The 9th International Conference Buddhism & Australia
Chinese Buddhist Encyclopedia Illustrations
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Kunchen Dolpopa was the first Jonang master to extensively teach Zhentong. In his most famous work, Mountain Dharma: An Ocean of Definitive Meaning (ri chos nges don rgya mtsho), Kunchen Dolpopa clarified the Zhentong view. These are referred to as the teachings of the “Heart’s Essence” (snying po’i don). As Kunchen Dolpopa’s Mountain Dharma and other Jonang texts were banned in the 17th century, they became extremely rare. In the 1970s and 1980s a few of these texts were re-discovered and re-printed, notably through the agency of His Holiness Dilgo Khyentse Rinpoche.
From the same source:
the living storehouse consciousness of all. ki
In your right hand you brandish a crystal sword,
you are primordial power.
You wear the blazing golden armor of life
and the snow-white pennants on your helmet flutter in the wind.
Descend now on the swirling divine thread
that rises from our offering of longing.
Now with your shining blade,
with your firm command, like the roar of thunder,
Swiftly, swiftly, please do this now!
please remain with us and do not depart.
Remain here, moving on the pathways of virtue.
Remain here as our only sovereign and law.
Please remain by day and night
and sing to us in waking and in dreams.
ADDITIONAL RED GARUDA MANTRAS:
Red Garuda mantra (Bon):
hum tro ta ya ghar ru na
om tat-purushaya vidhmahe
suvarna pakshaya dhimahi
This wonderful image and scritpures were kindly supplied by Tashi Nyima.
Learn more here: http://greatmiddleway.wordpress.com/about/
After generating Special Bodhichitta to become Transcendental Wisdom Multi-Coloured Garuda for the sake of all beings, I begin the core practice. As with other sadhanas, you are advised not to self-generate as Transcendental Wisdom Multi-Coloured Garuda without the specific empowerment or HYT empowerment – simply perform the sadhana with Transcendental Wisdom Multi-Coloured Garuda in front.
There then follows a detailed description of the self-generation and the forms of Buddha Garuda (white, at my throat), Jewel Garuda (gold, south), Lotus Garuda (red, west ), Karma Garuda (green, north) and Vajra Garuda (blue, east).
OM PA KSHI SVA HA
(sometimes expressed as OM PA KSHIM SVAHA).
Finally there is a Dedication.
FIRE SWORD OF BLACK GARUDA – TSEM TULKU TEACHES
The practice was taught during the SARS epidemic of 2004. Lama Zopa Rinpoche produced a practice from which Tsem Tulku taught. There are minor discrepancies e.g. ‘benza’ (Tibetan) instead of ‘vajra’ (Sanskrit).
The teachings on Black Garuda begin 37 minutes into Part 3:
Part 4 continues Black Garuda instruction and draws the threads of both practices together:
The practice is one I use often, as it has great power.
HOW TO PRACTICE THE INSTRUCTIONS OF THE FIRE SWORD OF BLACK GARUDA (LAMA ZOPA)
This practice should be done by someone who has previously received a highest yoga tantric initiation. If you do not have a highest yoga tantra initiation (even if you have a lower tantric initiation such as Great Chenrezig), you can still do this practice, but you do not visualize yourself as the deity. Instead, keep your ordinary form and visualize the deity outside of yourself – in the space in front of you, or at the crown of your head. If you are doing the practice with the deity outside of yourself, you will need to modify your visualization as indicated by the instructions in brackets, “[ ]”.
THREEFOLD WRATHFUL ONE INITIATION (VAJRAPANI, HAYAGRIVA GARUDA EMPOWERMENT) by LOCHEN RINPOCHE
Opinions vary about the validity of receiving an initiation remotely. I have attended initiations where many people sat around 50 yards outside of the building where the initiation took place, receiving it via the TV. This was live. Others have given initiations via telecast over the internet.
There are two factors – space and time. Is it essential to be in the same place, or at the same time? Well, if the person giving the initiation is to be regarded as a Buddha, this activity transcends such limitations.
Whatever the view, here is the video. For those who regard Lochen Rinpoche as a Buddha transcending space and time then this may be regarded as a valid initiation. Others may simply choose to watch out of interest. In posting this via the bluegaruda.com website I am simply providing access to Youtube. The rest is down to you. :)
- Clasp your thumbs and place your hands, the right on top of the left with the palms facing inwards, on your lower abdomen. Remain in this position for about ten breaths.
- Later slide your hands to the navel. Remain there for another ten breaths.
- Then place your hands on the pit of the stomach and remain for another ten breaths.
- After this, place your left hand on the sternum, turn your hands in the direction of your shoulders and spread your fingers.
Some sources have the hands the opposite way round, as shown here:
In addition to offerings traditionally made to a Buddhist Tantric Deity, there was formerly a ‘red offering’ of flesh and blood to Garuda. In Tibet, in both Bon and Nyingma historically regarded Garuda in some aspects as a ‘bdud’ demonic force to be propitiated with such an offering. This practice has now been abandoned although it is not known if isolated practices continue.
Traditional Hindu Invocation of Garuda
- hastAgravisphurita-sha~NkhagadAsi-chakram |
- AviShkR^itaM sapadi yena nR^isiMharUpam
- nArAyaNaM tamapi vishvasR^ijaM namAmi ||
The mantras of garuDa, the vAhana of shrImannArAyaNa, are well known in the tantras. Though the upAsanA of gAruDa mantra is associated popularly with cure for snake bite or sarpabhaya nivR^itti, the mantra is used to procure various other benefits as well. gaRuDa is worshipped with different mantras in different forms such as mahAgaruDa, AshugaruDa, sarpAshana garuDa, prachaNDa garuDa, mAyA garuDa, sammohana garuDa, jvAlAmAlin, kUTagAruDa etc.
Some of the fruits ascribed to garuDopAsanA are:
- dR^iShTaprayogabahuLaM dR^iShTAdR^iShTArthasAdhakam |
- AkaraM sarvasiddhInAM divyaM paramagAruDam ||
- AyurArogyavijayadhanadhAnyasamR^iddhidam |
- putradaM vAkpradaM nR^INAM sarvasaubhAgyavardhanam ||
- rAjavashyaM lokavashyaM shtrIpuMvashyaM tathaiva cha |
- sarvarakShAkaraM puMsAM sarvashatrunibarhaNam ||
- yuddhe tu vijayaM rAjA prApnuyAdyuddhadurmadaH |
- sarvavyAdhiprashamanaM sarvama~Ngalama~Ngalam ||
- saptakShudrakaraM mantraM saptakShudraharaM tathA |
- kR^ityAshUnyakaraM chaiva kR^ityAshUnyaharaM tathA ||
- shAntikaM paushTikaM chaiva aShTaishvaryakaraM param |
- bahunA.tra kimuktena chaturvargaphalapradam ||
The primary application of the mantra is in the removal of different kinds of poison such as sthAvara, ja~Ngama, kR^itrima, sahaja, sha~NkA and hAlAhala. The upAsanA of the various garuDa mantras also bless the upAsaka with miraculous powers, mastery over snakes, health, wealth, success, prosperity, progeny, speech, victory in wars, freedom from enemies etc. The use of garuDa mantra in vashya, AkarShaNa, stambhana, mohana, ucChATana, mAraNa and unmAdana [kShudrasaptaka] are also described in the shAstras. The mantra is used for both abhichAra and pratyabhiChara. Similarly, gAruDa kR^ityA is of great might and can be used for offence or defense.
For laukika and AbhichArika prayogas, garuDa is visualized independently, with his shakti [lakShmIH, kIrtiH, jayA, mAyA] or attendants [suparNa, tArkShya, vainateya, bhIma], sporting various weapons. However, for protection or sAtvikopAsanA, garuDa is always visualized carrying shrImannArAyaNa. gAruDa mantras are classified into four types: bIja, piNDa, saMj~nA and pada and their use is based on the purpose of upAsanA. Pada mantra described in dakShiNAmUrti samhitA as also the pa~nchAkSharI mantra are popular among shrIvidyA upAsakas. In shrIkrama tantra, amR^ita garuDa is an a~Nga of dhanvantari, who in turn is the a~Nga of vAsudeva represented by the 12 syllabled mantra. The stuti mantra, which is technically a mAlA mantra, is used to offer puShpA~njali to garuDa.
The garuDa maNDala involves the worship of nine gAruDa mUrtis with their respective mantras. mahAgaruDa is stationed at the center of the maNDala surrounded by the eight mUrtis in the eight cardinal directions. mahAgaruDa is described as suvarNAbha [of golden complexion] below the knees, himaprabha [of white complexion] from waist below, ku~NkumAruNa [red like the rising sun] from neck and below and clear like the quartz above the neck. His left and right feet respectively exhibit the ku~nchita and svastika postures. His feet touch the pAtALa and head extends beyond the brahma loka. His nose is long, blue in color and terrifying whereas the ears are charming and decorated with mANikya kuNDalas. His face, shining with three eyes, is fierce due to the protruding sharp teeth. His eyes are tawny reddish in color (kapila varNa] and he is adorned with the best of ornaments. His hands are long and shoulders are gigantic. The nine great serpents form his ornaments. He wears ananta and guLika as bracelets in his two hands, vAsuki as the yaj~nasUtra, takShaka as the waist band, kArkoTaka as the necklace, padma and mahApadma as ear ornaments and sha~Nkha as the headgear. He is seated on a lotus and sports wings that extend infinitely in either direction. He shines with eight hands in which he holds sha~Nkha, chakra, sudhAkumbha, nAga, muShTi, gadA and khaDga. Two of his hands are engaged on serving the lotus feet of shrImannArAyaNa seated on his back, along with bhagavatI ramA. The garuDa pa~nchAkSharI kalpa from kAshyapa samhitA and garuDa kalpa of AkAshabhairava tantra deal extensively with the upAsanA of pakShirAja.
- Aku~nchya sarvamaparaM pravisArya pAdam
- tirya~NmukhaM chaTulachakravivR^ittasha~Nkham |
- anyonyaghaTTitakaraM lalashabdayukta-
- muDDIyamAnamanishaM smara duHkhashAntyai ||