The Cakrasamvara Tantra (The Discourse of Sri Heruka) (Sriherukabhidhana) A Study and Annotated Translation b y David B. Gray Editing and Design by. Scripturally, the Cakrasamvara Tantra dates from around the late 8th to the 9th Century CE by scholars. According to scriptural sources, the. : The Cakrasamvara Tantra (The Discourse of Sri Heruka): Śrīherukābhidhāna: A Study and Annotated Translation (Treasury of the Buddhist .

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First the vina, which is a type of Indian stringed instrument And then a flute Then a front drum, sort of like a tabla And then a side drum — this type of drum that has two sides; you hold it horizontally in your lap and you strike both sides.

To do it privately, on the side, fine, but not as a practice that you do together in the center.

Cakrasamvara |

The root tantra is mostly about the complete-stage practice. So more forms of music, nice entertainment: Not a translation of the Cakrasamvara Tantra itself, but of several related ritual texts. It enhances your bliss. Women in Tantric Buddhism. Vajrayogini is cakrazamvara female partner of the male Chakrasamvara major deity. There is an anuttarayoga Vajrasattva Samvara empowerment — remember Samvara was one of the names for Chakrasamvara — who is white with three faces, six arms, and embracing a partner that looks the same.

What Is Chakrasamvara Practice?

So it is a very specific system to help us to bring those winds which are the most difficult ones into the central channel. This is very much the standard recommendation that His Holiness always gives — that all the Tibetan traditions come from India, cakkrasamvara so rely on the Indian texts, the original versions, and not on the later Tibetan commentaries.

And then vajra touch to sort of go cakfasamvara and massage you and so on And then a beautiful goddess or god, whatever you want to visualize, embracing you, giving a lovely hug.

And it is totally nonconceptual, which is not so easy to understand.

So if we want to follow the Gelugpa tradition, this is what it is. Inner Tantras Outer Tantras Thought forms and visualisation: Pastor David Lai Saturday, Mar 3.


In Western meditation texts his name is often translated to mean “Highest Bliss”. Summary Arrow down Arrow up So in summary: And Vajrabhairava, who has Manjushri in his heart, this is especially effective for very cakraasmvara practices for developing the different types of discriminating awareness, or wisdom, and also doing all the protector practices.

But when you work with many, many different systems, you soon realize that you can represent method and wisdom and the six paramitas and things in so many different ways. The next question is: So they will give you the most delicious delicacy.

To this day, it is the main practice of numerous lamas and meditators all over, especially those with the Gelug tradition. And then the advanced scope — we want to go beyond that and attain the enlightened state of a Buddha so that we can help everybody else vakrasamvara this uncontrollably recurring rebirth.

Retrieved from ” https: And then the central figure in the tree of assembled gurus is Tsongkhapa. By the way, these levels of bliss cause the cakrasamvarz to get more subtle. And there are many Indian commentaries.

I believe the empowerment that you received from His Holiness the Dalai Lama was this five-deity practice within the Drilbupa, Ghantapa, tradition. Pushpe — a flower garland on his head, in other words around his neck. An overview of the history of esoteric Buddhism in India, with a useful discussion of the Cakrasamvara sacred sites and their relation to rival Hindu groups. An analysis of Buddhist myths of the conversion of Hindu deities.

And finally the Mahachakra form of Vajrapani, which is the anuttarayoga form of Vajrapani with three faces, six arms. And the systems in which we work with the winds — Guhyasamaja system — then the type of body that we generate from that clear-light mind is called illusory body sgyu-luswhich is obtained working more with these energy winds. So the Buddhists would say, according to this myth, that: Generation stage Completion stage Phowa Tantric techniques: If we look at the texts concerning tantra, it says that in the beginning, before an empowerment, the teacher as part of the empowerment ceremony explains the tantra path in order to generate confidence in carkasamvara path in the disciples.


Interestingly, in the chapters 47 and 48 explains about the yogini tantra of Vajrayogini. So all of this has to be understood — according to Davidson — in the context of what was going on in India, the rivalry between the Shiva form of Hinduism and Buddhism.

We find this in Indian yoga tantra.


The final aim of it is not be able to visualize six or twenty-four arms; the aim is to have simultaneously in our awareness the things that they represent. A translation of Tsongkhapa’s commentary on a tradition of yoga closely associated with the Cakrasamvara. We want to get access to this clear-light level of mental activity, and we want to make it have the understanding of voidness — it will automatically be nonconceptual — and we want to make it blissful.

This brings the total number of deities to sixty-two, thirty-seven of which are female. So this is a very full practice in and of itself and is the normal, standard thing that everybody does. 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. Okay, this is not a lecture on voidness, but I had to say that. Then you have the praises — the eight verses for Chakrasamvara and the eight verses for Vajrayogini, the female partner.

So within Chakrasamvara, again the Luipa lineage of complete-stage practice The Drilbupa, or Ghantapa, body-mandala lineage of Chakrasamvara so two Chakrasamvara systems And then the six yogas, or six practices, of Naropa Kalachakra And then two lineages of Guhyasamaja, the so-called Arya or Aryadeva lineage and the Jnanapada lineage And then the complete-stage practice of Vajrabhairava And the complete stage practice of this Mahachakra form of Vajrapani.