The Inseparability of the Spiritual Master & Avalokiteshvara: A Source of All Powerful Powerful Attainments Attainments
By Tenzin Tenzin Gyatso, His Holiness the Fourteenth Fourteenth Dalai La Lama ma Transl Translati ation on and annota annotatio tion n by Sharpa Sharpa Tulku Tulku and Br Brian ian Beresford (with certain changes and heading additions made for the Foundation of Buddhist Thought – Module 6)
In celebration of His Holiness Dalai ama!s "#th $irth%ay an% %e%icate% to his on ife an% ful'lment of all his aspirations(
INTRODUCTION
To my spiritual master !alokitesh!ara" The full#moon#like essence of the buddhas$ !ast compassion nd the radiant white nectar of their all# inspiring strength" % pay my deep respect& respect& % shall now disseminate to all other beings the standard practice of this profound yoga& The The roo root of e!er !ery in insp spir irat atio ion n and and pow powerful rful attainment (siddhi) lies solely with the spiritual mast master er (lam (lama a or guru) guru)&& s such such"" he has been been praised in both sutras and tantras ' more than once& e is of fundament fundamental al importan importance ce because because the basis for achie!ing e!erlasting happiness is reuesting him to teach the undistorted path& Thinking of him as being inseparable from the speci*c meditational deity with whom you feel a special a+inity" you should !isualise the two as one& The The !i !ita tali lity ty of th the e Maha Mahaya yana na trad tradit itio ion n come comes s from compassion" lo!e" and the altruistic aspiration to attain enlightenment (bodhichitta) in order to e+ecti!ely help all creatures become free from their su+ering& Moreo!er" Moreo!er" the importance of compassion is emphasised throughout all stages of de!elopment& Therefore" if you wish to combine !alokitesh!ara" !alokitesh!ara" the meditational deity of
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compassio sion" with your own root guru" *rst gather *ne o+erings in a suitable place& Sitting on a comfortable seat in an especially !irtuous state of mind" take refuge" generate an enlightened moti!e of the awakening mind" and meditate on the four immeasurable thoughts&
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)*+,-* ./01 With a wish to free all beings I shall always go for refuge To the Buddha, Dharma and Sangha Until I reach full enlightenment. enlightenment. (x! "nthused by wisdom and com#assion, Today in the Buddha$s #resence I generate the %ind for &ull 'waening &or the bene)t of all sentient beings. (x!
-*2*)ATI2- $3DHI4ITT $3DHI4 ITTA A ./01 (recite either *! *! Sang gye cho dang sog yi chog nam la, +ang chub bardu dag ni yab su chi, Dag gi in sog gyi #e sonam gyi, Dro la #en chir sang s ang gye dru# #ar shog. (*or (*or its translation*.! translation*.! In the Su#reme 'waened -ne, his Truth, and the S#iritual ommunity, I see refuge until becoming enlightened. By the merit from #ractising gi/ing and other #erfections, %ay I accom#lish full awaening for the bene)t of all.
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TH* TH* +3,) +3,) IMM* IMM*AS AS,) ,)A$ A$* * TH3, TH3,-H -HTS TS ./01 %ay all sentient beings #ossess ha##iness and the causes of ha##iness. %ay all sentient beings be #arted from su0ering and the causes of su0ering. s u0ering. %ay all sentient beings ne/er be #arted from the ha##iness that has no su0ering. %ay %ay all all sent sentie ient nt bein beings gs abid abide e in e1ua e1uani nimi mity ty without attachment or a/ersion for near or far.
(Ble (Bless ss th the e sur surroun roundi ding ngs s and and the art article icles s of o+ering in this way)& P,)I+I4ATI32 3+ PA4* ( ,ecite ,ecite either *.! *.! Tham che du ni sa 2hi dag Seg ma la sog me #a dang 3ag thil tar nyam baiduryai 4ang 2hin am#or nay gyur chig (*or (*or its translation*! translation*! %ay the surface of the earth in e/ery direction Be stai stainl nles ess s and and #ure #ure,, wi with thou outt roug roughn hnes ess s or fault, 's smooth as the #alm of a child$s child$s soft hand 'nd as naturally #olished as la#is la2uli5.
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P,)I+I4ATI32 3+ 3++*)I2-S %ay the material o0erings of gods and humans, Both those set before me and those /isualised 3ie a cloud of the #eerless o0erings of Samantabhadra -, 6er/ade and encom#ass the /astness of s#ace.
3m 2amo $haavate 5a6ra Sara Pramar Pramar%an %ane e Tathaa athaatay taya7 a7 Arh Arhate ate Samyak Samyak Sambu% Sambu%%ha %haya7 ya7 Ta%yath a%yatha7 a7 3m 5a6r a6re e 5a6r a6re7 e7 Maha 5a6ra7 Maha Te6a 5a6re7 Maha 5i%ya 5a6re7 5a6re7 Maha $o%hicitta 5a6re7 Maha $o%h $o%him iman an%o %o Pas asam amkr kram aman ana a 5a6 a6re re77 Sarv Sarva a 8arm 8arma a Avara varana na 5isho isho%h %han ana a 5a6 a6re re Svah Svaha a (90 90!!
By the force of the truth of the Three +ewels of 4efuge, By the )rm ins#iration from all bodhisatt/as and buddhas, By the #ower of the buddhas who ha/e fully com#leted their collections of both good merit and insight, By th the e might ight of the /oi /oid, in inc conc oncei/a ei/ab ble and and #ure, %ay all these o0erings be hereby transformed into their actual nature of /oidness.
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5IS,AISA 5IS,AISATI32 TI32 +ront -eneration (.isualise the spiritual master in the manner of the / satt att!as0 Samayasatt att!a (1ommitment Being)" 2nanasatt!a (3isdom Being) and Samadhisatt!a (1oncentration Being) In the s#ace of the dharmaaya 7 of great s#ontaneous bliss, In the midst of billowing clouds of magni)cent o0erings, U#on a s#arling, ewelled throne su##orted by eight snow lions8, -n a seat com#osed of a lotus in bloom, the sun and the moon4" (Samayasatt!a – 1ommitment Being) Sits su#r Sits su#rem eme e exalt xalted ed '/alo /aloi ite tesh sh/a /ara ra,, grea greatt treasure of com#assion, 'ssuming the form of a mon wearing sa0ron9 coloured robes. - my :aradhara master, ind in all three ways ;, holy 3osang Ten2in
olds the stem of one white lotus that su##orts a boo and sword?@
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=our =our left hand resting in meditati/e #ose holds a thousand9s#oed wheelA. =ou =ou are clothed in the three sa0ron robes of a mon AA, 'nd are crowned with the #ointed, golden hat of a #anditA5. (5nderstanding the guru as the embodiment of the complete mandala! mandala !
Guru Avalokiteshvara in the aspect of His Holiness XIVth Dalai Lama
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=our =our aggregates, elements, senses and sense obects, as well as your limbs, 're the mandala com#lete with the )/e buddhas and their consortsA, %ale and female bodhisatt/as and the wrathful #rotectors. "ncircled by a halo of )/e brilliant coloursAC, %y master is seated in full /ara #osture, Sending forth a networ of cloud9lie self9 emanations To tame the minds of all sentient beings. (2nanasatt!a – 3isdom Being) Within his heart sits '/aloitesh/ara, a nanasatt!aA7, With one face and four arms. >is u##er two hands are #laced together, >is lower two hands hold a crystal rosary and white lotusA8. >e is ador adorne ned d wi with th ew ewelle elled d ornam naments ents and hea/enly raiment. -/er his left shoulder an antelo#e sin is dra#edA, 'nd cross9legged he is seated on a sil/er moon and lotusA;.
(Samadhisatt!a Being)
–
1oncentration
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The white syllable rih syllable rih,, a samadhisatt/a, at his heart, "mits brilliant coloured light in all the ten directions. -n my master$s brow is a white 7m Within his throat, a red h red h
't his heart, a blue um blue um &rom &r om wh whic ich h man many ligh lights ts shin shine e out out in myri myriad ad directions, In/i In/itin ting g th the e Three 2ewels of ,efuge ,efuge to dissol/e into him, Transforming him into the collected essence of the obects of refuge.
TH* S*5*2IM$*D P)A;*) P)A;*) (Make the o+ering of the mandala together with the se!en#limbed prayer thus)&
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< Prostratin =our =our liberating body is fully adorned with all the signs of a BuddhaA?@ =our =our melodious s#eech, com#lete with all sixty rhythms, Eows without hesitation@ =our =our /ast, #rofound mind )lled with wisdom and com#assion is beyond all conce#tion@ I #rostrate to the wheel of these three secret adornments of your body, s#eech and mind. = 3>erin %aterial o0erings of my own and those of others, The actual obects and those that I /isualise, Body and wealth, and all /irtues amassed throughout the three times, I o0er to you u#on /isualised oceans of clouds lie Samantabhadra$s o0erings. 0 4onfessin %y mind being o##ressed by the stiEing darness of ignorance, I ha/e done many wrongs against reason and /ows. Whate/er mistaes I ha/e made in the #ast, With a dee# sense of regret, I #ledge ne/er to re#eat them and without reser/ation I confess e/erything to you.
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? )e6oicin &rom the de#ths of my heart, I reoice in the enlightening deeds of the sublime masters 'nd in the /irtuous actions #ast, #resent and future 6erformed by myself and all others as well, 'nd by ordinary and exalted beings of the three sacred traditions5& @ )euestin I re1uest you to awaen e/ery li/ing being &rom the sle slee# of ordinary and instincti ti/ /e de)lements Wit ith h th the e di/ i/in ine e music usic of th the e Dhar harma$s a$s #ure ure truth, 4eso 4esoun undi ding ng wi with th th the e melo melody dy of #rof #rofou ound ndne ness ss and #eace 'nd in accordance with the dis#ositions of your /arious disci#les. B *ntreatin I entreat you to )rmly establish your feet u#on the indestructible !ara throne in the indissoluble state of 8#!am5A, until e/ery sentient being gains the calm breath of oy in the state of )nal realisation, Unfe Unfett tter ered ed by th the e extr extrem emes es of wo worl rldl dlin ines ess s or tran1uil liberation.
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" De%icatin I dedicate fully my /irtuous actions of all the three times, So that I may recei/e continuous care from a master 'nd attain full enlightenment for the bene)t of all Through accom#lishing my #rayers, the su#reme deed of Samantabhadra. Samantabhadra.
TH* MA2DAA 3++*)I2( ,ecite ,ecite either *..! *..! Sa 2hi #o yi ug shing me tog tram 4i rab ling 2hi nyi day gyan #a di Sang gye 2hing du mig te ul wa gyi Dro un nam dag 2hing la cho #ar shog
(*.or (*.or its translation*.! translation*.! By th the e /i /irt rtue ue of o0er o0erin ing g to you, you, asse assemb mbly ly of buddhas /isualised before me, This mandala build on a base, res#lendent with Eowers, sa0ron water and incense, 'dorned with %ount %eru and the four continents, as well as the sun and the moon, %ay all sentient beings share in its boundless e0ects.
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(Then recite*.! recite*.! This o0ering I mae ae of a #recious ewelled mandala, Together with other #ure o0erings and wealth 'nd the /irtues we ha/e collected throughout the three times With our body, s#eech and mind. - my masters, my yidams55, and the Three 6recious +ewels, I o0er all to you with unwa/ering faith. 'cce#ting these out of your boundless com#assion, Send forth to me wa/es of your ins#iring strength. 3m I%am -uru )atna Man%alakam 2iryatayami
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MA2T)A )*4ITATI32 CITH 5IS,AISATI32 5IS,AISATI32 &rom the rih in the heart of '/aloitesh/ara, '/aloitesh/ara, Seated in the heart of my /enerable master, &low streams of nectar and rays of )/e colours 6enetrating the crown of my head, "liminating all obscurations and endowing me with both ommon and exclusi/e #owerful attainments.
3m Ah -uru -uru 5a6r a6ra%h a%hara ara 5ain%r ain%ra a Sumati Sumati Shasana%hara Samu%ra Shri $ha%ra Sarvasi%%hi Hum Hum
( ,ecite ,ecite the mantra of the spiritual master as many many time times s as poss possib ible le&& is is oli oline ness ss 9ala 9alaii :ama$s name" ;gawang :osang Ten St0 St0 .agindra > :ord of speech& Tib0 Tib0 :osang > St0 St0 Sumati > 8?cellent mind& Tib0 Tib0 Ten St0 St0 Shasanadhara > 5pholder of the Buddha$s teachings&
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Tib0 Tib0 =yatso > StF Samudra StF Samudra > 7cean)&
)*,*ST T3 A4T,AIS* A4T,AIS* TH* -)AD,A PATH Bestow on me your blessings to be de/oted to my master With the #urest thoughts and actions, gaining con)dence that you, - com#assionate holy master, are the basis of tem#orary and e/erlasting bliss, &or you you eluc elucid idat ate e th the e true true #ath ath free free from from all all dece#tion 'nd embody the totality totality of refuges #ast number number.. Bestow on me your blessings to li/e a life of Dharma Undistracted by the illusory #reoccu#ations of this life, &or well I now that these leisures and endowments an ne/er be sur#assed by countless treasures of /ast wealth, 'nd that this #recious form once attained cannot endure, &or at any any moment ment of time ime it may easil asily y be destroyed. Bestow on me your blessings to cease actions of non9/irtue
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'nd accom#lish wholesome deeds, by being always mindful -f the causes and e0ects from ind and harmful acts, While re/ering the Three 6recious +ewels as the ultimate source of refuge 'nd most trustworthy #rotection from the unendurable fears of unfortunate rebirth states. Best Bestow ow on me your your bles blessi sing ngs s to #rac #racti tise se th the e three higher trainings5, %oti/ated by )rm renunciation gained from the clear com#rehension That e/en the #ros#e s#erity of the lord of the de/as5C Is mere merely ly a dece dece#t #tio ion, n, lie lie a sire siren$ n$s s allu alluri ring ng s#ell. Best Besto ow on me you your bless lessin ings gs to mast maste er the oceans of #ractice, ulti/ating immediately the su#reme enlightened moti/ation, By reEecting on the #redicament of all mother sentient beings, Who Who ha/e ha/e nour nouris ish hed me wi with th i ind ndne ness ss fro from beginningless time 'nd now are tortured while ensnared within one extreme or other, "ither on the wheel of su0ering or in tran1uil liberation. Bestow on me your blessings to generate the yoga
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ombining mental 1uiescence with #enetrati/e insight, In which which the hundre hundred9t d9thou housan sand9f d9fold old s#lend s#lendour our of /oidness, fore/er free from both extremes 57, 4eEects without obstruction in the clear mirror of the immutable meditation. Bestow on me your blessings to obser/e in strict accordance 'll the /ows and words of honour that form the root of #owerful attainments, >a/ing entered through the gate of the extremely #rofound Tantra By the indness of my all9#ro)cient master. Bestow on me your blessings to attain within this lifetime The The blis blissf sful ul mahamudra mahamudra of the union of body and wisdom58, Thro Throug ugh h se/e se/eri ring ng com# com#le lete tely ly my all9 all9cr crea eati ting ng armic energy With wisdom$s shar# sword of the non9duality of bliss and em#tiness5. (a!ing made reuests in this way for the de!elopment in your mind#stream of the entire paths of sutra s utra and Tantra" Tantra" and thus ha!ing done a glance meditation on them" now recite the si?# syllable mantra in connection with the merging of the spiritual master into your heart.! heart.! M*)-I2- CITH TH* SPI)IT,A MAST*)
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%y su#reme s u#reme master mas ter,, re1uested re1u ested in this way w ay,, Gow blissfully descends through the crown of my head 'nd dissol/es in the indestructible indestructible #oint 't the centre of of my eight9#etalled eight9#etalled heart 5;.
Gow my maste ster re9emerges on a moon and lotus. In his heart sit sits '/aloi ittesh/ sh/ara ara, within whose heart is the letter rih letter rih "ncircled by a rosary of the six9 syllable mantra, The source from which streams of nectar Eow, "liminating all obstacles and e/ery disease 'nd ex#anding my nowledge of the scri#tural and insight teachings of the Buddha. Thus, I recei/e the entire blessings of the /ictorious ones and their children, children, 'nd radiant lights again shine forth forth To clea cleans nse e away away defe defect cts s from from all all bein beings gs and and their en/ironment. en/ironment. In this way I attain the su#reme yogic state, Tran Transf sfor ormi ming ng e/er e/ery y a##e a##ear aran ance ce,, soun sound d and and thought Into the three secret ways of the exalted ones 5?.
(fter completing the abo!e" recite the si? syllable mantra" 7m Mani @adme um" as many times as possible& %f you ha!e recei!ed recei!ed the the full initiation (wang or oral transmission) into the arm manifestation of !alokites!ara" or a full
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initiation into a highest yoga tantra meditation cycle with a subseuent permission (e nang) for the four arm manifestation of !alokites!ara" !alokites!ara" do the self generation at this point&) )*4ITATI32 3+ TH* MA2T)A 3+ A5 A5A38IT*S5A)A A38IT*S5A)A 3m Mani Pa%me Hum
(5pon conclusion" recite once the hundred# syllable mantra of .arasatt!a.! .arasatt!a.! P,)I+I4ATI32 3+ MISTA8*S I2 TH* )IT,A 3m 5a6rasattva Samayam Anupalaya7 5a6rasattva 5a6rasattva Tvenopatishta7 Dri%ho Me $hav $hava7 a7 Suto Sutosh shyo yo Me $hav $hava7 a7 Supo Suposh shyo yo Me $hava7 Anurakto Me $hava7E Sarvasi%%him Me Prayacha7 Sarvakarma Sucha Me 4ittam Shriyam 8uru Hum7 Ha Ha Ha Ha Ho $ha $haav avan an Sarv Sarva a Tatha athaa ata ta 5a6 a6ra ra Ma Me Muncha Muncha77 5a6r a6ra a $hava $hava Maha Maha Samaya Samayasat sattva tva Ah Hum Phat (-ne translation among many readsF A7 great being whose holy mind is in the indestructible nature of all the Buddhas" ha!ing destroyed e!ery obscuration" attained all realisations and passed beyond all
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su+ering" the one gone to the realisation of things ust as they are" do not forsake me& @lease make me closer to your .ara holy mind and grant me the ability to realise the ultimate nature of phenomena& @lease help me to realise great bliss& :ead me to your state and grant me all powerful attainments& atta inments& @lease bestow upon me all !irtuous actions and glorious ualities$.! ualities $.!
D*DI4ATI32 In the glorious hundred9thousand9fold radiance of the youthful moon of wholesome #ractice, &ro &r om th the e blu blue asm asmin ine e gar garden den of :ict ictori orious ous Treasure %ind$s method of truth %a y the seeds of ex#lanation and accom accom#l #lish ishme ment nt germ germin inat ate e and and Eowe Eowerr acro across ss this /ast earth@ %ay the ensuing aus#iciousness beautify e/erything until the limit of the uni/erseA. By Eying high abo/e the three realms 5 The The ne/e ne/er9 r9/a /ani nish shin ing g grea greatt ewe ewell lled ed bann banner er of religious and secular rule , 3aden with millions of /irtues and #erfect accom#lishmentsF %ay myriad wishes for bene)t and bliss #our down. >a/i >a/ing ng bani banish shed ed afar afar th the e dar dar weig weight ht of th this is era$s degeneration 'cross the extent of the earth sa##hire held by a celestial maiden, %ay all li/ing creatures o/erEow with s#ontaneous gaiety and oy
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In th the e sign signi) i)ca cant nt enco encom# m#as assi sing ng bril brilli lian ance ce of ha##iness and bliss. In sho short, rt, - #rot ote ect cto or, by th the e #ow #ower of your our a0ectionate care, %ay I ne/er be #arted from you throughout the rosaries of my li/es. %ay %ay I #roc #rocee eed d dire direct ctly ly,, wi with th an ease ease beyo beyond nd e0ort, Unto the great city of uni)cation, the all9 #owerful cosmic state itself C. (a!ing o+ered prayers of dedication in this way" also recite others such as the Aearning @rayer of Samantabhadra$s Samantabhadra$s cti!ity$ or AThe @rayer of the .irtuous .irtuous Beginning" Middle and 8nd$/C& 5pon conclusion" recite the following prayer .! .! 4324,DI2- A,SPI4I3,S 5*)S*S By the force of the immaculate com#assion of the /ictorious ones and their sons, %ay e/erything ad/erse be banished for eternity throughout the uni/erse. %ay all fa/ourable omens become increasingly aus#icious, 'nd may whate/er is of /irtue in the round of this existence or in tran1uil liberation &lou &l ouri rish sh and and grow grow brig bright hter er lie lie a new new moon moon waxing full. This has been written at the repeated reuest of the assist assistant ant cabine cabinett minist minister er"" Mr Shankaw Shankawa a =yurme =yurme Sonam Tobgyal who" with sincere faith and
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o+erings" asked me to write a simple and complete sadhana of the inseparability of !alokitesh!ara and mys myself elf& Thi This de!ot e!otiion cont contai ains ns a short hort glance ance medi meditat tatio ion n on th the e enti entire re grad graduat uated ed path path and and th the e mantras of the master and !alokitesh!ara& lthough it is improper for me to write such a de!otion about myself" wa!es of inspiration of the buddhas can be recei!ed from ordinary beings ust as relics come from a dog$s tooth /6& There Therefo fore" re" % ha!e composed this with the hope of bene*ting a few faithful disciples& The Buddhist monk, Ngawang Losang Tenzin Gyatso, maintaining the title of Holder of the White Lotus, Aalokiteshara Aalokiteshara !
$)I*+ D*DI4ATI32 P)A;*)S (dded for use at 2amyang Buddhist 1entre) +ang chhub sem chog rin#oche rin#oche %a ye #a nam ye gyur chig Hye wa nyam #a me #a yang
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on ife Prayer for ama Fopa )inpoche Thub tshul chhang 2hing am gon gyal wai tan D2in yo #el wa un 2o dog #or d2a hog sum ur wai leg mon thu drub #a Dag sog dul e gon du 2hab tan shog. =ou =ou who u#hold the bountiful (
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8ndnotes (A! The sutras are sutras are teachings of Buddha dealing with general subects while the tantras concern tantras concern esoteric matters. (5! :apis :apis lae is famed for the extensi/eness of his o0erings made to the Buddhas of the A directions. J Bodhisatt!a$ Bodhisatt!a$ literally means Jcourageously minded one stri/ing for enlightenment$. ' Bodhisatt/a courageously endures any hardshi# to o/ercome ignorance and the momentum of #re/ious unsilful actions in order to attain &ull "nlightenment for the bene)t of all other beings. (7!The 9hamakaya (7!The 9hamakaya is is the Truth Body of a &ully "nlightened Being. Being. It is the )nal accom#lishment of of all #ractices and results from an accumulation of meditational insight. (8!&our (8!&our of the eight snow lions loo u#wards #ro/iding #rotection from interferences from from abo/e. &our ga2e downwards #rotecting those from below. (!The lotus, rising through the mire of a swam#, symbolises the #urity of the Bodhisatt/a who rises abo/e the bonds of cyclic existence, uncontaminated by the confusion of the world. The moon symbolises the con/entional "nlightened %oti/ation o f BodhicittaF BodhicittaF the altruistic as#iration to attain Buddhahood for the sae of others. The sun symbolises the ultimate Wisdom of BodhicittaF BodhicittaF the direct cognition of :oidness, :oidness, the true mode of existence. (;!J:aradhara %aster$ is a name gi/en to a Tantric %aster, %aster, indicating that he is considered inse#arable from Buddha .aradhara (TibF 9ore (TibF 9ore 1hang, 1hang, >older of the :ara Sce#tre!, the tantric emanation of Buddha Shayamuni. The .ara is .ara is a symbol of strength and unity. unity. >e is ind in
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three ways by gi/ing the em#owerment to #ractise the deity yoga of Tantra, Tantra, the oral transmission that remains unbroen from the "nlightened -ne himself, and the oral ex#lanation of the tantric #rocedures based on his own ex#erience. (?!The white lotus symbolises the #ure nature of the discriminating wisdom of #enetrati/e insight into :oidness. :oidness. The nowledge of this is symbolised by the boo of scri#tures resting on the lotus together with the Eaming sword of total awareness that cuts through the root of ignorance. The scri#ture is one of the @erfection J@erfection of 3isdom$ 3isdom$ ( @ranaparamita! @ranaparamita! sutras. (A!The thousand9s#oed wheel signi)es the turning of the 3heel of Truth ( Truth ( 9harmachakra!, 9harmachakra!, the teachings of the Buddha. (AA!The three robes stand for the three higher trainings in ethics, meditati/e stabilisation and discriminating wisdom. (A5!The golden hat of a @ a @andit andit symbolises symbolises #ure morality. Its #ointedness stands for #enetrati/e wisdom. ' 6andit is a master of the )/e maor branches branches of nowledgeF art, medicine, grammar, grammar, reasoning and the inner or Buddhist sciences. (A!%editation on the Fi!e the Fi!e Buddhas or Buddhas or on1uerors ( 2inas!, 2inas!, is utilised in tantric #ractices to #urify the )/e aggregates (skandhas (skandhas!! and to transform the )/e de)lements of greed, hatred, self9im#ortance, self9im#ortance, ealousy and ignorance into the )/e wisdoms. The )/e aggregates are form, feeling, recognition, com#ositional factors and consciousness. The )/e wisdoms are of /oidness, e1uality, e1uality, indi/iduality, indi/iduality, accom#lishment and the mirror9lie wisdom. The &i/e on1uerors are often mentioned in translations as the 9hyani J9hyani Buddhas$. Buddhas$. This /erse is taen from the
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one$s /isualisation of a deity and refers in #articular to the wisdom, ie nowledge of em#tiness, as#ect of an enlightened being. Initially, Initially, in /isualisation, one creates creates conce#tually out of a relaxed but controlled imaginati/e concentration a mentally manifested being (dam#tsig (dam#tsig sems#pa!. sems#pa!. The understanding of the image of >is >oliness as the samayasatt!a, samayasatt!a, the '/aloetes/ara at his heart as the nanasatt!a the nanasatt!a and and the rih the rih as as the samadhisatt!a, samadhisatt!a, sometimes translated as Jconcentration being$ is nown as the J staced satt!as$. satt!as$. >ere, as in the terms bodhisatt!a and bodhisatt!a and !arasatt!a, !arasatt!a, Jsatt!a Jsatt!a$$ #resumably refers to an intention, focus or aim This meditati/e understanding is clearly ex#lored in the 'shobhya/ara
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is method of Truth is the direct cognition of :oidness.
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(A!The limit of the uni/erse is when all beings attain &ull "nlightenment. (5!The three realms are the realms of desire, form and formlessness. (!4eligious and secular rule refers to the form of go/ernment in Tibet #rior to A?7?. (C!The great ity of Uni)cation, the all9#owerful cosmic state, is Buddhahood. (7!J Bhadracharyapranidhana$ Bhadracharyapranidhana$ (b
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TH* 3D 43,)TH3,S* 43,)TH3,S* ?0 )*2+)*C )3AD 32D32 S*<< ?2A Tel: G?? .#1 =# "=# "" email: a%min6amyan(co(uk web: www www(6amyan(co( (6amyan(co(uk uk
+iliated with the Foundation Foundation for the @reser!ation of the the Mahayana Tradition (F@MT) 2amyang Buddhist 1entre is a ,egistered ,egistered charity no ''E6ED
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