Why Should We Practice Tantra? Why do we want to know more about this? Why do we want to practice it? And as we went through in setting our motivation for this lecture, the main reason needs to be compassion, our deep concern for others, and our very, very strong bodhichitta wish to achieve not only better rebirths but, beyond that, liberation from uncontrollably recurring rebirth and, beyond that, the enlightened state of a Buddha to be able to help others as much as possible to also gain liberation and enlightenment. And our compassion, our concern for others, is so strong that we want to do that in the most efficient way. This is very important.
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Cakrasamvara Tantra — Transmutation of Passion 15 Jul Ever since coming into contact with Tibetan Buddhism, I had become extremely intrigued by its rich philosophy and its pantheon of powerful deities. Nothing inspires the imagination more than a deity with multiple faces, hands and implements that is one fire. There quite a number of such deities and one I had come across over and over again is Heruka Cakramsamvara.
My initial impression on Heruka was one that is powerful but somewhat indistinguishable from the other multi-armed deities. They are in no way definitive explanations as I am not even a practitioner.
Tantra Tantra or tantrism represents an entire esoteric body of philosophical and meditative systems that was prevalent in ancient India that the Buddha had incorporated into his growing body of teachings. The central theme of the Tantra is to take the fruit as the path and thus the meditative tradition stresses on deity yoga or the generation via meditative visualization as the deity in order to achieve enlightenment directly or indirectly.
In the meditative tradition of Buddhist tantra, there are 4 classes of tantra that are arranged in ascending order — Kriya, Carya, Yoga and Annuttara Yoga Tantra. Higher Tantra on the other hand consists of meditative practices that bring about full enlightenment via the 2 stages generation and completion of manipulating and gathering the psychic channel within the central channel.
The Cakrasamvara Tantra belongs to the higher tantra class and contains all the necessary instructions to bring one to realize the union of bliss and emptiness enlightenment. The attainment of clear light is the central methodology of this tantric system and hence, it belongs to the Mother Tantra.
Mother or Father Tantra does not refer to gender nor to our biological parents but to the attainment of clear light mother or illusory body father , both of which are mental states when psychic winds have been successfully gathered in the central channel. Cakrasamvara belongs to mother tantra class. Scripturally, the Cakrasamvara Tantra dates from around the late 8th to the 9th Century CE by scholars.
According to scriptural sources, the original Cakrasamvara Tantra were in two editions, in , verses and in , verses. Just like many other tantras, these two editions were never translated and is no longer extent.
Fortunately, there is an abbreviated root tantra that was translated and the entire text is divided into 51 chapters. Interestingly, in the chapters 47 and 48 explains about the yogini tantra of Vajrayogini. There were other Sanskrit tantric texts but they were supplimentary explanations on Cakrasamvara. In terms of meditative practice, there are three prevalent lineages of Cakramsamvara that stem all the way back to three great Indian Mahasiddhas — Luipa, Ghantapa and Krishnacarya.
The deity Luipa Cakrasamvara is the most complex in its presentation of the external mandala of Heruka Cakrasamvara and the one is the usually practiced within Gelug monasteries today. The 5-deity Ghantapa body mandala is a unique lineage in which the initiation is given based on a mandala generated within the body of the lama instead of an external palace mandala.
Kyabje Pabongka Rinpoche was said to have recommended this lineage. The Krishnacarya lineage of Cakrasamvara is not proliferated but his extensive explanatory writings on Cakrasamvara Root Tantra is highly regarded for its clarity and accessibility. The Origins The Cakrasamvara deity has a decidedly exotic origins and the this story is told in the Indian texts. The following is an account given in the text that is popularly told by Tibetan lamas.
In Tibet, Shiva called Maha Ishvara, and his consort Uma reside on top of Mount Meru, and they have emanations in the twenty-four sacred places. As a worldly god, he had a lot of power and constantly revelled in sexual pleasure. His worshippers were all eating human flesh, drinking human blood and acting in all sorts of strange and lustful ways. It was decided that its time subdue him, Vajradhara emanates in the form of Chakrasamvara, looking exactly in the same manner as Shiva looked — he had ashes smeared all over his body, crescent moon in his piled up hair and so forth.
Using his psychic powers, he examined his mysterious opponent and realized that he was no match against the Buddha. Hence, he surrendered and subdued. Shiva offered himself as mere cushion for his feet. Naturally, there are a number of lineages with differing limbs and appearances.
To this day, it is the main practice of numerous lamas and meditators all over, especially those with the Gelug tradition.
CHAKRASAMVARA TANTRA PDF
Kern Of course eventually we need to be able to do things very quickly. In Tibetan Buddhism, the damaru is used as an instrument in tantric practices. Spiritual practice Revolvy Brain revolvybrain. Each system, in a very Indian type of way, was trying to incorporate the other system within it. It provides the continuity lifetime to lifetime and into the enlightened state of a Buddha. This we find quite frequently with these tantras, that the large tantras never made it into Tibetan, and actually they seem to have been lost in Sanskrit for the most part, not completely. In the Chakrasamvaraa traditions you have a very uneasy merging of the Biblical traditions with Greek rationalism.
What Is Chakrasamvara Practice?
Other forms of the deity are also known with varying numbers of limbs. Placed on it is a double vajra, which sits as the base of a court in the middle of which is the Blessed Lord. He stands in the archer alidha stance on Bhairava and Kalaratri who lie on a solar disk atop the pericarp of the lotus. He is black and has four faces which are, beginning with the front [and continuing around counter-clockwise], black, green, red, and yellow, each of which has three eyes. He has a tiger skin and has twelve arms. Two arms holding a vajra and a vajra-bell embrace Vajravarahi.
Goltilar And then within that state, we want to generate the form of what would become the body of a Buddha, a cause for the body of a Buddha. The body-mandala practice of it is a special lineage in which the empowerment is given from the body mandala as opposed to given from an external mandala. Tantra Tantra or tantrism represents an chhakrasamvara esoteric body of philosophical and meditative systems that was prevalent in ancient India tantar the Buddha had incorporated into his growing body of teachings. Chakrasamvraa a little bit of information that maybe fills in a little bit about this practice. Member feedback about Gelug: And so within that tradition, things being a little bit chaotic and having too many variants and so on is very, very uncomfortable. Guhyagarbha tantra topic The Guhyagarbha Tantra The Tantra of the Secret Quintessence is the main tantra of the Mahayoga class and the primary Tantric text studied in the Nyingma tradition as a key to understanding empowerment, samaya, mantras, mandalas and other Vajrayana topics. Member feedback about Drukpa Lineage: Then you have the praises — the eight verses for Chakrasamvara and the eight verses for Vajrayogini, the female partner.