HERUKA SADHANA PDF

Eight yidams and their corresponding sadhanas received by Padmakara The eight Heruka Sadhanas are part of the meditative realization. Deity Chakrasamvara Abbreviated Sadhana in the Luipa Tradition. 2. Colophon Within a state of voidness, instantaneously I arise as a blue Heruka, with. Heruka (Sanskrit; Wylie: khrag ‘thung), is the name of a category of wrathful deities, enlightened They appear as Iṣṭha-devatā (Wylie: yi dam) or meditational deities for tantric sādhanā, usually placed in a mandala and often appearing in.

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Click on the image for a high resolution download or click here for more beautiful thangkas. Lord Buddha went on to elaborate that there are actually three realms of existence, known as the Form Realm, Formless Realm and Desire Realm, each of which possess its own qualities.

As humans beings we live in the Desire Realm. Simultaneously, he also manifested an entire accompanying retinue consisting of 61 deities and then began to teach the Heruka Tantra. Heruka and Vajrayogini are classed as a single deity since they are in nature inseparable from each other, therefore there are a total of 62 detities within this form of the practice. As such, desire is described to be a door that we use to enter another room. The room we are in is samsara, or cyclic existence, which is pervaded with all forms of suffering and the room we strive to enter is nirvana or the state of an enlightened being which is free of all suffering.

Since there are no delusions when we reach the enlightened state, even though we use desire as a doorway, once we reach enlightenment, desire itself no longer exists. The practice of the Heruka Tantra involves tapping into what is known as the primordial clear light mind, which is said to be our true nature that is obscured by lifetimes of negative karma and obscurations.

It is said that all of us have the innate qualities of Heruka within, or the primordial clear light mind, together with the two defining qualities of an enlightened being.

When we realise this clear light mind, we awaken to our true nature. The actual method for attaining Buddhahood in this manner begins with the meditative practice of identifying ourselves as our personal yidam or meditational deity, in this case Heruka. The Heruka deity has particularly exotic origins and the account given here is one that is popularly narrated by many Tibetan lamas.

H.H. Kyabje Zong Rinpoche on the Heruka Body Mandala

In ancient times, the god Maha Ishvara and his consort Sadgana resided on top of Mount Kailash and they emanated pairs of a daka and dakini in 24 sacred places around India. As a worldly god, Maha Ishvara had immense sadhsna but constantly revelled in sensual pleasure.

Filled with his energies, his worshippers began to act in all sorts of strange and lustful ways, including eating human flesh, drinking human blood and engaging in all sorts of sensual activities, thereby generating a lot of negative karma. Lord Buddha, manifesting in his tantric form known as Vajradhara, decided it was time to subdue the god lest his desirous energies filled samsara, which would lead sentient beings to create more negative karma for themselves. So, he emanated in the form of Heruka, taking on the exact appearance of Maha Ishvara but in a manner that was exponentially more powerful.

Heruka even had human ash smeared all over his body and a crescent moon in his matted and piled up hair to match the god. Using his psychic powers, Maha Ishvara examined his mysterious opponent who had his appearance and realised that he was no match against the Buddha. Then, together with his own retinue of dakas and dakinis, Heruka emanated in the 24 sacred places of Maha Ishwara and since then these herua are known to be filled with enlightened energies where many tantric practitioners have gained high spiritual attainments.

Though Lord Buddha took on the physical appearance of Heruka with four faces and 12 arms as the outer Heruka, his doing so was a teaching for us to uncover the inner hidden Heruka within ourselves. In effect, Lord Buddha showed us that we should identify ourselves with Heruka, a method that is conferred at the time of initiation into the practice when the lama plants the seeds of Bodhicitta and the accomplishment of the practice within our mindstream.

It is from that time the initiate holds vows and is normally required to engage in a daily meditative practice called a sadhanawhich yeruka recitation, offerings, visualisations and mantra recitation in order to identify as the deity. The ancient texts say that this is the path to become one with Heruka. However, this does not mean we merge or dissolve into the outer Heruka deity.

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Kyabje Zong Rinpoche was a great scholar and tantric master of the Gelugpa lineage. It is often said that he was one with Buddha Heruka Chakrasamvara. During complex meditations within the Heruka sadhana and practice, the four elements, psychic winds and herika are gathered within various psychic channels and manipulated in swdhana to gain higher szdhana. Through purification practicesmeditation, mantra recitation, visualisation and the collection of merits contained within the Heruka sadhana, we are able to dissolve our false projections, ignorance, desire and attachments in order to develop spiritual attainments.

Each mood is based on an emotion and also a method that a Heruka adept can employ towards subduing negative sadhanw and place them on the path towards liberation. In addition, Heruka is also known for his divine laugh that is said to subjugate the most negative of beings.

The Heruka Tantra is practised within all four major schools of Tibetan Buddhism but particularly emphasised within the KagyuSakya and Gelug schools. Within the Gelug tradition, Lama Tsongkhapa who was a great tantric adept recommended Heruka along with the Yamantaka and Guhyasamaja Tantras.

Consequently, Heruka practice was proliferated and heavily practiced in the three great Gelug seats of Gaden, Sera and Drepung along with the two Tantric colleges of Gyuto and Gyume.

Click for high-resolution image. The ruling monarch of the island kingdom of Sri Lanka passed away and the time came for a successor to be named and enthroned.

The court astrologers determined that a worthy successor would be the second prince. However, the prince did not desire the throne.

In fact, hdruka trappings savhana royalty with all its herruka, riches and jewels disgusted him as he longed to escape. Heruia longed to renounce the throne beruka live the life of a wandering herkka. He attempted to leave the palace but was stopped by his brothers and courtiers.

He got no further than the palace gardens, but on a later attempt, he bribed the palace guards with gold and silver. At last, he was released from his gilded cage. Disguised with filthy hetuka and accompanied with sadhanx single attendant, he realised his dream and escaped. Once hfruka was far away from the palace, he rewarded his faithful servant and began his life as a wandering mendicant. His refinement and charm made begging for food relatively easy but he stood out from the rest of the mendicants because of his courtly manners and royal bearing.

He found his way to Vajrasana known today as Bodhgayathe sacred ground on which Buddha Shakyamuni attained complete enlightenment. He came under the tutelage of dakinis who taught him superior insight.

Heruka – Wikipedia

Then, he moved on to the ancient royal city of Pataliputra by the river Ganga where he received teachings on Tantra and lived sadhaan the alms of passersby and slept in the cremation ground. While begging in the bazaar, he instinctively entered the local tavern that was also a brothel.

Due to karmic destiny, he met one of the prostitutes there who was the incarnation of a dakini. Upon sight, he recognised her true identity and prostrated before her. She merely gazed intensely in his direction for a while as she peered deep into his mind in silence. But, there is a pea-like arrogance in your heart. Not realising the meaning of the gesture, he took the clay bowl and dumped the food into the gutter just outside the tavern. Her words struck a deep chord within him and he sadhaa her words for the rest of the day.

He wondered if he still had traces of a judgmental and critical mind from his courtly upbringing. He neruka that he still perceived things based on what was more desirable than sadhaba. Such dualistic perception is subtle but a big obstacle in the achievement of enlightenment. There were many Mahasiddhas of ancient India who achieved enlightenment through the practice of tantra.

Another Mahasiddha was Darikapa as shown above. Click on image to enlarge. He then made the decision to rid himself of such dualistic perception from its root as he knew it was an obstacle to his liberation. He spent the remainder of his life by the River Ganga, begging for food from the fishermen cleaning and preparing the fish they caught.

Eight heruka sadhanas

When cleaning the fish, the fishermen tossed the entrails to the dogs as they were the most undesirable part of the fish. Due to his tantric meditations, he saw the entrails as the nectar of awareness, which challenged his perception.

Eventually through practice he gained the sublime realisation that all phenomena are empty of inherent existence. Thus he gained high realisation. It is said that one tradition of Chakrasamvara practice arose through his pure vision of the deity mandala. He became extremely famous throughout the land and had many famous disciples, among who was the Mahasiddha Darikapa. The prayer below is shared so you can appreciate the lineage, herukka and potency of this practice.

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It should only be recited by those who have received the initiation of Heruka Chakrasamvara. Formatted and distributed through www.

Visualize in the space in front of you your root guru in the form of Heruka embracing Vajra- varahi, and stacked beneath him, one above the next, the lineage gurus in their own forms. After reciting the verse of request to each figure, imagine that nectars of uplifting inspiration flow from his or her faculties of body, speech, and mind, to yours. Direct me please to the common and supreme actual attainments.

To the noble and supreme Nagarjuna, the divine drum of your fame As the second Triumphant One thunders throughout the three planes, And to Shavari, you who have seen the primordial point, I make requests: To Sherab-tseg and Lodro-dragpa, foremost drafters of the rivers of the lofty mountain of the King of Tantras To serve as footbath water for washing away The dirt of built-up faults from the Land of Snows, I make requests: To the bodhisattva Sonam-senggey, you who were able to defeat The brains of opponents in debate with your five fearless claws, And to the great learned and impeccable Sanggyey-bumpa, I make requests: To Legpay-lodro, you who had the clarity of a thousand eyes Of discriminating analysis into hundreds of sutra and mantra texts, And to Pelden-senggey, hallowed guardian for wandering beings, I make requests: To the master Baso, you who wore around the neck of your intellect A necklace of guideline instruction pearls from the nondeceptive oral transmission, And to Chokyi-dorje, powerful lord of realizations, I make requests: To the heroic viras and dakinis of the three locations, You who indicate multiple modes from a single emanation Simultaneously arising in the locations, lands, and great charnel grounds, I make requests: With my mind-stream be ripened by pure empowerments, may I never discard Even the tiniest fraction of the close-bonding practices that I have promised, And may I reach the culminating point of clarity and appearance On the generation stage that ripens into the Three Buddha-Bodies by cleansing myself of death, bardo, and rebirth.

In the great palace of a vajra body, uncontrived, May I open the gateway of my dhuti channel, secured through the essential points of top method, And then, manifesting a totally excellent Heruka joined pair, Reach the culminating point of the complete stage. By hoisting to the summit a victory banner of explanation and practice Of the precious teachings, scriptural and realized, Of what the Able One, Buddha, has taught in general and of Chakrasamvara, May I bring about the creation of a spread of ripening and liberating throughout all of space.

Imagine that the lineage gurus, starting from the Chakrasamvara and Vajravarahi couple, dissolve one at a time into the next one immediately above him or her, and finally into your root guru in the form of Heruka embracing Vajravarahi. Your root guru then comes to the crown of your head, dissolves into you, and your body, speech, and mind become inseparably merged with theirs, and in the nature of the deep awareness of inseparable blissful awareness and voidness.

If omitting the verses of request to the lineage gurus, merely visualize your root guru in the form of a Heruka couple in the space before you, recite the following verse and then image the dissolution of the guru into you as above. I offer prostration to the gurus and to the assembly of glorious Heruka, the Vanquishing Master Surpassing All.

Imagine that light goes out in all directions from a HUM at your heart, and pervades all the envi- ronment and the beings within it. They dissolve into clear light, which dissolves back in you. Your body dissolves into the HUM, and that dissolves in stages into voidness. Instantaneously, I arise as Heruka, blue, with one face and two arms, Holding a vajra and bell, standing with my right leg extended. I am embraced by my motherly partner Vajra-varahi, Red, with one face and two arms, holding a cleaver and skullcup.

The vajra is the method and the bell is discriminating awareness. Both are in sarhana functional nature of deepest bodhichitta. With your left hand bring the bell up to your left hip, hold it with thumb and ring finger, and recite: Elegantly brandishing a vajra That severs confusion from limited beings Is the liberating activity of the Dharma.