Gyalwa Gyatso Short Daily Practice PDF-This practice is restricted to only those with the appropriate tantric empowerment. If you are unsure whether you are. Gyalwa Gyatso is a yidam deity of the ‘father-tantra’ class of Highest Yoga Tantra deities, which emphasizes the development of compassion or ‘skilful means’. A Buddhist discussion forum on Mahayana and Vajrayana Buddhism.. Gyalwa Gyatso / Red Avalokiteshvara / Jinasagara.
|Published (Last):||5 March 2011|
|PDF File Size:||5.43 Mb|
|ePub File Size:||5.90 Mb|
|Price:||Free* [*Free Regsitration Required]|
And in the north right is green Tara, who holds aloft two utpala lotuses.
Bon Deity: Kunzang Gyalwa Gyatso
Sign in New Customer? The intense Compassion that issues from him is displayed by a wrathful countenance, a Compassion which is indestructable in the face of all obstacles such as the over whelming confusionhatred and Attachment that prevents beings from recognizing their pure nature. Gyalwa Gyamtso, Jinasagara, is usually called “semi-wrathful” in the same way Chakrasamvara or Guhyasamaja would be The colours of each of these ‘Four Mothers’ or consorts correspond to the four directions, they are all peaceful in appearance with two eyes, and are adorned with the divine silk and jeweled ornaments.
Now to add further fuel to this pointless fire, Beru Khyentse Rinpoche and Khenpo Karthar Rinpoche have said that Jinasagara is non-dual tantra like Kalachakra.
He is adorned with the five divine silk garments and eight jeweled ornaments of a sambhogakaya deity. Her naked body is adorned with the five bone ornaments, a five-skull crown, and a garland of fifty dry white skulls. Essentially the difference in the nine and five besides the deities in the outer inner and secret practices really comes down to the five deity mandala being a “short” secret terma line whereas the nine is the conventional long line which Bokar Rinpoche compared to Kalachakra, Hevajra, Chakrasamvara and the like.
From seeing only relative truth, you will eventually reach a profound certainty in the meaning of absolute truth. Jinasagarameaning the ‘Conqueror-ocean’, is a four-armed manifestation of red Avalokiteshvara with his consort, whose practice is of particular importance in the Karma Kagyu tradition of Tibetan Buddhism. It is still considered “the life blood” of the Dakinis as mentioned in “The Gem of many colours”.
In the southwest corner is yellow Ratnasambhava, who holds a blazing jewel. From Chinese Buddhist Encyclopedia.
Ocean of Compassion Buddhist Center – Home
For the Kamtsang practice, Rechungpa was indeed the main source. One kind word can warm three winter months Japanese Proverb.
There are a bunch of distinct Terma lineages, as well. His consort, Vajrayogini, is semi-wrathful, with three eyes, and a slightly reddish-white complexion.
For example, there seem to be two tantric versions of Chenrezig–him and Hayagriva. How did this iconography develop, historically? Vajrayogini as “yum” represents the Wisdom aspect. Paldan Lhamoin her aspect as Rangjung Gyalmo. In the west top is red Pandara, who holds aloft two red lotuses.
It seems from a practitioners point of view, it is really an academic issue for scholars. Thrangu Rinpoche did not want to refute this view and agreed in theory but otherwise, as is evident in the Gampo abbey site, sticks to his view that Jinasagara is a father Tantra.
Even Thrangu Rinpoche, albeit somewhat tacitly, agreed to this latter idea. I post the question here, because I understand that he is primarily a Kagyu deity, but I may well be mistaken in this. Kirt’s Tibetan Translation Notes “Even if you practice only for an hour a day with faith and inspiration, good qualities will steadily increase. Regular practice gjatso it easy to transform your mind. In her two right hands she holds a trident and a ritual dagger, and in her two left hands she holds a divination mirror and a serpent-noose.
Like this, mistaken ideas of discriminating wisdom are clarified. Who is online Users browsing this forum: In the east bottom is blue Locana, who holds aloft a lotus and her gaylwa of a golden wheel.
I have discussed this in depth with the late Bokar Rinpoche who looked it up in his personal note books and also verified that when he received the lineage, it was stated to be mother tantra. In the bottom left corner is the principal male protector of the Karmapa lineage, Dorje Bernagchen, the ‘black-cloaked vajra’, who is extremely wrathful, blue-black in colour, gya,wa wields a crescent-shaped chopper and a skull-cup of blood in his right and left hands.
And in the northeast corner is green Amoghasiddhi, who holds a fiery sword. But don’t stop–this is fascinating.
I am not sure what this means but Thrangu Rinpoche’s line of this being Father Tantra is based on not its techniques or methods of practice which he agreed could have elements of Mother, Father and non dual tantra but ggyatso “tradition”. With her left and right hands she gyxtso aloft a skull-cup full of blood and a curved knife. He is a dark skinned Mahasiddha wearing Charnel ground bone ornaments and Dancing atop a moon seat and Lotus. This thangka depicts Gyalwa Gyatso at the centre of his nine-deity mandala.
This page was last edited on 25 Octoberat In one, he looks just like four-armed Chenrezig, except colored red. Also, I have seen very different-looking pictures of Red Avalokiteshvara.
One of these five Tantras included the practice of Jinasagara or Gyalwa Gyatso, which Rechungpa also received instructions on from the Indian scholar, Sumatikirti. In the southeast corner is blue Akshobya, who holds a golden vajra. Thrangu Rinpoche is adamant on this on the basis that the “tradition” is father Tantra. So Jinasagara is still considered difficult to receive teachings on though the abhisheka is often given by high Karma Kagyu Lamas as a connection and blessing.
Amitabhathe top most figure, is known as The Buddha of boundless Light. Love that quote–from one of my favorite books. In the northwest corner is red Amitabha, who holds a red lotus in a golden vase. The extensive use of both Generation stage as in Guhyasamaja in the outerpractice Father Tantra and then Mother tantra inner secret etc and finally other methods in integrated and most secret practice may put it into other categories and hence Khyentse Rinpoche, Khenpo Karthar Rinpoche and some agreement wrom Bokar Rinpoche, suggests non dual.