Difference between revisions of "An Explanation of Buddhist Empowerments"
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I attended a [[Medicine Buddha]] [[Empowerment]] recently. They had this short explanation of [[empowerments]] which I [[thought]] summed it up nicely. William House, Editor Reverse Spins | I attended a [[Medicine Buddha]] [[Empowerment]] recently. They had this short explanation of [[empowerments]] which I [[thought]] summed it up nicely. William House, Editor Reverse Spins | ||
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The teachings of [[Buddha Shakyamuni]] are classified into [[three vehicles]]: [[hinayana]], [[mahayana]], and [[vajrayana]]. [[Empowerments]] or [[initiations]] (Tib. wangs) are an integral part of the [[vajrayana]] [[vehicle]]. No [[vajrayana]] practice should be undertaken without first receiving the appropriate [[empowerment]]. | The teachings of [[Buddha Shakyamuni]] are classified into [[three vehicles]]: [[hinayana]], [[mahayana]], and [[vajrayana]]. [[Empowerments]] or [[initiations]] (Tib. wangs) are an integral part of the [[vajrayana]] [[vehicle]]. No [[vajrayana]] practice should be undertaken without first receiving the appropriate [[empowerment]]. | ||
| − | [[Buddhism]] teaches that the [[root cause]] of [[unhappiness]] and [[dissatisfaction]] is our habitual tendency to see ourselves and our [[world]] in a narrow, limited, basically impure way. If we could [[view]] our [[minds]]r [[bodies]], and our environment free of this [[mental]] {{Wiki|conditioning}}, we would discover ourselves to be [[enlightened]] and our [[world]] to be a [[pureland]]. Freed of [[unhappiness]] and [[anxiety]], we would be able to extend ourselves to others. | + | [[Buddhism]] teaches that the [[root cause]] of [[unhappiness]] and [[dissatisfaction]] is our [[habitual tendency]] to see ourselves and our [[world]] in a narrow, limited, basically impure way. If we could [[view]] our [[minds]]r [[bodies]], and our {{Wiki|environment}} free of this [[mental]] {{Wiki|conditioning}}, we would discover ourselves to be [[enlightened]] and our [[world]] to be a [[pureland]]. Freed of [[unhappiness]] and [[anxiety]], we would be able to extend ourselves to others. |
| − | How do we make the transition from ordinary to [[sacred]] [[perception]]? Through the [[ritual]] of [[empowerment]], the [[vajra master]] shows the qualified student a glimpse of this [[pure realm]] [[beyond]] the habitual patterns of the [[mind]]. Based on their [[experience]] during [[empowerment]], students will learn to sustain and expand that initial [[experience]] through the subsequent practice of [[meditation]]. | + | How do we make the transition from ordinary to [[sacred]] [[perception]]? Through the [[ritual]] of [[empowerment]], the [[vajra master]] shows the qualified [[student]] a glimpse of this [[pure realm]] [[beyond]] the [[habitual patterns]] of the [[mind]]. Based on their [[experience]] during [[empowerment]], students will learn to sustain and expand that initial [[experience]] through the subsequent practice of [[meditation]]. |
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All the [[rituals]] in an [[empowerment]] serve one [[function]]: to temporarily [[transform]] our normal way of perceiving [[reality]]. For instance, when [[incense]] is burned, it transforms our normal [[perception]] of {{Wiki|smell}}. When {{Wiki|music}} is played, it transforms our normal [[perception]] of [[sound]], etc. In [[vajrayana]], the various [[meditations]] are associated with a particular [[meditational deity]] (Tib. [[yidam]]), which [[symbolizes]] an aspect of [[enlightened]] [[mind]]. Through the [[Wang]], we are [[empowered]] to practice the various [[stages of meditation]] associated with that [[deity]]. For each different [[deity]] practice, [[empowerment]] is necessary. | All the [[rituals]] in an [[empowerment]] serve one [[function]]: to temporarily [[transform]] our normal way of perceiving [[reality]]. For instance, when [[incense]] is burned, it transforms our normal [[perception]] of {{Wiki|smell}}. When {{Wiki|music}} is played, it transforms our normal [[perception]] of [[sound]], etc. In [[vajrayana]], the various [[meditations]] are associated with a particular [[meditational deity]] (Tib. [[yidam]]), which [[symbolizes]] an aspect of [[enlightened]] [[mind]]. Through the [[Wang]], we are [[empowered]] to practice the various [[stages of meditation]] associated with that [[deity]]. For each different [[deity]] practice, [[empowerment]] is necessary. | ||
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| − | Preliminaries follow. The [[vajra master]] recites the [[traditional]] verses of that particular [[empowerment]] and the students repeat them, usually three times: we [[take refuge]] in the [[Buddha]], [[Dharma]] (teachings), and [[Sangha]] (fellow practitioners). We give rise to the [[bodhicitta]], the [[mind]] of [[compassion]]. We resolve to take the [[empowerment]] and later do the practice in order to [[benefit]] all [[beings]]. We request [[empowerment]] from the [[vajra master]] and offer him the entire [[universe]] [[symbolically]] in the [[form]] of a [[mandala]], which is accompanied by a [[ritual]] gesture, or [[mudra]]. [[Water]] from a [[conch shell]] will be given to seal the commitment. Commitments in [[vajrayana]] are called [[samaya]], words of {{Wiki|honor}}. At the conclusion, the [[vajra master]] will give a short talk on the commitments associated with this [[empowerment]] and the results of keeping them. | + | The [[empowerment]] {{Wiki|ceremony}} itself has many stages, which, though they may vary from [[empowerment]] to [[empowerment]], are generally the same. First is the [[purification]] of the [[body]]: we wash and put on clean [[clothes]]. Then, we rinse our mouths with {{Wiki|saffron}} [[water]] to {{Wiki|purify}} our [[speech]]. To {{Wiki|purify}} our [[minds]]e recite the [[Vajrasattva mantra]] of [[purification]] (also known as the 100-syllable [[mantra]]). Our {{Wiki|environment}} is [[purified]] by burning [[frankincense]] and through [[offering]] to [[obstructing forces]] a small [[red]] dough {{Wiki|sculpture}} called a [[gektor]]. Then, the [[vajra master]] may give a short talk on the history of the [[empowerment]] and its associated practices. [[Lineage]] being very important in [[vajrayana]], the [[lama]] will tell when the practice was first [[taught]], how it spread, the renowned practitioners who have attested to its efficacy, and the number {{Wiki|liberated}} through it. This {{Wiki|discourse}} engenders [[trust]] and clears [[doubts]]. |
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| + | Preliminaries follow. The [[vajra master]] recites the [[traditional]] verses of that particular [[empowerment]] and the students repeat them, usually three times: we [[take refuge]] in the [[Buddha]], [[Dharma]] (teachings), and [[Sangha]] (fellow practitioners). We give rise to the [[bodhicitta]], the [[mind]] of [[compassion]]. We resolve to take the [[empowerment]] and later do the practice in order to [[benefit]] all [[beings]]. We request [[empowerment]] from the [[vajra master]] and offer him the entire [[universe]] [[symbolically]] in the [[form]] of a [[mandala]], which is accompanied by a [[ritual]] gesture, or [[mudra]]. [[Water]] from a [[conch shell]] will be given to {{Wiki|seal}} the commitment. [[Commitments]] in [[vajrayana]] are called [[samaya]], words of {{Wiki|honor}}. At the conclusion, the [[vajra master]] will give a short talk on the [[commitments]] associated with this [[empowerment]] and the results of keeping them. | ||
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| − | + | During the main part of the {{Wiki|ceremony}}, we [[imagine]] both ourselves and the [[vajra master]] in the [[form]] of the particular [[meditational deity]] for that [[empowerment]], and the {{Wiki|environment}} is seen as a [[celestial]] palace or [[mandala]]. Sometimes we wear a blindfold, [[symbolizing]] our [[ignorance]], which will later be removed. We [[visualize]] the ``descent of the [[blessings]]," [[imagining]] countless [[deities]] being absorbed into us. At this [[time]], the [[vajra master]] usually plays a [[bell]] and a hand [[drum]]. As far as possible, you should be sitting very still and with a straight back. | |
| − | + | There are usually four main [[empowerments]] within the {{Wiki|ceremony}}. Each involves [[blessing]] the [[student]] with different [[symbolic]] [[objects]] such as a [[vase]], a [[mirror]], and so on, each of which purifies a particular {{Wiki|obscuration}}, [[empowers]] one to do a particular kind of [[meditation]]d leads to the actualization of a particular aspect of [[enlightenment]]. The [[vajra master]] will describe the [[visualization]] accompanying each [[empowerment]]. The full explanation of all this is extremely detailed: usually, it is briefly explained during the {{Wiki|ceremony}} itself. | |
| − | The second [[empowerment]] is the secret [[empowerment]]. It purifies our [[speech]]. We are [[empowered]] to practice the [[mantra recitation]], and [[meditations]] on the [[energy]] channels of the [[body]] (Tib. tsa), [[subtle energy]] currents (Tib. lung), and [[essential]] [[energy]] (Tib. [[thigle]]). We will attain the [[Enjoyment]], or Radiant [[Bliss]] [[Body]] of a [[Buddha]]; The [[Sambhogakaya]]. | + | The [[vase]] [[empowerment]] purifies our [[obscurations]] of [[body]]. We are [[empowered]] to practice the [[development stage]], [[visualizing]] the [[mandala]] of the [[Yidam]]. The result is the [[attainment]] of the [[manifestation]] [[body]] of the [[Buddha]]; The [[Nirmanakaya]]. This stage of the [[initiation]] sometimes has many additional [[sections]]. |
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| + | The second [[empowerment]] is the secret [[empowerment]]. It purifies our [[speech]]. We are [[empowered]] to practice the [[mantra recitation]], and [[meditations]] on the [[energy]] [[channels]] of the [[body]] (Tib. tsa), [[subtle energy]] currents (Tib. lung), and [[essential]] [[energy]] (Tib. [[thigle]]). We will attain the [[Enjoyment]], or Radiant [[Bliss]] [[Body]] of a [[Buddha]]; The [[Sambhogakaya]]. | ||
The third [[empowerment]] or knowledge-wisdom [[empowerment]] purifies our [[mind]]. We receive permission to do practices of union (extensive further instructions are required). We will attain the [[Truth Body]] of the [[Buddha]]; The [[Dharmakaya]]. | The third [[empowerment]] or knowledge-wisdom [[empowerment]] purifies our [[mind]]. We receive permission to do practices of union (extensive further instructions are required). We will attain the [[Truth Body]] of the [[Buddha]]; The [[Dharmakaya]]. | ||
| − | The fourth or [[word]] [[empowerment]] purifies the {{Wiki|subtle}} habitual tendencies which give rise to [[dualistic]] [[perception]]. We are [[empowered]] to practice the [[Dzogchen]], the [[Wikipedia:Absolute (philosophy)|ultimate]] teachings of The [[Great Perfection]]. We will attain the Svabhavakaya, the union of the previous [[three kayas]]; The [[Vajra Body]]. | + | The fourth or [[word]] [[empowerment]] purifies the {{Wiki|subtle}} [[habitual tendencies]] which give rise to [[dualistic]] [[perception]]. We are [[empowered]] to practice the [[Dzogchen]], the [[Wikipedia:Absolute (philosophy)|ultimate]] teachings of The [[Great Perfection]]. We will attain the [[Svabhavakaya]], the union of the previous [[three kayas]]; The [[Vajra Body]]. |
Sometimes, at this point, there's also an [[empowerment]] for [[activity]], or a [[Vajra Master]] [[empowerment]]. | Sometimes, at this point, there's also an [[empowerment]] for [[activity]], or a [[Vajra Master]] [[empowerment]]. | ||
| − | Finally, there will be another [[mandala offering]], this [[time]] of one's [[body]], [[speech]], [[mind]], [[wealth]], and [[existence]] to the [[vajra master]], and a [[dedication]] of [[merit]], to stabilize the wish that all [[benefit]] derived from the [[empowerment]] and its subsequent practice may fully [[benefit]] all [[sentient beings]], bringing an end to their [[suffering]] and establishing them in a state of [[perfect enlightenment]]. | + | Finally, there will be another [[mandala offering]], this [[time]] of one's [[body]], [[speech]], [[mind]], [[wealth]], and [[existence]] to the [[vajra master]], and a [[dedication]] of [[merit]], to stabilize the wish that all [[benefit]] derived from the [[empowerment]] and its subsequent practice may fully [[benefit]] all [[sentient beings]], bringing an end to their [[suffering]] and establishing them in a [[state]] of [[perfect enlightenment]]. |
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</poem> | </poem> | ||
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[[Category:Empowerments]] | [[Category:Empowerments]] | ||
[[Category:Nyingma]] | [[Category:Nyingma]] | ||
| + | [[Category:Tibetan Buddhism]] | ||
| + | [[Category:Buddhism]] | ||
Latest revision as of 01:18, 18 September 2023
I attended a Medicine Buddha Empowerment recently. They had this short explanation of empowerments which I thought summed it up nicely. William House, Editor Reverse Spins
From Nyingma Tradition:
The teachings of Buddha Shakyamuni are classified into three vehicles: hinayana, mahayana, and vajrayana. Empowerments or initiations (Tib. wangs) are an integral part of the vajrayana vehicle. No vajrayana practice should be undertaken without first receiving the appropriate empowerment.
Buddhism teaches that the root cause of unhappiness and dissatisfaction is our habitual tendency to see ourselves and our world in a narrow, limited, basically impure way. If we could view our mindsr bodies, and our environment free of this mental conditioning, we would discover ourselves to be enlightened and our world to be a pureland. Freed of unhappiness and anxiety, we would be able to extend ourselves to others.
How do we make the transition from ordinary to sacred perception? Through the ritual of empowerment, the vajra master shows the qualified student a glimpse of this pure realm beyond the habitual patterns of the mind. Based on their experience during empowerment, students will learn to sustain and expand that initial experience through the subsequent practice of meditation.
All the rituals in an empowerment serve one function: to temporarily transform our normal way of perceiving reality. For instance, when incense is burned, it transforms our normal perception of smell. When music is played, it transforms our normal perception of sound, etc. In vajrayana, the various meditations are associated with a particular meditational deity (Tib. yidam), which symbolizes an aspect of enlightened mind. Through the Wang, we are empowered to practice the various stages of meditation associated with that deity. For each different deity practice, empowerment is necessary.
The empowerment ceremony itself has many stages, which, though they may vary from empowerment to empowerment, are generally the same. First is the purification of the body: we wash and put on clean clothes. Then, we rinse our mouths with saffron water to purify our speech. To purify our mindse recite the Vajrasattva mantra of purification (also known as the 100-syllable mantra). Our environment is purified by burning frankincense and through offering to obstructing forces a small red dough sculpture called a gektor. Then, the vajra master may give a short talk on the history of the empowerment and its associated practices. Lineage being very important in vajrayana, the lama will tell when the practice was first taught, how it spread, the renowned practitioners who have attested to its efficacy, and the number liberated through it. This discourse engenders trust and clears doubts.
Preliminaries follow. The vajra master recites the traditional verses of that particular empowerment and the students repeat them, usually three times: we take refuge in the Buddha, Dharma (teachings), and Sangha (fellow practitioners). We give rise to the bodhicitta, the mind of compassion. We resolve to take the empowerment and later do the practice in order to benefit all beings. We request empowerment from the vajra master and offer him the entire universe symbolically in the form of a mandala, which is accompanied by a ritual gesture, or mudra. Water from a conch shell will be given to seal the commitment. Commitments in vajrayana are called samaya, words of honor. At the conclusion, the vajra master will give a short talk on the commitments associated with this empowerment and the results of keeping them.
During the main part of the ceremony, we imagine both ourselves and the vajra master in the form of the particular meditational deity for that empowerment, and the environment is seen as a celestial palace or mandala. Sometimes we wear a blindfold, symbolizing our ignorance, which will later be removed. We visualize the ``descent of the blessings," imagining countless deities being absorbed into us. At this time, the vajra master usually plays a bell and a hand drum. As far as possible, you should be sitting very still and with a straight back.
There are usually four main empowerments within the ceremony. Each involves blessing the student with different symbolic objects such as a vase, a mirror, and so on, each of which purifies a particular obscuration, empowers one to do a particular kind of meditationd leads to the actualization of a particular aspect of enlightenment. The vajra master will describe the visualization accompanying each empowerment. The full explanation of all this is extremely detailed: usually, it is briefly explained during the ceremony itself.
The vase empowerment purifies our obscurations of body. We are empowered to practice the development stage, visualizing the mandala of the Yidam. The result is the attainment of the manifestation body of the Buddha; The Nirmanakaya. This stage of the initiation sometimes has many additional sections.
The second empowerment is the secret empowerment. It purifies our speech. We are empowered to practice the mantra recitation, and meditations on the energy channels of the body (Tib. tsa), subtle energy currents (Tib. lung), and essential energy (Tib. thigle). We will attain the Enjoyment, or Radiant Bliss Body of a Buddha; The Sambhogakaya.
The third empowerment or knowledge-wisdom empowerment purifies our mind. We receive permission to do practices of union (extensive further instructions are required). We will attain the Truth Body of the Buddha; The Dharmakaya.
The fourth or word empowerment purifies the subtle habitual tendencies which give rise to dualistic perception. We are empowered to practice the Dzogchen, the ultimate teachings of The Great Perfection. We will attain the Svabhavakaya, the union of the previous three kayas; The Vajra Body.
Sometimes, at this point, there's also an empowerment for activity, or a Vajra Master empowerment.
Finally, there will be another mandala offering, this time of one's body, speech, mind, wealth, and existence to the vajra master, and a dedication of merit, to stabilize the wish that all benefit derived from the empowerment and its subsequent practice may fully benefit all sentient beings, bringing an end to their suffering and establishing them in a state of perfect enlightenment.
