The preciousness of Lama Tsongkhapa’s teachings

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The preciousness of Lama Tsongkhapa’s teachings

Post by phantom59 » Sat Feb 11, 2012 6:38 am

Then, even more precious than that, is to have met Lama Tsongkhapa’s
teachings, that integrates into one practice Guhyasamaja, Yamantaka,
and Chakrasamvara; the three deities. To benefit sentient beings
continuously, without effort and without the slightest mistake toward
numberless sentient beings, to offer extensive benefit and to liberate
them from the oceans of samsaric sufferings and
bring them to enlightenment you need the nirmanakaya.

To take form, the rupakaya that which manifests in pure form as the
sambhogakaya and nirmanakaya, the pure aspect of a buddha; and then
for those sentient beings with impure mind to manifest in impure
aspect you need to achieve the two kayas. To achieve rupakaya,
dharmakaya is the originator. The cause of dharmakaya is clear light.
The cause of rupakaya is the illusory body. You need to achieve the
unification of those two. When you achieve the unification of those
two. That is the path of no more learning. To achieve the dharmakaya,
you need to practice Heruka Chakrasamvara. Lama Tsongkhapa explained
how the Heruka practice and teachings show the detailed means by which
to achieve the clear light, which conclude that, the clear light. The
teachings which conclude clear light are Mother
tantra; not only revealing the clear light. Yamantaka also reveals the
clear light, but that which reveals the details, concludes that, is
the Mother tantras. So for that, we need to practice Heruka. Then, to
achieve illusory body there is Guhyasamaja; the path is explained in
extensive detail by Lama Tsongkhapa.

Therefore, one needs to practice the teachings of Guhyasamaja, which
concludes the illusory body; that is Father tantra. Then, to have
success in attaining the two paths one needs to rely on the most
incomparable deity to pacify obstacles to attain those realizations.
That is Yamantaka, the wrathful manifestation of Manjushri, the Buddha
of wisdom, not just wrathful but extremely wrathful. It is the most
powerful for pacifying obstacles to practicing Dharma. Also, it is a
manifestation of Manjushri, so it is for developing wisdom. Manjushri
is a manifestation of wisdom, so also is Yamantaka. For this, you need
to practice Yamantaka. With the integration of these three deities, it
is so much quicker and easier to achieve full enlightenment. All four
traditions have mahamudra and tantra. Therefore, why is Lama Chöpa,
Guru Puja, very special?

One of the reasons it is so special, so important to practice, is the
integration of these three deities. You practice Lama Chöpa by
generating yourself as Yamantaka. Then, during the offerings, the
extensive offerings, the practice is taken from Heruka, Chakrasamvara.
Then, there is the body mandala of Guhyasamaja. When you visualize the
second merit field, before you practice the seven limbs and so forth,
you visualize in the guru the body mandala of Guhyasamaja. This is the
integration of the three deities, the practice. That is one reason why
it is so important, why it is so special. This makes you to achieve
enlightenment that much quicker.

Without practicing tantra, to achieve enlightenment by only practicing the
Paramitayana parth, to complete all the merits of wisdom and the
merits of virtue, the cause of the dharmakaya and the rupakaya, takes
three countless great eons. It takes three countless great eons. If
you practice lower tantra you are able to do it much quicker. You are
able to collect all the merits of wisdom and virtue in one life time
and are able to achieve the dharmakaya and the rupakaya in one
lifetime. So, you are able to achieve enlightenment in one lifetime

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Re: The preciousness of Lama Tsongkhapa’s teachings

Post by Aemilius » Sat Feb 11, 2012 12:55 pm

It is wonderful to have around so many people who have achieved, or will achieve, the full enlightenment of Three Kayas very rapidly! Even in just one life time! We are indeed fortunate!
"All human beings are born free and equal in dignity and rights.
They are endowed with reason and conscience and should act towards one another in a spirit of brotherhood."
(Universal Declaration of Human Rights, Article 1.)

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