Difference between revisions of "What empowerment is"
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| − | The teachings of Buddha Shakyamuni are classified into three vehicles: Hinayana, Mahayana, and Vajrayana. Empowerments or initiations (Tib. wangs) are an integral part of the Vajrayana vehicle. | + | The [[teachings of Buddha]] [[Shakyamuni]] are classified into [[three vehicles]]: [[Hinayana]], [[Mahayana]], and [[Vajrayana]]. [[Empowerments]] or [[initiations]] (Tib. wangs) are an integral part of the [[Vajrayana]] [[vehicle]]. |
| − | Among the two main sections of the Vajrayana: a ripening empowerment and liberating instructions – initiation is the first one. | + | Among the two main [[sections]] of the [[Vajrayana]]: a ripening [[empowerment]] and liberating instructions – [[initiation]] is the first one. |
| − | According to the view of Vajrayana, every sentient being possesses Buddha Nature – a potential for enlightenment which we have since the very beginning. A tantric empowerment is a ceremony that activates our potential to become a Buddha. | + | According to the view of [[Vajrayana]], every [[sentient being]] possesses [[Buddha Nature]] – a potential for [[enlightenment]] which we have since the very beginning. A [[tantric empowerment]] is a {{Wiki|ceremony}} that activates our potential to become a [[Buddha]]. |
| − | Through the ritual of empowerment, the vajra master shows the qualified student a glimpse of this pure realm beyond the habitual patterns of the mind. Based on their experience during empowerment, students will learn to sustain and expand that initial experience through the subsequent practice of meditation. | + | Through the [[ritual]] of [[empowerment]], the [[vajra master]] shows the qualified [[student]] a glimpse of this [[pure realm]] beyond the [[habitual patterns]] of the [[mind]]. Based on their [[experience]] during [[empowerment]], students will learn to sustain and expand that initial [[experience]] through the subsequent [[practice of meditation]]. |
| − | All the rituals in an empowerment serve one function: to temporarily transform our normal way of perceiving reality. In Vajrayana, the various meditations are associated with a particular meditational deity (Tib. yidam), which symbolizes an aspect of enlightened mind. Through the Wang, we are empowered to practice the various stages of meditation associated with that deity. Also an empowerment is a very strong blessing, a cause for attaining state of Buddha in future. | + | All the [[rituals]] in an [[empowerment]] serve one function: to temporarily [[transform]] our normal way of perceiving [[reality]]. In [[Vajrayana]], the various [[meditations]] are associated with a particular [[meditational deity]] (Tib. [[yidam]]), which [[symbolizes]] an aspect of [[enlightened mind]]. Through the Wang, we are [[empowered]] to practice the various [[stages of meditation]] associated with that [[deity]]. Also an [[empowerment]] is a very strong [[blessing]], a [[cause]] for [[attaining]] [[state]] of [[Buddha]] in {{Wiki|future}}. |
| − | The goal of Tantra is to purify all our karmas of body, speech and mind by removing our afflictions and obstacles to our liberation and omniscience, so that our actions become no difference from those of a Buddha. | + | The goal of [[Tantra]] is to {{Wiki|purify}} all our [[karmas]] of [[body, speech and mind]] by removing our [[afflictions]] and [[obstacles]] to our [[liberation]] and [[omniscience]], so that our [[actions]] become no difference from those of a [[Buddha]]. |
| − | Receiving an Empowerment is like planting of a seed. With the right conditions later this seed will sprout and grow into Buddhahood. During the Empowerment, each of these three doors is blessed individually, thus, there is a Body Initiation, a Speech Initiation and a Mind Initiation. In this way, the defilements of each of the three doors are purified and you are empowered to visualize yourself in the form of the Deity, to recite the Deity’s mantra and to meditate on the mind of the Deity. | + | Receiving an [[Empowerment]] is like planting of a seed. With the right [[conditions]] later this seed will sprout and grow into [[Buddhahood]]. During the [[Empowerment]], each of these [[three doors]] is blessed individually, thus, there is a [[Body Initiation]], a [[Speech Initiation]] and a [[Mind Initiation]]. In this way, the [[defilements]] of each of the [[three doors]] are [[purified]] and you are [[empowered]] to [[visualize]] yourself in the [[form]] of the [[Deity]], to recite the [[Deity’s]] [[mantra]] and to [[meditate]] on the [[mind]] of the [[Deity]]. |
| − | Our ordinary mind is hard, unripen. So, it must be ripened with the empowerments. In Tibetan, the word nectar means a substance that transforms poison into nectar. So the reference here recalls this quality of transformation, like alchemy. | + | Our [[ordinary mind]] is hard, unripen. So, it must be ripened with the [[empowerments]]. In [[Tibetan]], the [[word]] [[nectar]] means a [[substance that transforms poison into nectar]]. So the reference here recalls this [[quality]] of [[transformation]], like [[alchemy]]. |
| − | In alchemy, base metals are transformed into gold. Our mind is like that base metal, which is transformed into gold by the empowerment ceremony. While the stream of the nectar is poured into us during the ceremony, we meditate that we transform into the deity state, thereby purifying all our negative thoughts and obscurations. We manifest our mind as the deity’s mind. Our whole being is transformed into the mandala of the deity. | + | In [[alchemy]], base metals are [[transformed]] into {{Wiki|gold}}. Our [[mind]] is like that base metal, which is [[transformed]] into {{Wiki|gold}} by the [[empowerment ceremony]]. While the {{Wiki|stream}} of the [[nectar]] is poured into us during the {{Wiki|ceremony}}, we [[meditate]] that we [[transform]] into the [[deity]] [[state]], thereby purifying all our negative [[thoughts]] and [[obscurations]]. We [[manifest]] our [[mind]] as the [[deity’s]] [[mind]]. Our whole being is [[transformed]] into the [[mandala]] of the [[deity]]. |
| − | Through the four empowerments we purify the four obscurations. By purifying the four obscurations, we plant the seed to achieve the four kayas in the future. These steps are the basic elements of tantra, the root of the Vajrayana system. | + | Through the [[four empowerments]] we {{Wiki|purify}} the [[four obscurations]]. By purifying the [[four obscurations]], we plant the seed to achieve the [[four kayas]] in the {{Wiki|future}}. These steps are the basic [[elements]] of [[tantra]], the [[root of the Vajrayana]] system. |
| − | A complete Vajrayana empowerment is usually divided into four parts: | + | A complete [[Vajrayana]] [[empowerment]] is usually divided into [[four parts]]: |
| − | 1. Vase empowerment | + | 1. [[Vase empowerment]] |
| − | 2. Secret empowerment | + | 2. [[Secret empowerment]] |
| − | 3. Knowledge-wisdom empowerment | + | 3. [[Knowledge-wisdom empowerment]] |
| − | 4. Word or | + | 4. [[Word]] or “[[suchness]]” [[empowerment]] |
| − | The vase empowerment purifies our obscurations of body. We are empowered to visualize ourselves as the deity. The result is the attainment of the manifestation body of the Buddha – the Nirmanakaya. | + | The [[vase empowerment]] purifies our [[obscurations]] of [[body]]. We are [[empowered]] to [[visualize]] ourselves as the [[deity]]. The result is the [[attainment]] of the [[manifestation body]] of the [[Buddha]] – the [[Nirmanakaya]]. |
| − | During the secret empowerment we purify the obscurations of our speech. We are empowered to practice the mantra recitation and meditations on the subtle channels (nadi), subtle winds (prana) and spheres (bindu) of the body. The result is the attainment of the Radiant Bliss Body of a Buddha – the Sambhogakaya. | + | During the [[secret empowerment]] we {{Wiki|purify}} the [[obscurations]] of our {{Wiki|speech}}. We are [[empowered]] to practice the [[mantra recitation]] and [[meditations]] on the [[subtle channels]] ([[nadi]]), [[subtle winds]] ([[prana]]) and [[spheres]] ([[bindu]]) of the [[body]]. The result is the [[attainment]] of the Radiant [[Bliss]] [[Body]] of a [[Buddha]] – the [[Sambhogakaya]]. |
| − | The knowledge-wisdom empowerment purifies our mind. All our delusions are transformed into wisdom nature. It empowers us to realize the non-duality of our own mind and the mind of the deity. The result is the attainment of the Truth Body of the Buddha – the Dharmakaya. | + | The [[knowledge-wisdom empowerment]] purifies our [[mind]]. All our [[delusions]] are [[transformed]] into [[wisdom nature]]. It [[empowers]] us to realize the [[non-duality]] of our [[own mind]] and the [[mind]] of the [[deity]]. The result is the [[attainment]] of the [[Truth Body]] of the [[Buddha]] – the [[Dharmakaya]]. |
| − | The word empowerment purifies the subtle habitual tendencies which give rise to dualistic perception. The subtle obscurations are transformed into primordial awareness. We are empowered to practice the ultimate teachings of The Great Perfection. The result is the attainment of the Svabhavakaya, the union of the previous three kayas. | + | The [[word empowerment]] purifies the {{Wiki|subtle}} [[habitual tendencies]] which give rise to [[dualistic perception]]. The {{Wiki|subtle}} [[obscurations]] are [[transformed]] into [[primordial awareness]]. We are [[empowered]] to practice the [[ultimate teachings]] of The [[Great Perfection]]. The result is the [[attainment]] of the [[Svabhavakaya]], the union of the previous [[three kayas]]. |
| − | How to receive empowerment | + | How to receive [[empowerment]] |
| − | For implementation of an empowerment, there must be three conditions: | + | For implementation of an [[empowerment]], there must be three [[conditions]]: |
| − | – The motive of the teacher is pure and founded in love and compassion. The lama must also have been empowered, and must have experience with the practice him- or herself. | + | – The {{Wiki|motive}} of the [[teacher]] is [[pure]] and founded in [[love]] and [[compassion]]. The [[lama]] must also have been [[empowered]], and must have [[experience]] with the practice him- or herself. |
| − | – The student or disciple must trust, without reservation, the validity of the ritual and the qualification of the lama. The lama is understood as a representative of the Buddha. | + | – The [[student]] or [[disciple]] must [[trust]], without reservation, the validity of the [[ritual]] and the qualification of the [[lama]]. The [[lama]] is understood as a representative of the [[Buddha]]. |
| − | – Ritual objects such as image, vase [bumpa,] tormas and other suitable offerings must also be there. | + | – [[Ritual objects]] such as image, [[vase]] [[[bumpa]],] [[tormas]] and other suitable [[offerings]] must also be there. |
| − | Before the empowerment it is important to cultivate the right attitude, bearing in mind all sentient beings who are suffering in samsara. You cannot do much about it because you are as bound as everyone else. Only by attaining the wisdom, compassion and power of the Buddhas can you rescue yourself and others from this condition, and so for the sake of all sentient beings you are receiving this consecration. | + | Before the [[empowerment]] it is important to cultivate the [[right attitude]], bearing in [[mind]] all [[sentient beings]] who are [[suffering]] in [[samsara]]. You cannot do much about it because you are as [[bound]] as everyone else. Only by [[attaining]] the [[wisdom]], [[compassion]] and power of the [[Buddhas]] can you rescue yourself and others from this [[condition]], and so for the [[sake]] of all [[sentient beings]] you are receiving this [[consecration]]. |
| − | During the main part of the ceremony we imagine both ourselves and the vajra master in the form of the particular meditational deity for that empowerment, and the environment is seen as a celestial palace or mandala. Throughout the wang you should think of the lama as not different from the deity. The best way is to cultivate a firm belief that you are receiving the wang from the deity. | + | During the main part of the {{Wiki|ceremony}} we [[imagine]] both ourselves and the [[vajra master]] in the [[form]] of the particular [[meditational deity]] for that [[empowerment]], and the {{Wiki|environment}} is seen as a [[celestial]] palace or [[mandala]]. Throughout the wang you should think of the [[lama]] as not different from the [[deity]]. The best way is to cultivate a firm [[belief]] that you are receiving the wang from the [[deity]]. |
| − | Throughout the empowerment there are various visualizations and actions to be performed. They may be introduced beforehand, or explained by the lama just at the appropriate time. | + | Throughout the [[empowerment]] there are various [[visualizations]] and [[actions]] to be performed. They may be introduced beforehand, or explained by the [[lama]] just at the appropriate time. |
| − | At the end of the ceremony a lama gives a samaya – a commitment, which is the actual path for students. There are different kinds of samayas, associated with a vajra master, who gives empowerment, a meditative deity and a practice itself. | + | At the end of the {{Wiki|ceremony}} a [[lama]] gives a [[samaya]] – a commitment, which is the actual [[path]] for students. There are different kinds of [[samayas]], associated with a [[vajra master]], who gives [[empowerment]], a [[meditative deity]] and a practice itself. |
| − | Though each initiation has its appropriate commitment, samayas given during big public initiations are usually not specific. Nevertheless, having received a tantric empowerment, both students and a teacher are considered to be in the same mandala. Students are pledged to respect a teacher, a deity and to stay in harmony with other brothers and sisters who have received this empowerment together. | + | Though each [[initiation]] has its appropriate commitment, [[samayas]] given during big public [[initiations]] are usually not specific. Nevertheless, having received a [[tantric empowerment]], both students and a [[teacher]] are considered to be in the same [[mandala]]. Students are pledged to [[respect]] a [[teacher]], a [[deity]] and to stay in [[harmony]] with other brothers and sisters who have received this [[empowerment]] together. |
Latest revision as of 23:03, 29 September 2021
The teachings of Buddha Shakyamuni are classified into three vehicles: Hinayana, Mahayana, and Vajrayana. Empowerments or initiations (Tib. wangs) are an integral part of the Vajrayana vehicle.
Among the two main sections of the Vajrayana: a ripening empowerment and liberating instructions – initiation is the first one.
According to the view of Vajrayana, every sentient being possesses Buddha Nature – a potential for enlightenment which we have since the very beginning. A tantric empowerment is a ceremony that activates our potential to become a Buddha.
Through the ritual of empowerment, the vajra master shows the qualified student a glimpse of this pure realm beyond the habitual patterns of the mind. Based on their experience during empowerment, students will learn to sustain and expand that initial experience through the subsequent practice of meditation.
All the rituals in an empowerment serve one function: to temporarily transform our normal way of perceiving reality. In Vajrayana, the various meditations are associated with a particular meditational deity (Tib. yidam), which symbolizes an aspect of enlightened mind. Through the Wang, we are empowered to practice the various stages of meditation associated with that deity. Also an empowerment is a very strong blessing, a cause for attaining state of Buddha in future.
The goal of Tantra is to purify all our karmas of body, speech and mind by removing our afflictions and obstacles to our liberation and omniscience, so that our actions become no difference from those of a Buddha.
Receiving an Empowerment is like planting of a seed. With the right conditions later this seed will sprout and grow into Buddhahood. During the Empowerment, each of these three doors is blessed individually, thus, there is a Body Initiation, a Speech Initiation and a Mind Initiation. In this way, the defilements of each of the three doors are purified and you are empowered to visualize yourself in the form of the Deity, to recite the Deity’s mantra and to meditate on the mind of the Deity.
Our ordinary mind is hard, unripen. So, it must be ripened with the empowerments. In Tibetan, the word nectar means a substance that transforms poison into nectar. So the reference here recalls this quality of transformation, like alchemy.
In alchemy, base metals are transformed into gold. Our mind is like that base metal, which is transformed into gold by the empowerment ceremony. While the stream of the nectar is poured into us during the ceremony, we meditate that we transform into the deity state, thereby purifying all our negative thoughts and obscurations. We manifest our mind as the deity’s mind. Our whole being is transformed into the mandala of the deity.
Through the four empowerments we purify the four obscurations. By purifying the four obscurations, we plant the seed to achieve the four kayas in the future. These steps are the basic elements of tantra, the root of the Vajrayana system.
A complete Vajrayana empowerment is usually divided into four parts:
1. Vase empowerment
2. Secret empowerment
3. Knowledge-wisdom empowerment
4. Word or “suchness” empowerment
The vase empowerment purifies our obscurations of body. We are empowered to visualize ourselves as the deity. The result is the attainment of the manifestation body of the Buddha – the Nirmanakaya.
During the secret empowerment we purify the obscurations of our speech. We are empowered to practice the mantra recitation and meditations on the subtle channels (nadi), subtle winds (prana) and spheres (bindu) of the body. The result is the attainment of the Radiant Bliss Body of a Buddha – the Sambhogakaya. The knowledge-wisdom empowerment purifies our mind. All our delusions are transformed into wisdom nature. It empowers us to realize the non-duality of our own mind and the mind of the deity. The result is the attainment of the Truth Body of the Buddha – the Dharmakaya. The word empowerment purifies the subtle habitual tendencies which give rise to dualistic perception. The subtle obscurations are transformed into primordial awareness. We are empowered to practice the ultimate teachings of The Great Perfection. The result is the attainment of the Svabhavakaya, the union of the previous three kayas.
How to receive empowerment
For implementation of an empowerment, there must be three conditions:
– The motive of the teacher is pure and founded in love and compassion. The lama must also have been empowered, and must have experience with the practice him- or herself.
– The student or disciple must trust, without reservation, the validity of the ritual and the qualification of the lama. The lama is understood as a representative of the Buddha.
– Ritual objects such as image, vase [[[bumpa]],] tormas and other suitable offerings must also be there.
Before the empowerment it is important to cultivate the right attitude, bearing in mind all sentient beings who are suffering in samsara. You cannot do much about it because you are as bound as everyone else. Only by attaining the wisdom, compassion and power of the Buddhas can you rescue yourself and others from this condition, and so for the sake of all sentient beings you are receiving this consecration.
During the main part of the ceremony we imagine both ourselves and the vajra master in the form of the particular meditational deity for that empowerment, and the environment is seen as a celestial palace or mandala. Throughout the wang you should think of the lama as not different from the deity. The best way is to cultivate a firm belief that you are receiving the wang from the deity.
Throughout the empowerment there are various visualizations and actions to be performed. They may be introduced beforehand, or explained by the lama just at the appropriate time.
At the end of the ceremony a lama gives a samaya – a commitment, which is the actual path for students. There are different kinds of samayas, associated with a vajra master, who gives empowerment, a meditative deity and a practice itself.
Though each initiation has its appropriate commitment, samayas given during big public initiations are usually not specific. Nevertheless, having received a tantric empowerment, both students and a teacher are considered to be in the same mandala. Students are pledged to respect a teacher, a deity and to stay in harmony with other brothers and sisters who have received this empowerment together.
