Difference between revisions of "Deity"

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[[Image:Sukhasiddhi.jpg|thumbnail|Sukhasiddhi]]
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[[sngags kyi ngo bo]] - identity of mantra. [detailed expl., [[The Light of Wisdom]], Vol. 2, page 198] Moreover: In general, the identity of mantra is not regarded as only an uttered sound or word, but rather it is never the case that the [[deity]], its [[mantra]] and the state of [[samadhi]] are anything other than a single nature. The deity's nature of unchanging awareness is therefore what appears in the form of the seed syllable that is its spiritual life-force. The mantras are taught to be consonants that are the identity of the great bliss of means, and the vowels that are the identity of the knowledge of emptiness. [DILGO KHYENTSE] [RY]
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A dakini who was not only instrumental in the transmission of the Mahamudra teachings, but is of especial importance to the [[Shangpa Kagyu]] lineage. She was one of the main teachers of their founder [[Khyungpo Naljor]] ([[khyung po rnal 'byor]], 11/12th cent.).<br>
 
  
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adapted from "Shangpa Masters" on [http://www.paldenshangpa.org/ShangpaMasters.html]
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[[sngags kyi yan lag lnga]] ([[sngags kyi de kho na nyid]]) - Five aspects of Mantra: The [[thatness of deity]] ([[lha'i de kho na nyid]]) is the relative [[bodhichitta]]. The [[thatness of self]] ([[bdag gi kho na nyid]]) is the [[mandala of body]]. The [[thatness of guhya-mantra]] ([[gsang sngags kyi kho na nyid]]) is the placement of the [[seed syllable]] and the [[mantra chain]] in the center of the heart ([[heart center]]) ([[snying thig]]). The [[thatness of recitation]] ([[bzlas brjod kyi kho na nyid]]) is the repetition of the [[root mantra]], [[essence mantra]] and [[quintessence mantra]]. The [[thatness of emanation and absorption]] ([['phro 'du'i kho na nyid]]) is the emanating and reabsorbing of light rays from the [[seed syllable]]. ([[RY]])
  
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Sukhasiddhi was born in Western Kashmir and was a wife and mother of three sons and three daughters. Sukhasiddhi was a kind and generous lady and would give what she had to those who were more destitute. One day when the family had only one pot of rice left to eat her husband and children went in different directions in search for food, leaving Sukhasiddhi alone at home. When an even more destitute man knocked upon her door begging for food, Sukhasiddhi offered him the only food the family had. When her husband and children came back without having found any food to eat and learned that Sukhasiddhi had given the last of their food to the beggar, she was chased out of her house because of her generosity. Sukhasiddhi left Kashmir and headed west for Uddiyana where it was said that all the men were Dakas and all the women were Dakinis. Upon arriving there she obtained a bag of rice and became a beer merchant. A yogini came every day to by beer from Sukhasiddhi for her master and Sukhasiddhi asked her whom she was taking this beer to. The yogini answered that whe was taking it to the Great Yogi [[Virupa]] who lives in the forest. Sukhasiddhi then offered her best beer and would not accept any payment. When Virupa learned of this he sent for Sukhasiddi and gave her the four complete empowerments for the yogic practices, as well as the secret practices of the generation and completion process meditations. She became a wisdom dakini just after receiving the empowerments. Through the power of her realizations her body was thoroughly purified and transformed into a rainbow body. Sukhasiddhi was one of the five root lamas of [[Khyungpo Naljor]]. She bestowed the four complete empowerments for the Uncommon Secret Practices, Six Doctrines' secret practices and the Three Fold Oral Instructions. Then Sukhasiddhi gave him all of the mother tantra instructions, which cause enlightenment in a matter of mere years or months. Among Khyungpo Naljor's root Lamas, the other four of whom were [[Niguma]], [[Rahula]], [[Maitripa]] and [[Vajrasanapa]], Sukhasiddhi certainly was the kindest.
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[[Category: Key Terms]][[Category: Vajrayana]][[Category: Tantra]][[Category: Tantric Deities]][[Category: Mahayana]]
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[TSD]
 
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===Main Teachers===
 
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*[[Virupa]]<br>
 
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===Main Students===
 
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*[[Khyungpo Naljor]]<br>
 
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===Internal Links===
 
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*[[Shangpa Kagyu]]
 
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===External Links===
 
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*[http://www.shangpa.net The Shangpa Network]
 
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*[http://www.himalayanart.org/image.cfm/73429.html| Image at HimalayanArt.org]
 
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[[Category:Buddhist Masters]]
 
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[[Category:Indian Masters]]
 
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[[Category:Shangpa Kagyu]]
 

Latest revision as of 10:50, 8 March 2009

sngags kyi ngo bo - identity of mantra. [detailed expl., The Light of Wisdom, Vol. 2, page 198] Moreover: In general, the identity of mantra is not regarded as only an uttered sound or word, but rather it is never the case that the deity, its mantra and the state of samadhi are anything other than a single nature. The deity's nature of unchanging awareness is therefore what appears in the form of the seed syllable that is its spiritual life-force. The mantras are taught to be consonants that are the identity of the great bliss of means, and the vowels that are the identity of the knowledge of emptiness. [DILGO KHYENTSE] [RY]

sngags kyi yan lag lnga (sngags kyi de kho na nyid) - Five aspects of Mantra: The thatness of deity (lha'i de kho na nyid) is the relative bodhichitta. The thatness of self (bdag gi kho na nyid) is the mandala of body. The thatness of guhya-mantra (gsang sngags kyi kho na nyid) is the placement of the seed syllable and the mantra chain in the center of the heart (heart center) (snying thig). The thatness of recitation (bzlas brjod kyi kho na nyid) is the repetition of the root mantra, essence mantra and quintessence mantra. The thatness of emanation and absorption ('phro 'du'i kho na nyid) is the emanating and reabsorbing of light rays from the seed syllable. (RY)

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