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.
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All of the seventeen incarnations of gyato Gyalwa Karmapa, and the fourteen incarnations of the Dalai Lama, are equally recognized as being manifestations of Avalokiteshvara, the bodhisattva of great compassion.
Paldan Lhamoin her aspect as Rangjung Gyalmo. Bokar Rinpoche and the rest suggest that both 5 and 9 deity mandalas are actually mother tantra. However life is short, and intelligence is limited, so it’s hard to cover them completely.
Chenrezig Gyalwa Gyatso (Avalokatishvara Jinasagara) – Chinese Buddhist Encyclopedia
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.
In the southeast corner is blue Akshobya, who holds a golden vajra. A rather authoritative gyxtso would be 5hat of the current Karma Chagme Rinpoche. And in the north right is green Tara, who holds aloft two utpala lotuses. First he was asked by Marpa to go to India and receive these teachings on the nine dharmas of the formless dakinis from Tiphupa.
I proposed exactly your question to Thrangu Rinpoche maybe 20 years ago and he said no, both 9 and 5 are “Father Tantra”. Thrangu Rinpoche is adamant on this on the basis gyalws the “tradition” is father Tantra. In the four inter-cardinal directions are the sambhogakaya manifestations of the ‘Four Buddhas’, who each sit in sattva-paryanka posture holding a lotus and their specific right hand attribute.
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.
In the four cardinal directions are four smaller manifestations of red four-armed Avalokiteshvara, each of which are similar in appearance to the main deity, except that they hold crystal rosaries in their second right hands and have different consorts. Gyalwa Gyamtso was Kongtrul’s main practice, by his gyattso account. This thangka depicts Gyalwa Gyatso at the gyats of his nine-deity mandala.
This was passed down the lineage, and Karma Pakshi later also received transmission of certain elements. Gyalwa Gyamtso, Jinasagara, is usually called “semi-wrathful” in the same way Chakrasamvara or Guhyasamaja would be She is extremely wrathful, four-armed, blue-black in colour, black-cloaked, and rides her mule across an ocean of blood amidst a maelstrom of wind and fire.
The Tibetan lineage of this deity stems from Milarepa’s disciple Rechungpa, who was destined to receive the last five Tantras of ‘the nine-fold teaching cycle of the formless dakinis’ from the Indian mahasiddha Tiphupa.
In one, he looks just like four-armed Chenrezig, except colored red. In the bottom left corner is the principal male protector of the Gyattso lineage, Dorje Bernagchen, the ‘black-cloaked vajra’, who is extremely wrathful, blue-black in colour, and wields a crescent-shaped chopper and a skull-cup of blood gyatos his right and left hands.
Bon Deity: Kunzang Gyalwa Gyatso
Amitabhathe top most figure, is known as The Buddha of boundless Light. From seeing only relative truth, you will eventually reach a profound certainty in the meaning of absolute truth. How did this iconography develop, historically? Because of a restrictive vow Milarepa had only received four of these nine secret tantric transmissions from his teacher Marpa, who in turn had received them from Tilopa’s disciple, Naropa.
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. Navigation menu Personal tools Log in.
Retrieved from ” http: Persevere, therefore, in simply one. They are complex and multivalent, in some sense. From Chinese Buddhist Gyaowa. From the viewers left to right are: In the west top is red Pandara, who holds aloft two red lotuses.
This “one to one” lineage expired around the time of the fifth Karmapa when it became more widely practiced and hence went to and via Karma Chagme Rinpoche. He is red and dons the attributes of the Sambhogakaya realmwhich include a crownjewels gyatsso silks.
Chenrezigthe expression of Awakened Compassionrests in the center of this composition of nine dynamic figures of Light. And in the bottom right corner is Dorje Bernagchen’s consort, the wrathful female protector Shri Devi Tib.
Even Thrangu Rinpoche, albeit somewhat tacitly, agreed to this latter idea. This page was last edited on 25 Octoberat Love that quote–from one of my favorite gyallwa. The intense Compassion that issues from him is displayed by a wrathful countenance, a Compassion gyatsi is indestructable in the face of all obstacles such as the over whelming confusionhatred and Attachment that prevents beings from recognizing their pure nature.
Jinasagara is a Highest Yoga Tantra practice–so you could say it’s “Higher” than other Chenrezig practices because the view of Highest Yoga Tantra is contained and conveyed in the practice–when one enters into relationship with the sadhana, this becomes clear.