Difference between revisions of "Ishta-deva"
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| − | In Vajrayana Buddhism, an Ishta-deva or Ishta-devata (Sanskrit) | + | In [[Vajrayana Buddhism]], an [[Ishta-deva]] or [[Ishta-devata]] ([[Sanskrit]]) |
| − | ("Yidam" in Tibetan) is a fully enlightened being who is the focus of personal meditation, during a retreat or for life. The term is often translated into English as tutelary deity, meditation deity, or meditational deity. The Ishta-deva appears in the 'Inner' refuge formula of the Three Roots and is also the key element of Deity Yoga since the 'deity' in the yoga is the Ishta-deva. | + | ("[[Yidam]]" in [[Tibetan]]) is a [[fully enlightened being]] who is the focus of personal [[meditation]], during a [[retreat]] or for [[life]]. The term is often translated into English as [[Wikipedia:tutelary deity|tutelary deity]], [[meditation deity]], or [[meditational deity]]. The [[Ishta-deva]] appears in the 'Inner' [[refuge formula]] of the [[Three Roots]] and is also the key [[element]] of [[Deity Yoga]] since the '[[deity]]' in the [[yoga]] is the [[Ishta-deva]]. |
| − | Nomenclature and etymology | + | Nomenclature and {{Wiki|etymology}} |
| − | The Sanskrit word IAST|işţadevatā or IAST|işţadevaḥ is a compound of "işţa" (desired, liked, reverenced) + "devatā" (a deity or divine being). It is defined by V. S. Apte as "a favorite god, one's tutelary deity." [V. S. Apte, "A Practical Sanskrit Dictionary", p. 250.] The Tibetan version of the term is "yi-dam" [""The function of the Yidam is one of the profound mysteries of the Vajrayana... Especially during the first years of practice the Yidam is of immense importance. Yidam is the Tibetan rendering of the Sanskrit word Istadeva-the indwelling deity; but, where the Hindus take the Istadeva for an actual deity who has been invited to dwell in the devotee's heart, the Yidams of Tantric Buddhism are in fact the emanations of the adepts own mind. "The Tantric Mysticism of Tibet: A Practical Guide to the Theory, Purpose, and Techniques of Tantric Meditation" by John Blofeld. Penguin:1992] is said to be a contraction of Tib. "yid-kyi-dam-tshig", meaning "samaya of mind"- in other words, the state of being indestructibly bonded with the inherently pure and liberated nature of mind. | + | The [[Sanskrit]] [[word]] IAST|işţadevatā or IAST|işţadevaḥ is a compound of "işţa" ([[desired]], liked, reverenced) + "[[devatā]]" (a [[deity]] or [[divine being]]). It is defined by V. S. Apte as "a [[favorite god]], one's [[Wikipedia:tutelary deity|tutelary deity]]." [V. S. Apte, "A Practical [[Sanskrit]] {{Wiki|Dictionary}}", p. 250.] The [[Tibetan]] version of the term is "[[yi-dam]]" [""The function of the [[Yidam]] is one of the profound {{Wiki|mysteries}} of the [[Vajrayana]]... Especially during the first years of practice the [[Yidam]] is of immense importance. [[Yidam]] is the [[Tibetan]] rendering of the [[Sanskrit]] [[word]] Istadeva-the indwelling [[deity]]; but, where the [[Hindus]] take the [[Istadeva]] for an actual [[deity]] who has been invited to dwell in the devotee's [[heart]], the [[Yidams]] of [[Tantric Buddhism]] are in fact the [[emanations]] of the {{Wiki|adepts}} [[own mind]]. "The [[Tantric]] [[Mysticism]] of [[Tibet]]: A Practical Guide to the {{Wiki|Theory}}, Purpose, and [[Techniques]] of [[Tantric]] [[Meditation]]" by [[John Blofeld]]. Penguin:1992] is said to be a contraction of Tib. "[[yid-kyi-dam-tshig]]", meaning "[[samaya of mind]]"- in other words, the [[state of being]] indestructibly bonded with the inherently [[pure]] and {{Wiki|liberated}} [[nature of mind]]. |
| − | Three Roots | + | [[Three Roots]] |
| − | The Ishta-deva appears as one of the Three Roots in the Tibetan Buddhist [cite book|last=Simmer-Brown|first=Judith|title=Dakini's Warm Breath:The Feminine Principle in Tibetan Buddhism|publisher=Shambhala Publications Inc.|date=2002|page=p.327 n.51|isbn=978-1-57062-920-4Simmer-Brown cites evidence that Three Roots is a Tibetan Buddhist formulation from the time of Padmasambhava] 'Inner' refuge formulation. The iconography of the Ishta-deva may be 'peaceful', 'wrathful' (Tibetan "tro wa") or 'neither peaceful or wrathful'(Tibetan:" shi ma tro"), depending on the practitioner's own nature. The Ishta-deva represents awakening and so its appearance reflects whatever is required by the practioner in order to awaken. The guru will guide the student as to which Ishta-deva is appropriate for them and then initiation into the mandala of the Ishta-deva is given by the guru, so that Deity Yoga practices can be undertaken. In essence, the mindstream of the guru and the yidam are indivisible. The yidam is considered to be the root of success in the practice. | + | The [[Ishta-deva]] appears as one of the [[Three Roots]] in the [[Tibetan Buddhist]] [cite book|last=Simmer-Brown|first=Judith|title=Dakini's Warm Breath:The {{Wiki|Feminine}} [[Principle]] in [[Tibetan]] Buddhism|publisher=Shambhala Publications Inc.|date=2002|page=p.327 n.51|isbn=978-1-57062-920-4Simmer-Brown cites {{Wiki|evidence}} that [[Three Roots]] is a [[Tibetan Buddhist]] formulation from the time of [[Padmasambhava]]] 'Inner' [[refuge]] formulation. The [[iconography]] of the [[Ishta-deva]] may be '[[peaceful]]', '[[wrathful]]' ([[Tibetan]] "[[tro wa]]") or 'neither [[peaceful]] or wrathful'(Tibetan:" [[shi ma tro]]"), depending on the practitioner's [[own]] [[nature]]. The [[Ishta-deva]] represents [[awakening]] and so its [[appearance]] reflects whatever is required by the practioner in order to [[awaken]]. The [[guru]] will guide the [[student]] as to which [[Ishta-deva]] is appropriate for them and then [[initiation]] into the [[mandala]] of the [[Ishta-deva]] is given by the [[guru]], so that [[Deity Yoga]] practices can be undertaken. In [[essence]], the [[mindstream]] of the [[guru]] and the [[yidam]] are indivisible. The [[yidam]] is considered to be the [[root]] of [[success]] in the practice. |
| − | Ishta-devatas in East Asian Buddhism | + | [[Ishta-devatas]] in [[East Asian Buddhism]] |
| − | The Vajrayana traditions of China, Korea and Japan, while smaller and less prominent than Indo-Tibetan tantric Buddhism, are characterized in part by the utilization of isha-devatas in meditation. One promiment ishta-devata in East Asian vajrayana is Marici (Ch: "Molichitian", Jp: "Marishi-ten"). In the Shingon tradition of Japan, prominent isha-devatas include the "five mysteries of Vajrasattva," which are Vajrasattva (Jp. "Kongosatta"), Surata/Ishta-vajrinī (Jp. "Yuko-kongonyo"), Kelikilā-vajrinī (Jp. "Soku-kongonyo"), Kāmā/Rāga-vajrinī ((Jp. "Ai-kongonyo"), and Kāmesvarā/Mana-vajrinī ((Jp. "Man-kongonyo"). ["Tantric Buddhism in East Asia" by Richard Payne, Wisdom Publications: 2005. ISBN-10: 0861714873] | + | The [[Vajrayana traditions]] of [[China]], [[Korea]] and [[Japan]], while smaller and less prominent than [[Indo-Tibetan]] [[tantric Buddhism]], are characterized in part by the utilization of [[isha-devatas]] in [[meditation]]. One promiment [[ishta-devata]] in {{Wiki|East Asian}} [[vajrayana]] is [[Marici]] (Ch: "[[Molichitian]]", Jp: "[[Marishi-ten]]"). In the [[Shingon]] [[tradition]] of [[Japan]], prominent [[isha-devatas]] include the "[[five mysteries of Vajrasattva]]," which are [[Vajrasattva]] (Jp. "[[Kongosatta]]"), Surata/Ishta-vajrinī (Jp. "Yuko-kongonyo"), [[Kelikilā-vajrinī]] (Jp. "Soku-kongonyo"), [[Kāmā/Rāga-vajrinī]] ((Jp. "[[Ai-kongonyo]]"), and Kāmesvarā/Mana-vajrinī ((Jp. "[[Man-kongonyo]]"). ["[[Tantric Buddhism]] in {{Wiki|East Asia}}" by Richard Payne, [[Wisdom Publications]]: 2005. ISBN-10: 0861714873] |
| − | Ishta-devatas in Nepalese Newar Buddhism | + | [[Ishta-devatas]] in [[Nepalese]] [[Newar Buddhism]] |
| − | The principal ishta-devetas in the Newar Vajrayana tradition of Nepal are Chakrasamvara and Vajravarahi [Dina Bangdel, "Tantra in Nepal," "The Circle of Bliss: Buddhist Meditational Art" Serindia Publications: 2003. ISBN:1932476016 pg. 32] . In that tradition, three components are essential to a temple complex: a main shrine symbolizing Svayambhu Mahachaitya; an exoteric shrine featuring Buddha Shakyamuni and other buddhas and bodhisattvas; and an esoteric shrine dedicated to the ishta devatas, to which only initiates may be admitted. [Dina Bangdel, "Tantra in Nepal," "The Circle of Bliss: Buddhist Meditational Art" Serindia Publications: 2003. ISBN:1932476016 pg. 32] | + | The [[principal]] [[ishta-devetas]] in the {{Wiki|Newar}} [[Vajrayana tradition]] of [[Nepal]] are [[Chakrasamvara]] and [[Vajravarahi]] [Dina Bangdel, "[[Tantra]] in [[Nepal]]," "The [[Circle of Bliss]]: [[Buddhist]] [[Meditational]] [[Art]]" Serindia Publications: 2003. ISBN:1932476016 pg. 32] . In that [[tradition]], three components are [[essential]] to a [[temple]] complex: a main [[shrine]] [[symbolizing]] [[Svayambhu Mahachaitya]]; an [[exoteric]] [[shrine]] featuring [[Buddha Shakyamuni]] and other [[buddhas]] and [[bodhisattvas]]; and an [[esoteric]] [[shrine]] dedicated to the [[ishta devatas]], to which only [[initiates]] may be admitted. [Dina Bangdel, "[[Tantra]] in [[Nepal]]," "The [[Circle of Bliss]]: [[Buddhist]] [[Meditational]] [[Art]]" Serindia Publications: 2003. ISBN:1932476016 pg. 32] |
| − | Working definition | + | Working [[definition]] |
| − | According to "The Tonglen and Mind Training Site" Yidam is: | + | According to "The [[Tonglen]] and [[Mind Training]] Site" [[Yidam]] is: |
| − | Visualized representative of your enlightened energy, or Buddha-nature. Tricky concept for Westerners; closest concept might be that of a patron saint in Catholicism, except that a yidam is not a historical figure and is not necessarily supposed to 'exist' in the same way human beings do. Other related concepts might be a totem or power animal in the Native American tradition, or even the fairy godmother in children's tales. [Source: [http://lojongmindtraining.com/glossary.aspx Lojong Mind Training: Yidam] (accessed: December 6, 2007)] | + | [[Visualized]] representative of your [[enlightened energy]], or [[Buddha-nature]]. Tricky {{Wiki|concept}} for [[Westerners]]; closest {{Wiki|concept}} might be that of a {{Wiki|patron}} [[saint]] in {{Wiki|Catholicism}}, except that a [[yidam]] is not a historical figure and is not necessarily supposed to '[[exist]]' in the same way [[human beings]] do. Other related [[Wikipedia:concept|concepts]] might be a totem or power [[animal]] in the Native [[American]] [[tradition]], or even the fairy godmother in children's tales. [Source: [http://lojongmindtraining.com/glossary.aspx Lojong Mind Training: Yidam] (accessed: December 6, 2007)] |
| − | Brennan (2006) draws a comparison between Ishta-devas and "tulpas", Tibetan spirits, (Tibetan) and uses the English rendering "thoughtform". The sacred architecture of their instrumentation, the magic circle, is (Tibetan: "kylkhor"; "kyil khor"). [Brennan, Herbie (2006). "How to Make a Ghost:Magic and Mysticism in Tibet". "New Dawn Magazine". No. 96 (May-June 2006). Source: [http://www.newdawnmagazine.com/Article/How_to_Make_a_Ghost.html Magic and Mysticism in Tibet] (accessed: December 6, 2007 ] | + | Brennan (2006) draws a comparison between [[Ishta-devas]] and "[[tulpas]]", [[Tibetan]] [[spirits]], ([[Tibetan]]) and uses the English rendering "[[thoughtform]]". The [[sacred]] [[architecture]] of their instrumentation, the [[magic circle]], is ([[Tibetan]]: "[[kylkhor]]"; "[[kyil khor]]"). [Brennan, Herbie (2006). "How to Make a Ghost:Magic and [[Mysticism]] [[in Tibet]]". "New Dawn Magazine". No. 96 (May-June 2006). Source: [http://www.newdawnmagazine.com/Article/How_to_Make_a_Ghost.html Magic and Mysticism in Tibet] (accessed: December 6, 2007 ] |
| − | Exegesis | + | {{Wiki|Exegesis}} |
| − | During the (meditation) practice of the generation stage, a practitioner (sadhaka) establishes a strong familiarity with the Ishta-deva (an enlightened being) by means of visualization and a high level of concentation. During the practice of the completion stage, a practitioner focusses on methods to actualize the transformation of ones' own mindstream and body into the meditation Deity by meditation and yogic techniques of energy-control such as kundalini (tummo in Tibetan). Through these complimentary disciplines of generation and completion one increasingly perceives the pervasive Buddha nature. | + | During the ([[meditation]]) practice of the [[generation stage]], a [[practitioner]] ([[sadhaka]]) establishes a strong familiarity with the [[Ishta-deva]] (an [[enlightened being]]) by means of [[visualization]] and a high level of concentation. During the practice of the [[completion stage]], a [[practitioner]] focusses on [[methods]] to actualize the [[transformation]] of ones' [[own]] [[mindstream]] and [[body]] into the [[meditation Deity]] by [[meditation]] and [[yogic]] [[techniques]] of energy-control such as [[kundalini]] ([[tummo]] in [[Tibetan]]). Through these complimentary [[disciplines]] of [[generation and completion]] one increasingly [[perceives]] the {{Wiki|pervasive}} [[Buddha nature]]. |
| − | Judith Simmer-Brown summarises: | + | [[Judith Simmer-Brown]] summarises: |
| − | ... a yidam, a personal meditational deity, a potent ritual symbol simultaneously representing the mind of the guru and lineage of enlightened teachers, and the enlightened mind of the tantric practitioner. Recognizing the inseparability of these two is the ground of tantric practice. [cite book|last=Simmer-Brown|first=Judith|title=Dakini's Warm Breath:The Feminine Principle in Tibetan Buddhism|publisher=Shambhala|date=2001|pages=p.149] | + | ... a [[yidam]], a [[personal meditational deity]], a potent [[ritual]] [[symbol]] simultaneously representing the [[mind]] of the [[guru]] and [[lineage]] of [[enlightened]] [[teachers]], and the [[enlightened mind]] of the [[tantric practitioner]]. [[Recognizing]] the {{Wiki|inseparability}} of these two is the ground of [[tantric practice]]. [cite book|last=Simmer-Brown|first=Judith|title=Dakini's Warm Breath:The {{Wiki|Feminine}} [[Principle]] in [[Tibetan]] Buddhism|publisher=Shambhala|date=2001|pages=p.149] |
| − | Berzin (1997: unpaginated) in discussing Buddhist refuge commitment and bodhisattva vows frames a caution to sadhana: | + | [[Berzin]] (1997: unpaginated) in discussing [[Buddhist refuge]] commitment and [[bodhisattva vows]] frames a caution to [[sadhana]]: |
| − | More specifically, this commitment means not taking ultimate refuge in gods or spirits. Buddhism, particularly in its Tibetan form, often contains ritual ceremonies, or pujas, directed toward various Buddha-figures or fierce protectors in order to help dispel obstacles and accomplish constructive purposes. Performing these ceremonies provides conducive circumstances for negative potentials to ripen in trivial rather than major obstacles, and positive potentials to ripen sooner rather than later. If we have built up overwhelmingly negative potentials, however, these ceremonies are ineffective in averting difficulties. Therefore, propitiating gods, spirits, protectors or even Buddhas is never a substitute for attending to our karma – avoiding destructive conduct and acting in a constructive manner. Buddhism is not a spiritual path of protector-worship, or even Buddha-worship. The safe direction of the Buddhist path is working to become a Buddha ourselves. [Berzin, Alexander (1997). "Taking the Kalachakra Initiation: Part III: Vows and Closely Bonding Practices." Source: [http://www.berzinarchives.com/web/en/archives/e-books/published_books/kalachakra_initiation/pt3/kalachakra_initiation_06.html Kalachakra Initiation] (accessed: January 25, 2008). NB: Originally published asBerzin, Alexander. Taking the Kalachakra Initiation. Ithaca, Snow Lion, 1997 ] | + | More specifically, this commitment means not taking [[Wikipedia:Absolute (philosophy)|ultimate]] [[refuge]] in [[gods]] or [[spirits]]. [[Buddhism]], particularly in its [[Tibetan]] [[form]], often contains [[ritual]] {{Wiki|ceremonies}}, or [[pujas]], directed toward various [[Buddha-figures]] or fierce [[protectors]] in order to help dispel [[obstacles]] and accomplish constructive purposes. Performing these {{Wiki|ceremonies}} provides conducive circumstances for negative potentials to ripen in [[trivial]] rather than major [[obstacles]], and positive potentials to ripen sooner rather than later. If we have built up overwhelmingly negative potentials, however, these {{Wiki|ceremonies}} are ineffective in averting difficulties. Therefore, propitiating [[gods]], [[spirits]], [[protectors]] or even [[Buddhas]] is never a substitute for attending to our [[karma]] – avoiding {{Wiki|destructive}} conduct and acting in a constructive manner. [[Buddhism]] is not a [[spiritual path]] of protector-worship, or even Buddha-worship. The safe [[direction]] of the [[Buddhist path]] is working to become a [[Buddha]] ourselves. [[[Berzin, Alexander]] (1997). "Taking the [[Kalachakra Initiation]]: Part III: [[Vows]] and Closely Bonding Practices." Source: [http://www.berzinarchives.com/web/en/archives/e-books/published_books/kalachakra_initiation/pt3/kalachakra_initiation_06.html Kalachakra Initiation] (accessed: January 25, 2008). NB: Originally published asBerzin, [[Alexander]]. Taking the [[Kalachakra Initiation]]. [[Ithaca]], [[Snow Lion]], 1997 ] |
| − | In the Vajrayana practices of Tibetan Buddhism, 'safe direction', or 'refuge' is undertaken through the Three Roots, the practitioner relying on an Ishta-deva in Deity Yoga as a means of becoming a Buddha. | + | In the [[Vajrayana practices]] of [[Tibetan Buddhism]], 'safe [[direction]]', or '[[refuge]]' is undertaken through the [[Three Roots]], the [[practitioner]] relying on an [[Ishta-deva]] in [[Deity Yoga]] as a means of becoming a [[Buddha]]. |
| − | Common yidams | + | Common [[yidams]] |
| − | Some common Ishta-devas include Hayagriva, Vajrakilaya (Dorje Phurba), Samputa, Guhyasamaja, Yamantaka, Hevajra, Kurukulle, Cakrasamvara, Vajrayogini, and Kalachakra. Also, other enlightened beings such as the regular forms of the Buddhas, Bodhisattvas, Padmasambhava, certain Dharmapalas, Dakinis, Wealth Deities, and yab-yum representations, among others, can also be practiced as an ishta-deva. Avalokiteshvara, Tara, Manjusri, Hevajra and consort Nairatmya, Heruka-Chakrasamvara and consort Vajravarahi, etc. are frequently chosen as Ishta-devas, but any deity of the tantric pantheon may be adopted as such. The Ishta-deva is used as a means or a goal of transformation towards full enlightenment. According to certain traditions, the Ishta-devas are considered as the emanation of the adept's own mind. | + | Some common [[Ishta-devas]] include [[Hayagriva]], [[Vajrakilaya]] ([[Dorje Phurba]]), [[Samputa]], [[Guhyasamaja]], [[Yamantaka]], [[Hevajra]], [[Kurukulle]], [[Cakrasamvara]], [[Vajrayogini]], and [[Kalachakra]]. Also, other [[enlightened beings]] such as the regular [[forms]] of the [[Buddhas]], [[Bodhisattvas]], [[Padmasambhava]], certain [[Dharmapalas]], [[Dakinis]], [[Wealth Deities]], and [[yab-yum]] {{Wiki|representations}}, among others, can also be practiced as an [[ishta-deva]]. [[Avalokiteshvara]], [[Tara]], [[Manjusri]], [[Hevajra]] and [[consort]] [[Nairatmya]], [[Heruka-Chakrasamvara]] and [[consort Vajravarahi]], etc. are frequently chosen as [[Ishta-devas]], but any [[deity]] of the [[tantric]] [[pantheon]] may be adopted as such. The [[Ishta-deva]] is used as a means or a goal of [[transformation]] towards [[full enlightenment]]. According to certain [[traditions]], the [[Ishta-devas]] are considered as the [[emanation]] of the adept's [[own mind]]. |
<poem> | <poem> | ||
| − | Ishta-devas with accoutrements and attributes | + | [[Ishta-devas]] with accoutrements and [[attributes]] |
| − | Center | + | [[Center]] |
| − | *Element: Ether | + | *[[Element]]: {{Wiki|Ether}} |
| − | *Chief Buddha: Vairochana | + | *Chief [[Buddha]]: [[Vairochana]] |
| − | *Consort: Dharma-Dhatu | + | *[[Consort]]: [[Dharma-Dhatu]] |
| − | *Color: White | + | *{{Wiki|Color}}: White |
| − | *Enemy: Stupidity | + | *Enemy: [[Stupidity]] |
| − | *Virtue: All-accommodating, embodiment of emptiness | + | *[[Virtue]]: All-accommodating, [[embodiment of emptiness]] |
| − | East | + | [[East]] |
| − | *Element: Water | + | *[[Element]]: [[Water]] |
| − | *Chief Buddha: Vajrasattva | + | *Chief [[Buddha]]: [[Vajrasattva]] |
| − | *Consort: Mamaki | + | *[[Consort]]: [[Mamaki]] |
| − | *Color: Blue | + | *{{Wiki|Color}}: Blue |
| − | *Enemy: Violent Anger | + | *Enemy: [[Violent]] [[Anger]] |
| − | *Virtue: Mirror-like Wisdom | + | *[[Virtue]]: [[Mirror-like Wisdom]] |
| − | *Accompanying Bodhisattvas: Kshitigarbha, Lasema, Maitreya, Pushpema | + | *Accompanying [[Bodhisattvas]]: [[Kshitigarbha]], [[Lasema]], [[Maitreya]], [[Pushpema]] |
| − | South | + | [[South]] |
| − | *Element: Earth | + | *[[Element]]: [[Earth]] |
| − | *Chief Buddha: Ratnasambhava | + | *Chief [[Buddha]]: [[Ratnasambhava]] |
| − | *Consort: Sang-Yay Chan-ma | + | *[[Consort]]: [[Sang-Yay Chan-ma]] |
| − | *Color: Yellow | + | *{{Wiki|Color}}: [[Yellow]] |
| − | *Enemy: Egotism | + | *Enemy: [[Egotism]] |
| − | *Virtue: Equality | + | *[[Virtue]]: Equality |
| − | *Accompanying Bodhisattvas: Akasha Garbha, Mahlaima, Samantabhadra, Dureme | + | *Accompanying [[Bodhisattvas]]: [[Akasha Garbha]], [[Mahlaima]], [[Samantabhadra]], [[Dureme]] |
| − | West | + | [[West]] |
| − | *Element: Fire | + | *[[Element]]: [[Fire]] |
| − | *Chief Buddha: Amithaba | + | *Chief [[Buddha]]: [[Amithaba]] |
| − | *Consort: Cokarmo | + | *[[Consort]]: [[Cokarmo]] |
| − | *Color: Red | + | *{{Wiki|Color}}: [[Red]] |
| − | *Enemy: Attachment | + | *Enemy: [[Attachment]] |
| − | *Virtue: Discrimination | + | *[[Virtue]]: {{Wiki|Discrimination}} |
| − | *Accompanying Bodhisattvas: Chanrazee, Chirdhima, Jampal, Aloke | + | *Accompanying [[Bodhisattvas]]: [[Chanrazee]], [[Chirdhima]], [[Jampal]], [[Aloke]] |
| − | North | + | [[North]] |
| − | *Element: Air | + | *[[Element]]: [[Air]] |
| − | *Color: Green | + | *{{Wiki|Color}}: [[Green]] |
| − | *Chief Buddha: Amoghasiddhi | + | *Chief [[Buddha]]: [[Amoghasiddhi]] |
| − | *Consort: Dolma | + | *[[Consort]]: [[Dolma]] |
| − | *Color: Green | + | *{{Wiki|Color}}: [[Green]] |
| − | *Enemy: Jealousy | + | *Enemy: [[Jealousy]] |
| − | *Virtue: All-performing Wisdom | + | *[[Virtue]]: [[All-performing Wisdom]] |
| − | *Accompanying Bodhisattvas: Chag-na-Dorje, Gandhema, Dibpanamsel, Nidhema | + | *Accompanying [[Bodhisattvas]]: [[Chag-na-Dorje]], [[Gandhema]], [[Dibpanamsel]], [[Nidhema]] |
ee also | ee also | ||
| − | *Five Dhyani Buddhas | + | *[[Five Dhyani Buddhas]] |
| − | *Thoughtform | + | *[[Thoughtform]] |
| − | *Wisdom Kings | + | *[[Wisdom Kings]] |
</poem> | </poem> | ||
Latest revision as of 00:14, 4 February 2020
In Vajrayana Buddhism, an Ishta-deva or Ishta-devata (Sanskrit)
("Yidam" in Tibetan) is a fully enlightened being who is the focus of personal meditation, during a retreat or for life. The term is often translated into English as tutelary deity, meditation deity, or meditational deity. The Ishta-deva appears in the 'Inner' refuge formula of the Three Roots and is also the key element of Deity Yoga since the 'deity' in the yoga is the Ishta-deva.
Nomenclature and etymology
The Sanskrit word IAST|işţadevatā or IAST|işţadevaḥ is a compound of "işţa" (desired, liked, reverenced) + "devatā" (a deity or divine being). It is defined by V. S. Apte as "a favorite god, one's tutelary deity." [V. S. Apte, "A Practical Sanskrit Dictionary", p. 250.] The Tibetan version of the term is "yi-dam" [""The function of the Yidam is one of the profound mysteries of the Vajrayana... Especially during the first years of practice the Yidam is of immense importance. Yidam is the Tibetan rendering of the Sanskrit word Istadeva-the indwelling deity; but, where the Hindus take the Istadeva for an actual deity who has been invited to dwell in the devotee's heart, the Yidams of Tantric Buddhism are in fact the emanations of the adepts own mind. "The Tantric Mysticism of Tibet: A Practical Guide to the Theory, Purpose, and Techniques of Tantric Meditation" by John Blofeld. Penguin:1992] is said to be a contraction of Tib. "yid-kyi-dam-tshig", meaning "samaya of mind"- in other words, the state of being indestructibly bonded with the inherently pure and liberated nature of mind.
The Ishta-deva appears as one of the Three Roots in the Tibetan Buddhist [cite book|last=Simmer-Brown|first=Judith|title=Dakini's Warm Breath:The Feminine Principle in Tibetan Buddhism|publisher=Shambhala Publications Inc.|date=2002|page=p.327 n.51|isbn=978-1-57062-920-4Simmer-Brown cites evidence that Three Roots is a Tibetan Buddhist formulation from the time of Padmasambhava] 'Inner' refuge formulation. The iconography of the Ishta-deva may be 'peaceful', 'wrathful' (Tibetan "tro wa") or 'neither peaceful or wrathful'(Tibetan:" shi ma tro"), depending on the practitioner's own nature. The Ishta-deva represents awakening and so its appearance reflects whatever is required by the practioner in order to awaken. The guru will guide the student as to which Ishta-deva is appropriate for them and then initiation into the mandala of the Ishta-deva is given by the guru, so that Deity Yoga practices can be undertaken. In essence, the mindstream of the guru and the yidam are indivisible. The yidam is considered to be the root of success in the practice.
Ishta-devatas in East Asian Buddhism
The Vajrayana traditions of China, Korea and Japan, while smaller and less prominent than Indo-Tibetan tantric Buddhism, are characterized in part by the utilization of isha-devatas in meditation. One promiment ishta-devata in East Asian vajrayana is Marici (Ch: "Molichitian", Jp: "Marishi-ten"). In the Shingon tradition of Japan, prominent isha-devatas include the "five mysteries of Vajrasattva," which are Vajrasattva (Jp. "Kongosatta"), Surata/Ishta-vajrinī (Jp. "Yuko-kongonyo"), Kelikilā-vajrinī (Jp. "Soku-kongonyo"), Kāmā/Rāga-vajrinī ((Jp. "Ai-kongonyo"), and Kāmesvarā/Mana-vajrinī ((Jp. "Man-kongonyo"). ["Tantric Buddhism in East Asia" by Richard Payne, Wisdom Publications: 2005. ISBN-10: 0861714873]
Ishta-devatas in Nepalese Newar Buddhism
The principal ishta-devetas in the Newar Vajrayana tradition of Nepal are Chakrasamvara and Vajravarahi [Dina Bangdel, "Tantra in Nepal," "The Circle of Bliss: Buddhist Meditational Art" Serindia Publications: 2003. ISBN:1932476016 pg. 32] . In that tradition, three components are essential to a temple complex: a main shrine symbolizing Svayambhu Mahachaitya; an exoteric shrine featuring Buddha Shakyamuni and other buddhas and bodhisattvas; and an esoteric shrine dedicated to the ishta devatas, to which only initiates may be admitted. [Dina Bangdel, "Tantra in Nepal," "The Circle of Bliss: Buddhist Meditational Art" Serindia Publications: 2003. ISBN:1932476016 pg. 32]
Working definition
According to "The Tonglen and Mind Training Site" Yidam is:
Visualized representative of your enlightened energy, or Buddha-nature. Tricky concept for Westerners; closest concept might be that of a patron saint in Catholicism, except that a yidam is not a historical figure and is not necessarily supposed to 'exist' in the same way human beings do. Other related concepts might be a totem or power animal in the Native American tradition, or even the fairy godmother in children's tales. [Source: Lojong Mind Training: Yidam (accessed: December 6, 2007)] Brennan (2006) draws a comparison between Ishta-devas and "tulpas", Tibetan spirits, (Tibetan) and uses the English rendering "thoughtform". The sacred architecture of their instrumentation, the magic circle, is (Tibetan: "kylkhor"; "kyil khor"). [Brennan, Herbie (2006). "How to Make a Ghost:Magic and Mysticism in Tibet". "New Dawn Magazine". No. 96 (May-June 2006). Source: Magic and Mysticism in Tibet (accessed: December 6, 2007 ]
During the (meditation) practice of the generation stage, a practitioner (sadhaka) establishes a strong familiarity with the Ishta-deva (an enlightened being) by means of visualization and a high level of concentation. During the practice of the completion stage, a practitioner focusses on methods to actualize the transformation of ones' own mindstream and body into the meditation Deity by meditation and yogic techniques of energy-control such as kundalini (tummo in Tibetan). Through these complimentary disciplines of generation and completion one increasingly perceives the pervasive Buddha nature.
Judith Simmer-Brown summarises:
... a yidam, a personal meditational deity, a potent ritual symbol simultaneously representing the mind of the guru and lineage of enlightened teachers, and the enlightened mind of the tantric practitioner. Recognizing the inseparability of these two is the ground of tantric practice. [cite book|last=Simmer-Brown|first=Judith|title=Dakini's Warm Breath:The Feminine Principle in Tibetan Buddhism|publisher=Shambhala|date=2001|pages=p.149] Berzin (1997: unpaginated) in discussing Buddhist refuge commitment and bodhisattva vows frames a caution to sadhana:
More specifically, this commitment means not taking ultimate refuge in gods or spirits. Buddhism, particularly in its Tibetan form, often contains ritual ceremonies, or pujas, directed toward various Buddha-figures or fierce protectors in order to help dispel obstacles and accomplish constructive purposes. Performing these ceremonies provides conducive circumstances for negative potentials to ripen in trivial rather than major obstacles, and positive potentials to ripen sooner rather than later. If we have built up overwhelmingly negative potentials, however, these ceremonies are ineffective in averting difficulties. Therefore, propitiating gods, spirits, protectors or even Buddhas is never a substitute for attending to our karma – avoiding destructive conduct and acting in a constructive manner. Buddhism is not a spiritual path of protector-worship, or even Buddha-worship. The safe direction of the Buddhist path is working to become a Buddha ourselves. [[[Berzin, Alexander]] (1997). "Taking the Kalachakra Initiation: Part III: Vows and Closely Bonding Practices." Source: Kalachakra Initiation (accessed: January 25, 2008). NB: Originally published asBerzin, Alexander. Taking the Kalachakra Initiation. Ithaca, Snow Lion, 1997 ] In the Vajrayana practices of Tibetan Buddhism, 'safe direction', or 'refuge' is undertaken through the Three Roots, the practitioner relying on an Ishta-deva in Deity Yoga as a means of becoming a Buddha. Common yidams
Some common Ishta-devas include Hayagriva, Vajrakilaya (Dorje Phurba), Samputa, Guhyasamaja, Yamantaka, Hevajra, Kurukulle, Cakrasamvara, Vajrayogini, and Kalachakra. Also, other enlightened beings such as the regular forms of the Buddhas, Bodhisattvas, Padmasambhava, certain Dharmapalas, Dakinis, Wealth Deities, and yab-yum representations, among others, can also be practiced as an ishta-deva. Avalokiteshvara, Tara, Manjusri, Hevajra and consort Nairatmya, Heruka-Chakrasamvara and consort Vajravarahi, etc. are frequently chosen as Ishta-devas, but any deity of the tantric pantheon may be adopted as such. The Ishta-deva is used as a means or a goal of transformation towards full enlightenment. According to certain traditions, the Ishta-devas are considered as the emanation of the adept's own mind.
Ishta-devas with accoutrements and attributes
Center
- Element: Ether
- Chief Buddha: Vairochana
- Consort: Dharma-Dhatu
- Color: White
- Enemy: Stupidity
- Virtue: All-accommodating, embodiment of emptiness
- Element: Water
- Chief Buddha: Vajrasattva
- Consort: Mamaki
- Color: Blue
- Enemy: Violent Anger
- Virtue: Mirror-like Wisdom
- Accompanying Bodhisattvas: Kshitigarbha, Lasema, Maitreya, Pushpema
- Element: Earth
- Chief Buddha: Ratnasambhava
- Consort: Sang-Yay Chan-ma
- Color: Yellow
- Enemy: Egotism
- Virtue: Equality
- Accompanying Bodhisattvas: Akasha Garbha, Mahlaima, Samantabhadra, Dureme
- Element: Fire
- Chief Buddha: Amithaba
- Consort: Cokarmo
- Color: Red
- Enemy: Attachment
- Virtue: Discrimination
- Accompanying Bodhisattvas: Chanrazee, Chirdhima, Jampal, Aloke
- Element: Air
- Color: Green
- Chief Buddha: Amoghasiddhi
- Consort: Dolma
- Color: Green
- Enemy: Jealousy
- Virtue: All-performing Wisdom
- Accompanying Bodhisattvas: Chag-na-Dorje, Gandhema, Dibpanamsel, Nidhema
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