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VAJRA TANTRA MANUAL (INDEPENDENT VAJRA MASTER)
...
TS
bhintuni
VAJRA TANTRA MANUAL (INDEPENDENT VAJRA MASTER)
VAJRA TANTRA INITIATION
By Yulius Eka Agung Seputra,ST,MSI (Changka Maha Vajra)
You can do this for free, but if you do this for commercial, must get my permission
Without permission, you will get bad kharma and negative think
Part 1
THE SOURCE
Buddha Shakyamuni is said to be the originator of the Vajra Tantra. The story goes that the Buddha taught the tantra and manifested the form of Vajra Tantra at a place west of Buddhagaya, India, known at the time as Luktre. This particular place had been cherished and taken care of by many dakinis, who, it is said, spirited away the tantra given by the Buddha. Thus the Vajra Tantra tantra was lost for many years.
Centuries later a disciplinarian and academic from Nalanda monastery known as Lalita Vajra, born in a village called O.di.bi.shi., was studying a tantra called Jampal Tenkye and came across the name "Dorje Jigje pag pa," which means "the vajra terrifier terrifies". He became obsessed and determined to find and learn this lost tantra. After seeking without success for twenty years, his perseverance finally paid off. He achieved a vision of Manjushri who told him to go to the west.
Lalita Vajra finally arrived at a place called Odikanaling and met the kadroma, the dakini Ro.lang.ma who was the consort of Vajra Tantra. From her Lalita Vajra received the teachings, initiation, and rituals of Vajra Tantra. After a three month meditation in a cave, he accomplished the results of his search. He memorized the texts and received permission to bring the tantra back to India.
Because of the difficult nature of the tantra, Lalita Vajra and many other scholars such as Shantipa later wrote extensive commentaries. The root text was later translated from Sanskrit into Tibetan by three authors from Tibet, Ra, Kyu, and Shang. Later yet, other Tibetan commentaries were written, and finally, Lama Tsong Khapa studied these texts and went through in detail the origins of the root tantra of Vajra Tantra, relying mainly on the text written by by Lalita Vajra him.
CLASS OF TANTRA
In the four classes of tantra, the Vajra Tantra Root Tantra belongs to the Highest Yoga Tantra, is very similar to Father tantra but also includes subjects of Mother Tantra, and has five specific attributes uncommon to other classes of tantra and therefore considered very blessed and capable of giving results very quickly. Very high Lamas such as Tsong Khapa, Kedrup, and others devoted themselves to Vajra Tantra as their uncommon yidam. Such high Lamas have said that the Vajra Tantra Root Tantra should be practiced because it is very rare, a subject appearing only to those with merit and with a certain amount of karma.
THE FIVE SPECIAL ATTRIBUTES OF VAJRA TANTRA
1: At the time of the fifth degeneration, sentient beings are said to be very lazy, have wrong views, and unable to observe their vows. They are ignorant in understanding scripture, and are disrespectful. They are elevated by desire, have little merit, and have a very short life. Thus, they are very disadvantageous to practitioners. Having Vajra Tantra as a yidam is protection from harm by such beings.
2: Vajra Tantra holds in his hands a fire stove and entrails symbolizing that within the Vajra Tantra practice one can attain the illusory body and the clear light taught in Father Tantras such as the Guhyasamaja Tantra.
3: Vajra Tantra holds a khatavanga symbolizing the achievement of the exalted wisdom of inseparable bliss and void taught in Mother Tantras such as Chakrasambhara, Heruka and such.
4: Vajra Tantra's fire stove also symbolizes an incredible particular powerful wisdom which blazes like fire, and the uncommon special visualizations for psychic heat.
5: Manjushri, the deity who is the essence of all the wisdom of all the Buddhas, must be relied upon to attain perfect enlightenment. Also, the Vajra Tantra practitioner is happily taken care of by Manjushri because there are two vajra holders. The vajra holder at the casual time which is to visualize one as Manjushri and do other practices, and the vajra holder at the resultant time symbolized by the ninth face of Vajra Tantra, both of which are included in the Vajra Tantra practice.
All of Vajra Tantra's hands are in the "threatening mudra" which means he commands or has power over all the gods who are with him in the transitory world and beyond the transitory world because he possesses all the things concerning mother and father tantra. The implement of the man on the stick symbolizes that practitioners of Vajra Tantra with any kind of heavy karma, even the five heinous crimes, the ten negative karmas and so forth can be purified. The two horns symbolize that Vajra Tantra practice contains the two causes, method and wisdom, of attainment of the Rupakaya (form body) and Dharmakaya (formless or truth body).
These attributes were explained by Manjushri to Tsong Khapa. Jetsun Rendawa, Tsong Khapa's guru had asked Tsong Khapa to petition Manjushri regarding a path that would lead one to enlightenment within one life time. After a lengthy meditation, Tsong Khapa saw Manjushri and was given the explanations of the implements and the symbology of the tantra.
By Yulius Eka Agung Seputra,ST,MSI (Changka Maha Vajra)
You can do this for free, but if you do this for commercial, must get my permission
Without permission, you will get bad kharma and negative think
Part 1
THE SOURCE
Buddha Shakyamuni is said to be the originator of the Vajra Tantra. The story goes that the Buddha taught the tantra and manifested the form of Vajra Tantra at a place west of Buddhagaya, India, known at the time as Luktre. This particular place had been cherished and taken care of by many dakinis, who, it is said, spirited away the tantra given by the Buddha. Thus the Vajra Tantra tantra was lost for many years.
Centuries later a disciplinarian and academic from Nalanda monastery known as Lalita Vajra, born in a village called O.di.bi.shi., was studying a tantra called Jampal Tenkye and came across the name "Dorje Jigje pag pa," which means "the vajra terrifier terrifies". He became obsessed and determined to find and learn this lost tantra. After seeking without success for twenty years, his perseverance finally paid off. He achieved a vision of Manjushri who told him to go to the west.
Lalita Vajra finally arrived at a place called Odikanaling and met the kadroma, the dakini Ro.lang.ma who was the consort of Vajra Tantra. From her Lalita Vajra received the teachings, initiation, and rituals of Vajra Tantra. After a three month meditation in a cave, he accomplished the results of his search. He memorized the texts and received permission to bring the tantra back to India.
Because of the difficult nature of the tantra, Lalita Vajra and many other scholars such as Shantipa later wrote extensive commentaries. The root text was later translated from Sanskrit into Tibetan by three authors from Tibet, Ra, Kyu, and Shang. Later yet, other Tibetan commentaries were written, and finally, Lama Tsong Khapa studied these texts and went through in detail the origins of the root tantra of Vajra Tantra, relying mainly on the text written by by Lalita Vajra him.
CLASS OF TANTRA
In the four classes of tantra, the Vajra Tantra Root Tantra belongs to the Highest Yoga Tantra, is very similar to Father tantra but also includes subjects of Mother Tantra, and has five specific attributes uncommon to other classes of tantra and therefore considered very blessed and capable of giving results very quickly. Very high Lamas such as Tsong Khapa, Kedrup, and others devoted themselves to Vajra Tantra as their uncommon yidam. Such high Lamas have said that the Vajra Tantra Root Tantra should be practiced because it is very rare, a subject appearing only to those with merit and with a certain amount of karma.
THE FIVE SPECIAL ATTRIBUTES OF VAJRA TANTRA
1: At the time of the fifth degeneration, sentient beings are said to be very lazy, have wrong views, and unable to observe their vows. They are ignorant in understanding scripture, and are disrespectful. They are elevated by desire, have little merit, and have a very short life. Thus, they are very disadvantageous to practitioners. Having Vajra Tantra as a yidam is protection from harm by such beings.
2: Vajra Tantra holds in his hands a fire stove and entrails symbolizing that within the Vajra Tantra practice one can attain the illusory body and the clear light taught in Father Tantras such as the Guhyasamaja Tantra.
3: Vajra Tantra holds a khatavanga symbolizing the achievement of the exalted wisdom of inseparable bliss and void taught in Mother Tantras such as Chakrasambhara, Heruka and such.
4: Vajra Tantra's fire stove also symbolizes an incredible particular powerful wisdom which blazes like fire, and the uncommon special visualizations for psychic heat.
5: Manjushri, the deity who is the essence of all the wisdom of all the Buddhas, must be relied upon to attain perfect enlightenment. Also, the Vajra Tantra practitioner is happily taken care of by Manjushri because there are two vajra holders. The vajra holder at the casual time which is to visualize one as Manjushri and do other practices, and the vajra holder at the resultant time symbolized by the ninth face of Vajra Tantra, both of which are included in the Vajra Tantra practice.
All of Vajra Tantra's hands are in the "threatening mudra" which means he commands or has power over all the gods who are with him in the transitory world and beyond the transitory world because he possesses all the things concerning mother and father tantra. The implement of the man on the stick symbolizes that practitioners of Vajra Tantra with any kind of heavy karma, even the five heinous crimes, the ten negative karmas and so forth can be purified. The two horns symbolize that Vajra Tantra practice contains the two causes, method and wisdom, of attainment of the Rupakaya (form body) and Dharmakaya (formless or truth body).
These attributes were explained by Manjushri to Tsong Khapa. Jetsun Rendawa, Tsong Khapa's guru had asked Tsong Khapa to petition Manjushri regarding a path that would lead one to enlightenment within one life time. After a lengthy meditation, Tsong Khapa saw Manjushri and was given the explanations of the implements and the symbology of the tantra.
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