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Sadhana: An Introduction PDF Print E-mail
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Tuesday, 01 June 2010 19:15

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.

Sadhana Text in Pecha Format (1st page of Zamatog)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.

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Vajrabhairava Practice: An Introduction PDF Print E-mail
Written by Administrator   
Sunday, 11 July 2010 07:51
Tsongkhapa_sangde_jigsum.jpg

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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.

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Mantra Recitation PDF Print E-mail
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Sunday, 30 May 2010 15:53

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.

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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.

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Yamantaka Sadhana: Outline PDF Print E-mail
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Saturday, 19 June 2010 14:06

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
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The Three Kaya Meditation PDF Print E-mail
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Wednesday, 23 June 2010 20:49

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.

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Sumbharaja: Function & Appearance PDF Print E-mail
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Friday, 02 July 2010 10:25

Sumbharaja's Place in the Sadhana

SumbharajaAW.jpg

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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.

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