The 100-Deity Torma is an exact copy of an old precious Torma passed down from our lineage for more than one hundred years. Some students have been requesting of His Holiness Karma Kuchen for 7 years that he bless us with the construction and consecration of a Torma. His Holiness suddenly decided to make this 100 Deity Torma and he selected this lineage treasure to make the mold. He personally went over all the details and selected the color, type of gem stones, and the material to make this Torma. The mold was modified 12 times to satisfy all the requirements. Most importantly, the Torma is consecrated in the traditional ways. H.H. Karma Kuchen Rinpoche also selected all genuine natural Australia jades, coral, turquoise and some parts of the Torma are lavished with 24K gold plate. Because this Torma will be offered on our altar to the deities, Rinpoche can not sacrifice any of the details or quality.
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There are many elaborately detailed records on Torma, expressing its purposes, definitions, and representations. Different kinds of Torma are found in various texts and Dharma practice manuals. Doing an elaborate practice requires a separate characteristic Torma for each and every Deity of the three roots or Dharma Protectors. The simplified method that is more commonly practised by the followers of Palyul Namgyal Jangchup Choeling Monastery, as well as a majority of the Nyingmapa and Kagyudpa traditions, uses a Torma known as the LHAGYA TORCHIK (a Torma that represents 100 different Deities within a single Torma)
A concise instruction according to Khendrup Karma Chagmed says, “[This Torma] is shaped like a blazing precious gem, surrounded by lotus petals. The three sides [of the gem] symbolize the Guru, Meditational Deities, and Dakini. [Looking from the front], the two ridges on the right and the left symbolize the two kinds of Magon (the protector), and the ridge on the back symbolizes all the rest of the protectors. The lower round part of the Torma symbolizes all the wealth deities. The surrounding lotus petals symbolize the worldly deities according to the outer Tantra. Thus it is called Lhagya Torchik.” The lower part of the Torma has a stacked base like mount Meru. It supports real and visualized offerings of the fulfilment substances and their representations. The benefit and purpose of the Torma is to be used as an essential support to fulfill the accomplishment of both enlightened wisdom and worldly deities.
Guru Rinpoche has said, “Torma has both temporary and ultimate benefit. It accomplishes longevity without sickness, increases wealth and prosperity and all the good qualities possessed by you and your descendents. The temporary benefit is the fulfillment of all your wishes without any obstacles. The ultimate benefit is purifying obscuring defilements, accumulating perfect merit, and arriving at the unsurpassable stage of Enlightenment.” He also says, “All spiritual attainments can be accomplished through Torma. Both meritorious deeds and wisdom are intensified through Torma.” To higher beings, he emphasizes that “by making Torma offerings, you can perfect your wisdom mind.” And to lower beings, he advises, “you can increase your merit.”
In short, there are so many purposes of Torma, which not only bring benefit in this life but cause attainment of the enlightened wisdom mind. Having heard this, you can act accordingly, with full devotional faith and confidence and motivate yourself to appropriate meritorious actions.
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This powerful torma is mentioned in tantras and meditation texts, where it is called The Resplendent Torma, A Blazing Jewel, Source of Desires’ Fulfillment, and is also known as “The One Torma that Represents a Hundred Wisdom Deities” (Lha-Gya Tor-Chik). Practical instructions for constructing this torma’s shape were based upon a tradition beginning in the original Nyingma School’s large monastic center known as Glorious Orgyen Mindrol Ling. Specific directions for its appearance were given by the sublime master and treasure revealer Dudjom Jigdral Yeshe Dorjé (His Holiness Dudjom Rinpoché), who was the incarnate regent of the great master Padmasambhava as well as the head of the Nyingma School of Tibetan Buddhism.
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