sound.[citation needed] The supreme (para) brings forth existence through the Word (Shabda). Creation consists of vibrations at various frequencies and amplitudes giving rise to the phenomena of the world. Buhnemann notes deity mantras are an essential part of Tantric compendia. The tantric mantras vary in their structure and length. Malamantras are those mantras which have very large number of syllables. In contrast, are bija mantras, which are one-syllabled typically ending in anusvara (a simple nasal sound). These are derived from the name of deity; for example, deity Durga yields dum and deity Ganesha yields gam. Bija mantras are prefixed and appended to other mantras thereby creating complex mantras. In tantric school, these mantras are believed to have supernatural powers, and they are transmitted by a preceptor to a disciple in an initiation ritual.[37] Tantric mantras found a significant audience and adaptations in medieval India, Hindu southeast Asia and numerous Asian countries with Buddhism.[38] Majumdar, and other scholars[2][39] suggest mantras are central to tantric school, with numerous functions: from initiating and emancipating a tantric devotee to worshiping manifested forms of the divine, from enabling heightened sexual energy in the male and the female to acquiring supranormal psychological and spiritual power, from preventing evil influences to exorcizing demons, and many others.[40] These claimed functions and other aspects of tantric mantra are a subject of controversy among scholars.[41] Tantra school is not unique to Hinduism, it is also found in Buddhism in India and outside India.[42] Mantra japa Main article: Japa Mantra japa is a practice of repetitive muttering the same mantra for an auspicious number of

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times, the most popular being 108, and sometimes just 5, 10, 28 or 1008.[2][43][44] Japa is found in personal prayer or meditative efforts of some Hindus, as well during formal puja (group prayers). These japas are assisted by malas (bead necklaces) containing 108 beads and a head bead (sometimes referred to as the 'meru', or 'guru' bead). The devotee performing japa using his/her fingers counts each bead as he/she repeats the chosen mantra. Having reached 108 repetitions, if he/she wishes to continue another cycle of mantras, the devotee turns the mala around without crossing the head bead and repeats the cycle.[45] Japa-yajna is claimed to be most effective if the mantra is repeated silently in mind (manasah).[43] According to this school, any shloka from holy Hindu texts like the Vedas, Upanishads, Bhagavad Gita, Yoga Sutra, even the Mahabharata, Ramayana, Durga saptashati or Chandi is a mantra, thus can be part of the japa, repeated to achieve numinous effect.[46][47][48] The Dharmasāstra claims Gāyatri mantra derived from Rig Veda verse 3.62.10, and the Purușasūkta mantra from Rig Veda verse 10.90 are most auspicious mantras for japa at sunrise and sunset; it is claimed to purify the mind and spirit.[2] Notable Hindu mantras Gayatri Main article: Gayatri Mantra The Gayatri mantra is considered one of the most universal of all Hindu mantras, invoking the universal Brahman as the principle of knowledge and the illumination of the primordial Sun. The mantra is extracted from the 10th verse of Hymn 62 in Book III of Rig Veda.[49] ॐ भ&भ'(व*व: | त,स.वत'व(/0यम् | भग4 5व*य धीम.ह | .धयो यो न: ;चोदयात्

Mantra of the Hare Krishna bhakti school of Hinduism.

Om Bhū~~Bhurva~Swah' Tat Savitur varenyam bhargo devasya dhīmahi dhiyo yo nah prachodayāt,[50] "Let us meditate on that excellent glory of the divine Light (Vivifier, Sun). May he stimulate our understandings (knowledge, intellectual illumination).[49] Pavamana mantra Main article: Pavamana Mantra असतोमा स'गमय । तमसोमा +योितर् गमय । मृ0योमा1मृतं गमय ॥ asato mā sad gamaya, tamaso mā jyotir gamaya, mṛtyor māmṛtaṃ gamaya (Bṛhadāraṇyaka Upaniṣad 1.3.28)[51] "from the unreal lead me to the real, from the dark lead me to the light, from death lead me to immortality. Shanti mantra Main article: Shanti Mantra

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Oṁ Sahanā vavatu sahanau bhunaktu Sahavīryam karavāvahai Tejasvi nāvadhītamastu Mā vidviṣāvahai Oṁ Shāntiḥ, Shāntiḥ, Shāntiḥ. "Om! Let the Studies that we together undertake be effulgent; "Let there be no Animosity amongst us; "Om! Peace, Peace, Peace. – Taittiriya Upanishad 2.2.2 There are numerous other important mantras.[52] Transcendental Meditation The Transcendental Meditation technique, also known as 'TM', uses mantras that are assigned to the practitioner to be used as thought sound only, not chanted, without connection to any meaning or idea.[53] The spiritual exercises of Surat Shabda Yoga include simran (repetition, particularly silent repetition of a mantra given at initiation), dhyan (concentration, viewing, or contemplation, particularly on the Inner Master), and bhajan (listening to the inner sounds of the Shabda or the Shabda Master). Repetition of a "mantram" (e.g., mantra) or holy mane is Point 2 in the eight-point Passage Meditation program taught by Eknath Easwaran, who recommended using a mantram drawn from a faith tradition, east or west. The mantram is to be used frequently throughout the day, at opportune moments.[54] This method of mantram repetition, and the larger program, was developed for use in any major faith tradition, or outside all traditions.[55] Easwaran's method of mantram repetition has been the subject of scientific research at the San Diego Veterans Administration, which has suggested health benefits that include managing stress and reducing symptoms of PTSD.[56][57]

Jainism Navkar mantra The Navkar Mantra is a central mantra in Jainism. Namo Arihantânam

I bow to the Arihantâs (Prophets).

Namo Siddhânam

I bow to the Siddhâs (Liberated Souls).

Namo Âyariyânam

I bow to the Âchâryas (Preceptors or Spiritual Leaders).

Namo Uvajjhâyanam

I bow to the Upadhyâya (Teachers).

Namo Loe Savva Sahûnam I bow to all the Sadhûs (Saints). Eso Panch Namokkaro, Savva Pâvappanâsano, Mangalanam Cha Savvesim, Padhamam Havai Mangalam.

This fivefold bow (mantra) destroys all sins and obstacles and of all auspicious mantras, is the first and foremost one.

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In Buddhism in China and Vietnam, ten small mantras[58][59][60][61][62][63][64] were finalized by the monk Yulin (玉琳國師), a teacher of the Shunzhi Emperor for monks, nuns, and laity to chant in the morning. Along with the ten mantras, the Great Compassion Mantra, the Shurangama Mantra of the Shurangama, Heart Sutra and various forms of nianfo are also chanted.[65][66] The Shurangama Mantra may be the longest mantra. There are Thai buddhist amulet katha.[67][68][69]

Shingon Buddhism Kūkai (774-835), a noted Buddhist monk, advanced a general theory of language based on his analysis of two forms of Buddhist ritual language: dharani (dhāra.nī) and mantra. Mantra is restricted to esoteric Buddhist practice whereas dharani is found in both esoteric and exoteric ritual. Dharanis for instance are found in the Heart Sutra. The term "shingon" (lit. true word) is the Japanese pronunciation of the Chinese term for mantra, chen yen. The word dharani derives from a Sanskrit root dh.r which means to hold or maintain. Ryuichi Abe suggests that it is generally understood as a mnemonic device which encapsulates the meaning of a section or chapter of a sutra. Dharanis are also considered to protect the one who chants them from malign influences and calamities. The term mantra is traditionally said to be derived from two roots: man, to think; and the actionoriented suffix -tra. Thus a mantra can be considered to be a linguistic device for deepening ones thought, or in the Buddhist context for developing the enlightened mind. They have also been used as magic spells for purposes such as attaining wealth and long life, and eliminating enemies. In daily living, many thought the pronunciation of the mantra was not important to take its effect and the expected effect may not happen because of fixed karma (定業), or because there appears a better way to solve the situation. The distinction between dharani and mantra is difficult to make. We can say that all mantras are dharanis but that not all dharanis are mantras. Mantras do tend to be shorter. Both tend to contain a number of unintelligible phonic fragments such as Om, or Hu.m, which is perhaps why some people consider them to be essentially meaningless. Kūkai made mantra a special class of dharani which showed that every syllable of a dharani was a manifestation of the true nature of reality – in Buddhist terms that all sound is a manifestation of shunyata or emptiness of self-nature. Thus rather than being devoid of meaning, Kūkai suggests that dharanis are in fact saturated with meaning – every syllable is symbolic on multiple levels. One of Kūkai's distinctive contributions was to take this symbolic association even further by saying that there is no essential difference between the syllables of mantras and sacred texts, and those of ordinary language. If one understood the workings of mantra, then any sounds could be a representative of ultimate reality. This emphasis on sounds was one of the drivers for Kūkai's championing of the phonetic writing system, the kana, which was adopted in Japan around the time of Kūkai. He is generally credited with the invention of the kana, but there is apparently some doubt about this story amongst scholars. This mantra-based theory of language had a powerful effect on Japanese thought and society which up until Kūkai's time had been dominated by imported Chinese culture of thought, particularly in the form of the Classical Chinese language which was used in the court and amongst the literati, and Confucianism which was the dominant political ideology. In particular

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Kūkai was able to use this new theory of language to create links between indigenous Japanese culture and Buddhism. For instance, he made a link between the Buddha Mahavairocana and the Shinto sun Goddess Amaterasu. Since the emperors were thought to be descended form Amaterasu, Kūkai had found a powerful connection here that linked the emperors with the Buddha, and also in finding a way to integrate Shinto with Buddhism, something that had not happened with Confucianism. Buddhism then became essentially an indigenous religion in a way that Confucianism had not. And it was through language, and mantra that this connection was made. Kūkai helped to elucidate what mantra is in a way that had not been done before: he addresses the fundamental questions of what a text is, how signs function, and above all, what language is. In this he covers some of the same ground as modern day Structuralists and others scholars of language, although he comes to very different conclusions. In this system of thought all sounds are said to originate from "a" – which is the short a sound in father. For esoteric Buddhism "a" has a special function because it is associated with Shunyata or the idea that no thing exists in its own right, but is contingent upon causes and conditions. (See Dependent origination) In Sanskrit "a" is a prefix which changes the meaning of a word into its opposite, so "vidya" is understanding, and "avidya" is ignorance (the same arrangement is also found in many Greek words, like e.g. "atheism" vs. "theism" and "apathy" vs. "pathos"). The letter a is both visualised in the Siddham script, and pronounced in rituals and meditation practices. In the Mahavairocana Sutra which is central to Shingon Buddhism it says: Thanks to the original vows of the Buddhas and Bodhisattvas, a miraculous force resides in the mantras, so that by pronouncing them one acquires merit without limits". [in Conze, p. 183] A mantra is Kuji-kiri in Shugendo and Shingon. The practice of writing mantras, and copying texts as a spiritual practice, became very refined in Japan, and the writing in the Siddham script in which the Sanskrit of many Buddhist Sutras were written is only really seen in Japan nowadays.[citation needed]

Indo-Tibetan Buddhism Mantrayana (Sanskrit), that may be rendered as "way of mantra", was the original self-identifying name of those that have come to be determined 'Nyingmapa'.[citation needed] The Nyingmapa which may be rendered as "those of the ancient way", a name constructed due to the genesis of the Sarma "fresh", "new" traditions. Mantrayana has developed into a synonym of Vajrayana. Noted translator of Buddhist texts Edward Conze (1904–1979) distinguishes three periods in the Buddhist use of mantra. Initially, according to Conze, like their fellow Indians, Buddhists used mantra as protective spells to ward off malign influences. Despite a Vinaya rule which forbids monks engaging in the Brahminical practice of chanting mantras for material gain, there are a number of protective for a group of ascetic monks. However, even at this early stage, there is perhaps something more than animistic magic at work. Particularly in the case of the Ratana Sutta the efficacy of the verses seems to be related to the concept of "truth". Each verse of the sutta ends with "by the virtue of this truth may there be happiness". Conze notes that later mantras were used more to guard the spiritual life of the chanter, and sections on mantras began to be included in some Mahayana sutras such as the White Lotus Sutra, and the Lankavatara Sutra. The scope of protection also changed in this time. In the Sutra of Golden Light the Four Great Kings promise to exercise sovereignty over the different classes of demigods, to protect the whole of Jambudvipa (the India sub continent), to protect monks who proclaim the sutra, and to protect kings who patronise the monks who proclaim the sutra. The

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apotheosis of this type of approach is the Nichiren school of Buddhism that was founded in 13th century Japan, and which distilled many previously complex Buddhist practices down to the veneration of the Lotus Sutra through recitation of the daimoku: "Nam myoho renge kyo" which translates as "Homage to the Lotus Sutra". The third period began, according to Conze, in about the 7th century, to take centre stage and become a vehicle for salvation in their own right. Tantra started to gain momentum in the 6th and 7th century, with specifically Buddhist forms appearing as early as 300CE. Mantrayana was an early name for the what is now more commonly known as Vajrayana, which gives us a hint as to the place of mantra in Indo-Tibetan Buddhism. The aim of Vajrayana practice is to give the practitioner a direct experience of reality, of things as they really are. Mantras function as symbols of that reality, and different mantras are different aspects of that reality – for example wisdom or compassion. Mantras are often associated with a particular deity, one famous exception being the Prajnaparamita mantra associated with the Heart Sutra. One of the key Vajrayana strategies for bringing about a direct experience of reality is to engage the entire psycho-physical organism in the practices. In one Buddhist analysis the person consists of 'body, speech and mind' (refer: Three Vajra). So a typical sadhana or meditation practice might include mudras, or symbolic hand gestures; the recitations of mantras; as well as the visualisation of celestial beings and visualising the letters of the mantra which is being recited. Clearly here mantra is associated with speech. The meditator may visualise the letters in front of themselves, or within their body. They may be pronounced out loud, or internally in the mind only. Om mani padme hum Main article: Om mani padme hum Probably the most famous mantra of Buddhism is Om mani padme hum, the six syllable mantra of the Bodhisattva of compassion Avalokiteśvara (Tibetan: Chenrezig, Chinese: Guanyin). This mantra is particularly associated with the four-armed Shadakshari form of Avalokiteśvara. The Dalai Lama is said to be an incarnation of Avalokiteshvara, and so the mantra is especially revered by his devotees. The book Foundations of Tibetan Mysticism by Lama Anagarika Govinda, gives a classic example of how such a mantra can contain many levels of symbolic meaning.

Om mani padme hum on the Gangpori (photo 1938–1939 German expedition to Tibet.

Donald Lopez gives a good discussion of this mantra and its various interpretations in his book Prisoners of Shangri-LA: Tibetan Buddhism and the West. Lopez is an authoritative writer and challenges the stereotypical analysis of the mantra as meaning "The Jewel in the Lotus", an interpretation that is not supported by either a linguistic analysis, nor by Tibetan tradition, and is symptomatic of the Western Orientalist approach to the 'exotic' East. He suggests that Manipadma is actually the name of a bodhisattva, a form of Avalokiteshvara who has many other names in any case including Padmapani or lotus flower in hand. The Brahminical insistence on absolutely correct pronunciation of Sanskrit broke down as Buddhism was exported to other countries where the inhabitants found it impossible to reproduce the sounds. So in Tibet, for instance, where this mantra is on the lips of many Tibetans all their waking hours, the mantra is pronounced Om mani peme hum. Some other mantras in Tibetan Buddhism

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The following list of mantras is from Kailash - Journal of Himalayan Studies, Volume 1, Number 2, 1973. (pp. 168–169) (augmented by other contributors). It also includes renderings of Om mani padme hum. Please note that the word swaha is sometimes shown as svaha, and is usually pronounced as 'so-ha' by Tibetans. Spellings tend to vary in the transliterations to English, for example, hum and hung are generally the same word. The mantras used in Tibetan Buddhist practice are in Sanskrit, to preserve the original mantras. Visualizations and other practices are usually done in the Tibetan language. Om vagishvara hum This is the mantra of the Mahabodhisattva Manjusri, Tibetan: Jampelyang (Wylie "'jam dpal dbyangs")... The Buddha in his wisdom aspect. Om mani padme hum The mantra of Avalokitesvara, Mahabodhisattva, the Buddha in his compassion aspect. Om vajrapani namo hum The mantra of the Buddha as Protector of the Secret Teachings. i.e.: as the Mahabodhisattva Channa Dorje (Vajrapani). Om vajrasattva hum The short mantra for White Vajrasattva, there is also a full 100-syllable mantra for Vajrasattva. Om ah hum vajra guru padma siddhi hum The mantra of the Vajraguru Guru Padma Sambhava who established Mahayana Buddhism and Tantra in Tibet. Om tare tuttare ture mama ayurjnana punye pushting svaha The mantra of Dölkar or White Tara, the emanation of Arya Tara [Chittamani Tara]. Variants: Om tare tuttare ture mama ayurjnana punye pushting kuru swaha (Drikung Kagyu), Om tare tuttare ture mama ayu punye jnana puktrim kuru soha (Karma Kagyu). Om tare tuttare ture svaha, mantra of Green Arya 0:00 MENU Tara - Jetsun Dolma or Tara, the Mother of the Buddhas: om represents Tara's sacred body, speech, Om Tare Tutare Ture Soha. and mind. Tare means liberating from all discontent. Tutare means liberating from the eight fears, the external dangers, but mainly from the internal dangers, the delusions. Ture means liberating from duality; it shows the "true" cessation of confusion. Soha means "may the meaning of the mantra take root in my mind." According to Tibetan Buddhism, this mantra (Om tare tutare ture soha) can not only eliminate disease, troubles, disasters, and karma, but will also bring believers blessings, longer life, and even the wisdom to transcend one's circle of reincarnation. Tara representing long life and health. oṃ amaraṇi jīvantaye svāhā (Tibetan version: oṃ ā ma ra ṇi dzi wan te ye svā hā) The mantra of the Buddha of limitless life: the Buddha Amitayus (Tibetan Tsépagmed) in celestial form. Om dhrung svaha The purification mantra of the mother Namgyalma. Om ami dhewa hri The mantra of the Buddha Amitabha (Hopagmed) of the Western Pureland, his skin the colour of the setting sun. Om ami dewa hri The mantra of Amitabha (Ompagme in Tibetan). Om ah ra pa ca na dhih The mantra of the "sweet-voiced one", Jampelyang (Wylie "'jam dpal dbyangs") or Manjusri, the Bodhisattva of wisdom. Om muni muni maha muniye sakyamuni swaha The mantra of Buddha Sakyamuni, the historical Buddha Om gate gate paragate parasamgate bodhi svaha The mantra of the Heart of the Perfection of Wisdom Sutra (Heart Sutra) Namo bhagavate Bhaishajya-guru vaidurya-praba-rajaya tathagataya arhate samyaksambuddhaya tadyata *Tadyata OM bhaishajye bhaishajye maha bhaishajya raja-samudgate svaha The mantra of the 'Medicine Buddha', from Chinese translations of the Master of Healing Sutra. There are mantras in Bön and some Chinese sects.[70][71][72]

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Other sects and religions Ye Dharma Hetu Ancient Buddhist mantra, often found in India and other countries Nam Myōhō Renge Kyō The mantra of the Nichiren Buddhism. Myō Myōhō Renge Kyō (名妙法連結経) The mantra of the Tenshō Kōtai Jingūkyō Ná Mó Běn Shī Dà Zì Zai Wáng Fó (南無本師大自在王佛)[73][74] The mantra of the Buddhayana sect (佛乘宗). Ganenmiaochanshifu zantanmiaochanshifu (感恩妙禪師父!讚歎妙禪師父!) The mantra of Rulai Buddhism (如來宗)[75] Námó Tiānyuán Tàibǎo Āmítuófó (南無天元太保阿彌陀佛) The mantra of the Way of Former Heaven and the T'ung-shan She.[76][77] Guān Shì Yīn Pú Sà (觀世音菩薩) The mantra of the Li-ism[78][79] Zhēnkōngjiāxiàng, wúshēngfùmǔ (真空家鄉，無生父母) The mantra of the Luo Sect (羅教) [80][81]

Gomtrazan．Gwaarla．Rarunka．Sohuan．Satnum The mantra of Ching Hai.[82] Zhōngshùliánmíngdé, zhèngyìxìnrěngōng, bóxiàoréncíjiào, jiéjiǎnzhēnlǐhé (忠恕廉明德、正義信忍公、博孝仁慈覺、節儉真禮和) The mantra of the Tiender and the Lord of Universe Church[83] Qīngjìng guāngmíng dàlì zhìhuì wúshàng zhìzhēn móní guāngfó (清淨光明大力智慧無上至真摩尼光佛) The mantra of the Manichaeism in China[84]

Collection The mantra in Chinese Buddhist Canon are collected by Qianlong Emperor into a book. Kuang-Ming Lin (林光明) amended it.[85][86]

Sikhism In the Sikh religion, a mantar or mantra is a Shabad (Word or hymn) from the Adi Granth to concentrate the mind on God and the message of the ten Sikh Gurus. Mantras in Sikhism are fundamentally different from the secret mantras used in other religions.[87] Unlike in other religions, Sikh mantras are open for anyone to use. They are used openly and are not taught in secret sessions but are used in front of assemblies of Sikhs.[87] The Mool Mantar, the first composition of Guru Nanak, is the most widely known Sikh mantra.

China When Buddhism arrived in China, the concept of mantras came with it. The emphasis in China was not as much on sound, but towards writing with characters that were flexible in pronunciation but precise in meaning. The Chinese prized written language much more highly than did the Indian Buddhist missionaries, and the writing of mantras became a spiritual practice in its own right.

Taoism There are mantras in Taoism such as the words in Dafan yinyu wuliang yin (大梵隱語無量音) and the Tibetan Buddhism mantra om (唵).[88][89][90][91] There are mantras in Cheondoism, Daesun Jinrihoe, Jeung San Do and Onmyōdō.[92][93]

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[94][95][96]

Zoroastrianism In the Zoroastrian scriptures is a section called the Gathas or hymns. These hymns are believed to be the original words of Zarathushtra, faithfully preserved as an oral tradition through the generations. Zarathushtra, and later tradition, refer to the Gathas as mathra (later called a manthra).

See also Bīja Buddhist chant Dhikr Khadgamala Kirtan Kotodama Kuji-in Pranava yoga Prayer beads Rabbit rabbit rabbit, superstition periodic mantra. Sandhyavandanam

Notes 1. ^ This is a Buddhist chant. The words in Pali are: Buddham saranam gacchami, Dhammam saranam gacchami, Sangham saranam gacchami; The equivalent words in Sanskrit, according to Georg Feuerstein, are: Buddham saranam gacchâmi, Dharmam saranam gacchâmi, Sangham saranam gacchâmi. The literal meaning: I go for refuge in knowledge, I go for refuge in teachings, I go for refuge in community. In some traditions of Hinduism, the mantra is expanded to seven lines, with first word of the additional lines being Satyam (truth), Ahimsam (non-violence), Yogam (yoga) and Ekam (one universal life). For example, an additional line with Ahimsam is: Ahimsam saranam gacchâmi. 2. ^ a b c d e f g h i j k l Jan Gonda (1963), The Indian Mantra, Oriens, Vol. 16, pages 244-297 3. ^ a b Feuerstein, G. (2003), The Deeper Dimension of Yoga. Shambala Publications, Boston, MA 4. ^ James Lochtefeld, The Illustrated Encyclopedia of Hinduism, Volume 2, ISBN 0-8239-2287-1, pages 422-423 5. ^ a b c d e f g h i j k l m n Frits Staal (1996), Rituals and Mantras, Rules without meaning, ISBN 978-8120814127, Motilal Banarsidass 6. ^ Nesbitt, Eleanor M. (2005), Sikhism: a very short introduction, Oxford University Press, ISBN 978-0-19-280601-7 7. ^ a b Boyce, M. (2001), Zoroastrians: their religious beliefs and practices, Psychology Press 8. ^ Teun Goudriaan (1981), Hindu Tantric and Śākta Literature, in A History of Indian Literature, Vol. 2, ISBN 978-3447020916, Chapter VIII 9. ^ a b Harvey Alper (1989), Understanding Mantras, ISBN 81-208-0746-4, State University of New York 10. ^ Macdonell, Arthur A., A Sanskrit Grammar for Students § 182.1.b, p. 162(Oxford University Press, 3rd edition, 1927). 11. ^ Whitney, W.D., Sanskrit Grammar § 1185.c, p. 449(New York, 2003, ISBN 0-486-43136-3). 12. ^ Schlerath, Bernfried (1987). ""Aša: Avestan Aša"". Encyclopaedia Iranica. 2:694-696. New York: Routledge & Kegan Paul p. 695. 13. ^ Harvey Alper (1989), Understanding Mantras, ISBN 81-208-0746-4, State University of New York, page 3-7 14. ^ T Renou (1946), Litterature sanskrite, Paris, page 74 15. ^ L. Silburn (1955), Instant et cause, Paris, page 25 16. ^ J. Farquhar (1920), An outline of the religious literature of India, Oxford, page 25 17. ^ Heinrich Robert Zimmer (1946), Myths and symbols in Indian art and civilization, ISBN 9780691017785, Washington DC, page 72 18. ^ a b Agehananda Bharati (1965), The Tantric Tradition, London: Rider and Co., ISBN 0-8371-9660-4

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19. ^ Harvey Alper (1989), Understanding Mantras, ISBN 81-208-0746-4, State University of New York, page 9 20. ^ Jan Gonda (1975), Vedic Literature (Samhitäs and Brähmanas), (HIL I.I) Wiesbaden: OH; also Selected Studies, (4 volumes), Leiden: E. J. Brill 21. ^ Harvey Alper (1989), Understanding Mantras, ISBN 81-208-0746-4, State University of New York 22. ^ Frits Staal (1985), Mantras and Bird Songs, Journal of the American Oriental Society, Vol. 105, No. 3, Indological Studies, pages 549-558 23. ^ Harvey Alper (1989), Understanding Mantras, ISBN 81-208-0746-4, State University of New York, page 10-11 24. ^ Frits Staal (1996), Rituals and Mantras, Rules without meaning, ISBN 978-8120814127, Motilal Banarsidass, page 112-113 25. ^ Harvey Alper (1989), Understanding Mantras, ISBN 81-208-0746-4, State University of New York, page 10-14 26. ^ Andre Padoux, in Understanding Mantras, ISBN 81-208-0746-4, State University of New York, page 295-317; see also Chapter 3 by Wade Wheelock 27. ^ Harvey Alper (1989), Understanding Mantras, ISBN 81-208-0746-4, State University of New York, page 11-13 28. ^ Frits Staal (1996), Rituals and Mantras, Rules without meaning, ISBN 978-8120814127, Motilal Banarsidass, Chapter 20 29. ^ Teun Goudriaan (1981), Hindu Tantric and Śākta Literature, in A History of Indian Literature, Vol. 2, ISBN 978-3447020916, Chapter VIII 30. ^ Jan Gonda (1963), The Indian Mantra, Oriens, Vol. 16, pages 258-259 31. ^ Jan Gonda (1980), Vedic Ritual: The non-Solemn Rites, Amsterdam; see also Jan Gonda (1985), The Ritual Functions and Significance of Grasses in the Religion of the Veda, Amsterdam; Jan Gonda (1977), The Ritual Sutras, Wiesbaden 32. ^ P.V. Kane (1962), History of Dharmasastra, Volume V, part II 33. ^ Harvey Alper (1989), Understanding Mantras, ISBN 81-208-0746-4, State University of New York, see Introduction 34. ^ Harvey Alper (1989), Understanding Mantras, ISBN 81-208-0746-4, State University of New York, pages 7-8 35. ^ a b Harvey Alper (1989), Understanding Mantras, ISBN 81-208-0746-4, State University of New York, Chapter 10 36. ^ Harvey Alper (1989), Understanding Mantras, ISBN 81-208-0746-4, State University of New York 37. ^ Gudrun Bühnemann, Selecting and perfecting mantras in Hindu tantrism, Bulletin of the School of Oriental and African Studies / Volume 54 / Issue 02 / June 1991, pages 292-306 38. ^ David Gordon White (2000), Tantra in Practice, Princeton University Press, ISBN 978-0691057798 39. ^ Jean Herbert, Spiritualite hindoue, Paris 1947, ISBN 978-2226032980 40. ^ Bhattāchārya, Majumdar and Majumdar, Principles of Tantra, ISBN 978-8185988146, see Introduction by Barada Kanta Majumdar 41. ^ Brooks (1990), The Secret of the Three Cities: An Introduction to Hindu Sakta Tantrism, University of Chicago Press 42. ^ David Gordon White (Editor) (2001), Tantra in practice (Vol. 8), Motilal Banarsidass, Princeton Readings in Religions, ISBN 978-8120817784, Chapters 21 and 31 43. ^ a b Monier Monier-Williams (1893), Indian Wisdom, Luzac & Co., London, page 245-246, see text and footnote 44. ^ A Dictionary of Hinduism, Margaret and James Stutley (Munshiram Manoharlal Publishers) 2002, p.126 45. ^ Radha, Swami Sivananda. Mantras: Words of Power (http://books.google.com /books?id=BFfxHiQb3HAC). Timeless Books, Canada. ISBN 1-932018-10-7. Page 54; quote: Mantra Yoga (chanting), Japa Yoga: Vaikhari Japa (speaking), Upamsu Japa (whispering or humming), Manasika Japa (mental repetition), Likhita Japa (writing) 46. ^ Some very common mantras, called Nama japa, are: "Om Namah (name of deity)"; for example, Om Namah Shivaya or Om Namo Bhagavate Rudraya Namah (Om and salutations to Lord Shiva); Om Namo Narayanaya or Om Namo Bhagavate Vasudevãya (Om and salutations to Lord Vishnu); Om Shri Ganeshaya Namah (Om and salutations to Shri Ganesha) 47. ^ Meditation and Mantras, Swami Vishnu-Devananda (Motilal Banarsidass Publishers) 1981, p.66 48. ^ A Dictionary of Hinduism, p.271; Some of the major books which are used as reference for Mantra Shaastra are: Parasurama Kalpa Sutra; Shaarada Tilakam; Lakshmi Tantra; Prapanchasara 49. ^ a b Monier Monier-Williams (1893), Indian Wisdom, Luzac & Co., London, page 17 50. ^ Meditation and Mantras, p.75 51. ^ Brhadaranyaka-Upanisad (Brhadaranyakopanisad), Kanva recension; GRETIL version, input by members of the Sansknet project (formerly: www.sansknet.org) (http://fiindolo.sub.uni-goettingen.de /gretil/1_sanskr/1_veda/4_upa/brup___u.htm)

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52. ^ For example, see: Om Namo Narayanaya called as Narayana Ashtakshara Mantra; Om Namo Bhagavate Vasudevaya Dvadasakshari mantra; Om Sri Ram Jai Ram Jai Jai Ram; Hare Krishna Maha Mantra; Om Namah Shivaya Siva Panchakshara mantra; Sūrya namaskāra; So'ham (I am He or I am That) (See Meditation and Mantras, p.80); Ram Nam Rama Mantra; Aham Brahma Asmi (I Am Brahman); Sri Vidya Mantras - There are 3 Sri Vidya Mantras - Bala Tripurasundari Mantra, Panchadasi Mantra, Shodasi Mantra; Dakshinamoorthy Mantra; Chandi Navakshari Mantra; Santhana GopalaKrishna Mantra; Shoolini Durga Mantra; Maha Sudarshana Mantra; Maha Ganapathi Mantra; Svayamvara Kala Parvati Mantra 53. ^ Shear Jonathon (Editor), The Experience of Meditation:Experts Introduce the Major Traditions,pg.28.Paragon House. St Paul, MN.,2006. 54. ^ In Hinduism, frequent repetition at opportune moments is a common type of japa. 55. ^ Eknath Easwaran (2008). Mantram Handbook (see article) (5th ed.). Tomales, CA: Nilgiri Press. ISBN 1-58638-028-1 (originally published 1977). 56. ^ Jill E. Bormann, Steven Thorp, Julie L. Wetherell, & Shahrokh Golshan (2008). A Spiritually Based Group Intervention for Combat Veterans with Posttraumatic Stress Disorder (http://dx.doi.org/10.1177 /0898010107311276). Journal of Holistic Nursing v26 n2, pp 109-116. PMID 18356284, doi:10.1177/0898010107311276 (http://dx.doi.org/10.1177%2F0898010107311276). 57. ^ Jill E. Bormann & Doug Oman (2007). Mantram or holy name repetition: Health benefits from a portable spiritual practice. In Thomas G. Plante, & Carl E. Thoresen (Eds.), Spirit, science and health: How the spiritual mind fuels physical wellness (pp. 94-112) (table of contents (http://www.loc.gov /catdir/toc/ecip0716/2007016344.html)), Westport, CT: Praeger. ISBN 978-0-275-99506-5 58. ^ "Pinyin of ten mantras" (http://web.archive.org/web/20070324051507/http://www.amtfamtf.net /nfgy/sxz.htm). Web.archive.org. 2007-03-24. Archived from the original (http://www.amtfamtf.net /nfgy/sxz.htm) on 2007-03-24. Retrieved 2012-07-17. 59. ^ Rulu. "Introduction to Mahayana Buddhist Sutras and Mantras" (http://www.sutrasmantras.info /intro.html). Sutrasmantras.info. Retrieved 2012-07-17. 60. ^ " Ak=obhya如來滅定業真言" (http://www.siddham-sanskrit.com/s-sanskrit2/ChuaBTuan/Ten-smallmantras.htm). Siddham-sanskrit.com. Retrieved 2012-07-17. 61. ^ Quang Duc. "Quang Duc" (http://www.quangduc.com/tudien/tudien-c.html). Quang Duc. Retrieved 2012-07-18. 62. ^ Thu Vien Hoa Sen (http://www.thuvienhoasen.org/tudienphathoc-anhviet-thienphuc-T.htm) 63. ^ "Cong Phu Khuya" (http://www.vanphatdanh.com/vietVPD1/canbanphatphap/phathoc/nghithuc /congphukhuya/thapchu.html). Van Phat Danh. Retrieved 2012-07-17. 64. ^ [1] (http://www.dharmaradio.org/dharmatalks/mp3/B101/On_Mahayana_Practice.pdf) 65. ^ "慈悲的咒語" (http://www.bfnn.org/book/books3/2078.htm). Bfnn.org. Retrieved 2012-07-17. 66. ^ "Yuan 1" (http://www.siddham.org/yuan1/main_mantra.asp). Siddham. Retrieved 2012-07-17. 67. ^ "A mini reference archive library of compiled Buddhist Katha/Katta" (http://www.mir.com.my/leofoo /Thai-amulets/Chris_Tam_katha_libary/index.htm). Mir.com.my. Retrieved 2012-07-17. 68. ^ [2] (http://mingkok.buddhistdoor.com/cht/news/d/22471“悉曇真言”與“普庵咒”（上）) 69. ^ 泰国圣僧龙波班！“发财心咒”让人两年内致富 (http://astro.women.sohu.com/20121102 /n356519280.shtml) 70. ^ "雪域佛教" (http://www.yzbj.com/doc/hcy_01_txt.txt). Retrieved 2012-07-17. 71. ^ "普傳各種本尊神咒" (http://www.buddhasun.net/descript/utf_8/infotext1.php). Buddhasun.net. Retrieved 2012-07-17. 72. ^ "Mantra - 真佛蓮花小棧(True Buddha Lotus Place)" (http://lotushouse.weebly.com/mantra.html). Lotushouse.weebly.com. 2010-02-27. Retrieved 2012-07-17. 73. ^ "本師『大自在王佛』的出處" (http://epaper.buddhayana.info/?p=170). Epaper.buddhayana.info. 2004-05-15. Retrieved 2012-07-17. 74. ^ 大自在念佛三昧法 (http://www.fosheng.org.tw/node/56) 75. ^ 妙禪師父立佛教如來宗 | 妙禪師父 | 如來精舍 | 佛教如來宗如來實證協會 (http://www.rulaiwb.org /?ap=block&p1=903&p2=) 76. ^ 口訣辨正 (http://www.1-kuan-tao.org.tw/zongsu/culture/9902/206/206p7-9.pdf) 77. ^ "同善社#" (http://www.fxzhwm.com/shijian/tongshanshe.htm). Fxzhwm.com. Retrieved 2013-03-16. 78. ^ "(三)理教" (http://www.cass.net.cn/zhuanti/y_haixia/hx_01/hx_01_16_03.htm). Cass.net.cn. Retrieved 2012-07-17. 79. ^ 第094卷民国宗教史 (http://www.saohua.com/shuku/zhongguolishi/mydoc095.htm) 80. ^ "畫符念咒：清代民間秘密宗教的符咒療法" (http://www2.nutn.edu.tw/randd/post/40-2/humanistic /2-29-2.pdf) (PDF). Retrieved 2012-07-17. 81. ^ 清代的民间宗教 (http://jds.cass.cn/Item/8362.aspx) 82. ^ "附佛外道-清海與盧勝彥" (http://ramsss.com/ching-hai/c/buddhist_cults_2.htm). Ramsss.com. Retrieved 2012-07-17. 83. ^ "人生守則廿字真言感恩、知足、惜福，天帝教祝福您！" (http://tienti.info/v2/precepts). Tienti.info. Retrieved 2012-07-17. 第 15 頁，共 17 頁

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84. ^ "光明之城泉州" (http://hk.chiculture.net/20205/html/d18/20205d18.html). Hk.chiculture.net. Retrieved 2012-07-18. 85. ^ "新編大藏全咒" (http://www.qingis.com/books/zangzu.doc). Retrieved 2012-07-18. 86. ^ 咒語百科全書《新編大藏全咒》精裝十八冊 (http://www.mantra.com.tw/e-new88/www/md/cgi-bin /detail.cgi?id=MD040819000005) 87. ^ a b Tālib, Gurbachan Siṅgh (1992). "MŪL MANTRA" (http://www.advancedcentrepunjabi.org /eos/MUL%20MANTRA.html). Encyclopaedia of Sikhism. Patiala: Punjabi University. Retrieved 19 September 2010. 88. ^ 中国周易在线. "神咒集合" (http://www.20tv.cn/showart.asp?art_id=331&page=1). 20tv.cn. Retrieved 2012-07-18. 89. ^ "咒" (http://www.spacetao.com/page3_1_1.htm). Spacetao.com. Retrieved 2012-07-18. 90. ^ 道教咒術初探 (http://www.taoism.org.hk/religious-studies/9902/art8.htm) 91. ^ "道炁长存-众妙之门-天台山-桐柏宫-道教-符录神咒" (http://www.dao7.net/html/xiuxing/fuzhou/). Dao7.net. Retrieved 2012-07-18. 92. ^ "民間信仰" (http://portal.nricp.go.kr/kr/data/mkr/original/download.jsp?no=1046&mode=file1). Retrieved 2012-07-18. 93. ^ "呪文 (주 문)" (http://ijinwon.kr/cndokyo/cndogiongjeon/cdgj006.htm). Ijinwon.kr. Retrieved 2012-07-18. 94. ^ "좋은만남!!! 증산도" (http://www.megapass.co.kr/~hanare79/eng/mantra_tae02.htm). Megapass.co.kr. Retrieved 2012-07-18. 95. ^ "(5) 주문" (http://www.dsjr.org/kor/dje/dje03-2.php). Dsjr.org. Retrieved 2012-07-18. 96. ^ "口遊" (http://www2s.biglobe.ne.jp/~Taiju/970_kuchizusami.htm). S.biglobe.ne.jp. Retrieved 2012-07-18.

References Abe, R. The weaving of mantra: Kukai and the construction of esoteric Buddhist discourse. (New York: Columbia University Press, 1999.) Beyer, S. Magic and ritual in Tibet: the cult of Tara. (Delhi: Motilal Banarsisdass, 1996). Conze, E. Buddhism : its essence and development. (London : Faber, c1951). Eknath Easwaran Mantram Handbook (see article) Nilgiri Press (4th ed. ISBN 978-0-915132-98-0) (5th ed. ISBN 978-1-58638-028-1) Gelongma Karma Khechong Palmo. Mantras On The Prayer Flag. Kailash - Journal of Himalayan Studies, Volume 1, Number 2, 1973. (pp. 168–169). Gombrich, R. F. Theravaada Buddhism: a social history from ancient Benares to modern Colombo. (London, Routledge, 1988) Govinda (Lama Anagarika). Foundations of Tibetan Mysticism. (London : Rider, 1959). Khanna, Madhu. Yantra: The Tantric Symbol of Cosmic Unity. (Inner Traditions, 2003). ISBN 0-89281-132-3 & ISBN 9780-89281-132-8 Lopez, D. Prisoners of Shangri-La: Tibetan Buddhism and the West. (Chicago : University of Chicago Press, 1998) Mullin, G.H. The Dalai Lamas on Tantra, (Ithaca : Snow Lion, 2006). The Rider Encyclopedia of Eastern Philosophy and religion. (London : Rider, 1986). Skilton, A. A concise history of Buddhism. (Birmingham : Windhorse Publications, 1994). Sangharakshita. Transforming Self and World: themes from the Sutra of Golden Light. (Birmingham : Windhorse Publications, 1994). Walsh, M. The Long discourses of the Buddha: a translation of the Digha Nikaya. (Boston : Wisdom Publications, 1987) Durgananda, Swami. Meditation Revolution. (Agama Press, 1997). ISBN 0-9654096-0-0 Vishnu-Devananda, Swami. Meditation and Mantras. (Motilal Banarsidass Publishers, 1981). ISBN 81-208-1615-3 Ashley-Farrand, Thomas. Shakti Mantras. (Ballantine Books 2003). ISBN 0-345-44304-7 Stutley, Margaret and James. A Dictionary of Hinduism. (Munshiram Manoharlal Publishers, 2002). ISBN 81-215-1074-0

External links

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Mantra Marga on Hindupedia (http://www.hindupedia.com/en/Mantra_Marga)

Buddhist mantra tibetanbuddhistmantras.com (http://www.tibetanbuddhistmantras.com/) ommantra.com (http://www.ommantra.com/)

Hindu mantra Hinduism Mantras (http://www.godandguru.com/mantras/index.html) (English/Sanskrit) Mantra - The Spiritual Background of "Yoga in Daily Life" (http://www.yogaindailylife.org /esystem/yoga/en/160400/the-spiritual-background/mantra/) Vedic Mantra (http://www.vedicrishi.in/mantra/) Retrieved from "http://en.wikipedia.org/w/index.php?title=Mantra&oldid=587624872" Categories: Mantras Chants Hindu philosophical concepts Indian poetics Meditation Mysticism Spiritual practice This page was last modified on 25 December 2013 at 12:27. Text is available under the Creative Commons Attribution-ShareAlike License; additional terms may apply. By using this site, you agree to the Terms of Use and Privacy Policy. Wikipedia® is a registered trademark of the Wikimedia Foundation, Inc., a non-profit organization.

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Yantra - Wikipedia, the free encyclopedia

http://en.wikipedia.org/wiki/Yantra

Yantra From Wikipedia, the free encyclopedia

Yantra (य"#) is the Sanskrit word for "instrument" or "machine". Much like the word "instrument" itself, it can stand for symbols, processes, automata, machinery or anything that has structure and organization, depending on context. One usage popular in the west is as symbols or geometric figures. Traditionally such symbols are used in Eastern mysticism to balance the mind or focus it on spiritual concepts. The act of wearing, depicting, enacting and/or concentrating on a yantra is held to have spiritual or astrological or magical benefits in the Tantric traditions of the Indian religions. The Sri Yantra.

Stella Kramrisch defined a yantra as "a geometrical contrivance by which any aspect of the Supreme Principle may be bound to any spot for the purpose of worship. It is an artifice in which the ground is converted into the extent of the manifest universe."[1] According to Heinrich Zimmer: “The yantra is so named because it brings about the vanquishment (niyantrana) of all evil that arises from desire, anger, and other errors. Hence one should draw an auspicious yantra along with the surrounding frame and develop it before one’s inner eye, once one has learned everything useful to know about it from the mouth of the teacher.”[2]

Contents 1 Etymology and meanings 2 Symbols employed in yantras 3 As an astrological device 4 Philosophical context 5 See also 6 Notes 7 References 8 External links

Etymology and meanings Yantra is a Sanskrit word that is derived from the root yam meaning to control or subdue [3] or "to restrain, curb, check".[4] Meanings for the noun derived from this root include:[5][6] "any instrument or machine" (i.e. that which is controlled or controls. For instance the body is said to be a yantra[7]) "any instrument for holding, restraining, or fastening" (for instance a symbol which 'holds' the essence of a concept, or helps the mind to 'fasten' on a particular idea) "a mystical or astronomical diagram" (usually a symbol, often inscribed on an amulet) sometimes said to possess mystical or magical powers. -tra is an indoeuropean suffix meaning ' instrument', found in Latin aratrum and in tantra and

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mantra. A yantra depicts both macrocosmic and microcosmic forces acting together - the movement towards and away from the centre - "control" and "liberation" within the one device. Mantra plus yantra creates tantra. In some disciplines of Tantra it is said that a focused, controlled gaze upon a particular yantra may lead to liberation.

Symbols employed in yantras Shapes and patterns commonly employed in yantra include squares, triangles, circles and floral patterns but may also include more complex and detailed symbols, for instance: The lotus flower typically represents chakras, with each petal representing a psychic propensity (or vritti) associated with that chakra; A dot, or bindu, represents the starting point of creation or the infinite, unexpressed cosmos; The shatkona (şaţkoņa) (Sanskrit name for a Hexagram) is composed of a balance between: An upwards triangle which according to Tantra denotes energy, or more specifically action and service (seva). It may also denote spiritual aspiration, the element of fire, or Shiva. It is also said to represent the static substratum of Enthroned Jain yantra besides the cosmos;[citation needed] Adinath image A downwards triangle which according to Tantra denotes spiritual knowledge. It may also denote the creative power of the cosmos, fecundity, the element of water, or Shakti; A swastika represents good luck, welfare, prosperity or spiritual victory; Bija mantras (usually represented as characters of Devanāgarī that correspond to the acoustic roots of a particular chakra or vritti). Geometric element meanings: Circle = Energy of the element water Square = Energy of the element earth Upward-facing Triangle = Energy of the element fire; energy Downward-facing Triangle = Energy of the element water; knowledge Diagonal line = Energy of the element air Horizontal line = Energy of the element water Vertical line = Energy of the element fire Point = Energy of the element ether

As an astrological device Yantra may be used to represent the astronomical position of the planets over a given date and time. It is considered auspicious in Hindu mythology. These yantras are made up on various objects i.e. Paper, Precious stones, Metal Plates and alloys. It is believed that constantly concentrating on the representation helps to build fortunes, as planets have their peculiar gravity which governs basic emotions and karma. These yantras are often made on a particular date and time according to procedures defined in the vedas.

Philosophical context Yantra function as revelatory conduits of cosmic truths. Yantra, as instrument and spiritual 第 2 頁，共 4 頁

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technology, may be appropriately envisioned as prototypical and esoteric concept mapping machines or conceptual looms. Certain yantra are held to embody the energetic signatures of, for example, the Universe, consciousness, ishta-devata. Though often rendered in two dimensions through art, yantra are conceived and conceptualised by practitioners as multi-dimensional sacred architecture and in this quality are identical with their correlate the mandala. Meditation and trance induction that generates the yantra of the subtle body in the complementary modes of the utpatti-krama and saṃpanna-krama are invested in the various lineages of tantric transmission as exterior and interior sacred architecture that potentiate the accretion and manifestation of siddhi. Madhu Khanna (2003: p. 21) in linking Mantra, Yantra, Ishta-devata, and thoughtforms states: Mantras, the Sanskrit syllables inscribed on yantras, are essentially "thought forms" representing divinities or cosmic powers, which exert their influence by means of sound-vibrations.[8]

See also Mandala Namkha Sigil Sri Yantra Yantra tattooing Sriramachakra

Notes 1. ^ Stella Kramrisch, The Hindu Temple, 1946. 2. ^ citation needed 3. ^ For definition see: White 1996, p. 481, note 159. 4. ^ For root य"त्% (yantr) meaning "to restrain, curb, check" see: Apte 1965, p. 781 5. ^ For definitions for noun य"&ं (yantraṃ) including 1) "that which restrains or fastens, any prop or support"; 2) "a fetter", 4) "any instrument or machine", and 7) "an amulet, a mystical or astronomical diagram used as an amulet"; see: Apte 1965, p. 781. 6. ^ For definitions for य"&ं (yantra) including "any instrument for holding, restraining, or fastening, a prop, support, barrier"; "any instrument or apparatus, mechanical contrivance, engine, machine, implement, appliance"; "restraint, force"; "an amulet, mystical diagram supposed to possess occult powers", see: Monier-Williams 1899, p. 845. 7. ^ Shrii shrii Anandamurtii, Ánanda Vacanámrtam Part 15 8. ^ Khanna, Madhu (2003). Yantra: The Tantric Symbol of Cosmic Unity. Inner Traditions. ISBN 0-89281-132-3 & ISBN 978-0-89281-132-8

References Rana, Deepak (2012), Yantra, Mantra and Tantrism (http://www.amazon.com/YantraMantra-Tantrism-Complete-Guide/dp/0956492835/ref=sr_1_1?s=books&ie=UTF8& qid=1330701510&sr=1-1), USA: Neepradaka Press, ISBN 0-9564928-3-5 Apte, Vaman Shivram (1965), The Practical Sanskrit Dictionary (Fourth revised and enlarged ed.), Delhi: Motilal Banarsidass Publishers, ISBN 81-208-0567-4 Bucknell, Roderick; Stuart-Fox, Martin (1986), The Twilight Language: Explorations in Buddhist Meditation and Symbolism, London: Curzon Press, ISBN 0-312-82540-4 Khanna, Madhu (2003). Yantra: The Tantric Symbol of Cosmic Unity. Inner Traditions. ISBN 0-89281-132-3 & ISBN 978-0-89281-132-8 Monier-Williams, Monier (1899), A Sanskrit-English Dictionary (http://www.ibiblio.org 第 3 頁，共 4 頁

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/sripedia/ebooks/mw/), Delhi: Motilal Banarsidass White, David Gordon (1996), The Alchemical Body: Siddha Traditions in Medieval India, Chicago: The University of Chicago Press, ISBN 0-226-89499-1

External links Media related to Yantra at Wikimedia Commons | url =http://www.theastrojunction.com/search/label/yantra

Retrieved from "http://en.wikipedia.org/w/index.php?title=Yantra&oldid=585951160" Categories: Hindu symbols Meditation Spiritual practice Tantra This page was last modified on 13 December 2013 at 19:44. Text is available under the Creative Commons Attribution-ShareAlike License; additional terms may apply. By using this site, you agree to the Terms of Use and Privacy Policy. Wikipedia® is a registered trademark of the Wikimedia Foundation, Inc., a non-profit organization.

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Mudra - Wikipedia, the free encyclopedia

http://en.wikipedia.org/wiki/Mudras

Mudra From Wikipedia, the free encyclopedia

(Redirected from Mudras) A mudrā ( i /muːˈdrɑː/; Sanskrit: म"#ा "seal", "mark", or "gesture"; Tibetan. !ག་$་, chakgya) is a symbolic or ritual gesture in Hinduism and Buddhism.[1] While some mudrās involve the entire body, most are performed with the hands and fingers.[2] A mudrā is a spiritual gesture and an energetic seal of authenticity employed in the iconography and spiritual practice of Indian religions and traditions of Dharma and Taoism. One hundred and eight mudras are used in regular Tantric rituals.[3] In yoga, mudrās are used in conjunction with pranayama (yogic breathing exercises), generally while seated in Padmasana, Sukhasana or Vajrasana pose, to stimulate different parts of the body involved with breathing and to affect the flow of prana in the body.

Contents 1 Nomenclature and etymology 2 Iconography 3 Indian classical dance 4 Yogic mudrās 4.1 Basic mudrā: Chin Mudrā 4.2 Basic mudrā: Chinmaya Mudrā 4.3 Basic mudrā: Adi Mudrā 4.4 Basic compact mudrā: Brahma Mudrā 4.5 Advanced compact mudrā: Prana Mudrā 5 Common Buddhist mudrās 5.1 Abhaya Mudrā 5.2 Bhumisparsha Mudrā 5.3 Dharmacakra Mudrā 5.4 Dhyāna Mudrā 5.5 Varada Mudrā 5.6 Vajra Mudrā 5.7 Vitarka Mudrā 5.8 Jñāna Mudrā 5.9 Karana Mudrā 6 Other traditions 6.1 Martial arts and mudrā 7 See also 8 Notes 9 References 10 Further reading 11 External links

Nomenclature and etymology The Chinese translation is yin (Chinese: 印; pinyin: yìn) or yinxiang (Chinese: 印相; pinyin: yìnxiàng). The Japanese and Korean pronunciation is "in".

Iconography 第 1 頁，共 9 頁

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Mudrā is used in the iconography of Hindu and Buddhist art of the Indian subcontinent and described in the scriptures, such as Nātyaśāstra, which lists 24 asaṁyuta ("separated", meaning "one-hand") and 13 saṁyuta ("joined", meaning "two-hand") mudrās. Mudrā positions are usually formed by both the hand and the fingers. Along with āsanas ("seated postures"), they are employed statically in the meditation and dynamically in Nāṭya practice of Hinduism. Each mudrā has a specific effect on the practitioner. Common hand gestures are to be seen in both Hindu and Buddhist iconography. In some regions, for example Thailand and Laos, these are different from each other, but related iconographic conventions are used. According to Jamgon Kongtrul in his commentary on the Hevajra Tantra, the symbolic bone ornaments (Skt: aṣṭhiamudrā; Tib: rus pa'i rgyanl phyag rgya) are also known as "mudra" or "seals".[4]

Indian classical dance See also: List of mudras (Dance) In Indian classical dance the term "Hasta Mudra" (hasta is Sanskrit for hand) is used. The Natya Shastra describes 24 mudras, while the Abhinaya Darpana gives 28.[7] In all their forms of Indian classical dance the mudras are similar, though the names and uses vary. There are 28 (or 32) root mudras in Bharatanatyam, 24 in Kathakali and 20 in Odissi. These root mudras are combined in different ways, like one hand, two hands, arm movements, body and facial Nine Mudras at Indira Gandhi expressions. In Kathakali, which has the greatest number of International Airport.[5][6] combinations, the vocabulary adds up to circa 900. Sanyukta mudras are mudras that use both hands, and asanyukta mudras are mudras that use only one hand words.[8]

Yogic mudrās See also: List of mudras (Yoga) The main source of Mudra are Gherandya Samhita and Hathyoga Pradipika. Gherandya Samhita is written by Sage Gherandya and Hathyoga Pradipika is written by Swami Pt. Swatmaram from Nath Tradition. Later there was more work on this topic by Swami Satyanand Saraswati. He was the founder of Bihar School of Yoga. Mudrās are a fundamental form of yoga practice; the most famous book published by the Bihar School of Yoga is called Asana, Pranayama, Mudrā, Bandha.

Basic mudrā: Chin Mudrā Thumb and forefinger on each of both hands join as a zero. The rest of the fingers are extended. The hands are placed palms-up on the thighs or knees while sitting in Vajrasana. This mudrā activates the diaphragm, making for deep "stomach-breathing", as the diaphragm pushes out the internal organs when it descends towards the pelvis on inhalation. Slow rhythmic breathing in a 5-2-4-2 rhythm (5 being the exhalation, and 4 is the inhalation) makes prana flow in the pelvis and in the legs.

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The non-folded part of the forefinger and the middle finger should still be touching. Like in Chin Mudrā, the hands are placed palms-down on the thighs while sitting in Vajrasana. This mudrā activates the ribs, making them expand sideways on inhalation. Slow rhythmic breathing in a 5-2-4-2 rhythm (5 being the exhalation, and 4 is the inhalation) makes prana flow in the torso and in the throat.

Basic mudrā: Adi Mudrā Thumb is folded into the palm, touching the base of the small finger. The rest of the fingers are folded over the thumb, to create a fist. Like in Chin Mudrā, the hands are placed palms-down on the thighs while sitting in Vajrasana. This mudrā activates the pectoral muscles, making the chest expand forward on inhalation. Slow rhythmic breathing in a 5-2-4-2 rhythm (5 being the exhalation, and 4 is the inhalation) makes prana flow in the throat and in the head.

Rāmabhadrācārya meditating on the banks of Mandakini river with fingers folded in the Chin Mudrā.

Basic compact mudrā: Brahma Mudrā Palms are in Adi Mudrā, but the inside of the palms face upwards and are located at the level of the navel, with the left and right knuckles and first finger joints touching. This is done while sitting in Vajrasana. Breathing becomes full: in inhalation, the diaphragm descends, the ribs then expand, and then the pectoral muscles move forward. Exhalation works in the same order, which creates a "wave" or ripple effect. Slow rhythmic breathing in a 5-2-4-2 rhythm (5 being the exhalation, and 4 is the inhalation) makes prana flow in the entire body.

Advanced compact mudrā: Prana Mudrā A complicated Mudrā combining hand gestures, synchronized movement from gesture to gesture within the breath cycle, and meditation. The mudrā is practiced sitting in Siddhasana. Even a single breath cycle of this Mudrā can significantly stimulate the body. It is described in the book, Theories of the Chakras, by Hiroshi Motoyama.

Common Buddhist mudrās Abhaya Mudrā The Abhaya mudrā ("mudrā of no-fear") represents protection, peace, benevolence, and dispelling of fear. In the Theravāda, it is usually made with the right hand raised to shoulder height, the arm bent and the palm facing outward with the fingers upright and joined and the left hand hanging down while standing. In Thailand and Laos, this mudrā is associated with the walking Buddha, often shown having both hands making a double Abhaya mudrā that is uniform. The mudrā was probably used before the onset of Buddhism as a symbol of good intentions proposing friendship when approaching strangers. In Gandhāra art, it is seen when showing the action of preaching. It was also used in China during the Wei and Sui eras of the 4th and 7th centuries. The gesture was used by the Buddha when attacked by an elephant, subduing it as shown in several frescoes and scripts. In Mahāyāna, the northern schools' deities often paired it with another mudrā using the other hand. In Japan, when the Abhaya mudrā is used with the middle finger slightly projected forward, it is a symbol of the Shingon sect. (Japanese: Semui-in;

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Chinese: Shiwuwei Yin)[citation needed]

Bhumisparsha Mudrā The "earth witness" Buddha is one of the most common iconic images of Buddhism. It depicts the Buddha sitting in meditation with his left hand, palm upright, in his lap, and his right hand touching the earth. This represents the moment of the Buddha's Korea's National Treasure no. 119. enlightenment. Just Buddha sitting in The right hand shows the fear-not before the historical bhumisparsha-mudra posture Buddha, Siddhartha gesture, while the left is in the (calling the earth to be his witness). Gautama, realized Varada (wish-granting gesture). Birmany. White marble with traces of enlightenment, it is polychromy. Gallo-Roman museum said the of Lyons demon Mara attacked him with armies of monsters to frighten Siddhartha from his seat under the bodhi tree. But the about-to-be Buddha did not move. Then Mara claimed the seat of enlightenment for himself, saying his spiritual accomplishments were greater than Siddhartha's. Mara's monstrous soldiers cried out together, "I am his witness!" Mara challenged Siddhartha--who will speak for you? Then Siddhartha reached out his right hand to touch the earth, and the earth itself roared, "I bear you witness!" Mara disappeared. And as the morning star rose in the sky, Siddhartha Gautama realized enlightenment and became a Buddha.[9]

Dharmacakra Mudrā The Dharmacakra mudrā represents a central moment in the life of Buddha when he preached his first sermon after his Enlightenment,[10] in Deer Park in Sarnath. In general, only Gautama Buddha is shown making this mudrā, save Maitreya as the dispenser of the Law. This mudrā position represents the turning of the wheel of the Dharma. Dharmacakra mudrā is formed when two hands close together in front of the chest in Vitarka, having the right palm forward and the left palm upward, sometimes facing the chest. There are several variants such as in the frescoes of Ajanta, India where the two hands are separated, and the fingers do not touch. In the Indo-Greek style of Gandhāra the clenched fist of the right hand seemingly overlies the fingers joined to the thumb on the left hand. In pictorials of Hōryū-ji in Japan the right hand is superimposed on the left. Certain figures of Amitābha, Japan are seen using this mudrā before the 9th century. (Japanese: Tenbōrin-in, Chikichi-jō, Hoshin-seppō-in; Chinese: Juanfalun Yin)

Dhyāna Mudrā The Dhyāna mudrā ("meditation mudrā") is the gesture of meditation, of the concentration of the Good Law and the saṅgha. The two hands are placed on the lap, right hand on left with fingers fully stretched (four fingers resting on each other and the thumbs facing upwards towards one another diagonally), palms facing upwards; in this manner, the hands and fingers form the shape 第 4 頁，共 9 頁

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of a triangle, which is symbolic of the spiritual fire or the Triratna (the three jewels). This mudrā is used in representations of the Śākyamuni Buddha and Amitābha Buddha. Sometimes the Dhyāna mudrā is used in certain representations of Bhaiṣajyaguru as the Medicine Buddha, with a medicine bowl placed on the hands. It originated in India most likely in the Gandhāra and in China during the Wei period. This mudrā was used long before the Buddha as yogis have used it during their concentration, healing, and meditation exercises. It is heavily used in Southeast Asia in Theravāda Buddhism; however, the thumbs are placed against the palms. (Dhyāna mudrā is also known as Samādhi mudrā or Yoga mudrā; Japanese: Jō-in, Jōkai Jō-in; Chinese: Ding Yin.)


Hands of Amitābha statue at Kōtoku-in in Kamakura

Varada Mudrā The Varada mudrā ("favourable mudrā") signifies offering, welcome, charity, giving, compassion and sincerity. It is nearly always shown made with the left hand by a revered figure devoted to human salvation from greed, anger and delusion. It can be made with the arm crooked and the palm offered slightly turned up or in the case of the arm facing down the palm presented with the fingers upright or slightly bent. The Varada mudrā is rarely seen without another mudrā used by the right hand, typically the Abhaya mudrā. It is often confused with the Vitarka mudrā, which it closely resembles. In China and Japan during the Wei and Asuka periods respectively the fingers are stiff and then gradually begin to loosen as it developed through time, eventually leading to the Tang Dynasty were the fingers are naturally curved. In India the mudrā is used in images of Avalokiteśvara from the Gupta Period of the 4th and 5th centuries. The Varada mudrā is extensively used in the statues of Southeast Asia. (Japanese: Yogan-in, Segan-in, Seyo-in; Chinese: Shiynan Yin.)

Vajra Mudrā The Vajra mudrā ("thunder mudrā") is the gesture of knowledge. It is made by forming a fist with the right hand, index extending upward, and the left hand also making a fist and enclosing the index. A good example of the application of the Vajra mudrā is the seventh technique (out of nine) of the Nine Syllable Seals, using the mudrā with mantras in a ritual application. Here[citation needed] is a video of a Sanskrit prayer to set the mind in a sacred state, followed by a quick version of the kuji-in ritual, using the Japanese kanji pronunciation (Sanskrit mantras are usually offered to the serious seeker).

Vitarka Mudrā The Vitarka mudrā ("mudrā of discussion") is the gesture of discussion and transmission of Buddhist teaching. It is done by joining the tips of the thumb and the index together, and keeping the other fingers straight very much like Abhaya and Varada mudrās but with the thumbs touching the index fingers. This mudrā has a great number of variants in Mahāyāna Buddhism in East Asia. In Tibet it is the mystic gesture of Tārās and Bodhisattvas with some differences by the deities in Yab-yum. (Vitarka mudrā is also known as Prajñāliṅganabhinaya, Vyākhyāna mudrā ("mudrā of explanation"); Japanese: Seppō-in, An-i-in; Chinese: Anwei Yin).

Jñāna Mudrā

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The Jñāna mudrā ("mudrā of knowledge") is done by touching the tips of the thumb and the index together, forming a circle, and the hand is held with the palm inward toward the heart.[11]

Karana Mudrā The Karana mudrā is the mudrā which expels demons and removes obstacles such as sickness or negative thoughts. It is made by raising the index and the little finger, and folding the other fingers. It is nearly the same as the gesture known as corna in many 'western' countries, the difference is that in the Karana mudra the thumb does not hold down the middle and ring finger. (This mudrā is also known as Tarjanī mudrā; Japanese: Funnu-in, Fudō-in).

Other traditions Further information: Sign of the Cross

Vajra Mudrā

The East Orthodox and Catholic sacraments and holy rites of Exorcism, creation of Holy Water, Consecration, Baptism, Eucharist and Benediction involve sacred gestures somewhat comparable with mudrā.

Martial arts and mudrā Mudrās are arm, hand and body positions used in the traditions of Hinduism and Buddhism. The historic Buddha knew the use of mudrās and is often depicted using these ritual gestures. Various Kung Fu forms contain positions identical to these mudrās.[12] Muromoto (2003) in discussing his experience of mudrā in relation to his martial arts training makes reference to Mikkyō, Tendai and Shingon: One of the more curious things that I encountered in my martial arts training was the use of mudra in Vitarka mudrā, Tarim Basin, 9th combative arts. Mudra (Japanese: in), for those who century aren't familiar with them, are these weird hand gestures that are derived from esoteric Buddhism (mikkyo), particularly the Tendai and Shingon sects. These gestures are supposed to generate spiritual focus and power which then are manifested in some way externally.[13] Muromoto (2003) states a lineage of mudrā in martial arts and evokes Koryū, Ryū, Kantō, Tenshin Shōden Katori Shintō-ryū, Risuke Ōtake and Donn F. Draeger: In any case, I had known of the use of mudra in koryu ("old" martial arts) since the time I was privy to a discussion with the training master of the Tenshin Shoden Katori Shinto-ryu, Otake Risuke, and the late Donn F. Draeger. Otake sensei described

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some of the mudra used in his school, which is one of the oldest martial ryu still in existence in Kanto (Eastern) Japan.[13] In relation to charting a historical tributary to mudrā within Japanese fighting culture, Muromoto (2003) incorporates Shintō, Samurai, Tokugawa government, Neo-Confucianism, Zen Buddhism, Kamakura period, Edo, Takuan and Hakuin: The use of mudra and other aspects of mikkyo are Joseon Dynasty figure on the left found in many instances in many koryu, because makes the Karana mudrā. mikkyo and Shinto were the religions of the samurai who founded those ryu that were created before the 1600s. Subsequent ryu developed after the imposition of the Tokugawa government were heavily influenced by Neo-Confucianism, and then later by Zen Buddhism. Although Zen was popularized among the warrior class in the Kamakura period, the 1300s, it did not greatly affect martial arts until the latter part of the Edo Period, with the writings of the Zen priests Takuan and Hakuin. And even at that, Edo Period (1600-1868) martial arts were equally influenced by Neo-Confucianism and even, in the latter part, mystical Shinto.[13] Muromoto (2003) textually maps the execution of the Shutō mudrā: Mikkyo uses mudra most often in combination with various rituals, chants and so on. One common mudra is that of the "knife hand," or shuto. The first two fingers are extended while the thumb and other fingers are clenched. If you look closely, you may see this movement subtlely hidden in some koryu kata, especially by old schools such as the Tenshin Shoden Katori Shinto-ryu, or in statues of divine Buddhist beings. This represents the sword of enlightenment, which cuts away all delusions. Sometimes the tips of the extended fingers are grasped in the fist of the other hand. There is a symbolic meaning for this, derived from mikkyo.[13] See also: Foreign influence on Chinese martial arts

See also List of mudras (Yoga) List of mudras (Dance) Tea ceremony Pranam Kāmamudrā

Notes 1. ^ Encyclopædia Britannica. (2010). "mudra (symbolic gestures)" (http://www.britannica.com/EBchecked/topic /396017/mudra). Retrieved October 11, 2010.

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2. ^ Word mudrā on Monier-William SanskritEnglish on-line dictionary: "N. of partic. positions or intertwinings of the fingers (24 in number, commonly practised in religious worship, and supposed to possess an occult meaning and magical efficacy Daś (Daśakumāra-carita). Sarvad. Kāraṇḍ. RTL. 204 ; 406)" (http://faculty.washington.edu /prem/mw/m.html)

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3. ^ Woodroffe, Sir John, Shakti and Shakta: Essays and Addresses on the Shakta Tantrashastra (http://books.google.com /books?id=3e3_GVggCgUC) 4. ^ Kongtrul, Jamgön (author); (English translators: Guarisco, Elio; McLeod, Ingrid) (2005). The Treasury of Knowledge (shes bya kun la khyab pa’i mdzod). Book Six, Part Four: Systems of Buddhist Tantra, The Indestructibe Way of Secret Mantra. Bolder, Colorado, USA: Snow Lion Publications. ISBN 1-55939-210-X (alk.paper) p.493 5. ^ Wall Street Journal (28-07-2010). "Q&A: Delhi Airport’s ‘Hands’ Sculpture (http://blogs.wsj.com/indiarealtime/2010/07 /28/qa-delhi-airports-hands-sculpture)". 6. ^ Indian Express (26-06-2010). "Friendly Gestures (http://www.indianexpress.com /news/friendly-gestures/638563/0)".


7. ^ Devi, Ragini. Dance dialects of India (http://books.google.com /books?id=KRz5ykKRVAEC). Motilal Banarsidass Publ., 1990. ISBN 81-208-0674-3. Pp. 43. 8. ^ Barba 1991, pp. 136 9. ^ http://buddhism.about.com /od/eightauspicioussymbols /a/earthwitness.htm 10. ^ explanation of Buddhist Mudras (http://www.buddhas-online.com/mudras.html) 11. ^ For translation of jñānamudrā as "gesture of knowledge" see: Stutley 2003, p. 60. 12. ^ Johnson 2000, p. 48. 13. ^ a b c d Muromoto, Wayne (2003) Mudra in the Martial Arts (http://www.furyu.com /onlinearticles/mudra.html). . Retrieved December 20, 2007.

References Barba, Eugenio; Savarese, Nicola (1991). A dictionary of theatre anthropology: the secret art of the performer (http://books.google.com/books?id=31WqQLGeXRIC). London, United Kingdom: Routledge. p. 136. ISBN 0-415-05308-0. Draeger, Donn (1980). "Esoteric Buddhism in Japanese Warriorship", in: No. 3. 'Zen and the Japanese Warrior' of the International Hoplological Society Donn F. Draeger Monograph Series. The DFD monographs are transcriptions of lectures presented by Donn Draeger in the late 1970s and early 1980s at the University of Hawaii and at seminars in Malaysia. Johnson, Nathan J. (2000), Barefoot Zen: The Shaolin Roots of Kung Fu and Karate (http://books.google.co.uk/books?id=CtzgSZrTv64C), York Beach, USA: Weiser, ISBN 1-57863-142-4 Stutley, Margaret (2003), The Illustrated Dictionary of Hindu Iconography (First Indian Edition ed.), New Delhi: Munshiram Manoharlal Publishers Pvt. Ltd., ISBN 81-215-1087-2 Originally published 1985, Routledge & Kegan Paul plc, London.

Further reading Saunders, Ernest Dale (1985 ). Mudra: A Study of Symbolic Gestures in Japanese Buddhist Sculpture. Princeton University Press. ISBN 978-0-691-01866-9. Hirschi, Gertrud. Mudras: Yoga in Your Hands (http://www.scribd.com/doc/17928000 /Mudras-Yoga-in-Your-Hands). Taisen Miyata: A study of the ritual mudras in the Shingon tradition: A phenomenological study on the eighteen ways of esoteric recitation in the Koyasan tradition. Publisher s.n. Acharya Keshav Dev: Mudras for Healing; Mudra Vigyan: A Way of Life. Acharya Shri Enterprises, 1995. ISBN 9788190095402 Gauri Devi: Esoteric Mudras of Japan. International. Academy of Indian Culture & Aditya Prakashan, 1999. ISBN 9788186471562 Lokesh Chandra & Sharada Rani: Mudras in Japan. Vedams Books, 2001. ISBN 9788179360002 Emma I. Gonikman: Taoist Healing Gestures. YBK Publishers, Inc., 2003. ISBN 9780970392343 Fredrick W. Bunce: Mudras in Buddhist and Hindu Practices: An Iconographic Consideration. DK Printworld, 2005. ISBN 9788124603123 A. S. Umar Sharif: Unlocking the Healing Powers in Your Hands: The 18 Mudra System of Qigong. Scholary, Inc, 2006. ISBN 978-0963703637 Dhiren Gala: Health At Your Fingertips: Mudra Therapy, a Part of Ayurveda is very effective yet costs nothing. Navneet, 2007. ISBN 9788124603123 K.Rangaraja Iyengar: The World Of Mudras/Health Related and other Mudras. Sapna Book

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house, 2007. ISBN 9788128006975 Suman K Chiplunkar: Mudras & Health Perspectives: An Indian Approach. Abhijit Prakashana, 2008. ISBN 9788190587440 Acharya Keshav Dev: Healing Hands (Science of Yoga Mudras). Acharya Shri Enterprises, 2008. ISBN 9788187949121 Cain Carroll and Revital Carroll: Mudras of India: A Comprehensive Guide to the Hand Gestures of Yoga and Indian Dance. Singing Dragon, 2012. ISBN 9781848190849 Joseph and Lilian Le Page: Mudras for Healing and Transformation. Integratieve Yoga Therapy, 2013. ISBN 9780974430340

External links Mudras in Indian Dance (http://www.webindia123.com/dances/abhinaya/angika%20bhinaya /asamyukta.htm) Mudras photo gallery (http://healing.about.com/od/east/ig/Mudra-Gallery/index.htm) Mudras in the Buddhist tradition (http://www.buddhas-online.com/mudras.html) About mudras (http://www.buzzle.com/articles/about-mudras.html) Mudras from Rigpa Wiki (http://www.rigpawiki.org/index.php?title=Mudra) Retrieved from "http://en.wikipedia.org/w/index.php?title=Mudra&oldid=588011127" Categories: Buddhist practices Gestures Hindu philosophical concepts Mudras Iconography Japanese martial arts terms Buddhist art and culture Vajrayana Yoga techniques This page was last modified on 28 December 2013 at 02:38. Text is available under the Creative Commons Attribution-ShareAlike License; additional terms may apply. By using this site, you agree to the Terms of Use and Privacy Policy. Wikipedia® is a registered trademark of the Wikimedia Foundation, Inc., a non-profit organization.

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Shakti - Wikipedia, the free encyclopedia

http://en.wikipedia.org/wiki/Shakti

Shakti From Wikipedia, the free encyclopedia

Shakti (Sanskrit pronunciation: [ˈʃʌktɪ]) (Devanagari: शि#त; from Sanskrit shak, "to be able"), meaning "Power" or "empowerment," is the primordial cosmic energy and represents the dynamic forces that are thought to move through the entire universe in Hinduism.[1] Shakti is the concept, or personification, of divine feminine creative power, sometimes referred to as 'The Great Divine Mother' in Hinduism. On the earthly plane, shakti most actively manifests through female embodiment and creativity/fertility, though it is also present in males in its potential, unmanifest form.[2] Not only is Shakti responsible for creation, it is also the agent of all change. Shakti is cosmic existence as well as liberation, its most significant form being the Kundalini Shakti,[3] a mysterious psychospiritual force.[4] Shakti exists in a state of svātantrya, dependence on no one, being interdependent with the entire universe. In Shaktism, Shakti is worshipped as the Supreme Being. In Shaivism, Shakti embodies the active feminine energy of Shiva and is identified as Mahadevi or Parvati.

The goddess Manasa in a dense jungle landscape with a cobra and a swan.

Contents 1 Evolution 2 Shakti/Parvati/Sati Peethas 3 Adi Parashakti 4 Bhajans and Mantras 5 Shaktism 6 Smarta Advaita 7 Shakti force: Devi Prakriti 8 Ichha-shakti 9 Standard representation 10 Notes 11 Further reading 12 External links

Goddess Adi Shakti is the Presiding Deity at Parashakthi Temple in North America.

Evolution David Kinsley mentions the "shakti" of Lord Indra's as Sachi (Indrani), meaning power.[5] Indrani is part of a group of seven or eight mother goddesses called the Matrikas (Brahmani, Vaishnavi, Maheshvari, Indrani, Kumari, Varahi and Chamunda and/or Narasimhi), who are considered shaktis of major Hindu gods (Brahma, Vishnu, Shiva, Indra, Skanda, Varaha/Yama and Devi and Narasimha respectively). The Shakti goddess is also known as Amma (meaning 'mother') in south India, especially in the

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states of Karnataka, Tamil Nadu, Kerala and Andhra Pradesh. There are many temples devoted to various incarnations of the Shakti goddess in most of the villages in South India. The rural people believe that Shakti is the protector of the village, the punisher of evil people, the curer of diseases, and the one who gives welfare to the village. They celebrate Shakti Jataras with great interest once a year. Some examples of incarnations are Ganga Ma, Aarti, Kamakshi Ma, Kanakadurga Ma, Mahalakshmi Ma, Meenakshi Ma, Manasa Ma, Mariamman, Yellamma, Poleramma.((Gangamma)) and Perantalamma.

Shakti/Parvati/Sati Peethas Main article: Shakti Peethas According to some schools, there are four Adi Shakti Pith and 51 important centres of Shakti worship located in the Indian sub-continent. They can be found in India, Sri Lanka, Nepal, Bangladesh, Tibet and Pakistan. These are called A goddess statue at the Jain temple Shakti Peethas. The list of locations varies. A commonly of Sravanbelagola, India accepted list of Shakti peethas and their famous temple complexes includes: Jwalaji (Himachal), Tara Tarini (Berhampur, Orissa), Katyayani (Chattarpur, Delhi), Kamakhya (Assam), Kali at Kalighat (Kolkata, West Bengal), Naina Devi (Himachal), Guhyeshwari Temple Devi (Kathmandu, Nepal), Vishalakshi Temple (Varanasi). Other pithas in Maharashtra are Tuljapur (Jagdamba), Kolhapur (Mahalaxmi), vani-Nashik (Saptashrungi) and Mahurgadh (Renukamata).

Adi Parashakti Main article: Adi parashakti Adi parashakti or Devi Durga is a Hindu concept of the Ultimate Shakti or Mahashakti, the ultimate power inherent in all Creation. This is especially prevalent in the Shakta denomination within Hinduism, which worships the Goddess Devi in all Her manifestations.

Bhajans and Mantras There are many ancient Shakti devotional songs and vibrational chants in the Hindu and Sikh traditions (found in Sarbloh Granth). The recitation of the Sanskrit bij mantra MA is commonly used to call upon the Divine Mother, the Shakti, as well as the Moon. Kundalini-Shakti-Bhakti Mantra Hindu Goddess.

Adi Shakti, Adi Shakti, Adi Shakti, Namo Namo! Sarab Shakti, Sarab Shakti, Sarab Shakti, Namo Namo! Prithum Bhagvati, Prithum Bhagvati, Prithum Bhagvati, Namo Namo! Kundalini Mata Shakti, Mata Shakti, Namo Namo! 第 2 頁，共 5 頁

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Translation: Primal Shakti, I bow to Thee! All-Encompassing Shakti, I bow to Thee! That through which Divine Creates, I bow to Thee! Creative Power of the Kundalini, Mother of all Mother Power, To Thee I Bow![6] "Merge in the Maha Shakti. This is enough to take away your misfortune. This will carve out of you a woman. Woman needs her own Shakti, not anybody else will do it... When a woman chants the Kundalini Bhakti mantra, God clears the way. This is not a religion, it is a reality. Woman is not born to suffer, and woman needs her own power.” “When India and Indian women knew this mantra, it dwelt in the land of milk and honey.” ~ Yogi Bhajan (Harbhajan Singh)[7]

Shaktism Shaktism regards Devi (lit., "the Goddess") as the Supreme Brahman itself, the "one without a second", with all other forms of divinity, female or male, considered to be merely Her diverse manifestations. In the details of its philosophy and practice, Shaktism resembles Saivism. However, Shaktas (Sanskrit: Śakta, श"), practitioners of Shaktism, focus most or all worship on Shakti, as the dynamic feminine aspect of the Supreme Divine. Shiva, the masculine aspect of divinity,[citation needed] is considered solely transcendent, and Shiva's worship is generally relegated to an auxiliary role.[8] from Devi-Mahatmya By you this universe is borne, By you this world is created, Oh Devi, by you it is protected.[citation needed]

Sri Guru Amritananda Natha Saraswati, performing the Navavarana Puja, an important ritual in Srividya Tantric Shaktism, at the Sahasrakshi Meru Temple at Devipuram, Andhra Pradesh, India.

from Shaktisangama Tantra Woman is the creator of the universe, the universe is her form; woman is the foundation of the world, she is the true form of the body. In woman is the form of all things, of all that lives and moves in the world. There is no jewel rarer than woman, no condition superior to that of a woman.[citation needed]

Smarta Advaita In the Smarta Advaita sect of Hinduism, Shakti is considered to be one of five equal bonafide personal forms of God in the panchadeva system advocated by Adi Shankara.[9]

Shakti force: Devi Prakriti Devi prakriti (a shakti) in the context of shaktis as forces unifies kundalini, kriya, ichha, para, jnana, and mantrika shaktis. Each is in a chakra.

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Ichha-shakti Ichha-shakti is a Sanskrit term translating to "will-power". It is used as a technical subdivision of Shakti in Shaktism. Helena Petrona Blavatsky in her The Secret Doctrine (1888) also introduces the concept of "Ichha Shakti": "Its most ordinary manifestation is the generation of certain nerve currents which set in motion such muscles as are required for the accomplishment of the desired object".[10]

Standard representation The yupiu Shakti has a unicode representation of U+262C (☬) on the miscellaneous symbols table. This symbol is also known as the khanda used in Sikhism.

Notes 1. ^ Sacred Sanskrit words, p.111 2. ^ Tiwari, Path of Practice, p. 55 3. ^ The Shambhala Encyclopedia of Yoga, p.270 4. ^ The Shambhala Encyclopedia of Yoga, p.162 5. ^ Hindu Goddesses: Visions of the Divine Feminine in the Hindu Tradition by David Kinsley page 17, minor vedic Goddesses 6. ^ Yogi Bhajan as quoted in the Conscious Pregnancy Yoga Teacher's Manual by Tarn Tarn Kaur, Espanola, New Mexico p. 79

7. ^ Yogi Bhajan as quoted in the Conscious Pregnancy Yoga Teacher's Manual by Tarn Tarn Kaur, Espanola, New Mexico 8. ^ Subramuniyaswami, p. 1211. 9. ^ http://www.himalayanacademy.com /resources/books/dws/dws_mandala-02.html 10. ^ Helena Petrona Blavatsky (1893 - 1897), The Secret Doctrine, London Theosophical Pub. House, 1893-97, ISBN 0-900588-74-8. p 292 - 293.

Further reading Shakti and Shakta (http://books.google.com/books/p/pub4297897631756504?id=3e3_GVggCgUC&pg=PA325&dq=Hinduism), by John Woodroffe, Published by Forgotten Books (http://www.forgottenbooks.org), 1910. ISBN 1-60620-145-X. Hymns to the Goddess (http://books.google.com/books/p/pub4297897631756504?id=4VUS2Rxmy_QC&pg=PR7&dq=John+Woodroffe#PPR3,M1), Translated by John George Woodroffe, Ellen Elizabeth (Grimson) Woodroffe, Published by Forgotten Books (http://www.forgottenbooks.org), 1952 (org 1913). ISBN 1-60620-146-8. Hymn to Kali: Karpuradi Stotra (http://books.google.com/books/p/pub4297897631756504?id=XrAIJR37dJoC&pg=PP7&dq=John+Woodroffe#PPP3,M1), by Sir John Woodroffe. Published by Forgotten Books. 1922. ISBN 1-60620-147-6. McDaniel, June (2004). Offering Flowers, Feeding Skulls: Popular Goddess Worship in West Bengal. New York: Oxford University Press. Datta, Reema and Lowitz, Lisa. Sacred Sanskrit Words, Stonebridge Press, Berkeley, 2005. Feuerstein, Georg. The Shambhala Encyclopedia of Yoga, Shambhala Publications, Boston, 2000 Shaw, Miranda. Passionate Enlightenment: Women in Tantric Buddhism, Princeton University Press, New Jersey, 1994 Tiwari, Bri. Maya. The Path of Practice: A Woman's Book of Ayurvedic Healing, Motilal Banarsidass Press, 2002 Shakti: Multidisciplinary Perspectives on Women’s Empowerment in India/edited by Ranjana Harish and V. Bharathi Harishankar. New Delhi, Rawat, 2003, ISBN 81-7033-793-3.

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External links Shakti: Listing of usage in Puranic literature (http://www.vedabase.net/s/sakti) Kanaka Durgamma Temple Official Website (http://www.durgamma.com) Retrieved from "http://en.wikipedia.org/w/index.php?title=Shakti&oldid=578844196" Categories: Hindu philosophical concepts Shaktism Goddesses Mother goddesses Hindu tantra Tantric practices Names of God in Hinduism God This page was last modified on 9 January 2014 at 04:42. Text is available under the Creative Commons Attribution-ShareAlike License; additional terms may apply. By using this site, you agree to the Terms of Use and Privacy Policy. Wikipedia® is a registered trademark of the Wikimedia Foundation, Inc., a non-profit organization.

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Tibetan Buddhism - Wikipedia, the free encyclopedia

http://en.wikipedia.org/wiki/Tibetan_Buddhism

Tibetan Buddhism From Wikipedia, the free encyclopedia

Tibetan Buddhism[1] is the extant form of the Pāla tradition of Buddhism, practiced historically in the Indian university of Nālanda and others.[2] Once known merely as the main religion of the Tibetan nation, it is now understood as the modern form of that predecessor, whose literature, once in Sanskrit, is now in Tibetan language. It is the body of Buddhist religious doctrine and institutions characteristic of Tibet, Mongolia, Tuva, Bhutan, Kalmykia and certain regions of the Himalayas, including northern Nepal, and India (particularly in Arunachal Pradesh, Ladakh, Dharamsala, Lahaul and Spiti in Himachal Pradesh, and Sikkim). It is the state religion of Bhutan.[3] It is also practiced in Mongolia and parts of Russia (Kalmykia, Buryatia, and Tuva) and Northeast China. Texts recognized as scripture and commentary are contained in the Tibetan Buddhist canon, such that Tibetan is a spiritual language of these areas. A Tibetan diaspora has spread Tibetan Buddhism to many Western countries, where the tradition has gained popularity.[4] Among its prominent exponents is the 14th Dalai Lama of Tibet. The number of its adherents is estimated to be between ten and twenty million.[5]

Contents 1 Buddhahood 2 General methods of practice 2.1 Transmission and realization 2.2 Analytic meditation and fixation meditation 2.3 Devotion to a guru 2.4 Skepticism 2.5 Preliminary practices and approach to Vajrayāna 2.6 Esotericism 3 Native Tibetan developments 4 Study of tenet systems 5 Schools 6 Monasticism 6.1 Nyingma 6.2 Kagyu 6.3 Sakya 6.4 Gelug 7 Tibetan Buddhism in the contemporary world 8 Glossary of terms used 9 See also 10 Notes 11 References 12 Further reading 13 External links

Buddhahood Tibetan Buddhism comprises the teachings of the three vehicles of Buddhism: the Foundational Vehicle, Mahāyāna, and Vajrayāna. The Mahāyāna goal of spiritual development is to achieve the enlightenment of buddhahood in order to most efficiently help all other sentient beings attain this state.[6] The motivation in it is the bodhicitta mind of enlightenment — an altruistic intention to become enlightened for the sake of all sentient beings.[7] Bodhisattvas are revered beings who have conceived the will and vow to dedicate their lives with bodhicitta for the sake of all beings. Tibetan Buddhism teaches methods for achieving buddhahood more quickly by including the Vajrayāna path in Mahāyāna.[8] Buddhahood is defined as a state free of the obstructions to liberation as well as those to omniscience.[9] When one is freed from all mental obscurations,[10] one is said to attain a state of continuous bliss mixed with a simultaneous cognition of emptiness,[11] the true nature of reality.[12] In this state, all limitations on one's ability to help other living beings are removed.[13]

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It is said that there are countless beings who have attained buddhahood.[14] Buddhas spontaneously, naturally and continuously perform activities to benefit all sentient beings.[15] However it is believed that one's karma could limit the ability of the Buddhas to help them. Thus, although Buddhas possess no limitation from their side on their ability to help others, sentient beings continue to experience suffering as a result of the limitations of their own former negative actions.[16]

General methods of practice Transmission and realization

Bodhnath Stūpa in Kathmandu, Nepal; stupas symbolize the mind of a Buddha

There is a long history of oral transmission of teachings in Tibetan Buddhism. Oral transmissions by lineage holders traditionally can take place in small groups or mass gatherings of listeners and may last for seconds (in the case of a mantra, for example) or months (as in the case of a section of the Tibetan Buddhist canon). A transmission can even occur without actually hearing, as in Asanga's visions of Maitreya.

An emphasis on oral transmission as more important than the printed word derives from the earliest period of Indian Buddhism, when it allowed teachings to be kept from those who should not hear them.[17] Hearing a teaching (transmission) readies the hearer for realization based on it. The person from whom one hears the teaching should have heard it as one link in a succession of listeners going back to the original speaker: the Buddha in the case of a sutra or the author in the case of a book. Then the hearing constitutes an authentic lineage of transmission. Authenticity of the oral lineage is a prerequisite for realization, hence the importance of lineages.

Analytic meditation and fixation meditation

Buddhist monk Geshe Konchog Wangdu reads Mahayana sutras from an old woodblock copy of the Tibetan Kangyur

Spontaneous realization on the basis of transmission is possible but rare. Normally an intermediate step is needed in the form of analytic meditation, i.e., thinking about what one has heard. As part of this process, entertaining doubts and engaging in internal debate over them is encouraged in some traditions.[18] Analytic meditation is just one of two general methods of meditation. When it achieves the quality of realization, one is encouraged to switch to "focused" or "fixation" meditation. In this the mind is stabilized on that realization for periods long enough to gradually habituate it to it.

A person's capacity for analytic meditation can be trained with logic. The capacity for successful focused meditation can be trained through calm abiding. A meditation routine may involve alternating sessions of analytic meditation to achieve deeper levels of realization, and focused meditation to consolidate them.[12] The deepest level of realization is Buddhahood itself.

Devotion to a guru See also: Guru in Buddhism As in other Buddhist traditions, an attitude of reverence for the teacher, or guru, is also highly prized.[19] At the beginning of a public teaching, a lama will do prostrations to the throne on which he will teach due to its symbolism, or to an image of the Buddha behind that throne, then students will do prostrations to the lama after he is seated. Merit accrues when one's interactions with the teacher are imbued with such reverence in the form of guru devotion, a code of practices governing them that derives from Indian sources.[20] By such things as avoiding disturbance to the peace of mind of one's teacher, and wholeheartedly following his prescriptions, much merit accrues and this can significantly help improve one's practice. There is a general sense in which any Tibetan Buddhist teacher is called a lama. A student may have taken teachings from many authorities and revere them all as lamas in this general sense. However, he will typically

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have one held in special esteem as his own root guru and is encouraged to view the other teachers who are less dear to him, however more exalted their status, as embodied in and subsumed by the root guru.[21] Often the teacher the student sees as root guru is simply the one who first introduced him to Buddhism, but a student may also change his personal view of which particular teacher is his root guru any number of times.

Skepticism Skepticism is an important aspect of Tibetan Buddhism, an attitude of critical skepticism is encouraged to promote abilities in analytic meditation. In favour of skepticism towards Buddhist doctrines in general, Tibetans are fond of quoting sutra to the effect that one should test the Buddha's words as one would the quality of gold.[22] The opposing principles of skepticism and guru devotion are reconciled with the Tibetan injunction to scrutinise a prospective guru thoroughly before finally adopting him as such without reservation. A Buddhist may study with a lama for decades before finally accepting him as his own guru.

Preliminary practices and approach to Vajrayāna Vajrayāna is acknowledged to be the fastest method for attaining Buddhahood but for unqualified practitioners it can be dangerous.[23] To engage in it one must receive an appropriate initiation (also known as an "empowerment") from a lama who is fully qualified to give it. From the time one has resolved to accept such an initiation, the utmost sustained effort in guru devotion is essential.

The Vajrayāna deity, Vajrasattva

The aim of preliminary practices (ngöndro) is to start the student on the correct path for such higher teachings.[24] Just as Sutrayāna preceded Vajrayāna historically in India, so sutra practices constitute those that are preliminary to tantric ones. Preliminary practices include all Sutrayāna activities that yield merit like hearing teachings, prostrations, offerings, prayers and acts of kindness and compassion, but chief among the preliminary practices are realizations through meditation on the three principle stages of the path: renunciation, the altruistic bodhicitta wish to attain enlightenment and the wisdom realizing emptiness. For a person without the basis of these three in particular to practice Vajrayāna can be like a small child trying to ride an unbroken horse.[25]

While the practices of Vajrayāna are not known in Sutrayāna, all Sutrayāna practices are common to Vajrayāna. Without training in the preliminary practices, the ubiquity of allusions to them in Vajrayāna is meaningless and even successful Vajrayāna initiation becomes impossible. The merit acquired in the preliminary practices facilitates progress in Vajrayāna. While many Buddhists may spend a lifetime exclusively on sutra practices, however, an amalgam of the two to some degree is common. For example, in order to train in calm abiding, one might use a tantric visualisation as the meditation object.

Esotericism In Vajrayāna particularly, Tibetan Buddhists subscribe to a voluntary code of self-censorship, whereby the uninitiated do not seek and are not provided with information about it. This self-censorship may be applied more or less strictly depending on circumstances such as the material involved. A depiction of a mandala may be less public than that of a deity. That of a higher tantric deity may be less public than that of a lower. The degree to which information on Vajrayāna is now public in western languages is controversial among Tibetan Buddhists. Buddhism has always had a taste for esotericism since its earliest period in A sand mandala India.[26] Tibetans today maintain greater or lesser degrees of confidentiality also with information on the vinaya and emptiness specifically. In Buddhist teachings generally, too, there is caution about revealing information to people who may be unready for it. Esoteric values in Buddhism have made it at odds with the values of Christian missionary activity, for example in contemporary Mongolia.

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A distinct feature of Tibetan Buddhism is the system of incarnate lamas,[27] but such genuine innovations have been few.[28] A small corpus of extra-canonical scripture, the treasure texts (terma) is acknowledged by some practitioners, but the bulk of the canon that is not commentary was translated from Indian sources. True to its roots in the Pāla system of North India, however, Tibetan Buddhism carries on a tradition of eclectic accumulation and systematisation of diverse Buddhist elements, and pursues their synthesis. Prominent among these achievements have been the Stages of the Path and motivational training.

Study of tenet systems Tibetan Buddhists practice one or more understandings of the true nature of reality, the emptiness of inherent existence of all things. Emptiness is propounded according to four classical Indian schools of philosophical tenets. Two belong to the older path of the Foundation Vehicle: Vaibhaṣika (Tib. bye-brag smra-ba) Sautrāntika (Tib. mdo-sde-pa) The primary source for the former is the Abhidharma-kośa by Vasubandhu and its commentaries. The Abhidharmakośa is also an important source for the Sautrāntikas. Dignāga and Dharmakīrti are the most prominent exponents.

Monks debating in Drepung Monastery

The other two are Mahayana (Skt. Greater Vehicle) (Tib. theg-chen): Yogācāra, also called Cittamātra (Tib. sems-tsam-pa), Mind-Only Madhyamaka (Tib. dbu-ma-pa) Yogacārins base their views on texts from Maitreya, Asaṅga and Vasubandhu, Madhyamakas on Nāgārjuna and Āryadeva. There is a further classification of Madhyamaka into Svatantrika-Madhyamaka and PrasaṅgikaMadhyamaka. The former stems from Bhavaviveka, Śāntarakṣita and Kamalaśīla, and the latter from Buddhapālita and Candrakīrti. The tenet system is used in the monasteries and colleges to teach Buddhist philosophy in a systematic and progressive fashion, each philosophical view being more subtle than its predecessor. Therefore the four schools can be seen as a gradual path from a rather easy-to-grasp, "realistic" philosophical point of view, to more and more complex and subtle views on the ultimate nature of reality, that is on emptiness and dependent arising, culminating in the philosophy of the Mādhyamikas, which is widely believed to present the most sophisticated point of view.[29]

Schools The diagram to the right shows the growth of Tibetan Buddhist traditions. The four main ones overlap markedly, such that "about eighty percent or more of the features of the Tibetan schools are the same".[30] Differences include the use of apparently, but not actually, contradictory terminology, opening dedications of texts to different deities and whether phenomena are described from the viewpoint of an unenlightened practitioner or of a Buddha.[30] On questions of philosophy they have no fundamental differences, according to the Fourteenth Dalai Lama [31] Nyingma(pa),[32] “the Ancient Ones”. This is the oldest, the original order founded by Padmasambhāva and Śāntarakṣita.[33] Whereas other schools categorize their teachings into the three vehicles: The Foundation Vehicle, Mahāyāna and Vajrayāna, the Nyingma tradition classifies its into nine vehicles, among the highest of which is that known as Atiyoga or Dzogchen (“Great Perfection”).[34] Hidden treasures (terma) are of particular significance to this tradition. Kagyu(pa), “Lineage of the (Buddha's) Word”. This is an oral tradition which is very much concerned with the experiential dimension of meditation. Its most famous exponent was Milarepa, an 11th-century mystic. It contains one major and one minor subsect. The first, the Dagpo Kagyu, encompasses those Kagyu schools that trace back to the Indian master Naropa via Marpa, Milarepa and Gampopa[33] and consists of four major sub-sects: the Karma Kagyu, headed by a Karmapa, the Tsalpa Kagyu, the Barom Kagyu, and Pagtru Kagyu. There are a further eight minor sub-sects, all of which trace their root to Pagtru Kagyu and the most

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notable of which are the Drikung Kagyu and the Drukpa Kagyu. The once-obscure Shangpa Kagyu, which was famously represented by the 20th century teacher Kalu Rinpoche, traces its history back to the Indian master Naropa via Niguma, Sukhasiddhi and Kyungpo Neljor.[33] Sakya(pa), “Grey Earth”. This school very much represents the scholarly tradition. Headed by the Sakya Trizin, this tradition was founded by Khon Konchog Gyalpo, a disciple of the great translator Drokmi Lotsawa and traces its lineage to the Indian master Virupa.[33] A renowned exponent, Sakya Pandita (1182–1251CE) was the great grandson of Khon Konchog Gyalpo. Gelug(pa), “Way of Virtue”. Originally a reformist movement, this tradition is particularly known for its emphasis on logic and debate. Its spiritual head is the Ganden Tripa and its temporal one the Dalai Lama. The Dalai Lama is regarded as the embodiment of the Bodhisattva of Compassion.[35] Successive Dalai Lamas ruled Tibet from the mid-17th to mid-20th centuries. The order was founded in the 14th to 15th century by Je Tsongkhapa, renowned for both his scholasticism and his virtue.

(adapted with modifications from Tibet's great yogi Milarepa, by W. Y. Evans-Wentz (1928), p. 14)

These major schools are sometimes said to constitute the ”Old Translation” and ”New Translation” traditions, the latter following from the historical Kadampa lineage of translations and tantric lineages. Another common but trivial differentiation is into "Red Hat" and "Yellow Hat" schools. The correspondences are as follows:

Kalu Rinpoche (right) and Lama Denys at Karma Ling Institute in Savoy

Sakya Pandita

Nyingma

Kagyu

Sakya

Gelug

Old Translation

New Translation

New Translation

New Translation

Red Hat

Red Hat

Red Hat

Yellow Hat

Besides these major schools, there is a minor one, the Jonang. The Jonangpa were suppressed by the rival Gelugpa in the 17th century and were once thought extinct, but are now known to survive in Eastern Tibet, their leader lives in Dharamsala, India near the Dalai Lama. It has been recognized by the Dalai Lama as an authentic living Buddhist tradition of Tibet.

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Thuken Chökyi Nyima's Crystal Mirror of Philosophical Systems is a classic history of the different schools and provides broad and useful historical information.[36] The pre-Buddhist religion of Bön has also been recognized by Tenzin Gyatso, the fourteenth Dalai Lama, as a principal spiritual school of Tibet.[37] There is also an ecumenical movement known as Rimé.[38]

Monasticism See also: List of Tibetan monasteries Although there were many householder-yogis in Tibet, monasticism was the foundation of Buddhism in Tibet. There were over 6,000 monasteries in Tibet, however nearly all of these were ransacked and destroyed by Red Guards during the Cultural Revolution.[39] Most of the major monasteries have been at least partially re-established while, many other ones remain in ruins. In Mongolia during the 1920s, approximately one third of the male population were monks, though many lived outside monasteries. By the beginning of the 20th century about 750 monasteries were functioning in Mongolia.[40] These monasteries were largely dismantled during Communist rule, but many have been reestablished during the Buddhist revival in Mongolia[citation needed] which followed the fall of Communism. Monasteries generally adhere to one particular school. Some of the major centers in each tradition are as follows:

Lamayuru monastery

Nyingma The Nyingma lineage is said to have "six mother monasteries," although the composition of the six has changed over time: Dorje Drak Dzogchen Monastery Katok Monastery Mindrolling Monastery Palyul Shechen Monastery Also of note is Samye — the first monastery in Tibet, established by Padmasambhāva and Śāntarakṣita

Kagyu Many Kagyu monasteries are in Kham, eastern Tibet. Tsurphu, one of the most important, is in central Tibet, as is Ralung and Drikung. Palpung Monastery — the seat of the Tai Situpa and Jamgon Kongtrul Ralung Monastery—the seat of the Gyalwang Drukpa Surmang Monastery — the seat of the Trungpa tülkus Tsurphu Monastery — the seat of H.H. the Gyalwa Karmapa

Sakya Sakya Monastery — the seat of H.H. the Sakya Trizin

Tibetan Buddhist monks at Rumtek Monastery in Sikkim

Gelug The three most important centers of the Gelugpa lineage which are also called 'great three' Gelukpa university monasteries of Tibet, are Ganden, Sera and Drepung Monasteries, near Lhasa:

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Ganden Monastery — the seat of the Ganden Tripa Drepung Monastery — the home monastery of the Dalai Lama Sera Monastery Three other monasteries have particularly important regional influence: Mahayana Monastery — the seat of the H.H Kadhampa Dharmaraja (The 25th Atisha Jiangqiu Tilei), Nepal Tashilhunpo Monastery in Shigatse — founded by the first Dalai Lama, this monastery is now the seat of the Panchen Lama Labrang Monastery in eastern Amdo Kumbum Jampaling in central Amdo Great spiritual and historical importance is also placed on: The Jokhang Temple in Lhasa — said to have been built by King Songtsen Gampo in 647 AD, a major pilgrimage site

Tibetan Buddhism in the contemporary world Today, Tibetan Buddhism is adhered to widely in the Tibetan Plateau, Nepal, Bhutan, Mongolia, Kalmykia (on the north-west shore of the Caspian), Siberia and Russian Far East (Tuva and Buryatia). The Indian regions of Sikkim and Ladakh, both formerly independent kingdoms, are also home to significant Tibetan Buddhist populations. In the wake of the Tibetan diaspora, Tibetan Buddhism has gained adherents in the West and throughout the world. Celebrity practitioners include Brandon Boyd, Richard Gere, Adam Yauch, Jet Li, Sharon Stone, Allen Ginsberg, Philip Glass, Mike Barson and Steven Seagal (who has been proclaimed the reincarnation of the tulku Chungdrag Dorje).[41] Fully ordained Tibetan Buddhist Monks also work in academia (see Ven. Alex Bruce ('Tenpa')).[42]

The statue of Buddha in Ulaanbaatar, Mongolia

In Buddhism in China (Princeton University Press, 1965), Kenneth Chen proposed the idea that Buddhism adapts itself to its host culture. A more traditional viewpoint is that the Dharma is like a Yak, able to carry the "baggage" of culture and religion of the societies in which it gains hold, thus giving rise to the various "Buddhisms". Within this view the various "adaptations" Buddhism undergoes are actually nothing more than the unloading and reloading of the "Yak of the Dharma" with different local 'baggage'. "Adaptations" of Buddhism to contemporary Western culture include Tricycle magazine, the modern notion of a dharma center, and Celtic Buddhism. Buddhist author Michaela Haas notes that Tibetan Buddhism is undergoing a sea change in the West. "Of all these changes that we are watching Buddhism undergo in the West, the most momentous may be that women are playing an equal role."[43]

Glossary of terms used

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English

spoken Tibetan

Wylie Tibetan

Sanskrit transliteration

affliction

nyönmong

nyon-mongs

kleśa

analytic meditation

jegom

dpyad-sgom

yauktika dhyāna

calm abiding

shiné

zhi-gnas

śamatha

devotion to the guru

lama-la tenpa

bla-ma-la bsten-pa

guruparyupāsati

fixation meditation

joggom

'jog-sgom

nibandhita dhyāna

foundational vehicle

t’ek män

theg sman

hīnayāna

incarnate lama

tülku

sprul-sku

nirmānakāya

inherent existence

rangzhingi drubpa

rang-bzhin-gyi grub-pa

svabhāvasiddha

mind of enlightenment

changchub sem

byang-chhub sems

bodhicitta

motivational training

lojong

blo-sbyong

autsukya dhyāna

omniscience

t’amcé k’yempa

thams-cad mkhyen-pa

sarvajña

preliminary practices

ngöndro

sngon-'gro

prārambhika kriyāni

root guru

zawé lama

rtsa-ba'i bla-ma

mūlaguru

stages of the path

lamrim

lam-rim

pātheya

transmission and realisation

lungtok

lung-rtogs

āgamādhigama

See also Tibetan Buddhist History Derge Parkhang Mahamudra Milarepa Nagarjuna Ngagpa Padmasambhava Pure Land Buddhism (Tibetan) Samaya Schools of Buddhism Shambhala Buddhism Songs of realization Tibetan art Tibetan prayer wheel Tibetan prayer flag Tibetan Buddhist teachers (category) Traditional Tibetan medicine Wrathful deities

Tibetan letter "A", the symbol of rainbow body

Geshe Tenzin Zopa (www.tenzinzopa.com) Documentary movie on reincarnation - The Unmistaken Child ( in search of the reincarnation of the great Mahasidda - Geshe Lama Konchong )

Notes 1. ^ An alternative term, "lamaism" apparently derives from Chinese lama jiao and was used to distinguish Tibetan Buddhism from Chinese Buddhism, fo jiao. The term was taken up by western scholars including Hegel, as early as 1822 (Lopez, Donald S. Jr. (1999). Prisoners of Shangri-La: Tibetan Buddhism and the West. Chicago: University of Chicago Press. pp. 6, 19f. ISBN 0-226-49311-3.). Insofar as it implies a discontinuity between Indian and Tibetan Buddhism, the term has been discredited (Conze, 1993). Another term, "Vajrayāna" is also sometimes used mistakenly for Tibetan Buddhism. More correctly, it signifies certain practices included in, not only Tibetan Buddhism, but

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other forms of Buddhism as well). 2. ^ Conze, 1993) 3. ^ The 2007 U.S. State Department report on religious freedom in Bhutan notes that "Mahayana Buddhism is the state religion..." and that the Bhutanese government supports both the Kagyu and Nyingma sects. State.gov (http://www.state.gov/g/drl/rls/irf/2007/90227.htm) 4. ^ Statistics on Religion in America Report (http://religions.pewforum.org/reports) -- The 2007 Pew Forum on Religion & Public Life Survey estimates that although Tibetan Buddhism adherents are less than 0.3 percent of the population, Buddhism has had a 0.5 net increase in reported adherents.

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5. ^ Adherents.com estimates twenty million for Lamaism (Vajrayana/Tibetan/Tantric). (http://www.adherents.com /adh_branches.html#Buddhism) 6. ^ Cf. Dhargyey (1978), 111; Pabongka Rinpoche, 533f; Tsong-kha-pa II: 48-9 7. ^ Thurman, Robert (1997). Essential Tibetan Buddhism. Castle Books: 291 8. ^ Thurman, Robert (1997): 2-3 9. ^ Cf. Dhargyey (1978), 64f; Dhargyey (1982), 257f, etc; Pabongka Rinpoche, 364f; Tsong-kha-pa II: 183f. The former are the afflictions, negative states of mind, and the three poisons – desire, anger, and ignorance. The latter are subtle imprints, traces or "stains" of delusion that involves the imagination of inherent existence. 10. ^ Pabongka Rinpoche, 152f 11. ^ Pabongka Rinpoche, 243, 258 12. ^ a b Hopkins (1996) 13. ^ Dhargyey (1978), 61f; Dhargyey (1982), 242-266; Pabongka Rinpoche, 365 14. ^ Pabongka Rinpoche, 252f 15. ^ Pabongka Rinpoche, 367 16. ^ Dhargyey (1978), 74; Dhargyey (1982), 3, 303f; Pabongka Rinpoche, 13f, 280f; Berzin, Alexander (2002). Introductory Comparison of Hinayana and Mahayana (http://www.berzinarchives.com/web/en /archives/study/comparison_buddhist_traditions /theravada_hinayana_mahayana /intro_comparison_hinayana_mahayana.html:) 17. ^ Conze (1993): 26 18. ^ Cf.Pabongka Rinpoche, 66, 212f 19. ^ Lama is the literal Tibetan translation of the Sanskrit guru. For a traditional perspective on devotion to the guru, see Tsong-ka-pa I, 77-87. For a current perspective on the guru-disciple relationship in Tibetan Buddhism, see Berzin, Alexander. Relating to a Spiritual Teacher: Building a Healthy Relationship (http://www.berzinarchives.com/web/en/archives /e-books/published_books/spiritual_teacher /spiritual_teacher_preface.html) 20. ^ notably, Gurupancasika, Tib.: Lama Ngachupa, Wylie: bla-ma lnga-bcu-pa, “Fifty Verses of Guru-Devotion” by Aśvaghoṣa 21. ^ Indian tradition (Cf. Saddharmapundarika Sutra II, 124) encourages the student to view the guru as representative of the Buddha himself. 22. ^ "Do not accept my Dharma merely out of respect for me, but analyze and check it the way a goldsmith analyzes gold, by rubbing, cutting and melting it." (Ghanavyuhasutra; sTug-po bkod-pa'i mdo); A Sutra [on Pure Realms] Spread Out in a Dense Array, as quoted in translation in The Berzin Archives. (http://www.berzinarchives.com/web/en/archives /e-books/published_books/spiritual_teacher /pt3/spiritual_teacher_13.html) On the same need for skepticism in the satipatthāna tradition of Theravada Buddhism, cf. Nyanaponika Thera (1965), 83. Further on skepticism in Buddhism generally, see the article, Buddhist philosophy. 23. ^ Pabonka, p.649 24. ^ Kalu Rinpoche (1986), The Gem Ornament of Manifold Instructions. Snow Lion, p. 21. 25. ^ Pabongka Rinpoche, 649 26. ^ Cf. Conze (1993), 26 and 52f.


27. ^ Tib.: tulku, Wylie: sprul-ku 28. ^ Conze (1993). Moreover, that even this is a distinctly Tibetan development is disputable. Two centuries before Buddhism was introduced to Tibet, in the fifth century CE, the Abhidharma teacher Buddhaghoṣa was declared by Sri Lankan elders to be a reincarnation of the bodhisattva Maitreya. Berzin, Alexander (2002). Introductory Comparison of Hinayana and Mahayana (http://www.berzinarchives.com/web/en/archives/study /comparison_buddhist_traditions /theravada_hinayana_mahayana /intro_comparison_hinayana_mahayana.html:) 29. ^ Sopa & Hopkins (1977), 67-69; Hopkins (1996). Non-Tibetan scholars have suggested that historically, Madhyamaka predates Cittamātra, however. Cf. Conze (1993). 30. ^ a b Introductory Comparison of the Five Tibetan Traditions of Buddhism and Bon, http://www.berzinarchives.com/web/en/archives/study /comparison_buddhist_traditions/tibetan_traditions /intro_compar_5_traditions_buddhism_bon.html, Retrieved 31.07.2013 31. ^ http://www.rigpawiki.org /index.php?title=The_four_main_schools_of_Tibetan_Buddhism retrieved 31.07.2013 32. ^ The Tibetan adjectival suffix -pa is translatable as "-ist" in English. 33. ^ a b c d Berzin. Alexander (2000). Introductory History of the Five Tibetan Traditions of Buddhism and Bon: Berzinarchives.com (http://www.berzinarchives.com /web/en/archives/study/history_buddhism /general_histories /introduction_history_5_traditions_buddhism_bon.html) 34. ^ Kagyuoffice.org (http://www.kagyuoffice.org /buddhism.nyingma.html) See section: The Nine Yana Journey 35. ^ Sanskrit: Avalokiteśvara, Tibetan: Chenrezig. 36. ^ 土觀宗派源流 (http://ccbs.ntu.edu.tw/BDLM/sutra/tibet /keru/author_J01_1.htm) 37. ^ "In 1978 the Dalai Lama acknowledged the Bon religion as a school with its own practices after visiting the newly built Bon monastery in Dolanji." Tapriza Projects Switzerland [1] (http://www.tapriza.org/e/kultur /s_reli_02.htm) 38. ^ Wylie: ris-med 39. ^ "Tibetan monks: A controlled life" (http://news.bbc.co.uk/2/hi/asia-pacific/7307495.stm). BBC News. March 20, 2008. 40. ^ "Mongolia: The Bhudda and the Khan" (http://www.orientmag.com/8-30.htm). Orient Magazine. 41. ^ Statement by H.H. Penor Rinpoche Regarding the Recognition of Steven Seagal as a Reincarnation of the Treasure Revealer Chungdrag Dorje of Palyul Monastery (http://sangyetashiling.dk/kt/seagal.htm:) 42. ^ Bruce A (ed). One World – Many Paths to Peace ANU E-Press 2009 (launched by His Holiness the 14th Dalai Lama) http://eview.anu.edu.au/one_world /index.php (accessed 11 May 2013) 43. ^ "A Female Dalai Lama? Why It Matters" (http://www.huffingtonpost.com/michaela-haas/femaledalai-lama-why-it-matters_b_2982005.html). The Huffington Post. Retrieved May 4, 2013.

References Ancient Tibet: Research Materials from The Yeshe De Project. Dharma Publishing, Berkeley, California. ISBN 0-89800-146-3. Coleman, Graham, ed. (1993). A Handbook of Tibetan Culture. Boston: Shambhala Publications, Inc.. ISBN 1-57062-002-4. Conze, Edward (1993). A Short History of Buddhism (2nd ed.). Oneworld. ISBN 1-85168-066-7. Dhargyey, Geshe Ngawang; ed. Alexander Berzin, based on oral trans. by Sharpa Tulku (3rd edn, 1978). Tibetan Tradition of Mental Development. Dharmsala: Library of Tibetan Works and Archives. [A pithy lam-rim by a geshe appointed in 1973 by the Dalai Lama as head of the translation team at the Tibetan Library.]

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Dhargyey, Geshe Ngawang; ed. Alexander Berzin, based on oral trans. by Sharpa Tulku (1982). An Anthology of Well-Spoken Advice on the Graded Paths of the Mind, Vol. I. Dharmsala: Library of Tibetan Works and Archives. ISBN 81-86470-29-8. [The first part of a more extensive lam-rim by a geshe appointed in 1973 by the Dalai Lama as head of the translation team at the Tibetan Library. The language of this publication is very different from that of the 1978 work by the same lama due to widespread changes in choice of English terminology by the translators.] Hill, John E. "Notes on the Dating of Khotanese History." Indo-Iranian Journal, Vol. 13, No. 3 July 1988. To purchase this article see: [2] (http://www.springerlink.com/content/gg8740360243350j/). An updated version of this article is available for free download (with registration) at: [3] (http://independent.academia.edu/JHill/Papers/439945 /Notes_on_the_Dating_of_Khotanese_History) Hopkins, Jeffrey (1996). Meditation on Emptiness. Boston: Wisdom. ISBN 0-86171-110-6. [Definitive treatment of emptiness according to the Prasaṅgika-Madhyamaka school.] Lati Rinpoche; trans. & ed.: Elizabeth Napper (1980). Mind in Tibetan Buddhism: Oral Commentary on Ge-shay Jam-belsam-pel’s "Presentation of Awareness and Knowledge Composite of All the Important Points Opener of the Eye of New Intelligence. Valois, NY: Snow Lion. ISBN 0-937938-02-5. Mullin, Glenn H. (1998). Living in the Face of Death: The Tibetan Tradition. 2008 reprint: Snow Lion Publications, Ithica, New York. ISBN 978-1-55939-310-2. Nyanaponika Thera (1965). The Heart of Buddhist Meditation. Boston: Weiser. ISBN 0-87728-073-8. Pabongka Rinpoche; Ed. Trijang Rinpoche, transl. Michael Richards (3rd edn. 2006). Liberation in the Palm of Your Hand, A Concise Discourse on the Path to Enlightenment. Somerville, MA: Wisdom. ISBN 0-86171-500-4. [This famous lam-rim text was written from notes on an extended discourse by the Gelugpa geshe, Pabongka Rinpoche in 1921 and translated through extensive consultation with Achok Rinpoche (Library of Tibetan Works and Archives).] Powers, John. History as Propaganda: Tibetan Exiles versus the People's Republic of China (2004) Oxford University Press. ISBN 978-0-19-517426-7 Ringu Tulku. The Ri-Me Philosophy of Jamgon Kongtrul the Great: A Study of the Buddhist Lineages of Tibet. Shambhala. ISBN 1-59030-286-9. Smith, E. Gene (2001). Among Tibetan Texts: History and Literature of the Himalayan Plateau. Boston: Wisdom Publications. ISBN 0-86171-179-3 Sopa, Geshe Lhundup; Jeffrey Hopkins (1977). Practice and Theory of Tibetan Buddhism. New Delhi: B.I. Publications. ISBN 0-09-125621-6. [Part Two of this book, ‘’Theory: Systems of Tenets’’ is an annotated translation of ‘’Precious Garland of Tenets (Grub-mtha’ rin-chhen phreng-ba)’’ by Kön-chok-jik-may-wang-po (1728-1791).] The Great Treatise on the Stages of the Path to Enlightenment Tsong-kha-pa; the Lamrim Chenmo Translation Committee; Joshua Cutler, ed. in chief; Guy Newland, ed. (2000). The Great Treatise on the Stages of the Path to Enlightenment, Volume I. Canada: Snow Lion. ISBN 1-55939-152-9. Tsong-kha-pa; the Lamrim Chenmo Translation Committee; Joshua Cutler, ed. in chief; Guy Newland, ed. (2002). The Great Treatise on the Stages of the Path to Enlightenment, Volume II. Canada: Snow Lion. ISBN 1-55939-168-5. Tsong-kha-pa; the Lamrim Chenmo Translation Committee; Joshua Cutler, ed. in chief; Guy Newland, ed. (2004). The Great Treatise on the Stages of the Path to Enlightenment, Volume III. Canada: Snow Lion. ISBN 1-55939-166-9. Wallace, B. Alan (1999), "The Buddhist Tradition of Samatha: Methods for Refining and Examining Consciousness", Journal of Consciousness Studies 6 (2-3): 175-187 .

Further reading Introductory books Wallace, B. Alan (October 25, 1993). Tibetan Buddhism From the Ground Up: A Practical Approach for Modern Life. Wisdom Publications. ISBN 0-86171-075-4, ISBN 978-0-86171-075-1 Yeshe, Lama Thubten (2001). "The Essence of Tibetan Buddhism". Lama Yeshe Wisdom Archive. ISBN 1-891868-08-X Other books Coleman, Graham, ed. (1993). A Handbook of Tibetan Culture. Boston: Shambhala Publications, Inc.. ISBN 1-57062-002-4. Lati Rinpoche; trans. & ed.: Elizabeth Napper (1980). Mind in Tibetan Buddhism: Oral Commentary on Ge-shay Jam-bel-sam-pel’s "Presentation of Awareness and Knowledge Composite of All the Important Points Opener of the Eye of New Intelligence. Valois, NY: Snow Lion. ISBN 0-937938-02-5. Ringu Tulku. The Ri-Me Philosophy of Jamgon Kongtrul the Great: A Study of the Buddhist Lineages of Tibet. Shambhala. ISBN 1-59030-286-9. Smith, E. Gene (2001). Among Tibetan Texts: History and Literature of the Himalayan Plateau. Boston: Wisdom Publications. ISBN 0-86171-179-3

External links Student film about Tibetan Monks studying at Emory University [4] (http://www.youtube.com /watch?feature=player_embedded&v=jXa12Tm6EH4) Tibetan Buddhism (http://www.dmoz.org//Society/Religion_and_Spirituality/Buddhism/Lineages/Tibetan/) on the Open Directory Project

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Buddhist Meditation Traditions in Tibet: The Union of Three Vehicles (http://info-buddhism.com /Tibetan_Buddhism-The_Union_of_Three_Vehicles-Georgios_Halkias.html) by Georgios T. Halkias LamRim.com (http://www.lamrim.com/) — Tibetan Buddhist Internet Radio The Tibetan and Himalayan Digital Library (http://thdl.org/) The Tibetan Buddhist Resource Center (http://www.tbrc.org/) the Tibetan bibliography database (http://www.bibliographietibet.org/) Tibetan Buddhism in the West by Dzongsar Khyentse Rinpoche (http://www.siddharthasintent.org /Pubs/West.htm) Songtsen — The rescue and preservation of Tibet's cultural and spiritual traditions (http://www.songtsen.org) Famous Monasteries of Tibet (http://www.buddhist-tourism.com/countries/tibet/monasteries/) Tibetan Buddhism: History and the Four Traditions (http://www.nyingmatrust.org/DharmaPerspectives /buddhismSchools.html) The extensive archives of teachings from Alexander Berzin (http://www.berzinarchives.com) Lotsawa House | Tibetan Buddhist Texts | Translations (http://lotsawahouse.org/translations.html) Tibetan Rimé Text Library (http://www.dharmadata.org/) — Buddhist Text Library of all traditions Tibetan Buddhism Forums (http://www.dharmawheel.net/) A Day In The Life Of A Tibetan Monk (http://www.npr.org/blogs/pictureshow/2010/09/17/129930953/monks) article and slideshow by National Geographic Tibetan Buddhist Practice eCalendar (http://home.valornet.com/overbeck/tibet.html) Karma Kagyü Calendar (https://www.facebook.com/karmakagyucalendar) Retrieved from "http://en.wikipedia.org/w/index.php?title=Tibetan_Buddhism&oldid=586570446" Categories: Tibetan Buddhism This page was last modified on 18 December 2013 at 00:19. Text is available under the Creative Commons Attribution-ShareAlike License; additional terms may apply. By using this site, you agree to the Terms of Use and Privacy Policy. Wikipedia® is a registered trademark of the Wikimedia Foundation, Inc., a non-profit organization.

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Cakrasaṃvara Tantra - Wikipedia, the free encyclopedia

http://en.wikipedia.org/wiki/Cakrasaṃvara

Cakrasaṃvara Tantra From Wikipedia, the free encyclopedia

(Redirected from Cakrasaṃvara) The Cakrasaṃvara Tantra, Chinese: 胜乐金刚 shènglè jīngāng; Tibetan: Khorlo Demchog Gyud (Tibetan: འར་་ མ་པ / བ་མག, Wylie: khor lo sdom pa / bde mchog gi rgyud) is considered to be of the mother class of the Anuttara Yoga Tantra in the Indo-Tibetan Vajrayana Buddhist tradition. The central deity of the mandala, Samvara,[1] is one of the principal iṣṭha-devatā, or meditational deities of the Sarma schools of Tibetan Buddhism. Saṃvara is typically depicted with a blue-coloured body, four faces, and twelve arms, and embracing his consort Vajravarahi (in Chinese 金刚亥母 jīngāng hàimǔ)in the yab-yum position. Other forms of the deity are also known, with varying numbers of limbs. Saṃvara and consort are not to be thought of as two different entities, as an ordinary husband and wife are two different people; in reality, their divine embrace is a metaphor for the union of great bliss and emptiness, which are one and the same essence.

Saṃvara with Vajravarahi

Samvara manifests in a number of forms, including a two-armed form. As one of the principal yidams of the Kagyupa lineage of Tibetan tantric Buddhism, he is most often depicted in this form and in union with the red Wisdom Dakini Dorje Phagmo. In Western meditation texts the name Cakrasamvara or Korlo Demchog is often translated to mean Highest Bliss. Meditation on Korlo Demchog is an advanced practice transmitted by one's lama, and binds the mind of the meditator to enlightenment itself.

See also Tantra "Amazon.com: The Cakrasamvara Tantra: A Study and Annotated Translation (Treasury of the Buddhist Sciences) (9780975373460): David B. Gray: Books:" (http://www.amazon.com/Cakrasamvara-TantraAnnotated-Translation-Treasury/dp/0975373463). Retrieved 2011-04-12.

Chakrasamvara, 18th-century painting, Rubin Museum of Art

Notes 1. ^ Gray, David B.; Columbia University. Center for Buddhist Studies; Tibet House (Organization : New York; N.Y.) (2007). The Cakrasamvara Tantra: the discourse of Śrī Heruka (Śrīherukābhidhāna) (http://books.google.com/books?id=NBbYAAAAMAAJ). American Institute of Buddhist Studies at Columbia University. p. 35. ISBN 978-0-9753734-6-0. Retrieved 12 April 2011.

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Cakrasaṃvara Tantra - Wikipedia, the free encyclopedia

http://en.wikipedia.org/wiki/Cakrasaṃvara

External links Sacred Visions: Early Paintings from Central Tibet (http://libmma.contentdm.oclc.org /cdm/compoundobject/collection/p15324coll10 /id/101557/rec/1), an exhibition catalog from The Metropolitan Museum of Art (fully available online as PDF), which contains material on Cakrasaṃvara Tantra (see index) Retrieved from "http://en.wikipedia.org /w/index.php?title=Cakrasaṃvara_Tantra& oldid=570903970" Categories: Yidams Buddhist tantras Tibetan Buddhist practices This page was last modified on 31 August 2013 at 05:06. Text is available under the Creative Commons Attribution-ShareAlike License; additional terms may apply. By using this site, you agree to the Terms of Use and Privacy Policy. Wikipedia® is a registered trademark of the Wikimedia Foundation, Inc., a non-profit organization.

Chakrasamvara mandala, Nepalese painting from 1490

Chakrasamvara sand mandala, Bochum, 2011

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Kalachakra - Wikipedia, the free encyclopedia

http://en.wikipedia.org/wiki/Kālacakra

Kalachakra From Wikipedia, the free encyclopedia

(Redirected from Kālacakra) Kālachakra (Sanskrit: कालच%, IAST: Kālacakra; Telugu: !లచక% Kannada: !ಲಚಕ%; Tibetan: ས་་ འར་།, Wylie: dus-kyi 'khor-lo; Mongolian: Цогт Цагийн Хүрдэн Tsogt Tsagiin Hurden; Chinese: 時輪) is a Sanskrit term used in Tantric Buddhism that literally means "timewheel" or "time-cycles". The spelling Kālacakra is also used. The word Kālachakra is usually used to refer to a very complex teaching and practice in Tibetan Buddhism. Although the teaching is very advanced, esoteric (http://en.wiktionary.org /wiki/esoteric), and difficult to comprehend, there is a tradition of offering it to large public audiences.

Contents 1 Kālachakra tradition 2 Text of the Kālachakra Tantra 2.1 Ground Kālachakra 2.2 Inner Kālachakra 2.3 Path and fruition 2.4 Astrology 3 History and origin 3.1 Original Teaching in India and Later Teachings in Kingdom of Shambhala 3.2 Chilupa/Kālachakrapada 3.3 Spread to Tibet 4 Practice 4.1 Initiation 4.2 Kālachakra practice today in the Tibetan Buddhist schools 4.2.1 Gelugpa 5 Kalachakra 2014 in Leh,Ladakh 6 Ven 6.1 Kagyu 6.2 Nyingma 6.3 Sakya 6.4 Jonang 7 Controversy 7.1 Prophesies on Holy War 7.2 Symbolical meaning 7.3 Iconography 8 See also 9 References 10 Sources

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Kālachakra sand mandala.

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11 External links

Kālachakra tradition Kālachakra refers both to a Tantric deity (Tib. yidam) of Vajrayana Buddhism and to the philosophies and meditation practices contained within the Kālachakra Tantra and its many commentaries. The Kālachakra Tantra is more properly called the Kālachakra Laghutantra, and is said to be an abridged form of an original text, the Kālachakra Mūlatantra which is no longer extant. Some Buddhist masters assert that Kālachakra is the most advanced form of Vajrayana practice; it certainly is one of the most complex systems within tantric Buddhism. The Kālachakra tradition revolves around the concept of time (kāla) and cycles (chakra): from the cycles of the planets,[1] to the cycles of human breathing, it teaches the practice of working with the most subtle energies within one's body on the path to enlightenment. The Kālachakra deity represents a Buddha and thus omniscience. Since Kālachakra is time and everything is under the influence of time, Kālachakra knows all. Whereas Kālachakri or Kālichakra, his spiritual consort and complement, is aware of everything that is timeless, untimebound or out of the realm of time. In Yab-yum, they are temporality and atemporality conjoined. Similarly, the wheel is without beginning or end.[2] The Kālachakra system is not related to the ancient Vedic tradition in India which existed long before Buddhism appeared. The Kālachakra refers to many different traditions, for example the Hindu; Saivite, Samkya, Vaishnava, the Vedas, Upanisads and Puranas traditions, but also Jainism. For example, the Kālachakra mandala includes deities which are equally accepted by Hindus, Jainas and Buddhists [1] (http://Kalachakranet.org/Kalachakra_tantra_history.html). The Kālachakra deity resides in the center of the Mandala in his palace consisting of four Mandalas, one within the other: the Mandalas of body, speech, and mind, and in the very center, wisdom and great bliss [2] (http://www.thewildrose.net/tibetan_buddhism.html). The Kālachakra sand Mandala is dedicated to both individual and world peace and physical balance. The Dalai Lama explains: “It is a way of planting a seed, and the seed will have karmic effect. One doesn’t need to be present at the Kālachakra ceremony in order to receive its benefits.”

Text of the Kālachakra Tantra The Kālachakra Tantra is divided into five chapters.[3]

Ground Kālachakra The first two chapters are considered the "ground Kālachakra." The first chapter deals with what hi called the "outer Kālachakra"—the physical world– and in particular the calculation system for the Kālachakra calendar, the birth and death of universes, our solar system and the workings of the elements.

Inner Kālachakra The second chapter deals with the "inner Kālachakra," and concerns processes of human gestation and birth, the classification of the functions within the human body and experience, and the vajra-kaya; the expression of human physical existence in terms of channels, winds, drops

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and so forth. Human experience is by some described in terms of four mind states: waking, dream, deep sleep, and a fourth state which is available through the energies of sexual orgasm. The potentials (drops) which give rise to these states are described, together with the processes that flow from them.

Path and fruition The last three chapters describe the "other" or "alternative Kālachakra," and deal with the path and fruition. The third chapter deals with the preparation for the meditation practices of the system: the initiations of Kālachakra. The fourth chapter explains the actual meditation practices themselves, both the meditation on the mandala and its deities in the generation stage practices, and the perfection or completion stage practices of the Six Yogas. The fifth and final chapter describes the state of enlightenment (Relijin) that results from the practice.

Kālachakra Deity with consort Visvamata

Astrology The phrase "as it is outside, so it is within the body" is often found in the Kālachakra tantra to emphasize the similarities and correspondence between human beings and the cosmos; this concept is the basis for Kālachakra astrology, but also for more profound connections and interdependence as taught in the Kālachakra literature. In Tibet, the Kālachakra astrological system is one of the main building blocks in the composition of Tibetan astrological calendars.[4] The astrology in the Kālachakra is not unlike the Western system, in that it employs complicated astronomical calculations to determine, for example, the exact location of the planets.

History and origin Original Teaching in India and Later Teachings in Kingdom of Shambhala According hi the Kālachakra Tantra, Suchandra (Tibetan Dawa Sangpo), dharmaraja of Shambhala, requested that the Buddha teach him how to practice the dharma without renouncing worldly responsibilities. In response to his request, the Buddha taught the first Kālachakra root tantra in Dhanyakataka (Palden Drepung in Tibetan, near present day Amaravati), a small town in Andhra Pradesh in southeastern India, supposedly bilocating (appearing in two places at once) at the same time as he was also delivering the Prajñāpāramitā sutras at Vulture Peak Mountain in Bihar. Along with King Suchandra, ninety-six minor kings and emissaries from Shambhala were also said to have received the teachings. The Kālachakra thus passed directly to Shambhala, where it was held exclusively for hundreds of years. Later Shambhalian kings, 第 3 頁，共 12 頁

Manjushrí Kírti (Tib. Rigdan Tagpa), King of Shambhala

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Manjushrikirti and Pundarika, are said to have condensed and simplified the teachings into the "Śri Kālachakra" or "Laghutantra" and its main commentary the "Vimalaprabha", which remain extant today as the heart of the Kālachakra literature. Fragments of the original tantra have survived, the most significant fragment "Sekkodesha" has been commented upon the Maha Siddha Naropa. Manjushrí Kírti (Tib. Rigdan Jampel Dakpa) is said to have been born in 159 BCE and ruled over Shambhala which had 300,510 followers of the Mlechha (Yavana or "western") religion living in it, some of whom worshiped the sun. He is said to have expelled all the heretics from his dominions but later, after hearing their petitions, allowed them to return. For their benefit, and the benefit of all living beings, he explained the Kālachakra teachings. In 59 BCE he abdicated his throne to his son, Puṇdaŕika, and died soon afterwards, entering the Sambhoga-káya of Buddhahood.[5] In another version of the story, after much discussion and controversy in which King Manjushtikirti called for all citizens to engage in the Kālachakra teachings, the Mlechha factions decided to leave the kingdom. They set out, but over days became lost in the wilderness, upset and demoralized. Through magic, Manjushrikirti made them fall asleep. He sent troops to gather them up and bring them back to the Kingdom. When they awoke, Manjushrikirti's minister was there, suggesting that they ask the King for the teachings. They suddenly felt much better and happy to be back home. They asked for the teachings and the kingdom stayed together. Eventually, all the inhabitants gained enlightenment through Kālachakra practice.[citation needed]

Chilupa/Kālachakrapada There are currently two main traditions of Kālachakra, the Ra lineage (Tib. Rva-lugs) and the Dro lineage (Tib.'Bro-lugs). Although there were many translations of the Kālachakra texts from Sanskrit into Tibetan, the Ra and Dro translations are considered to be the most reliable (more about the two lineages below). The two lineages offer slightly differing accounts of how the Kālachakra teachings returned to India from Shambhala. In both traditions, the Kālachakra and its related commentaries (sometimes referred to as the Bodhisattvas Corpus) were returned to India in 966CE by an Indian pandit. In the Ra tradition this figure is known as Chilupa, and in the Dro tradition as Kālachakrapada the Greater. Scholars such as Helmut Hoffman have suggested they are the same person. The first masters of the tradition disguised themselves with pseudonyms, so the Indian oral traditions recorded by the Tibetans contain a mass of contradictions[citation needed]. Chilupa/Kālachakrapada is said to have set out to receive the Kālachakra teachings in Shambhala, along the journey to which he encountered the Kulika (Shambhala) king Durjaya manifesting as Manjushri, who conferred the Kālachakra initiation on him, based on his pure motivation. Upon returning to India, Chilupa/Kālachakrapada is said to have defeated in debate Nadapada (Tib. Naropa), the abbot of Nalanda University, a great center of Buddhist thought at that time. Chilupa/Kālachakrapada then initiated Nadapada (who became known as Kālachakrapada the Lesser) into the Kālachakra, and the tradition thereafter in India and Tibet stems from these two. Nadapada established the teachings as legitimate in the eyes of the Nalanda community, and initiated into the Kālachakra such masters as Atisha (who, in turn, initiated the Kālachakra master Pindo Acharya (Tib. Pitopa)). A Tibetan history, the Pag Sam Jon Zang, as well as architectural evidence, indicates that the Ratnagiri mahavihara in Orissa was an important center for the dissemination of the Kālachakratantra in India. 第 4 頁，共 12 頁

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The Kālachakra tradition, along with all Vajrayana Buddhism, vanished from India in the wake of the Muslim invasions, surviving only in Nepal.

Spread to Tibet The Dro lineage was established in Tibet by a Kashmiri disciple of Nalandapa named Pandita Somanatha, who traveled to Tibet in 1027 (or 1064CE, depending on the calendar used), and his translator Droton Sherab Drak Lotsawa, from which it takes its name. The Ra lineage was brought to Tibet by another Kashmiri disciple of Nadapada named Samantashri, and translated by Ra Choerab Lotsawa (or Ra Dorje Drakpa). The Ra lineage became particularly important in the Sakya order of Tibetan Buddhism, where it was held by such prominent masters as Sakya Pandita (1182–1251), Drogon Chogyal Pagpa (1235–1280), Budon Rinchendrup (1290–1364), and Dolpopa Sherab Gyaltsen (1292–1361). The latter two, both of whom also held the Dro lineage, are particularly well known expositors of the Kālachakra in Tibet, the practice of which is said to have greatly informed Dolpopa's exposition of the Shentong view. A strong emphasis on Kālachakra practice and exposition of the Shentong view were the principal distinguishing characteristics of the Jonang school that traces its roots to Dolpopa.

Kālachakra statue in American Museum of Natural History, New York

The teaching of the Kālachakra was further advanced by the great Jonang scholar Taranatha (1575–1634). In the 17th century, the government of the 5th Dalai Lama of Tibet outlawed the Jonang school, closing down or forcibly converting most of its monasteries. The writings of Dolpopa, Taranatha, and other prominent Shentong scholars were banned. Ironically, it was also at this time that the Gelug lineage absorbed much of the Jonang Kālachakra tradition. Today Kālachakra is practiced by all four Tibetan schools of Buddhism, although it appears most prominently in the Gelug lineage. It is the main tantric practice for the Jonang school, which persists to this day with a small number of monasteries in eastern Tibet. Efforts are under way to have the Jonang tradition be recognized officially as a fifth tradition of Tibetan Buddhism.

Practice Initiation As in all vajryana practices, the Kālachakra initiations empower the disciple to practice the Kālachakra tantra in the service of attaining Buddhahood. There are two main sets of initiations in Kālachakra, eleven in all. The first of these two sets concerns preparation for the generation stage meditations of Kālachakra. The second concerns preparation for the completion stage meditations known as the Six Yogas of Kālachakra. Attendees who don't intend to carry out the practice are often only given the lower seven initiations. The Kālachakra sand Mandala is dedicated to both individual and world peace and physical

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balance. The Dalai Lama explains: "It is a way of planting a seed, and the seed will have karmic effect. One doesn't need to be present at the Kālachakra ceremony in order to receive its benefits." [6]

Kālachakra practice today in the Tibetan Buddhist schools Buton Rinchen had considerable influence on the later development of the Gelug and Sakya traditions of Kālachakra, and Dolpopa on the Monks attending the January 2003 Kālachakra initiation in development of the Jonang tradition on Bodhgaya, India. which the Kagyu, Nyingma, and the Tsarpa branch of the Sakya draw. The Nyingma and Kagyu rely heavily on the extensive, Jonang-influenced Kālachakra commentaries of Ju Mipham and Jamgon Kongtrul the Great, both of whom took a strong interest in the tradition. The Tsarpa branch of the Sakya maintain the practice lineage for the six branch yoga of Kālachakra in the Jonang tradition. There were many other influences and much cross-fertilization between the different traditions, and indeed His Holiness the Dalai Lama has asserted that it is acceptable for those initiated in one Kālachakra tradition to practice in others. Gelugpa The Dalai Lamas have had specific interest in the Kālachakra practice, particularly the First, Second, Seventh, Eighth, and the current (Fourteenth) Dalai Lamas. The present Dalai Lama has given over thirty Kālachakra initiations all over the world, and is the most prominent Kālachakra lineage holder alive today. Billed as the "Kālachakra for World Peace," they draw tens of thousands of people. Generally, it is unusual for tantric initiations to be given to large public assemblages, but the Kālachakra has always been an exception.

The Dalai Lama presiding over the Kālachakra initiation in Bodhgaya, India, in January 2003.

The Dalai Lama, Kalu Rinpoche, and others have stated that the public exposition of this tantra is necessary in the current degenerate age. The initiation may be received simply as a blessing for the majority of those attending, however, many of the more qualified attendees do take the commitments and subsequently engage in the practice. Kālachakra Initiations given by H.H. XIV Dalai Lama 1. Norbu Lingka, Lhasa, Tibet, in May 1954 第 6 頁，共 12 頁

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2. Norbu Lingka, Lhasa, Tibet, in April 1956 3. Dharamsala, India, in March 1970 4. Bylakuppe, South India, in May 1971 5. Bodh Gaya, India, in January 1974 6. Leh, Ladakh, India, in September 1976 7. Deer Park Buddhist Center, Madison, Wisconsin, USA, in July 1981 8. Dirang, Arunachal Pradesh, India, in April 1983 9. Lahaul & Spiti, India, in August 1983 10. Rikon, Switzerland, in July 1985 11. Bodh Gaya, India, in December 1985 12. Zanskar, Ladakh, India, in July 1988 13. Los Angeles, USA, in July 1989 14. Sarnath, India, in December 1990 15. Ulaanbaatar, Mongolia, in July 1991 [7] 16. New York, USA, in October 1991 17. Kalpa, HP, India, in August 1992 18. Gangtok, Sikkim, India, in April 1993 19. Jispa, HP, India, in August 1994 20. Barcelona, Spain, in December 1994 22. Mundgod, South India, in January 1995 22. Ulanbaator, Mongolia, in August 1995 23. Tabo, HP, India, in June 1996 24. Sydney, Australia, in September 1996 25. Salugara, West Bengal, India, in December 1996. 26. Bloomington, Indiana, USA, in August 1999. 27. Key Monastery, Spiti, Himachal Pradesh, India, in August 2000. 28a. Bodhgaya, Bihar, India, in January 2002 (postponed). 28b. Graz, Austria, in October 2002. 29. Bodh Gaya, Bihar, India, in January 2003. 30. Toronto, Canada, in April 2004. 31. Amaravati, Guntur, India in January 2006. 32. Washington, DC, USA, in July 2011. 33. Bodh Gaya, India, in January 2012. 34. Leh Ladakh,India July 2014

Kalachakra 2014 in Leh,Ladakh Kalachakra in Leh, Ladakh, J&K, India from July 3 to 14: During the first three days of the Kalachakra, from July 3 to 5, His Holiness the Dalai Lama, along with the monks of Namgyal Monastery and senior lamas, will conduct rituals which prepare and consecrate the venue. These include chanting of prayers, creation of the sand mandala and other rituals. From July 6 to 8, His Holiness will give preliminary teachings. On July 9, the Kalachakra Ritual Dance will be performed by the monks of Namgyal Monastery. His Holiness will confer the Kalachakra Initiation from July 10 to 13. On July 14, a long life empowerment (tsewang) and a ceremony offering prayers for the long life of His Holiness the Dalai Lama will be performed.

Ven Ven. Kirti Tsenshab Rinpoche (1926–2006), the Ninth Khalkha Jetsun Dampa Rinpoche, Ven. Jhado Rinpoche, and late Ven. Gen Lamrimpa (?-2003) are also among the prominent Kālachakra masters of the Gelug school.

Kagyu

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The Kālachakra tradition practiced in the Karma and Shangpa Kagyu schools is derived from the Jonang tradition, and was largely systematized by Jamgon Kongtrul the Great, who wrote the text that is now used for empowerment. The Second and The Third Jamgon Kongtrul Rinpoche (1954–1992) were also prominent Kālachakra lineage holders, with the Jamgon Kontrul III giving the initiation publicly in North America on at least one occasion (Toronto 1990).[8] The chief Kālachakra lineage holder for the Kagyu lineage was H.E. Kalu Rinpoche (1905–1990), who gave the initiation several times in Tibet, India, Europe and North America (e.g., New York 1982[9]). Upon his death, this mantle was assumed by his heart son the Ven. Bokar Kalu Rinpoche in 1987 Rinpoche (1940–2004), who in turn passed it on to Ven. Khenpo at Kagyu Rintchen Lodro Donyo Rinpoche. Bokar Monastery, of which Donyo Rinpoche is Tcheu Ling in now the head, features a Kālachakra stupa and is a prominent retreat Montpellier, France center for Kālachakra practice in the Kagyu lineage. Ven. Tenga Rinpoche is also a prominent Kagyu holder of the Kālachakra; he gave the initiation in Grabnik, Poland in August, 2005. Ven. Lopon Tsechu Rinpoche performed Kālachakra initiations and build Kālachakra stupa in Karma Guen buddhist center in southern Spain. Another prominent Kālachakra master is H.E. Beru Khyentse Rinpoche. Chogyam Trungpa Rinpoche, while not a noted Kālachakra master, became increasingly involved later in his life with what he termed Shambhala teachings, derived in part from the Kālachakra tradition, in particular, the mind terma which he received from the Kalki.

Nyingma Among the prominent recent and contemporary Nyingma Kālachakra masters are H.H. Dzongsar Khyentse Chökyi Lodrö (1894–1959), H.H. Dilgo Khyentse Rinpoche (1910–1991), and H.H. Penor Rinpoche (1932–2009).

Sakya His Holiness Sakya Trizin, the present head of the Sakya lineage, has given the Kālachakra initiation many times and is a recognized master of the practice. The Sakya master H.E. Chogye Trichen Rinpoche is one of the main holders of the Kālachakra teachings. Chogye Rinpoche is the head of the Tsharpa School, one of the three main schools of the Sakya tradition of Tibetan Buddhism. One of the previous Chogye Trichen Rinpoches, Khyenrab Choje (1436–97), beheld the sustained vision of the female tantric deity Vajrayogini at Drak Yewa in central Tibet, and Kālachakra Tenfold Powerful symbol received extensive teachings and initiations directly from in stained glass her. Two forms of Vajrayogini appeared out of the face of the rocks at Drak Yewa, one red in color and the other white, and they bestowed the Kālachakra initiation on Khyenrab Choje. When he asked if there was any proof of this, his attendant showed the master the kusha grass that Khyenrab Choje brought back with him from the initiation. It was unlike any kusha grass found in this world, with rainbow lights sparkling up and down the length of the dried blades of grass. This direct lineage

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from Vajrayogini is the 'shortest', the most recent and direct, lineage of the Kālachakra empowerment and teachings that exists in this world. In addition to being known as the emanation of Manjushri, Khyenrab Choje had previously been born as many of the Rigden kings of Shambhala as well as numerous Buddhist masters of India. These are some indications of his unique relationship to the Kālachakra tradition. Chogye Trichen Rinpoche is the holder of six different Kālachakra initiations, four of which, the Bulug, Jonang, Maitri-gyatsha, and Domjung, are contained within the Gyude Kuntu, the Collection of Tantras compiled by Jamyang Khyentse Wangpo and his disciple Loter Wangpo. Rinpoche has offered all six of these empowerments to H.H. Sakya Trizin, the head of the Sakya School of Tibetan Buddhism. Rinpoche has given the Kālachakra initiation in Tibet, Mustang, Kathmandu, Malaysia, the United States, Taiwan, and Spain, and is widely regarded as a definitive authority on Kālachakra. In 1988 he traveled to the United States, giving the initiation and complete instructions in the practice of the six-branch Vajrayoga of Kālachakra according to the Jonangpa tradition in Boston. Chogye Rinpoche has completed extensive retreat in the practice of Kālachakra, particularly of the six-branch yoga (sadangayoga) in the tradition of the Jonangpa school according to Jetsun Taranatha. In this way, Chogye Rinpoche has carried on the tradition of his predecessor Khyenrab Choje, the incarnation of the Shambhala kings who received the Kālachakra initiation from Vajrayogini herself. When Chogye Rinpoche was young, one of his teachers dreamed that Rinpoche was the son of the King of Shambhala, the pure land that upholds the tradition of Kālachakra. (See biography of Chogye Trichen Rinpoche in "Parting from the Four Attachments", Snow Lion Publications, 2003.)

Jonang Once deemed heretical by the 5th Dalai Lama and even thought to be extinct, the Jonang tradition has in fact survived and is now officially recognized by the Tibetan Government in exile as a fifth school of Tibetan Buddhism. Jonang is particularly important in that it has preserved the Kālachakra practice lineage, especially of the completion stage practices. In fact, the Kālachakra is the main tantric practice in the Jonang tradition. Khenpo Kunga Sherab Rinpoche [10] is one contemporary Jonangpa master of Kālachakra.

Controversy Prophesies on Holy War The Kālachakra Tantra has occasionally been a source of controversy in the west because the text contains passages which may be interpreted as demonizing Islam. This is principally because it contains the prophecy of a holy war between Buddhists and so-called "barbarians" (Skt. mleccha). One passage of the Kālachakra (Śri Kālachakra I. 161) reads, "The Chakravartin shall come out at the end of the age, from the city the gods fashioned on Mount Kailasa. He shall smite the barbarians in battle with his own four-division army, on the entire surface of the earth." This prophecy could also be understood to refer in part to the Islamic incursions into central Asia and India which deliberately destroyed the Buddhist religion in those regions. The prophecy includes detailed descriptions of the future invaders as well as suggested (non-violent) ways for the Buddhist teachings to survive these onslaughts.[11][12]

Symbolical meaning Though the Kālachakra prophesies a future religious war, this appears in conflict with the vows of Mahayana and Theravada Buddhist teachings that prohibit violence. According to Alexander 第 9 頁，共 12 頁

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Berzin, the Kālachakra is not advocating violence against people but rather against inner mental and emotional aggression that results in intolerance, hatred, violence and war. Fifteenth century Gelug commentor Kaydrubjey interprets "holy war" symbolically, teaching that it mainly refers to the inner battle of the religious practitioner against inner demonic and barbarian tendencies. This is the solution to violence, since according to the Kālachakra the outer conditions depend on the inner condition of the mindstreams of beings. Viewed that way, the prophesied war takes place in the mind and emotions. It depicts the transformation of the archaic mentality of violence in the name of religion and ideology into sublime moral power, insight and spiritual wisdom.[13] One interpretation of Buddhist teachings that portray military conflict - such as elements of the Kālachakra Tantra and the Gesar Epic - is that they may be taught for the sake of those who possess a karmic tendency towards militancy, for the purpose of taming their minds. The passages of the Kālachakra that address religious warfare can be viewed as teachings to turn away from any religious justification of war and violence, and to embrace the precepts of love and compassion. The controversial passages about the holy war, which most probably had been incorporated into the Kālachakra tradition during the time of massive advances of Islam into northern India when Buddhism had been on retreat, were later in modern time hijacked and used by several adventurous schemers both on the Left and on the Right to justify their political agendas. These questionable activities as well as the abovementioned passages from old Kālachakra texts about the holy war and the ritual use of sexuality, prompted Victor and Victoria Trimondi, two German writers and philosophers, to launch a radical critique of the entire Kālachakra tradition.[14] In contrast, Alexander Berzin, another prominent student of Tibetan Buddhism, seeks to provide a balanced and nuanced account of the same tradition.[13]

Iconography Tantric iconography including sharp weapons, shields, and corpses similarly appears in conflict with those tenets of non-violence but instead represent the transmutation of aggression into a method for overcoming illusion and ego. Both Kālachakra and his dharmapala protector Vajravega hold a sword and shield in their paired second right and left hands. This is an expression of the Buddha's triumph over the attack of Mara and his protection of all sentient beings.[15] Symbolism researcher Robert Beer writes the following about tantric iconography of weapons and mentions the charnel ground: Many of these weapons and implements have their origins in the wrathful arena of the battlefield and the funereal realm of the charnel grounds. As primal images of destruction, slaughter, sacrifice, and necromancy these weapons were wrested from the hands of the evil and turned - as symbols - against the ultimate root of evil, the self-cherishing conceptual identity that gives rise to the five poisons of ignorance, desire, hatred, pride, and jealousy. In the hands of siddhas, dakinis, wrathful and semi-wrathful yidam deities, protective deities or dharmapalas these implements became pure symbols, weapons of transformation, and an expression of the deities' wrathful compassion which mercilessly destroys the manifold illusions of the inflated human ego.[16]

See also Chakravartin Lodrö Chökyong Kalachakra stupa

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Kalki Kings of Shambhala Shambhala Buddhism

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Shambhala

References 1. ^ Gyatso, Tenzin (1985, 1989). Hopkins, Jeffrey, ed. Kalachakra Tantra: Rite of Initiation for the Stage of Generation, a Commentary on the text of Kay-drup-ge-lekbel-sang-bo by Tenzin Gyatso, the Fourteenth Dalai Lama, and the Text Itself (http://books.google.com /books?ei=eb7LUKWdBNPHqAHN7YGIAw& id=BdgKAAAAYAAJ&dq=0861710282& q=planets#search_anchor) (Octavo, soft.) (2nd. ed.). London: Wisdom Publications. p. 212. ISBN 0861710282. Retrieved 15 December 2012. "The external Kālachakra refers to all of the environment - the mountains, fences, homes, planets, constellations of stars, solar systems, and so forth." 2. ^ The term "wheel" evoked herewith is a principal polyvalent sign, teaching tool, organising metaphor and iconographic device within Indian religions. Some Dharmic "wheel" cognates: Dharmachakra, Sudarshana Chakra and Samsara. 3. ^ Kilty,G Ornament of Stainless Light, Wisdom 2004, ISBN 0-86171-452-0 4. ^ Tibetan Astrology by Philippe Cornu, Shambala 1997, ISBN 1-57062-217-5 5. ^ Das, Sarat Chandra (1882). Contributions on the Religion and History of Tibet. First published in: Journal of the Asiatic Society of Bengal, Vol. LI. Reprint: Manjushri Publishing House, Delhi. 1970, pp. 81-82. 6. ^ Tibetan Buddhism (http://www.thewildrose.net /tibetan_buddhism.html) from Website of the Wild Rose Dreamers Lodge 7. ^ Номшиева Р. С. Посвящение в Калачакру. С. 119-120 // Современность и духовно-философское наследие Центральной Азии, Улан-Удэ, 1997, с. 113-123

8. ^ "Kālachakra History" (http://Kalachakranet.org /Kalachakra_tantra_history.html). International Kalachakra Network. Retrieved 2008-01-07. 9. ^ "Dorje Chang Kalu Rinpoche" (http://web.archive.org/web/20071024193909 /http://www.simhas.org/kalu.html). The Lion's Roar. Simhanada. Archived from the original (http://www.simhas.org/kalu.html) on 2007-10-24. Retrieved 2008-01-07. 10. ^ Short Biography (http://www.jonangfoundation.org/kungasherab-saljay) 11. ^ The Historical Interaction between the Buddhist and Islamic Cultures before the Mongol Empire (http://www.berzinarchives.com/e-books /historic_interaction_buddhist_islamic /history_cultures_c.html) e-book by Alexander Berzin 12. ^ Will Durant, "The Story of Civilization" Volume 1. 13. ^ a b Holy Wars in Buddhism and Islam: The Myth of Shambhala (Full Version) (http://www.berzinarchives.com/web/en /archives/advanced/Kalachakra /relation_islam_hinduism /holy_wars_buddhism_islam /holy_war_buddhism_islam_shambhala_long. html) 14. ^ Critical Forum Kalachakra (http://www.iivs.de/~iivs01311 /EN/Kalachakra_2011) 15. ^ Beer, Robert (2004) The Encyclopedia of Tibetan Symbols and Motifs ISBN 1-932476-10-5 p. 298 16. ^ Beer, Robert (2004) The Encyclopedia of Tibetan Symbols and Motifs ISBN 1-932476-10-5 p. 233

Sources ed, by Edward A. Arnold on behalf of Namgyal Monastery Institute of Buddhist Studies, fore. by Robert A. F. Thurman. As Long As Space Endures: Essays on the Kalacakra Tantra in Honor of H.H. the Dalai Lama (http://www.snowlionpub.com/html/product_9764.html) Snow Lion Publications, 2009. Berzin, A. Taking the Kalachakra Initiation, Snow Lion Publications, 1997, ISBN 1-55939-084-0 (available in German, French, Italian, Russian) Brauen, M. Das Mandala, Dumont, ISBN 3-7701-2509-6 (also available in English, Italian, Dutch and other languages) Bryant, B. The Wheel of Time Sand Mandala, Snow Lion Publications, 1995 Dalai Lama, Hopkins J. The Kalachakra Tantra, Rite of Initiation Wisdom, 1985 Dhargyey, N. et al. Kalachakra Tantra Motilal Barnassidas Henning, Edward (2007). Kalacakra and the Tibetan Calendar. Treasury of the Buddhist Sciences. NY: Columbia University Press. p. 408. ISBN 0-9753734-9-8 第 11 頁，共 12 頁

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Khedrup Norsang Gyatso; Kilty, Gavin (translator) (2004). Jinpa, Thupten, ed. Ornament of Stainless Light: An Exposition of the Kālachakra Tantra. The Library of Tibetan Classics. Wisdom Publications. p. 736. ISBN 0-86171-452-0 Gen Lamrimpa and B. Allan Wallace Transcending Time, an Explanation of the Kalachakra Six-Session Guru Yoga (Wisdom 1999) Haas, Ernst and Minke, Gisela. (1976). "The Kālacakra Initiation." The Tibet Journal. Vol. 1, Nos. 3 & 4. Autumn 1976, pp. 29–31. Mullin, G.H. The Practice of Kalachakra Snow Lion Publications, 1991 Namgyal Monastery Kalachakra, Tibet Domani 1999 Newman, J.R. The Outer Wheel of Time: Vajrayana Buddhist cosmology in the Kalacakra tantra, a dissertation 1987, dissertation. UMI number 8723348. Reigle, D. Kalacakra Sadhana and Social ResponsibilitySpirit of the Sun Publications 1996 Wallace, V.A. The Inner Kalacakratantra: A Buddhist Tantric View of the Individual Oxford University Press, 2001 Wallace, Thurman, Yarnall Kalacakratantra: The Chapter On The Individual Together With The Vimalaprabha American Institute of Buddhist Studies, 2004

External links http://www.ladakhkalachakra2014.com/ Kalacakra.org (http://www.kalacakra.org/) Kalachakra For World Peace Graz 2002 (http://www.shedrupling.at/KC/KChome.html) Toronto 2004 (http://ctao.org/Kālachakra/) Extensive Kālachakra section within the Archives of Alexander Berzin (http://www.berzinarchives.com/Kālachakra) International Kalachakra Network (http://www.Kalachakranet.org) The Kālachakra Initiation, Amaravati (http://www.Kalachakra06.com/) The Jonang Foundation (http://www.jonangfoundation.org) Critical Forum Kalachakra (http://www.iivs.de/~iivs01311/EN/Kalachakra_2011) Retrieved from "http://en.wikipedia.org/w/index.php?title=Kalachakra&oldid=581857382" Categories: Buddhist tantras Buddhist practices Time and fate gods Yidams Tibetan Buddhist practices This page was last modified on 16 November 2013 at 02:53. Text is available under the Creative Commons Attribution-ShareAlike License; additional terms may apply. By using this site, you agree to the Terms of Use and Privacy Policy. Wikipedia® is a registered trademark of the Wikimedia Foundation, Inc., a non-profit organization.

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Yamantaka - Wikipedia, the free encyclopedia

http://en.wikipedia.org/wiki/Yamāntaka

Yamantaka From Wikipedia, the free encyclopedia

(Redirected from Yamāntaka) Yamāntaka (Sanskrit: यमा$तक Yamāntaka; Tibetan: Shinjeshe, གན་་གད་, ་་འགས་ད།, Wylie: gshin rje gshed; rdo rje 'jigs byed;[1] Japanese: 大威徳明王, Daïitokumyouou (abbr. Daïitoku); Chinese: 大威德金剛; pinyin: Dà wēidé jīngāng; Mongolian: Эрлэгийн Жаргагчи Erlig-jin Jarghagchi) is a Mahāyāna Buddhist iṣṭadevatā (tib. yidam) of the Highest Yoga Tantra class in Vajrayana, popular within the Geluk school of Tibetan Buddhism. Yamāntaka is seen as a wrathful manifestation of Mañjuśrī, the bodhisattva of wisdom, and in other contexts functions as a dharmapala, or 'Dharma-protector'. Within Buddhism, "terminating death" is a quality of all buddhas as they have stopped the cycle of rebirth, samsara. Yamantaka, then, represents the goal of the Mahayana practitioner's journey to enlightenment, or the journey itself: in awakening, one adopts the practice of Yamāntaka – the practice of terminating death. "Yamantaka" or "Shri Bhagavan Yamantaka" (!ी भगवान् यमा+तक; Glorious Lord Making an End of Yama*) is another name for [Shri] Vajramahabhairava, who is the highest emanation of Bodhisattva Manjushri. Bodhisattva Manjushri, Shri Vajrabhairava and Shri Bhagavan Yamantaka together represent the Buddhadharmakaya (Body of Enlightened Doctrine) which is also called Vajradhara (Holder of the Thunderbolt) because it holds to the pledge of the thunderbolt (vajrasamaya) which is the pledge to carry out the action of the Buddha.

Yamantaka Vajrabhairav, British Museum.

Contents 1 How does Yamāntaka terminate death? 2 Yamantaka in Japanese Buddhism 3 Etymology 4 References 5 External links

How does Yamāntaka terminate death? The Japanese equivalent Daiitoku

This question depends upon the meaning ascribed to the (大威德明王) term death – but one way in which this ability can be identified is through the enlightening activity of wisdom. The wise mind is able to perceive that death has no intrinsic, concrete existence: our understanding of

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death emerges solely from the conventions of the world. Also, when we achieve the same realization of Yamantaka who is a Buddha - then we have transcended death. There are three types of death spoken of in the Yamāntaka Tantra : Outer death is the regular end of life, which is embodied by Yama, Lord of Death, who resides in the south, seven stories under the earth. The inner death is ignorance of the true nature of non-dual reality. Instinctive habitual grasping and aversion to objectively "real" objects and subjects arises from this ignorance. The secret death is dualistic appearance on the subtlest level of clear light mind and illusory body. With the practice of Yamāntaka one overcomes those types of death and gains immortality as a Buddha.

Yamantaka in Japanese Buddhism

Yamantaka-Vajrabhairava mandala

In Japanese esoteric teachings, he is known as Daiitoku Myoo (大威德明王) and is the wrathful emanation of Amida Nyorai and is pictured with six faces, legs and arms holding various weapons while sitting on a white cow, symbolizing pure enlightenment.

Etymology Yamāntaka is a Sanskrit name that can be broken down into two primary elements: Yama, the name of the god of death; and antaka, or "terminator". Thus, Yamāntaka's name literally means "the terminator of death". Vajramahabhairava is also a Sanskrit name that can be broken down into two elements: Vajra, Maha Bhairava. Bhairava means "Terrible" or "Frightful", is a name of the god, and maha means "great".

References

Vajrabhairava thangka, ca. 1740

1. ^ "Yamantaka/Vajrabhairava Buddhist Tantric Practice Support" (http://www.vajrabhairava.com/). Vajrabhairava.com. Retrieved 2012-08-02.

External links Yamantaka org (http://www.yamantaka.org) Vajrabhairava (Yamantaka) practice support (http://www.vajrabhairava.com) Wrathful Guardians of Buddhism - Aesthetics and Mythology (http://www.exoticindiaart.com /article/wrathful) Daïitoku (http://www.onmarkproductions.com/html/myo-o.shtml#daiitoku2) Retrieved from "http://en.wikipedia.org/w/index.php?title=Yamantaka&oldid=587929655" Categories: Yidams Buddhist tantras Dharmapalas Horned deities

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Hevajra - Wikipedia, the free encyclopedia

http://en.wikipedia.org/wiki/Hevajra

Hevajra From Wikipedia, the free encyclopedia

Hevajra (Tibetan: ་་་ kye'i rdo rje / kye rdo rje; Chinese: 喜金刚 Xǐ jīngāng;) is one of the main yidams (enlightened beings) in Tantric, or Vajrayana Buddhism. Hevajra's consort is Nairātmyā (Tibetan: bdag med ma).

Contents 1 History 1.1 India 1.2 Tibet 1.3 Elsewhere 1.3.1 China 1.3.2 Cambodia and Thailand 1.3.3 Mongolia 1.4 West 2 Text 2.1 Root Tantra 2.2 Commentaries 2.3 Explanatory Tantras 3 Iconography 3.1 Hevajra Tantra 3.1.1 Kaya Hevajra 3.1.2 Vak Hevajra 3.1.3 Citta Hevajra 3.1.4 Hrdaya Hevajra 3.2 Samputa Tantra 3.2.1 Kaya Hevajra 3.2.2 Vak Hevajra 3.2.3 Citta Hevajra 3.2.4 Hrdaya Hevajra 4 See also 5 Notes 6 References 7 External links

Hevajra and Nairātmyā, surrounded by a retinue of eight ḍākinīs. Marpa transmission.

History India The Hevajra Tantra, a yoginītantra of the anuttarayogatantra class, is believed to have originated between the late 8th (Snellgrove),[1] and the late 9th or early 10th centuries (Davidson),[2] in Eastern India, possibly Bengal. Tāranātha lists Saroruha and Kampala (also known as "Lva-va-pā, "Kambhalī", and "Śrī-prabhada") as its "bringers": .. the foremost yogi Virūpā meditated on the path of Yamāri and attained siddhi under the blessings of Vajravārāhi,...His disciple Dombi Heruka..understood the essence of

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the Hevajra Tantra, and composed many śāstras like the Nairātmā-devi-sādhana and the Sahaja-siddhi. He also conferred abhiṣeka on his own disciples. After this, two ācāryas Lva-va-pā and Saroruha brought the Hevajra Tantra. ... Siddha Sarouha was the first to bring the Hevajra-pitṛ-sādhana[3] Another lineage, mentioned by Kongtrul, goes from Vilāśyavajra to Anangavajra to Saroruha and thence to Indrabhuti. Jamgon Amyeshab, the 28th throne holder of Sakya, considers the Hevajra Tantra to have been revealed to Virupa by the Nirmanakaya Vajranairatma. This tantra is also considered by him to have been revealed to Dombhi Heruka, Virupa's senior disciple, by Nirmanakaya Vajranairatma, from whom the main Sakya exegetical lineage of the Hevajra tantra descends.[4] The Yogaratnamālā, arguably the most important of the commentaries on the Hevajratantra, was written by one Kṛṣṇa or Kāṇha, who taught Bhadrapada, another commentator, who in turn taught Tilopa, the teacher of Nāropa, who himself wrote a commentary. He, in turn, passed on his knowledge of this tantra to Marpa (1012-1097 AD), who also taught in Tibet. Marpa also received instruction in the Hevajratantra from Maitrīpa, alias Advayavajra, who was banished from Vikramaśilā for practicing with a yoginī during the time of Atīśa's abbothood.

Tibet Some time in the early 11th century, Drogmi Lotsawa Shākya Yeshe ('brog mi lo ts'a ba sh'akya ye shes) (993-1077 AD) journeyed from Drompa-gyang in Lhatsé to Nepal and India, including Vikramaśilā, where he received instruction in the Hevajratantra from Śānti-pa (Ratnākaraśānti) and later to Bengal, where he encountered Prajñedraruci (Vīravajra) [5] who instructed him in the "rootless Margapala" (Tib. Lamdré) that is particularly concerned with the Hevajra tantra and its commentaries. Drakpa Gyeltsen writes in his Chronicle of the Indic Masters: Now Lachen [Drokmi] first went to Nepal and entered into the door of mantra through [the teacher] Bhāro Ham-thung. Then he went to India itself and, realizing that the Āchārya Ratnākaraśānti was both greatly remowned and learned, he heard extensively the Vinaya, Prajñapāramitā, and mantra. Then having gone to the eastern part of India, he encountered Bhikṣu Vīravajra, who was the greatest direct disciple of Hevajra Nairatmyai. Tibet, 18th Durjayachandra, who himself had held the lineage of Century Āchārya Virūpa's own disciple, Ḍombiheruka. From Bhikṣu Vīravajra he heard extensively the mantra material of the three tantras of Hevajra, complete in all their branches. He also requested the many instruction manuals of Acintyakrama and so forth, so that he heard the "Lamdré without the fundamental text" (rtsa med lam 'bras) as well. In this way, Drokmi lived in India for twelve years and became a great translator.[6] After twelve years he returned to central Tibet, probably by 1030, translated the Hevajratantra into Tibetan, and taught, among others, Dkon mchog ryal po (1034-1102 AD), the founder of the Sa-skya Monastery in 1073 AD.[7] This was the beginning of the close relationship between the

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Sakya Order and the Hevajratantra. In the Blue Annals, Gos lotsawa suggests that both the Havajra as well as the Kalachakra Tantras are commentaries on, or introductions to, the Guhyasamāja.[8]

Elsewhere China The Chinese version of the Hevajra Tantra (Taishō XVIII 892, p. 587-601)[9] was translated by Fa-hu (Dharmapalā) at the Institute for Canonical Translations (Yi jing yuan) in the capital of the Northern Sung (960-1128 AD), Bian liang, present day Kaifeng in Henan province. The five-volume translation was presented to the Emperor Jen-tsung at the end of Zhi he 1 (11 February 1054- 30 January 1055 AD) .[10] However, the Hevajra Tantra did not become popular in China.[11] The title of the Chinese version reads "The Scriptural Text of the Ritual of The Great King of the Teaching The Adamantine One with Great Compassion and Knowledge of the Void explained by Buddha." The preface reads: From among the 32 sections of the general tantra of Mahāmāyā one has taken 2 rituals with Nairātmyā. Dharmapāla, Great Master who transmits Sanskrit (texts), thoroughly illuminated and enlightened with Compassion, Probationary Senior Lord of Imperial Banquets, Grandee of Imperial Banquets with the Honour of Silver and Blue, Tripiţaka from India in the West during the Sung, received the honour of translating it by Imperial Mandate.[12] Cambodia and Thailand Surviving images indicate that the Hevajra Tantra was brought to Cambodia during the Khmer Empire and it's practice thrived both in Cambodia and Thailand from the 10th to 13th centuries.[13] Mongolia In 1244 the grandson of Genghis Khan, Prince Godan, invited Sakya Pandita to Mongolia and was initiated by him into the Hevajra teachings. In 1253 Kublai Khan invited Sakya Pandita's Nephew Chogyal Phagpa to court. As a result Buddhism was declared the state religion and Phagpa was given authority over three Of Tibet's provinces.[14]

West The Hevajra Tantra became the first major Buddhist Tantra to be translated in its entirety into a Western language when David Snellgrove published his The Hevajra Tantra: A Critical Study in 1959. This work is in two volumes, the first volume containing his introduction including an "apology" explaining why such a text is worthy of study (apparently because of the unsavory reputation the tantras had acquired in the West early in the 20th century. Writing in 1959 he was able to say "There is still a tendency to regard them as something corrupt, as belonging to the twilight of Buddhism",[15]) and his slightly bowdlerized English translation (showing that, perhaps subconsciously, he did feel conflicted about some of the contents). The second volume contains his editions of the Sanskrit and Tibetan texts (the Tibetan text being taken from the snar thang Kengyur) as well as a Sanskrit text of the Yogaratnamālā. Another translation appeared in 1992 as The Concealed Essence of the Hevajra-tantra. by G.W. Farrow and I. Menon. This version contains the Sanskrit text and English Translation of the tantra as well as a complete English

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translation of the Yogaratnamālā. An English translation from Fa-hu's Chinese version was made by Ch. Willemen in 1983 and published as "The Chinese Hevajratantra". In 2008 the German scholar Jan-Ulrich Sobisch published a detailed literary history of Indian and Tibetan writings on Hevajra as it was seen through the eyes of A-mes-zhabs, a 17th-century master of the Sa-skya-pa tradition (Sobisch 2008).

Text Originally written in mixed quality Sanskrit (with some verses in Apabhraṃśa), the present 750 verse text is reported to be but an excerpt or summary of a much larger, original text of up to 500,000 ślokas (verses) in 32 sections. Many Buddhist texts claim to be condensations of much larger missing originals, with most of the alleged originals either never having been found, or perhaps conceived of as "virtual" texts that exist permanently in some disembodied way. However, the existence of the 100,000 verse Prajnaparamita Sutra shows that works of such proportions were actually produced. The Hevajra Tantra has some material in common with other sources: II iii 29 of the Hevajratantra is the same as XVI 59c-60b of the Guhyasamajatantra, and an Apabhraṃśa couplet at II v 67 of the Hevajratantra appears in one of Saraha's songs. In the case of the Guhyasamaja, it is safe to assume that the Hevajra version is later, but the case is not as clear cut with the Saraha quote, since the relative dates are harder to establish with any certainty.

Root Tantra Dvātriṃśatkalpoddhṛtaḥ kalpadvayātmako śrīhevajraḍākinījālasamvaramahātantrarājā Manuscripts in the National Archives, Kathmandu, Nepal No. 3-303. No. 3-238. No. 4-6. No. 4-71. Manuscript in the Cambridge University Library, Add. 1340 Manuscript belonging to the Asiatic Society of Bengal, no. 11317 Manuscripts in the Tōkyō University Library: Nos 509-512[16] Editions: Snellgrove[17] Farrow and Menon[18]

Hevajra mandala, 17th-century painting, Rubin Museum of Art

Tibetan: kye'i rdo rje zhes bya ba rgyud kyi rgyal po - Narthang Kangyur, snar thang 369, vol. 80, rgyud (ka) 306b-351b colophon: rgyud kyi rgyal po sgyu ma'i brtag pa zhes bya ba brtag pa sum cu rtsa gnyis las phyung ba brtag pa gnyis kyi bdag nyid kye'i rdo rje mkha' 'gro ma dra ba'i sdom pa'i rgyud kyi rgyal po chen po rdzogs so/ /rgya gar gyi mkhan po ga ya d+ha ra'i zhal snga nas dang/ bod kyi lo ts+tsha ba dge slong shAkya ye shes kyis bsgyur cing zhus te gtan la phab pa/ Edition: Snellgrove[17] kye'i rdo rje zhes bya ba rgyud kyi rgyal po (Hevajratantrarājanāma) Tōh. 417, sDe-dge

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Kangyur rgyud 'bum vol. nga, 1b-13b colophon: kye'i rdo rje mkha' 'gro ma dra ba'i sdom pa las rdo rje snying po mngon par byang chub zhes bya ba brtag pa'i rgyal po rdzogs so kye'i rdo rje zhes bya ba rgyud kyi rgyal po Urga Kangyur, urga 418, vol.79, rgyud (nga), 1r-30r colophon: rgyud kyi rgyal po chen po sgyu ma'i brtag pa zhes bya ba brtag pa sum cu rtsa gnyis las phyung pa brtag pa gnyis kyi bdag nyid kye'i rdo rje mkha' 'gro ma dra ba'i sdom pa'i rgyud kyi rgyal po rdzogs so/ /rgya gar gyi mkhan po ga ya d+ha ra'i zhal snga nas bod kyi lo ts+tsha ba dge slong shAkya ye shes kyis bsgyur cing zhus te gtan la phab pa/slar yang lo ts+tsha ba gzhon nu dpal gyis 'gyur chad bsabs shing dag par bgyis pa'o/ kye'i rdo rje zhes bya ba rgyud kyi rgyal po Stog Palace Kangyur, stog 379, Volume 94, rgyud bum (ga), 107r-148v colophon: rgyud kyi rgyal po sgyu ma'i brtag pa zhes bya ba brtag pa sum cu rtsa gnyis las phyung ba brtag pa gnyis kyi bdag nyid kye'i rdo rje mkha' 'gro ma dra ba'i sdom pa'i rgyud kyi rgyal po chen po rdzogs so/ /rgya gar gyi mkhan po ga ya d+ha ra'i zhal snga nas dang/ bod kyi lo tsa ba dge slong shAkya ye shes kyis bsgyur cing zhus te gtan la phab pa kye'i rdo rje zhes bya ba rgyud kyi rgyal po Lhasa Kangyur, lhasa 380, volume 79, rgyud (ka), 672-761 colophon: rgyud kyi rgyal po sgyu ma'i brtag pa zhes bya ba brtag pa sum cu rtsa gnyis las phyung ba brtag pa gnyis kyi bdag nyid kye'i rdo rje mkha' 'gro ma dra ba'i sdom pa'i rgyud kyi rgyal po chen po rdzogs so/ /rgya gar gyi mkhan po ga ya d+ha ra'i zhal snga nas bod kyi lo ts+tsha ba dge slong shAkya ye shes kyis bsgyur cing zhus te gtan la phab pa

Commentaries Yogaratnamālā by Kāṇha Śrīhevajravyākhyākhyāvivaraṇa by Bhadrapāda Netravibhanga by Dharmakīrtī Smṛtiniṣpatti (?) by Kāṇha Vajrapādasārasaṃgraha by Nāro Muktāvalī by Ratnākaraśānti Sanskrit edition from five manuscripts by Ram Shankar Tripathi and Thakur Sain Negi in the series Bibliotheca Indo-Tibetica Series XLVIII, Central Institute for Higher Tibetan Studies, Sarnath, 2001. Padminī by Saroruha Suviśuddhasaṃpuṭa by Ṭankadāsa Ṣaṭsāhasrikā-Hevajra-Ṭīkā by Daśabhūmīśvara Vajragharba Sanskrit edition from two incomplete mss, Tibetan edition, with English translation of Sanskrit portion and summary of remaining part, in Shendge, Malati J., 2004. Ṣaṭsāhasrikā-Hevajra-Ṭīkā: A Critical Edition. Pratibha Prakashan, Delhi. "On this shorter tantra of 750 verses containing many vajrapadas which is selected from abother big tantra of five lakhs (500,000) of verses, is revealed this commentary, which owes its inspiration to Hevajra and which is known to contain 6000 verses and following mulatantra, by the illustrious Vajragarbha." (1.4-6)

Explanatory Tantras Ḍākinīvajrapañjaratantra Saṃpuṭatantra

Iconography Hevajra has four forms described in the Hevajra Tantra and four forms described the Samputa Tantra:

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Hevajra Tantra Kaya Hevajra The two armed Body (Kaya) Hevajra described in the Hevajra Tantra stands in an advancing posture on a multi-coloured lotus, corpse, and sun disk. He is dark blue in colour. His right hand holds a vajra club, and his left hand holds a vajra-marked skull cup. He embraces his consort Vajranairatma (rDo-rje bDag-med-ma). A khatvanga staff rests on his left shoulder and he is adorned with the six symbolic ornaments. In the Sadhanamala this form of Hevajra is single (ekavira) - without a consort.[19] Vak Hevajra The four armed Speech (Vak) Hevajra described in the Hevajra Tantra stands in an advancing posture on a multi-coloured lotus, corpse, and sun disk. He is dark blue in colour. One right hand holds a vajra and one left hand a skullfull of blood, the other pair of arms embrace his consort Vajravarahi (rDo-rje phag-mo). Citta Hevajra The six armed Mind (Citta) Hevajra described in the Hevajra Tantra stands in an advancing posture with right leg extended and left bent on a multi-coloured lotus, corpse, and sun disk. He is dark blue in colour with three faces - C. blue, R. white and L. red. Each face has three blood shot eyes and four bared fangs, and frowns with knotted brows. His tawny hair streams up surmounted with a crossed vajra.. Two right hands hold a vajra and a knife, two left a trident and a bell; the remaining pair of arms embrace his consort Vajrasrinkhala Hevajra is imbued with the nine dramatic sentiments and adorned with a diadem of five dry skulls, a necklace of fifty fresh heada and the six symbolic ornaments or 'seals'. Hrdaya Hevajra The sixteen-armed, four-legged eight-faced Heart (Hrdaya) Hevajra described in the Hevajra Tantra stands with two legs in ardha-paryanka and the other two in alidha posture (left bent, right extended) on a multi-coloured eight petalled lotus, the four Maras in the forms of yellow Brahma, black Vishnu, white Shiva (Mahesvara) and yellow Indra and a sun disc resting on their hearts. Sri Hevajra is 16 years old, black in color, naked, with eight faces, sixteen arms and four legs. His central face is black, the first right white, the first left red, the upper face smoke-coloured and ugly; the outer two faces on each side, black. All have three round blood shot eyes, four bared fangs, a vibrating tongue, and frowning with knotted brows. His lustrous tawny hair streams upward crowned with a crossed vajra. He is adorned with a diadem of five dry skulls. The sixteen hands hold sixteen skull cups. The central pair of arms skull contain a white elephant and the yellow earth-goddess Prithvi, and embrace his consort Vajranairatma (rDo-rje bDag-med-ma) whose two legs encircle his body. Her right hands holds a curved knife (kartika), while the left is wrapped around the neck of her lord and holds a skullcup (kapala). In the other seven skull cups held in Hevajra's outer right hands are: a blue horse, a white-nosed ass, a red ox, an ashen camel, a red human, a blue sarabha deer, and an owl or cat. In the skull cups in the outer seven left hands are the white water-god Varuna, the green wind-god Vayu, the red fire-god Agni / Tejas, the white moon god Candra, the red sun god Surya or Aditya, blue Yama lord of death and yellow Kubera or Dhanada lord of wealth. Hevajra is adorned with the six symbolic ornaments: circlet, earrings, necklace, bracelets, girdle armlets and anklets and smeared with the ashes of the charnel ground.

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He wears a necklace of fifty freshly severed human heads.

Samputa Tantra The four forms of Hevajra described in the Samputa Tantra all dance on a lotus, corpse, bloodfilled skull cup and sun disk throne. Kaya Hevajra The two armed Kaya-Hevajra (sku kyE rdo rje) - "Shaker of all the Three Worlds" ('jig-rten gsum kun-tu bskyod-pa) - stands in dancing posture on a multi-coloured lotus, corpse, blood-filled skull cup and sun disk. He is black in colour, with one face, three round red eyes, and two arms. His right hand wields a five pronged vajra club and the left hand holds a skull cup brimming with blood. He embraces his consort Vajranairatma (rdo-rje bdag-med-ma), blue in colour, with one face and two arms, holding curved knife and skull cup. Vak Hevajra The four armed Vak-Hevajra (sung kyE rdo rje), stands in dancing posture on a multi-coloured lotus, corpse, blood-filled skull cup and sun disk. He is black in colour with one face, three round red eyes two legs and four arms. The outer right hand wields a five pronged vajra club, the outer left hand holds a blood-filled skull-cup; the other pair of arms embrace his consort Vajravarahi (rDo-rje phag-mo), who is similar to him. Citta Hevajra The six armed Citta-Hevajra (thugs kyE rdo rje) stands in dancing posture (ardha paryanka) with his right toenails pressed against his left thigh on an eight-petaled multi-coloured lotus, corpse, skull-cup brimming with blood, and sun disc. He is black, with three faces: black, white and red each face having three round blood shot eyes. His light yellowish hair streams upwards crested with a crossed vajra, and he wears a diadem of five dry skulls. He is adorned with a necklace of fifty freshly severed human heads, the six symbolic ornaments and clad in a tiger skin skirt. The first pair of hands hold a vajra and bell embracing is consort Vajrasrnkhala, who is similar to him. The other right hands hold an arrow and a trident. The other left hands hold a bow and a skull cup. Hrdaya Hevajra The sixteen armed four legged Hrdaya Hevajra (snying po kyE rdo rje) stands with two legs in dancing posture (ardha paryanka) and two in aleedha posture (right leg extended) on an eightpetalled multicoloured lotus are, the four Maras (Skanda Mara in the form of yellow Brahma, Klesa Mara as black Vishnu, Mrtyu Mara as white Shiva, Devaputra Mara as pale yellow Śakra), a blood filled skull-cup and sun disc. He is black in colour with eight faces, sixteen arms and four legs. The central face is black and laughing loudly, the right is white and the left is red, and the upper face black and bears its fangs; the other eight faces are black. Each face has three blod-shot eyes. His tawny hair flows upwards crested with a double vajra and he wears a diadem of five dry skulls. He is adorned with a necklace of fifty freshly severed human heads, the six symbolic ornaments and clad in a tiger skin skirt. His first pair of hands hold a vajra and bell, embracing his consort Nairatma blue in colour with two hands holding a curved knife (gri gug) and skull cup. Hevajra's remaining right hands hold a sword, arrow, wheel, skull cup, club, trident and hook; the remaining left hands hold a lotus, bow, trident, skull, jewel, threatening forefinger and noose. 第 7 頁，共 9 頁

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See also Hayagriva Hevajra at the Rubin Museum of Art

Notes 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 16. 17. 18. 19.

^ Snellgrove, 1959, Vol. 1, p. 14 ^ Davidson, 2005, p. 41 ^ Chattopadhyana, 1970 pg 245-246 ^ folio 49/a gsung nag rin po che byon tshul khog phub, vol Zha, gsung 'bum, Kathmandhu, 2000 ^ Warner, Cameron David Warner (December 2009). "Drokmi Śākya Yeshe" (http://www.treasuryoflives.org/biographies/view/Drokmi-sakya-Yeshe/5615). The Treasury of Lives: Biographies of Himalayan Religious Masters. Retrieved 2013-08-09. ^ quoted in Davidson, 2004, p. 166 ^ Roerich, Blue Annals, p. 205-211 ^ Roerich, 1949, vol. 1, pg 358 ^ Chinese version of Hevajra Tantra (http://www.cbeta.org/result/T18/T18n0892.htm) ^ Willemen, 1983, p.23-28 ^ Huntington, John C. (2003). Circle of Bliss: Buddhist Meditational Art (http://books.google.co.uk /books?id=l3KmWbcq5foC&source=gbs_navlinks_s). Serindia Publications. p. 455. ISBN 1-932476-01-6. ^ Willemen, 1983, p. 33 ^ Huntington, John C. (2003). The Circle of Bliss: Buddhist Meditational Art (http://books.google.co.uk /books?id=l3KmWbcq5foC&source=gbs_navlinks_s). Serindia Publications. p. 455. ISBN 1-932476-01-6. ^ Huntington, John C. (2003). The Circle of Bliss: Buddhist Meditational Art (http://books.google.co.uk /books?id=l3KmWbcq5foC&source=gbs_navlinks_s). Serindel Publications. p. 455. ISBN 1-932476-01-6. ^ Snellgrove, 1959, vol. I, p. 6 ^ Matsunami, Catalogue ^ a b Snellgrove, 1959 ^ Farrow & Menon, 1992 ^ Shashibala, 2008. p. 371

References Chattopadhyana, Debiprasad, ed. 1970 Taranatha's History of Buddhism in India. Indian Institute of Advanced Study, Simla Chandra, Lokesh. 2002. Dictionary of Buddhist Iconography. Delhi: Aditya Prakashan. Davidson, Ronald M. 2002. "Indian Esoteric Buddhism: A Social History of the Tantric Movement." Columbia University Press, NY. 2005. "Tibetan Renaissance: Tantric Buddhism in the Rebirth of Tibetan Culture." Columbia University Press, NY. Farrow, G.W. & Menon I. 1992. The Concealed Essence of the hevajra-tantra. Delhi: Motilal Banarasidas. Finot, Louis. 1934. "Manuscrits sanscrits de sādhana retrouvés en Chine (Hevajrasekaprakriyā)." Journal Asiatique, 1-85. Matsunami, S. 1965. "A Catalogue of the Sanskrit Manuscripts in the Tōkyō University Library." Tōkyō. Pott, P.H. 1969. The Mandala of Heruka. in CIBA Journal No. 50 Roerich, George N., 1949 The Blue Annals. Royal Asiatic Society of Calcutta, Calcutta Shashibala, Dr., 2008 "Hevajra in Buddhist Literature, Imperial Ceremonies and Art" in Ardussi, John A. & Topgay, Sonam (eds.) Written Treasures of Bhutan: Mirror of the Past and Bridge to the Future (Proceedings of the First International Conference on the Scriptural Heritage of Bhutan). vol 1 pp 357–380. Thimphu: National Library of Bhutan. ISBN 99936-17-08-3 Shendge, Malati J., 2004. Ṣaṭsāhasrikā-Hevajra-Ṭīkā: A Critical Edition. Pratibha 第 8 頁，共 9 頁

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Prakashan, Delhi Snellgrove, D.L. 1959. The Hevajra Tantra: A Critical Study. (London Oriental Series, Vol. 6) London: Oxford University Press. Sobisch, Jan-Ulrich, 2008, Hevajra and Lam ‘bras Literature of India and Tibet as Seen Through the Eyes of A-mes-zhabs, (Contributions to Tibetan Studies 6), Wiesbaden: Dr. Ludwig Reichert Verlag, 249 pp. Willemen, Ch. 1983. "The Chinese Hevajratantra." Orientalia Gandensia III, Uitgeverij Peeters, België.

External links Hevajra Tantra and Related Subjects (Himalayanart.org) (http://www.himalayanart.org /pages/hevajra/index.html) Retrieved from "http://en.wikipedia.org/w/index.php?title=Hevajra&oldid=587540553" Categories: Yidams Buddhist tantras Tibetan Buddhist texts Tibetan Buddhist practices This page was last modified on 24 December 2013 at 18:10. Text is available under the Creative Commons Attribution-ShareAlike License; additional terms may apply. By using this site, you agree to the Terms of Use and Privacy Policy. Wikipedia® is a registered trademark of the Wikimedia Foundation, Inc., a non-profit organization.

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Tara (Buddhism) - Wikipedia, the free encyclopedia

http://en.wikipedia.org/wiki/Tara_(Buddhism)

Tara (Buddhism) From Wikipedia, the free encyclopedia

Tara (Sanskrit: तारा, tārā; Tib. !ོལ་མ, Drolma) or Ārya Tārā, also known as Jetsun Dolma (Tibetan language:rje btsun sgrol ma) in Tibetan Buddhism, is a female Bodhisattva in Mahayana Buddhism who appears as a female Buddha in Vajrayana Buddhism. She is known as the "mother of liberation", and represents the virtues of success in work and achievements. In Japan she is known as Tara Bosatsu (多羅菩薩), and little-known as Duōluó Púsà (多罗菩萨) in Chinese Buddhism.[1] Tara is a tantric meditation deity whose practice is used by practitioners of the Tibetan branch of Vajrayana Buddhism to develop certain inner qualities and understand outer, inner and secret teachings about compassion and emptiness. Tara is actually the generic name for a set of Buddhas or bodhisattvas of similar aspect. These may more properly be understood as different aspects of the same quality, as bodhisattvas are often considered metaphoric for Buddhist virtues. The most widely known forms of Tārā are: Green Tārā, known as the Buddha of enlightened activity White Tārā, also known for compassion, long life, healing and serenity; also known as The Wish-fulfilling Wheel, or Cintachakra Red Tārā, of fierce aspect associated with magnetizing all good things Black Tārā, associated with power Yellow Tārā, associated with wealth and prosperity Blue Tārā, associated with transmutation of anger Cittamani Tārā, a form of Tārā widely practiced at the level of Highest Yoga Tantra in the Gelug School of Tibetan Buddhism, portrayed as green and often conflated with Green Tārā Khadiravani Tārā (Tārā of the acacia forest), who appeared to Nagarjuna in the Khadiravani forest of South India and who is sometimes referred to as the "22nd Tārā" There is also recognition in some schools of Buddhism of twenty-one Tārās. A practice text entitled In Praise of the 21 Tārās, is recited during the morning in all four sects of Tibetan Buddhism.

Green Tara, Kumbum, Gyantse, Tibet, 1993

White Tara statue in a Karma Kagyu dharma centre

The main Tārā mantra is the same for Buddhists and Hindus alike: oṃ tāre tuttāre ture svāhā. It is pronounced by Tibetans and Buddhists who follow the Tibetan traditions as oṃ tāre tu tāre ture soha.

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Contents 1 Emergence of Tārā as a Buddhist deity 2 Origin as a Buddhist bodhisattva 3 Tārā as a saviouress 4 Tārā as a Tantric deity 5 Sadhanas of Tārā 6 Terma teachings related to Tārā 7 See also 8 References 9 External links

Emergence of Tārā as a Buddhist deity Within Tibetan Buddhism Tārā is regarded as a Bodhisattva of compassion and action. She is the female aspect of Avalokitesvara (Chenrezig) and in some origin stories she comes from his tears:

The image of Tara holding lotus, 8th century, Borobudur, Java, Indonesia

Then at last Avalokiteshvara arrived at the summit of Marpori, the 'Red Hill', in Lhasa. Gazing out, he perceived that the lake on Otang, the 'Plain of Milk', resembled the Hell of Ceaseless Torment. Myriads of being were undergoing the agonies of boiling, burning, hunger, thirst, yet they never perished, but let forth hideous cries of anguish all the while. When Avalokiteshvara saw this, tears sprang to his eyes. A teardrop from his right eye fell to the plain and became the reverend Bhrikuti, who declared: "Son of your race! As you are striving for the sake of sentient beings in the Land of Snows, intercede in their suffering, and I shall be your companion in this endeavour!" Bhrikuti was then reabsorbed into Avalokiteshvara's right eye, and was reborn in a later life as the Nepalese princess Tritsun. A teardrop from his left eye fell upon the plain and became the reverend Tara. She also declared, "Son of your race! As you are striving for the sake of sentient beings in the Land of Snows, intercede in their suffering, and I shall be your companion in this endeavour!" Tara was also reabsorbed into Avalokiteshvara's left eye, and was reborn in a later life as the Chinese princess Kongjo (Princess Wencheng).[2] Tārā is also known as a saviouress, as a heavenly deity who hears the cries of beings experiencing misery in samsara.

Whether the Tārā figure originated as a Buddhist or Hindu goddess is unclear and remains a source of dispute among scholars. Mallar Ghosh believes her to have originated as a form of the goddess Durga in the Hindu Puranas.[3] Today, she is worshipped both in Buddhism and in Shaktism as one of the ten Mahavidyas. It may be true that goddesses entered Buddhism from Shaktism (i.e. the worship of local or folk goddesses prior to the more institutionalized Hinduism which had developed by the early medieval period (i.e. Middle Kingdoms of India) as Buddhism was originally a religion devoid of goddesses, and in fact deities, altogether. Possibly the oldest text to mention a Buddhist goddess is the Prajnaparamita Sutra (translated into Chinese from the original Sanskrit c. 2nd century CE), around the time that Mahayana was becoming the dominant school of thought in Indian and Chinese Buddhism. Thus, it would seem that the feminine principle makes its first appearance in Buddhism as the goddess who personified the "Perfection of Wisdom" (Prajnaparamita).[4] Tārā came to be seen as an expression of the compassion of

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perfected wisdom only later, with her earliest textual reference being the Mañjuśrī-mūla-kalpa (c. 5th–8th centuries CE).[5] The earliest, solidly identifiable image of Tārā is most likely that which is still found today at cave 6 within the rock-cut Buddhist monastic complex of the Ellora Caves in Maharashtra (c. 7th century CE), with her worship being well established by the onset of the Pala Empire in Northeast India (8th century CE).[6] Tārā became a very popular Vajrayana deity with the rise of Tantric Buddhism in 8th-century Pala India and, with the movement of Indian Buddhism into Tibet via Padmasambhava, the worship and practices of Tārā became incorporated into Tibetan Buddhism as well.[4][7] She eventually came to be considered the "Mother of all Buddhas," which usually refers to the enlightened wisdom of the Buddhas, while simultaneously echoing the ancient concept of the Mother Goddess in India. Independent of whether she is classified as a deity, a Buddha, or a bodhisattva, Tārā remains very popular in Tibet (and Tibetan communities in exile in Northern India), Mongolia, Nepal, Bhutan, and is worshiped in a majority of Buddhist communities throughout the world (see also Guan Yin, the female aspect of Avalokitesvara in Chinese Buddhism). Today, Green Tara and White Tara are probably the most popular representations of Tara. Green Tara/Khadiravani is usually associated with protection from fear and the following eight obscurations: lions (= pride), wild elephants (= delusion/ignorance), fires (= hatred and anger), snakes (= jealousy), bandits and thieves (= wrong views, including fanatical views), bondage (= avarice and miserliness), floods (= desire and attachment), and evil spirits and demons (= deluded doubts). As one of the three deities of long life, White Tara/Sarasvati is associated with longevity. White Tara counteracts illness and thereby helps to bring about a long life. She embodies the motivation that is compassion and is said to be as white and radiant as the moon.

The Buddhist Goddess Tara, 9th century, gold and silver.[8]

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Sita (White) Tara by Öndör Gegeen Zanabazar. Mongolia, 17th century

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Maldivian Tara[9] 30 cm high etching on Porites coral stone from the 9th century kept at the museum in Malé, Maldives.


The Mantra of Tārā OṀ TĀRE TUTTĀRE TURE SVAHĀ in the Lanydza variant of Ranjana and Tibetan scripts.

Origin as a Buddhist bodhisattva Tārā has many stories told which explain her origin as a bodhisattva. One in particular has a lot of resonance for women interested in Buddhism and quite likely for those delving into early 21st-century feminism. In this tale there is a young princess who lives in a different world system, millions of years in the past. Her name is Yeshe Dawa, which means "Moon of Primordial Awareness". For quite a number of aeons she makes offerings to the Buddha of that world system, whose name was Tonyo Drupa. She receives special instruction from him concerning bodhicitta—the heart-mind of a bodhisattva. After doing this, some monks approach her and suggest that because of her level of attainment she should next pray to be reborn as a male to progress further. At this point she lets the monks know in no uncertain terms that from the point of view of Enlightenment it is only "weak minded worldlings" who see gender as a barrier to attaining enlightenment. She sadly notes there have been few who wish to work for the welfare of beings in a female form, though. Therefore she resolves to always be reborn as a female bodhisattva, until samsara is no more. She then stays in a palace in a state of meditation for some ten million years, and the power of this practice releases tens of millions of beings from suffering. As a result of this, Tonyo Drupa tells her she will henceforth manifest supreme bodhi as the Goddess Tārā in many world systems to come. With this story in mind, it is interesting to juxtapose this with a quotation from H.H. the Dalai Lama about Tārā, spoken at a conference on Compassionate Action in Newport Beach, CA in 1989: There is a true feminist movement in Buddhism that relates to the goddess Tārā. Following her cultivation of bodhicitta, the bodhisattva's motivation, she looked upon the situation of those striving towards full awakening and she felt that there were too few people who attained Buddhahood as women. So she vowed, "I have developed bodhicitta as a woman. For all my lifetimes along the path I vow to be born as a woman, and in my final lifetime when I attain Buddhahood, then, too, I will be a woman." Tārā, then, embodies certain ideals which make her attractive to women practitioners, and her 第 4 頁，共 9 頁

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emergence as a Bodhisattva can be seen as a part of Mahayana Buddhism's reaching out to women, and becoming more inclusive even in 6th-century CE India.

Tārā as a saviouress Tārā also embodies many of the qualities of feminine principle. She is known as the Mother of Mercy and Compassion. She is the source, the female aspect of the universe, which gives birth to warmth, compassion and relief from bad karma as experienced by ordinary beings in cyclic existence. She engenders, nourishes, smiles at the vitality of creation, and has sympathy for all beings as a mother does for her children. As Green Tārā she offers succor and protection from all the unfortunate circumstances one can encounter within the samsaric world. As White Tārā she expresses maternal compassion and offers healing to beings who are hurt or wounded, either physically or psychically. As Red Tārā she teaches discriminating awareness about created phenomena, and how to turn raw desire into compassion and love. As Blue Tārā (Ekajati) she becomes a protector in the Nyingma lineage, who expresses a ferocious, wrathful, female energy whose invocation destroys all Dharmic obstacles and engenders good luck and swift spiritual awakening.[4] Within Tibetan Buddhism, she has 21 major forms in all, each tied to a certain color and energy. And each offers some feminine attribute, of ultimate benefit to the spiritual aspirant who asks for her assistance.

Green Tara, Nepal, 14th century. Gilt copper inset with precious and semiprecious stones, H20.25 in, (51.4 cm). The Metropolitan Museum of Art, Louis V. Bell Fund, 1966, 66.179.

Another quality of feminine principle which she shares with the dakinis is playfulness. As John Blofeld expands upon in Bodhisattva of Compassion,[10] Tārā is frequently depicted as a young sixteen-year-old girlish woman. She often manifests in the lives of dharma practitioners when they take themselves, or spiritual path too seriously. There are Tibetan tales in which she laughs at self-righteousness, or plays pranks on those who lack reverence for the feminine. In Magic Dance: The Display of the Self-Nature of the Five Wisdom Dakinis,[11] Thinley Norbu explores this as "Playmind". Applied to Tārā one could say that her playful mind can relieve ordinary minds which become rigidly serious or tightly gripped by dualistic distinctions. She takes delight in an open mind and a receptive heart then. For in this openness and receptivity her blessings can naturally unfold and her energies can quicken the aspirants spiritual development. These qualities of feminine principle then, found an expression in Indian Mahayana Buddhism and the emerging Vajrayana of Tibet, as the many forms of Tārā, as dakinis, as Prajnaparamita, and as many other local and specialized feminine divinities. As the worship of Tārā developed, various prayers, chants and mantras became associated with her. These came out of a felt devotional need, and from her inspiration causing spiritual masters to compose and set down sadhanas, or tantric meditation practices. Two ways of approach to her began to emerge. In one common folk and lay practitioners would simply directly appeal to her to ease some of the travails of worldly life. In the second, she became a Tantric deity whose practice would be used by monks or tantric yogis in order to develop her qualities in themselves, ultimately leading through her to the source of her qualities, which are Enlightenment, Enlightened Compassion, and Enlightened Mind.

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Tārā as a Tantric deity Tārā as a focus for tantric deity yoga can be traced back to the time period of Padmasambhava. There is a Red Tārā practice which was given by Padmasambhava to Yeshe Tsogyal. He asked that she hide it as a treasure. It was not until the 20th century, that a great Nyingma lama, Apong Terton rediscovered it. This lama was reborn as His Holiness Sakya Trizin, present head of the Sakyapa sect. A monk who had known Apong Terton succeeded in retransmitting it to H.H. Sakya Trizin, and the same monk also gave it to Chagdud Tulku Rinpoche, who released it to his western students. Martin Willson in In Praise of Tārā traces many different lineages of Tārā Tantras, that is Tārā scriptures used as Tantric sadhanas.[12] For example a Tārā sadhana was revealed to Tilopa (988–1069 CE), the human father of the Karma Kagyu. Atisa, the great translator and founder of the Kadampa school of Tibetan Buddhism, was a devotee of Tārā. He composed a praise to her, and three Tārā Sadhanas. Martin Willson's work also contains charts which show origins of her tantras in various lineages, but suffice to say that Tārā as a tantric practice quickly spread from around the 7th century CE onwards, and remains an important part of Vajrayana Buddhism to this day.

18th-century Eastern Tibetan thanka, with the Green Tara (Samaya Tara Yogini) in the center and the Blue, Red, White and Yellow taras in the corners, Rubin Museum of Art

The practices themselves usually present Tārā as a tutelary deity (thug dam, yidam) which the practitioners sees as being a latent aspect of one's mind, or a manifestation in a visible form of a quality stemming from Buddha Jnana. As John Blofeld puts it in The Tantric Mysticism of Tibet: The function of the Yidam is one of the profound mysteries of the Vajrayana...Especially during the first years of practice the Yidam is of immense importance. Yidam is the Tibetan rendering of the Sanskrit word "Istadeva"—the in-dwelling deity; but, where the Hindus take the Istadeva for an actual deity who has been invited to dwell in the devotee's heart, the Yidams of Tantric Buddhism are in fact the emanations of the adepts own mind. Or are they? To some extent they seem to belong to that order of phenomena which in Jungian terms are called archetypes and are therefore the common property of the entire human race. Even among Tantric Buddhists, there may be a division of opinion as to how far the Yidams are the creations of individual minds. What is quite certain is that they are not independently existing gods and goddesses; and yet, paradoxically, there are many occasions when they must be so regarded.[13]

Sadhanas of Tārā Sadhanas in which Tārā is the yidam (meditational deity) can be extensive or quite brief. Most all of them include some introductory praises or homages to invoke her presence and prayers of taking refuge. Then her mantra is recited, followed by a visualization of her, perhaps more mantra, then the visualization is dissolved, followed by a dedication of the merit from doing the practice. Additionally there may be extra prayers of aspirations, and a long life prayer for the Lama who

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originated the practice. Many of the Tārā sadhanas are seen as beginning practices within the world of Vajrayana Buddhism, however what is taking place during the visualization of the deity actually invokes some of the most sublime teachings of all Buddhism. Two examples are Zabtik Drolchok[14] and Chime Pakme Nyingtik.[15] In this case during the creation phase of Tārā as a yidam, she is seen as having as much reality as any other phenomena apprehended through the mind. By reciting her mantra and visualizing her form in front, or on the head of the adept, one is opening to her energies of compassion and wisdom. After a period of time the practitioner shares in some of these qualities, becomes imbued with her being and all it represents. At the same time all of this is seen as coming out of Emptiness and having a translucent quality like a rainbow. Then many times there is a visualization of oneself as Tārā. One simultaneously becomes inseparable from all her good qualities while at the same time realizing the emptiness of the visualization of oneself as the yidam and also the emptiness of one's ordinary self. This occurs in the completion stage of the practice. One dissolves the created deity form and at the same time also realizes how much of what we call the "self" is a creation of the mind, and has no long term substantial inherent existence. This part of the practice then is preparing the practitioner to be able to confront the dissolution of one's self at death and ultimately be able to approach through various stages of meditation upon emptiness, the realization of Ultimate Truth as a vast display of Emptiness and Luminosity. At the same time the recitation of the mantra has been invoking Tārā's energy through its Sanskrit seed syllables and this purifies and activates certain psychic centers of the body (chakras). This also untangles knots of psychic energy which have hindered the practitioner from developing a Vajra body, which is necessary to be able to progress to more advanced practices and deeper stages of realization. Therefore even in a simple Tārā sadhana a plethora of outer, inner, and secret events is taking place and there are now many works such as Deity Yoga, compiled by the present Dalai Lama,[16] which explores all the ramifications of working with a yidam in Tantric practices. The end results of doing such Tārā practices are many. For one thing it reduces the forces of delusion in the forms of negative karma, sickness, afflictions of kleshas, and other obstacles and obscurations. The mantra helps generate Bodhicitta within the heart of the practitioner and purifies the psychic channels (nadis) within the body allowing a more natural expression of generosity and compassion to flow from the heart center. Through experiencing Tārā's perfected form one acknowledges one's own perfected form, that is one's intrinsic Buddha nature, which is usually covered over by obscurations and clinging to dualistic phenomena as being inherently real and permanent. The practice then weans one away from a coarse understanding of Reality, allowing one to get in touch with inner qualities similar to those of a bodhisattva, and prepares one's inner self to embrace finer spiritual energies, which can lead to more subtle and profound realizations of the Emptiness of phenomena and self. As Chagdud Tulku Rinpoche, in his Introduction to the Red Tārā Sadhana,[17] notes of his lineage: "Tārā is the flawless expression of the inseparability of emptiness, awareness and compassion. Just as you use a mirror to see your face, Tārā meditation is a means of seeing the true face of your mind, devoid of any trace of delusion". There are several preparation to be done before practising the Sadhana. For the practice the person has to be prepared and has to take the proper disposition in order to perform a correct

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execution. The preparations can be regrouped intro two groups: "internal" and "external", both necessary to achieve the concentration required. The preparations are of two types: external and internal. The external preparations consist of cleaning the meditation room, setting up a shrine with images of Buddha Shakyamuni and Green Tara, and setting out a beautiful arrangement of offerings. We can use water to represent nectar for drinking, water for bathing the feet, and perfume. For the remaining offerings—flowers, incense, light, and pure food—if possible we should set out the actual substances. As for internal preparations, we should try to improve our compassion, bodhichitta, and correct view of emptiness through the practice of the stages of the path, and to receive a Tantric empowerment of Green Tara. It is possible to participate in group pujas if we have not yet received an empowerment, but to gain deep experience of this practice we need to receive an empowerment. The main internal preparation is to generate and strengthen our faith in Arya Tara, regarding her as the synthesis of all Gurus, Yidams, and Buddhas.[18]

Tara statue near Kulu, India.

Tara statue. Gyantse Kumbum. 1993

Terma teachings related to Tārā Terma teachings are "hidden teachings" said to have been left by Padmasambhava (8th century) and others for the benefit of future generations. Jamyang Khyentse Wangpo discovered Phagme Nyingthig (Tib. spelling: 'chi med 'phags ma'i snying thig, Innermost Essence teachings of the Immortal Bodhisattva [Arya Tārā]).[19] Earlier in the 19th century, according to a biography,[20] Nyala Pema Dündul received a Hidden Treasure Tārā Teaching and Nyingthig (Tib. nying thig) from his uncle Kunsang Dudjom (Tib. kun bzang bdud 'joms). It is not clear from the source whether the terma teaching and the nyingthig teachings refer to the same text or to two different texts.

See also Nairatmya

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1. ^ Buddhist Deities: Bodhisattvas of Compassion (http://www.buddhanet.net/e-learning/history /b_fbodi.htm) 2. ^ Sakyapa Sonam Gyaltsen (1996). The Clear Mirror: A Traditional Account of Tibet's Golden Age. Snow Lion Publications. pp. 64–65. ISBN 1-55939-048-4. 3. ^ Mallar Ghosh (1980). Development of Buddhist Iconography in Eastern India. Munshiram Manoharlal. p. 17. ISBN 81-215-0208-X. 4. ^ a b c Stephen Beyer (1978). The Cult of Tārā: Magic and Ritual in Tibet (Hermeneutics: Studies in the History of Religions). University of California Press. ISBN 0-520-03635-2. 5. ^ Martin Willson (1992). In Praise of Tārā: Songs to the Saviouress. Wisdom Publications. p. 40. ISBN 0-86171-109-2. 6. ^ Mallar Ghosh (1980). Development of Buddhist Iconography in Eastern India. Munshiram Manoharlal. p. 6. ISBN 81-215-0208-X. 7. ^ Khenchen Palden Sharab; Khenpo Tsewang Dongyal (2007). Tara's Enlightened Activity: Commentary on the Praises to the Twenty-one Taras. Snow Lion Publications. p. 13. ISBN 1-55939-287-8. 8. ^ {{cite web |publisher= The Walters Art Museum 9. ^ Xavier Romero-Frias (1999). The Maldive Islanders: A Study of the Popular Culture of an Ancient Ocean Kingdom. Barcelona. ISBN 84-7254-801-5. 10. ^ John Blofeld (2009). Bodhisattva of Compassion: The Mystical Tradition of Kuan Yin. Shambhala Publications. ISBN 1-59030-735-6. 11. ^ Thinley Norbu (1999). Magic Dance: The Display of the Self-Nature of the Five Wisdom Dakinis. Shambhala Publications. ISBN 0-87773-885-8. 12. ^ Martin Willson (1992). In Praise of Tārā: Songs to the Saviouress. Wisdom Publications. ISBN 0-86171-109-2. 13. ^ John Blofeld (1992). The Tantric Mysticism of Tibet: A Practical Guide to the Theory, Purpose, and Techniques of Tantric Meditation. Penguin. p. 176. ISBN 0-14-019336-7. 14. ^ http://www.rigpawiki.org/index.php?title=Zabtik_Drolchok 15. ^ http://www.rigpawiki.org/index.php?title=Chim%C3%A9_Phakm%C3%A9_Nyingtik 16. ^ Dalai Lama (1987). Deity Yoga: In Action and Performance Tantra. Snow Lion Publications. ISBN 0-937938-50-5. 17. ^ Chagdud Tulku Rinpoche (1998). Red Tara Commentary: Instructions for the Concise Practice Known as Red Tara—An Open Door to Bliss. Padma Publishing. ISBN 1-881847-04-7. 18. ^ http://gadenforthewest.org/sadhanas/Concise%20GreenTara06.pdf 19. ^ Tulku Thondup (1999). Masters of Meditation and Miracles: Lives of the Great Buddhist Masters of India and Tibet. Shambhala Publications. p. 218. ISBN 1-57062-509-3. 20. ^ Biography of Pema Dudul (http://pages.cthome.net/tibetanbuddhism/pemadudulbioto51702.htm)

External links (Buddhism)/ Tara (Buddhism) (http://www.dmoz.org/Tara) on the Open Directory Project Retrieved from "http://en.wikipedia.org/w/index.php?title=Tara_(Buddhism)&oldid=583765923" Categories: Bodhisattvas Buddhas Buddhism and women Buddhist tantras Female buddhas and supernatural beings Goddesses Mahayana Newar Yidams This page was last modified on 29 November 2013 at 09:05. Text is available under the Creative Commons Attribution-ShareAlike License; additional terms may apply. By using this site, you agree to the Terms of Use and Privacy Policy. Wikipedia® is a registered trademark of the Wikimedia Foundation, Inc., a non-profit organization.

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Nīlakaṇṭha Dhāraṇī - Wikipedia, the free encyclopedia

http://en.wikipedia.org/wiki/Nīlakantha_dhāranī

Nīlakaṇṭha Dhāraṇī From Wikipedia, the free encyclopedia

(Redirected from Nīlakantha dhāranī) The Nīlakaṇṭha Dhāranī (नीलक%ठ धारनी) also known as Mahā Karuṇā Dhāranī (महा क,णा धारनी), popularly known as the Great Compassion Mantra in English, and known as the Dàbēi Zhòu (Chinese: 大悲咒; pinyin: Dàbēi zhòu) in Mandarin Chinese, is a dharani of Mahayana Buddhist origin. It was spoken by the bodhisattva Avalokitesvara before an assembly of Buddhas, bodhisattvas, devas and kings, according to the Mahakarunikacitta Sutra. Like the now popular six-syllable mantra Om mani padme hum, it is a popular mantra synonymous with Avalokitesvara in East Asia. It is often used for protection or purification.

Contents 1 Origins 2 Difference between Chinese, Korean, Japanese and Vietnamese versions 3 Sanskrit versions 3.1 Nīlakaṇṭha Dhāranī (The Blue Necked Dhāranī) 3.1.1 I. Initial Salutation 3.1.2 II. Name of Avalokiteśvarā 3.1.3 III. śloka enunication of the merit of the hrdaya-dhāranī 3.1.4 IV. Dhāranī 3.1.5 V. Final Salutation 3.2 Mahā Karuna Dhāranī (大悲咒) 3.2.1 I. Initial Salutation (前行) 3.2.2 II. Name of Avalokite-śvarā (觀音名) 3.2.3 III. Śloka Enunication of the Merit of the Hrdaya-Dhāranī (功德迴向) 3.2.4 IV. Dhāranī (咒文) 3.2.5 V. Final Salutation (結分) 3.3 Avalokiteśvaraikadaśamukha Dhāraṇī (Eleven Faced Avalokitesvara Dhāranī) 4 Great Compassion Mantra in Chinese 5 Glossary 6 See also 7 References 8 External links

Origins Twelve scrolls of Nīlakaṇṭha Lokeśvara (नीलक%ठ लोके0वर) (lit. "blue-necked Lord of the world") texts were found in the Dunhuang (敦煌) stone cave along the Silk Road in today's Gansu (甘肅) province of China. The text was translated in Khotan in Tarim Basin, Central Asia by Śramaṇa Bhagavaddhrama. The text of the Nīlakaṇṭha was translated into Chinese by three masters in the 7th and early 8th centuries, first by Chih-t'ung (智通 Zhitōng) twice between 627-649 (T. 1057a and T. 1057b, Nj. 318), next by Bhagavaddharma between 650-660 (T. 1059 and T. 1060, Nj.320), and then by Bodhiruci in 709 (T. 1058, Nj. 319). The Siddhaṃ script of Chinese Tripitaka (T. 1113b, 20.498-501) was corrected by a comparison with the Chih-t'ung version, which is found in the Ming Tripiṭaka. All the Sanskrit texts in the Ming Tripiṭaka were collected together by Rol-pahi Rdorje in the quadrilingual collection of dhāraṇī which bears the title: Sanskrit Texts from the Imperial Palace at Peking. The prime objective was to restore the Sanskrit text with the help of the Tibetan texts. The Rol-pahi rdorje’s reconstruction 第 1 頁，共 11 頁

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(STP. 5.1290-6.1304) of the Nīlankanthaka as transcribed by Chih-t'ung during 627-649 (T. 1057b, Nj. 318) is longer than that of Amoghavajra (不空金剛) and is a remarkable effort at textual reconstruction, undertaken as early as the first half of the 18th century. However, Chih-t'ung's version is rarely mentioned in the Mahayana tradition. The Nīlankantha Dhāraṇī was translated into Chinese by Vajrabodhi (金剛智, worked 719-741 T.1112), twice by his disciple Amoghavajra (worked 723-774, T. 1111, T. 1113b) and in the 14th century by Dhyānabhadra (worked 1326-1363, T. 1113a). Amoghavajra's version (T. 1113b) was written in Siddhaṃ script in the Chinese Tripiṭaka (T. 1113b, 20.498-501). This version is the most widely accepted form today. A 1000 sentence mantra are found in Fangshan Stone Sutra.[1]

Difference between Chinese, Korean, Japanese and Vietnamese versions Hanyu Pinyin nā mò, hē lá dá nà duō lá yè yē nā mò, ā lī yē pó lú jié dì shuò bō lá yē pú tí sà duǒ pó yē mó hē sà duǒ pó yē mó hē jiā lú ní jiā yē om, sà pó luó fá yè

Korean version na-mo-ra da-na da-ra ya-ya na-mak ar-ya ba-ro-gi-je sae-ba-ra-ya mo-ji sa-da-ba-ya ma-ha sa-da-ba-ya ma-ha ga-ro-ni-ga-ya om sal-ba-ba-ye su da-ra-na ga-ra-ya da-sa-myong na-mak-ka-ri-da-ba i-mam ar-ya ba-ro-gi-je sae-ba-ra da-ba i-ra gan-ta na-mak ha-ri-na-ya ma-bal-ta i-sa-mi sal-bal-ta sa-da-nam su-ban a-ye-yom sal-ba bo-da-nam ba-ba-mar-a mi-suda-gam da-nya-ta om a-ro-gye a-ro-ga ma-ji-ro-ga ji-ga-ran-je hye-hyeha-rye

Japanese version na mu ka ra ta no to ra ya ya na mu o ri ya bo ryo ki chi shi fu ra ya fu ji sa to bo ya mo ko sa to bo ya mo ko kya ru ni kya ya en sa ha ra ha ei

Vietnamese version nam mô hắc ra đát na đa ra dạ da nam mô a rị da bà lô yết đế thước bát ra da bồ đề tát đỏa bà da ma ha tát đỏa bà da ma ha ca lô ni ca da án tát bàn ra phạt duệ

shu ta no ton sha

số đát na đát tỏa

kya rya chi i ki ri

ca ra đế di hê rị

mó hē pú tí sà duǒ sà ma-ha mo-ji sa-da-ba pó sà pó mó lá mó lá sa-ma-ra sa-ma-ra mó xī mó sī, lī tuó yùn ha-ri-na-ya

mo ko fu ji sa to sa bo sa bo mo ra mo ra mo ki mo ki ri to in

ma ha bồ đề tát đỏa tát bà tát bà ma ra ma ra ma hê ma hê rị đà dựng

shǔ dá nà dá xiě nā mò, xī jí lī duǒ yī měng ā lì yē pó lú jí dì shì fó lá lèng tuó pó nā mò, nà lá jǐn chí xī lī mó hē, pó duō shā miē sà pó ā tā, dòu shū péng ā shì yùn sà pó sà duō, nā mò pó sà duō, nà mó pó jiā, mó fá tè dòu dá shí tā om, ā pó lú xī, lú jiā dì jiā luó dì, yí xī lī

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na mu shi ki ri to nam mô tất kiết lật đỏa i mo o ri ya y mông a rị da bo ryo ki chi bà lô kiết đế shi fu ra rin to bo na mu thất phật ra lăng đà bà no ra kin ji nam mô na ra cẩn trì ki ri mo ko ho do sha hê rị ma ha bàn đa sa mi mế tát bà a tha đậu du sa bo o to jo shu ben bằng o shu in a thệ dựng tát bà tát đa (na ma bà sa bo sa to no mo bo tát đa)na ma bà dà ma gya mo ha te cho phạt đạt đậu to ji to đát điệt tha en o bo ryo ki ru gya án a bà lô hê lô ca đế chi

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jù lú jù lú jié měng

gu-ro-gu-ro gal-ma sa-da-ya sa-da-ya

dù lú dù lú, fá shé yē dì do-ro-do-ro mi-yon-je mó hē, fá shé yē dì tuó lá tuó lá dì lī ní shì fó lá yē zhē lá zhē lá

ma-ha mi-yon-je da-ra da-ra da-rin na-rye sae-ba-ra ja-ra-ja-ra ma-ra-mi-ma-ra mó mó fá mó lá a-ma-ra mù dì lì yī xī yī xī shì mol-che-ye hye-hye nà shì nà ā lá shēn, fó ro-gye sae-ba-ra ra-a lá shè lì mi-sa-mi na-sa-ya na-bye sa-mi sa-mi fá shā fá shēn fó lá shè na-sa-ya mo-ha ja-ra yē mi-sa-mi na-sa-ya ho-ro-ho-ro hū lú hū lú mó lá hū lú ma-ra-ho-ro ha-rye ba hū lú xī lì na-ma-na-ba suō lá suō lá sa-ra sa-ra xī lī xī lī shi-ri shi-ri sū lú sū lú pú tí yè, pú so-ro so-ro mot-cha tí yè mot-cha pú tuó yè, pú tuó yè mo-da-ya mo-da-ya mí dì lì yè mae-da-ri-ya nà lá jǐn chí ni-ra-gan-ta ga-ma-sa nal-sa-nam dì lì sè ní nà, pó yè mó ba-ra-ha-ra-na-ya nà, sā pó hē ma-nak-sa-ba-ha xī tuó yè sā pó hē shit-ta-ya sa-ba-ha mó hē xī tuó yè sā pó ma-ha-shit-ta-ya hē sa-ba-ha xī tuó yù yì shit-ta-yu-ye shì pó lá yè sā pó hē sae-ba-ra-ya sa-ba-ha ni-ra-gan-ta-ya nà lá jǐn chí sā pó hē sa-ba-ha mó lá nà lá sā pó hē ba-ra-ha mok-ka xī lá sēng, ā mù qū yē shing-ha mok-ka-ya sā pó hē sa-ba-ha sā pó mó hē ā sī tuó yè ba-na-ma ha-ta-ya sā pó hē sa-ba-ha shě jí lá ā xī tuó yè sā ja-ga-ra yok-ta-ya pó hē sa-ba-ha sang-ka som-na-nye bō tuó mó, jié xī duō yè mo-da-na-ya sa-ba-ha sā pó hē ma-ha-ra gu-ta da-ra-ya sa-ba-ha ba-ma-sa gan-ta nà lá jǐn chí pó jiā lá yē i-sa-shi che da sā pó hē ga-rin-na i-na-ya

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ku ryo ku ryo ke mo

cu lô cu lô yết mông

to ryo to ryo ho ja ya chi mo ko ho ja ya chi to ra to ra chi ri ni shi fu ra ya sha ro sha ro

dộ lô đồ lô phạt xà da đế ma ha phạt xà da đế đà ra đà ra địa rị ni thất phật ra da giá ra giá ra

mo mo ha mo ra

mạ mạ phạt ma ra

ho chi ri yu ki yu ki shi mục đế lệ y hê di hê no shi no o ra san fu ra thất na thất na a ra sha ri sâm phật ra xá lợi ha za ha za fu ra sha ya

phạt sa phạt sâm phật ra xá da

ku ryo ku ryo mo ra ku hô lô hô lô ma ra hô lô ryo ku ryo ki ri hô lô hê rị sha ra sha ro shi ri shi ri su ryo su ryo fu ji ya fu ji ya fu do ya fu do ya mi chi ri ya no ra kin ji

ta ra ta ra tất rị tất rị tô rô tô rô bồ đề dạ bồ đề dạ bồ đà dạ bồ đà dạ di đế rị dạ na ra cẩn trì

chi ri shu ni no ho ya mo no so mo ko

địa rị sắc ni na bà dạ ma na ta bà ha

shi do ya so mo ko mo ko shi do ya so mo ko shi do yu ki shi fu ra ya so mo ko

tất đà dạ ta bà ha ma ha tất đà dạ ta bà ha tất đà dũ nghệ thất bàn ra dạ ta bà ha

no ra kin ji so mo ko

na ra cẩn trì ta bà ha

mo ra no ra so mo ko shi ra su o mo gya ya so mo ko so bo mo ko o shi do ya so mo ko sha ki ra o shi do ya so mo ko

ma ra na ra ta bà ha tất ra tăng a mục khê da ta bà ha ta bà ma ha a tất đà dạ ta bà ha giả kiết ra a tất đà dạ ta bà ha

ho do mo gya shi do ya ba đà ma kiết tất đà dạ so mo ko ta bà ha no ra kin ji ha gya ra ya na ra cẩn trì bàn đà ra so mo ko dạ ta bà ha

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sa-ba-ha mó pó lì, shèng jié lá yè mya-ga-ra jal-ma ni-ba sā pó hē sa-na-ya sa-ba-ha nā mò hē lá dá nà, duō na-mo-ra da-na-da-ra lá yè yē ya-ya nā mò ā lì yē na-mak ar-ya pó luó jí dì ba-ro gi-je shuò pó lá yè sae-ba-ra-ya sā pó hē om, sī diàn dōu màn duō lá bá tuó yē sā pó hē sa-ba-ha


mo ho ri shin gya ra ya so mo ko na mu ka ra tan no to ra ya ya na mu o ri ya bo ryo ki chi shi fu ra ya

ma bà rị thắng yết ra dạ ta bà ha nam mô hắc ra đát na đa ra dạ da nam mô a rị da bà lô kiết đế thước bàn ra dạ

so mo ko en shi te do mo do ra ho do ya

ta bà ha án tất điện đô mạn đà ra bạt đà gia

so mo ko

ta bà ha

Sanskrit versions [2]

oṃ namo ratnatrayaya. namah arya avalokitesvaraya bodhisattvaya mahasattvaya mahakarunikaya sarva bandhana chedana karaya. sarva bhava samudram sosana karana. sarva vyadhi prasamana karaya. sarva mrtyu upa-drava viansana karana. sarva bhaye su trana karaya. tasmat namas – krtva idam arya avalokitesvara bhastinam nilakantha pi nama hrdayam avarta isyami sarvartha-sadhanam subham ajeyam sarva bhutanam bhava marga visuddhakam tadyatha, om aloke aloka-mati lokati krante. he hare arya avalokitesvara maha bodhisattva, he bodhisattva, he maha bodhisattva, he virya bodhisattva he mahakarunika smara hrdayam. hi hi, hare arya avalokitesvara mahesvara parama maitra-citta mahakarunika. kuru kuru karman sadhaya sadhaya vidyam. ni hi, ni hi varnam kamam-game. vitta-kama vigama. siddha yogesvara. dhuru dhuru viryanti, maha viryanti. dhara dhara dharendresvara. cala cala vimala amala murte arya avalokitesvara jina krsna jata-makutavalam ma pra-lamba maha siddha vidya dhara. vara vara maha vara. bala bala maha bala. cala cala maha cala krsna-varna nigha krsna – paksa nirghatana. he padma-hasta cara cara desa caresvara krsna – sarpa krta yajnopavita ehyehi maha varaha-mukha, tripura-dahanesvaranarayana va rupa vara marga ari. he nilakantha, he mahakara, hala hala visa nir-jita lokasya. raga visa vinasana. dvesa visa vinasana. moha visa vinasana huru huru mala, huru huru hare, maha padmanabha sara sara, siri siri, suru suru, bucruc bucruc, bodhiya bodhiya, bodhaya bodhaya maitri nilakantha ehyehi vama shitha simha-mukha hasa hasa, munca munca mahattahasam ehiyehi pa maha siddha yogesvara bhana bhana vaco sadhaya sadhaya vidyam. smara smaratam bhagavantam lokita vilokitam lokesvaram tathagatam dadahi me drasana kamasya darsanam pra-hia daya mana svaha. siddhaya svaha. maha siddhaya svaha. siddha yogesvaraya svaha. nilakanthaya svaha. varahamukhaya svaha. maha-dara simha-mukhaya svaha. siddha vidyadharaya svaha. padma-hastaya svaha. krsna-sarpa krta yajno pavitaya svaha. maha lakuta daharaya svaha. cakra yuddhaya svaha. sankha-sabdani bodhanaya svaha. vama skandha desa sittha krsna jinaya svaha. vyaghra-carma nivasa naya svaha. lokesvaraya svaha. sarva siddhesvaraya svaha. namo bhagavate arya avalokitesvaraya bodhisattvaya mahasattvaya mahakarunikaya. sidhyanthu me mantra-padaya svaha.

Nīlakaṇṭha Dhāranī (The Blue Necked Dhāranī) Namo ratna-trayāya (Adoration of the triple Gem) I. Initial Salutation

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Nama āryāvalokite-śvarāya bodhisattvāya mahā-sattvāya mahā-kārunikāya (Adoration to the noble Lord who looks down, the enlightened sentient being, the great being, the merciful one!) II. Name of Avalokiteśvarā Om sarva-bhaya-śodhanāya tasya namaskrtvā imu Ārya-valokite-śvarā tava namo Nīlakantha 2 (Om! Having paid adoration to One who dispels all fears, the noble Avalokiteśvarā, adoration to the blue-necked one!) III. śloka enunication of the merit of the hrdaya-dhāranī Hrdayam vartayisyāmi sarvārtha-sādhanam śubham 3 ajeyam sarva-bhūtānām bhava-mārga-viśodhakam 4 (I shall enunciate the heart dharani which ensures all purpose, is pure and invincible for all beings, and which purifies the path of existence.) IV. Dhāranī Tadyathā: Om Ālokādhipati lokātikrānta (Like this: Om! Lord of Effulgence, the World-Transcending One.) Ehy mahā-bodhisattva sarpa-sarpa smara smara hrdayam (Come, great bodhisattva, descend, descend. Please remember (smara) my heart dharani.) Kuru-kuru karma dhuru-dhuru vijayate mahā-vijayate (Do, do the work. Hold fast, hold fast, Victor, the great Victor) Dhara-dhara dhārinī-rāja cala-cala mama vimalā-mūrtte (Hold on, hold on, King of the Dharani. Move, move onto my spotless image.) Ehi ehi chinda chinda aras pracali vaśa-vaśam pranāśaya (Come, come, the vow, the vow of the admantine king, destroy, destroy every poison.) Hulu-hulu smara hulu-hulu sara-sara siri-siri suru-suru (Quick-quick, please remember, quick-quick. Descend-descend, descend-descend, descend-descend) Bodhiya-bodhiya bodhaya-bodhaya maitriya Nīlakantha [dehi me] darsanam (Being enlightened, being enlightened; enlighten me, enlighten me. Merciful Blue-necked One appear [unto me].) Praharāyamānāya svāhā siddhāya svāhā mahā-siddhāya svāhā siddhayogīśvarāya svāhā (To you who sees us, hail! To the Successful one hail! To the Great Successful one hail! To the Successful Lord of the yogis, hail!) Nīlakanthāya svāhā varāha-mukhāya svāhā narasimha-mukhāya svāha (To the Blue-necked one (Nīlakantha) hail! To the Boar-faced One hail! To Man-Lion faced One hail!)

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Gadā-hastāya svāhā cakra-hastāya svāhā padma-hastāya svāhā (To one who bears the mace (gadā) in his hand, hail! To the holder of discus in his hand, hail! To One who sports a lotus (padma) in his hand, hail!) Nīlakantha-pāndarāya svāhā Mahātali Śankaraya svāhā (To Blue-necked One smeared (with holy ashes), hail! To the mighty auspicious one, hail!) V. Final Salutation Namo ratna-trayāya Nama āryāvalokite-śvarāya bodhisattvāya svāhā (Adoration to the Triple Gem, adoration to the noble Āvalokiteśvarā (Lord who looks down), the enlightened being, hail!)

Mahā Karuna Dhāranī (大悲咒) Worked from 723-774, Amoghavajra (大廣智不空) transliterates Siddham’s script from Chinese Tripitake (大正新修大藏經 Taisho Edition T.1113b, 20.498-501 cf.1111-1113A), as transcribed below (a reconstructed Sanskrit text). Nīlakantha (Blue-Necked), the title of Avalokitesvara is substituted by Nīlakandi in Amoghavajra's translation (T. 1113b). It is a central Asian form: Uigur nominative singular ending in “-i” and has come to mean the virtuous one. I. Initial Salutation (前行) namaḥ ratna-trayāya namo āryā valokiteśvarāya1 bodhisattvāya mahā-sattvāya mahā-kāruṇikāya2 (Adoration to the Three Gems, adoration to the noble Avalokiteśvarā, the enlightened sentient being, the great being, the merciful (one)!) (皈依三寶，皈依聖觀音，覺有情，大士，大悲心 (者)！) II. Name of Avalokite-śvarā (觀音名) oṃ sarva rabhaye sudhanadasya3 namas-kṛtvā imaṃ āryā-valokite-śvara raṃdhava namo narakindhi hrīḥ4 (Oneness with all saints (and their) righteous doctrine (righteous-joyous language). After the adoration to that noble(arya) Avalokiteśvarā of the Mercy (Fragrant) Land, I offer my respectful obeisances to the virtuous supreme lord) (皈依⼀一切聖眾 (及) 正教(喜悅的正語)。頂禮完畢彼洛迦山 (慈悲地/香山) 之聖觀音, 頂禮 (彼) 賢善尊。) III. Śloka Enunication of the Merit of the Hrdaya-Dhāranī (功德迴向) mahā vadhasame5 sarva arthaduh śubhaṃ ajeyaṃ sarva sattva6 ((Who emits) great brilliance light, all sentient beings (sarva-satva) are without attachment (āthaduh) and in undefeatable(ajeyam) purity (śubhum) in all things.) ((放)大光明，(令)⼀一切眾生在⼀一切無比無貪妙淨。皈依大樂有情，皈依大樂童子 (他受)天人所親近。) namo vasattva namo vaga mavadudhu7 Adoration to the joyful being, adoration to the joyful virgin who served by all heavenly beings;)

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(皈依大樂有情，皈依大樂童子 (他受)天人所親近。) IV. Dhāranī (咒文) tadyathā oṃ avaloki lokāte8 (Like this: Oneness with/adoration to the seer (avalokite) of the world (loka) (Avalokiteśvarā),) (咒曰：合⼀一/皈依觀世 (者)，) karāte e hrīḥ mahā-bodhisattva9 sarva sarva mālā mālā10 mahimā hṛdayam11 (whose (ye) compassionate heart (hrdayam). The great sentient enlightened being; all, all, are garland (immaculate), garland (immaculate), great liberated heart) ((他)大悲。心大覺有情⼀一切⼀一切 (的) 花蔓 (清淨)花蔓 (清淨)，大自在心，) kuru kuru karmaṃ12 dhuru dhuru vājayate mahā vājayate13 (Accomplish, accomplish the task (karma). Liberate, liberate, the victorious one, the great victorious one.) (作(此)，作(此) 義業。度脫，度脫，的勝者，大勝者。) dhara dhara dhṛṇi śvarāya14 cala cala mama vamāra muktele15 (Hold on, hold on the brave freedom (īśvara). Lead, lead to my immaculate liberation) ((他) 能持，能持勇猛自在。(令) 動(變化)，動(變化) 我所離垢解脫。) ehi ehi śīṇa śīṇa ārṣam pracali16 vaśa-vaśaṃ praśaya17 ((Please) come, come; (fulfil) the pledge, the pledge; the admantine king of awakening (who) rules, rules the peace (prasada).) (順召，順召，弘誓，弘誓，法王，法王子 (覺身之子)，(他)統治，統治和平 [統治和平的法王，法王子請來完我弘誓]。) huru huru mārā18 huru huru hṛ19 sārā sārā śiri śiri suru suru20 (Purify, purify personification of delusions; purify, purify the heart (hrdayam). Firm, firm; brave, brave; wonder form (being), wonder form (being).) (行，行無垢；行，行隨心。堅固，堅固；勇猛，勇猛；妙色，妙色。) bodhiya bodhiya bodhaya bodhaya21 maitreya narakindi22 (Enlightenment, enlightenment, the enlightened one, the enlightened one. The benevolent, virtuous one,) (覺道(罷)，覺道(罷)；覺者，覺者 [覺者 - 堅定勇猛的妙者, 覺道了]。大慈大賢(悲) 者，) dhṛṣṇina bhayamana svāhā23 siddhāya svāhā24 mahā-siddhāya svāhā25 siddhā-yoge śvarāya svāhā26 (Success in power and fame, success in benevolence, success in great benevolence, success in achieving freedom (īśvara) through union (with dharma),) ((他) 堅利名聞成就，義利成就，大義利成就，相應而得自在成就，) narakindi svāhā27 māraṇara svāhā28 śirā śaṃ āmukhāya svāhā29 sarva mahā-āsiddhāya svāhā30 (Success in virtues, Success in immaculate joy, incomparable success in ultima convincing speech, incomparable success in all profound meaning) (賢愛成就，無垢妙樂成就，愛攝語究竟無比成就，⼀一切大義無比成就，)

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cakra āsiddhāya svāhā31 padma kastāya svāhā32 (Incomparable success in (turning) the wheel, success in the red lotus (immaculate) deed,) ((轉)法輪無比成就，紅蓮 (妙淨) 義業成就，) narakindi vagarāya svāhā33 mavari śaṅkharāya svāhā34 (Success in (becoming a) virtuous Bhagavan (blessed one), success in own prestige nature.) (賢愛尊成就，(具)威德自性成就。) V. Final Salutation (結分) namaḥ ratna-trayāya namo āryā valokiteśvarāya svāhā35 (Refuge in the Triple Gem, take refuge in the success of noble Avalokite (look upon) śvarā (sound) (皈依三寶，皈依聖觀音 (之)圓滿。) oṃ siddhyantu mantra padāya svāhā36 (Oneness (om) with the success (svaha) of achieving (sidhyantu) these invocation (mantra) verses (pada)! ((天人)合⼀一令成就咒句圓滿 [令(我)圓滿成就(此)真言句] ！)

Avalokiteśvaraikadaśamukha Dhāraṇī (Eleven Faced Avalokitesvara Dhāranī) This dhāraṇī stems from the Eleven-Faced Avalokitesvara Heart Dharani Sutra and is often somewhat incorrectly referred to as the Great Compassion Mantra, e.g. in popular recordings by Imee Ooi and Ani Choying Dolma. More specific denominations of this dharani are Avalokiteśvaraikadaśamukhadhāraṇī or Ārya Ekādaśa-mukha Dhāraṇī in Sanskrit, and Eleven Faced Avalokitesvara Dharani in English. The chanting of this dhāraṇī is perhaps the most frequently performed Buddhism song by Chinese-speaking musicians. It is often falsely named Tibetan Great Compassion Mantra (藏传大悲咒) or The Great Compassion Mantra in Sanskrit (梵音大悲咒) in both Chinese and Taiwanese recordings. Since this dhāraṇī is told by the Eleven-Faced Avalokitesvara, an esoteric bodhisattva in Tibetan Buddhism, some people believe that it is equivalent to the Great Compassion Mantra in Mahayana Buddhism. This is why it is often called Tibetan Great Compassion Mantra (藏传大悲咒). However, this opinion is not accepted by most Mahayana Buddhists. Namo Ratna Trayāya Namaḥ Ārya Jñāna Sāgara Vairocana Vyūha Rājāya Tathāgatāya Arhate Samyak Sambuddhaya Namah Sarva Tathagatebyah Arhatebyaḥ Samyaksaṃbuddhe Byaḥ Namaḥ Arya Avalokite Śvarāya Boddhisattvāya Mahāsattvāya Mahākāruṇikāya Tadyathā Oṃ Dhara Dhara Dhiri Dhiri Dhuru Dhuru Ite Vatte Cale Cale Pra Cale Pra Cale Kusume Kusume Vare Ili Mili Citijvala māpanāye Svāhā

Great Compassion Mantra in Chinese In Mandarin (Hanyu pinyin), transliterated from Siddham text. The Great compassion mantra 大悲咒 (dà bēi zhòu) is a Siddham-Sanskrit mantra. It is a mantra uttered by Arya Avalokiteśvarā (the noble Guān Shì Yīn Púsà in Chinese) in the Sutra of the Dharani of Great Compassion Mantra. The Chinese version is transliterated from a Siddham script in the Chinese Tripitaka (T. 1113b). 觀世音菩薩大悲心陀羅尼 guān shì yīn pú sà dà bēi xīn duò luó ní

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南無喝囉怛娜多囉夜耶 ° nā mo hē luō dá nà duō luō yè yé 南無 ° 阿唎耶婆盧羯帝爍缽囉耶 ° nā mo a lī yé pó lú jié dì shuò bō luō yé 菩提薩埵婆耶 ° 摩訶薩埵婆耶 ° 摩訶迦盧尼迦耶 ° pú tí sà duǒ pó yé mó hē sà duǒ pó yé mó hē jiā lú ní jiā yé 唵 ° 薩皤囉罰曳 ° 數怛那怛寫 ° ăn sà pó luō fá yì shù da nă dá xiĕ 南無悉吉栗埵伊蒙阿唎耶婆盧羯帝 ° 室佛羅楞馱婆 ° nā mo xī jí lí duǒ yī mēng a lī yé pó lú jié dì shì fó luó léng tuó pó 南無 ° 那囉謹墀 ° 醯唎摩訶皤多沙咩 ° 薩婆阿他豆輸朋 ° 阿逝孕 ° 薩婆薩多 nā mo nă luō jĭn chí xī lī mó hē pó duō shā miē sà pó a tā dòu shū péng a shì yùng sà pó sà duō 那摩婆薩多那摩婆伽 ° 摩罰特豆 ° nă mó pó sà duō nă mó pó qié mó fá tè dòu 怛姪他 ° 唵阿婆盧醯 ° 盧迦帝 ° 迦羅帝 ° 夷醯唎 ° 摩訶菩提薩埵 ° dá zhí tā ăn a pó lú xī lú jiā dì jiā luó dì yí xī lī mó hē pú tí sà duǒ 薩婆薩婆 ° 摩羅摩羅 ° 摩醯摩醯唎馱孕 ° 俱盧俱盧羯懞 ° sà pó sà pó mó là mó là mó xī mó xī lī tuó yùng jù lú jù lú jié méng 度盧度盧罰闍耶帝 ° 摩訶罰闍耶帝 ° 陀羅陀羅 ° 地唎尼 ° 室佛羅娜 °遮囉遮囉 ° dù lú dù lú fá shé yé dì mó hē fá shé yé dì duò là duò là dì lī ní shì fó là yē zhē là zhē là 摩么罰摩囉 ° 穆帝麗 ° 伊醯伊醯° 室那室那° 阿囉參佛囉舍利 °罰沙罰參 ° 佛囉舍耶 ° mó mŏ fá mó là mù dì lì yī xī yī xī shì nă shì nă a luō shēn fó là shě lì fá shā fá shēn fó là shě yé 呼盧呼盧摩羅 ° 呼盧呼盧醯唎° 娑囉娑囉°悉唎悉唎 ° 蘇嚧蘇嚧°菩提夜菩提夜° 菩馱夜菩馱夜 ° hū lú hū lú mó là hū lú hū lú xī lī suō luō suō luō xī lī xī lī sū lú sū lú pú tí yè pú tí yè pú tuó yè pú tuó yè 彌帝唎夜 ° 那囉謹墀 ° 他唎瑟尼那 ° 波夜摩那 ° 娑婆訶°悉陀夜娑婆訶 ° 摩訶悉陀夜娑婆訶 ° mí dì lī yè nă luō jĭn chí tā lī sè ní nă bēi yè mó nă suō pó hē xī duò yè suō pó hē ° mó hē xī duò yè suō pó hē ° 悉陀喻藝室皤囉夜娑婆訶°那羅謹墀娑婆訶°摩羅那羅娑婆訶°悉囉僧阿穆佉耶 ° 娑婆訶 xī duò yù yi shì pó luō yè suō pó hē nă luó jĭn chí suō pó hē mó là nă là suō pó hē xī luō sēng a mù qū yé suō pó hē 娑婆摩訶阿悉陀耶°娑婆訶°者吉囉阿悉陀夜°娑婆訶波陀摩羯悉陀夜°娑婆訶° 那囉謹墀皤伽囉耶 ° 娑婆訶 suō pó mó hē a xī duò yé suō pó hē zhě jí là a xī duò yè suō pó hē bēi duò mó jié xī duò yè suō pó hē nă luō jĭn chí pó qié là yé suō pó hē 摩婆利勝羯囉夜 ° 娑婆訶 °南無喝囉怛那哆囉夜耶南無阿唎耶 ° 婆盧吉帝爍皤囉夜 ° 娑婆訶 ° mó pó lì shèng jié là yè suō pó hē nā mo hē luō dá nà duō luō yè yé nā mo a lī yé pó lú jí dì shuō pó luō yè suō pó hē 唵 ° 悉殿都° 漫哆羅 ° 跋陀耶 ° 娑婆訶 ăn xī diàn dū màn duō là bá duò yé suō pó hē

In Sanskrit:

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Namo ratna-trayāya Namo āriyā-valokite-śvarāya Bodhi-sattvāya Maha-sattvāya Mahā-kārunikāya Om sarva-raviye sudhanadasya Namo skritvā imam āryā-valotite-śvara ramdhava Namo narakindi hrih Mahā-vat-svāme Sarva-arthato-śubham ajeyam Sarva-sat Namo-vasat Namo-vāka mavitāto Tadyathā Om avaloki-lokate-krate-e-hrih Mahā-bodhisattva Sarva sarva Mala mala Mahi Mahi ridayam Kuru kuru karmam Dhuru dhuru vijayate Mahā-vijayati Dhara dhara dhrini śvarāya cala cala Mama vimala muktele Ehi ehi śina śina ārsam prasari viśva viśvam prasaya Hulu hulu mara Hulu hulu hrih Sara sara siri siri suru suru Bodhiya Bodhiya Bodhaya Bodhaya Maitreya narakindi dhrish-nina bhayamana svāhā Siddhāya svāhā Maha siddhāya svāhā Siddha-yoge-śvaraya svāhā Narakindi svāhā Māranara svāhā śira simhamukhāya svāhā Sarva mahā-asiddhaya svāhā Cakra-asiddhāya svāhā Padma-kastāya svāhā Narakindi-vagalāya svaha Mavari-śankharāya svāhā Namo ratna-trāyāya Namo āryā-valokiteśvaraya svāhā Om Sidhyantu mantra padāya svāhā

Glossary Avalokiteśvarā: Avalokita (ava+lokita: 'ava' preverb meaning down, upon; lokita a past-participle of lok 'to see') observed, looking [down] upon) + īśvara (Lord) i.e. Lord of the Observed World. (with sandhi a + ī > e) Chinese 觀自在 (Kwan tzu-tsai). The Tibetan translation !ན་རས་གཟིགས་དབང་,ག་ pronounced chenrezig wangchug, where chenrezig refers watching out over, and wangchug is the translation for ishvara, Lord. In early texts also Avalokitasvara where svara means sounds: Chinese 觀音 (Kwan Yin, also spelt Guān Yīn, and in Japanese: Kannon). The latter is the name more commonly used in China. cakra: pronounced 'chakra', means wheel, as in wheel of life (bhava-cakra) or wheel of law. mahāsiddha: the attainment of extraordinary abilities (siddhi). maitri: kindness, benevolence. mālā: (lit.) "garland", symbolize "immaculate". Māra: death, the devil. Embodiment of the selfish attachments and temptations that bind one to the cycle of birth and death. namo, namah, namas (variations caused by [sandhi]: homage, salutation, adoration, greeting! [oṃ]: means oneness with the Supreme, the merging of the physical being with the spiritual. The most sacred syllable, the first sound of Almighty. This sacred syllable appears as a mystic sound, regarded as the basis of every other mantra. It is the sound not only of origination but also for dissolution. Nīlakandi: nominative singular of 'Nīlakantha' in Uigur, a central Asian form.

See also Dharani Mahayana sutras Mantra Shurangama Mantra - Expanded Protective Power of Om Mani Padma Hum Usnisa Vijaya Dharani Sutra - Eliminate all the evil karma of sentient beings

References 1. ^ （四）房山石經下 (http://article.aedocenter.com/NewBook-2/FA-04.htm) 2. ^ Nīlakantha Dhāranī from STP (5.1290-6.1304) by Chih-t'ung (worked 627-649), Ming edition of the

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Chinese Tripitaka. (Lokesh Chandra, Sanskrit Texts from the Imperial Palace at Peking [STP] Parts 1-22, New Delhi 1968-1977, International Academy of Indian Culture)

External links Text online (http://web.archive.org/web/20070316003427/http://www.thdl.org/texts/reprints /kailash/kailash_07_01_01.pdf) (archived) Mandarin Chinese text online (http://nas.takming.edu.tw/chkao/jo/dabejo.pdf) The English translation of Great Compassion Dharani Sutra (http://www.fodian.net/world /dabei_sutra.htm) Dharma Sound: Nīlakaņţha Dhāraņī - 7,02 Mb (http://www.dharmanet.com.br/multimidia /mp3.php) Retrieved from "http://en.wikipedia.org/w/index.php?title=Nīlakaṇṭha_Dhāraṇī&oldid=588029259" Categories: Buddhist mantras Buddhist tantras This page was last modified on 28 December 2013 at 05:33. Text is available under the Creative Commons Attribution-ShareAlike License; additional terms may apply. By using this site, you agree to the Terms of Use and Privacy Policy. Wikipedia® is a registered trademark of the Wikimedia Foundation, Inc., a non-profit organization.

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Mahākāla - Wikipedia, the free encyclopedia

http://en.wikipedia.org/wiki/Mahākāla

Mahākāla From Wikipedia, the free encyclopedia

Mahākāla (Sanskrit) is a Dharmapala ("protector of dharma") in Vajrayana Buddhism, and a deity in Chinese and Japanese Buddhism, particularly in the Vajrayana school. He is known as Daheitian (大黑天) in Chinese and Daikokuten (大黒天) in Japanese. Mahākāla belongs to the fourth hierarchy of deities. In Hinduism, Mahakala is a name of Shiva (as, for example, at the Shiva temple in Ujjain that is more than once mentioned by Kālidāsa), but it is also a name of one of his principal attendants (Sanskrit: gaṇa): along with Nandi, which is one of Shiva's watchmen, and so is often represented outside the main doorway of early North Indian temples.

Contents 1 Name 2 Description 3 Manifestations 3.1 Six-Armed Mahākāla 3.2 Four-Armed Mahākāla 3.3 Two-Armed Mahākālas 4 Mahākāla in Japan 5 Mahākāla in Hinduism 6 See also 7 References 8 Further reading 9 External links

The White Mahakala (Goinbo Yixin

Norbu; Tibetan: མན་་ད་བན་ར་།)

Name Mahākāla is a Sanskrit bahuvrihi of mahā (महत्; "great") and kāla (काल; "time/death"), which means Shiva is beyond the timeline ( past-bhoot kāla, present-vartmāna kāla and futurebhavishya kāla) or death. The literal Tibetan translation is "Nagpo Chenpo" (Tibetan: ནག་་ན་།) though, when referring to this deity, Tibetans usually use the word "Goinbo" (མན་།—the translation of the Sanskrit word Nāth meaning "lord" or "protector") instead.

Description Mahākāla is relied upon in all schools of Tibetan Buddhism. However, he is depicted in a number of variations, each with distinctly different qualities and aspects. He is also regarded as the emanation of different beings in different cases, namely Avalokiteshvara (Tib: spyan ras gzigs) or Chakrasamvara (Tib: Korlo Demchog, Wylie: ’khor lo bde mchog). Mahākāla is typically black in color. Just as all colors are absorbed and dissolved into black, all names and forms are said to melt into those of Mahakala, symbolizing his all-embracing, 第 1 頁，共 5 頁

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comprehensive nature. Black can also represent the total absence of color, and again in this case it signifies the nature of Mahakala as ultimate or absolute reality. This principle is known in Sanskrit as "nirguna", beyond all quality and form, and it is typified by both interpretations. Mahākāla is almost always depicted with a crown of five skulls, which represent the transmutation of the five kleshas (negative afflictions) into the five wisdoms. The most notable variation in Mahākāla's manifestations and depictions is in the number of arms, but other details can vary as well. For instance, in some cases there are Mahakalas in white, with multiple heads, without genitals, standing on varying numbers of various things, holding various implements, with alternative adornments, and so on.

Manifestations Six-Armed Mahākāla Nyingshuk came from Khyungpo Naljor, the founder of the Shangpa Kagyu, and spread to all the lineages—Sakya, Nyingma, and Geluk, as well as various Kagyu lineages. There are also Terma lineages of various forms of Six Armed Mahākāla. Nyinghsuk, though derived from the Shangpa, is not the major Shangpa one—it's in a dancing posture, rather than standing straight up, and is a very advanced Mahakala practice. There is also a White Six-Armed Mahakala (Skt: Shad-bhuja Sita Mahakala; Tib. Wylie: mGon po yid bzhin nor bu) popular among Mongolian Gelugpas.

Four-Armed Mahākāla Various Four-armed Mahākālas (Skt. Chatur-bhuja Mahākāla, Tib. Wylie: mGon po phyag bzhi pa) are the primary protectors of the Karma Kagyu, Drikung Kagyu and the Drukpa Lineage of Tibetan Buddhism. A four-armed Mahākāla is also found in the Nyingma school, although the primary protector of the Great Perfection (Skt: Mahasandhi, Tib. Dzogchen) teachings is Ekajati.

Two-Armed Mahākālas The two-armed Mahākāla called Bernakchen (Black Coat) is a protector of the Karma Kagyu school, although he derives from Nyingma terma and was adopted by the Karma Kagyu during the time of 2nd Karmapa, Karma Pakshi. He is often depicted with his consort Rangjung Gyalmo. (He is often thought to be the primary protector, but he is actually the main protector of the Karmapas specifically. Mahākāla Chakshipa, a four-armed mahakala, is technically the primary protector. Chakdrupa, a six-armed mahakala, is also common in the Kagyu.) Panjaranatha Mahākāla, "Lord of Charms" or "Lord of the Pavilion", an emanation of Manjushri is a protector of the Sakya order.

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A rūpa of a six-arm Mahakala


Mahakala Bernakchen

Mahākāla in Japan Main article: Daikoku-ten Mahākāla (known as Daikokuten 大黑天) enjoys an exalted position as a household deity in Japan, as he is one of the Seven Lucky Gods in Japanese folklore. Mahākāla's association with wealth and prosperity gave rise to a strange custom known as Fuku-nusubi. This custom started with the belief that one who stole divine figures (gods and goddesses) was assured of good fortune, if not caught in the act of stealing. In the course of time, stealing of divine images became so common a practice in Japan that the Toshi-no-ichi or the ‘year-end-market’ held in the Asakusa Kannon temple became the main venue of the sale and disposal of such images by the fortune-seekers. Many small stalls were opened where articles including images of Mahakala were sold on the eve of New Year celebrations. Japanese Daikokuten

The Japanese also use the symbol of Mahākāla as a monogram. The traditional pilgrims climbing the holy Mount Ontake wear tenugui on white Japanese scarves with the Sanskrit seed syllable of Mahākāla.

In Japan, this deity is variously considered to be the god of wealth, or of the household, particularly the kitchen. He is recognised by his wide face, smile, and a flat black hat, in stark contrast to the fierce imagery portrayed in Tibetan Buddhist art. He is often portrayed holding a golden mallet, otherwise known as a magic money mallet, and is seen seated on bales of rice, with mice nearby (mice signify plentiful food).

Mahākāla in Hinduism In some part of Orisa, Jharkhand and Dooars, that is the northern Bengal localites wild elephants are worshipped as Mahākāla[1] (http://www.banglalive.com/Feature/FeatureDetail/6580/potherdebota-the-deity-stays-not-in-the-temple-church-or-gurdwara-he-stays-everywhere-you-maymeet-him-anywhere-around-you)

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See also Vajrakila Shiva (Hindu variant of Mahakala)[1]

References 1. ^ Los Angeles County Museum of Art, Pratapaditya Pal. (1988). Indian Sculpture: 700-1800 (http://books.google.com/books?id=-fvKVDxcJoUC). pp. 180.

Further reading Ladrang Kalsang (author), Pema Thinley (trans.) The Guardian Deities of Tibet. Delhi: 1996 reprinted 2003, Winsome Books India, ISBN 81-88043-04-4 Linrothe, Rob (1999) Ruthless Compassion: Wrathful Deities in Early Indo-Tibetan Esoteric Buddhist Art London: Serindia Publications. ISBN 0-906026-51-2 De Nebesky-Wojkowitz, Rene. (1956) Oracles and Demons of Tibet. Oxford University Press. Reprint Delhi: Books Faith, 1996. ISBN 81-7303-039-1. Reprint Delhi: Paljor Publications, 2002. ISBN 81-86230-12-2. William Stablein. Healing Image: The Great Black One Berkeley-Hong Kong: SLG Books, 1991. ISBN 0-943389-06-2. William Stablein. The Mahakalatantra: ATheory of Ritural Blessings and Tantric Medicine Ph.D. Dissertation, Columbia University, 1976. Emi Matsushita, Iconography of Mahākāla. M.A. Thesis, The Ohio State University, 2001. Link of full-length Thesis: http: //etd. ohiolink. edu/send-pdf. cgi/Matsushita%20Emi. pdf?osu1141933891 Martin Gimm Zum mongolischen Mahākāla-Kult und zum Beginn der Qing-Dynastie—die Inschrift Shisheng beiji von 1638 (2000/01) Elliot Sperling, rTsa mi lo-ts-ba Sangs-rgyas grags-pa and the Tangut Background to Early Mongol-Tibetan Relations, Tibetan Studies: Proceedings of the 6th Seminar of the International Association for Tibetan Studies, Fagernes, 1992. vol. 2, Oslo: The Institute for Comparative Research in Human Culture, 1994, pp. 801–824 Todd Lewis. scribd. com/doc/13280877/Popular-Buddhist-Texts-From-Nepal-Narrativesand-Rituals-of-Newar-Buddhism Popular Buddhist Texts From Nepal Narratives and Rituals of Newar Buddhism (http://www.). NY: SUNY Publication, 2000.

External links Outline of Mahakala Iconography (http://www.himalayanart.org/pages/mahakala/index.html) - at HimalayanArt.org Buddhist Protector: Mahakala (All Forms) (http://www.himalayanart.org/search /set.cfm?setID=173) - at HimalayanArt.org Khandro.net: Mahakala (http://www.khandro.net/deity_Mahakala.htm) Mahakala: Lord of the Tent (http://www.ackland.org/art/exhibitions/buddhistart/students /kalman/index.html) Mahakala Thankas by Dharmapala Thangka Centre (http://www.thangka.de/Table-WrathMahaka.htm) Category » Thangka-Thanka Arts » Mahakala Thangka Paintings (http://www.nepalscraft.com/mahakala_thangka.asp) NepalsCraft Retrieved from "http://en.wikipedia.org/w/index.php?title=Mahākāla&oldid=583513743" Categories: Agricultural gods Buddhist tantras Dharmapalas Fortune gods Japanese gods Tibetan Buddhist practices

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This page was last modified on 27 November 2013 at 10:32. Text is available under the Creative Commons Attribution-ShareAlike License; additional terms may apply. By using this site, you agree to the Terms of Use and Privacy Policy. Wikipedia® is a registered trademark of the Wikimedia Foundation, Inc., a non-profit organization.

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Nyingma - Wikipedia, the free encyclopedia

http://en.wikipedia.org/wiki/Nyingma

Nyingma From Wikipedia, the free encyclopedia

The Nyingma tradition is the oldest of the four major schools of Tibetan Buddhism (the other three being the Kagyu, Sakya and Gelug). "Nyingma" literally means "ancient," and is often referred to as Nga'gyur (Tibetan: ་འར།, Wylie: snga 'gyur, ZYPY: Nga'gyur, school of the ancient translations) or the "old school" because it is founded on the first translations of Buddhist scriptures from Sanskrit into Tibetan, in the eighth century. The Tibetan script and grammar was actually created for this endeavour. In modern times, the Nyingma lineage has been centered in Kham in eastern Tibet.

Nyingma Tibetan name ང་མ་


rnying ma

THDL

Nyingma

Tibetan Pinyin

Nyingma

Lhasa IPA

[ɲiŋma] Chinese name

Simplified Chinese

Contents 1 Early lineage and traditions 2 History 2.1 Geographical dissemination of Buddhism into the Tibetan plateau 2.2 Origins 2.3 25 disciples 2.4 Early period 2.5 Political ethos 2.6 Rise of scholasticism and monasticism 2.7 Chinese influence 3 Distinguishing features of the Nyingma lineage 3.1 Nine Yanas 3.2 Philosophy and doctrinal tenets 4 Tantra and Dzogchen texts and praxis in the Nyingma tradition 4.1 Mahayoga 4.2 "Eighteen" Texts of the Mind Division (Semde) 4.3 Yidam practice & protectors 5 Termas and tertons 5.1 Terma 5.2 Tertons 6 Various traditions and important historical figures 6.1 Longchenpa (1308-1363) 6.2 Jigme Lingpa (1730-1798) and the Longchen Nyingthig 6.3 Rinchen Terdzod 6.4 Jamgon Ju Mipham Gyatso (1846–1912) 6.5 Six mother monasteries 7 Contemporary lineage teachers 8 See also 9 Notes

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Traditional Chinese

宁玛派、红教寧瑪派、紅教


Níngmǎpài, Hóngjiào

Guru Rinpoche - Padmasambhava statue - near Kullu, India

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10 References 11 Further reading 12 External links

Early lineage and traditions The Nyingmapa, a Red Hat sect of Tibetan Buddhism, incorporate mysticism and local deities shared by the pre-Buddhist Bon religion, which has shamanic elements. The group particularly believes in hidden terma treasures. Traditionally, Nyingmapa practice was advanced orally among a loose network of lay practitioners. Monasteries with celibate monks and nuns, along with the practice of reincarnated spiritual leaders are later adaptations.[1] The Nyingma tradition actually comprises several distinct lineages that all trace their origins to the Indian master Padmasambhava, who is lauded in the popular canon as the founder of Tibetan Buddhism in the eighth century, and is still propitiated in the discipline of reciprocity that is guru yoga sadhana, the staple of the tradition(s). Historically, Nyingmapa[2] are categorised into Red Sangha and White Sangha. Red Sangha denotes a celibate, monastic practitioner; whereas White Sangha denotes a non-celibate practitioner who abstains from vows of celibacy. At different times in one's life, due to changing circumstances and proclivities, individuals historically moved between these two Sanghas. Rarely was either determination of Red or White for the duration of one's life. Nyingma maintains the earliest tantric teachings which have been given the popular nomenclature of Vajrayana. Early Vajrayana that was transmitted from India to Tibet may be differentiated by the specific term 'Mantrayana' (Wylie: sngags kyi theg pa).[3] 'Mantrayana' is the Sanskrit of what became rendered in Tibetan as "Secret Mantra" (Wylie: gsang sngags): gsang sngags is the self-identifying term employed in the earliest literature, whereas Nyingma became associated in differentiation from the "New Schools" Sarma.

History Geographical dissemination of Buddhism into the Tibetan plateau Dargyay (1998: p. 5) provides a sound case[citation needed] that: ...at least in Eastern Tibet, there existed during and after the time of Lha-tho-tho-ri [Fl.173(?)-300(?) CE] a solid knowledge of Buddhism and that the upper classes of the people were faithfully devoted to it. But the border regions in the north and west probably had also come into contact with Buddhism long before the time of Srongbtsan-sgam-po. Buddhist teachings reached China via a route along the western and northern borders of the Tibetan culture and language zone; the same route was travelled by Indian Pandits and Chinese pilgrims in their endeavour to bring this Indian religion to China. There used to be contacts with the Tibetan population in these border regions. It is possible that the knowledge gained from these encounters was spread by merchants over large areas of Tibet. Thus, when Srong-btsansgam-po succeeded to the throne of Tibet in the year 627, the country was ready for a systematic missionary drive under royal patronage.[4]

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Germano (2002: unpaginated) states: While Buddhist figures and movements surely were active on the Tibetan plateau long before, Tibetan religious histories concentrate on events in the latter half of the eighth century as marking a watershed during which Buddhism definitively established itself within Tibetan culture. With the official sponsorship of the emperor Trisong Detsen (khri srong lde btsan), the first major monastery was established at Samye (bsam yas), a broad scale translation project of the Buddhist canon into a newly minted Tibetan literary language was initiated, and a variety of lineages began to take hold. The explosive developments were interrupted in the mid-ninth century as the Empire began to disintegrate, leading to a century-long interim of civil war and decentralization about which we know relatively little.[5] Around 760, King Trisong Detsen invited Padmasambhava and the Nalanda University abbot Śāntarakṣita (Tibetan Shiwatso) to Tibet to introduce Buddhism in the "Land of Snows." King Trisong Detsen ordered the translation of all Buddhist Dharma Texts into Tibetan. Padmasambhava, Shantarakṣita, 108 translators, and 25 of Padmasambhava's nearest disciples worked for many years in a gigantic translation-project. The translations from this period formed the base for the large scriptural transmission of Dharma teachings into Tibet. Padmasambhava supervised mainly the translation of Tantra; Shantarakshita concentrated on the Sutra-teachings. Padmasambhava and Shantarakshita also founded the first Buddhist monastery Samye on Tibetan ground. It was the main center for dharma transmission in Tibet during this age.

25 disciples The miracle-powers of the 25 disciples of Padmasambhava are widely accepted among Tibetan Buddhists. These disciples were: King Trisong Detsen, Namkhai Nyingpo, Nub Chen Sangye Yeshe, Gyalwa Choyang, the princess of Karchen Khandro Yeshe Tsogyal, Palgyi Yeshe, Palgyi Senge, the great translator Vairotsana, Nyak Jnanakumara, Gyalmo Yudra Nyingpo, Nanam Dorje Dudjom,[6] Yeshe Yang, Sokpo Lhapal, Nanam Zhang Yeshe De, Palgyi Wangchuk, Denma Tsémang, Kawa Paltsek, Shupu Palgyi Senge, Dré Gyalwe Lodro, Drokben Khyenchung Lotsawa, Otren Palgyi Wangchuk, Ma Rinchen Chok, Lhalung Palgyi Dorje, Langdro Konchog Jungné and Lasum Gyalwa Changchup.

Early period From this basis, Tantric Buddhism was established in its entirety in Tibet. From the eighth until the eleventh century, the Nyingma was the only school of Buddhism in Tibet. With the reign of King Langdarma (836–842) a time of political instability ensued which continued over the next 300 years, during which time Buddhism was persecuted and largely forced underground. From the eleventh century onwards, the Nyingma tradition flourished along with the newer Sarma schools, and it was at that time that Nyingmapas began to see themselves as a distinct group and the term "Nyingma" came into usage.

Political ethos Historically, the Nyingma tradition is unique amongst the four schools in that its supporters never held political power, and therefore its practitioners were mostly removed from the political machinations of Tibet. Indeed, the Nyingma traditionally had no centralized authority and drew significant power from not having one. Only since the Tibetan diaspora following the Chinese annexure of Tibet have the Nyingma had a head of the Tradition and this seat was only invested at the polite request of the Dalai Lama. Even so, the Nyingma tradition is still politically

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decentralized and often decisions are made in an oligarchy or community of the senior sangha within a given jurisdiction or locale. Nyingmapa are also historically characterized and distinguished by decentralization and by their general wider political disinterest, with a lesser emphasis on monasticism relative to the other schools, with a correspondingly greater preponderance of ngakpas, uncelibate householders and yogins. There was never a single "head of the lineage" in the manner of either the Ganden Tripa or Dalai Lama of the Gelugpa, the Karmapa of the Kagyu, or the Sakya Trizin of the Sakya. It was only recently in exile in India that this role was created at the request of the Tibetan Government in Exile, and it is largely administrative. Nevertheless, the lamas who have served in this role are among the most universally highly regarded. They are: Dudjom Rinpoche (c. 1904–1987), served from the 1960s until his death. Dilgo Khyentse Rinpoche (c. 1910–1991), served from 1987 until his death. Penor (Pema Norbu) Rinpoche (1932–2009) served from 1991 until retirement in 2003. Mindroling Trichen Rinpoche (c. 1930–2008), served from 2003 until his death. Trulshik Rinpoche (1923–2011), served from 2010 until his death on September 2, 2011. Selected after Chatral Rinpoche declined the position.[7] Taklung Tsetrul Rinpoche (born 1926) accepted this position on 22 March 2012.

Rise of scholasticism and monasticism In 1848, Dzogchen Shri Sengha (rdzogs chen srwi sengha), was founded by a charismatic teacher, Zhanphan Thaye (gzhan phan mtha' yas, 1800-), in association with the active participation of Do Kyentse (rndo mkhyen rtse). As scholar Georges Dreyfuss reports, The purpose of this school was not . . . the study of the great Indian treatises . . . but the development of Nyingma monasticism in Kham, a particularly important task at that time. Up to then, the Nyingma tradition had mostly relied on non-ordained tantric practitioners to transmit its teachings through authorized lineages. The move toward monasticism changed this situation, putting a greater emphasis on the respect of exoteric moral norms of behavior as a sign of spiritual authority. This move participated in the logic animating the nonsectarian movement, the revitalization of non-Geluk traditions so that they could compete with the dominant Geluk school. Since the Geluk hegemony was based on a widespread monastic practice, it was important for the other schools to develop their own monasticism to rival the dominant Geluk tradition. This seems to have been one the goals of Zhanphan Thaye in creating the Dzokchen commentarial school. . . .A further and equally important step was taken a few decades later with the transformation by [Khenpo] Zhenga of this institution into a center devoted to the study of the exoteric tradition. This step was decisive in creating a scholastic model that could provide an alternative to the dominant model of the Geluk seats and could train scholars who could hold their own against the intellectual firing power of Geluk scholars.[8] For Zhenga and his followers, the way to return to this past was the exegetical study of commentaries, the proper object of scholarship. By downplaying the role of debate emphasized by the Geluk monastic seats and stressing exegetical skills, they accentuated the differences between these two traditions and provided a clear articulation of a non-Geluk scholastic tradition. In this way, they started the process of reversal of the damage inflicted on the non-Geluk scholarly traditions and created an alternative to the dominance of Geluk scholasticism, which had often tended to present itself in Tibet as the sole inheritor and legitimate interpreter of the classical Indian Buddhist tradition.[8]

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This scholastic movement led by Khenpo Shenga came on the heels of the work of Mipham, who "completely revolutionised rNying ma pa scholasticism in the late nineteenth century, raising its status after many centuries as a comparative intellectual backwater, to arguably the most dynamic and expansive of philosophical traditions in all of Tibetan Buddhism, with an influence and impact far beyond the rNying ma pa themselves."[9]

Chinese influence Tibetan king Khri srong lde btsan (742–797) invited the Chan master Mo-ho-yen (whose name consists of the same Chinese characters used to transliterate “Mahayana”) to transmit the Dharma at Samye Monastery. Mo-ho-yen had been disseminating Dharma in the Tun-huang locale, but, according to Tibetan sources, lost an important philosophical debate on the nature of emptiness with the Indian master Kamalaśīla, and the king declared Kamalaśīla's philosophy should form the basis for Tibetan Buddhism.[10] However, a Chinese source says their side won, and some scholars conclude that the entire episode is fictitious.[11] Pioneering Buddhologist Giuseppe Tucci speculated that Hwashang's ideas were preserved by the Nyingmapas in the form of dzogchen teachings.[12] According to A. W. Barber of the University of Calgary,[13] Chan Buddhism was introduced to the Nyingmapa in three principal streams: the teachings of Korean Master Kim, Kim Ho-shang, (Chin ho shang) 金和尚 transmitted by Sang Shi[14] in ca. 750 AD; the lineage of Master Wu Chu (無住禪師) of the Pao T'ang School was transmitted within Tibet by Ye-shes Wangpo; and the teaching from Mo Ho Yen, 和尚摩訶衍 (Tibetan: Hwa shang Mahayana) that were a synthesis of the Northern School of Chan and the Pao T'ang School.[15] John Myrdhin Reynolds and Sam van Schaik hold a very different point of view. Reynolds states "Except for a brief flirtation with Ch'an in the early days of Buddhism in Tibet in the eighth century, the Tibetans exhibited almost no interest at all in Chinese Buddhism, except for translating a few Sutras from Chinese for which they did not possess Indian originals."[16] Schaik emphasises that Chan and Dzogchen are based on two different classes of scripture, Chan being based on sutras, while Dzogchen being based on tantras.[17] Schaik further states "apparent similarities can be misleading."[17]

Distinguishing features of the Nyingma lineage Nine Yanas The doxography employed by the Nyingma tradition to categorize the whole of the Buddhist path is unique. Nyingmapas divide the Buddhist path into nine yanas, as follows: The Sutra System Shravakayana (Hinayana) the Vehicle of the Listeners or disciples. Pratyekayana (Hinayana) the Vehicle of the Solitary Buddhas, the way of solitary meditation. Bodhisattvayāna (Mahayana) the Great or Causal Vehicle, the Vehicle of Enlightened Beings, is the way of those who seek or attain enlightenment for the sake or intention of liberating not just oneself, but all sentient beings from Saṃsāra. Outer/Lower Tantra Kriya (Wylie: bya ba'i rgyud) Tantra of Action

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Carya or Ubhaya (Wylie: u pa'i rgyud or spyod pa'i rgyud) Tantra of Conduct Yogatantra (Wylie: rnal 'byor gyi rgyud) Tantra of Union Inner/Higher Tantra Mahayoga (Wylie: chen po'i rnal 'byor) Great Yoga Anuyoga (Wylie: rjes su rnal 'byor) Subsequent Yoga Atiyoga/Dzogchen (Wylie: lhag pa'i rnal 'byor or rdzogs chen) Ultimate Yoga; The Great Perfection In the later schools the inner tantric teachings are known as Anuttarayogatantra, which corresponds to Mahayoga in the Nyingma system, while the Mahamudra teachings of the later schools are said to lead to similar results as the Dzogchen teachings. Dzogchen Rinpoche (2007: p. 89) holds that: When we study and practice the so-called lower and higher yanas, we might hear that the most sublime, or the pinnacle of all teachings are those of dzogchen, and this is true. The "lower" yanas of the shravaka and bodhisattva paths, the "higher" paths of the tantras, and the "pinnacle" path of dzogchen are distinguished from one another in this way. This gradation shows the various ways in which it is appropriate for beings of differing propensities to proceed upon the path. Ideally, a practitioner proceeds from the lower levels of practice to the higher levels, and then to the summit. This does not mean that the lower levels of practice are to be disparaged or ignored. We should not focus on the higher paths at the expense of the lower paths...".[18]

Philosophy and doctrinal tenets Capriles (2003: p. 100) elucidates the Nyingma Dzogchenpa view which qualifies the doctrinal position of the Madhyamaka Rangtongpa (Prasangika and Svatantrika) in relation to the 'absence of self-nature' (Sanskrit: swabhava shunyata): Though the teachings of the Nyingmapa agree that all phenomena lack a self-nature and a substance, according to many Nyingma teachings reducing voidness to a mere absence would be an instance of nihilism, and identifying absolute truth with such an absence would imply that this truth cannot account for the manifestation of Awakening, or even for the manifestation of phenomena; therefore, they explain voidness as lying in the recognition of the absence of mental constructs that is inherent in the essence of mind in which space and awareness are indivisible, and define absolute truth as consisting in the indivisibility of emptiness and appearances, or of emptiness and awareness.[19] The following sentence is from Mipham's famed exegesis of Shantarakshita's Madhyamakalamkara and it foregrounds the relationship between the absence of the 'four extremes' (mtha' bzhi) and the nondual or 'indivisible Two Truths' (bden pa dbyer med), the Wylie is a transcription from Doctor (2004: p. 126), the first English rendering is by Doctor (2004: p. 127) and the second is by Blankleder and Fletcher of the Padmakara Translation Group (2005: p. 137): "The learned and accomplished [masters] of the Early Translations considered this simplicity

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de lta bu'i mtha' bzhi'i spros bral bden pa dbyer med kyi gnas lugs 'di la

"The learned and accomplished masters of the Old Translation school take as their stainless view the

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beyond the four extremes, this abiding way in which the two truths are indivisible, as their own immaculate way" (Doctor, 2004: p.127).[20]


snga 'gyur gyi mkhas grub rnams kyis rang lugs dri ma med par bzung nas (Doctor, 2004: p.126).[21]

freedom from all conceptual constructs of the four extremes, the ultimate reality of the two truths inseparably united" (Padmakara Translation Group, 2005: p.137).[22]

Tantra and Dzogchen texts and praxis in the Nyingma tradition With the advent of the transmission of Sarma traditions into Tibet, various proponents of the new systems cast aspersions on the Indic origins of much of the Nyingma esoteric corpus. Indic origin was an important component of perceived legitimacy at the time. As a result, much of the Nyingma esoteric corpus was excluded from the Tengyur, a compilation of texts by Buton Rinchen Drub that became the established canon for the Sarma traditions. In response, the Nyingmapas organized their esoteric corpus, comprising mostly Mahayoga, Atiyoga (Dzogchen) Mind class Semde and Space Class (Longde) texts, into an alternate collection, called the Nyingma Gyubum (the Hundred Thousand Tantras of the Ancient School, Wylie: rnying ma rgyud ‘bum).[6] (http://www.rangjung.com/gl/Nyingma_Gyubum.htm) Generally, the Gyubum contains Kahma (Wylie: bka' ma) and very little terma (Wylie: gter ma). The third class of Atiyoga, the Secret Oral Instructions (Menngagde), are mostly terma texts. Various editions of the Gyubum are extant, but one typical version is the thirty-six Tibetanlanguage folio volumes published by Dilgo Khyentse Rinpoche in New Delhi, 1974. It contains: 10 volumes of Ati Yoga (Dzogchen) 3 volumes of Anu Yoga 6 volumes of the tantra Section of Mahayoga 13 volumes of the sadhana Section of Mahayoga 1 volume of protector tantras 3 volumes of catalogues and historical background

Mahayoga Main article: Mahayoga There are 'eighteen great tantras' (Wylie: bshad pa dang cha mthun gyi rgyud tantra sde bco brgyad) at the heart of the 'Mahayoga' (Wylie: rnal 'byor chen po) tradition, grouped into 'five root tantras' (Wylie: rtsa ba sku gsung thugs yon tan phrin las kyi rgyud chen po lnga), 'five practice tantras' (Wylie: sgrub pa lag len du bstan pa rol pa' rgyud chen po lnga), and 'five activity tantras' (Wylie: spyod pa'i yan lag tu 'gro ba'i rgyud chen po lnga), and the 'two supplementary tantras' (Wylie: ma tshang kha bskong ba'i rgyud chen po gnyis). Together they are known as the Māyājāla. The Guhyagarbha Tantra (Wylie: rDo rje sems dpa' sgyu 'phrul drwa ba gSang ba snying po) is the foremost of all of these and it abridges the content of the seventeen others.

"Eighteen" Texts of the Mind Division (Semde) Main article: Semde The mind class (semde) of Dzogchen was also said to comprise eighteen tantras, although the formulation eventually came to include slightly more. The Kunjed Gyalpo (Sanskrit: Kulayarāja 第 7 頁，共 13 頁

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Tantra; The All-Creating King) Tantras is the most significant of the group and is taken to be the primary or root tantra of the Mind Series. The first five are the "Five Earlier Translated Tantras", translated by Vairotsana. The next thirteen were translated primarily by Vimalamitra.

Yidam practice & protectors The foremost deities practiced by the Nyingma masters are Vajrakīla (Tib. Dorje Phurba) and Vajra Heruka (also Vishuddha Heruka; Tib. Yangdak Tratung, Wylie: yang dag khrag 'thung), the third of the Eight Herukas who closely resembles Śrī Heruka of the Chakrasamvara tantra. The three principle protectors of the Nyingma lineage are said to be Ekajaṭī (Wylie: e ka dza ti), Rāhula (Wylie: gza' ra hu la) and Dorje Legpa (Wylie: rdo rje legs pa, Sanskrit: Vajrasādhu).

Termas and tertons The appearance of terma ("hidden treasures") is of particular significance to the Nyingma tradition. Although there have been a few Kagyupa "tertons" (treasure revealers) and the practice is endemic to the Bönpo as well, the vast majority of Tibetan Buddhist tertons have been Nyingmapas. It is held that past masters, principally Padmasambhava, secreted objects and hid teachings for discovery by later tertons at appropriate and auspicious times such that the teaching would be beneficial. These teachings may be physically discovered, often in rocks and caves, or they may be "mind terma," appearing directly within the mindstream of the terton.

Terma Main article: Terma (religion) Padmasambhava and his main disciples hid hundreds of scriptures, ritual objects and relics in secret places to protect Buddhism during the time of decline under King Langdarma. These termas were later rediscovered and special terma lineages were established throughout Tibet. Out of this activity developed, especially within the Nyingma tradition, two ways of dharma transmission: the so-called "long" oral transmission from teacher to student in unbroken lineages and the "short" transmission of "hidden treasures". The foremost revealers of these termas were the five terton kings and the eight Lingpas. The terma tradition had antecedents in India; Nagarjuna, for example, rediscovered the last part of the "Prajnaparamita-Sutra in one hundred thousand verses" in the realm of Naga, where it had been kept since the time of Buddha Shakyamuni.

Tertons According to Nyingma tradition, tertons are often mindstream emanations of the 25 main disciples of Padmasambhava. A vast system of transmission lineages developed through the ages. Nyingma scriptures were updated when the time was appropriate. Terma teachings guided many Buddhist practitioners to realisation and enlightenment. The rediscovering of terma began with the first terton, Sangye Lama (1000–1080). Tertons of outstanding importance were Nyangral Nyima Oser (1124–1192), Guru Chowang (1212–1270), Rigdzin Godem (1307–1408), Pema Lingpa (1450–1521), Migyur Dorje (1645–1667), Jamyang Khyentse Wangpo (1820–1892) and Orgyen Chokyur Lingpa (1829–1870). In the nineteenth century some of the most famous were the Khen Kong Chok Sum referring to Jamyang Khyentse, Jamgon Kongtrul and Chokgyur Lingpa.

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Various traditions and important historical figures It is generally agreed that Rongzom Pandita, Longchenpa and Ju Mipham are three of the greatest scholars in the history of the Nyingma lineage. Also important in establishing the modern curriculum was Khenpo Shenga.

Longchenpa (1308-1363) During the ages, many great scholars and tantric Masters appeared within the Nyingma lineage. Most famous of all is the master and scholar Longchenpa (Longchen Rabjam), who, along with Rongzom Pandita, and Jigme Lingpa are known as kun kyen or "omniscient ones" - a rare title denoting doctrinal infallibility. He wrote many scriptures on the whole Nyingma-dharma. He is especially known for his presentation of the Nyingma philosophical view, that of Dzogchen in particular. His main works are the "seven treasuries" (Dzö dün), "three cycles of relaxation" (Ngalso Korsum), "three cycles of natural liberation" (Rangdröl Korsum) and the three "inner essences" (Yangtig Namsum). Longchen Rabjam also systematized the transmission of Dzogchen, the Great Perfection, in a collection of texts called "The Four-fold Heart Essence" (Nyingthig Yabzhi).

Jigme Lingpa (1730-1798) and the Longchen Nyingthig Jigme Lingpa further condensed the Nyingthig Yabzhi of Longchenpa into a cycle of termas called the Longchen Nyingthig, or "Heart Essence of the Vast Expanse". The Nyingthig Yabshi and the Longchen Nyingthig are known, respectively, as the earlier and later "heart essence." The Longchen Nyingthig became both the foundation of the main Dzogchen teachings in the contemporary period and of the Rime movement. Jigme Lingpa's teaching lineage flourished in Kham (eastern Tibet) around Dege, and after his death three incarnations were recognised as being his emanations: Do Khyentse (1800?-1859?), Jamyang Khyentse Wangpo, (1820–1892) and Patrul Rinpoche, (1808–1887), all of whom were central to the Rime movement.

Rinchen Terdzod The Rinchen Terdzod (Tibetan: ན་ན་གར་མད།, Wylie: rin chen gter mdzod) is the most important collection of terma treasure to Nyingmapas today. This collection is the assemblage of thousands of the most important terma texts from all across Tibet made by Jamgon Kongtrul Lodro Thaye, at the behest of Jamyang Khyentse Wangpo in the nineteenth century.

Jamgon Ju Mipham Gyatso (1846–1912) Jamgon Ju Mipham Gyatso (“Mipham the Great”) was born into an aristocratic family in 1846 in Kham, a province of eastern Tibet. His name, Mipham Gyatso, means “Unconquerable Ocean,” and as a scholar and meditator he was so accomplished that he was enthroned as an emanation of the Manjushri, the bodhisattva of wisdom. As such, he was asked to compose a definitive articulation of the philosophical outlook of the Nyingma lineage. This had never been systematized in the manner of the other four lineages and, as a result, was vulnerable to attack by hostile scholars. As requested, Mipham Rinpoche composed authoritative works on both the Sutra and Vajrayana teachings as understood in the Nyingma tradition, writing particularly extensively on dzogchen. He is said to have composed these vast works effortlessly. They reinvigorated and revitalized the Nyingma lineage enormously, and he soon became one of the most renowned lamas in Tibet, attracting disciples from all traditions, many of whom became lineage holders. Mipham's works 第 9 頁，共 13 頁

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have become the foundation of study for not only the Nyingma lineage, but the Kagyu lineage as well. They hold a central position in all Nyingma monasteries and monastic colleges. Along with Longchenpa, he is considered the source of the Nyingma doctrine.

Six mother monasteries Tradition has held that there are six monasteries known as "mother monasteries" of the Nyingma lineage, although there have been slightly different formulations of the six. At one time they included Dorje Drak, Mindrolling monastery and Palri monastery in Upper Tibet; and Kathok, Palyul and Dzogchen monasteries in Lower Tibet. After the decline of Chongye Palri Thegchog Ling monastery and the flourishing of Shechen, the mother monasteries became Dorje Drak and Mindrolling in the upper region, Shechen and Dzogchen in the center, and Kathok and Palyul in the lower part of Tibet. Dodrubchen is often substituted for Kathok in the list. Out of these "main seats of the Nyingma" developed a large number of Nyingma monasteries throughout Tibet, Bhutan and Nepal. Also of great importance to the Nyingma lineage is Samye, the first Tibetan monastery, founded by Shantarakshita.

Contemporary lineage teachers Contemporary Nyingma teachers include Trulshik Rinpoche, Chatral Rinpoche, Taklung Tsetrul Rinpoche, Kyabje Shechen Rabjam Rinpoche, Kyabje Dodrupchen Rinpoche, Kyabje Thinley Norbu Rinpoche, Tulku Urgyen Rinpoche, Yangthang Rinpoche, Chogyal Namkhai Norbu, Chagdud Tulku Rinpoche, Dzigar Kongtrul Rinpoche, Lama Gonpo Tseten, Tarthang Tulku Rinpoche, Jigme Lodro Rinpoche, Terton Orgyen Kusum Lingpa, Sogyal Rinpoche, The Fifth Padtshaling Trulku Pema kunzang Tenzin Jamtsho (1960), Palden Sherab Rinpoche, Khenpo Sherab Sangpo, Garab Dorje Rinpoche (son of Thinley Norbu Rinpoche), Khentrul Lodro Thaye Rinpoche, Chamtrul Rinpoche, Khandro Rinpoche and Tsewang Dongyal Rinpoche.

See also Organizations Rigpa

Teachings Chokling Tersar Longchen Nyingthig Nam Cho

Traditions Ngagpa

Notes 1. ^ Sherpa, Lhakpa Norbu (2008). Through a Sherpa Window: Illustrated Guide to Sherpa Culture. Kathmandu, Nepal: Vajra Publications. ISBN 978-9937-506205. 2. ^ Followers of the tradition are known as Nyingmapa "pa" being a common suffix comparable to "er" or "ite" in English. 3. ^ Source: [1] (http://rywiki.tsadra.org/index.php/Mantrayana) (accessed: Monday July 22, 2008) 4. ^ Dargyay, Eva M. (author) & Wayman, Alex (editor)(1998). The Rise of Esoteric Buddhism in Tibet. Second revised edition, reprint. Delhi, India: Motilal Banarsidass Publishers Pvt Ltd. Buddhist Tradition Series Vol.32. ISBN 81-208-1579-3 (paper) p.5 5. ^ Germano, David (March 25, 2002). A Brief History of Nyingma Literature. Source: [2] (http://www.thdl.org/collections/literature/nyingma.html) (accessed: Wednesday July 23, 2008) 6. ^ Mandelbaum, Arthur (August 2007). "Nanam Dorje Dudjom" (http://www.treasuryoflives.org /biographies/view/Nanam-Dorje-Dudjom/P0RK1005). The Treasury of Lives: Biographies of Himalayan Religious Masters. Retrieved 2013-08-10.

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7. ^ [3] (http://www.mindrolling.com/news/100306_HeadofNyingma.cfm) 8. ^ a b "Where do Commentarial Schools come from? Reflections on the History of Tibetan Scholasticism" by Dreyfus, Georges. Journal of the International Association of Buddhist Studies Vol. 28, Nr 2 2006. pgs 273-297 9. ^ Review by Robert Mayer of Mipham’s Dialectics and the Debates on Emptiness: To Be, Not to Be or Neither. Buddhist Studies Review 23(2) 2006, 268 10. ^ Yamaguchi, Zuihō (undated). The Core Elements of Indian Buddhism Introduced into Tibet: A Contrast with Japanese Buddhism. Source: Thezensite.com (http://thezensite.com/ZenEssays /Miscellaneous/Indian_buddhism.pdf) (accessed: October 20, 2007) 11. ^ Macmillan Encyclopedia of Buddhism (Volume One), page 70 12. ^ Masao Ichishima, "Sources of Tibetan Buddhist Meditation." Buddhist-Christian Studies, Vol. 2, (1982), pp. 121-122, published by University of Hawai'i Press. 13. ^ A.W. Barber (http://www.ucalgary.ca/rels/barber) 14. ^ Sang Shi later became an abbot of Samye Monastery. 15. ^ Barber, A. W. (1990). "The Unifying of Rdzogs Pa Chen Po and Ch'an" (http://ccbs.ntu.edu.tw /FULLTEXT/JR-BJ001/barber.htm). Chung-Hwa Buddhist Journal. 3, 04.1990: 301–317. Retrieved April 23, 2011. 16. ^ Reynolds, John. http://vajranatha.com/teaching/DzogchenChinese.htm (accessed: November 18, 2010) 17. ^ a b RSchaik, Sam van. http://earlytibet.com/2011/11/22/tibetan-chan-v/ (accessed: February 27, 2011) 18. ^ Rinpoche, Dzogchen (2007). Taming the Mindstream in Wolter, Doris (ed.) "Losing the Clouds, Gaining the Sky: Buddhism and the Natural Mind." Wisdom Publications. ISBN 0-86171-359-1 p.89 Source: [4] (http://books.google.com.au/books?id=9_9tW2cHtOcC&pg=PA81&lpg=PA81& dq=mindstream&source=web&ots=zVowKgfwAK&sig=m601WoY8B5h-3y4pgC9k36tDT-c&hl=en& sa=X&oi=book_result&resnum=7&ct=result) (accessed: July 29, 2008) 19. ^ Capriles, Elías (2003). Buddhism and Dzogchen: The Doctrine of the Buddha and the Supreme Vehicle of Tibetan Buddhism. Part One Buddhism: A Dzogchen Outlook. Source: [5] (http://webdelprofesor.ula.ve/humanidades/elicap/en/uploads/Biblioteca/bdz-e.version.pdf) (accessed: Saturday, August 23, 2008) p.1004 20. ^ Doctor, Thomas H. (trans.) Mipham, Jamgon Ju.(author)(2004). Speech of Delight: Mipham's Commentary of Shantarakshita's Ornament of the Middle Way. Ithaca: Snow Lion Publications. ISBN 1-55939-217-7, p.127 21. ^ Doctor, Thomas H. (trans.) Mipham, Jamgon Ju.(author)(2004). Speech of Delight: Mipham's Commentary of Shantarakshita's Ornament of the Middle Way. Ithaca: Snow Lion Publications. ISBN 1-55939-217-7, p.126 22. ^ Shantarakshita (author); Mipham (commentator); Padmakara Translation Group (translators)(2005). The Adornment of the Middle Way: Shantarakshita's Madhyamakalankara with commentary by Jamgön Mipham. Boston, Massachusetts, USA: Shambhala Publications, Inc. ISBN 1-59030-241-9 (alk. paper), p.137

References Dudjom Rinpoche and Jikdrel Yeshe Dorje. The Nyingma School of Tibetan Buddhism: its Fundamentals and History. Two Volumes. 1991. Translated and edited by Gyurme Dorje with Matthew Kapstein. Wisdom Publications, Boston. ISBN 0-86171-087-8 Dargyay, Eva M. (author) & Wayman, Alex (editor)(1998). The Rise of Esoteric Buddhism in Tibet. Second revised edition, reprint.Delhi, India: Motilal Banarsidass Publishers Pvt Ltd. Buddhist Tradition Series Vol.32. ISBN 81-208-1579-3 (paper)

Further reading Introduction Jamyang Khyentse Rinpoche. The Opening of the Dharma. Library of Tibetan Works and Archives, Dharamsala 1974 Keith Dowman. Skydancer - The Secret Life and Songs of the Lady Yeshe Tsogyal. Snow Lion Publ., Ithaca-New York 1996, ISBN 1-55939-065-4 Ngawang Zangpo. Guru Rinpoché - His Life and Times. Snow Lion Publications, Ithaca-New York 2002, ISBN 1-55939-174-X 第 11 頁，共 13 頁

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Sogyal Rinpoche. The Tibetan Book of Living and Dying, ISBN 0-06-250834-2 Dzogchen Dudjom Lingpa. Buddhahood Without Meditation, A Visionary Account known as Refining Apparent Phenomena. Padma Publishing, Junction City 1994, ISBN 1-881847-07-1 Reynolds, John Myrdhin, Self-Liberation through seeing with naked awareness. Snow Lion Publications, Ithaca-New York 2000, ISBN 1-55939-144-8 Longchen Rabjam. A Treasure Trove of Scriptural Transmission, a Commentary on The Precious Treasury of the Basic Space of Phenomena. Padma Publishing, Junction City 2001, ISBN 1-881847-30-6 Longchen Ragjam. The Practice of Dzogchen. Snow Lion Publications, Ithaca-New York 1996, ISBN 1-55939-054-9 Longchen Rabjam. The Precious Treasury of the Basic Space of Phenomena. Padma Publishing, Junction City 2001, ISBN 1-881847-32-2 Longchen Rabjam. The Precious Treasury of the Way of Abiding. Padma Publishing, Junction City 1998, ISBN 1-881847-09-8 Longchenpa. You Are the Eyes of the World. Snow Lion Publications, Ithaca-New York 2000, ISBN 1-55939-140-5 Manjushrimitra. Primordial Experience, An Introduction to Dzogchen Meditation. Shambhala Publications, Boston & London 2001, ISBN 1-57062-898-X Nudan Dorje, James Low. Being Right Here - A Dzogchen Treasure Text of Nuden Dorje entitled The Mirror of Clear Meaning. Snow Lion Publications, Ithaca-New York 2004, ISBN 1-55939-208-8 Padmasambhava. Advice from the Lotus-Born. Rangjung Yeshe Publications, Hong-Kong 1994, ISBN 962-7341-20-7 Padmasambhava. Natural Liberation - Padmasambhava's Teachings on the Six Bardos. Wisdom Publications, Boston 1998, ISBN 0-86171-131-9 Reynolds, John Myrdhin. The Golden Letters. Snow Lion Publications, Ithaca New York 1996, ISBN 1-55939-050-6

External links Kathok Nyingma Tradition of Tibetan Buddhism (http://www.kathok.org.sg/lineage_1.htm) Palyul Nyingma Tradition of Tibetan Buddhism (http://www.palyul.org) Nyingma Trust (http://www.nyingmatrust.org/) headed by Tarthang Tulku Nyingma Institute (http://www.nyingmainstitute.org/) headed by Tharthang Tulku, with centres in Berkeley, Amsterdam (http://www.nyingma.nl/) and Rio de Janeiro Zangthal (http://www.zangthal.co.uk/) Translations of Tibetan texts into English. Padmasambhava Buddhist Center (http://www.padmasambhava.org/) Headed by Kenchen Palden Sherab and Khenpo Tsewang Dongyal with centers around the world and Padma Samye Ling Retreat Center and Monastery in Sidney Center, New York. [7] (http://www.bodhicittasangha.org/) Bodhicitta Sangha - a Minnesota based dharma center Thubten Lekshey Ling (http://www.lekshey.org) - Nyingma Dharma Center in India Khordong (http://www.khordong.net) - Byangter and Khordong sangha of the tradition from Chhimed Rigdzin Rinpoche (also known as CR Lama, 1922-2002) with centres and groups in India, Poland, German, France, England Retrieved from "http://en.wikipedia.org/w/index.php?title=Nyingma&oldid=589732934" Categories: Pages containing blacklisted links Nyingma Schools of Tibetan Buddhism This page was last modified on 9 January 2014 at 00:44. Text is available under the Creative Commons Attribution-ShareAlike License; additional terms may apply. By using this site, you agree to the Terms of Use and Privacy Policy. Wikipedia® is a registered trademark of the Wikimedia Foundation, Inc., a non-profit organization.

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Kagyu - Wikipedia, the free encyclopedia

http://en.wikipedia.org/wiki/Kagyu

Kagyu From Wikipedia, the free encyclopedia

The Kagyu, Kagyupa, or Kagyud (Tibetan: བཀའ་བད་པ, Wylie: bka' brgyud pa) school, also known as the "Oral Lineage" or Whispered Transmission school, is today regarded as one of six main schools (chos lugs) of Himalayan or Tibetan Buddhism, the other five being the Nyingma, Sakya, Jonang, Bon and Gelug. Along with the Sakya and Gelug schools, the Kagyu tradition is classified as one of the "New Transmission" schools (Sarma) as it primarily follows Tantric teachings (Vajrayāna) which were translated into Tibetan during the second diffusion of the Buddha Dharma into Tibet (diffusing the so-called New Tantras). Also, along with the Nyingma and Sakya schools it is considered a Red Hat sect. Like all schools of Tibetan Buddhism, the Kagyu consider their practices and teachings inclusive of the full range of Buddha's teachings (or three yāna), since they follow the fundamental teachings and vows of individual liberation and monastic discipline (Pratimoksha). Those teachings in turn accord with the Mulasarvastivada tradition of the Śrāvakayāna (sometimes called Nikāya Buddhism or "Hīnayāna" ); the Bodhisattva teachings, vows of universal liberation and philosophy of the Mahāyāna; and the profound means and samaya pledges of the Secret Mantra Vajrayāna. What differentiates the Kagyu from the other schools of Himalayan Buddhism are primarily the particular esoteric instructions and tantras they emphasize and the lineages of transmission they follow. Due to the Kagyu tradition's particularly strong emphasis on guru devotion and guru yoga, and the personal transmission of esoteric instructions (dam ngag or man ngag) from master to disciple, the early Kagyu tradition soon gave rise to a bewildering number of independent sub-schools or sub-sects centered around individual charismatic Kagyu teachers and their lineages. These lineages are hereditary as well as mindstream emanation in nature.

Contents 1 Nomenclature, orthography and etymology 1.1 "Kagyu" and "Kargyu" 2 Shangpa Kagyu 3 Marpa Kagyu and Dagpo Kagyu 3.1 Indian Origins 3.2 Marpa and his successors 3.3 Milarepa and his disciples 3.3.1 Gampopa 3.4 Twelve Dagpo Kagyu Lineages 3.4.1 Four primary schools of the Dagpo Kagyu 3.4.1.1 Karma Kamtsang 3.4.1.1.1 Sub-schools 3.4.1.1.2 Karmapa controversy 3.4.1.2 Barom Kagyu 3.4.1.3 Tshalpa Kagyu 3.4.1.4 Phagdru Kagyu 3.4.2 Eight Secondary schools of the Dagpo Kagyu 3.4.2.1 Drikung Kagyu 3.4.2.1.1 Sub-schools 3.4.2.2 Lingre Kagyu and Drukpa Kagyu

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3.4.2.2.1 Lingre Kagyu 3.4.2.2.2 Drukpa Kagyu 3.4.2.3 Martsang Kagyu !ར་ཚང་བཀའ་བ)ད་+ི་ལོ་)ས་0ིང་བ1ས། 3.4.2.4 =Introduction to the Martsang Kagyu lineage 3.4.2.5 Shugseb Kagyu 3.4.2.6 Taklung Kagyu 3.4.2.7 Trophu Kagyu 3.4.2.8 Yabzang Kagyu 3.4.2.9 Yelpa Kagyu 3.4.3 Dagpo Kagyu Lineages Today 4 Kagyu Doctrines 4.1 Mahāmudrā 4.2 The Six Yogas of Naropa 5 Kagyu Literature 6 See also 7 References 8 Sources 9 Further reading 10 External links 10.1 Barom Kagyu 10.2 Drikung Kagyu sites 10.3 Drukpa Kagyu 10.4 Karma (Kamtsang) Kagyu 10.4.1 Sites associated with Trinlay Thaye Dorje 10.4.2 Sites associated with Urgyen Trinley Dorje 10.4.3 Karma Kagyu sites 10.5 Taklung Kagyu 10.6 Shangpa Kagyu

Nomenclature, orthography and etymology Strictly speaking, the term Kagyu (Tibetan: བཀའ་བད, Wylie: bka' brgyud) ("Oral Lineage" or "Precept Transmission") applies to any line of transmission of an esoteric teaching from teacher to disciple. We sometimes see references to the "Atisha Kagyu" ("the precept transmission from Atiśa") for the early Kadampa,[1] or to "Jonang Kagyu" for the Jonangpa and "Ganden Kagyu" for the Gelugpa sects.[2] Today, the term Kagyu almost always refers to the Marpa Kagyu or Dagpo Kagyu and its off-shoots, which developed from the teachings transmitted by the translator Marpa Chökyi Lodrö and his successors. It also applies to the separate lesser-known Shangpa Kagyu tradition, which developed from the teachings independently transmitted by Khyungpo Naljor.[3]

"Kagyu" and "Kargyu" In his 1970 article "Golden Rosaries of the Bka' brgyud schools" E. Gene Smith, discusses the two forms of the name — Kagyu Tibetan: བཀའ་བད, Wylie: bka' brgyud and Kargyu Tibetan: དཀར་ བད, Wylie: dkar brgyud: A note is in order regarding the two forms Dkar brgyud pa and Bka' brgyud pa. The term Bka' brgyud pa simply applies to any line of transmission of an esoteric teaching from teacher to disciple. We can properly speak of a Jo nang Bka' brgyud pa or Dge ldan Bka' brgyud pa for the Jo nang pa and Dge lugs pa sects. The adherents of the sects that practice the teachings centring around the Phyag rgya chen po and the Nā ro chos drug are properly referred to as the Dwags po Bka' brgyud pa because these teachings were all transmitted through Sgam po pa. Similar teachings and practices centering around the Ni gu chos drug are distinctive of the Shangs pa Bka' brgyud

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pa. These two traditions with their offshoots are often incorrectly referred to simply as Bka' brgyud pa. Some of the more careful Tibetan scholars suggested that the term Dkar brgyud pa be used to refer to the Dwags po Bka' brgyud pa, Shangs pa Bka' brgyud pa and a few minor traditions transmitted by Nā ro pa, Mar pa, Mi la ras pa, or Ras chung pa but did not pass through Sgam po pa. The term Dkar brgyud pa refers to the use of the white cotton meditation garment by all these lineages. This complex is what is normally known, inaccuratly, as the Bka' brgyud pa. Thu'u kwan Blo bzang chos kyi nyi ma sums up the matter: "In some later 'Brug pa texts the written form 'Dkar brgyud' indeed appears, because Mar pa, Mi la, Gling ras, and others wore only white cotton cloth. Nevertheless, it is fine if [they] are all called Bka' brgyud." At Thu'u kwan's suggestion, then, we will side with convention and use the term "Bka' brgyud."[4]

One source indicates "the term 'Kagyu' derives from the Tibetan phrase meaning 'Lineage of the Four Commissioners' (Ka-bab-shi-gyu-pa). This four-fold lineage is 1. the illusory body and transference yogas of the Guhyasamaja and Chatushpitha Tantra, transmitted through Tilopa, Nagarjuna, Indrabhuti, and Saraha; 2. the dream yoga practice of the Mahamaya from Tilopa, Charyapa, and Kukuripa; 3. the clear-light yoga of the Chakrasamvara, Hevajra, and other Mother Tantras, as transmitted from Hevajra, Dombipa, and Lavapa; and 4. the inner-heat yoga, Kamadevavajra, Padmavajra, Dakini, Kalpabhadra, and Tilopa."[5]

Shangpa Kagyu Main article: Shangpa Kagyu The Shangpa Kagyu ཤངས་པ་བཀའ་བ)ད (shangs pa bka' brgyud) differs in origin from the better known Marpa Kagyu or Dagpo Kagyu school of Tibetan Buddhism that is the source of all present day Kagyu schools. The Dagpo Kagyu and its branches primarily came from the lineage of the Indian siddhas Tilopa and Naropa transmitted in Tibet through Marpa, Milarepa, Gampopa and their successors; whereas the Shangpa lineage descended from two female siddhas Naropa's consort Niguma [6] and Virupa's disciple Sukhasiddhi transmitted in Tibet in the 11th century through Kedrub Khyungpo Naljor. The tradition takes its name from the valley of Shang (ཤངས) where Khyungpo Naljor established the monastery of Zhong Zhong ཞོང་ཞོང or Zhang Zhong. For seven generations the Shangpa Kagyu lineage remained a one-to-one transmission.[7] Although there were a few temples and retreat centres in Tibet and Bhutan associated with the Shangpa transmission, the Shangpa Kagyu never really became established there as an independent religious institution or sect, but rather its teachings were transmitted down through the centuries by lamas belonging to many different schools. In the 20th century the Shangpa Kagyu teachings were transmitted by the first Kalu Rinpoche, who had many disciples in Tibet, India and the West.

Marpa Kagyu and Dagpo Kagyu The Kagyu begins in Tibet with Marpa Chökyi Lodrö (1012–1097) who trained as a translator with Drogmi Lotsawa Shākya Yeshe ('brog mi lo ts'a ba sh'akya ye shes) (993–1050), and then traveled three times to India and four times to Nepal in search of religious teachings. His principal gurus were the siddhas Nāropa - from whom he received the "close lineage" of Mahāmudrā and Tantric teachings, and Maitripa - from whom he received the "distant lineage" of Mahāmudrā.

Indian Origins Marpa's guru Nāropa (1016–1100) was the principal disciple of Tilopa (988-1089) from East Bengal. From his own teachers Tilopa received the Four Lineages of Instructions (bka' babs

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bzhi),[8] which he passed on to Nāropa who codified them into what became known as the Six Doctrines or Six Yogas of Nāropa. These instructions consist a combination of the completion stage (Skt. sampannakrama; Tib. rdzogs rim) practices of different Buddhist highest yoga tantras (Skt. anuttarayoga tantra; Tib. bla-med rgyud), which use the energy-winds (Skt.vāyu, Tib. rlung; ), energy-channels (Skt. nāḍi, Tib. rtsa; ) and energy-drops (Tib. ) of the subtle vajra-body in order to achieve the four types of bliss, the clear-light mind and realize the state of Mahāmudrā. The Mahāmudrā lineage of Tilopa and Nāropa is called the "direct lineage" or "close lineage" as it is said that Tilopa received this Mahāmudrā realisation directly from the Dharmakaya Buddha Vajradhara and this was transmitted only through Nāropa to Marpa. Tilopa

The "distant lineage" of Mahāmudrā is said to have come from the Buddha in the form of Vajradara through incarnations of the Bodhisattvas Avalokiteshvara and Manjusri to Saraha, then from him through Nagarjuna, Shavaripa, and Maitripa to Marpa. The Mahāmudrā teachings from Saraha that Maitripa transmitted to Marpa include the "Essence Mahāmudrā" (snying po'i phyag chen) where Mahāmudrā is introduced directly without relying on philosophical reasoning or yogic practices. According to some accounts, on his third journey to India Marpa also met Atiśa (982–1054) who later came to Tibet and helped found the Kadampa lineage [9]

Marpa and his successors Marpa established his "seat" at Drowolung (gro bo lung) in Lhodrak (lho brag) in Southern Tibet just north of Bhutan. Marpa married the lady Dagmema, and took eight other concubines as mudras. Collectively they embodied the main consort and eight wisdom dakini in the mandala of his yidam Hevajra. Marpa wanted to entrust the transmission lineage to his oldest son Darma Dode who died in accident. Darma Dode's incarnation as Indian master Tiphupa became important for the future development of Kagyu in Tibet. Marpa's four most outstanding students were known as the "Four Great Pillars" (ka chen bzhi):[10] 1. Milarepa (1040–1123), born in Gungthang province of western Tibet, the most celebrated and accomplished of Tibet's yogis, who achieved the ultimate goal of enlightenment in one lifetime became the holder of Marpa's meditation or practice lineage. Marpa 2. Ngok Choku Dorje (rngog chos sku rdo rje)[11] (1036–1102)- Was the principal recipient of Marpa's explanatory lineages and particularly important in Marpa's transmission of the Hevajra Tantra. Ngok Choku Dorje founded the Langmalung temple in the Tang valley of Bumthang district, Bhutan—which stands today.[12] The Ngok branch of the Marpa Kagyu was an independent lineage carried on by his descendants at least up to the time of the Second

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Drukchen Gyalwang Kunga Paljor ('brug chen kun dga' dpal 'byor) 1428-1476 who received this transmission, and 1476 when Go Lotsawa composed the Blue Annals.[13] 3. Tshurton Wangi Dorje (mtshur ston dbang gi rdo rje)[14] - (or Tshurton Wangdor) was the principal recipient of Marpa's transmission of the teachings of the Guhyasamāja tantra. Tshurton's lineage eventually merged with the Zhalu tradition and subsequently passed down to Tsongkhapa who wrote extensive commentaries on Guhyasamāja. 4. Meton Tsonpo (mes ston tshon po) Marpa had wanted to pass his lineage through his son Darma Dode following the usual Tibetan practice of the time to transmit of lineages of esoteric teachings via hereditary lineage (father-son or uncle-nephew), but his son died at an early age and consequently he passed his main lineage on through Milarepa. Other important students of Marpa include: Marpa Dowa Chokyi Wangchuck (mar pa do ba chos kyi dbang phyug). Marpa Goleg (mar pa mgo legs) who along with Tshurton Wangdor received the Guhyasamāja teachings. Barang Bawacen (ba rang lba ba can) - who received lineage of the explanatory teachings of the Mahāmāyā Tantra. In the 19th century Jamgon Kongtrul Lodro Thaye (1813–1899) collected the initiations and sadhanas of surviving transmissions of Marpa's teachings together in the collection known as the Kagyu Ngak Dzö (Tibetan: "བཀའ་བད་གས་མད", Wylie: bka' brgyud sngags mdzod) ("Treasury of Kagyu Tantras").

Milarepa and his disciples Main article: Milarepa Among Milarepa's many students were Gampopa Sonam Rinchen (sgam po pa bsod nams rin chen) (1079–1153), a great scholar, and the great yogi Rechung Dorje Drakpa, also known as Rechungpa. Gampopa Main article: Gampopa Gampopa combined the stages of the path tradition of the Kadampa order with teaching and practice of the Great Seal (Mahamudra) and the Six Yogas of Naropa he received from Milarepa synthesizing them into one lineage, which came to be known as Dagpo Kagyu—the main lineage of the Kagyu tradition passed down via Naropa as we know it today. The other main lineage of the Kagyu is the Shangpa Kagyu passed down via Niguma. Following Gampopa's teachings, there evolved the so-called "Four Major and Eight Minor" lineages of the Dagpo (sometimes rendered "Tagpo" or "Dakpo") Kagyu School. This phrase is descriptive of the generation or order in which the schools were founded, not of their importance. Together Marpa, Milarepa and Gampopa are known as "Mar Mi Dag Sum" (mar mi dwags gsum) and together these three are considered the founders of the Kagyu school of Buddhism in Tibet.

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Although few survive as independent linages today, there were originally twelve main Kagyu lineages derived from Gampopa and his disciples. Four primary ones stemmed from direct disciples of Gampopa and his nephew; and eight secondary ones branched from Gampopa's disciple Phagmo Drupa.[15] Several of these Kagyu lineages in turn developed their own branches or sub-schools. It must be said, though, that the terminology "primary and secondary" (che chung) for the Kagyu schools can only be traced back as far as Kongtrul's writings (19th century). The Tibetan terminology "che chung", literally "large (and) small," does not reflect the size or influence of the schools, as for instance the Drikung school was in the 13th century probably the largest and most influential of them, although it is, according to Kongtrul, "secondary". The abbatal throne of Gampopa's own monastery of Daglha Gampo, passed to his own nephew Dagpo Gomtsul. Four primary schools of the Dagpo Kagyu Karma Kamtsang

Main article: Karma Kagyu The Drubgyu Karma Kamtsang, often known simply as the Karma Kagyu, was founded by one of Gampopa's main disciples Düsum Khyenpa (1110–1193), later designated as the first Karmapa. Sub-schools

The Karma Kagyu itself has three subschools in addition to the main branch:[16] Surmang Kagyu, founded by Trungmase, a student of Karmapa Deshin Shekpa, this sub-sect was centered on Surmang monastery, in what is now the Qinghai province of China. Neydo Kagyu (Wylie: gnas mdo), founded by Karma Chagme (kar ma chags med) (1613–1678), a disciple of the 6th Shamarpa (zhwa dmar chos kyi dbang phyug) (1584–1630). Gyaltön Kagyu Karmapa controversy

Main article: Karmapa controversy Following the death of the 16th Karmapa, Rangjung Rigpe Dorje in 1981, followers came to disagree over the identity of his successor. In the early 1990s two main candidates, Ogyen Trinley Dorje and Trinley Thaye Dorje, were publicly identified. The 14th Shamarpa, and nephew of the 16th Karmapa, recognized Trinley Thaye Dorje as the 17th Karmapa; while other senior Karma Kagyu incarnates, including the 13th Palpung Situ and 12th Goshir Gyaltsab, recognized Ogyen Trinley Dorje as the 17th Karmapa, as did the Dalai Lama. Both of these candidates underwent enthronement ceremonies and each is now considered by his respective followers as the 17th Gyalwa Karmapa.[17][18] A minority of Karma Kagyu adherents recognize both candidates as legitimate incarnations of the previous Karmapa. Barom Kagyu

The Barom Kagyu was founded by Gampopa's disciple Barompa Darma Wangchug ('ba' rom pa dar ma dbang phyug) (1127–1199/1200) who established Barom Riwoche monastery (nag chu 'ba' rom ri bo che) in 1160.

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An important early master of this school was Tishri Repa Sherab Senge ('gro mgon ti shri ras pa rab sengge ) (1164–1236). This school was popular in the Nangchen principality of Khams (now Nangqên, Yushu Tibetan Autonomous Prefecture in southern Qinghai province) where it has survived in one or two pockets to the present day. Tulku Urgyen Rinpoche (1920–1996) was a holder of the Barom Kagyu Lineage. Tshalpa Kagyu

The Tshalpa Kagyu was established by Zhang Yudrakpa Tsöndru Drak (zhang g.yu brag pa brtson 'gru brags pa) (1123–1193) or Lama Zhang who founded the monastery of Tsal Gungtang (tshal gung thang). Lama Zhang was a disciple of Gampopa's nephew Dagpo Gomtsul (dwags sgom tshul khrims snying po) (1116–1169). The Tshalpa Kagyu tradition continued to function independently until the 15th century when it was absorbed by the Gelugpa, who still maintain many of its transmissions.[19] All of the former Tshalpa properties became Gelugpa possessions under the administration of Sera monastery. Phagdru Kagyu

The Phagmo Drupa Kagyu (Tibetan: ཕག་་་པ་བཀའ་བད, Wylie: phag mo gru pa bka' brgyud) or Phagdru Kagyu (ཕག་8་བཀའ་བ)ད) was founded by Phagmo Drupa Dorje Gyalpo (Tibetan: ཕག་་་པ་ ་་ལ་, Wylie: phag mo gru pa rdo rje rgyal po), (1110–1170) who was the elder brother of the famous Nyingma Lama Ka Dampa Deshek (1122–1192) founder of Katok Monastery. Before meeting Gampopa, Dorje Gyalpo studied with Sachen Kunga Nyingpo (sa chen kun dga' snying po) (1092–1158) from whom he received whole Lamdré transmission.[20] In 1158 Dorje Gyalpo built a reed-hut hermitage at Phagmo Drupa ("Sow's Ferry Crossing") in a juniper forest in Nedong (Tibetan: ་གང, Wylie: sne gdong) high above the Tsangpo (Brahmaputra) river. Later, as his fame spread and disciples gathered, this site developed into the major monastic seat of Dentsa Thel (Tibetan: གདན་ས་ལ, Wylie: gdan sa thel ). Following his death the monastery declined and his disciple Jigten Sumgon sent Chenga Drakpa Jungne (Tibetan: ན་ ་གས་པ་འང་གནས, Wylie: spyan snga grags pa 'byung-gnas) (1175–1255), a member of the Lang (rlang) family, to become abbot and look after the monastery. "Chenga Drakpa Jungne was abbot for 21 years and restored the monastery to its former grandeur. In 1253 when the Sakyapas came to power they appointed Dorje Pel [(Tibetan: ་་དཔལ, Wylie: rdo rje dpal)] the brother of Chenga Drakpa Jungne as Tripon [hereditary myriarch] of Nedon. From that time on the Tripon who as a monk, assumed the seat of government of Nedon and also ruled as abbot at Dentsa Thel and his brothers married in order to perpetuate the family line. This tie with the monastery founded by Phagmo Drupa led to the Tripons of Nedong to become known as Phagdru (short of Phagmo Drupa) Tripon and their period of rule in Tibet as the Phagmo Drupa period (or Phagmodrupa dynasty)."[21] Changchub Gyaltsen (1302–1364) was born into this Lang family. In 1322, he was appointed by the Sakyapa's as the Pagmodru Myriarch of Nedong and given the title "Tai Situ" in the name of the Yuan emperor. Soon he fought with a neighboring myriarchy trying to recover land lost in earlier times. This quarrel displeased the Sakya ruler (dpon chen) Gyalwa Zangpo (Tibetan: ལ་བ་ བཟང་, Wylie: rgyal ba bzang po) who dismissed him as myriach. Following a split between

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Gyalwa Zangpo and his minister Nangchen Wangtson (Tibetan: ནང་ན་དབང་བན, Wylie: nang chen dbang brtson), the former restored Changchub Gyaltsen to his position in 1352. Taking advantage of the situation, Changchub Gyaltsen immediately went on the offensive and soon controlled the whole of the Central Tibetan province of U (dbus). Gyalwa Zanpo and Changchub Gyaltsen were reconciled at a meeting with the Sakya Lama Kunpangpa (Tibetan: ་མ་ན་ངས་པ, Wylie: bla ma kun spangs pa). This angered Nangchen Wangtson who usurped Gyalwa Zanpo as Sakya ruler and imprisoned him. In 1351 Changchub Gyaltsen established an important Kagyu monastery at the ancient Tibetan capital of Tsetang. This was later dismantled during the time of the 7th Dalai Lama Kelzang Gyatso (18th century) and replaced by a Gelugpa Monastery, Gaden Chokhorling.[22] In 1358, Wangtson assassinated Lama Kunpangpa. Learning of this, Changchub Gyaltsen then took his forces to Sakya, imprisoned Wangtson, and replaced four hundred court officials and the newly appointed ruling lama. The Pagmodrupa rule of Central Tibet (U, Tsang and Ngari) dates from this coup in 1358.[23] As ruler Changchub Gyaltsen was keen to revive the glories of the Tibetan Empire of Songtsen Gampo and assert Tibetan independence from the Mongol Yuan Dynasty and from Ming Dynasty China. He took the Tibetan title "Desi" (sde-srid), re-organized the thirteen myriarchies of the Yuan-Shakya rulers into numerous districts (rdzong), abolished Mongol law in favour of the old Tibetan legal code, and Mongol court dress in favur of traditional Tibetan dress.[24] Tai Situ Changchub Gyaltsen died in 1364 and was succeeded as by his nephew Jamyang Shakya Gyaltsen (Tibetan: ཇམ་དངས་ཤ་་ལ་མཚན, Wylie: jam dbyangs sha kya rgyal mtshan) (1340–1373), who was also a monk. The subsequent rule of the Phagmodrupa dynasty lasted until 1435 followed by the Rinpungpa kings who ruled for four generations from 1435–1565 and the three Tsangpa kings 1566-1641. In 1406 the ruling Phagmodrupa prince, Drakpa Gyaltsen, turned down the imperial invitation to him to visit China. From 1435 to 1481 the power of the Phagmodrupa declined and they were eclipsed by the Rinpungpa (Rin spungs pa) of Tsang, who patronized the Karma Kagyu school. The Phagmo Drupa monastery of Dentsa Thel "was completely destroyed during the Cultural Revolution in 1966-1978"[25] Eight Secondary schools of the Dagpo Kagyu The eight secondary lineages (zung bzhi ya brgyad or chung brgyad) of the Dagpo Kagyu all trace themselves to disciples of Phagmo Drupa. Drikung Kagyu

Main article: Drikung Kagyu One of the most important of the Kagyu sects still remaining today, the Drikung Kagyu (འ9ི་:ང་ བཀའ་པ)ད་པ) takes its name from Drikung Thil Monastery founded by Jigten Gonpo Rinchen Pal ('Jig-rten dgon-po rin-chen dpal) (1143–1217) also known as Drikung Kyopa. The special Kagyu teachings of the Drikung tradition include the "Single Intention" (dgongs gcig),

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the "The Essence of Mahāyāna Teachings" (theg chen bstan pa'i snying po), and the "Fivefold Profound Path of Mahāmudrā" (lam zab mo phyag chen lnga ldan). Since the 15th century the Drikung Kagyupa received influence from the "northern terma" (byang gter) teachings of the Nyingma tradition. Sub-schools

Several sub-schools branched off from the Drikung Drikung Monаstery Kagyu including the Lhapa or Lhanangpa Kagyu, founded by Gyalwa Lhanangpa (1164–1224) who came to Bhutan in 1194. This school was at one time important in Western Bhutan, particularly in the Thimphu and Paro regions where they were rivals of the Drukpa Kagyu. The Lhapa first came into conflict with the early Drukpa teacher, Phajo Drugom Zhigpo (b. 12th century) [26] and finally with Shabdrung Ngawang Namgyal (1594–1651). In 1640 the remaining followers of the Lhapa Kagyu were expelled from Bhutan together with the Nenyingpa followers as both had sided with the attacking Tsangpa forces against the Drukpa during their three invasions of Bhutan and continued to refuse to acknowledge the authority of the Shabdrung.[27] Lingre Kagyu and Drukpa Kagyu

Lingre Kagyu

Lingre Kagyu refers to the lineages founded by Lingrepa Pema Dorje (Wylie: gling ras pa padma rdo rje) [1128-1188][28] also known as Nephupa after Nephu monastery (sna phu dgon) he founded near Dorje Drak (rdo rje brag) in Central Tibet (dbus). Lingrepa's teachers were Gampopa's disciple Phagmo Drupa Dorje Gyalpo; Rechungpa's disciple Sumpa Repa; and Ra Yeshe Senge, a lineage holder of Ra Lotsawa. Drukpa Kagyu

Main article: Drukpa Lineage The Drukpa Lineage was established by Ling Repa's main disciple Tsangpa Gyare Yeshe Dorje (1161–1211) who established monasteries at Longbol (klong rbol) and Ralung (rwa lung). Later Tsangpa Gyare went to a place called Nam Phu where, legend has it, nine roaring dragons rose from the ground and soared into the sky. The Tibetan word for dragon is 'brug (pronounced 'Druk') and so Tsangpa Gyare's lineage and the monastery he established at the place became known as the Drukpa, and he became known as the Gyalwang Drukpa. This school became widespread in Tibet and in surrounding regions. Today the Southern Drukpa Lineage is the state religion of Bhutan; and, in the western Himalayas, Drukpa Lineage monasteries are found in Ladakh, Zanskar, Lahul, and Kinnaur. Along with the Mahamudra teachings inherited from Gampopa and Pagmodrupa, particular teachings of the Drukpa Lineage include the "Six Cycles of Equal Taste" (ro snyom skor drug), a cycle of instructions said to have been hidden by Rechungpa discovered by Tsangpa Gyare; and the "Seven Auspicious Teachings" (rten 'brel rab bdun) revealed to Tsangpa Gyare by seven Buddhas who appeared to him in a vision at Tsari.

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Sub-schools Several of Tsangpa Gyare's students started sub-schools, the most important of which were the Lower Drukpa founded by Gyalwa Lorepa Wangchug Tsondru and the Upper Drukpa founded by Gyalwa Gotsangpa Gonpo Dorje. This branch further gave rise to several important sub-schools. However the chief monasteries and succession of the First Gyalwang Drukpa Tsangpa Gyare passed to his nephew Önre Darma Senge at Ralung and this lineage was known as The Middle or Central Drukpa. This lineage of the hereditary "prince-abbots" of Ralung continued to 1616 when Shabdrung Ngawang Namgyal fled to Bhutan due to a dispute over the incarnation of the 4th Gyalwang Drukpa and the enmity of the Tsangpa ruler. Due to those events the Central Drukpa split into the Southern Drukpa branch led by the Shabdrung and his successors in Bhutan, and the Northern Drukpa branch led by Pagsam Wangpo and the successive Drukchen incarnations in Tibet.[29] (a) The Lower Drukpa The Medruk (smad 'brug) or Lower Drukpa sub-school was founded by the First Gyalwang Drukpa Tsangpa Gyare's disciple Gyalwa Lorepa Wangchuk Tsondru (lo ras dbang phyug brtson 'grus) [1187-1250] who lived a simple life. Lorepa built the Üri (dbu ri) and Sengeri (seng ge ri) monasteries and visited Bhutan where he founded Tharpaling (thar pa gling) monastery in Bumthang. A special transmission of the Lower Drukpa Lineage is known as The Five Capabilities (thub pa lnga), which are:[30] 1. Being capable of [facing] death: capability of Mahāmudrā (phyag rgya chen-po 'chi thub). 2. Being capable of [wearing only] the cotton cloth: capability of psychic heat (gtum mo ras thub). 3. Being capable of the tantric activities done in seclusion (gsang spyod kyi ri thub) 4. Being capable of [facing] the disturbances of 'don spirits: sickness (nad 'don gyi 'khrug thub). 5. Being capable of [facing] circumstances: capability of [applying] antidotes (gnyen-po rkyen thub-pa). (b) The Upper Drukpa The Toddruk (stod 'brug) or Upper Drukpa sub-school was founded Tsangpa Gyare's disciple Gotsangpa Gonpo Dorje (rgod tshang pa mgon po rdo rje) [1189—1258] a highly realized yogin who had many disciples. His main disciples were Ogyenpa Rinchenpal (0 rgyan pa), Yangonpa (yang dgon pa), Chilkarpa (spyil dkar pa) and Neringpa. Gotsangpa's disciple Ogyenpa Rinchenpal (1230—1309), who was also a disciple of Karma Pakshi, became a great siddha who traveled to Bodhgaya, Jalandhar, Oddiyana and China. In Oddiyana he received teachings related to the Six Branch Yoga of the Kālacakra system known as Approach and Attainment of the Three Adamantine States (rdo rje gsum gyi bsnyen sgrub) and, after returning to Tibet, founded the Ogyen Nyendrub tradition and wrote many works including a famous guide to the land of Oddiyana. Ogyenpa had many disciples including the third Karmapa, Rangjung Dorje (rang byung rdo rje), Kharchupa (mkhar chu pa) [1284—1339] and Togden Daseng (rtogs dan zla seng). Barawa Gyaltshen Palzang ('ba' ra ba rgyal mtshan dpal bzang) [1255—1343] was a great scholar of the upper Drukpa Kagyu succession of Yangonpa. He established the Barawa Kagyu sub-school, which for a time was widespread in Tibet, and survived as an independent lineage until 1959.[31] For a time this lineage was also important in Bhutan (c) The Middle or Central Drukpa

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The Middle Drukpa (bar 'brug) was the hereditary lineage (dung rgyud) of Tsangpa Gyare centered at Ralung. Following Tsangpa Gyare the next holder of this lineage was his nephew Önre Darma Senge (dar ma sengge) [1177—1237] - son of Tsangpa Gyare's brother Lhanyen (lha gnyan). Darma Senge was succeeded by his own nephew Zhonnu Senge (gzhon nu seng ge) [1200—1266], and he by his nephew Nyima Senge (nyi ma seng ge) [1251—1287]. The lineage then went to his cousin Dorje Lingpa Senge Sherab (rdo rje gling pa seng ge shes rab) [1238—1287], son of Lopon Öntag (dbon stag) a member of the branch of the Drukpa lineage descended from Tsangpa Gyare's brother Lhabum (lha 'bum). The lineage passed to Senge Sherab's brother Senge Rinchen (seng ge rin chen) [1258—1313] who was succeeded in turn by his son Senge Gyalpo (seng ge rgyal po) [1289—1326], grandson Jamyang Kunga Senge ('jam dbyangs kun dga' seng ge) [1289—1326], great-grandson Lodro Senge (blo gros seng ge) [1345—1390], and great-great-grandson Sherab Senge (shes rab seng ge) [1371—1392]. These first nine holders of Tsangpa Gyare's lineage were known as the "Incomparible Nine Lions" (mnyam med seng ge dgu). Sherab Senge, who died at the age of 21, was succeeded on the throne of Ralung by his elder brother Yeshe Rinchen (ye shes rin chen) [1364—1413] and he by his sons Namkha Palzang (nam mkha' dpal bzang) [1398—1425] and Sherab Zangpo (shes rab bzang po) [1400—1438]. These three were considered the emanations of the three great Bodhisattvas Manjusri, Vajrapani and Avalokiteshvara respectively. Sherab Zangpo's son was the first incarnation of Tsangpa Gyare (i.e., the second Gyalwang Drukpa), Gyalwang Je Kunga Paljor (rgyal dbang rje kun dga' dpal 'byor) [1428-1476] who received teachings from the most renowned lamas of his age and became a great author and teacher. From Kunga Paljor the lineage passed to his nephew Ngawang Chögyal (ngag dbang chos rgyal) (1465—1540), then successively in turns from father to son to Ngakyi Wangchug (ngag gi dbang phyug grags pa rgyal mtshan) (1517—1554), Mipham Chögyal (mi pham chos rgyal) (1543— 1604), Mipham Tenpai Nyima (mi pham bstan pa'i nyi ma) (1567—1619) and Shabdrung Ngawang Namgyal (zhabs drung ngag dbang rnam rgyal) (1594—1651) who was the great-greatgrandson of Ngawang Chögyal. In the Middle Drukpa tradition many great scholars appeared including the fourth Gyalwang Drukpa, Kunkhyen Padma Karpo (kun mkhyen padma dkar po) [1527—1592], Khewang Sangay Dorji (mkhas dbang sangs rgyas rdo rje) [1569—1645] and Bod Khepa Mipham Geleg Namgyal (bod mkhas pa mi pham dge legs rnam rgyal) (1618—1685) who was famed for his knowledge of poetics, grammar and medicine. Three great siddhas of Middle Drukpa school were Tsangnyön Heruka (gtsang snyon) (1452-1507)- author of the Life of Milarepa, the Hundred Thousand Songs of Milarepa, the Life of Rechungpa, and compiler of the Demchog Khandro Nyengyud; Druknyon Kunga Legpa ('brug smyon kun legs) [1455-1529] also known as Drukpa Kunleg; and Unyon Kunga Zangpo (dbus smyon kun dga' bzang po) [1458-1532]. All three were disciples of Drukchen Gyalwang Je Kunga Paljor. The fourth Gyalwang Drukpa incarnation of Tsangpa Gyare, "The Omisient" Padma Karpa, whose collected works fill over twenty volumes in modern editions, was the most famous scholar of the tradition and among the Drukpa practitioners as he is known as Kunkhyen Pekar (kun mkhyen pad dkar) or Druk Tamche Khyenpa. He founded the Sangngag Chöling (gsang sngags chos gling) monastery in Jaryul (byar yul) southern Tibet in 1571,[32] which became the seat of the successive Gyalwang Drukpa incarnations in Tibet and so the center of the Northern Drukpa lineage. Following the death of Kunkhyen Padma Karpo two incarnations were recognized: 1) Pagsam

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Wangpo (dpag bsam dbang po) who was the offspring of the Chongje Depa and 2) Shabdrung Ngawang Namgyal (1594 1651) who was also the heir to Drukpa lineage of Ralung. Pagsam Wangpo gained the backing of the powerful Tsangpa Desi who was a patron of the Karma Kagyu school and hostile to Shabdrung Ngawang Namgyal. The latter subsequently fled to Bhutan, where his lineage already had many followers, and established the Southern Drukpa Kagyu (lho 'brug pa dka' brgyud) and became both the spiritual and temporal head of the country after which the country became known as 'Druk Yul' or 'Country of the Drukpas' in the Tibetan and Dzongkha (Bhutanese) languages. Martsang Kagyu ! !ར ར་་ཚ ཚངང་་བ བཀ ཀའའ་་བ བ) )དད་་+ +ི ་ི ་ལ ལོ ་ོ ་) )ས ས་་0 0ི ང ི ང་་བ བ1 1ས ས།། =Introduction to the Martsang Kagyu lineage

Martsang Kagyu is a tradition of Tibetan Buddhism that was founded by His Holiness Chöjé Marpa Sherab Yeshe (1134–1203), based solely on the teachings of the Buddha's sutras and tantras. Born in East Tibet—Markham, Chöjé Marpa was chosen at age twenty to study at Sangphu the great monastic college of the Kadampa tradition in central Tibet. After five years he became a great scholar. Afterwards, Chöjé Marpa spent five years with Phagmo Drupa Dorje Gyalpo (1110–1170), receiving and mastering the profound secret Kagyu teachings and the Lamdre teaching of the Sakyapa tradition, and became an exceptional practitioner in the highest level in Tibetan Buddhism. In 1167, at the age of thirty-three, Chöjé Marpa returned to Markham where he founded Tashi Sho monastery. During his lifetime, the monastic community came to number more than two thousand, establishing the Martsang kagyu tradition as a union of the Kadampa and Kagyu lineages. The sutra tradition of Martsang Kagyu consists of the teachings and practices of the Indian texts in general, but in particular the Tibetan commentaries from Atisha's Kadampa lineage, and the texts composed by such Martsang Kagyu masters as Chöjé Marpa and his pupil, Drogön Rinchen. The mantrayana tradition of Martsang Kagyu includes the six Dharmas of Naropa, Chakrasamvara, Guhyasamaja and Hevajra, which are from the Kagyu lineage that was transmitted through Marpa, Milarepa, Rechungpa, and Phagmo Drupa; the Lamdré from the Sakya tradition; and Tara practices from the Kadampa tradition. In particular, numerous individuals became siddhas through practicing the meditation instructions of the transmission originating from Phagmo Drupa's and experiences and realizations. Chöjé Marpa's principal pupil was Drogön Rinchen (1170–1249), who in 1200 founded Tsomdo Monastery in Markham. He promulgated the teachings and practices of Martsang Kagyu and had numerous pupils who were both foremost scholars and siddhas.(1235–1280), who was then the ruler of Tibet, visited Tsomdo Monastery and became its benefactor. During the time of such lineage holders as Drogön Rinchen, Yeshe Gyaltsen, Changchub Drakpa, Sönam Yeshe, Rinchen Gyaltsen, and Könchok Gyaltsen, thousands of pupils from Tashi Sho and Tsomdo monasteries greatly benefited the teachings and beings in general. In 1639, a Mongolian army destroyed the Martsang Kagyu monasteries along with many other Tibetan monasteries. Although both monasteries were rebuilt,Dzungarian Mongols destroyed them again in 1718, from which Martsang Kagyu entered a period of decline. However, many

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siddhas have prophesied that there will come a time when the embers of Martsang Kagyu will be revived. For example, the mahasiddha Nyakre Sewo wrote: A time will come when Martsang teachings are protected. A time will come for the benefit for beings yet to be done, For this there needs to be good karma and prayer. The great seat is Sho Monastery. Drogön Rinchen wrote: For sixteen lifetimes from now I will benefit beings in countless worlds. In seven hundred years, in the time of ruin, I will have the name Karma and in Gartok Natang in the center of Markham I will establish a Dharma community that will be destroyed by Maras. After eighteen cycles of obstacles I will revive the embers of the Martsang. I will guide countless beings Through great special conduct, to the ends of the ocean Thus there are prophecies about how there would come a time when the embers of the Martsang Kagyu will be revived and the benefit for beings that has not yet been done will be carried out. Martsang Kagyu teachings are still transmitted, and in the 20th century, The eleventh Gangri Karma rinpoche received the Martsang Kagyu teachings from Karma Lingpa and Trinlay Gyamtso, who was the Khenpo of the Tropu Kagyu, and passed them on to his main disciple, Chodrak Gyamtso. Chodrak Gyamtso was subsequently able to transmit these teachings to the rebirth of Gangri Karma rinpoche.(b. 1964) The Eleventh Gangri Karma Rinpoche (1910-1959) The eleventh Gangri Karma Rinpoche was born in 1910, as Gangri Butruk, in Markham, Tibet. The Gangris had once been a prominent local family, but by his parent’s generation, feuding and losses had reduced them to simple farmers. When for several years bad weather destroyed their harvest, the family was made homeless and forced to beg for food. Despite the early hardship, his parents worked tirelessly and eventually were able to acquire a small house and land, which they wanted their son to inherit, to carry on the family name. However, from a very young age, there were signs that Butruk was different. He would regularly sit cross-legged, as if in a meditation posture, and pretend to teach the Dharma to other children. Butruk was determined to become a monk, but when he was fifteen, his parents arranged a profitable marriage to a local girl called Pema Lhatso. However, Butruk was not intended for an ordinary life. At the age of eighteen, he had a vision in a dream of a female spirit who said to him, “Oh, Gangri, samsara is a nest of snakes, attachment is a spell and a beautiful woman is but an illusory dream.” She pointed to the East and told him to “Have no doubt and go there!” He immediately ran away from home. Rechungpa, my son who is like my heart, listen to this song of instruction, which is my final testament. In the ocean of the three realms of samsara, this illusory body is very sinful. It tries to fulfill its attachment to food and clothes and can never abandon worldly activities. At first he headed to Pongri Monastery, where he felt great happiness at meeting the renowned master, Karma Lingpa. Butruk had nothing to offer Karma Lingpa except flowers to represent his faith and a prayer of aspiration. Karma Lingpa agreed to teach him and gave him the name Karma Rinchen. He sent him to Changkah Monastery, where he took the vows of monastic ordination from Trinlay Gyamtso (Trophu Kagyu Khenpo) and stayed for thirteen years, studying and meditating on the complete meaning of sutras. He then returned to Karma Lingpa and went into retreat, practicing and mastering many profound and secret tantric meditations and teachings. Karma Lingpa and Trinlay Gyamtso transmitted the Martsang Kagyu teaching to Butruk and after

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two years on retreat, Karma Lingpa recognized him to be the rebirth of Drogön Rinchen, and instructed him to return to his homeland to continue his practice and teach for the benefit of others. From this point, Rinpoche spent the rest of his life in mountain caves and retreat huts, enduring much hardship, while meditating day and night. To survive in near isolation, he mastered longevity practices allowing him to sustain for long periods by eating only grains, flowers, stones and herbs. To withstand the icy conditions of the Himalayan mountaintops, he practiced inner heat meditation, allowing him to stay warm and melt the snow around him. He would never stay in once place for too long and, although he performed blessings and rituals for the sick and poor, he eschewed attention and fame, preferring to teach small groups of dedicated disciples. His primary student was Chödrak Gyamtso, a local boy who visited him at Mount Ukori and practiced with him until the end of his life. Rinpoche dedicated his life to mastering the highest-level of tantric meditation and there were many exceptional signs and accomplishments reported by his students, such as seeing rainbows appearing inside his meditation cave and numerous birds and animals visiting him without fear. Rinpoche gained great mastery over his physical body and inner channels, such that he was reported to fly across the mountain ranges. This sight became so common at Mount Ukori, that the local herdsman barely paid notice when they saw the lama soar through the sky. At Nego Mountain, Rinpoche achieved the rainbow body transference, a sign of attaining complete realization and, at Mount Dekpön, his student witnessed him transform himself into Chakrasamvara, a blue deity with four faces and twelve arms. Another famous story, which is still told by local people to this day, speaks of a sudden and fierce storm that gathered while Rinpoche was meditating with his students in the mountains. Suddenly, Rinpoche was struck directly by a bolt of lightning and, while his students ran and hid for cover, Rinpoche remained in meditation, completely undisturbed and unharmed. Even though he was encircled by red thunderbolts, the yogin who had attained the rainbow body, bound the poisonous sky sorcery of the gyalpo and sinpo demons: that is the heroic act of Rechung Karma. In 1958, as the Chinese tightened control over Tibet, Rinpoche realized that his way of life was nearing an end. In December of that year, he gather his students and arranged many silver offering bowls outside his mountain cave and for one week offered a thousand butter lamps while performing elaborate practices and rituals. When he finished, he said to his pupils, “You must all return home. The time when Dharma practitioners can roam the mountains is coming to an end.” Rinpoche was subsequently shot at and arrested by Chinese soldiers. Upon his release, Rinpoche told his students that he wanted to go to Khata Mountain and that this would be the last place he would visit. On the way, they stopped at Yukpo village, where one of Rinpoche’s students, Pema Gyamsto, lived. As they passed this house, a dog leapt in front of him and barked. Rinpoche pointed his finger at the dog and said, “Don’t bark at me. Recognize me next time I come to your home.” The dog seemed to understand and although his students did not know at the time, this was to be the birthplace of his reincarnation. On 25th January 1959, after reaching Khata Mountain, he said to his pupils, “Don’t worry, its time for me to leave.” He turned to Chödrak Gyamtso and said, “Can you look after my rebirth when he comes?” But the wind was blowing loudly and Chödrak couldn’t hear him and asked him to repeat his question. Rinpoche responded, “This isn’t time for you to understand,” turned to the south in a meditation posture and passed away. Only years later would Chödrak recall these words and realize their significance.

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As Rinpoche left his physical body, it shrunk to the size of a five-year-old child. His students were fearful that the communist army would take his body and so decided to cremate him. Upon lighting the firewood, his body burned like a torch and generated smoke that was the colours of the rainbow and lingered in the sky, before stretching out like a chord in the direction of Yukpo village. Many ringsel, pearl-like gemstones, were found in the ashes of the fire and at the cremation site. The Twelfth Gangri Karma Rinpoche Five years later, the twelfth Gangri Karma Rinpoche was born in 1964 in Yukpo village in Markham. His father was Pema Gyamtso, a student of the eleventh Gangri Karma Rinpoche, who he had first met as a young boy at Yangri Dolma Mountain, before becoming a dedicated student. A year before the birth of his son, he saw the great sage, Padmasambhava in a dream, who told him that he would have a child, who he must raise with exceptional care. When his son was three years old, Pema took him on an overnight trip to a nearby mountain. The next morning as they walked home, they reached a fork in the path, with one side leading back to their village. However, his son insisted they should take the other path and led his father towards some prayer flags in the distance. Pema immediately realized that this was in the direction of the retreat hut of his old teacher, the eleventh Gangri Karma Rinpoche. With a sense of curiosity, he asked his son, “Where is your home? Can you take me there?” and with that, the boy led his father by the hand towards the hut. Pema asked, “Who lives in such a place without a window or curtains?” his young son responded “A bird without wings, like me.” The boy then offered his father tea and when Pema said that there was no water, his son led him outside the hut to a natural spring and said “Father, the water is here.” At that moment Pema firmly identified his son as the reincarnation of his teacher, the twelfth Gangri Karma Rinpoche. At this time, the ruling communist party forbade religious and cultural beliefs in Tibet, but Pema was determined that his son should have a formal education and so one night, at midnight, he quietly took him to meet Chödrak Gyamtso. It was as though Chödrak had been expecting them, as he had spent the day cleaning the house and had burned incense and offered his guests a red carpet welcome with fine yak butter and tea. When Rinpoche was twelve, the Chinese started lifting restrictions on the movement of Tibetan nationals and Rinpoche’s family was able to travel more freely. His father took him to the mountainous area of Kawagarbo, a sacred area where the famous sages, Padmasambhava and Milarepa, were said to have practiced. In this area there is a renowned mountain shrine, next to a dried-up spring, where the water is only said to run when bodhisattvas visit. When Rinpoche arrived, water began to flow from the spring and the local village elder came out to pay homage, saying that he had dreamt of Rinpoche’s arrival. In 1982, Rinpoche repeated the pattern of his previous life and went in search of a formal teaching of the Dharma. He took the arduous journey across the Himalayas into India, initially to study at the Drepung Monastery, a famous Gelupa university. This was where he studied Mahayana and Vajrayana Buddhism under Geshe Losan Gyamtso. At Drepung, Rinpoche was ordained as a monk by His Holiness the Dalai Lama and then completed the Sakya lineage from His Holiness Sakya Trizin. This was under the guidance of Khenpo Kunga Wangchuk and followed by going on retreat to practice extraordinary longevity practices. After completing the retreat, Rinpoche took the position as a Dharma teacher at the Sakya Monastery of H.H. Sakya Trizin. In 1993, after spending 13 years studying the Dharma, to the delight of his parents and with the blessing of the Dalai Lama, Rinpoche returned home to Tibet. Despite the freezing temperatures,

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when Rinpoche returned to Markham, almost one hundred monks and villagers came out to greet him with incense, butter, milk and fruit. Rinpoche went on to establish a Scientific Buddhist School and a Tibetan Medical School and orphanage in his home county. At the school, Rinpoche took the position as a Professor, as well as giving numerous lectures to students at the interface with modern science. They were the first new Buddhist institutions to be built in Markham for over one hundred years and provided education, medicine and support to the local communities. Unfortunately, the Chinese authorities shut the school down and arrested Rinpoche. Upon his release, he realized that the only way to preserve the Martsang Kagyu teachings and to further his own practice was to leave Tibet. His escape from Markham almost cost him his life, when unfortunately the truck he was travelling in crashed into a river, killing 27 people, including his two younger sisters. Since then, Rinpoche has travelled and taught in India, Singapore, Malaysia, Nepal, Bhutan and Taiwan, raising money for disadvantaged families and teaching the Dharma. In 2007, Rinpoche settled in England, where he continues to live a humble life, translating old texts from his lineage, teaching and writing for the benefit of his students. As the current lineage holder of the Martsang Kagyu tradition, Rinpoche is dedicated to ensuring the protection and continuation of these extraordinary teachings. The twelfth Gangri Karma Rinpoche (born 1964) is an exceptional Buddhist scholar and Dharma practitioner and the current lineage holder of the Martsang Kagyu tradition of Tibetan Buddhism, having received the teachings in a direct unbroken line from the founder, Chöjé Marpa (1134-1203). Rinpoche is recognized as the reincarnation of the eleventh Gangri Karma Rinpoche (1910-1960), by H.H. Fourteenth Dalai Lama and His Holiness Sakya Trizin. The twelfth Gangri Karma Rinpoche has the unique position of being the holder of the Martsang Kagyu lineage. Rinpoche held a commemoration of the founding of Martsang Kagyu, which took place 842 years earlier. For this ceremony Samdhong Rinpoche, the prime minister of the Tibetan government in exile sent the following letter: It is with great joy that I write to the Martsang Kagyu Foundation on its commemoration of the founding of the Martsang Kagyu 842 years and its collapse 370 years ago. His Holiness the Dalai Lama considers the Martsang Kagyu Foundation as praiseworthy in its altruistic intention to preserve the unique culture of Tibet and in particular revive the embers of the Martsang Kagyu by such activities as publishing and distributing the rare texts of the Martsang Kagyu, and having paintings made of the lamas of the Martsang lineage. This is a very critical time for the Tibetan people's unique culture and politics the Martsang Kagyu Foundation is tirelessly dedicated to both religious and secular progress with such activities as bringing the Dharma to both Tibetan communities and British people in the UK, which is indicative of loyalty to the Tibetan cause and a courageous dedication. His Holiness prays and hopes that in the future your activities to bring happiness to beings and benefit the Buddha's teachings and the Tibetan people will be even greater than before. At this special time we send out best wishes and prayers for an excellent event to Gangri Karma Chokyi Gyaltsen Rinpoche and to all taking part. Prime Minister Samdhong Rinpoche, Dharamsala, 30 November 2009[33] Introduction to the Kagyu Lineage The founder of the Kagyu lineage was the Mahasiddha Tilopa (988-1069), who lived in Northern India. He is considered as having received a direct transmission from the primordial Buddha

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Vajradhara. In this context the Kagyu lineage has originated from the very essence of reality itself and thus transcends all space and time. Viewed from another level of understanding he also had human teachers, from whom he received four special transmissions, The Four Oral Instructions, for which he became the lineage holder. Some etymologies of the name "Kagyu" consider it as an abbreviation of Lineage of Four Oral Instructions. When Tilopa's transmission is linked directly to Vajradhara, it is called the "direct transmission" but when it is traced to his human teachers, it is referred to as the "indirect transmission." These teachings were passed from Tilopa to his disciple, the Mahasiddha Naropa (1016–1100) and they were systematised as the Six Yogas of Naropa, meditations that are considered an essential teaching of the Kagyu lineage. Naropa transmitted his knowledge to Marpa Chökyi Lodrö (1012–1097), the great translator, who journeyed from Tibet to India in order to receive instructions and who subsequently returned to Tibet and spread the teachings of the Dharma widely. Marpa's most important disciple was Jetsun Milarepa (1040–1123). He became one of Tibet's great yogis. His life began in difficult circumstances due to his father's early death, his vengeance upon his dishonest aunt and uncle, and his subsequent regret—which led him to an earnest desire to enter the way of the Dharma. His story is widely known among Tibetans. Through his perseverance and ability to accept all circumstances, he achieved profound realization of the ultimate nature of reality. His teachings are recorded in the 100,000 songs of Milarepa and other collections. Milarepa's teachings were carried on by Gampopa (1079–1153), the physician from Dakpo. He first studied under the Kadampa tradition, which is a gradual and systematic path. At a later age, he met Milarepa and practicing under him received and realized the true meaning of the complete teachings. Since that time, the lineage has been known as the Dakpo Kagyu. It is from Gampopa that the first Kagyu schools originated: the Karma Kagyu, Tselpa Kagyu, Barom Kagyu, and Phagdru Kagyu. The founder of the Phagdru Kagyu was Phagmodrupa Dorje Gyalpo (1110–1170), one of Gampopa's most important disciples. His own lineage died out as a religious institution, while his clan played an important role in the country's secular governance in the ensuing epoch. Phagmodrupa's main disciples founded their own lineages, of which eight lineages. The heart son of Gampopa is Phagmodrupa (1110~1170) who inherited Gampopa's teaching, while Phagmodrupa promoted the teaching with great popularity to form Phagmodrupa Kagyu sect. The eight major heart sons: 1. Chöjé Marpa Sherab Yishi founded Martsang Kagyu in 1167, 2. Yeshe Tseg founded Yelpa Kagyu in 1171, 3. Gyaltsab Rinchen founded Trophu Kagyu in 1171, 4. Kyopa Jigten Sumgyi founded Drikhung Kagyu in 1179, 5. Thangpa Tashi Pal founded Taklung Kagyu in 1180, 6. Gyergom Tsultrim Senge founded Shuksep Kagyu in 1181, 7. Tsangpa Gyare Yeshe Dorje founded Drukpa Kagyu in 1193, 8. The 2nd generation discipleYasang founded Yasang Kagyu in 1205. Shugseb Kagyu

The Shugseb Kagyu (shug gseb bka' brgyud) was established by Gyergom Chenpo Zhonnu Drakpa (gyer sgom chen po gzhon nu grags pa) (1090–1171) who founded the Shugseb monastery in Nyiphu. The Shugseb Kagyu emphasised the Mahamudra teachings of the Dohas, spiritual songs of realisation by Indian masters such as Saraha, Shavaripa, Tilopa, Naropa and

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Maitripa etc. Taklung Kagyu

Main article: Taklung Kagyu Taklung Kagyu (stag lungs bka' brgyud) named after Taklung monastery established in 1180 by Taklung Tangpa Tashi Pal (stag lung thang pa bkra shis dpal) (1142–1210). Trophu Kagyu

The Trophu Kagyu (khro phu bka' brgyud) was established by Gyal Tsha Rinchen Gon (rgyal tsha rin chen mgon) (1118–1195) and Kunden Repa (kun ldan ras pa) (1148–1217). The tradition was developed by their nephew, Thropu Lotsawa who invited Pandit Shakysri of Kashmir, Buddhasri and Mitrayogin to Tibet. The most renowned adherent of this lineage was Buton Rinchen Drub (bu ston rin chen grub) (1290–1364) of Zhalu[34] who was a student of Trophupa Sonam Senge (khro phu ba bsod nams sengge)[35] and Trophu Khenchen Rinchen Senge (khro phu mkhan chen rin chen sengge).[36] Other notable teachers of this tradition include Chegompa Sherab Dorje (1130?-1200) [37] Yabzang Kagyu

Yabzang Kagyu (g.ya' bzang bka' brgyud) founded by Sharawa Kalden Yeshe Senge (d. 1207). His foremost disciple was Yabzang Chöje Chö Monlam (1169–1233) who in 1206 established the monastery of Yabzang, also known as Nedong Dzong, in Yarlung. The Yabzang Kagyu survived as an independent school at least until the 16th century. Yelpa Kagyu

The Yelpa Kagyu (yel pa bka' rgyud) was established by Drubthob Yeshe Tsegpa (drub thob ye shes brtsegs pa, b. 1134). He established two monasteries, Shar Yelphuk (shar yel phug) and Jang Tana (byang rta rna dgon). Dagpo Kagyu Lineages Today The principle Dagpo Kagyu lineages existing today as organized schools are the Karma Kagyu, Drikung Kagyu and the Drukpa Kagyu. For the most part, the teachings and main esoteric transmissions of the other Dagpo Kagyu lineages have been absorbed into one or another of these three independent schools. Periodic attempts are made to reestablish the institutional independence of some of the other lineages, such as the Taklung Kagyu and Barom Kagyu, but these have met with very modest success to date.

Kagyu Doctrines Mahāmudrā Main article: Mahamudra The central teaching of Kagyu is the doctrine of Mahamudra, "the Great Seal", as elucidated by Gampopa in his various works. This doctrine focuses on four principal stages of meditative practice (the Four Yogas of Mahamudra), namely:

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1. 2. 3. 4.


The development of single-pointedness of mind The transcendence of all conceptual elaboration The cultivation of the perspective that all phenomena are of a "single taste" The fruition of the path, which is beyond any contrived acts of meditation

It is through these four stages of development that the practitioner is said to attain the perfect realization of Mahamudra.

The Six Yogas of Naropa Main article: Six Yogas of Naropa Important practices in all Kagyu schools are the tantric practices of Chakrasamvara and Vajrayogini, and particularly the Six Yogas of Naropa.

Kagyu Literature In terms of view, the Kagyu (particularly the Karma Kagyu) emphasize the Hevajra tantra with commentaries by Jamgon Kongtrul Lodro Thaye and Dakpo Tashi Namgyal, the Uttaratantra with commentaries by Jamgon Kongtrul Lodro Thaye and another by Gölo Shönu Pal as a basis for studying buddha nature, and the Third Karmapa Rangjung Dorje's Profound Inner Reality (Tib. Zabmo Nangdon) with commentaries by Rangjung Dorje and Jamgon Kongtrul Lodro Thaye as a basis for tantra.

See also References 1. ^ Encyclopedia of Religions & Sects (http://www.thdl.org/xml/show.php?xml= /reference/typologies/relsects.xml&l=6) 2. ^ Smith, E. Gene. "Golden Rosaries of the Bka' brgyud Schools." in Among Tibetan Texts: History and Literature of the Himalayan Plateau, ed. Kurtis R. Schaeffer, p.40. Boston: Wisdom Publications, 2001 3. ^ TBRC P39 (http://www.tbrc.org /#library_person_Object-P39) 4. ^ Smith, E. Gene "Golden Rosaries of the Bka' brgyud schools" in 'Among Tibetan Texts: History and Literature of the Himalayan Plateau, (pp. 40) 5. ^ The Circle of Bliss: Buddhist Meditational Art by John C. Huntington and Dina Bangdel. Serindia Publications. pg 42 6. ^ Niguma Story (http://www.sukhasiddhi.org /about_niguma.php) 7. ^ Ngawang Zangpo (trans) Timeless Rapture: Inspired Verse of the Shangpa Masters. 2003 Ithaca, NY. Snow Lion Publications p. 16 8. ^ These four lineages of instruction are enumerated by Situ Panchen as: 1. The instructions on Mahāmudrā (phyag rgya chen po'i gdam ngags);2. The instructions on caṇḍāli or 'heat yoga' (gtum mo'i bka' babs); 3. The instructions on clear light ('od gsal kyi bka' babs); 4. The instructions on Karma Mudrā (las kyi phyags rgya'i bka babs)

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9. ^ "Atisha and the Restoration of Buddhism in Tibet by Gurugana Dharmakaranama" (http://www.lamayeshe.com/otherteachers /atisha/tibet.shtml). Lamayeshe.com. 2010-04-11. Retrieved 2012-09-10. 10. ^ Roerich, George N. (Translator) The Blue Annals. Motilal Banarsidass, Delhi 1988. [reprint of Calcutta, 1949] p. 403 11. ^ TBRC P0RK1289 (http://www.tbrc-dlms.org /kb/tbrc-detail.xq?RID=P0RK1289) 12. ^ Dargey, Yonten. History of the Drukpa Kagyud in Bhutan. Thimphu 2001. pg. 58 13. ^ The hereditary lineages starting from Ngok Choku Dorje's son Ngok Dode (rngog mdo sde) (b.1090) up to 1476 AD are detailed on pp. 406-414 in Roerich's translation of the Blue Annals. 14. ^ TBRC P3074 (http://www.tbrc-dlms.org /kb/tbrc-detail.xq?RID=P3074) 15. ^ Tenzin Gyatsho, Dalai Lama XIV. The Gelug / Kagyü Tradition of Mahamudra p. 262 16. ^ "Transcriptions of teachings given by His Eminence the 12th Kenting Tai Situpa (2005)," (http://www.nic.fi/~sherab/chen.htm). Nic.fi. 17. ^ "The Karmapa's Return To Tsurphu In Tibet, The Historic Seat Of The Karmapas" (http://www.kagyuoffice.org/karmapa.html) Retrieved on December 22, 2008.

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18. ^ "The 17th Gyalwa Karmapa Trinley Thaye Dorje" (http://www.sfi-usa.org/lineage/) Retrieved on December 22, 2008. 19. ^ Dorje, Gyurme. Jokhang: Tibets most sacred Buddhist Temple . 2010 London, Thames and Hudson . pg. 12 20. ^ Stearns, Cyrus. Luminous Lives The Story of the Early Masters of the Lam dre in Tibet. Wisdom Publications. ISBN 0-86171-307-9 21. ^ "The rise of Changchub Gyaltsen and the Phagmo Drupa Period″ in Bulletin of Tibetology, 1981 Gangtok: Namgyal Institute of Tibetology [1] (http://www.thdl.org/texts /reprints/bot/bot_1981_01_02.pdf) 22. ^ Dorje, Gyurme. Tibet Handbook: The Travel Guide. Footprint 1999. p.185 ISBN 1-900949-33-4 23. ^ Berzin, Alexandra A Survey of Tibetan History: 4 The Pagmodru, Rinpung, and Tsangpa Hegemonies (http://www.berzinarchives.com/web/en /archives/e-books/unpublished_manuscripts /survey_tibetan_history/chapter_4.html) 24. ^ Norbu, Dawa "China's Tibet Policy". RoutledgeCurzon 2001. p. 57 25. ^ Stoddard, E Heather (2002) Golden Buddhas from Tibet: Reconstruction of the Façade of a Stupa from Densathil. (http://hosting.zkm.de/icon/stories /storyReader$83) 26. ^ see: Dargye and Sørensen (2001) pp.ix–x, 34–36, 41–46 27. ^ Dorje, Sangay and Kinga (2008) pp.146–7.


28. ^ TBRC P910 (http://www.tbrc.org/kb/tbrcdetail.xq?RID=P910) 29. ^ Smith, "Golden Rosaries of the Bka' brgyud Schools" p.44-5. 30. ^ Martin, Dan (May 2006). "A Bronze Portrait Image of Lo-ras-pa's Disciple: Tibetological Remarks on an Item in a Recent Asian Art Catalog" (http://www.tibetan-museumsociety.org/java/arts-culture-lo-ras-pa.jsp). Tibetan Mongolian Museum Society. Retrieved 2009-05-20. 31. ^ Smith, "Golden Rosaries of the Bka' brgyud Schools" p.45. 32. ^ Berzin, Alexander. "A Brief History of Drug Sang-ngag Choling Monastery" (http://www.berzinarchives.com/web/en /archives/study/history_buddhism /buddhism_tibet/kagyu /brief_history_drug_sangngag_choling_monastery.html). Retrieved 2013-08-19. 33. ^ "Official Martsang Kagyu" (http://www.martsankagyuofficial.org). 34. ^ Dorje, Gyurme. Tibet Handbook: The Travel Guide p.200 35. ^ TBRC P3098 (http://www.tbrc-dlms.org /kb/tbrc-detail.xq?RID=P3098) 36. ^ TBRC P3099 (http://www.tbrc-dlms.org /kb/tbrc-detail.xq?RID=P3099) 37. ^ "Chegompa Sherab Dorje - The Treasury of Lives: Biographies of Himalayan Religious Masters" (http://www.tibetanlineages.org /biographies/view/106/7373). Tibetanlineages.org. Retrieved 2012-09-10.

Sources Dargye, Yonten (2001). History of the Drukpa Kagyud School in Bhutan (12th to 17th Century A.D.). Thimphu, Bhutan. ISBN 99936-616-0-0. Dargye, Yonten and Sørensen, P.K. (2001); The Biography of Pha 'Brug-sgom Zhig-po called The Current of Compassion. Thumphu: National Library of Bhutan (http://www.library.gov.bt/publications/books.html). ISBN 99936-17-00-8 Dorje, Gyurme. Tibet Handbook: The Travel Guide. Footprint 1999. ISBN 1-900949-33-4 Powers, John (1994). Introduction to Tibetan Buddhism. Snow Lion. ISBN 1-55939-026-3. Roerich, George N. (Translator) The Blue Annals. Motilal Banarsidass, Delhi 1988. [reprint of Calcutta, 1949] Powers, John (1994). Introduction to Tibetan Buddhism. Snow Lion. ISBN 1-55939-026-3. Smith, E. Gene (1970a, 2001). "Golden Rosaries of the Bka' brgyud Schools". In Schaeffer, Kurtis R. (ed). Among Tibetan Texts: History and Literature of the Himalayan Plateau. Boston: Wisdom Publications. ISBN 0-86171-179-3. Tulku Thondup Rinpoche (1988). Buddhist Civilization in Tibet. Arkana. ISBN 0-14-019083-X.

Further reading Kapstein, Matthew. "The Shangs-pa bKa'-brgyud: an unknown school of Tibetan Buddhism" in M. Aris and Aung San Suu Kyi (eds.), Studies in Honor of Hugh Richardson Warminster:

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Aris and Phillips, 1980, pp. 138–44. Khenpo Konchog Gyaltsen. The Great Kagyu Masters: The Golden Lineage Treasury. Ithica: Snow Lion Publications, 1990. [A translation of part of the Bka' brgyud kyi rnam thar chen mo- a collection of 'Bri gung Bka' brgyud hagiographies by Rdo rje mdzes 'od] Quintman, Andrew, transl. The Life of Milarepa. Penguin Classics, 2010. ISBN 978-0-14-310622-7 Roberts, Peter Alan. The Biographies of Rechungpa: The Evolution of a Tibetan hagiography. London: Routledge, 2007. ISBN 0-415-76995-7 Smith, E. Gene. "Golden Rosaries of the Bka' brgyud Schools." in Among Tibetan Texts: History and Literature of the Himalayan Plateau, ed. Kurtis R. Schaeffer, 39-52. Boston: Wisdom Publications, 2001. ISBN 0-86171-179-3 Smith, E. Gene. "The Shangs pa Bka' brgyud Tradition." in Among Tibetan Texts: History and Literature of the Himalayan Plateau, ed. Kurtis R. Schaeffer, 53-57. Boston: Wisdom Publications, 2001. ISBN 0-86171-179-3 Smith, E. Gene. "Padma dkar po and His History of Buddhism" in Among Tibetan Texts: History and Literature of the Himalayan Plateau, ed. Kurtis R. Schaeffer, 81-86. Boston: Wisdom Publications, 2001. ISBN 0-86171-179-3 Thaye, Jampa A Garland of Gold. Bristol: Ganesha Press, 1990. ISBN 0-9509119-3-3 Thinley, Karma. The History of the Sixteen Karmapas of Tibet (1980) ISBN 1-57062-644-8 Brunnholzl, Karl. Luminous Heart: The Third Karmapa on Consciousness, Wisdom, and Buddha Nature (http://www.snowlionpub.com/html/product_9767.html) Snow Lion Publications, 2009. Rinpoche, Drikung Kyabgon Chetsang. The Practice of Mahamudra (http://www.snowlionpub.com/html/product_9765.html) Snow Lion Publications 2009. Rinpoche, Khenpo Konchog Gyaltsen. The Great Kagyu Masters: The Golden Lineage Treasury (http://www.snowlionpub.com/html/product_8284.html) Snow Lion Publications 2006.

External links Martin, Dan The Kagyu Tradition of Tibetan Buddhism (http://www.treasuryoflives.org /foundations/view/6/207590) at Treasury of Lives Kagyu Lineage Chart (http://www.himalayanart.org/pages/kagyu/index.html)

Barom Kagyu Barom Kagyu Chodrak Pende Ling (http://www.baromkagyu.org/)

Drikung Kagyu sites The Drikung Kagyu Official Site (http://www.drikung-kagyu.org)

Drukpa Kagyu Site of His Holiness Gyalwang Drukpa (http://www.drukpa.org) Drukpa Kagyu Lineage - Dorzong Rinpoche (http://www.dorzongrinpoche.org/drkp_lin.htm)

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Drukpa Mila Center (http://www.drukpamilacenter.com/) ~ a Bhutanese Drukpa Kagyu Center

Karma (Kamtsang) Kagyu Sites associated with Trinlay Thaye Dorje Karmapa the Black Hat Lama of Tibet - official homepage (http://www.karmapa.org/) Karma Kagyu Tradition - official website (http://www.karma-kagyu.org/) Sites associated with Urgyen Trinley Dorje Kagyu Office (http://www.kagyuoffice.org/) Karma Triyana Dharmachakra Monastery, Woodstock, NY, USA (http://www.kagyu.org/) Kagyu Thubten Choling Monastery, Wappingers Falls, NY, USA (http://www.kagyu.com/) Kagyu Dzamling Kunchab, New York City, NY, USA (http://www.kdk-nyc.org/) Karma Kagyu sites (Note: Karma Kagyu related sites that apparently do not take sides on the so-called "Karmapa controversy"). Khenkong Tharjay Buddhist Charitable Society (http://www.khyenkong-tharjay.org/) Karma Thinley Rinpoche (http://www.karmathinleyrinpoche.com/) Karma Kagyü Calendar (https://www.facebook.com/karmakagyucalendar)

Taklung Kagyu Riwoche Tibetan Buddhist Temple (http://www.riwoche.com/)

Shangpa Kagyu Samdrup Dhargay Chuling Monastery (http://www.paldenshangpa.org/) Shangpa Kagyu Network (http://www.shangpa.net) Kagyu Dzamling Kunchab (Founded by Kyabje Kalu Rinpoche), New York, NY, USA (http://www.kdk-nyc.org/) Retrieved from "http://en.wikipedia.org/w/index.php?title=Kagyu&oldid=589620211" Categories: Buddhism in Bhutan Kagyu Religion in Tibet Schools of Tibetan Buddhism This page was last modified on 7 January 2014 at 16:30. Text is available under the Creative Commons Attribution-ShareAlike License; additional terms may apply. By using this site, you agree to the Terms of Use and Privacy Policy. Wikipedia® is a registered trademark of the Wikimedia Foundation, Inc., a non-profit organization.

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Sakya - Wikipedia, the free encyclopedia

http://en.wikipedia.org/wiki/Sakya

Sakya From Wikipedia, the free encyclopedia

This articles concerns the Sakya school of Tibetan Buddhism. For information on the ancient Śākya tribe, see Shakya. The Sakya (Tibetan: ས་#་, Wylie: sa skya, "pale earth") school is one of four major schools of Tibetan Buddhism, the others being the Nyingma, Kagyu, and Gelug. It is one of the Red Hat sects along with the Nyingma and Kagyu.

Contents 1 Origins 2 Teachings 3 Subschools 4 Feudal lordship over Tibet 5 Sakya today 6 The Rimé movement 7 See also 8 Notes 9 References 10 External links

Origins The name Sakya ("pale earth") derives from the unique grey landscape of Ponpori Hills in southern Tibet near Shigatse, where Sakya Monastery, the first monastery of this tradition, and the seat of the Sakya School was built by Khon Konchog Gyalpo (1034–1102) in 1073. The Sakya tradition developed during the second period of translation of Buddhist scripture from Sanskrit into Tibetan in the late 11th century. It was founded by Drogmi, a famous scholar and translator who had studied at the Vikramashila University directly under Naropa, Ratnākaraśānti, Vagishvakirti and other great panditas from India for twelve years.[1] Konchog Gyalpo became Drogmi's disciple on the advice of his elder brother.[2][3] The tradition was established by the "Five Venerable Supreme Masters" starting with the grandson of Khonchog Gyalpo, Kunga Nyingpo, who became known as Sachen, or "Great Sakyapa":[4][5] Sachen Kunga Nyingpo (1092–1158) Sonam Tsemo (1142–1182) Drakpa Gyaltsen (1147–1216) Sakya Pandita (1182–1251) Chogyal Pakpa (1235–1280) Buton Rinchen Drub (1290–1364) was an important scholar and writer and one of Tibet's most celebrated historians. Other notable scholars of the Sakya tradition are the so called "Six Ornaments of Tibet:" Yaktuk Sangyey Pal

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Rongton Sheja Kunrig (1367–1449) [6] Ngorchen Kunga Zangpo [7] Zongpa Kunga Namgyel Gorampa Sonam Senge (1429–1489) Shakya Chogden (1428–1507) The leadership of the Sakya School is passed down through a hereditary system between the male members of the Sakya branch of the Khon family.

Teachings Sachen, the first of the five supreme masters, inherited a wealth of tantric doctrines from numerous Tibetan translators or "lotsawas" who had visited India: most importantly Drokmi Lotsawa [3], Bari Lotsawa and Mal Lotsawa.[8] From Drokmi comes the supreme teaching of Sakya, the system of Lamdré (lam 'bras) or "Path and its Fruit", deriving from the mahasiddha Virupa, based upon the Hevajra Tantra. Mal Lotsawa introduced to Sakya the esoteric Vajrayogini lineage known as "Naro Khachoma." From Bari Lotsawa came innumerable tantric practices, foremost of which was the cycle of practices known as the One Hundred Sadhanas. Other key transmissions that form part of the Sakya spiritual curriculum include the cycles of Vajrakilaya, Mahakala and Guhyasamaja. The fourth Sakya patriarch, Sakya Pandita, was notable for his exceptional scholarship and composed many important and Sakya Pandita influential texts on sutra and tantra, including, Means of Valid Cognition: A Treasury of Reasoning (tshad ma rigs gter), Clarifying the Sage's Intent (thub pa dgongs gsal) and Discriminating the Three Vows (sdom gsum rab dbye). The main Dharma system of the Sakya school is the Path with Its Result (lam dang 'bras bu bcas), which is split into two main lineages, Explanation for the Assembly (tshogs bshad) and the Explanation for Close Disciples (slobs bshad). The other major of the Sakya school is the Naropa Khechari Explanation For Disciples (Naro mkha spyod slob bshad).

Subschools In due course, two subsects emerged from the main Sakya lineage, Ngor, founded in Tsang by Ngorchen Kunga Zangpo (1382–1457).[7] The Ngor school is centered around Ngor Evam Choden monastery. It represents 85% of the Sakyapa school[citation needed] and most if not all the monasteries in India are Ngorpa, apart from Sakya Trizin's monastery. Tshar, founded by Tsarchen Losal Gyamtso (1496 - 1560 or 1502–1556).[9] There were three "mother" monasteries of the Sakya school: Sakya Monastery, founded in 1073, Ngor Evam Choden, founded in 1429, and Phanyul Nalendra in Phanyul, north of Lhasa, founded in 1435 by Kuntchen Rongten. Nalendra became the home of the 'whispered-lineage' of the Tsar

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school.[10]

Feudal lordship over Tibet Further information: Tibet under Yuan administrative rule and Tibet during the Ming Dynasty The Mongols invaded Tibet after the foundation of their empire in the early 13th century. In 1264 the feudal reign over Tibet was given to Phagpa by the Mongolian emperor Kublai Khan. Sakya lamas continued to serve as viceroys of Tibet on behalf of Yuan emperors for nearly 75 years after Phagpa’s death (1280), until the Yuan Dynasty was greatly weakened by the Red Turban Rebellion in the 1350s, a decade before the Ming Dynasty founded by native Chinese overthrew Mongol rule in China. The leaders of the Sakya regime were as follows.[11] Phagpa 1253-1280 Dharmapala Raksita 1280-1282, d. 1287 Jamyang Rinchen Gyaltsen 1286-1303 Zangpo Pal 1306-1323 Khatsun Namka Lekpa Gyaltsen 1325-1341 Jamyang Donyo Gyaltsen 1341-1344 Lama Dampa Sonam Lotro Gyaltsen 1344-1347 Lotro Gyaltsen 1347-1365

Sakya today The head of the Sakya school, known as Sakya Trizin ("holder of the Sakya throne"), is always drawn from the male line of the Khön family. The present Sakya Trizin, Ngawang Kunga Tegchen Palbar Trinley Samphel Wanggi Gyalpo, born in Tsedong in 1945, is the forty-first to hold that office. 41st Sakya Trizin is the reincarnation of two great Tibetan masters: a Nyingmapa lama known as Apong Terton (Orgyen Thrinley Lingpa), who is famous for his Red Tara cycle, and his grandfather, the 39th Kyabgon Sakya Trizin Dhagtshul Thrinley Rinchen (1871–1936).[12] Today, he resides in Rajpur, India along with his wife, Gyalyum Kushok Tashi Lhakyi, and two sons Ratna Vajra Rinpoche and Gyana Vajra Rinpoche. Ratna Vajra Rinpoche being the older son, is the lineage holder and is married to Dagmo Kalden Dunkyi Sakya and Gyana Vajra Rinpoche is married to Dagmo Sonam Palkyi Sakya. Traditionally hereditary succession alternates between the two Sakya palaces since Khon Könchok Gyelpo's (1034–1102) reign. The Ducho sub-dynasty of Sakya survives split into two palaces, the Dolma Phodrang and Phuntsok Phodrang. Sakya Trizin is head of the Dolma Phodrang. H.H. Jigdal Dagchen Sakya (b. 1929) is the head of the Phuntsok Phodrang, and lives in Seattle, Washington, where he co-founded Sakya Monastery of Tibetan Buddhism with Dezhung Rinpoche III, and constructed the first Tibetan Buddhist Monastery in the United States. Dagchen Sakya's father was the previous Sakya Trizin, Trichen Ngawang Thutop Wangchuk, throne holder of Sakya, and his mother Dechen Drolma. Dagchen Sakya is married to Her Eminence Dagmo Jamyang Kusho Sakya; they have five sons, and several grandchildren. Members of Sakya Colleges are called Zhoima Pochang (Tibetan: ལ་མ་་ང༌།, ZYPY: Zhöma Pochang).

The Rimé movement During the 19th century the great Sakya master and terton Jamyang Khyentse Wangpo, the famous Kagyu master Jamgon Kongtrul Lodro Thaye and the important Nyingma terton Orgyen

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Chokgyur Lingpa founded the Rime movement, an alleged ecumenical attempt to incorporate all teachings of all schools, to overcome the separation of Buddhist transmission in different traditions. This movement still influences modern Tibetan Buddhist practice through the "five great treasures" of Jamgon Kongtrul and the treasure of rediscovered teachings (Rinchen Terdzöd).

See also Tibet under Yuan administrative rule Sakya Monastery Lamdré Tibetan Buddhism Jonang

Notes 1. ^ Luminous Lives, Stearns, Wisdom 2001 2. ^ , Ch. 25, Treasures of the Sakya Lineage, Tseten, Shambhala, 2008 3. ^ a b Warner, Cameron David Warner (December 2009). "Drokmi Śākya Yeshe" (http://www.treasuryoflives.org/biographies/view/Drokmi-sakya-Yeshe/5615). The Treasury of Lives: Biographies of Himalayan Religious Masters. Retrieved 2013-08-09. 4. ^ Powers, John. Introduction to Tibetan Buddhism. Snow Lion Publications. 1995. p. 382. 5. ^ Townsend, Dominique (December 2009). "Sachen Kunga Nyingpo" (http://www.treasuryoflives.org /biographies/view/Sachen-Kunga-Nyingpo/2916). The Treasury of Lives: Biographies of Himalayan Religious Masters. Retrieved 2013-08-09. 6. ^ Townsend, Dominique (February 2010). "Rongton Sheja Kunrik" (http://www.treasuryoflives.org /biographies/view/Rongton-Sheja-Kunrig/6735). The Treasury of Lives: Biographies of Himalayan Religious Masters. Retrieved 2013-08-09. 7. ^ a b Townsend, Dominique; Jörg Heimbel (April 2010). "Ngorchen Kunga Zangpo" (http://www.treasuryoflives.org/biographies/view/Ngorchen-Kunga-Zangpo/2387). The Treasury of Lives: Biographies of Himalayan Religious Masters. Retrieved 2013-08-09. 8. ^ Gardner, Alexander (June 2010). "Mel Lotsāwa Lodro Drakpa" (http://www.treasuryoflives.org /biographies/view/Mal-Lotsawa-Lodro-Drakpa/5401). The Treasury of Lives: Biographies of Himalayan Religious Masters. Retrieved 2013-08-09. 9. ^ Gardner, Alexander (April 2010). "Nesar Jamyang Khyentse Wangchuk" (http://www.treasuryoflives.org/biographies/view/Nesar-Jamyang-Khyentse-Wangchuk/2338). The Treasury of Lives: Biographies of Himalayan Religious Masters. Retrieved 2013-08-09. 10. ^ The Circle of Bliss: Buddhist Meditational Art by John C. Huntington and Dina Bangdel. Serindia Publications. pg 42 11. ^ Central Asia - East (http://my.raex.com/~obsidian/Centasia2.html#Tibet) 12. ^ Hungarian website of Sakya Trizin (http://www.szakja.hu/english/teachers.html)

References Davidson, Ronald (1992). "Preliminary Studies on Hevajra's Abhisamaya and the Lam 'bras Tshogs bshad." In Davidson, Ronald M. & Goodman, Steven D. Tibetan Buddhism: reason and revelation. State University of New York Press: Albany, N.Y. ISBN 0-7914-0786-1 pp. 107–132. Powers, John (1995). Introduction to Tibetan Buddhism. Ithaca, N.Y. USA: Snow Lion Publications. ISBN 1-55939-026-3. Trichen, Chogyay. History of the Sakya Tradition, Ganesha Press, 1993

External links His Holiness the Sakya Trizin, Official Website. (http://www.hhthesakyatrizin.org/) The French Ngorpa temple. (http://sakya-ngor.org/) 第 4 頁，共 5 頁

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Palden Sakya - Website of Sakya Trizin's Monastery in Rajpur, India (http://www.paldensakya.org.in/) Tsechen Kunchab Ling - Sakya Trizin's seat in the United States (http://www.sakyatemple.org/) Sakya Tsechen Thubten Ling - Canada (http://www.sakyatsechenthubtenling.org/) Sakya Foundation - Canada (http://www.sakyafoundation.ca/) Sakya Dechenling - Canada (http://www.sakyadechenling.org/) Sakya Kachöd Chöling - Canada (http://www.sakya-retreat.net/) Sakya Lamas (http://www.sakya.org/aboutus/lamas.html) International Buddhist Academy (IBA) in Kathmandu, Nepal (http://internationalbuddhistacademy.org) Sakya Foundation - USA (http://www.sakyafoundation.org/) Sakya Monastery in Seattle, Washington (http://www.sakya.org/) Chödung Karmo, Sakya Translation Group (http://www.chodungkarmo.org/) Retrieved from "http://en.wikipedia.org/w/index.php?title=Sakya&oldid=589539050" Categories: Sakya Schools of Tibetan Buddhism This page was last modified on 7 January 2014 at 02:48. Text is available under the Creative Commons Attribution-ShareAlike License; additional terms may apply. By using this site, you agree to the Terms of Use and Privacy Policy. Wikipedia® is a registered trademark of the Wikimedia Foundation, Inc., a non-profit organization.

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Gelug - Wikipedia, the free encyclopedia

http://en.wikipedia.org/wiki/Gelug

Gelug From Wikipedia, the free encyclopedia

The Gelug or Gelug-pa (or dGe Lugs Pa, dge-lugs-pa, or Dgelugspa; Mongolian language: Sharyn shashin, Yellow religion), also known as the Yellow Hat sect, is a school of Buddhism founded by Je Tsongkhapa (1357–1419), a philosopher and Tibetan religious leader. The first monastery he established was at Ganden, and to this day the Ganden Tripa is the nominal head of the school, though its most influential figure is the Dalai Lama. Allying themselves with the Mongols as a powerful patron, the Gelug emerged as the pre-eminent Buddhist school in Tibet since the end of the 16th century.

Contents 1 Origins and development 1.1 Tsongkhapa 1.2 Establishment of the Dalai Lamas 1.3 Emergence as dominant school 2 Teachings 2.1 Lamrim and Sunyata 2.2 Vajrayāna Practice 2.3 Vinaya 3 Texts 4 Monasteries and Lineage Holders 4.1 Monasteries 4.2 Lineage holders 5 Criticism 6 See also 7 References 8 Sources 9 External links

Gelug Tibetan name ད་གས་པ


dge lugs pa

Tibetan Pinyin

Gêlug

Lhasa IPA

[ɡèluʔ] Chinese name

Simplified Chinese

Traditional Chinese

格鲁派、黄教、新嘎档派格魯派、黃教、新嘎檔派


Gélǔpài, huángjiào

Origins and development Tsongkhapa The Gelug school was founded by Je Tsongkhapa. A great admirer of the Kadampa (Bka'gdams-pa) teachings, Tsongkhapa was a promoter of the Kadam School's emphasis on the Mahayana principle of universal compassion as the fundamental spiritual orientation. He combined this with a novel interpretation of Madhyamaka containing uncommon features not found elsewhere.[1][2] Tsongkhapa said that these two aspects of the spiritual path, compassion and insight into wisdom, must be rooted in a wholehearted wish for liberation impelled by a genuine sense of renunciation. He called these the "Three Principal Aspects of the Path", and asserted that it is on the basis of

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these three that one must embark on the profound path of vajrayāna Buddhism.

Establishment of the Dalai Lamas In 1577 Sonam Gyatso, who was considered to be the third incarnation of Gyalwa Gendün Drup,[3] formed an alliance with the then most powerful Mongol leader, Altan Khan.[3] As a result, Sonam Gyatso was designated as "Dalai" (a translation into Mongolian of the name Gyatso, meaning ocean),[3] and Gyalwa Gendün Drup and Gendun Gyatso were posthumously recognized as the 1st and 2nd Dalai Lamas.[4] Sonam Gyatso was very active in proselytizing among the Mongols,[4] and the Gelug tradition was to become the main spiritual orientations of the Mongols in the ensuing centuries.[4] This brought the Gelugpas powerful patrons who were to propel them to pre-eminence in Tibet.[4] The Gelug-Mongol alliance was further strengthened as after Sonam Gyatso's death, his incarnation was found to be Altan Khan's greatgrandson.[4]

Emergence as dominant school

Statue of Je Tsongkhapa, founder of the Gelugpa school, on the altar in His Temple (His birth place) in Kumbum Monastery, near Xining, Qinghai (Amdo), China. Photo by writer Mario Biondi, July 7, 2006

By the end of the 16th century, following violent strife among the sects of Tibetan Buddhism, the Gelug school emerged as the dominant one. According to Tibetan historian Samten Karmay, Sonam Chophel[5] (1595-1657), treasurer of the Ganden Palace, was the prime architect of the Gelug's rise to political power. Later he received the title Desi [Wylie: sde-sris], meaning "Regent", which he would earn through his efforts to establish Gelugpa power.[6] From the period of Lozang Gyatso, 5th Dalai Lama in the 17th century, the Dalai Lamas held political control over central Tibet. Scottish Botanist George Forrest, who witnessed the 1905 Tibetan Rebellion led by the Gelug Lamas, wrote that the majority of the people in the Mekong valley in Yunnan were Tibetan. According to his accounts, the Gelugpas were the dominant power in the region, with their Lamas effectively governing the area. Forrest said they used "force and fraud" to "terrorise the... peasantry".[7]

Teachings Lamrim and Sunyata The central teachings of the Gelug School are the Stages of the Path (lamrim), based on the teachings of the Indian master Atiśa (c. 11th century), and the systematic cultivation of the view of emptiness.

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Vajrayāna Practice This is combined with the yogas of highest yoga tantra deities such as Guhyasamāja, Cakrasaṃvara, Yamāntaka and Kālacakra, where the key focus is the direct experience of the indivisible union of bliss and emptiness. Guhyasamāja is the principal one. As the Dalai Lama remarks, There is a saying in the Gelug, 'If one is on the move it is Guhyasamāja. If one is still, it is Guhyasamāja. If one is meditating, it should be upon Guhyasamāja.' Therefore, whether one is engaged in study or practice, Guhyasamāja should be one's focus."[8]

Vinaya The Gelug school focuses on ethics and monastic discipline of the vinaya as the central plank of spiritual practice. In particular, the need to pursue spiritual practice in a graded, sequential manner is emphasized. Arguably, Gelug is the only school of vajrayāna Buddhism that prescribes monastic ordination as a necessary qualification and basis in its teachers (lamas / gurus). [citation needed] Lay people are usually not permitted to give initiations if there are teachers with monastic vows within close proximity.

Texts Six commentaries by Tsongkhapa are the prime source for the studies of the Gelug tradition, as follows: The Great Exposition of the Stages of the Path (Lam-rim chen-mo) The Great Exposition of Tantras (sNgag-rim chenmo) The Essence of Eloquence on the Interpretive and Definitive Teachings (Drnng-nges legs-bshad snying-po) The Praise of Relativity (rTen-'brel bstodpa) The Clear Exposition of the Five Stages of Guhyasamāja (gSang-'dus rim-lnga gsal-sgron) and The Golden Rosary (gSer-phreng) Each Gelug monastery uses its own set of commentarial texts by different authors, known as monastic manuals (Tib. yigcha). The teachings of Tsongkhapa are seen as a protection against developing misconceptions in understanding and practice of mahāyāna and vajrayāna Buddhism. It is said that his true followers take The Great Exposition of the Stages of the Path as their heart teaching.

Monasteries and Lineage Holders Monasteries Tsongkhapa founded the monastery of Ganden in 1409 as his main seat. Drepung Monastery was founded by Jamyang Choje, Sera Monastery was founded by Chöje Shakya Yeshe and the Gyalwa Gendün Drup founded Tashi Lhunpo Monastery. Labrang Monastery, in Xiahe County in Gansu province (and in the traditional Tibetan province of Amdo), was founded in 1709 by the first Jamyang Zhaypa, Ngawang Tsondru. Many Gelug monasteries were built throughout Tibet as well as in China and Mongolia.

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Lineage holders Tsongkhapa had many students, his two main disciples being Gyaltsab Je (1364–1431) and Khedrub Je (1385–1438). Other outstanding disciples were Togden Jampal Gyatso, Jamyang Choje, Jamchenpa Sherap Senge and Gyalwa Gendün Drup, the 'first' Dalai Lama (1391–1474). After Tsongkhapa's passing, his teachings were held and spread by Gyaltsab Je and Khedrub Je who were his successors as abbots of Ganden monastery. The lineage is still held by the Ganden Tripas – the throne-holders of Ganden Monastery – among whom the present holder is Thubten Nyima Lungtok Tenzin Norbu, the 102nd Ganden Tripa (and not, as often misunderstood, by the Dalai Lama). Among the main lineage holders of the Gelug are: The successive incarnations of the Dalai Lama (also commonly referred to as 'Gyalwa Rinpoche') The succession of the Panchen Lama, the Chagkya Dorje Chang, Ngachen Könchok Gyaltsen, Kyishö Tulku Tenzin Thrinly, Jamyang Shepa, Phurchok Jampa Rinpoche, Jamyang Dewe Dorje, Takphu Rinpoche, Khachen Yeshe Gyaltsen Successive incarnations of Kyabje Yongzin Ling Rinpoche Successive incarnations of Kyabje Yongzin Trijang Rinpoche

Gelug monks in Spituk Monastery during the Gustor Festival

Criticism Geshe Thupten Jinpa, the translator of the 14th Dalai Lama, notes Tsongkhapa's Madhyamaka deviated from tradition: "The traditional Geluk understanding of these deviations in Tsongkhapa's thought attributes the development of his distinct reading of Madhyamaka philosophy to a mystical communion he is reported to have had with the bodhisattva Manjusri... It is interesting that the tradition Tsongkhapa is claiming to honour is, in a strict sense, not the existing system in Tibet; rather, it appears to be in the tradition of Manjusri as revealed in a mystic vision!"[9] Gorampa, a pillar of Sakya thought, insinuated Tsongkhapa conversed with a demon instead of Manjusri: "Even as serious a scholar as Go rams pa cannot resist suggesting, for example, that Tsong kha pa's supposed conversations with Manjusri may have been a dialogue with a demon instead."[10] Gorampa accuses Tsongkhapa of being seized by demons and spreading demonic words: "Gorampa, in the Lta ba ngan sel (Eliminating the Erroneous View), accuses Tsongkhapa of being "seized by demons" (bdud kyis zin pa) and in the Lta ba'i shan 'byed (Distinguishing Views) decries him as a "nihilistic Madhyamika" (dbu ma chad lta ba) who is spreading "demonic words" (bdud kyi tshig)."[11]

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Karl Brunnholzl notes that Gelugpa Madhyamaka is not consistent with “any Indian text” or the other Tibetan schools: "First, with a few exceptions, the majority of books or articles on Madhyamaka by Western - particularly North American - scholars is based on the explanations of the Gelugpa school of Tibetan Buddhism. Deliberately or not, many of these Western presentations give the impression that the Gelugpa system is more or less equivalent to Tibetan Buddhism as such and that this school's way of presenting Madhyamaka is the standard or even the only way to explain this system, which has led to the still widely prevailing assumption that this is actually the case. From the perspective of Indian and Tibetan Buddhism in general, nothing could be more wrong. In fact, the peculiar Gelugpa version of Madhaymaka is a minority position in Indo-Tibetan Buddhism, since its uncommon features are neither found in any Indian text nor accepted by any of the other Tibetan schools."[12] "All critics of Tsongkhapa, including the Eighth Karmapa, agree that many features of his Centrism are novelties that are not found in any Indian sources and see this as a major flaw."[13] Sam van Schaik notes that Tsongkhapa "wanted to create something new" and that the early Gandenpas defined themselves by responding to accusations from the established schools: "Though the Sakya had their own teachings on these subjects, Tsongkhapa was coming to realize that he wanted to create something new, not necessarily a school, but at least a new formulation of the Buddhist Path."[14] "As Khedrup and later followers of Tsongkhapa hit back at accusations like these, they defined their own philosophical tradition, and this went a long way to drawing a line in the sand between the Gandenpas and the broader Sakya tradition."[15]

See also Geshe Gyuto Order FPMT New Kadampa Tradition Yellow shamanism

References 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14.

^ Jinpa, Thupten. Self, Reality and Reason in Tibetan Philosophy. Routledge 2002, page 17-18. ^ Brunnholzl, Karl. The Center of the Sunlit Sky. Snow Lion Publications. 2004, p. 17. ^ a b c McKay 2003, p. 18. ^ a b c d e McKay 2003, p. 19. ^ also Sonam Choephel or Sonam Rabten ^ Samten G. Karmay, The Great Fifth (http://www.iias.nl/nl/39/IIAS_NL39_1213.pdf:) ^ Short 2004, p. 108. ^ Speech to the Second Gelug Conference (http://www.dalailama.com/messages/dolgyal-shugden /speeches-by-his-holiness/gelug-conference) by the Dalai Lama (06-12-2000), retrieved 03-23-2010). ^ Jinpa, Thupten. Self, Reality and Reason in Tibetan Philosophy. Routledge 2002, page 17. ^ Cabezón, José. Freedom from Extremes. Wisdom Publications 2007, page 17. ^ Thakchoe, Sonam. The Two Truths Debate:. Wisdom Publications 2007, page 125. ^ Brunnholzl, Karl. The Center of the Sunlit Sky. Snow Lion Publications. 2004, pg. 17. ^ Brunnholzl, Karl. The Center of the Sunlit Sky. Snow Lion Publications. 2004, pg. 555. ^ Schaik, Sam van. Tibet: A History. Yale University Press 2011, page 103.

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15. ^ Schaik, Sam van. Tibet: A History. Yale University Press 2011, page 109.

Sources The Ri-Me Philosophy of Jamgon Kongtrul the Great: A Study of the Buddhist Lineages of Tibet by Ringu Tulku, ISBN 1-59030-286-9, Shambhala Publications Ringu Tulku: The Rimé (Ris-med) movement of Jamgon Kongtrul the Great (http://www.abuddhistlibrary.com/Buddhism/A%20-%20Tibetan%20Buddhism/Authors /Ringu%20Tulku/The%20Rime%20Movement/THE%20RIME%20(%20Rismed%20)%20MOVEMENT.htm) Paper given on 7th Conference of International Association For Tibetan Studies in June 1995 McKay, A. (editor) (2003), History of Tibet, RoutledgeCurzon, ISBN 0-7007-1508-8 Short, Philip S. (2004), In pursuit of plants: experiences of nineteenth & early twentieth century plant collectors, Timber Press, ISBN 0-88192-635-3

External links His Holiness the Dalai Lama (http://www.dalailama.com/) H.H. the Dalai Lama's Namgyal Monastery (http://namgyalmonastery.org/) Dictionary definition of Geluk (http://www.encyclopedia.com/doc/1O101-Geluk.html) Retrieved from "http://en.wikipedia.org/w/index.php?title=Gelug&oldid=589027963" Categories: Gelug Schools of Tibetan Buddhism This page was last modified on 3 January 2014 at 20:25. Text is available under the Creative Commons Attribution-ShareAlike License; additional terms may apply. By using this site, you agree to the Terms of Use and Privacy Policy. Wikipedia® is a registered trademark of the Wikimedia Foundation, Inc., a non-profit organization.

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Mahamudra_Dzogchen

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