Eight Herukas of the Nyingma Mahayoga - No. 4 Chemchok Heruka

Heruka ( Sanskrit ) Tibetan: ( Khrag Thung), is the name of a category of wrathful deities, enlightened beings in Vajrayana Buddhism that adopt a fierce countenance to benefit sentient beings. In East Asia, these are called Wisdom Kings.

Herukas represent the embodiment of indivisible bliss and emptiness. They appear as Istha-devata (Tibetan: Yidam) or meditational deities for Tantric Sadhana, usually placed in a mandala and often appearing in Yab-Yum.

Heruka represents wrathful imagery with indivisible emptiness (Sunyata), bliss, peace, wisdom, compassion (Bodhicitta), and love. Herukas represent unified consciousness, with emptiness being a reflection of "non-phenomena" or emptiness which is "all love," or removal of imagery to reach universal love, mercy, and compassion-mind. Interpretation of Heruka is similar to the female Dakiṇi or Buddha Vajrayogini.

* The eight Herukas of the Nyingma mahayoga

The Nyingma mahayoga tradition (and their corresponding sadhanas) are said to have been received by Padmakara from the Eight Vidyadharas  or Eight Great Acharyas: Manjushrimitra, Nagarjuna, Vajrahumkara, Vimalamitra, Prabhahasti, Dhanasamskrita, Shintamgarbha and Guhyachandra. They were proficient in the practices of, respectively:

(No.4) Mahottara (Tibetan: Chemchok) the wrathful Samantabhadra, the deity of enlightened qualities.  Mahottara: the many headed, many armed deity arising out of the simple form with three faces and six hands; surrounded by deities and Buddhas. 

Mahottara Heruka emanates from the Primordial Buddha. He has 21 faces, 42 arms and eight legs. Mahottara is holding 42 bright mirrors in his 42 hands showing all 42 peaceful deities. 

Mahottara has the twenty left hands hold the five Buddha consorts, the eight female bodhisattvas, the four female gatekeepers and the three guardian who emanate in the three lower realms. The deities in the right hands are all male and the deities in the left hands, with the exception of the three guardians, are all female. These forty-two deities are the peaceful deities of the mandala of the hundred peaceful and wrathful deities.

The One Hundred Peaceful and Wrathful Deities of the Bardo the period between death and rebirth are an extremely popular theme in Tibetan art. This Thangka depicts the Fifty-Eight Wrathful Deities of the Bardo.

And the twentyhe consort of Chemchok is Namshyalma (Tibetan Gnam Zhal Ma). She has nine heads and eighteen hands. Her main central hands hold a vajra and skull-cup (0 Kapala). The eight hands on her right hold the wrathful manifestations of the eight Bodhisattvas, known as the eight gaurima and then the eight on the left hold the wrathful emanations of the eight female bodhisattvas known as the eight singhama. 

Against a rudimentary landscape appear numerous deities that are related to the transmigratory visions in the Bardo "Between-State" - the period between death and rebirth. These visions appear from the consciousness, according to the teaching of the Bardo Thodrol, the Book That Liberates when Heard in the Bardo, popularly known in the West as "The Tibetan Book of the Dead".

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We need your help to secure the future of scholarly interaction with Buddhism. Since our very first publication of Dharma works and activities in the year 2008, we had been effortlessly providing free distribution of Dharma posts and articles throughout the previous 14 years.  We have exceptionally constrained supports and do not receive subsidized or funding from people in general. 

Please help us and to develop our Dharma activities that will not only benefit you, but to all Dharma readers on the planet. Please consider showing your support. Your generosity will certainly help us to enhance our work and to accomplish for a better and brighter prospect to come. 

Thank you for reading, may you find peace and great bliss. With your support it helps to spread the Buddha’s precious teachings and turning the Dharma wheels in the world.

Aspiration For Bodhichitta

For those in whom the precious Bodhichitta has not arisen

May it arise and not decrease

But increase further and further.

Dedication of Merit

By this merit may we obtain omniscience then.

Having defeated the enemies wrong-doings.

May we liberate migratory from the ocean of existence.

With its stormy waves of birth, old age, sickness and death.

*Note

I do not own or infringe any copyright of the picture(s).

Picture(s) courtesy and credit to the rightful distributors and or studios.

Picture(s) is/are intended for editorial use only.

Eight Herukas of the Nyingma Mahayoga - No. 3 Vishuddha Heruka

Heruka ( Sanskrit ) Tibetan: ( Khrag Thung), is the name of a category of wrathful deities, enlightened beings in Vajrayana Buddhism that adopt a fierce countenance to benefit sentient beings. In East Asia, these are called Wisdom Kings.

Herukas represent the embodiment of indivisible bliss and emptiness. They appear as Istha-devata (Tibetan: Yidam) or meditational deities for Tantric Sadhana, usually placed in a mandala and often appearing in Yab-Yum.

Heruka represents wrathful imagery with indivisible emptiness (Sunyata), bliss, peace, wisdom, compassion (Bodhicitta), and love. Herukas represent unified consciousness, with emptiness being a reflection of "non-phenomena" or emptiness which is "all love," or removal of imagery to reach universal love, mercy, and compassion-mind. Interpretation of Heruka is similar to the female Dakiṇi or Buddha Vajrayogini.

* The eight Herukas of the Nyingma mahayoga

The Nyingma mahayoga tradition (and their corresponding sadhanas) are said to have been received by Padmakara from the Eight Vidyadharas  or Eight Great Acharyas: Manjushrimitra, Nagarjuna, Vajrahumkara, Vimalamitra, Prabhahasti, Dhanasamskrita, Shintamgarbha and Guhyachandra. They were proficient in the practices of, respectively:

No.3) Vishuddha/Sri Samyak (Tibetan: Yangdak Thuk,) the wrathful Vajrapani deity of mind. Vishuddha/Sri Samyak (Tibetan: Yangdak Thuk,) is one of the eight deities of Kagye, corresponding to the Enlightened Mind. Yangdak Heruka is the wrathful manifestation of Vajrasattva and is similar to the deity known as Chakrasamvara (Tibetan:Demchok), practised in the Sarma tradition. 

Yangdak Heruka or Vishuddha Heruka or Shri Heruka is one of the eight deities of Kagye, corresponding to the Enlightened Mind. Yangdak Heruka is the wrathful manifestation of Vajrasattva and is similar to the deity known as Chakrasamvara (Tibetan: Demchok) practised in the Sarma traditional.

All the deities of the Mother Tantras are said to be included in the practice of Yangdak. Yangdak Heruka was the main yidam deity of the Vidyadhara Humkara and his Tibetan disciple Namkhe Nyingpo.

The instructions related to Yangdak are based on the so-called "eight syllables of the rulu mantra". In the Longchen Nyingtik, the Yangdak practice related to Palchen Dupa is called "Union Of The Buddhas"

* Footnote 

For those who had received the empowerment of this Tantric practice, you are reminded not intentionally or unintentionally to disclose the mantra to the public or anyone who may not have the empowerment or permission to practice, and by disclosing the mantra intentionally or unintentionally is a form of breaking your Tantric Samaya vows to the lineage masters and Dharma protectors. 

Please consult your Guru or a qualified lineage master for Vajrayana practice! Should a devotee even want to start studying and contemplating the Vajrayana practice, then it is truly necessary to first have completed the preliminaries and to be certain and sure that Bodhicitta has arisen and developed in one’s mind.

Vajrayana features countless skillful and powerful methods which, if they are practiced in the proper way, can make the process of accumulation and purification incredibly swift and direct. It is absolutely necessary to have the pure motivation and to know that Vajrayana practice is not carried out to increase one’s own ego, power and self-interests.

Donations for our Buddhist research and development

Do you earnestly cherish our devoted work? Assuming this is the case, we are delighted that you are finding our blog useful and valuable. Would you consider making a donation for our Buddhist research and development?  

We need your help to secure the future of scholarly interaction with Buddhism. Since our very first publication of Dharma works and activities in the year 2008, we had been effortlessly providing free distribution of Dharma posts and articles throughout the previous 14 years.  We have exceptionally constrained supports and do not receive subsidized or funding from people in general. 

Please help us and to develop our Dharma activities that will not only benefit you, but to all Dharma readers on the planet. Please consider showing your support. Your generosity will certainly help us to enhance our work and to accomplish for a better and brighter prospect to come. 

Thank you for reading, may you find peace and great bliss. With your support it helps to spread the Buddha’s precious teachings and turning the Dharma wheels in the world.

Aspiration For Bodhichitta

For those in whom the precious Bodhichitta has not arisen

May it arise and not decrease

But increase further and further.

Dedication of Merit

By this merit may we obtain omniscience then.

Having defeated the enemies wrong-doings.

May we liberate migratory from the ocean of existence.

With its stormy waves of birth, old age, sickness and death.

*Note

I do not own or infringe any copyright of the picture(s).

Picture(s) courtesy and credit to the rightful distributors and or studios.

Picture(s) is/are intended for editorial use only.

Eight Herukas of the Nyingma Mahayoga - No.2 Hayagriva

* The eight Herukas of the Nyingma Mahayoga - No.2 Hayagriva

The Nyingma mahayoga tradition (and their corresponding sadhanas) are said to have been received by Padmakara from the Eight Vidyadharas  or Eight Great Acharyas: Manjushrimitra, Nagarjuna, Vajrahumkara, Vimalamitra, Prabhahasti, Dhanasamskrita, Shintamgarbha and Guhyachandra. They were proficient in the practices of, respectively:

(No.2) Hayagriva (Tibetan: Pema Sung, padma gsung) the wrathful Avalokitesvara, the deity of speech. The wrathful manifestation of Avalokiteshvara who symbolizes enlightened speech, usually depicted as red in colour and with a horse's head protruding from his crown.

Many Buddhist teachers recommend Hayagriva as the practice most needed in modern times of rampant Egoism and Attachment. Hayagriva — Amtitabha’s most wrathful form — is the Heruka (Hero) of the Lotus Padma Buddha Family, the “Incredible Hulk” manifestation of the Compassionate Buddha. His irresistible “active” Discernment Wisdom is what many modern people need.

What is so special about Hayagriva?

“Whoever, including even the insects, has heard the name and mantra of Hayagriva only one time will never again fall into the lower paths.”

Specifically, Hayagriva is described as:

“A swift and powerful means to overcome the negative forces and obstacles. Prayers to Hayagriva are especially beneficial in these degenerate times when sufferings and illnesses are rampant due to the strong delusions of sentient beings.”

In Tibet, Hayagriva was promoted especially by Buddhist teacher Atiśa and appeared as a worldly Dharmapala. His special ability is to cure diseases, especially skin diseases even as serious as leprosy, which is said to be caused by nagas. (Dragon)

What is the benefit of Buddhist Hayagriva mantra?

Praying to Most Secret Hayagriva is a swift and powerful means to overcome the negative forces and obstacles, including those caused by spirit harms. Prayers to the deity are especially beneficial in these degenerate times when sufferings and illnesses are rampant, arising from the strong delusions of sentient beings.

According to the myth, Hayagriva is in the wrathful form of Vajrasattva, who assumes the form Avalokiteshvara and turns into Hayagriva in order to defeat the powerful demon Rudra, who has submitted the gods. He is accompanied by Vajrapani, who assumes the power of Tara and then becomes the wrathful Vajravarahi. 

In his simplest form Hayagriva is depicted with one face, two arms and two legs, and a horse head above his head. Everything about him is wrathful - a scowling face with three glaring eyes, a roaring mouth with protruding fangs, a pose of the warrior’s aggressiveness, a broad belly bulging with inner energy, a sword raised threateningly in his right hand (poised to cut through delusion), his left hand raised in a threatening gesture and snake ornaments. This terrifying aspect expresses compassion’s fierce determination to help us overcome inner egotism and outer obstructions.

* Footnote 

For those who had received the empowerment of this Tantric practice, you are reminded not intentionally or unintentionally to disclose the mantra to the public or anyone who may not have the empowerment or permission to practice, and by disclosing the mantra intentionally or unintentionally is a form of breaking your Tantric Samaya vows to the lineage masters and Dharma protectors. 

Please consult your Guru or a qualified lineage master for Vajrayana practice! Should a devotee even want to start studying and contemplating the Vajrayana practice, then it is truly necessary to first have completed the preliminaries and to be certain and sure that Bodhicitta has arisen and developed in one’s mind.

Vajrayana features countless skillful and powerful methods which, if they are practiced in the proper way, can make the process of accumulation and purification incredibly swift and direct. It is absolutely necessary to have the pure motivation and to know that Vajrayana practice is not carried out to increase one’s own ego, power and self-interests.

Donations for our Buddhist research and development

Do you earnestly cherish our devoted work? Assuming this is the case, we are delighted that you are finding our blog useful and valuable. Would you consider making a donation for our Buddhist research and development?  

We need your help to secure the future of scholarly interaction with Buddhism. Since our very first publication of Dharma works and activities in the year 2008, we had been effortlessly providing free distribution of Dharma posts and articles throughout the previous 14 years.  We have exceptionally constrained supports and do not receive subsidized or funding from people in general. 

Please help us and to develop our Dharma activities that will not only benefit you, but to all Dharma readers on the planet. Please consider showing your support. Your generosity will certainly help us to enhance our work and to accomplish for a better and brighter prospect to come. 

Thank you for reading, may you find peace and great bliss. With your support it helps to spread the Buddha’s precious teachings and turning the Dharma wheels in the world.

Aspiration For Bodhichitta

For those in whom the precious Bodhichitta has not arisen

May it arise and not decrease

But increase further and further.

Dedication of Merit

By this merit may we obtain omniscience then.

Having defeated the enemies wrong-doings.

May we liberate migratory from the ocean of existence.

With its stormy waves of birth, old age, sickness and death.

*Note

I do not own or infringe any copyright of the picture(s).

Picture(s) courtesy and credit to the rightful distributors and or studios.

Picture(s) is/are intended for editorial use only.

Eight Herukas of the Nyingma Mahayoga - No.1 Yamantaka

* The eight Herukas of the Nyingma mahayoga

The Nyingma mahayoga tradition (and their corresponding sadhanas) are said to have been received by Padmakara from the Eight Vidyadharas  or Eight Great Acharyas: Manjushrimitra, Nagarjuna, Vajrahumkara, Vimalamitra, Prabhahasti, Dhanasamskrita, Shintamgarbha and Guhyachandra. They were proficient in the practices of, respectively:

(No.1)  Yamantaka (Tibetan : Jampal Shinje, ’jam dpal sku) the wrathful Manjushri, the deity of body.  Yamantaka should be of dark color, resembling the rain-cloud, with two arms and a buffalo head, fire-colored eyes and sharp side-tusks. He stands on his buffalo mount, under which a body is seen lying. In his right hand he holds a danda, a skull-headed club. In his left, He holds a noose of rope (pasa).

In Vajrayana Buddhism, Vajrabhairava, also known as Yamantaka, is a wrathful, buffalo-headed meditational deity (Tibetan: yi-dam) of the Highest Yoga Tantra class and/or a Dharma protector. Vajrabhairava is one of the principal three meditational deities of the Gelug school (Tibetan: gsang bed ‘jigs gsum; the others are Chakrasamvara and Guhyasamaja).

The figure of Vajrabhairava is very complex among Tibetan Buddhist deities. According to Buddhist doctrine, he has nine heads, thirty four arms and sixteen feet. He is shown with nine heads--the principal one being the head of a buffalo standing for the Yama, the midst one of a Jina, symbolizing he is an incarnation of Amitabha, and the top one of Manjusriand The principal two hands embrace his consort, and the other hands respectively hold a bell, a vajra, a chopper, a sword, a water-jar, an arrow, a noose, an iron hook, a trident, an umbrella and a canopy.

His sixteen legs specially stand on various beats, birds, eight Vaisravana and eight female Vidya-raja. He tramples in lunging to the left on a large number of various beings placed on a lotus pedestal with beaded borders.

The following story describes the relationship between Yama and Yamantaka:

A holy man was told that if he meditated for the next 50 years, he would achieve enlightenment. The holy man meditated in a cave for 49 years, 11 months and 29 days, until he was interrupted by two thieves who broke in with a stolen bull. After beheading the bull in front of the hermit, they ignored his requests to be spared for but a few minutes, and beheaded him as well.

In his near-enlightened fury, this holy man became Yama, the god of Death, took the bull's head of his own, and killed the two thieves, drinking their blood from cups made of their skulls. Still enraged, Yama decided to kill everyone in Tibet.

The people of Tibet, fearing for their lives, prayed to the Bodhisattva Manjusri, who took up their cause. He transformed himself into Yamantaka, similar to Yama but ten times more powerful and horrific. 

To tame Yama, Manjushri adopted the same form, adding to it eight other faces and a multiple array of arms, each holding fearful and deadly weapons. He further sprouted a number of legs, and surrounded himself with a vast host of terrifying beings. To confront death, he thus manifested the form of death itself, magnified to infinity. Death (Yama) saw himself endlessly mirrored back to himself, infinitely outnumbered by himself. Death was literally scared to death."

In their battle, everywhere Yama turned, he found infinite versions of himself. Manjusri as Yamantaka defeated Yama, and turned him into a protector of Buddhism.

Yamantaka is also one of the main yidams in the Sakya school where he comes in a variety of appearances (with different mandalas). In both schools, Vajrabhairava is seen as the wrathful manifestation of Manjushri, the Buddha of wisdom. In the other schools of Tibetan Buddhism, Yamantaka seems to be mostly revered as a protector.

The (mostly secret and arcane) practices involve different activities for various purposes. There are also some Yamantaka terma revelations in the Nyingma and Kagyu schools. From amongst the many lineages of practice to enter Tibet, the main transmissions of Vajrabhairava were those of the two translators Ra Lotsawa and Mal Lotsawa. 

Although practiced early on in Tibet by the Sakya and Kagyu Traditions, it was Tsongkapa, founder of the Gelug Tradition, who instituted Vajrabhairava as the principal Gelugpa meditation practice.

* Footnote 

For those who had received the empowerment of this Tantric practice, you are reminded not intentionally or unintentionally to disclose the mantra to the public or anyone who may not have the empowerment or permission to practice, and by disclosing the mantra intentionally or unintentionally is a form of breaking your Tantric Samaya vows to the lineage masters and Dharma protectors. 

Please consult your Guru or a qualified lineage master for Vajrayana practice! Should a devotee even want to start studying and contemplating the Vajrayana practice, then it is truly necessary to first have completed the preliminaries and to be certain and sure that Bodhicitta has arisen and developed in one’s mind.

Vajrayana features countless skillful and powerful methods which, if they are practiced in the proper way, can make the process of accumulation and purification incredibly swift and direct. It is absolutely necessary to have the pure motivation and to know that Vajrayana practice is not carried out to increase one’s own ego, power and self-interests.

Donations for our Buddhist research and development

Do you earnestly cherish our devoted work? Assuming this is the case, we are delighted that you are finding our blog useful and valuable. Would you consider making a donation for our Buddhist research and development?  

We need your help to secure the future of scholarly interaction with Buddhism. Since our very first publication of Dharma works and activities in the year 2008, we had been effortlessly providing free distribution of Dharma posts and articles throughout the previous 14 years.  We have exceptionally constrained supports and do not receive subsidized or funding from people in general. 

Please help us and to develop our Dharma activities that will not only benefit you, but to all Dharma readers on the planet. Please consider showing your support. Your generosity will certainly help us to enhance our work and to accomplish for a better and brighter prospect to come. 

Thank you for reading, may you find peace and great bliss. With your support it helps to spread the Buddha’s precious teachings and turning the Dharma wheels in the world.

Aspiration For Bodhichitta

For those in whom the precious Bodhichitta has not arisen

May it arise and not decrease

But increase further and further.

Dedication of Merit

By this merit may we obtain omniscience then.

Having defeated the enemies wrong-doings.

May we liberate migratory from the ocean of existence.

With its stormy waves of birth, old age, sickness and death.

*Note

I do not own or infringe any copyright of the picture(s).

Picture(s) courtesy and credit to the rightful distributors and or studios.

Picture(s) is/are intended for editorial use only.

Eight Herukas of the Nyingma Mahayoga

Heruka ( Sanskrit ) Tibetan: ( Khrag Thung), is the name of a category of wrathful deities, enlightened beings in Vajrayana Buddhism that adopt a fierce countenance to benefit sentient beings. In East Asia, these are called Wisdom Kings.

Herukas represent the embodiment of indivisible bliss and emptiness. They appear as Istha-devata (Tibetan: Yidam) or meditational deities for Tantric Sadhana, usually placed in a mandala and often appearing in Yab-Yum.

Heruka represents wrathful imagery with indivisible emptiness (Sunyata), bliss, peace, wisdom, compassion (Bodhicitta), and love. Herukas represent unified consciousness, with emptiness being a reflection of "non-phenomena" or emptiness which is "all love," or removal of imagery to reach universal love, mercy, and compassion-mind. Interpretation of Heruka is similar to the female Dakiṇi or Buddha Vajrayogini.

* The eight Herukas of the Nyingma mahayoga

The Nyingma mahayoga tradition (and their corresponding sadhanas) are said to have been received by Padmakara from the Eight Vidyadharas  or Eight Great Acharyas: Manjushrimitra, Nagarjuna, Vajrahumkara, Vimalamitra, Prabhahasti, Dhanasamskrita, Shintamgarbha and Guhyachandra. They were proficient in the practices of, respectively:

(No.1)  Yamantaka (Tibetan : Jampal Shinje, ’jam dpal sku) the wrathful Manjushri, the deity of body.  In Vajrayana Buddhism, Vajrabhairava, also known as Yamantaka, is a wrathful, buffalo-headed meditational deity (Tibetan: yi-dam) of the Highest Yoga Tantra class and/or a Dharma protector. Vajrabhairava is one of the principal three meditational deities of the Gelug school (Tibetan: gsang bed ‘jigs gsum; the others are Chakrasamvara and Guhyasamaja).

(No.2) Hayagriva (Tibetan: Pema Sung, padma gsung) the wrathful Avalokiteśvara, the deity of speech. 

What is so special about Hayagriva?

In Tibet, Hayagriva was promoted especially by Buddhist teacher Atiśa and appeared as a worldly Dharmapala. His special ability is to cure diseases, especially skin diseases even as serious as leprosy, which is said to be caused by nagas. (Dragon)

(No.3) Vishuddha/Sri Samyak (Tibetan: Yangdak Thuk,) the wrathful Vajrapani deity of mind. Vishuddha/Sri Samyak (Tibetan: Yangdak Thuk,) is one of the eight deities of Kagyé, corresponding to the Enlightened Mind. Yangdak Heruka is the wrathful manifestation of Vajrasattva and is similar to the deity known as Chakrasamvara (Skt. cakrasaṃvara; 

Tibetan:. Demchok), practised in the Sarma tradition. 

(No.4) Mahottara (Tibetan: Chem Chok) the wrathful Samantabhadra, the deity of enlightened qualities.  Mahottara: the many headed, many armed deity arising out of the simple form with three faces and six hands; surrounded by deities and Buddhas. 

Mahottara Heruka emanates from the Primordial Buddha. He has 21 faces, 42 arms and eight legs. Mahottara is holding 42 bright mirrors in his 42 hands showing all 42 peaceful deities. 

(No.5) Vajrakilaya/Vajrakumara (Tibetan: Dorje Phurba) the wrathful Vajrasattva, the deity of purification. Vajrakilaya is a wrathful manifestation of Vajrasattva, the Buddha of purification. This powerful practice of Vajrakilaya focuses on removing outer and inner obstacles to happiness, peace, bliss, and enlightenment.

(No.6) Matarah (Tibetan : Mamo Botong) the wrathful Akasagarbha, the deity of calling and dispatching.  The 6th deity in the set of Eight Pronouncement Herukas of the Nyingma Tradition. This system is associated with the Indian Adept Danasamskrita. Mamo Botong is a practice for restoring, for reconnecting, for stabilizing, for harmonizing the elemental energy of the feminine world. This is basically our outer physical world, the inner body world, and the innermost  tsalung tigle world. (Substance)

(No.7) Lokastotrapuja-natha (Tibetan :Jigten Chotod) the wrathful Ksitigarbha, the deity of worldly offering and praise. 

(No.8) Vajramantrabhiru (Tibetan: Mopa Dragnak) the wrathful Maitreya, the deity of wrathful mantras. 

Padmasambhava is quoted in the Bardo Thodol (Antarabhavatantra - "Tibetan Book of the Dead"): "The crucial point is indeed that those who have meditated on the formal description of these Herukakaya ('bodies of Heruka'), and also made offerings and praise to them, or, at the very least, have simply seen their painted and sculpted images, may recognize the forms that arise here and attain moksha (liberation)."

Donations for our Buddhist research and development

Do you earnestly cherish our devoted work? Assuming this is the case, we are delighted that you are finding our blog useful and valuable. Would you consider making a donation for our Buddhist research and development?  

We need your help to secure the future of scholarly interaction with Buddhism. Since our very first publication of Dharma works and activities in the year 2008, we had been effortlessly providing free distribution of Dharma posts and articles throughout the previous 14 years.  We have exceptionally constrained supports and do not receive subsidized or funding from people in general. 

Please help us and to develop our Dharma activities that will not only benefit you, but to all Dharma readers on the planet. Please consider showing your support. Your generosity will certainly help us to enhance our work and to accomplish for a better and brighter prospect to come. 

Thank you for reading, may you find peace and great bliss. With your support it helps to spread the Buddha’s precious teachings and turning the Dharma wheels in the world.

Aspiration For Bodhichitta

For those in whom the precious Bodhichitta has not arisen

May it arise and not decrease

But increase further and further.

Dedication of Merit

By this merit may we obtain omniscience then.

Having defeated the enemies wrong-doings.

May we liberate migratory from the ocean of existence.

With its stormy waves of birth, old age, sickness and death.

*Note

I do not own or infringe any copyright of the picture(s).

Picture(s) courtesy and credit to the rightful distributors and or studios.

Picture(s) is/are intended for editorial use only.

Chakrasamvara Heruka A Wrathful Meditational Deity.

 

Twelve arms Chakrasamvara Heruka

Chakrasamvara Heruka in Sanskrit known as Heruka, and in Tibetan it is called "Khrag Thung". Chakrasamvara Heruka is the name of a category of wrathful deities, enlightened beings in Vajrayana Buddhism that adopt a fierce countenance to benefit sentient beings. In East Asia, these are called Wisdom Kings.

Heruka, in the Vajrayana Buddhism of Tibet and Central Asia, a fierce protective deity. He is an emanation of the Buddha Aksobhya, whose figure is incorporated in his headdress. He is depicted as blue in colour with two arms, which hold a Vajra (thunderbolt) and a Kapala (skull cup) full of blood. When represented in union with the female consort Vajrayogini, he is known as Hevajra, and he is widely worshipped in this form in Tibet.

Chakrasamvara Herukas represent the embodiment of indivisible bliss and emptiness. They appear as Istha-devata (Tibetan: Yidam) or meditational deities for Tantric Sadhana, usually placed in a mandala and often appearing in Yab-Yum.

Chakrasamvara Heruka is also known as Samvara, a potent form of Heruka, which is one of the principal Yidam meditation deities of the Sarma schools of Tibetan Buddhism. Samvara is most often depicted with a blue-colored body, four faces and twelve arms.

The archetypal nature of Chakrasamvara empowers us to use our inherent enlightened ability to simultaneously operate both within the worlds of samsara (illusion) and nirvana (absolute truth and bliss). This capacity allows us to be of greater service to other sentient beings due to the fact that we gain greater insight into the circumstances of samsara and thus know how to deal with difficult situations more effectively.

Chakrasamvara Heruka represents wrathful imagery with indivisible emptiness (Sunyata), bliss, peace, wisdom, compassion (Bodhicitta), and love. Herukas represent unified consciousness, with emptiness being a reflection of "non-phenomena" or emptiness which is "all love," or removal of imagery to reach universal love, mercy, and compassion-mind. Interpretation of Heruka is similar to the female ḍākiṇī or Buddha Vajrayogini.

*Chakrasamvara Heruka Tantra Empowerment 

The purpose of the Chakrasamvara Empowerment is to provide the conditions to link the practitioners' mind with the state of Enlightenment. Buddha Shakyamuni manifests as Chakrasamvara to remove obstacles, cut through the causes of ignorance and protect practice for the benefit of all beings.

Chakrasamvara Heruka is blue in colour, the right foot is extended pressing on red Kalaratri and the left drawn in [pressing] on black Bhairava. With one face and two hands, three eyes, the right hand holds a Vajra and the left a bell; embracing the consort, with a crown of five dry human heads as a crown, a necklace of fifty wet, and adorned with the six bone ornaments. 

Chakrasamvara Heruka is embraced by the consort Vajravarahi, red in colour, with one face and two hands. The right hand holds a curved knife pointed to the ten directions. The left holds a skull cup filled with the five nectars and embraces the Father. [She is] adorned with a crown of five dry human heads, a [necklace] of fifty dry [heads] and the five bone ornaments."

The meditational deity Chakrasamvara is common to all the New Schools of Himalayan and Tibetan Buddhism (Sarma: Sakya, Kagyu and Gelug). Within the Gelug School, the deity is commonly referred to as Heruka. Among the many different forms and mandalas of practice, this form with one face and two hands entered Tibet with the great translator Rinchen Zangpo in the 11th century.

* Footnote 

For those who had received the empowerment of this Tantric practice, you are reminded not intentionally or unintentionally to disclose the mantra to the public or anyone who may not have the empowerment or permission to practice, and by disclosing the mantra intentionally or unintentionally is a form of breaking your Tantric Samaya vows to the lineage masters and Dharma protectors. 

Please consult your Guru or a qualified lineage master for Vajrayana practice! Should a devotee even want to start studying and contemplating the Vajrayana practice, then it is truly necessary to first have completed the preliminaries and to be certain and sure that Bodhicitta has arisen and developed in one’s mind.

Vajrayana features countless skillful and powerful methods which, if they are practiced in the proper way, can make the process of accumulation and purification incredibly swift and direct. It is absolutely necessary to have the pure motivation and to know that Vajrayana practice is not carried out to increase one’s own ego, power and self-interests.

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Do you earnestly cherish our devoted work? Assuming this is the case, we are delighted that you are finding our blog useful and valuable. Would you consider making a donation for our Buddhist research and development?  

We need your help to secure the future of scholarly interaction with Buddhism. Since our very first publication of Dharma works and activities in the year 2008, we had been effortlessly providing free distribution of Dharma posts and articles throughout the previous 14 years.  We have exceptionally constrained supports and do not receive subsidized or funding from people in general. 

Please help us and to develop our Dharma activities that will not only benefit you, but to all Dharma readers on the planet. Please consider showing your support. Your generosity will certainly help us to enhance our work and to accomplish for a better and brighter prospect to come. 

Thank you for reading, may you find peace and great bliss. With your support it helps to spread the Buddha’s precious teachings and turning the Dharma wheels in the world.

Aspiration For Bodhichitta

For those in whom the precious Bodhichitta has not arisen

May it arise and not decrease

But increase further and further.

Dedication of Merit

By this merit may we obtain omniscience then.

Having defeated the enemies wrong-doings.

May we liberate migratory from the ocean of existence.

With its stormy waves of birth, old age, sickness and death.

*Note

I do not own or infringe any copyright of the picture(s).

Picture(s) courtesy and credit to the rightful distributors and or studios.

Picture(s) is/are intended for editorial use only

A Supreme Wisdom Dakini In The Vajrayana Buddhism - Simhamukha

Simhamukha is a supreme dakini in Tibetan Buddhism, who combines anthropomorphic and zoomorphic features. She is a wrathful emanation of Guhya Jnana Dakini (Tib. Sangwa Yeshe Khandroma) and is revered in the Nyingma school as one of Padmasambhava’s main teachers.

In Hevajra Tantra, she appears as one of the eight female spirits *(Tranen Gye) who arise during the intermediate state between lives (bardo). In this role she is also found in the cycle of tantric texts The Web of Magical Illusion (Gyutrul Drawa) to which the Guhyagarbha Tantra belongs. In the Eight Sadhana Teachings (Drubpa Kagye), transmitted in the 8th century in Tibet by Padmasambhava, she appears as a goddess who subdues demons and evil spirits.

*(Tranen Gye) - * The eight tramen (Sanskrit Pisaci) are animal-headed deities (tramen literally means “hybrid”). They are: 

1. Simhamukha, 
2. Vyaghrimukha, 
3. Srigalamukha, 
4. Shvanamukha, 
5. Gridhamukha, 
6. Kangkamukha, 
7. Kakamukha, 
8. Ulumukha.   

Simhamukha is associated with exorcist rituals that prevent black magic and eliminate harmful effects. The ritual practice includes the use of a Kapala and a metal mirror on which dharmodaya (The source of reality”, symbolically depicted in the shape of a tetrahedron) is painted with red powder, in the center of which is written HUNG, the bija mantra of the wrathful goddesses. 

The mantra of Simhamukha is extremely secretive and must be kept secret. A minimum requirement is an oral transmission. Oral transmission (Tibetan word is Lung, Sanskrit word is agama) — The verbal transmission of a teaching, meditation practice or mantra from guru to disciple, the guru having received the transmission in an unbroken lineage from the original source.

The mantra of Simhamukha is known as “the fierce mantra of fourteen letters that averts all magical attacks” (ngag drag log yige chuzhipa). It can be pronounced in a reverse way during extremely wrathful rituals, and it can also be written on the human body to create the so-called “Vajra armor” (Dorje gotrab) of the subtle body.

Simhamukha’s practice is based on the Tantric principle that emotions are an integral part of human nature and must be cultivated and subordinated to the ultimate goal. Through the process of transformation (gyur lam), negative emotions transform into enlightened awareness, which is symbolically expressed through the manifestations of various deities.

The figure of the lion-faced goddess symbolizes the enlightened essence of anger, which is the wisdom, clear as a mirror. The goddess embodies the higher wisdom that realizes emptiness and is beyond dualities. Although she is completely liberated from cyclical existence, Simhamukha manifests in a divine body to help sentient beings attain the Buddhahood through a process of meditative identification with her enlightened qualities.

Her divine forms appear as a result of her great compassion for the sole purpose of freeing beings from their suffering. Her figure is also an embodiment of great bliss (Dechen), which is spontaneous because it does not depend on external objects and great because it can never be destroyed. 

According to Vajrayana philosophy, this bliss is related to the original nature of the mind and manifests itself spontaneously when the attachment to the illusory world, which is the real cause of suffering, is completely removed. This is what leads to the achievement of absolute freedom.

As a supreme Dakini, Simhamukha presents the feminine principle as an independent force that is not merely a complement to man. She is also the embodiment of the strength needed to achieve the ultimate goal. Without the merging of the masculine and feminine aspects, consciousness cannot reach the necessary wholeness and attain enlightenment.

This is the meaning of the ** third empowerment in the system of Anuttara Yoga – to initiate the practitioner in the various aspects of wisdom that appear in the form of Dakini.

** According to the inner tantras (Gang Gi Gyu), there are four types of initiations (Wang): 

1. Vase empowerment (Bum Dbang), 
2. Secret empowerment (Sang Wang), 
3. Knowledge-wisdom empowerment (Sherab Yeshe Kyi Wang) 
4. Precious word empowerment (Tshig Wang). 

They aim to purify the physical, verbal, mental, and subtle defiles and to develop the potential for attaining the four bodies of the Buddha – Nirmanakaya, Sambhogakaya, Dharmakaya, and Svabhavikakaya.   

Footnote 

For those who had received the empowerment of this Tantric practice, you are reminded not intentionally or unintentionally to disclose the mantra to the public or anyone who may not have the empowerment or permission to practice, and by disclosing the mantra intentionally or unintentionally is a form of breaking your Tantric Samaya vows to the lineage masters and Dharma protectors. 

Please consult your Guru or a qualified lineage master for Vajrayana practice! Should a devotee even want to start studying and contemplating the Vajrayana practice, then it is truly necessary to first have completed the preliminaries and to be certain and sure that Bodhicitta has arisen and developed in one’s mind.

Vajrayana features countless skillful and powerful methods which, if they are practiced in the proper way, can make the process of accumulation and purification incredibly swift and direct. It is absolutely necessary to have the pure motivation and to know that Vajrayana practice is not carried out to increase one’s own ego, power and self-interests.

Donations for our Buddhist research and development

Do you earnestly cherish our devoted work? Assuming this is the case, we are delighted that you are finding our blog useful and valuable. Would you consider making a donation for our Buddhist research and development?  

We need your help to secure the future of scholarly interaction with Buddhism. Since our very first publication of Dharma works and activities in the year 2008, we had been effortlessly providing free distribution of Dharma posts and articles throughout the previous 14 years.  We have exceptionally constrained supports and do not receive subsidized or funding from people in general. 

Please help us and to develop our Dharma activities that will not only benefit you, but to all Dharma readers on the planet. Please consider showing your support. Your generosity will certainly help us to enhance our work and to accomplish for a better and brighter prospect to come. 

Thank you for reading, may you find peace and great bliss. With your support it helps to spread the Buddha’s precious teachings and turning the Dharma wheels in the world.

Aspiration For Bodhichitta

For those in whom the precious Bodhichitta has not arisen

May it arise and not decrease

But increase further and further.

Dedication of Merit

By this merit may we obtain omniscience then.

Having defeated the enemies wrong-doings.

May we liberate migratory from the ocean of existence.

With its stormy waves of birth, old age, sickness and death.

Note

I do not own or infringe any copyright of the picture(s).

Picture(s) courtesy and credit to the rightful distributors and or studios.

Picture(s) is/are intended for editorial use only.