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Difference between revisions of "Heruka Five Deities Initiation"

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<poem>
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[[Kyabje Zopa Rinpoche]] has kindly [[offered]] to give the [[Highest Yoga Tantra]] [[Great Initiation of Heruka Five Deities]] during this [[week]].
  
</poem>
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The [[Lama]]
[[Kyabje Zopa Rinpoche]] has kindly [[offered]] to give the [[Highest Yoga Tantra]] Great [[Initiation]] of [[Heruka]] [[Five Deities]] during this [[week]].
+
 
 +
[[Kyabje Zopa Rinpoche]] is an [[acknowledged]] [[master practitioner]] in the [[mother tantras]], his style utterly unique, his explanations of [[bodhicitta]] and [[emptiness]] unexcelled, and his warmth and [[compassion]] unbelievably vast.
 +
 
 +
This is an [[extraordinary]] and rare opportunity to connect with a supreme [[master practitioner]] and with a superlative {{Wiki|subtle}} system of [[meditation]].
  
The [[Lama]]
 
  
[[Kyabje Zopa Rinpoche]] is an [[acknowledged]] [[master practitioner]] in the [[mother tantras]], his style utterly unique, his explanations of [[bodhicitta]] and [[emptiness]] unexcelled, and his warmth and [[compassion]] unbelievably vast. This is an [[extraordinary]] and rare opportunity to connect with a supreme [[master practitioner]] and with a superlative {{Wiki|subtle}} system of [[meditation]].
 
  
 
[[Buddhist Tantra]]
 
[[Buddhist Tantra]]
  
This is a very rare opportunity to enter into the practice [[world]] of [[Buddhist Tantra]], especially the [[Highest Yoga Tantra]] systems of [[Buddhist Tantra]] and to make an [[enlightening]] connection with an [[acknowledged]] [[master]]. The [[tantric]] systems utilise {{Wiki|subtle}} and very {{Wiki|subtle}} energies also known of and identified in some of the [[yoga]] systems. The [[subtle body]] is about [[chakras]] (energetic centres), [[nadi]] (energetic pathways) and [[bindu]] (energetic drops). Attending and following through a Great [[Initiation]] acts to {{Wiki|purify}} our [[own]] [[subtle body]] and starts to make it workable for becoming a Fully [[Enlightened Buddha]] for the [[benefit]] of all.
+
 
 +
 
 +
This is a very rare opportunity to enter into the practice [[world]] of [[Buddhist Tantra]], especially the [[Highest Yoga Tantra]] systems of [[Buddhist Tantra]] and to make an [[enlightening]] connection with an [[acknowledged]] [[master]].  
 +
 
 +
The [[tantric]] systems utilise {{Wiki|subtle}} and very {{Wiki|subtle}} energies also known of and identified in some of the [[yoga]] systems.  
 +
 
 +
The [[subtle body]] is about [[chakras]] (energetic centres), [[nadi]] (energetic pathways) and [[bindu]] (energetic drops).  
 +
 
 +
Attending and following through a Great [[Initiation]] acts to {{Wiki|purify}} our [[own]] [[subtle body]] and starts to make it workable for becoming a Fully [[Enlightened Buddha]] for the [[benefit]] of all.
 +
 
  
 
What is [[Heruka]]
 
What is [[Heruka]]
  
The practice of the [[Buddha Heruka]] [[Cakrasamvara]] is one of the three main [[Buddhist Tantra]] practices in the [[Gelug tradition]]. The [[name]] [[Chakrasamvara]] can be translated to mean "[[Wheel of Supreme Bliss]]". This profound practice is a powerful method for [[attaining]] the [[blissful]] [[realization]] of the [[empty]] [[nature]] of all [[phenomena]]. The practice of [[Heruka]] is said to be especially beneficial in [[degenerate times]] and can lead the [[practitioner]] to the supreme realisation of [[bliss]] and [[emptiness]].
+
 
 +
The practice of the [[Buddha Heruka Cakrasamvara]] is one of the three main [[Buddhist Tantra]] practices in the [[Gelug tradition]]. The [[name]] [[Chakrasamvara]] can be translated to mean "[[Wheel of Supreme Bliss]]".  
 +
 
 +
This profound practice is a powerful method for [[attaining]] the [[blissful]] [[realization]] of the [[empty]] [[nature]] of all [[phenomena]].  
 +
 
 +
The practice of [[Heruka]] is said to be especially beneficial in [[degenerate times]] and can lead the [[practitioner]] to the supreme realisation of [[bliss]] and [[emptiness]].
 +
 
  
 
Who can participate
 
Who can participate
  
Students [[wishing]] to take this [[initiation]] should be familiar with the [[lam-rim]], the graduated [[path to Enlightenment]]. They must also be prepared to commit to the practice [[path]] of [[Buddhist tantra]]. Attendance at all [[initiation]] sessions is necessary. Once the [[initiation]] has started there will be no further admission.
 
  
Please also [[respect]] [[Kyabje]] Zopa [[Rinpoche’s]] well known stance on [[Shugden]]. [[Kyabje Zopa Rinpoche]] requests those [[wishing]] to enter a teacher-student relationship with him not engage in the practice of [[Shugden]].
+
Students wishing to take this [[initiation]] should be familiar with the [[lam-rim]], the graduated [[path to Enlightenment]]. They must also be prepared to commit to the practice [[path]] of [[Buddhist tantra]]. Attendance at all [[initiation]] sessions is necessary. Once the [[initiation]] has started there will be no further admission.
 +
 
 +
Please also [[respect]] [[Kyabje]] Zopa [[Rinpoche’s]] well known stance on [[Shugden]].  
 +
 
 +
[[Kyabje Zopa Rinpoche]] requests those wishing to enter a teacher-student relationship with him not engage in the practice of [[Shugden]].
 +
 
  
 
[[Vows]] and [[Commitments]]
 
[[Vows]] and [[Commitments]]
  
Students will take the [[Bodhisattva]] and [[Tantric vows]] (see below) as part of the [[initiation]]. [[Commitments]] refer specifically to the relationship we have with the [[vajra master]] (the [[lama]] giving the [[initiation]]) and how we must avoid doing anything that breaks that special bond. [[Initiations]] often include mantra-recitation or daily practice [[commitments]]; they vary depending on the [[vajra master]].
 
  
The following [[vows and commitments]] are a general indication of what [[Kyabje Zopa Rinpoche]] usually requests when conferring the [[Highest Yoga Tantra]] [[initiation]] of [[Heruka]] ([[Chakrasamvara]]) 5 [[Deities]].
+
Students will take the [[Bodhisattva]] and [[Tantric vows]] (see below) as part of the [[initiation]]. [[Commitments]] refer specifically to the relationship we have with the [[vajra master]] (the [[lama]] giving the [[initiation]]) and how we must avoid doing anything that breaks that special bond.  
  
Whenever a [[highest yoga tantra]] [[initiation]] is given, it is done so within the context of the [[disciple]] receiving [[three sets of vows]] within their [[mind-stream]]: [[refuge]], [[bodhisattva]], and [[tantric vows]]. In addition to this, the [[student]] pledges to uphold a minimum practice requirement for having received [[empowerment]], the most common of which is to do the “Six-Session [[Guru Yoga]]” practice three times each morning and three times each evening for the rest of this [[lifetime]]. One may do the full version, an abbreviated version, or some combination of the two.
+
[[Initiations]] often include mantra-recitation or daily practice [[commitments]]; they vary depending on the [[vajra master]].
 +
 
 +
The following [[vows and commitments]] are a general indication of what [[Kyabje Zopa Rinpoche]] usually requests when conferring the [[Highest Yoga Tantra]] [[initiation of Heruka Chakrasamvara 5 Deities]].
 +
 
 +
 
 +
Whenever a [[highest yoga tantra]] [[initiation]] is given, it is done so within the context of the [[disciple]] receiving [[three sets of vows]] within their [[mind-stream]]: [[refuge]], [[bodhisattva]], and [[tantric vows]].  
 +
 
 +
In addition to this, the [[student]] pledges to uphold a minimum practice requirement for having received [[empowerment]], the most common of which is to do the “[[Six-Session Guru Yoga]]” practice three times each morning and three times each evening for the rest of this [[lifetime]].  
 +
 
 +
One may do the full version, an abbreviated version, or some combination of the two.
 +
 
 +
 
 +
It is possible that [[Rinpoche]] will also request that students do the short [[practice of Heruka 5 Deities]] for the rest of this [[lifetime]]. (This [[initiation]] is always the prerequisite for the [[Heruka Body Mandala initiation]].
 +
 
 +
If at a later time one takes the [[Heruka Body Mandala initiation]], one doesn’t need to do the [[Heruka 5 deity practice]] daily. It is sufficient to do the [[Yoga of 3 Purifications]].)
 +
 
 +
 
 +
 
 +
It is [[taught]] that there is no way to attain [[complete enlightenment]] without practicing [[Buddhist tantra]] on the basis of keeping these [[vows and commitments]] purely with the preliminary realizations of [[renunciation]], [[bodhicitta]], and [[emptiness]].
 +
 
 +
Because these [[vows]] are so difficult to keep purely, especially in these [[degenerate times]], there are practices that can be used to restore and {{Wiki|purify}} broken or degenerated [[vows]].
  
It is possible that [[Rinpoche]] will also request that students do the short practice of [[Heruka]] 5 [[Deities]] for the rest of this [[lifetime]]. (This [[initiation]] is always the prerequisite for the [[Heruka]] [[Body Mandala]] [[initiation]]. If at a later time one takes the [[Heruka]] [[Body Mandala]] [[initiation]], one doesn’t need to do the [[Heruka]] 5 [[deity practice]] daily. It is sufficient to do the [[Yoga]] of 3 Purifications.)
 
  
It is [[taught]] that there is no way to attain [[complete enlightenment]] without practicing [[Buddhist tantra]] on the basis of keeping these [[vows and commitments]] purely with the preliminary realizations of [[renunciation]], [[bodhicitta]], and [[emptiness]]. Because these [[vows]] are so difficult to keep purely, especially in these [[degenerate times]], there are practices that can be used to restore and {{Wiki|purify}} broken or degenerated [[vows]].
 
  
 
What are [[Bodhisattva vows]]?
 
What are [[Bodhisattva vows]]?
  
Anyone who has ever met [[Kyabje Zopa Rinpoche]] will know that he [[embodies]] every [[quality]] of [[love]] and [[compassion]]. His [[joyful]] laughter, [[kindness]] and [[generosity]] are legendary; it is quite obvious that everything he does is for others. His [[own]] [[life]] is a powerful display of [[bodhicitta]] in [[action]].
 
  
The [[bodhisattva vows]] are eighteen [[root]] and forty-six secondary [[vows]] and relate to [[training the mind]] in the [[six perfections]] ([[generosity]], [[ethics]], [[patience]], [[joyful]] [[effort]], [[concentration]] and [[wisdom]]). They are [[vows]] we take to not commit various “downfalls” such as praising ourselves, not sharing the [[Dharma]] with others, holding perverted [[views]] and so forth. [[Asanga’s]] [[Bodhisattva’s]] Grounds says that we should be highly familiar with the [[vows]] before we receive them.
+
 
 +
Anyone who has ever met [[Kyabje Zopa Rinpoche]] will know that he [[embodies]] every [[quality]] of [[love]] and [[compassion]].
 +
 
 +
His [[joyful]] laughter, [[kindness]] and [[generosity]] are legendary; it is quite obvious that everything he does is for others. His [[own]] [[life]] is a powerful display of [[bodhicitta]] in [[action]].
 +
 
 +
 
 +
The [[bodhisattva vows]] are eighteen [[root]] and forty-six secondary [[vows]] and relate to [[training the mind]] in the [[six perfections]] ([[generosity]], [[ethics]], [[patience]], [[joyful]] [[effort]], [[concentration]] and [[wisdom]]).  
 +
 
 +
They are [[vows]] we take to not commit various “downfalls” such as praising ourselves, not sharing the [[Dharma]] with others, holding perverted [[views]] and so forth. [[Asanga’s]] [[Bodhisattva’s]] Grounds says that we should be highly familiar with the [[vows]] before we receive them.
 +
 
 +
 
  
 
[[Kyabje Zopa Rinpoche]]:
 
[[Kyabje Zopa Rinpoche]]:
  
    “Millions of [[people]] [[suffer]] from {{Wiki|depression}}, but if you dedicate your [[life]] in the morning to numberless [[sentient beings]], you will have unbelievable [[joy]] and [[happiness]] the whole day. Cherishing the I opens the door to all [[suffering]] while cherishing others opens the door to all [[happiness]]. When you live your [[life]] every day for others, the door to {{Wiki|depression}}, relationship problems and all such things is closed and instead there is incredible [[joy]] and [[excitement]]. My general advice is to try as much as you can to live your [[life]] with a [[bodhicitta]] [[motivation]] whatever it is you are doing, whether you are working, studying [[Dharma]], doing [[meditation]] or praying. Then you become a most unbelievable [[fortunate]] [[person]]. The minute we take the [[vows]] (until [[death]] for [[Pratimoksha vows]], and until [[enlightenment]] for [[bodhisattva]] and [[tantric vows]]), day and night we collect [[merit]] all the time by living according to those [[vows]]. It is a [[cause]] to receive a good [[rebirth]] in your next [[life]]. If it is performed with [[renunciation]], it becomes a [[cause]] to achieve [[liberation from samsara]]. If it is performed with [[bodhicitta]], it becomes a [[cause for enlightenment]]. Then, day and night become a [[cause for enlightenment]] and to [[enlighten]] [[sentient beings]]. In the [[Mahayana]] practice, the goal is not just to achieve [[enlightenment]] yourself, but to lead all [[beings]] to [[enlightenment]]. Your goal is clear.”
 
  
See this link to read a commentary on the [[Bodhisattva Vows]] by Khenrinpoche [[Lama]] [[Lhundrup]].
+
 
 +
    “Millions of [[people]] [[suffer]] from {{Wiki|depression}}, but if you dedicate your [[life]] in the morning to numberless [[sentient beings]], you will have unbelievable [[joy]] and [[happiness]] the whole day.
 +
 
 +
Cherishing the I opens the door to all [[suffering]] while cherishing others opens the door to all [[happiness]].
 +
 
 +
When you live your [[life]] every day for others, the door to {{Wiki|depression}}, relationship problems and all such things is closed and instead there is incredible [[joy]] and [[excitement]].
 +
 
 +
My general advice is to try as much as you can to live your [[life]] with a [[bodhicitta]] [[motivation]] whatever it is you are doing, whether you are working, studying [[Dharma]], doing [[meditation]] or praying. Then you become a most unbelievable [[fortunate]] [[person]].
 +
 
 +
The minute we take the [[vows]] (until [[death]] for [[Pratimoksha vows]], and until [[enlightenment]] for [[bodhisattva]] and [[tantric vows]]), day and night we collect [[merit]] all the time by living according to those [[vows]]. It is a [[cause]] to receive a good [[rebirth]] in your next [[life]].
 +
 
 +
If it is performed with [[renunciation]], it becomes a [[cause]] to achieve [[liberation from samsara]]. If it is performed with [[bodhicitta]], it becomes a [[cause for enlightenment]].
 +
 
 +
Then, day and night become a [[cause for enlightenment]] and to [[enlighten]] [[sentient beings]]. In the [[Mahayana]] practice, the goal is not just to achieve [[enlightenment]] yourself, but to lead all [[beings]] to [[enlightenment]]. Your goal is clear.”
 +
 
 +
 
 +
See this link to read a commentary on the [[Bodhisattva Vows]] by [[Khenrinpoche Lama Lhundrup]].
 +
 
  
 
What are [[Tantric vows]]?
 
What are [[Tantric vows]]?
 +
  
 
The [[tantric vows]], due to their very {{Wiki|subtle}} [[nature]] and the chance of them being misinterpreted if read purely out of {{Wiki|curiosity}}, must be received before we can research them.
 
The [[tantric vows]], due to their very {{Wiki|subtle}} [[nature]] and the chance of them being misinterpreted if read purely out of {{Wiki|curiosity}}, must be received before we can research them.
  
What is the Six Session [[Guru Yoga]] and how long does it take?
 
  
One may do the full version, an abbreviated version, or some combination of the two. How long this will take is [[subjective]]. Especially in the beginning, until one is familiar with the practice, the time taken will be longer than when it has become part of your daily [[life]]. The [[absolute]] minimum time needed is 5-10 minutes twice per day.
+
What is the [[Six Session Guru Yoga]] and how long does it take?
 +
 
 +
 
 +
One may do the full version, an abbreviated version, or some combination of the two.  
 +
 
 +
How long this will take is [[subjective]]. Especially in the beginning, until one is familiar with the practice, the time taken will be longer than when it has become part of your daily [[life]]. The [[absolute]] minimum time needed is 5-10 minutes twice per day.
 +
 
  
 
[[Lama Zopa Rinpoche]]:
 
[[Lama Zopa Rinpoche]]:
  
    “[[Pabongkha Dechen Nyingpo]] said the Six-Session [[Guru Yoga]] is more [[precious]] than three {{Wiki|galaxies}} filled with {{Wiki|gold}}. It is much more [[precious]] and extremely difficult to find. Why? Because the practice of Six-Session [[Guru Yoga]] has unbelievable benefits; it gives incredible [[protection]]. Doing this practice eliminates so much heavy [[negative karma]] and purifies all [[ten non-virtuous actions]], broken [[pratimoksha vows]], [[bodhisattva vows]], and [[tantric vows]]. It also allows us to practice the general [[tantric vows]], the [[samayas]] of the [[five buddha families]], and the [[tantric]] [[root]] [[vows]]. Without practicing these [[vows]], there is no basis for [[tantric]] [[realization]] and no way to achieve [[enlightenment]]. This practice creates the [[cause]] for a {{Wiki|perfect}} [[human]] [[rebirth]] and to meet the teachings. Six-Session [[Guru Yoga]] creates the [[cause]] for one to quickly achieve [[enlightenment]].”
 
  
What is the short practice of [[Heruka]] 5 [[Deities]] and how long does it take?
 
  
The [[principal]] technique used in [[Buddhist tantra]] ([[Vajrayana]]) is [[visualizing]] a [[deity]], either in front of us in front-generation, or [[visualizing]] ourselves as the [[deity]] in self-generation. With this method we are able to practice the [[four complete purities]] and conjoin [[method and wisdom]] within the subtlest [[mind]]. This is called [[deity yoga]].
+
    “[[Pabongkha Dechen Nyingpo]] said the [[Six-Session Guru Yoga]] is more [[precious]] than three {{Wiki|galaxies}} filled with {{Wiki|gold}}. It is much more [[precious]] and extremely difficult to find.
 +
 
 +
Why? Because the practice of [[Six-Session Guru Yoga]] has unbelievable benefits; it gives incredible [[protection]].
 +
 
 +
Doing this practice eliminates so much heavy [[negative karma]] and purifies all [[ten non-virtuous actions]], broken [[pratimoksha vows]], [[bodhisattva vows]], and [[tantric vows]].
 +
 
 +
It also allows us to practice the general [[tantric vows]], the [[samayas]] of the [[five buddha families]], and the [[tantric root vows]].
 +
 
 +
Without practicing these [[vows]], there is no basis for [[tantric]] [[realization]] and no way to achieve [[enlightenment]].
 +
 
 +
This practice creates the [[cause]] for a {{Wiki|perfect}} [[human]] [[rebirth]] and to meet the teachings. Six-Session [[Guru Yoga]] creates the [[cause]] for one to quickly achieve [[enlightenment]].”
 +
 
 +
 
 +
 
 +
What is the short [[practice of Heruka 5 Deities]] and how long does it take?
 +
 
 +
The [[principal]] technique used in [[Buddhist tantra]] ([[Vajrayana]]) is [[visualizing]] a [[deity]], either in front of us in front-generation, or [[visualizing]] ourselves as the [[deity]] in self-generation.  
 +
With this method we are able to practice the [[four complete purities]] and conjoin [[method and wisdom]] within the subtlest [[mind]]. This is called [[deity yoga]].
 +
 
 +
 
 +
How long it will take to do the daily [[practice of Heruka 5 deities]] is [[subjective]]. Especially in the beginning, until one is familiar with the practice, the time taken will be longer than when it has become part of your daily [[life]].
 +
 
 +
The [[absolute]] minimum time needed is 15 minutes per day. In [[deity yoga]] we see ourselves as the [[deity]] and our {{Wiki|environment}}, resources and [[activities]] as [[pure]].
 +
 
 +
 
 +
 
 +
. [[Lama Yeshe]] explains:
 +
 
 +
 
  
How long it will take to do the daily practice of [[Heruka]] 5 [[deities]] is [[subjective]]. Especially in the beginning, until one is familiar with the practice, the time taken will be longer than when it has become part of your daily [[life]]. The [[absolute]] minimum time needed is 15 minutes per day. In [[deity yoga]] we see ourselves as the [[deity]] and our {{Wiki|environment}}, resources and [[activities]] as [[pure]].
+
    “The way we explain a [[yoga]] method is as follows. First we explain the qualifications that students need in order to receive the method and those that [[teachers]] need in order to give the [[initiation]].  
  
See this link for [[Lama Thubten]] Yeshe’s explanation of how to do [[deity yoga]]. [[Lama Yeshe]] explains:
+
Then we explain how students can keep their [[body, speech and mind]] [[pure]] and going in the one [[direction]].
  
    “The way we explain a [[yoga]] method is as follows. First we explain the qualifications that students need in order to receive the method and those that [[teachers]] need in order to give the [[initiation]]. Then we explain how students can keep their [[body, speech and mind]] [[pure]] and going in the one [[direction]]. Then we give the [[initiation]] and commentary and explain how to do [[retreat]] and what kind of realizations students can expect and how to gain them. When we practice the [[yoga]] method, first we do the [[transcendent]] [[process of transformation]], doing the [[absorption]] and then [[arising]] as the [[deity]]. Then we [[contemplate]] on the [[divine body]] of the [[deity]] and gradually reach the point of [[mantra recitation]], where there are many different [[concentration]] techniques we can apply.”
+
Then we give the [[initiation]] and commentary and explain how to do [[retreat]] and what kind of realizations students can expect and how to gain them.  
  
    “In order to realize the [[dharmakaya]] we have to make a connection between it and our [[own]] fundamental [[experience]]. We have to create a link. It’s like shooting a gun – you have to have a target. When we [[meditate]], we have to focus our [[energy]] on the [[dharmakaya]], so there needs to be some kind of [[logical]] relationship between what we are practicing and the goal, the [[dharmakaya]]. Therefore, we first [[transform]] our [[consciousness]] into the [[rainbow body]] and then [[transform]] our [[consciousness]] into [[sound]]. Then that too disappears into [[non-duality]]. By contemplating on that kind of deep [[experience]] – our [[wisdom]] contemplating on only the tiny, {{Wiki|subtle}} [[object]] of [[sound]] and that {{Wiki|subtle}} [[object]] of [[sound]] also disappearing – our [[wisdom]] is left embracing [[empty space]]. That helps us eliminate our [[dualistic mind]] and brings us closer and closer to the [[dharmakaya]].
+
When we practice the [[yoga]] method, first we do the [[transcendent]] [[process of transformation]], doing the [[absorption]] and then [[arising]] as the [[deity]].  
  
     “Beginners always have trouble holding the [[object]] when they first try to develop [[concentration]] and often get upset when it disappears: “I’m a terrible [[meditator]]; my [[concentration]] is so bad.” Don’t be discouraged. When the [[object]] disappears, you’re left with a kind of [[non-duality]]. Take advantage of that. Take that opportunity to bring yourself closer to the [[dharmakaya]] [[experience]].
+
Then we [[contemplate]] on the [[divine body]] of the [[deity]] and gradually reach the point of [[mantra recitation]], where there are many different [[concentration]] techniques we can apply.”
 +
 
 +
 
 +
 
 +
    “In order to realize the [[dharmakaya]] we have to make a connection between it and our [[own]] fundamental [[experience]]. We have to create a link. It’s like shooting a gun – you have to have a target.
 +
 
 +
When we [[meditate]], we have to focus our [[energy]] on the [[dharmakaya]], so there needs to be some kind of [[logical]] relationship between what we are practicing and the goal, the [[dharmakaya]].
 +
 
 +
Therefore, we first [[transform]] our [[consciousness]] into the [[rainbow body]] and then [[transform]] our [[consciousness]] into [[sound]].
 +
 
 +
Then that too disappears into [[non-duality]]. By contemplating on that kind of deep [[experience]] – our [[wisdom]] contemplating on only the tiny, {{Wiki|subtle}} [[object]] of [[sound]] and that {{Wiki|subtle}} [[object]] of [[sound]] also disappearing – our [[wisdom]] is left embracing [[empty space]].
 +
 
 +
That helps us eliminate our [[dualistic mind]] and brings us closer and closer to the [[dharmakaya]].”
 +
 
 +
 
 +
     “Beginners always have trouble holding the [[object]] when they first try to develop [[concentration]] and often get upset when it disappears: “I’m a terrible [[meditator]]; my [[concentration]] is so bad.” Don’t be discouraged. W
 +
 
 +
hen the [[object]] disappears, you’re left with a kind of [[non-duality]]. Take advantage of that. Take that opportunity to bring yourself closer to the [[dharmakaya]] [[experience]].
 +
 
 +
 
 +
    However, I’m not talking about your losing the [[object]] through sluggishness, through falling asleep. That’s no good at all. It’s when you’re trying to practice [[mindfulness]] but just can’t keep the [[object]] in [[mind]].
 +
 
 +
At that time, when the [[object]] – the [[sound]], the [[deity]], whatever it is – disappears, that’s OK. Just stay in the [[space]] of [[non-duality]].
  
    However, I’m not talking about your losing the [[object]] through sluggishness, through falling asleep. That’s no good at all. It’s when you’re trying to practice [[mindfulness]] but just can’t keep the [[object]] in [[mind]]. At that time, when the [[object]] – the [[sound]], the [[deity]], whatever it is – disappears, that’s OK. Just stay in the [[space]] of [[non-duality]].
 
  
 
     In the [[meditation]] session, then, we try to [[experience]] the {{Wiki|unity}} of [[insubstantiality]], non-self-existence, and the [[blissful]], radiant, [[rainbow body]] and single-pointedly [[contemplate]] on that.
 
     In the [[meditation]] session, then, we try to [[experience]] the {{Wiki|unity}} of [[insubstantiality]], non-self-existence, and the [[blissful]], radiant, [[rainbow body]] and single-pointedly [[contemplate]] on that.
  
    But then you might ask, “It’s all very well doing this in [[retreat]] but what happens when I get back home and have to go to work? How can I [[meditate]] on non-self-existence in the real [[world]]?” The answer is that if you can have an [[experience]] of [[non-duality]] during formal [[meditation]], when you are out and about during the breaks, working or doing whatever else you do, when you look at the [[objects]] of the [[sense]] [[world]] you can simultaneously {{Wiki|perceive}} their [[non-duality]]. Then the normal concrete [[vision]] that once made you [[feel]] small and insignificant no longer {{Wiki|dominates}} your [[life]].
 
  
     The main point of contemplation, of [[visualizing]] this [[evolution]] into the [[deity]], is to stop your [[ego]] and {{Wiki|superstition}} from functioning, so all such [[mental]] speculation is uptight [[energy]] that only makes you more uptight. It is much better to be a bit loose, [[relaxed]]. When your [[mind]] arrives at the [[object]] of contemplation, just leave it alone; let it go. Don’t {{Wiki|worry}}; just [[contemplate]].”
+
    But then you might ask, “It’s all very well doing this in [[retreat]] but what happens when I get back home and have to go to work? How can I [[meditate]] on non-self-existence in the real [[world]]?”
 +
 
 +
The answer is that if you can have an [[experience]] of [[non-duality]] during formal [[meditation]], when you are out and about during the breaks, working or doing whatever else you do, when you look at the [[objects]] of the [[sense]] [[world]] you can simultaneously {{Wiki|perceive}} their [[non-duality]].
 +
 
 +
Then the normal concrete [[vision]] that once made you [[feel]] small and insignificant no longer {{Wiki|dominates}} your [[life]].
 +
 
 +
     The main point of contemplation, of [[visualizing]] this [[evolution]] into the [[deity]], is to stop your [[ego]] and {{Wiki|superstition}} from functioning, so all such [[mental]] speculation is uptight [[energy]] that only makes you more uptight.  
 +
 
 +
It is much better to be a bit loose, [[relaxed]]. When your [[mind]] arrives at the [[object]] of contemplation, just leave it alone; let it go. Don’t {{Wiki|worry}}; just [[contemplate]].”
 
</poem>
 
</poem>
 
{{R}}
 
{{R}}
 
http://maitreya.nl/loenen-heruka-initiation-2015.htm
 
http://maitreya.nl/loenen-heruka-initiation-2015.htm
 
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Kyabje Zopa Rinpoche has kindly offered to give the Highest Yoga Tantra Great Initiation of Heruka Five Deities during this week.

The Lama

Kyabje Zopa Rinpoche is an acknowledged master practitioner in the mother tantras, his style utterly unique, his explanations of bodhicitta and emptiness unexcelled, and his warmth and compassion unbelievably vast.

This is an extraordinary and rare opportunity to connect with a supreme master practitioner and with a superlative subtle system of meditation.



Buddhist Tantra



This is a very rare opportunity to enter into the practice world of Buddhist Tantra, especially the Highest Yoga Tantra systems of Buddhist Tantra and to make an enlightening connection with an acknowledged master.

The tantric systems utilise subtle and very subtle energies also known of and identified in some of the yoga systems.

The subtle body is about chakras (energetic centres), nadi (energetic pathways) and bindu (energetic drops).

Attending and following through a Great Initiation acts to purify our own subtle body and starts to make it workable for becoming a Fully Enlightened Buddha for the benefit of all.


What is Heruka


The practice of the Buddha Heruka Cakrasamvara is one of the three main Buddhist Tantra practices in the Gelug tradition. The name Chakrasamvara can be translated to mean "Wheel of Supreme Bliss".

This profound practice is a powerful method for attaining the blissful realization of the empty nature of all phenomena.

The practice of Heruka is said to be especially beneficial in degenerate times and can lead the practitioner to the supreme realisation of bliss and emptiness.


Who can participate


Students wishing to take this initiation should be familiar with the lam-rim, the graduated path to Enlightenment. They must also be prepared to commit to the practice path of Buddhist tantra. Attendance at all initiation sessions is necessary. Once the initiation has started there will be no further admission.

Please also respect Kyabje Zopa Rinpoche’s well known stance on Shugden.

Kyabje Zopa Rinpoche requests those wishing to enter a teacher-student relationship with him not engage in the practice of Shugden.


Vows and Commitments


Students will take the Bodhisattva and Tantric vows (see below) as part of the initiation. Commitments refer specifically to the relationship we have with the vajra master (the lama giving the initiation) and how we must avoid doing anything that breaks that special bond.

Initiations often include mantra-recitation or daily practice commitments; they vary depending on the vajra master.

The following vows and commitments are a general indication of what Kyabje Zopa Rinpoche usually requests when conferring the Highest Yoga Tantra initiation of Heruka Chakrasamvara 5 Deities.


Whenever a highest yoga tantra initiation is given, it is done so within the context of the disciple receiving three sets of vows within their mind-stream: refuge, bodhisattva, and tantric vows.

In addition to this, the student pledges to uphold a minimum practice requirement for having received empowerment, the most common of which is to do the “Six-Session Guru Yoga” practice three times each morning and three times each evening for the rest of this lifetime.

One may do the full version, an abbreviated version, or some combination of the two.


It is possible that Rinpoche will also request that students do the short practice of Heruka 5 Deities for the rest of this lifetime. (This initiation is always the prerequisite for the Heruka Body Mandala initiation.

If at a later time one takes the Heruka Body Mandala initiation, one doesn’t need to do the Heruka 5 deity practice daily. It is sufficient to do the Yoga of 3 Purifications.)



It is taught that there is no way to attain complete enlightenment without practicing Buddhist tantra on the basis of keeping these vows and commitments purely with the preliminary realizations of renunciation, bodhicitta, and emptiness.

Because these vows are so difficult to keep purely, especially in these degenerate times, there are practices that can be used to restore and purify broken or degenerated vows.



What are Bodhisattva vows?



Anyone who has ever met Kyabje Zopa Rinpoche will know that he embodies every quality of love and compassion.

His joyful laughter, kindness and generosity are legendary; it is quite obvious that everything he does is for others. His own life is a powerful display of bodhicitta in action.


The bodhisattva vows are eighteen root and forty-six secondary vows and relate to training the mind in the six perfections (generosity, ethics, patience, joyful effort, concentration and wisdom).

They are vows we take to not commit various “downfalls” such as praising ourselves, not sharing the Dharma with others, holding perverted views and so forth. Asanga’s Bodhisattva’s Grounds says that we should be highly familiar with the vows before we receive them.



Kyabje Zopa Rinpoche:



    “Millions of people suffer from depression, but if you dedicate your life in the morning to numberless sentient beings, you will have unbelievable joy and happiness the whole day.

Cherishing the I opens the door to all suffering while cherishing others opens the door to all happiness.

When you live your life every day for others, the door to depression, relationship problems and all such things is closed and instead there is incredible joy and excitement.

My general advice is to try as much as you can to live your life with a bodhicitta motivation whatever it is you are doing, whether you are working, studying Dharma, doing meditation or praying. Then you become a most unbelievable fortunate person.

The minute we take the vows (until death for Pratimoksha vows, and until enlightenment for bodhisattva and tantric vows), day and night we collect merit all the time by living according to those vows. It is a cause to receive a good rebirth in your next life.

If it is performed with renunciation, it becomes a cause to achieve liberation from samsara. If it is performed with bodhicitta, it becomes a cause for enlightenment.

Then, day and night become a cause for enlightenment and to enlighten sentient beings. In the Mahayana practice, the goal is not just to achieve enlightenment yourself, but to lead all beings to enlightenment. Your goal is clear.”


See this link to read a commentary on the Bodhisattva Vows by Khenrinpoche Lama Lhundrup.


What are Tantric vows?


The tantric vows, due to their very subtle nature and the chance of them being misinterpreted if read purely out of curiosity, must be received before we can research them.


What is the Six Session Guru Yoga and how long does it take?


One may do the full version, an abbreviated version, or some combination of the two.

How long this will take is subjective. Especially in the beginning, until one is familiar with the practice, the time taken will be longer than when it has become part of your daily life. The absolute minimum time needed is 5-10 minutes twice per day.


Lama Zopa Rinpoche:



    “Pabongkha Dechen Nyingpo said the Six-Session Guru Yoga is more precious than three galaxies filled with gold. It is much more precious and extremely difficult to find.

Why? Because the practice of Six-Session Guru Yoga has unbelievable benefits; it gives incredible protection.

Doing this practice eliminates so much heavy negative karma and purifies all ten non-virtuous actions, broken pratimoksha vows, bodhisattva vows, and tantric vows.

It also allows us to practice the general tantric vows, the samayas of the five buddha families, and the tantric root vows.

Without practicing these vows, there is no basis for tantric realization and no way to achieve enlightenment.

This practice creates the cause for a perfect human rebirth and to meet the teachings. Six-Session Guru Yoga creates the cause for one to quickly achieve enlightenment.”



What is the short practice of Heruka 5 Deities and how long does it take?

The principal technique used in Buddhist tantra (Vajrayana) is visualizing a deity, either in front of us in front-generation, or visualizing ourselves as the deity in self-generation.
With this method we are able to practice the four complete purities and conjoin method and wisdom within the subtlest mind. This is called deity yoga.


How long it will take to do the daily practice of Heruka 5 deities is subjective. Especially in the beginning, until one is familiar with the practice, the time taken will be longer than when it has become part of your daily life.

The absolute minimum time needed is 15 minutes per day. In deity yoga we see ourselves as the deity and our environment, resources and activities as pure.



. Lama Yeshe explains:



    “The way we explain a yoga method is as follows. First we explain the qualifications that students need in order to receive the method and those that teachers need in order to give the initiation.

Then we explain how students can keep their body, speech and mind pure and going in the one direction.

Then we give the initiation and commentary and explain how to do retreat and what kind of realizations students can expect and how to gain them.

When we practice the yoga method, first we do the transcendent process of transformation, doing the absorption and then arising as the deity.

Then we contemplate on the divine body of the deity and gradually reach the point of mantra recitation, where there are many different concentration techniques we can apply.”



    “In order to realize the dharmakaya we have to make a connection between it and our own fundamental experience. We have to create a link. It’s like shooting a gun – you have to have a target.

When we meditate, we have to focus our energy on the dharmakaya, so there needs to be some kind of logical relationship between what we are practicing and the goal, the dharmakaya.

Therefore, we first transform our consciousness into the rainbow body and then transform our consciousness into sound.

Then that too disappears into non-duality. By contemplating on that kind of deep experience – our wisdom contemplating on only the tiny, subtle object of sound and that subtle object of sound also disappearing – our wisdom is left embracing empty space.

That helps us eliminate our dualistic mind and brings us closer and closer to the dharmakaya.”


    “Beginners always have trouble holding the object when they first try to develop concentration and often get upset when it disappears: “I’m a terrible meditator; my concentration is so bad.” Don’t be discouraged. W

hen the object disappears, you’re left with a kind of non-duality. Take advantage of that. Take that opportunity to bring yourself closer to the dharmakaya experience.


    However, I’m not talking about your losing the object through sluggishness, through falling asleep. That’s no good at all. It’s when you’re trying to practice mindfulness but just can’t keep the object in mind.

At that time, when the object – the sound, the deity, whatever it is – disappears, that’s OK. Just stay in the space of non-duality.


    In the meditation session, then, we try to experience the unity of insubstantiality, non-self-existence, and the blissful, radiant, rainbow body and single-pointedly contemplate on that.


    But then you might ask, “It’s all very well doing this in retreat but what happens when I get back home and have to go to work? How can I meditate on non-self-existence in the real world?”

The answer is that if you can have an experience of non-duality during formal meditation, when you are out and about during the breaks, working or doing whatever else you do, when you look at the objects of the sense world you can simultaneously perceive their non-duality.

Then the normal concrete vision that once made you feel small and insignificant no longer dominates your life.

    The main point of contemplation, of visualizing this evolution into the deity, is to stop your ego and superstition from functioning, so all such mental speculation is uptight energy that only makes you more uptight.

It is much better to be a bit loose, relaxed. When your mind arrives at the object of contemplation, just leave it alone; let it go. Don’t worry; just contemplate.”

Source

http://maitreya.nl/loenen-heruka-initiation-2015.htm