These are the basic texts of the Tantric—an esoteric and highly symbolic—form of Buddhism , which developed in India and became dominant in Tibet. Other chapters present sexual and horrific symbolism, spiritual techniques, the nature of enlightened consciousness , and other central Tantric concerns. Info Print Cite. Submit Feedback.
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Guhyasamaja Tantra , or Esoteric Community Tantra , tib. It was one of the 18 major Tantras of the Nyingma school, a central practice of Marpa the Translator albeit not transmitted to his famous disciple Milarepa , and central to early practice of the Sakya School, from whom it exercised a particular influence on the Ganden , later Gelug , tradition. The Guhyasamaja, or "Secret Assembly," Tantra was developed at an early date in history to aid the Buddhist practitioner in understanding and practicing Tantric Buddhism to attain enlightenment.
These are the basic texts of the Tantric—an esoteric and highly symbolic—form of Buddhism , which developed in India and became dominant in Tibet. This tantra is often known as the supreme and king of all other Highest Yoga Tantras because it is taught to students of Tantric Buddhism first; it is their mastery of this yogic path that allows them to study other tantras.
The Guhyasamaja Tantra provides the earliest known Buddhist definition of the term "tantra": Tantra is called continuity, and this tantra is classified into three aspects: ground, together with its nature, and inalienableness.
Nature is the basic cause, ground is called the method, and inalienableness is the result. The meaning of tantra is contained in these three. His consort is called Sparshavajra or Adhiprajna. The consort Adhiprajna is consubstantiated with Guhyasamaja, whom she encircles, and possesses the same attributes. She has three faces: red, light blue, and white. Her original hands embrace the yab at the back, the upper hands hold the flaming jewel and wheel , while the lower ones carry the sword of wisdom prajna-khadga and lotus.
Both the deities are adorned with the costumes and ornaments of a Bodhisattva. One of the methodologies employed by the devotee's guru, or spiritual teacher, in understanding the "transformative" nature of Heruka deities is the meditational process. In essence, the Guhyasamaja Akshobhyavajra Mandala is intended to teach the Buddhist practitioner to visualize him or herself as the central paired-deity in the meditational process, in this case Guhyasamaja Akshobhyavajra and Sparshavajri.
Further, the goal of this tantric meditational mandala is for the devotee to realize that he or she is the generator and the emanator of this particular system, and is therefore considered to be the paired-deity in the center of the painting.
It is the "transformation" deity, or Heruka deity in the center of the painting that leads the practitioner to enlightenment. Moreover, the practitioner acquires the wisdom and the compassion of the central deity, the four jina, or "victor" Buddhas and their Prajnas, when following this explicit path of the Guhyasamaja Akshobhyavajra cycle.
These 18 volumes containing hundreds of titles relating to all aspects of Buddhist teachings and which clarify some of the most difficult topics of sutrayana and mantrayana teachings. In Tibet , Akshobhyavajra is particularly favoured by the Gelug Order, most likely for the antiquity of his texts.
The Guhyasamaja Tantra , translated in the 8th century A. According to the Guhyasamaja-Mahakalparaja, the central deity of the mandala of Akshobhyavajra is Vajradhara, the cosmic consciousness, spotless brightness, which owing to its inner law, must expand into manifold universe, gradually disintegrating in the process, but finally returning to initial unity.
Vajradhara in the mandala is Akshobhyavajra who multiplies and irradiates in five ways, symbolically arranged in a mandala with a centre and four cardinal points. The Guhyasamaja Root Tantra ; cf. Christian K. Sign In Don't have an account? Contents [ show ]. Categories :.
The Guhyasamaja Tantra is one of the most important highest yoga tantras. Originally taught by Buddha Vajradhara to Mahasiddha Indrabhuti the elder brother of Mahasiddha Laksminkara, a previous incarnation of Lama Gangchen this lineage was the heart practice of Lama Tsongkhapa and many of his close disciples. Lama Tsongkhapa attained the gyulu — the deathless body of light at the time of his death as a result of this practice, and it is also the basis of the body mandala of the guru in the Lama Choepa guru yoga and the mandala of the World Peace Protector. Although the explanation of this tantra is very profound and extensive we will try to summarise the most important practical points for those who wish to engage in the retreat in august, or who just wish to practice it.
Note : This is the 15 th volume of the Library of Tibetan Classic series. Tsongkhapa's A Lamp to Illuminate the Five Stages is a comprehensive presentation of the highest yoga class of Buddhist tantra, especially the key practices - the so-called five stages pancakrama - of the advanced phase of Guhyasamaja tantra. Beginning with a thorough examination of the Indian sources, Tsongkhapa draws particularly from the writings of Nagarjuna , Aryadeva , Candrakirti , and Naropa to develop a definitive understanding of the Vajrayana completion stage. Whereas in the generation stage, meditators visualize the Buddha in the form of the deity residing in a mandala palace, in the completion stage discussed in the present volume, meditators transcend ordinary consciousness and actualize the state of a buddha themselves. Among other things, Tsongkhapa's work covers the subtle human physiology of channels and winds along with the process of dying, the bardo, and rebirth.