GUHYASAMAJA SADHANA PDF
Guhyasamaja Sadhana – Download as Word Doc .doc /.docx), PDF File .pdf), Text File .txt) or read online. ~ Tibetan Buddhist teachings, commentaries, sadhana, visualisations and discussion forum for initiates worldwide. Guhyasamaja is a highest. This Is a book written by shri yogeshwaranand ji on Baglamukhi Sadhna. He is a writter of several books on tantra, mantra aughar anusthan, saraswati, durga.
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Home Documents Guhyasamaja Sadhana. Post on Oct 1. This may not be read by anyone without empowerment or reproduced without permission. Request to Lineage GurusO precious and glorious Root Guru, come take your seat sadhanaa the lotus at my heart.
Care for me with your great kindness and bestow on me please the powerful attainments of body, speech guhyasamaia mind. I make requests to you, O glorious Tsong-ka pa Lo. You have completely perfected all points of the path of every sutra and tantra. You uphold the sacred teachings of the buddhas without exception by seeing things as they are and helping others with loving compassion.
Having seen that this life is impermanent like a bubble and that samsara has no essence like a hollow plantain tree, I make requests at your feet, O Venerable Guru, supreme guide to lead beings to liberation. I make requests at your feet, O Omniscient One. You are the supreme, full fruit of the tree of bodhichitta which has grown from the uninterrupted seed of compassion planted in the ground of equanimity and moistened with the water of love.
I make requests to you who spontaneously fulfil the aims of others. Your body is a complete mandala of thirty-two deities the heads of the five Buddha families, the four consorts and so on but has an ordinary form for the sake of those with lesser minds. As the basis of all supported deities and supporting mandalas, you work for the sake of beings through infinite emanations by your vajra commitment of Inseparable Unity. You work for the sake of beings with great waves of actions, having cut all sadhhana fabrications concerning consciousness and its objects.
I make requests at your feet, O protector Nagarjuna. You are the single eye which has directly seen dependent-arising free from extremes and through which can be seen the ocean of scriptures. You have found the supreme state of the eight powers.
I make requests at your feet, O Matangi, spiritual son cared for by this supreme Noble One. By practising strict discipline in the great Begara cremation grounds, you have found the supreme powerful guhyasamqja. I make requests at your feet, O Excellent Tilopa. Having devoted yourself to the thousand guhyasamajja and found powerful attainments with the blessings of Venerable Vajrayogini, you went to Sukhavati Buddha-field. I make requests at your feet, O Naropa.
You were prophesied by the dakinis to come in a city in the East, and having done many difficult ascetic practices you developed in your mind single-pointed concentration on all being guhyasamxja an illusion, I make requests at your feet, O Marpa the Translator. Having devoted yourself at the feet of hundreds of gurus in India, you went to the far side of the ocean of tantric texts to become a yogi who has attained the state of both a scholar and an accomplished practitioner.
I make requests at your feet, O Wang. Having ripened your mind-stream with pure empowerments and developed on your mind the profound path of vajra yoga, you achieved mastery on the path of attaining Buddhahood through forceful means. I make requests at your sadhnaa, O G-pa kirti.
You have gone to the far shore of hearing many teachings, and having found mastery over the liberating sadhaha on illusion, have directly seen numerous Buddha-fields. I make requests at your feet, O S-nam rin-chen of Ja-gang. You have become a vessel of marvellous good qualities fuhyasamaja as being a Noble One with a clear crown protrusion on your head and a secret organ retracted like that of a horse. I make requests at your feet, O Tsl-trim kyab.
You have fully comprehended all the sutras and tantras without exception, have attained full stability on guhjasamaja development stage and have directly seen the mandalas and hosts of deities.
I make requests at your feet, O Pag-pa kyab of Tang-pe.
From the time of your youth you have completed all good qualities without exception. By training yourself on the five-staged path, you reached perfection in the vajra-breathing technique of breath control. I make requests at your feet, O Zhn-nu W of Ser-ding. You have become a treasury of instructions about the two types of tantra such as the tantras concerning the three illusions for being made to recognise the in-between bardo state and those concerning entering Buddha-fields through transference of consciousness by fast travelling messenger dakinis.
I make requests at your feet, O Ch-ku w zer of De-ding. By merely placing yourself in the mandala of glorious Kalachakra, you saw the actual wisdom mandala. You hold a treasury of endless good qualities. You have far-transcended all ordinary appearance and compulsive attraction and have destroyed all darkness of ignorance with your clear light pristine awareness that understands the abiding nature of reality.
What Is Guhyasamaja Practice? — Study Buddhism
I make requests at your feet, O Bu-tn Ch-je Rin-chen drub. You have fully comprehended all the meanings of the words of the sutras and tantras and sadhaba the banner of the unsetting teachings of the buddhas.
You are a second Victorious Buddha for a degenerate age. You have a youthful body unstained by such faults as desire and have become the head of all the Mantra-holders through the unfathomable force of your collection of merit and insight. I make requests to you, O supreme guide for all the beings of the three realms. You are a Vajradhara incorporating into one all the buddhas and for the sake of those to be tamed, have taken the form of a spiritual master call Lo-zang drag-pa Je Tzong-ka-pa.
To the Elder Zang-kyong-wa, guhyssamaja see all things to be known; at your feet She-rab seng-ge guhysamaja ornament of the erudite scholars; ghhyasamaja Pl-dn zang-po, master of the Three Baskets of teachings; to you three great omniscient ones I make requests. To Jam-yang ge-dn pel-wa, supreme lord with the intelligence of Manjushri; at your feet Tra-shi pag-pa, holder of the vajra; to you called Sam-drup buhyasamaja who are undeluded about things to be known; to you three pure guides of living beings I make requests.
To Tzn-dr pag-pa, you guhyasajaja gone to the state of realisation; at your feet Dor-je zang-po, you have attained supreme discipline; to glorious Sang-gy gya-tso, holder of Vinaya morals; to you three who clarify the path to Liberation I make requests. To Kn-chog gya-tso, you have reached perfection in insight; at your feet Kn-chog yarpel, holder of a treasury of whispered teachings; to supreme Nga-wang tzn-dr with knowledge of the five fields of learning; to you three masters of scriptural and insight teachings I make requests.
To Ge-dn pn-tsog, possessor of the eight liberations through knowing; at your feet Ngawang chog-dn, lord and master of the teachings; to you called Kl-zang gya-tso, with lotus in hand; to you three kind gurus I make requests. To glorious Lo-zang ye-she, a guhyxsamaja of Amitabha adorned with the beauty of the great state of Je Tzong-ka-pas teachings; to Kl-zang tub-tn jig-me gya-tso, a fearless ocean of the Buddhas teachings for those of good sarhana to you two peerless gurus I make requests.
To Ch-je Tri-chen Lo-zang kyen-rab wang-chug, guhyadamaja of a treasury of instructions on the profound and widespread teachings; to Kn-chen kyen-rab Tn-pa gujyasamaja, the omniscient great abbot; to you two masters of the bodhisattva stages during a degenerate time, I make requests. To Jam-pa tn-dzin trin-l gya-tso, with great love you take the responsibility to benefit others and through the virtuous conduct of the four ways of collecting disciples you affect beings equal to space; to you leader of an ocean of scholars and realised practitioners I make requests.
Bestow on me please the two powerful attainments. To Nga-wang lo-zang tn-dzin gya-tso, you are peerless in upholding the essence of the teachings and the supreme excellent traditions of the buddhas, you are a treasure of intelligence and a master of speech, and have a body that incorporates an ocean of infinite buddhas; to Your Holiness the Dalai Lama I make requests.
In the past, under the influence of delusions, I have committed both prescribed and natural moral wrongs, have caused others to sadbana them and have rejoiced in their being done.
From the bottom of my heart I confess these sincerely to you, O protectors. I make guhyasamaha to you, O my venerable actual and lineage gurus: Seated in the great ship of the profound two stages, bring me to the ocean of omniscient pristine awareness.
May I enjoy the glories of the Dharma without ever being separated from perfect gurus through saduana my lifetimes. Having completely procured all the good qualities of the stages and paths, may I quickly attain the state of Vajradhara. RefugeI go for refuge continually to the Sugata buddhas, in whose minds abide a mental play realization of voidness actualised in stages like the waxing of the stainless moon and infinite methods of pure compassion. I go for refuge continually to the holy Dharma which as the Noble Truth of the Path is the basis for total freedom from all misconception and the foundation for the excellence of the holy arya bodhisattva beings, and which as guhyaszmaja Noble Truth of Cessation is the very nature of voidnessthe single taste of all sadhanz.
Guhyasamaja ~ resources for practice
I go for refuge to the host of arya bodhisattvas who are masters over ordinary beings of discipline, who abide on the bodhisattva stages such as the Joyous One and so forth, are endowed with a glory of bodhichitta incited by supreme compassion, and who become purely freed from the portion of fetters to be abandoned on each stage as they progress. I shall generate my mind into a pure bodhichitta adorned with a pure selfless wish, both the wishing and the venturing state that ripens from it, by application of which the instincts of all the obstacles can be removed.
Within a state of Voidness comes a PAM from which comes a variegated lotus, in the centre of which, from an AH, comes a sun4mandala. On top of this, from a yellow BHRUM comes a yellow, ten-spoked wheel revolving quickly clockwise and emanating into the ten directions streams of clouds of blazing vajras.
Inside the centre of the wheel is a variegated lotus and moon seat. At each of the tips of the eight spokes in the cardinal and intermediary directions and in the spokes above and below the inside of the centre, just slightly not touching them, are variegated lotus and sun seats.
On top of the central seat I arise as Vajradhara, white in colour, with three faces white, black and red and six arms, the right hands holding a vajra, wheel and lotus and the left with bell, jewel and sword. I am adorned with the thirty-two major marks and eighty minor marks of a Buddha.
My consort is white Vajradhatu Ishvari, with three faces white, black and red and six arms, the right hands holding a vajra, wheel and lotus and the left with bell, jewel and sword. We embrace each other, father and mother, with our first two arms. Both of us, too, are radiantly beautiful with mandala-haloes of light. We guhyasamajja jewel ornaments and clothing of various scarves and a nature of the three types of beings.
Our three places are marked with the three syllables which are of the nature of the three vajras. Rays of light from the concentration being at my heart with us in union guhhasamaja mother and father bring forth Akshobhya surrounded by the ten wrathful ones. They enter my mouth, pass through the path of my vajra-organ and melt into the mothers lotus-organ as eleven drops which become eleven long vowelled HUMs.
These completely transform, turning into Akshobhya and the ten wrathful ones. Akshobhya is black, has three faces black, white and red and six arms, the right hands holding vajra, wheel and lotus, the left with bell, jewel and sword. He is drawn back up to my heart. They do the actions of the buddhas such as turning the wheel of Dharma and so forth.
But especially they purify angersome beings of their anger and bring them to the enlightened state of Akshobhya. These emanations condense back into one.
Akshobhya mixes inseparably with his wisdom being and then by entering me, my previous moon seat becomes a sun, on top of which I become Dveshavajra and Vajradhatu Ishvari becomes blue Sparshavajra, with whom I sit in the manner of being in union and having a nature of the three types of beings. The ten wrathful ones are drawn up to my heart. They settle on the lotus and sun seats at the spokes in the cardinal and intermediary directions and above and below, with their gyhyasamaja legs outstretched and in the pose of demolishing all the evil ones.
Hooked by my stare, a second Sumbharaja comes before me to receive my command. With this hook he seizes by their hearts the principal interferers, namely the ten directional protectors. Binding them by their necks with his lasso, he hooks them in, bringing them towards the ten wrathful ones and throws them into triangular-shaped holes beyond them, which had come from long-vowelled HUMs. From Amritakundalini in the North is emanated another Amritakundalini who transforms into ten blazing, fiery daggers having the shape of the wrathful guhjasamaja, Amritakundalini on top and below the navel a single-pointed spear.
These ghyasamaja the heads of the directional protectors and their entourage. Sumbharajas vajra-hook hand-implement becomes a blazing, fiery vajra-hammer. He pounds the crowns of the daggers, above and below, and the interferers are skewered with the daggers straight through from the crown of their heads to the soles of their feet, so that they become unwavering and unmoving in their body, speech and mind. The emanated Sumbharaja dissolves into the Sumbharaja below and once again, from the wrathful ones and the daggers, blazing sadnana fire and light is emitted in the ten directions, burning and disintegrating all interferers and evil ones of samsara.
From HUM on top of the iron fence comes a vajra tent like a stupa.