A Wisdom King - Vajrayaksa 金剛夜叉明王

 

A Wisdom King (Sanskrit: Vidyaraja, Chinese: 明王) is a type of wrathful deity. Whereas the Sanskrit name is translated literally as "wisdom / knowledge king(s)," the term vidyā in Vajrayana Buddhism is also specifically used to denote mantras and the term may thus also be rendered "mantra king(s).

A similar category of fierce deities known as Herukas are found in Tibetan Buddhism.The female counterparts of Wisdom Kings are known as Wisdom Queens (Sanskrit : Vidyarajni)

Vidyarajas, as their name suggests, are originally conceived of as the guardians and personifications of esoteric wisdom (vidyā), namely mantras and dharanis. They were seen as embodying the mystic power contained in these sacred utterances.

During the early stages of esoteric (Vajrayana) Buddhism, many of the deities that would become known as vidyarajas (a term that only came into use around the late 7th-early 8th century) were mainly seen as attendants of Bodhisattvas who were invoked for specific ends such as the removal of misfortune and obstacles to enlightenment.

*A Wisdom King - Vajrayaksa 金剛夜叉明王 

Vajrayaksa is one of the Five Wisdom Kings. He is a manifestation of Amoghasiddhi. He goes by many names including Kongō-Yasha, Vajrayaksa, or Jingang Yecha Mingwang.

Vajrayaksa is one of the sixteen samadhi deities appearing in the Vajradhatu-mahamandala, according to the Namamantrarthavalokini. The Namamantrarthavalokini (literally, ‘an explanation of the nāma-mantras’) is a commentary (ṭīkā) on the 8th century Mañjuśrīnāmasaṃgīti.

Vajrayakṣa is a name of Mañjuśrī (the embodiment of non-dual knowledge) and, together with other names, forms the core essence of the Mañjuśrīnāmasaṃgīti. The Nāmamantrārthāvalokinī provides the practitioner a sādhana (‘meditative practice’) to turn these names into mantras. These mantras are chanted for the benefit of all beings, and then placed and contemplated in the Vajradhātu-mahāmaṇḍala, which is an extended version of the Vajradhātu-maṇḍala.

Vajrayakṣa  is another name for Ṭikkarāja: one of the ten deities of the quarters (Dikpāla) presiding over the Agni corner, commonly depicted in Buddhist Iconography, and mentioned in the 11th-century Niṣpannayogāvalī of Mahāpaṇḍita Abhayākara. —His Colour is blue; He has three faces and six arms. —Ṭakkirāja as the guardian of the Agni corner is very frequently referred to in the Niṣpannayogāvalī.—In the vajrahūṃkāra-maṇḍala his name is Vajrayakṣa. In the dharmadhātuvagīśvara-maṇḍala he is Vajrajvālānalārka.

He is both a destroyer of human desires and represents strength. His sadhana is said to bestow success in subduing demons and enemies and winning the love and respect of others. 

* 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.

Amritakundalin - 甘露谭金刚 / 軍荼利明王

A Wisdom King (Sanskrit: Vidyaraja, Chinese: 明王) is a type of wrathful deity. Whereas the Sanskrit name is translated literally as "wisdom / knowledge king(s)," the term vidyā in Vajrayana Buddhism is also specifically used to denote mantras and the term may thus also be rendered "mantra king(s).

A similar category of fierce deities known as Herukas are found in Tibetan Buddhism.The female counterparts of Wisdom Kings are known as Wisdom Queens (Sanskrit : Vidyarajni)

Vidyarajas, as their name suggests, are originally conceived of as the guardians and personifications of esoteric wisdom (vidyā), namely mantras and dharanis. They were seen as embodying the mystic power contained in these sacred utterances.

During the early stages of esoteric (Vajrayana) Buddhism, many of the deities that would become known as vidyarajas (a term that only came into use around the late 7th-early 8th century) were mainly seen as attendants of Bodhisattvas who were invoked for specific ends such as the removal of misfortune and obstacles to enlightenment.

*Amritakundalin - 甘露谭金刚 / 軍荼利明王

In Buddhist thought, Amritakundalin is seen as the dispenser of Amrita, the celestial nectar of immortality. When classified among the Five Wisdom Kings (vidyaraja), fierce incarnations or emissaries of the Five Wisdom Buddhas, he is considered to be the manifestation of Ratnasambhava, one of the five Buddhas who is associated with the southern direction.

Amṛtakuṇḍalin refers to one of the male Vidyā-beings mentioned as attending the teachings in the 6th century Manjusrimulakalpa: one of the largest Kriya Tantras devoted to Manjusri (the Bodhisattva of wisdom) representing an encyclopedia of knowledge primarily concerned with ritualistic elements in Buddhism. The teachings in this text originate from Manjusri and were taught to and by Buddha Sakyamuni in the presence of a large audience (including Amṛtakuṇḍalin).

Amṛtakuṇḍalin or Amṛtakuṇḍalī is the name of a deity as defined in the ‘śrī-amṛtakuṇḍalin-utpatti’ chapter of the 9th-century Vajrāmṛtatantra or Vajrāmṛtamahātantra: one of the main and earliest Buddhist Yoginītantras. Chapter 9 begins with the visualisation of Amṛtakuṇḍalin: he has three faces and six arms, is fierce and appears black like the newly split antimony; he is surrounded by a garland of flames, he is cruel, and he is endowed with reddish-brown eyes. 

He is crushing the Great Obstacle(s) under his feet; his fist is raised, holding a hatchet; with his left hands he holds a club, a Vajra and a noose. His forefinger is threatening all evil beings. The practitioner should visualize a sword in his hand; afterwards, he should visualize the eight Wisdoms along with the door-guardians; eventually he should project the eight Wisdoms into the petals.

Amritakundali and Ghantama guard the north gate. He holds up a double-Dorje symbolizing victory over the deadening power of fixed ideas. Ghanta also called 'Wolf Face' or 'the Bell', sounds the bell of impartiality, resonant with the equality of all living beings.

* 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.

The King of knowledge - Trailokyavijaya 降三世明王

 

A Wisdom King (Sanskrit: Vidyaraja, Chinese: 明王) is a type of wrathful deity. Whereas the Sanskrit name is translated literally as "wisdom / knowledge king(s)," the term vidyā in Vajrayana Buddhism is also specifically used to denote mantras and the term may thus also be rendered "mantra king(s).

A similar category of fierce deities known as Herukas are found in Tibetan Buddhism.The female counterparts of Wisdom Kings are known as Wisdom Queens (Sanskrit : Vidyarajni)

Vidyarajas, as their name suggests, are originally conceived of as the guardians and personifications of esoteric wisdom (vidyā), namely mantras and dharanis. They were seen as embodying the mystic power contained in these sacred utterances.

During the early stages of esoteric (Vajrayana) Buddhism, many of the deities that would become known as vidyarajas (a term that only came into use around the late 7th-early 8th century) were mainly seen as attendants of Bodhisattvas who were invoked for specific ends such as the removal of misfortune and obstacles to enlightenment.

The King of knowledge - Trailokyavijaya 降三世明王

Is the King of knowledge having conquered the three worlds, one of the five kings of knowledge of Buddhism. His mission is to protect the eastern part of the world. Trailokyavijaya trample on Mahesvara (shiva) and his consort as great victor.

In general, the three worlds represent the world of desire, the world of form and the formless world; some interpret this king of knowledge is called so because he wants to 

 the supreme leader of the three worlds, Mahesvara.

The most logical explanation reveals that the three worlds denote the three poisons: greed, hatred and ignorance, three trends that humans can not conquer during the past, present and future that the king hoped to help people eliminate.

The Lord Trailokyavijaya was born from the blue syllable, Hûm. He is blue, with four faces, and eight arms. His primary face expresses a love fury, the right, anger, disgust in the left, and behind, that of heroism. 

His main hands bear the bell and lightning, his chest says Vajra-hum-Kara; his three right hands hold (in descending order) a sword, the elephant hook, and an arrow; the three left hands hold a bow, lace, and a discus. He carries, among other adornments, a garland made of a cord of Buddhas, is being developed as identical to him, that has (according fingers) magic gesture after touching fists back to back, attach two small chain-like fingers. The formula is "Om"

* 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.

The Noble Immovable Lord - Krodharaja Achala 不動明王

 

A Wisdom King (Sanskrit: Vidyaraja, Chinese: 明王) is a type of wrathful deity. Whereas the Sanskrit name is translated literally as "wisdom / knowledge king(s)," the term vidyā in Vajrayana Buddhism is also specifically used to denote mantras and the term may thus also be rendered "mantra king(s).

A similar category of fierce deities known as Herukas are found in Tibetan Buddhism.The female counterparts of Wisdom Kings are known as Wisdom Queens (Sanskrit : Vidyarajni)

Vidyarajas, as their name suggests, are originally conceived of as the guardians and personifications of esoteric wisdom (vidyā), namely mantras and dharanis. They were seen as embodying the mystic power contained in these sacred utterances.

During the early stages of esoteric (Vajrayana) Buddhism, many of the deities that would become known as vidyarajas (a term that only came into use around the late 7th-early 8th century) were mainly seen as attendants of Bodhisattvas who were invoked for specific ends such as the removal of misfortune and obstacles to enlightenment.

*Krodharaja Achala (In Tibetan word: Tro Wo Gyal Po Me'o wa. In Japanese word: Fudo Myoo, or Fudo Myo-o. In English: The Immovable One, King of the Wrathful). Achala, also known as Krodha Chanda and Chanda Maharoshana, is a meditational deity in wrathful appearance. He is not a protector. There are however forms of Achala that are included in the Anuttarayoga groupings of the Ten Wrathful Ones.

Explanations and descriptions of these deities including Achala are found in the Tantras such as Guhyasamaja, Hevajra, Chakrasamvara, Vajrabhairava, etc. In the context of these Tantras, and the Twelve Wrathful Ones, Achala is a protector deity as part of a group of protectors within a larger system, or cycle, of practice.

Achala, blue, with one face and two hands. The right hand holds a sword raised to the sky. The left, a wrathful [gesture] together with a lasso, held in the heart. Having two red round eyes and pressing the lower lip with the upper teeth. Having a top-knot of black hair. Adorned with jewel ornaments and a white snake necklace. Having a lower garment of tiger skin. Kneeling with the left leg, and the right heel pressing on the seat in a manner of rising.

Very wrathful, blue in colour, with one face, three eyes, brown hair flowing upward and two hands, he holds aloft the flaming sword of wisdom in the right hand. With the left placed at the heart in a wrathful gesture, he holds a Vajra lasso. Adorned with a crown of skulls and gold and jewel ornaments, earrings and necklaces he wears a scarf of green silk and a lower garment of tiger skin.

Kneeling with the left knee pressed down and the right raised, he dwells upon a sun and lotus seat as if about to stand, completely surrounded by the flames of pristine awareness atop a throne supported by the four worldly deities, Brahma, Vishnu, Indra and Shiva. The front is adorned with a sword motif. At the right and left sides are four Achalas, all in the same appearance save for the colours, red, yellow, green and white.

Krodharaja Achala is found in the Siddhaikavira Tantra, commonly known as the White Manjushri Tantra of the Kriya classification. It is from here that he takes on his role as a remover of obstacles and the special protector for the practices of Manjushri. 

Krodharaja Achala is found in the Siddhaikavira Tantra, commonly known as the White Manjushri Tantra of the Kriya classification. It is from here that he takes on his role as a remover of obstacles and the special protector for the practices of Manjushri. In Anuttarayoga, Achala is also known as Candamaharoshana from the tantra of the same name, and has the same appearance with an added consort and nine-deity mandala. 

The Kriya Tantra practice of Achala was popularized by Lord Atisha (982-1054), the founder of the Kadampa School and also by lobpon Sonam Tsemo of Sakya (1142-1182). The commentary is still in use today as the principal explanatory text. The practice of Achala in a standing posture was popularized by both Lord Atisha (982-1054) the founder of the Kadampa School followed by the Mitra Yogin (12th - 13th century) famous for the text known as the Mitra Gyatsa.

In the Kadam Tradition of Atisha, Achala is counted as one of the four principle deities (Kadam Lha Shi): 

[1] Akshobhya 

[2] Avalokiteshvara

[3] Tara  

[4] Achala. 

In this configuration of four, Achala has the same role as a meditational deity and remover of obstacles.

Fudo Myoo, or Fudo Myo-o, is the Japanese version of the Vajrayana Buddhist and East Asian Buddhist deity Acala or Acalanatha. In all its variants and all religions he exists in, Fudo Myoo is a wrathful deity and a protector of Dharma – a set of virtues and personal behaviors considered righteous in multiple Eastern religions, including Buddhism, Hinduism, Jainism, Sikhism, and others.

Most of all, however, Fudo Myoo’s (Achala Krodharao 不動明王) main goal is to literally frighten people into following the teachings of the Dainichi Buddha, also known as Vairocana or Maha Vairocana in Sanskrit. Dainichi Buddha is an old Indian Buddha that’s integral to Japanese Buddhism. Fudo Myoo is not the only “Myoo” who protects the faith in that Buddha.

Who are the Myō-ō Wisdom Kings in Japanese Buddhism? (Krodharaja Achala)

Fudo Myoo is one of the five Myō-ō of Japanese Buddhism. Also known as the Five Wisdom Kings, Mantra Kings, Knowledge Kings, Kings of Light, Kings of Mystical Knowledge, or just The Vidyaraja in Sanskrit, these five deities include:

1. Gōzanze Myoo – King of the East
2. Gundari Myoo – King of the South
3. Daiitoku Myoo – King of the West
4. Kongōyasha Myoo – King of the North
5. Fudo Myoo – King of the Center.  

(Not to be confused with the Four Heavenly Kings who include Bishamonten/Vaisravana).

* 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. 8 Vajramantrabhiru

 

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.8) Vajramantrabhiru (Tibetan: Mopa Dragnak) the wrathful Maitreya, the deity of wrathful mantras. 

* 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.7 Lokastotrapuja-Natha

 

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.7) Lokastotrapuja-natha (Tibetan :Jigten Chotod) the wrathful Ksitigarbha, the deity of worldly offering and praise. 

* 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.

Tsa Lung Healing Practice And Meditation

 

What is Tsa Lung?

Tsalung in Sanskrit word is "Nadi-Vayu" and  in Tibetan word it is called "Rtsa rlung" where "Rtsa" denotes an energetic channel) are special yogic exercises. The exercises are used in the Bon tradition and the four main schools of Tibetan Buddhism.

Tsa Lung Healing Practice

In Tibetan, it is known as "rtsa rlung gi bcos thabs" is a method for healing body-mind disorders that is not based on material medicines. It is derived from Tibetan Buddhist tantric practice; a precious yogic practice which is also called geksel trulkhor (bgegs bsal ’khrul ’khor): “magical obstacle-clearing techniques.”

The practices of Tsa Lung Trulkor / Tsa Lung Tikle is an ancient art of movement, postures and breathing exercises; its knowledge is very much associated with the Tibetan Medicine Doctrine. It was originally performed in Tibet in the Bon tradition and later the Great Master Padmasambhava combined it with other methods and modified it according to the Tibetan Nyingma Buddhist School.

That is why it is also called the Nyingma Tsa Lung Trulkor / Tsa Lung Tickle. However, this practice went through the Kagyu Buddhist School also. This practice very much relies on Tibetan Buddhism and it is inseparable from the practice of compassion and emptiness. Although it may seem only physical, it is deeply rooted in the school of the mind.

1. Tsa means nadis or channels
2. Lung means Prana or Wind energy
3. Trulkor means our body is like an engine
4. Tikle means the essence of drops

The body depends on the elements; the elements depend on the 72,000 channels (Tsa); these channels depend on the life sustaining wind (Lung); the wind depends on the mind and on the essence of drops (Tikle).

If the channels are trained, then the wind can be held. If the wind can be held, then the essence of drops can be freed. If the essence of drops is freed then the innate clear light wisdom (mind) can arise. This makes the practice of Tsa Lung Trulkor / Tsa Lung Tikle very important.

When the channels are not well trained, the wind becomes disturbed and the essence of drops cannot be freed, causing numerous difficulties in the physical and mental dimensions. For example: irregular menstruation, muscular and joint point, and mainly all physical sicknesses that arise from the mind that a common doctor is unable to cure (negative emotions, unhappiness, suffering, and so on).

In order to exercise the Tsa Lung Trulkor / Tsa Lung Tikle, there are some preliminaries that are needed. It is also very important to have good physical behavior and adequate moral values. The practitioner must also have knowledge on how the wind exists as well as an understanding of the benefits gained from the practice.

Finding the Right Teacher

In the world today there are many other different practices of training the wind energy, but most important is that it should always be transmitted and taught by a master to a student.

For this reason, one should find an authentic teacher that has a peaceful mind, who guides and serves other being compassionate, and that has a pure unbroken lineage. The type of master who keeps the lineage should have a profound realization and is not only learned but has a cultivated a genuine experience. It is said that the union between the right master, the right disciple and an effective practice is like having in your hand a wish-fulfilling jewel.

The Benefits of Tsa Lung Healing Practice

Tsa Lung is a traditional Tibetan Tantrayana practice that incorporates breath retention with movement for the purpose of releasing blockages in the subtle body channels. The result is increased energy and vitality, as well as the cultivation of a calm, clear mind.

Tsa Lung Trulkor provides benefits on both the physical and mental levels. It will improve the firmness and flexibility of your body and mind. The practice will purify your wind channels, allowing blood to run more freely and to improve your circulation.

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.