HOME of (THE BUDDHAS)

ChakraSamvara Center, we,  cherish taking REFUGE in the “Three Jewels”.

The BUDDHA, DHARMA, AND SANGHA

To take REFUGE is to acknowledge that everything we experience from the distorted perspective of the ego is impermanent and changing and that the only stable source of guidance and support are the divine sources of power that can point to our true nature.

 

REFUGE IN THE “THREE JEWELS” SANG YE CHO TANG TS’OR KYI CHOK NAM LA JANG CHUB BAR DO DAG NYI KYAB SU CHI DAK KI JIN SOK GYI PEI SONAM KYI DRO LA P’EN CHIR SANGYE DRUP PAR SHOK. IN BUDDHA, DHARMA, AND SANGHA I TAKE REFUGE UNTIL ENLIGHTMENT IS REACHED; BY THE MERIT OF GIVING AND OTHER GOOD DEEDS, MAY I ATTAIN ENLIGHTMENT FOR THE SAKE OF ALL SENTIENT BEINGS

ChakraSamvara means Supreme Bliss of the Wheel.  – The blissful union of compassion and wisdom. Aspects of compassion and skillful means; and the state of perfected wisdom, joined for the ultimate goal of realization:  Absolute Compassion and Wisdom (Enlightenment). Samvara – means ecstasy, the bliss that is the result of tantric practice (link to info’s about ChakraSamvara Hevajra & Vajrogini)

ChakraSamvara Center is a non-profit 501 (c) (3) organization dedicated to promote various eastern traditions as well as non-conventional healing modalities for the physical and spiritual well-being of the community. Chakrasamvara Center is a HOME of ALL THE BUDDHAS AND THE BODHISATTVAS.  THE BUDDHAS AND THE BODHISATTVAS, whom ChakraSamvara pays homage and energetically connect to.  Through their Great Compassions and Perfect Wisdoms, we are manifesting their intentions and their devotions.  

 

ChakraSamvara Center’s ultimate intention is that you receive ALL the blessings through healing, practices, and prayers. Use ALL of them, so when leave the Center, Footprints will be left to show that you took steps to move forward by leaving and dissolving the negative actions, negative emotions, and negative karma that no longer serve you any purpose.As you continue to diligently work on yourself by utilizing the tools of practicing, praying, and receiving healing, your karmas and obstacles are removed, transformed, and dissolved, so you can move upward to transcend to become One with Emptiness, Compassion, and Consciousness: the perfect wisdom. This allows you to see and fully understand that E=MC^2, where the state of Emptiness is achieved by having a mind of consciousness and a mind of compassion. Emptiness is the path of complete liberation, wherein you will no longer leave footprints.Different modalities and practices are offered to awaken your consciousness. Simultaneous work on all of these modalities and healings will help to intensify your spiritual awakening and provide a faster and more sufficient path.Yoga awakens you to loosen up and remove the negative emotions that cause obstacles on one’s path. Loosen yourself up to flow like water so you can take on all shapes and forms. It fires you up to help you uncover all the layers of negative emotions to recognize your own identity through self love and independency.Tibetan buddhism makes the connection to EMPTIEDNESS through the recitation of the Heart Sutra.The Sadhana Practice involves being present. When ALL negative emotions and obscurations are removed, this practice fires you up to connect you to your original state of Buddha nature. Then you can self generate to become one with EMPTIEDNESS, the Buddha for the sake of ALL sentient beings.

As you self generate and practice to become a female or male Buddha, reciting the King of Noble Prayer will help one to practice using the Bodhisattva way, the compassionate practice, opening one’s heart to help pray for people who are sick or dying.

Becoming one with EMPTIEDNESS, self generated in becoming the female or male Buddha extends the power of the bardo prayer, which helps non form souls that are stuck in the intermediate state. Due to a traumatic death or before their karmic contract is ended, the souls still caught in limbo, being in between the human realm and nirvana or Emptiness. This prayer can manifest the bridge that helps souls go home to God or EMPTIEDNESS or Buddha’s land of bliss.

 

 

AMITABHA
AVALOKITESHVARA
CHAKRASAMVARA
GOLDEN MANJUSHRI
GOLDEN TARA
GOLDEN VAISHRVANA
GREEN TARA
MAHAKALA
MEDICINE BUDDHA
PADMASAMBHAVA
RED TARA
SHAKYAMUNI BUDDHA
USNISA VIJAYA (NAMGYALMA)
VAIROCHANA
VAJRAPANI
VAJRAYOGINI
VAJRASATTVA
WHITE TARA
YAMANTAKA
5 DHYANI BUDDHAS
      – THE FIVE TRANSCEDENTAL BUDDHAS

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AMITABHA

MANTRA: Oṃ AMIDEWA HRīḥ

“AWAKENED MIND”

http://www.youtube.com/watch?v=nV2viS5IdEE

Amitabha is of great important in far-eastern Buddhism, where he is known as Amida. He also has a Bodhisattva form called Amitayus, which means “Infinite Life.” The Bodhisattva form is, unlike the monastic Buddha-form, arrayed as a young prince with long hair and adorned with jewelry and fine silks. In some traditions Amitabha and Amitayus are seen as being essentially the same being, while in other traditions they are distinct.  He is the head of the Lotus (Padma) family. This family includes some of the most famous Buddhas and bodhisattvas, including Avalokiteshvara, Padmasambhava, White Tara, and the historical Buddha, Shakyamuni. .

Oṃ AMIDEWA HRīḥ (The sounds of the mantra, which shake all the lower realms to their very depths, thus completely eliminating them. One thinks that ALL beings who have form, and also those who are formless (spirits and non-humans) attain the state of Amitabha).

OM:  essence of awakened body; o (naro)=essence of awakened speech; m=essence of awakened mind.
AMI:  limitless light
DEWA:  deity  Mantra means “Essence of Awakened Body, Speech & Mind, The Deity of Limitless Light”.

AVALOKITESHVARA

 

MANTRA:  OM MANI PADME HUNG

“OPENS ONE’S HEART TO COMPASSIONATE”

http://www.youtube.com/watch?v=flvo0QA-AnE

Avalokiteshvara is renowned as the embodiment of the compassion of ALL the Buddhas, the Bodhisattva of Compassion. Avalokiteshvara is the earthly manifestation of the self born, eternal Buddha, Amitabha. He guards this world in the interval between the historical Sakyamuni Buddha, and the next Buddha of the Future Maitreya.  According to legend, Avalokiteshvara made a vow that he would not rest until he had liberated ALL the beings in ALL the realms of suffering. After working diligently at this task for a very long time, he looked out and realized the immense number of miserable beings yet to be saved. Seeing this, he became despondent and his head split into thousands of pieces. Amitabha Buddha put the pieces back together as a body with very many arms and many heads, so that Avalokiteshvara could work with myriad beings ALL at the same time. Therefore, sometime Avalokiteshvara is visualized with eleven heads, and a thousand arms fanned out around him.  The “mani” in the Avalokiteshvara mantra (Om Mani Padme Hung) means “jewel,” while “padme” means “lotus”. The mantra is sometimes taken to mean “Hail to the Jewel in the Lotus” although the grammar is rather obscure.  So in this way recitation of the mantra helps achieve perfection in the six practices from generosity to wisdom. The path of these six perfections is the path walked by ALL the Buddhas of the three times. What could then be more meaningful than to say the mantra and accomplish the six perfections?”

OM MANI PADME HUNG

OM:  it is blessed to help you achieve perfection in the practice of generosity,
MA:  helps perfect the practice of pure ethics
NI:  helps achieve perfection in the practice of tolerance and patience.
PäD:  the fourth syllable helps to achieve perfection of perseverance
ME:  helps achieve perfection in the practice of concentration, and the final sixth syllable
HUNG: helps achieve perfection in the practice of wisdom.

CHAKRASAMVARA

MANTRA:  OM DEVAPICU VAJRA HUM HUM HUM PHAT SVAHA

http://www.youtube.com/watch?v=dFkSVLCRzvk

Shri Hevajra is a principal meditational deity of the Anuttarayoga classification in Buddhist Tantra. According to the Sakya system Hevajra belongs to the sub-class of ‘non-dual’ tantra. The Kagyu system classifies Hevajra as ‘Wisdom-mother’ tantra. From the numerous texts within the cycle of Hevajra the root Tantra of ‘Two Sections’ is the most important.”…Shri Hevajra with a body blue in colour, eight faces, sixteen hands and four legs. The main face is blue, right white, left red, upper face smoky; the two remaining pairs of faces are black. Each face has three eyes and four bared fangs; yellow hair flowing upwards; the top of the head is marked with a vishvavajra. The sixteen hands hold sixteen skullcups. The first right holds a white elephant, the first left holds the yellow God of Earth; these two embrace the Mother. In the second right is a blue horse; third – ass with a white patch; fourth – yellow bull; fifth – ash-coloured camel; sixth – red man; seventh – blue sharabha; eighth – cat with a white patch. In the second left hand is the white God of Water; third – red God of Fire; fourth – green God of Air; fifth – white God of the Moon; sixth – red God of the Sun; seventh – blue Yama; eighth – yellow Holder of Wealth. Each head has a crown of five dry human skulls; and a necklace of fifty fresh heads; six bone ornaments; the two right legs are extended, on the thighs the toes of the two folded left legs are pressing in the half-[vajra] posture in a dancing manner; possessing the nine sentiments of dancing: grace, strength and ugliness; laughter, ferocity and frightful; compassion, fury and peace. In the lap is the mother Vajra Nairatmya, with a body blue in colour, one face, two hands, three eyes; yellow hair flowing upwards; right a curved knife, left holding a skullcup and embracing the father; five dry human skulls as a crown; a necklace of fifty dry [skulls]; five bone ornaments; left leg extended and the right drawn up embracing the father. Both are standing in the middle of a blazing fire of pristine awareness.” (Ngagwang Legpa).

GOLDEN MANJUSHRI

MANTRA: OM A RA PA CA NA DHIH

“TO ENHANCE & TO INCREASE INTELLIGENCE AND WISDOM”

http://www.youtube.com/watch?v=U4195GA-aSU

Manjushri is viewed both as a historical Bodhisattva, and as an emanation of Vairochana, (“Berotsana,” Tibetan: nangpar nangdze, Jap.: Dainichi Nyorai) the primordial white Buddha that is compared to the sun — his nature is “everywhere-pervading.”  He manifests as a Bodhisattva to provoke investigation into such topics as Emptiness (or, void-ness,) free will, and the nature of the self. Manjushri the supreme deity, a fully enlightened being, has made the commitment for the benefit of sentient beings, to manifest as a Buddha activity, in the form of a Bodhisattva, until samsara is empty. He chooses to appear as a Bodhisattva even though he has fully attained enlightenment, because only someone who has already attained the stages of the realization can expound the profound meaning of the teachings of the Buddha Shakyamuni. Ordinary people do not understand the profound meaning of the teachings of the Buddha Shakyamuni unless a realized being explains them. Manjushri is one of eight Bodhisattvas who have taken on the responsibility to explain the limitless teachings of the Buddha, both sutras and tantric, and to demonstrate their complete and accurate meaning. Manjushri, the wisdom aspect, the Bodhisattva of Wisdom, makes the teachings clear and increases our own understanding of him, so increasing our own wisdom. […] excerpt from page 1 of Teaching on Manjushri, Ven. Khenpo Karthar Rinpoche.

GOLDEN TARA

 

MANTRA:  OM TARE TUTTARE TURE PUSHTIM KURU SVAHA

“MAGNETIZE MUNDANE WEALTH & SUPREME SPIRITUAL INCREASE”

Tara’s mantra is a loving play on her name. According to Sangharakshita, a traditional explanation of the mantra is that the variations of her name represent three progressive stages of salvation.

OM TARE TUTTARE TURE PUSHTIM KURU SVAHA

OM: essence of awakened body; o (naro)=essence of awakened speech; m=essence of awakened mind.
Tāre:  represents salvation from mundane dangers and suffering. Tara is seem as a savioress who can give aid from material threats such as floods, crime, wild animals, and traffic accidents. Tara is therefore said to protect against ordinary worldly dangers.
Tuttāre:  represents deliverance into the spiritual path conceived in terms of individual salvation. In traditional terms, this is the path of the Arhant, which leads to individual liberation from suffering. This is seen in Mahayana Buddhism as a kind of enlightenment in which compassion does not figure strongly. Tara therefore offers individual protection from the spiritual dangers of greed, hatred, and delusion: the three factors that cause us individual suffering.
Ture:  represents the culmination of the spiritual path in terms of deliverance into the altruistic path of universal salvation – the Bodhisattva path. In the Bodhisattva path we aspire for personal enlightenment, but we also connect compassionately with the sufferings of others, and strive to liberate them at the same time as we seek enlightenment ourselves. Tara therefore delivers us from a narrow conception of the spiritual life. She saves us from the notion that spiritual progress is about narrowly liberating ourselves from our own suffering, and instead leads us to see that true spiritual progress involves having compassion for others.
Pushtim: means wealth, abundance, or increase.
Kuru:  is a mythical land to the north of the Himalayas, which was said to be a land of long life and happiness (it may have been the original northern home of the aryans). Perhaps the association with the mythical realm of Kuru doesn’t hurt when doing the mantra. But (and with due thanks to Arpad Joo’s comment below) it’s also a verb form meaning “do it!” or “make it so!” The “make it so!” refers back to an increase in wisdom, merit, and wealth (for the practitioner). We’re imploring Golden Tara for these things so that we can gain enlightenment and help ALL sentient beings.
Svaha:  according to Monier Monier-William’s Sanskrit Dictionary, means: “Hail!”, “Hail to!” or “May a blessing rest on!” We could see this final blessing as symbolizing the recognition that we are, ultimately, Tara.

  GOLDEN VAISHRVANA

                         MANTRA:  OM VAISHRAVANA YE SVAHA

MAGNETIZES MUNDANE & SPIRITUAL WEALTH WITH ABUNDANCE

Vaishravana, the Lord of Wealth, is the Buddhist counterpart of Kubera, the Brahmanical god of wealth and like him he presides over the domain of riches. As a Lokapala or Guardian King, Vaishravana looks after the Northern region and the Mount Sumeru, the centre of the universe. His abode is Alaka in the Himalayas, abounding in wealth and magnificence, where he is attended upon by Yakshas and Kinnaras. Vaishravana is also the king of Yakshas.  Vaishravana Riding a Lion (Tibetan: nam to se tag shon. English: the Son of Nam To): the Guardian King of the Northern Direction, Lord of Yakshas. Vaishravana, with a regal bearing, has one face and two hands holding in the right a banner of variously coloured silks atop a long red shaft. In the left, cradled against the side is a brown mongoose excreting gems from the mouth. The King is adorned with a jewelled crown, gold earrings and elaborate flowing garments of manifold colours richly textured, along with pants and boots in Mongolian style. With the chest covered by a golden coat of armour he sits atop a white snow lion with a green mane above a multi-coloured lotus blossom surrounded by a dark nimbus fringed with rainbow light and a red and green aureole. Vaishravana has two main aspects: that of a warrior protector and that of a deity of wealth. He is one of the primary protectors of the Gelugpa Sect, specifically serving as the Protector of the middle scope of the Lamrim. In his capacity as one of the Four Directional Guardians, he is often depicted on the outer walls of monasteries and temples, to safeguard against harmful interferences.

OM VAISHRAVANA YE SVAHA

Benefit: His spiritual energy in the form of sound that helps to transform the mind; breaking down negative emotions of greeds/envies/angers, into positive emotions of generosities/compassions/loving kindness.

GREEN TARA

MANTRA:  OM TARE TUTARE TURE SVAHA

“REMOVES FEARS, SUFFERINGS & GIVES GUIDANCE OF WISDOM”

“TARA is a Bodhisattva embodying compassion in the female form of a young goddess” GREEN TARA is the gentle and heartfelt Bodhisattva Tara, born from the tears of Avalokitesvara, the Bodhisattva of compassion. She offers us a hand to lift us up to a mountain of enlightenment qualities. Tara belongs to the Karma family of unobstructed compassionate activity, symbolized by her green color and is the Wisdom Consort of the Transcendental Buddha Amogasiddhi. In a previous eon, in the presence of the Buddha Nga Dra, the beat of the Drum, she took the vow to only incarnate in a female form to ceaselessly protect beings from the fears of samsaric life and to guide them upon the path of enlightenment. She is known as the Swift One, due to her immediate response to those who request her aid. She is none other than the mothers of the Buddhas of the past, present and future; the Great Mother, the Prajnaparamita, the matrix of ultimate truth itself, Shunyata. She sits on a lotus flower with her left leg resting on her right thigh and her right leg steps down gracefully out in front of her. Her left hand is held in front of her heart with palm outward, thumb and ring finger touching so the other three fingers point upwards in the mudra of granting refuge. Her right hand rests on her right knee with the palm facing upward in the mudra of generosity.

OM TARE TUTARE TURE SVAHA   Her name represent three progressive stages of salvation.

Om:  essence of awakened body; o (naro)=essence of awakened speech; m=essence of awakened mind.
Tāre:  salvation from mundane dangers and suffering. Tara is seem as a savioress who can give aid from material threats such as floods, crime, wild animals, and traffic accidents. Tara is therefore said to protect against ordinary worldly dangers.
Tuttāre:  deliverance into the spiritual path conceived in terms of individual salvation. In traditional terms, this    is the path of the Arhant, which leads to individual liberation from suffering. This is seen in Mahayana Buddhism as a kind of enlightenment in which compassion does not figure strongly. Tara therefore offers individual protection from the spiritual dangers of greed, hatred, and delusion: the three factors that cause us individual suffering.
Ture:  the culmination of the spiritual path in terms of deliverance into the altruistic path of universal salvation – the Bodhisattva path. In the Bodhisattva path we aspire for personal enlightenment, but we also connect compassionately with the sufferings of others, and strive to liberate them at the same time as we seek enlightenment ourselves. Tara therefore delivers us from a narrow conception of the spiritual life. She saves us from the notion that spiritual progress is about narrowly liberating ourselves from our own suffering, and instead leads us to see that true spiritual progress involves having compassion for others. By the time we have been liberated from mundane dangers, liberated from a narrow conception of the spiritual path, and led to a realization of compassion, we have effectively become Tara. In Buddhist practice the “deities” represent our own inner potential. We are ALL potentially Tara. We can ALL become Tara.
Svaha:  according to Monier Monier-William’s Sanskrit Dictionary, means: “Hail!”, “Hail to!” or “May a blessing rest on!” We could see this final blessing as symbolizing the recognition that we are, ultimately, Tara.

MAHAKALA

OM GURU MAHAKALA HARI NI SA SIDDHI DZA

http://www.youtube.com/watch?v=IoFHCjpYWGQ

Mahākāla is relied upon in all schools of Tibetan Buddhism. However, he is depicted in a number of variations, each with distinctly different qualities and aspects. He is also regarded as the emanation of different beings in different cases, namely Avalokiteshvara (Tib: spyan ras gzigs) or Chakrasamvara (Tib: Korlo Demchog, Wylie: ’khor lo bde mchog).

WHITE MAHAKALA is a wrathful (compassionate ferocity) aspect of Avalokitesvara (Chenrezig). Through his compassion, White Mahakala eliminates spiritual and material poverty for all beings, bringing us abundance.

WHITE MAHAKALA:  OM BENZA MAHAKALA HARI NI SA SIDDHI DZA

BLACK MAHAKALA:  Six-Armed Mahākāla Nyingshuk came from Khyungpo Naljor, the founder of the Shangpa Kagyu, and spread to all the lineages—Sakya, Nyingma, and Geluk, as well as various Kagyu lineages. There are also Terma lineages of various forms of Six Armed Mahākāla. Nyinghsuk, though derived from the Shangpa, is not the major Shangpa one—it’s in a dancing posture, rather than standing straight up, and is a very advanced Mahakala practice.

Mahākāla is typically black in color. Just as all colors are absorbed and dissolved into black, all names and forms are said to melt into those of Mahakala, symbolizing his all-embracing, comprehensive nature. Black can also represent the total absence of color, and again in this case it signifies the nature of Mahakala as ultimate or absolute reality. This principle is known in Sanskrit as “nirguna“, beyond all quality and form, and it is typified by both interpretations.

Mahākāla is almost always depicted with a crown of five skulls, which represent the transmutation of the five kleshas (negative afflictions) into the five wisdoms.

BLACK MAHAKALA:  OM BENZA MAHAKALA KIN KINTA BINAY BINAY YAKA HUM HUM PHAT SVAHA

MEDICINE BUDDHA

 

MANTRA:  TADYATA OM BEKANDZE BEKANDZE MAHA BEKANDZE RADZA SAMUNGATE SVAHA

To Decrease Physical, Mental, Emotional Illness and Suffering

http://www.youtube.com/watch?v=yUJucA-mrgE

Medicine Buddha is one of many Buddhas who have attained the state of perfect enlightenment for the benefit of ALL sentient beings.  The enlightened mind has eliminated ALL negativity and perfected ALL positive qualities.  Medicine Buddha’s blue sky-colored holy body signifies omniscient wisdom and compassion as vast as limitless space and is particularly associated with healing both mental and physical suffering.  Making a connection with him, practicing meditation, reciting his mantra or even just saying his name helps us achieve our potential for ultimate healing.

ALL disease is essentially rooted in a psychosomatic cause, namely, spiritual confusion teaches that although there is no beginning point of the root confusions, there can be an end to them through enlightenment.  The much confusion may be traced to three main poisons or wrong attitudes, of greed (grasping), hatred (fear) and ignorance (mistaken beliefs).  Until the mistaken attitudes are released, ALL other cures are at best, only temporary.  Once we do cleanse our beliefs we reach a luminous enlightened mind free of stain which remains eternally so.

In the Medicine Tantras, Shakyamuni describes Medicine Buddha as an enlightened being who has special powers of healing.  The special healing blessings of Medicine Buddha may be obtained by reciting his name or mantra.  For centuries, Buddhists have been reciting this mantra prayer, to bring an ultimate healing of spiritual disease, as well as cures for everyday problems of the body and mind.

TADYATA OM BEKANDZE BEKANDZE MAHA BEKANDZE RADZA SAMUNGATE SVAHA

(Tad-ya-ta: Om Be-kan-dze Be-kan-dze Ma-ha Be-kan-dze Ra-dza Sa-mung-ga-te Sva-ha)

TATHAGATAYA:  means once came or once gone
OM:  We begin with Om the under-current tone of the universe
BEKANDZE: a name for the Medicine Buddha
BEKANDZE:  do away with the pain of illness
MAHA BEKANDZE:  do away with the pain of illness (of the darkness of Spiritual Ignorance)
RADJA:  means Great King
SAMUDGATE:  means the supreme heights. Like this, go (my prayer shall go to the highest and the widest and the deepest.
SVAHA: I offer this prayer and now relinquish it … (to you Medicine Buddha)

PADMASAMBHAVA

MANTRA:  OM AH HUNG VAJRA GURU PADMA SIDDHI HUNG

“TO MAGNETIZE ALL OF THE 84,000 COLLECTIONS OF DHARMA TEACHINGS”

PadmaSambhava was recognized as the 2nd incarnation of Buddha after Shakyamuni.

PadmaSambhava, meaning “Born of the Lotus”, is Pe-ma lung-ne in Tibetan.  Many titles and names have been applied to him.  He is called Guru Padma, or the Lotus Guru, and is even more popularly known as Guru Rinpoche, or Saint Lama.

Padma is not an ordinary sentient being. Practitioner, nor a noble bodhisattva progressing on the path of the bhumis.  He is a direct emanation of ALL the Buddha of the ten directions and the three times.  He is the ALL-pervading Lord of the Three Jewels of Buddha, Dharma, and Sangha.  He is the single embodiment of the wisdom, compassion and activity of ALL the Victorious Ones.  He is the Master of the three roots of Guru, Yidam, and Protector.  He is the essence of Buddha Amitaba.

Varja Guru Mantra is the mantra associated with Guru Rinpoche, also known as Padmasambhava.  It was originally concealed during the time of PadmaSambhava in Tibet and later rediscovered by Karma Lingpa (14th century) who brought it forth from its place of concealment and copied it down on reams of gold. The wisdom mind of PadmaSambhava is manifested in the form of this mantra; these 12 syllables are actually the emanation of His wisdom mind, and they are endowed with His entire blessing.  The Vajra Guru mantra is PadmaSambhava in the form of sound.  When you invoke Him with the recitation of the 12 syllables, the blessing and the merit you obtain is tremendous

OM AH HUNG VAJRA GURU PADMA SIDDHI HUNG carry the entire blessing of the 12 types of teaching taught by Buddha, which are the essence of His 84,000 Dharma.  Therefore to recite the Vajra Guru Mantra once is the equivalent to the blessing of reciting…or practicing….the whole teaching of the Buddha.

OM AH HUNG purify obscurations arising from the three mental poisons: desire/attachment, aversion, and ignorance

VAJRA purifies obscurations which stem from anger GURU purifies obscurations which stem from pride PEMA purifies obscurations which stem from desire/attachment SIDDHI purifies obscurations which stem from envy/jealousy HUNG in a general way purifies obscurations which stem from ALL emotional affliction

RED TARA

 

MANTRA: OM TARE TUTTARE TURE WASAM KURU SVAHA

“MAGNETIZES ALL GOOD THINGS – INCREASES POWER”

http://www.youtube.com/watch?v=HdiLUkJJ3fE

“TARA is a Bodhisattva embodying compassion in the female form of a young goddess”.  She is a female Buddhist Deity, who has might and power.  The 1st sovereign His Holiness the Dalai Lama is said to have acquired great power by propitiating this Deity.  She has epithet power – very unique power on her devotees.  She increases power of attracting partners and help one influences others.

OM TARE TUTTARE TURE WASAM KURU SVAHA

Om:  essence of awakened body; o (naro)=essence of awakened speech; m=essence of awakened mind.

Tāre:  represents salvation from mundane dangers and suffering. Tara is seem as a savioress who can give aid from material threats such as floods, crime, wild animals, and traffic accidents. Tara is therefore said to protect against ordinary worldly dangers.

Tuttāre:  represents deliverance into the spiritual path conceived in terms of individual salvation. In traditional terms, this is the path of the Arhant, which leads to individual liberation from suffering. This is seen in Mahayana Buddhism as a kind of enlightenment in which compassion does not figure strongly. Tara therefore offers individual protection from the spiritual dangers of greed, hatred, and delusion: the three factors that cause us individual suffering.

Ture:  represents the culmination of the spiritual path in terms of deliverance into the altruistic path of universal salvation – the Bodhisattva path. In the Bodhisattva path we aspire for personal enlightenment, but we also connect compassionately with the sufferings of others, and strive to liberate them at the same time as we seek enlightenment ourselves. Tara therefore delivers us from a narrow conception of the spiritual life. She saves us from the notion that spiritual progress is about narrowly liberating ourselves from our own suffering, and instead leads us to see that true spiritual progress involves having compassion for others.

Wasam:  Wa when attached to TureWa, it means Being.  Sa in Samaya, means make me Adamatine, incapable of changes.  Keep guard of me from fears.

Kuru:  title name of Tara

Svaha:  according to Monier Monier-William’s Sanskrit Dictionary, means: “Hail!”, “Hail to!” or “May a blessing rest on!” We could see this final blessing as symbolizing the recognition that we are, ultimately, Tara.

SHAKYAMUNI BUDDHA

MANTRA:  TADYATHA OM MUNI MUNI MAHA MUNIYE SVAHA

“REMOVE SUFFERING OF WRONG CONCEPTIONS OF SELF EXISTENCE”

http://www.youtube.com/watch?v=ipgvlzwxqRM

Gautama Buddha or Siddhārtha Gautama Buddha (Sanskrit: सिद्धार्थ गौतम बुद्ध; Pali: Siddhattha Gotama) was a spiritual teacher from the Indian subcontinent, on whose teachings.  Buddhism was founded.[6] He is also referred to as “the Buddha” or most commonly simply as “Buddha.”  Buddha means “awakened one” or “the enlightened one.” “Buddha” is also used as a title for the first awakened being in an era. In most Buddhist traditions, Siddhartha Gautama is regarded as the Supreme Buddha (P. sammāsambuddha, S. samyaksaṃbuddha) of our age, Gautama Buddha may also be referred to as Shakyamuni Buddha, Śākyamuni (Sanskrit: शाक्यमुनि “Sage of the Śākyas“) or “The Awakened One of the Shakya Clan.”  Gautama taught a Middle Way compared to the severe asceticism found in the Sramana (renunciation) movement, common in his region. He later taught throughout regions of eastern India such as Magadha and Kośala.

The time of Gautama’s birth and death is uncertain: most historians in the early 20th century dated his lifetime as circa 563 BCE to 483 BCE, but more recent opinion dates his death to between 486 and 483 BCE or, according to some, between 411 and 400 BCE.  However, at a specialist symposium on this question held in 1988 in Göttingen, the majority of those scholars who presented definite opinions gave dates within 20 years either side of 400 BCE for the Buddha’s death, with others supporting earlier or later dates. These alternative chronologies, however, have not yet been accepted by all other historians. Gautama is the primary figure in Buddhism, and accounts of his life, discourses, and monastic rules are believed by Buddhists to have been summarized after his death and memorized by his followers. Various collections of teachings attributed to him were passed down by oral tradition, and first committed to writing about 400 years later.

TADYATHA OM MUNI MUNI MAHA MUNIYE SVAHA

TADYATHA:  means once came or once gone
OM: – The All-Knowledge of the three bodies of a buddha and of the infinite Buddha’s Holy Body, Speech and Mind. The knowledge of the two paths to enlightenment (Method and Wisdom), and of the two truths (Absolute and relative) that contain all existence within them.
MUNI:– Control over the suffering of the three lower realms and over the wrong conception of the self-existent I.
MUNI: – Control over the suffering of ALL samsara and over self-cherishing thoughts.
MAHA MUNIY: – Great control over the suffering of subtle illusions and over the dualistic mind.
SVAHA: – May my mind receive, absorb and keep the blessings of the mantra, and may they take root.

USNISA VIJAYA (NAMGYALMA)

Short mantra: OM DHRUM SOHA OM AMRITA AYUR DADE SOHA

Long mantra: http://www.youtube.com/watch?v=wPUZYfZOrP4

NAMGYALAMA is a female Bodhisatva with 3 faces and 8 arms.  She is the reverend deity for long life and purification. Her mantra has infinite benefits. It is said to be so powerful that anybody who hears it will never again be born from the womb. Therefore, if animals hear it, they will never again be reborn in the lower realms.

The purpose of this mantra/sūtra is said to be to help sentient beings in a troubled and tumultuous world. According to this sūtra, beings will leave suffering and obtain happiness, increasing in their prosperity and longevity, remove karmic obstacles, eliminate disasters and calamities, remove enmity and hatred, fulfill all wishes, and quickly be led onto the Buddha’s way.[1] It is held by some that when the dharani is heard, it can imbue the alaya consciousness with pure seeds that will help to lead one to buddhahood.

Short mantra: OM DHRUM SOHA OM AMRITA AYUR DADE SOHA

Long mantra: http://www.youtube.com/watch?v=wPUZYfZOrP4

According to the text, major applications of this dharani includes

Destroy calamities and rescue those in difficulties Eliminate offenses and create good deeds Purify all karmic obstructions Increase blessings and lengthen lifespan Attain Anuttara-samyak-sambodhiRelieve beings in the ghost realm Benefit birds, animals and all crawling creatures Increase wisdom Revert the fixed karma; Eliminate various illness; Destroy hells; Ensure the safety of the households, and having children to inherit the family pride; Harmonise husbands and wives; Be able to reborn in the Land of Ultimate Bliss or various Buddhalands; Heal sickness inflicted by ghosts and spirits; Request for rain etc.

VAIROCHANA

MANTRA:  OM VAIROCHANA HUNG

“PACIFY NEGATIVE EMOTIONS”

http://www.youtube.com/watch?v=343gI0sKY-Q

Vairochana:  Buddha Supreme and Eternal Tibetan: Namnang An emanation of Adibuddha and represents the cosmic element of form (rupa). He is the primordial wisdom of the sphere of reality. His is in the center of the mandala consisting of the five Transcendental Buddhas, and his rites pacify negative emotions. He is white and his two hands are held against the chest with his thumbs and forefingers touching. He radiates the light of Buddhahood and his consort is Akashadhateshvari, who is the sovereign lady of infinite space. So the dance of light and the space for it to radiate through creates the united dance of Dharmadhatu. It is this dance that is represented by these unions and the sexual imagery depicted in Tantra. OM VAIROCHANA HUNG BENEFIT:  Magnetize the primordial wisdom, the true nature of consciousness and reality of the ultimate truth.

VAJRAPANI

MANTRA:  OM NILAMBARA DHARA VAJRAPANI HUM HUM PHAT

“CUT THROUGH THE DARKNESS OF DELUSIONS”

Vajrapani, dark blue in color with one face and two hands, appears in the form of a raksha (a daemon of classical Indian mythology) with three large staring eyes, a gaping mouth with bared canine teeth and orange beard, eyebrows and hair flowing upward like flame. The body is squat, large and fleshy. Adorned with a crown of five skulls with red pendants and gold earrings, bone necklace and bracelets, anklets, and a large green snake, he wears a long green scarf and a lower garment of tiger skin tied with a green sash. With the right leg bent and the left extended above a sun disc and multi-colored lotus Vajrapani stands in the middle of the blazing fire of pristine awareness. Placed in front as an offering, framed by two ivory elephant tusks, an assortment of wishing jewels are arranged on a plain green landscape – painted in the style of Eastern Tibet. Vajrapani is a member, along with Avalokiteshvara and Manjushri, of the trinity of Bodhisattvas known as the Three Family Protectors. The Buddha family of which Vajrapani is the protector is the Vajra (thunderbolt) family, which includes Akshobya (the lord of the Vajra family) and Yamantaka.Vajrapani (Holder of the Thunderbolt) represents the energy of the enlightened mind, and energy that breaks through delusion. He dances wildly within a halo of flames, which represent the transformative power of Awakening. He holds a vajra (thunderbolt) in his right hand, which emphasizes the power to cut through the darkness.

OM NILAMBARA DHARA VAJRAPANI HUM HUM PHAT

BENEFIT:  To Cut Through the Darkness of Delusions & Deceptions that cause Angers to Block Communications with Consciousnessness, Wisdoms, and Awareness.

VAJRAYOGINI

 

MANTRA: OM OM OM SARVA BUDDHA DAKINIYE VAJRA VARNANIYE VAJRA VAIROCANIYE HUM HUM HUM PHAT PHAT PHAT SVAHA

http://www.youtube.com/watch?v=ICDQpO5cuNc Vajrayogini is visualized as the translucent, deep red forma of a 16 years old female with the third eye of wisdom set vertically on her forehead.  Her consort ChakraSamvara is often depicted as a Khatanga on Vajrayogini’s shoulder, when she is in ‘solitary hero’ form.  Vajra Yoini is the inner essence of the Heruka CharkraSamvara Tantras.  She is the feminine manifestation of Divine Wisdom.  Standing in the  realm of wisdom, she is naked to the world. She has no shame and her realization is fearless. As the Divine Feminine she is feisty and beyond limitations. She is a tantric deity with no counterpart in Mahāyana Buddhism. She is a ḍākiṇī- literally a “sky-dancer”, and figuratively a wild spirit who dances ecstatically in the clear blue sky of śūnyata. She is usually depicted as blood red in colour, naked except for elaborate ornaments of human bone, and a necklace of skulls, corresponding to the sixteen vowels and thirty-four consonants of the Sanskrit alphabet, and symbolising the purification of speech. In her right hand she holds a flaying knife with a vajra handle – a vajra-chopper – which she uses to cut off attachments. In her left hand is a skull cup filled with mahāsukha (the great bliss) which she pours out like wine to her devotees. In the crook of her left arm she cradles a khatvanga or magic staff. Her iconography is rich and multifaceted. Red in colour with one face and two hands she holds a curved knife in the right and a skullcup upraised in the left. Resting on the left shoulder is a katvanga staff. Adorned with a tiara of skulls and gold, jewel and bone ornaments she wears a necklace of fifty dry skulls standing with the two feet placed on the bodies of red Kalaratri and black Bhairava above a sun disc and multi-coloured lotus seat. Completely surrounded by the flames of pristine awareness she looks up to the pure realm of Khechara and drinks from the skullcup in the left hand. Each aspect of VajraYogini’s form and mandala is designed to convey a spiritual meaning.  Her brilliant red-colored body symbolizes the blazing of her inner fire (Tib. Tummo).  Her single face symbolizes that she has realized that ALL phenomena are of one nature in emptiness.  Her two arms symbolize her realization of the two truths.  Her three eyes symbolize her ability to see everything in the past, present, and future.  She looks up to space, demonstrating her attainment of outer and inner Pure Dakini Land, and indicating that she leads her VAJRAYOGINI (continue) followers to these attainments.  Her right hand holds a curved knife to show her power to cut the continuum of the delusions and obstacles of her followers and of ALL sentient beings.  Her left hand holds a skullcup filled with blood, which symbolizes her experience of the clear light of bliss.  Practices and mantras associated with Vajrayoginī are often considered secret – although the mantras are now widely published. Many traditional practitioners are uncomfortable with this breaking of the traditional secrecy around these practices, and warn against using these mantras without proper instruction. If you were exposed to connect to her through mantra that’s being posted, means that you are blessed and were once connected to her or you are being guided to further your connection on the spiritual path of enlightenment/consciousness. BENEFIT:  Her practice includes methods for preventing ordinary death, intermediate state (bardo) and rebirth (by transforming them into paths to enlightenment), and for transforming ALL mundane daily experiences into higher spiritual paths.

Short Mantra:  OM VAJRAYOGIī HūM PHAT SVāHā Long Mantra:  OM OM OM SARVA BUDDHA DāKINīYE VAJRA VARNANīYE VAJRA VAIROCANīYE HūM HūM HūM PHAT PHAT PHAT SVāHā

A POEM WRITTEN FOR HER

http://buddhanature.com/buddha/vajrayogini.html

I am the diamond maiden, the player of games
The yogini is one of my forms
Showing that I am beyond earthly attachment
I am the shining revelation to the ascetic The women in silk and roses
I am the harlot in black net and leather, who gives enjoyable punishment
I am the glass bead master, creating universes of form
And a spark of me is in each bead, for I dwell in karma.
I am the Trauma Goddess, the Lady of Pain In return for devotion
I pull thorns from the heart
In return for obedience I untie the knots in the belly and the head
I hold the vajra, which gives and receives
I reshape family karma.
The Trauma Goddess is called for people in painful situations
Where anger and hatred block the path of the soul
I evaluate the benefits of revenge And give better suggestions for spiritual growth.
I am not suited to polite society
To social striving, upward mobility, and making good impressions
I am radically honest, sensitive, brilliant, and blunt
I hold up a mirror to the best and worst facets of human life.
The Lady of Trauma is the mirror of pain
I reflect the disastrous ways that human beings interact
Then the reflections are stretched and distorted
With irony, and humor, and sadness
Loosening their grip on the heart
So that the person who seeks freedom
Can get a taste of being free.
My devotees pray:
Lady of Trauma, Lady of Pain Ascetic and bhairavi and sannyasini and mistress
Pull me from the disaster
I have made of my life
Save me from the evil machinations of others.
This is their prayer and I hear it in their hearts As they chant my mantra.
Savior, Lady, Mother Goddess, bodhisattva, Love me as I love you I am desperate and bound
Free me by your grace.
I will give freedom, but not without realization
Those who have been bound, bind others
Those who have suffered, cause suffering
I let them know how they have been affected
But also how they have affected others.
I do not wear bones because of death
I wear them because they represent what is beneath the surface
The blood that I drink is the evil karma of those that I save
And the karma is then halted and does not pass to others
I appear wrathful as I take on anger, hatred, fury, and the desire to destroy
Which are destroyed within me.
I am a dancer upon the pain of ALL mankind
I destroy the dark and corrupt
My compassionate side is hidden
But for those whom I love
Who have taken on my dark grace
I open a path of shining light
With pain and sorrow left behind.
To read a meditation on how Vajrayogini can purify the Buddhist practitioner of past traumas,

go to the following link:  Example of the Trauma Goddess Purifying a Past Trauma

VAJRASATTVA

MANTRA:  OM VAJRASATTVA HUNG

“PURIFIES KARMA – NEGATIVE ACTIONS/EMOTIONS”

http://www.youtube.com/watch?v=uDEM5nfh2nU&list=RD02dFkSVLCRzvk

Vajrasattva is the ultimate embodiment of the aspects of ALL the Buddhas and is representative of the Diamond-like Primordial Purity of the Buddha Nature within each individual.  Vajrasattva is also representative of the 100 Peaceful and Wrathful Deities embodied in each sentient being.  Sattva translates as ‘spiritual hero or heroine’ and Vajra translates as ‘diamond thunderbolt’ (unbreakable and pure energy).  Vajrasattva is the ideal of the perfected being: without negative karma, without desire, without ego, without self, in an egalitarian inner union of perfect non-duality.  Vajrasattva represents the aspects of compassion and skillful means; and the state of perfected wisdom, joined for the ultimate goal of realization:  Absolute Compassion and Wisdom.

OM VAJRASATTVA SAMAYA MANU PALAYA VAJRASATTVA TENO PATISHTA DRIDHO MEBHAVA SUTOSHYO ME BHAVA SUPOSHYO ME BHAVA ANURAKTO ME BHAVA SARVA SIDDHI ME PRAYACCHA SARVA KARMA SUCCHA ME CHITTAM SHREYAM KURU HUNG! HA HA HA HA HOH  BHAGAVAN,  SARVA TATHAGATA VAJRA MAME MUNCHA VAJRI BHAVA MAHA SAMAYA SATTVA. AH, HUNG, P’HEH!

WHITE TARA

OM TāRE TUTtāRE TURE MAMA AYUḥ PUṇYA JñāNA PUṣṭiṃ KURU SVāhā

”SHE WHO GRANTS HEALING, LONG LIFE & WISDOM”

OM TāRE TUTtāRE TURE MAMA AYUḥ PUṇYA JñāNA PUṣṭiṃ KURU SVāhā

http://www.youtube.com/watch?v=158AWXhDdZI

Also known as Drolkar (Tibetan) or Sitatara (Sanskrit), Tara embodies the compassionate activity of ALL the Buddhas (her name means “The Liberator” or “One Who Saves”).  White Tara is especially associated with long life and wisdom. Unlike the green form of this deity, White Tara has seven eyes – one in each hand and foot, and a third eye on Her face – to show that She sees and responds to suffering throughout the universe; and She sits in full lotus posture.

Om:  essence of awakened body; o ( naro)= essence of awakened speech; m =  essence of awakened mind Tāre:  represents salvation from mundane dangers and suffering. Tuttāre: represents deliverance into the spiritual path conceived in terms of individual salvation. Ture: represents the culmination of the spiritual path in terms of deliverance into the altruistic path of universal salvation; the Bodhisattva path, where we connect compassionately with the sufferings of others and strive to liberate them at the same time as we seek enlightenment ourselves. Mama:  means “mine” & indicates that you’d like to possess the qualities of long life, merit, wisdom, happiness. Ayuḥ: is long life (as in Ayurvedic medicine). Puṇya:  means the merit that comes from living life ethically, which said to help one to live long and happily. Jñāna:  is wisdom. And Jñāna are known as the Two Accumulations. In order to become enlightened we need to accumulate merit develop wisdom through deep reflection.  Wisdom can not arise without a basis of merit, but merit alone is not enough for us to become enlightened. Pustim:  means wealth, abundance, or increase. Kuru:  is a mythical land to the north of the Himalayas, which was said to be a land of long life and happiness). It’s also a verb form meaning “do it!” or “make it so!”.  The “make it so!” refers back to an increase in wisdom, merit, and long life (for the practitioner). We’re imploring White Tara for these things so that we can gain enlightenment and help ALL sentient beings. Svāhā:  means: “Hail!”, “Hail to!” or “May a Blessing Rest On!

YAMANTAKA

MANTRA:  OM YAMNATAKA HUM PHAT

“ELIMINATES SELF CHERISHING ATTITUDES & NEGATIVE EMOTIONS”

http://www.youtube.com/watch?v=PIkXgWoAdRs

Vajrabhairava (Tibetan: dor je jig je. English: Vajra Terror) with the consort Vajra Vetali surrounded by the main protectors of the Gelugpa School. Vajrabhairava is a meditation deity (ishtadevata) of the Anuttarayoga Classification of Buddhist Tantra. As the supreme meditation deity of the Gelug Tradition Vajrabhairava is also looked upon as the Lord or Master of the various protector deities of the Gelug Tradition. Within the Himalayan and Tibetan art traditions it is common to find the painted composition of Vajrabhairava surrounded by these protector figures.

Vajrabhairava, in the center, is terrifying and wrathful, dark blue in color with nine faces, thirty-four hands and sixteen legs. The main face is that of a buffalo, with a red face above and the slightly angry face of Manjushri placed on top. The three right faces are yellow, dark blue and red and the three left are black, white and smoky. Each face has three large round eyes, bared white fangs and frightful expressions; dark yellow hair flows upward; adorned with bone ornaments and a necklace of fifty heads. The first pair of hands holds a curved knife and skull cup embracing the consort. The remaining hands hold a variety of objects. Vajra Vetali has one face and two hands, blue in color with orange hair pressed against the back; holding a skull cup in the left hand. The right legs of Bhairava are bent pressing down on various animals and gods. The left legs are extended straight and press upon various birds and gods; standing above an orange sun disc and multi-colored lotus completely surrounded by the orange flames of pristine awareness.

YAMNATAKA HUM PHAT

BENEFIT:  Transcendental Destroyer of Delusions and Deceptions

5 DHYANI BUDDHAS

THE FIVE TRANSCEDENTAL BUDDHAS

Dhyani Buddhas; they are emanations of Adibuddha and serve as the meditation Buddhas. These five Buddhas in meditation are inseparable, and represent different aspects of Buddhahood. They incarnated forms of mystical wisdom have been placed in a sophisticated system that has developed over many centuries. Each one represents a family with their related aspects and a direction. Each is related to a skanda and how it can be transformed. These five Buddhas are also known as Tathagatas (the Perfect Ones) and Jinas (Conquerors). They are shown in five different seated meditation poses (mudras). VARIOCHANA occupies the center with AKSHOBYA in the East, RATNASAMBHAVA in the South, AMITABHA in the West and AMOGASIDDHI in the North.

Akshobya – Immovable Buddha  Tibetan: Mikyopa.  Akshobya is the second of the Transcendental Buddhas. He originates from the blue seed syllable HUM and represents the primordial cosmic element of consciousness; immutable and imperturbable. The path to enlightenment through the Vajra family is one of breaking free of constraints and obstacles, transmuting negativity, and is generally more dynamic and proactive. He sits in the earth touching mudra with his left hand resting on his lap face up and his right hand resting on the right knee with the tip of the middle finger touching the earth with palm drawn inwardly as he faces the East. He is often depicted with his consort Lochana who expresses the mirror-like primordial wisdom.

Amitabha – Buddha of Infinite Light  Tibetan: Opame.  Amitabha presides over the Buddha realm Sukavati (Tibetan: Dewachen), a Pure Land which is the expression of his own field of pure expression and nothing else. Amitabha is the Lord of the Padma or Lotus family and is the pure expression of the wisdom of discriminating awareness, which transmutes the poison of attachment and desire. He and the other Lotus family members support the gradual unfolding of one’s spiritual petals into enlightenment. Amitabha is red in color, sits in the full-lotus posture with his two hands resting on his lap in the mudra of meditative equipoise. It is the special vow of Amitabha that to benefit beings who are caught in the realm of their own confusion and suffering, that if they remember his name with faith at the time of their death they, will take rebirth in Sukavati. Through this they will achieve enlightenment and not again fall into a realm of suffering. This is due to the power of the merit of Buddha Amitabha’s virtuous activities accumulated throughout his countless lives as a bodhisattva. Because of this, meditation upon Amitabha is widespread and very popular. He is the particular focus of the faith of the Pureland Schools of Buddhism and of the meditative training of Powas or Transference of Consciousness that enables one to transfer their consciousness into the field of pure perception of Sukavati, the Realm of Great Bliss at the time of their death. In some mandalas, Amitabha is depicted in union with his Wisdom Consort Gokarmo, who embodies the pure element of fire.

Amogasiddhi – Buddha of Unfailing Accomplishment  Tibetan: Donyo Drupa.  Amogasiddhi is the fifth of the Transcendental Buddhas that embody the five primordial wisdoms. He is the Lord of the Karma family and embodies the wisdom of all-accomplished activity that transmutes the poison of jealousy. His recognition symbol is the double dorje (visvavajra), representing his wisdom of all-accomplishing activity. His attributes are power and energy that is both subtle and often hidden. Amogasiddhi is the Supreme Siddhi—the magic power of enlightenment. In this way the inner and outer world, and the visible and invisible are united as the body becomes spirit and the spirit embodies. He is green in color, his left hand rests in his lap in the mudra of equipoise and his right hand is held at chest level facing outwards in the mudra of granting protection. He is often depicted in union with is Wisdom Consort Damtsig Drolma, Green Tara, who embodies the pure element of air.

Ratnasambhava – Buddha of Precious Jewels  Tibetan: Gyalwa Rinjun.  Ratnasambhava is the third Transcendental Buddha. He is yellow and his wisdom is associated with experience and known as representing the “primordial wisdom of equality. He is associated with the human realm on the wheel of life. He is known for his equanimity reminding us that all human beings are precious. He faces the south in with his consort Mamaki.

Vairochana – Buddha Supreme and Eternal  Tibetan: Namnang. Vairochana is an emanation of Adibuddha and represents the cosmic element of form (rupa). He is the primordial wisdom of the sphere of reality. His is in the center of the mandala consisting of the five Transcendental Buddhas, and his rites pacify negative emotions. He is white and his two hands are held against the chest with his thumbs and forefingers touching. He radiates the light of Buddhahood and his consort is Akashadhateshvari, who is the sovereign lady of infinite space. So the dance of light and the space for it to radiate through creates the united dance of Dharmadhatu. It is this dance that is represented by these unions and the sexual imagery depicted in Tantra.