Practice

Triple Stack Being

info@rigzin.com (Administrator) — Mon, 31 Jan 2011 14:53:13 GMT

Q: What are Pledge-, Wisdom-, and Concentration-Beings?

A:There are only three:

(1) the commitment/pledge or symbolic being (Skt: samayasattva, Tib: dam tshig sems dpa') which is the deity visualized by/as oneself;

(2) the wisdom being (Skt: jnanasattva; Tib: ye shes sems dpa') which is the real deity abiding in dharmadhatu;

(3) the concentration being (Skt: samadhisattva; Tib: ting 'dzin sems dpa') which is what is within the heart of the deity, usually in the form of a seed syllable in one's heart.

The commitment being is analogous to the coarse body. The wisdom being is analogous to the subtle (primordial) body (phra-ba gzhug-ma’i lus). The concentration being is analogous to the most subtle mind.

Vajrabhairava Practice: An Introduction

info@rigzin.com (Administrator) — Sun, 11 Jul 2010 15:51:58 GMT

{highslide type="img" url="Tsongkhapa_sangde_jigsum.jpg" width=200 captionText='Je Tsongkhapa, center; top row: Guhyasamaja - Amitayus - Chakrasamvara; bottom: Tsongkhapa's disciples and Yamantaka, center'}{/highslide}

Click on image to enlarge
and for explanation

The Vajrabhaira practice (as a particular form of the Yamantaka practice) is very important because it deals with the two main obstacles to attaining enlightenment: (1) the external obstacle of the Lord of Death and (2) the internal obstacle of ignorance. Yamantaka is most powerful for destroying the external obstacles; Manjushri for eliminating the internal ones. Yamantaka, as the wrathful aspect of Manjushri, has two aspects, the interpretable and the definitive one. The actual definitive aspect is the deep awareness of the great union of bliss and emptiness of all the Buddhas. The interpretable aspect is manifest as a deity having thirty-four arms and sixteen feet in order to destroy the three types of the Lord of Death.

Sumbharaja: Function & Appearance

info@rigzin.com (Administrator) — Fri, 02 Jul 2010 18:25:48 GMT

Sumbharaja's Place in the Sadhana

{highslide type="img" url="SumbharajaAW.jpg" width=200 captionText='Sumbharaja
Line Drawing by Andy Weber (www.andyweberstudios.com)'}{/highslide}

Click on image to enlarge

Sumbharaja (Tib: gnod mdzes) is one of the divine forms we transform ourselves into during the main session of the (long) Single- or 13-Deity Yamantaka sadhanas. The forms we go through during the self-generation process are (in sequence): (1) Sahaja Vajrabhairava (1 Face, 2 Arms); (2) Sumbharaja ; (3) Vajrasattva (3 Faces, 6 Arms); (4) Vairochana (3 Faces, 6 Arms); (5) Manjushri (1 Face, 2 Arms); and finally (6) Vajrabhairava (9 Faces, 34 Arms). We appear as Sumbharaja right after we have generated the mandala of the four elements and the protection wheel, transforming from the HUM syllable in the center of that wheel. This light blue HUM, which is in the nature of our own mind, dissolves into light from which we arise as Sumbharaja.

The Three Kaya Meditation

info@rigzin.com (Administrator) — Thu, 24 Jun 2010 04:49:21 GMT

Introduction

Death, intermediate state, and rebirth are central to the teachings and the practice of Tibetan Buddhism. Contemplation and meditation on death and impermanence are considered very important for two reasons : (1) only when we understand how precious and how short life is we make an effort to make it meaningful and to live it as fully as possible; and (2) once we understand and familiarize ourselves with the death process, we will be able to face death without fear and ensure a good rebirth.

Vajrasattva vs. Vajradhara

info@rigzin.com (Administrator) — Sat, 19 Jun 2010 22:47:42 GMT

Q: It seems that Vajrasattva and Vajradhara, be it single or yab-yum, are in the same posture and have the same implements. The only difference is their color: Vajrasattva is white and Vajradhara blue. In line drawings they look the same.

{highslide type="img" url="Vajradhara-Vajrasattva.jpg" width=200 captionText='Comparison of Vajrasattva and Vajradhara'}{/highslide}

Click on image to enlarge

A: Not quite. Apart from the color both figures can be distinguished by how they hold vajra and bell. Vajradhara holds them with his hands crossed and turned inwards, whereas Vajrasattva shows the vajra. It is best seen in direct comparison.

Yamantaka Sadhana: Outline

info@rigzin.com (Administrator) — Sat, 19 Jun 2010 22:06:18 GMT

This is a general outline of the Single-Deity Vajrabhairava Sadhana by topics:

General Preliminaries

Refuge and Generating Bodhichitta
Guru Yoga
Review of the Graduated Path
Supplication to the Lineage Gurus

Protector Practices: An Introduction

info@rigzin.com (Administrator) — Fri, 18 Jun 2010 19:36:49 GMT

Practicing Highest Yoga Tantra one inevitably encounters one or the other form of protector practice. In the case of Yamantaka it is an integral part even in the shorter sadhanas in the form of the torma (Tib: gtor ma) offering(s) to various entities; when doing the Yamantaka self-initiation sadhana and/or retreat practice even more so. Aside from the torma offering(s) in the sadhana itself the retreat practice includes three protector practices: (1) Offering to the General Dakinis; (2) Offering to the Lord of the Site, and (3) the Gektor Offering to the Hindering Spirits (Tib: gegs gtor). They are contained in the Offering Practices available in the Download section of this website (for registered users only).

{highslide type="img" url="TormaYam13.jpg" width=200 captionText='Torma Offerings to the 13-Deity Yamantaka (elevated, on top of the red torma chest) and to the Dharma Protectors (on the left and right sides); the Outer Offerings (for the in-front and self-generations) are placed in front of the torma chest.
[Arranged by the Gyuto monks in San Jose, CA]'}{/highslide}

Click on image to enlarge
and for explanation

Dharma protector practices include elaborate "fulfill and restore" rituals, called "Kangso" (Tib: bskang-gso), in which we, as (self-generated) Buddha-figures, remind the protectors to fulfill the oaths that they promised and restore our close bonds with them by making special offerings. Another common ritual is the golden libation, the Serkyem Offering (Tib: gser skyems), in which we offer alcohol or black tea to the protectors, but without tasting it ourselves. We may also simply invite the protectors into our mandalas to make offerings, especially of tormas, and to make requests (Tib: gsol 'debs). Often these rituals call for an extensive invocation of the main protector's retinue. In the West, people informally call all these practices "protector pujas". There are two Mahakala and one Palden Lhamo Kangsos available for registered users in the Download section.

Another example of a protector practice is the Cha-sum (The Ritual of the Three Parts) puja (Tib: cha gsum) (available for download from the Gyuto Center website). This ritual is said to be very powerful to eliminate obstacles which occur in one’s life and spiritual practice. Rather than using wrathful means to harm the interfering spirits, one offers them tormas, praises, and various offerings such as water, flowers, incense, lights, perfume, food, and music.

Sadhana: An Introduction

info@rigzin.com (Administrator) — Wed, 02 Jun 2010 03:15:29 GMT

Sadhana (Tib: sgrub thabs) literally means "method of accomplishment". In a general spiritual context it is another term for "spiritual practice". In the more specific context of (Hindu and Buddhist) tantric liturgy it means "procedure for practice", usually emphasizing the development stage. The typical sadhana structure involves a (1) preliminary part including refuge and generating bodhichitta, (2) a main part involving the (self- or in in-front-) visualization/generation of a buddha and the recitation of the mantra(s), and (3) a concluding part with dedication of merit to all sentient beings.

Sadhanas are usually composed by authoritative teachers and vary quite a bit in length (and scope). There are long or extensive, medium-length, and short or abbreviated ones. As rule of thumb, most Nyingma and Kagyu sadhanas tend to be shorter than their Sakya and Gelug counterparts, mainly because the latter employ a gradual, very detailed (self-) generation of the deity, whereas in the former employ very often an "instantaneous arising" of the deity, foregoing a detailed account of the looks and implements. There are also differences depending on the purpose of the sadhana. A daily practice for a particular deity may be just two pages long whereas the retreat and/or self-initiation sadhana of the same may span over some fifty or more pages. When taking on a new practice it is usually recommended to start with the long sadhana, and only when you have familiarized yourself with it sufficiently switch to a shorter one.

Mantra Recitation

info@rigzin.com (Administrator) — Sun, 30 May 2010 23:53:19 GMT

The following is the summary of a teaching given by H.E. Serkong Rinpoche in Dharamsala at the Inji Gonpa, October1976. The translation comes from Alexander Berzin's notes (www.berzinarchives.com), edited by the administrator. These are the most basic instructions for the mantra recitation. There are more elaborate ones according to the oral tradition which are covered in some commentaries and teachings accessible only to registered users.

After you have gone through the various offerings that are made to the various people in the lineage and the praises and all these things, then comes the blessing of the rosary.

{highslide type="img" url="mantras/ManjushriMantra2-3D.jpg" width=200 captionText='Manjushri Mantra 2D- and 3D-Circles with Seed Syllable DHIH at the Center of the Sun Disc'}{/highslide}

Click on image to enlarge

When you do the OM A RA PA TSA NA DHI recitation you visualize that mantra [or a number of mantra lines] going around on a sun disc inside your innermost heart [= the heart of Manjushri]. Through that you receive the blessings of the body speech and mind of Manjushri. When you are finished with the OM AH RA PA TSA NA DHI recitation you want to recite as many DHIs as you can in one breath. While you are doing this visualize a DHI on your tongue emanating lights and making various offerings to the Buddhas, and thereby bringing back the enlightened qualities of the body, speech, and mind of all the Buddhas. When you have finished reciting all of these DHIs you swallow the DHI that is on your tongue [of your main face as Vajrabhairava] which then dissolves into the innermost portion of your heart. You should feel as if your wisdom has been increased.

How to Practice?

info@rigzin.com (Administrator) — Mon, 23 Jan 2006 12:09:43 GMT

Q: I have received the Vajrabhairava (Yamantaka) Initiation some time ago. I live hundreds of miles from the next Dharma center and my work schedule does not allow me to attend any teachings or practice groups that are that far away. Any suggestions on how can I get started with my practice?