You are Buddha: Translation of the Vajarayana

By Ed Russo

How many times do we seek outside ourselves for someone or something to save us? This book translates the mantras of a Vajrayana chant which is from an esoteric branch Mahayana Buddhism. A commentary is given on each mantra that explains the deep core meaning of the teachings of the Buddha. Buddhism teaches that you are your own master and wisdom only comes from what’s already inside us. It is already inside us because deep within is our true self which is the Buddha.
This book You are Buddha: Translation of the Vajrayana explains how understanding the meaning of the chant can unleash profound wisdom which is needed to become Enlightenment.

• Language: English
• Publisher: Lulu.com
• Release date: Jan 18, 2015
• ISBN: 9781312846982

Book preview

You are Buddha: Translation of the Vajarayana

YOU ARE BUDDHA: Translation of the Vajrayana

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Ed Russo

About the Author

Ed Russo has taken an interest in metaphysics after a paranormal encounter in the early years of his life. He has over 10 years of studying the esoteric sciences and nature religions. He has been a member of many spiritual and esoteric groups. He studies the teachings from the Kabbalah Centre and comparative religions. In addition to being a ULC Minister, he has also lectured on metaphysics and human development, written articles for a mental health news brochure. He was a guest on Blogtalk radio hosted by Royce Holleman on the paranormal.

Also by Ed Russo:

Non fiction

LILITH: The Power of the Woman’s Spirit in the Age of Aquarius

PLEIADIAN SPIRALS OF LIGHT: Workbook

THE HANDBOOK FOR THE RECENTLY DECEASED

PLEIADIAN PAPERS

Fiction

THE ILLUMINATI CODE: Mystery of The New World Order

THE ILLUMINATI CODE 2: The Apocalypse Begins

THE MERMAIDS CURSE

DEAD AND GONE

MUSHROOM MADNESS

LILAH

BLOOD TIES

PLEIADIAN STAR CHILD

A Illuminated Publications Book

Published by Illuminated Publications

© 2014 by Ed Russo

ISBN 978-1-312-84698-2

1st Edition

Introduction

Vajrayana Buddhism is also known as the Diamond or Thunderbolt Vehicle, it is a form of Buddhism that developed in India in the 5th century C.E. Even though it is sometimes debated if it is a branch of Mahayana Buddhism or if it is its own distinct path. Beside Mahayana and Theravada, this is how the tradition understands itself, as the final turning of the Buddha's teachings. It is accepted that Vajrayana Buddhism emerged out of the Mahayana in India, perhaps in the 6th-7th centuries. It quickly spread out of India and became established in several parts of the Buddhist world, particularly in Tibet, where it became the dominant form of Buddhism. Indeed, the Vajrayana is often referred to simply as Tibetan Buddhism. Although it may have originally emerged as a reaction to the philosophical scholasticism of Indian Buddhism, and may have been intended to return to the original teachings and practices of the Buddha, Vajrayana rapidly developed into a complex philosophical and ritual system.

Vajrayana is also sometimes called Tantric Buddhism, an esoteric extension of Buddhist thought and practice which sees itself as a quicker, more effective path to enlightenment. As with Mahayana Buddhism, the Vajrayana emphasizes the role of the bodhisattva, but the tradition tends to favor fierce deities, and significantly expands the bodhisattva pantheon. Vajrayana ritual and devotion employs mantras (esoteric verbal formulas), mandalas (diagrams and paintings used in visualization practices), and a complex array of other rituals.

In this book I will translate the meditation on Vajrayana chant and give a commentary on each mantra. This mantra is used within Vajrayana Buddhism and by understanding what each mantra means can help the understanding of what it is to walk the path of Enlightenment.

Origin and History

King Songtsen Gampo (reigned from 617-650 CE)– had 5 wives, two of which were Buddhist - Tritsun was Nepalese and Wenzheng was Chinese. He built the Jokhang, Tibet’s first Buddhist temple to honor the practices of his wives.

King Trisong Detsen – a Buddhist who in an effort to quell hostile priests and nobles who followed the indigenous religion of Tibet called Bon invited the Mahayana Buddhist teacher, Padmasambhava to his court. Padmasambhava found a way to accommodate both Buddhist dharma and Bon traditions so that both can be seen as compatible.

Philosophical Origins

Tibetan Buddhism is a syncretic result of three major influences:

Mahayana Buddhism – via Padmasambhava – carrying the core doctrines of historical Buddhism with a heavy emphasis on Karuna (compassion) and the role of the Bodisattvas.

Tantrayana Buddhism/Tantric Hindu Darshana –which emphasizes the role that one’s body and senses can play in the awakening of the mind.

Bon – the indigenous religious tradition of Tibet –which emphasizes the mystical and animistic of the world.

The origin of the word Vajrayana is derived from two words.

In Sanskrit, vajra is the weapon of the god Indra sometimes referred to as the thunderbolt weapon.

For Indian Buddhists, vajra is also translated as diamond while yana is a raft or vehicle. Therefore it translate as Thunderbolt or Diamond Vehicle. Indra is the god of rain and thunderstorms, whom wields a lightning thunderbolt known as vajra and rides on a white elephant known as Airavata. The thunderbolt symbolizes the quickest way to enlightenment. The elephant symbolizes the removal of obstacles.

There is an emphasis on the unity of wisdom (prajna) and compassion (karuna) as the ideal – two symbols of this unity are found in the Yab Yum (the sexual union of male and female) and the dorje or vajra.

As with Mahayana, the Prajnaparamita is the philosophic foundation of Tibetan Buddhism. However they have added to this work a collection of writings called the Sadhanas which are derived from Tantric texts. These Sadhanas prescribe various meditation exercises which distinguish Vajrayana dramatically from Theravada Buddhism.

The goal of Tibetan Buddhists is to become awakened or to experience Tharpa (liberation). This method is not the slow scholarly path of the Theravada school which seeks to deny the ultimate reality of the body and substantial world.  Instead it is a dynamic process, grappling with life, and involving the spirit, the mind and the body. Because of this a diverse number of practices evolved which were designed to assist one in these efforts.

The emphasis on the humanity of the historic Buddha is replaced with the notion of various transcendent Buddhas (the Five Celestial Buddhas) and Bodhisattvas. Two are the Amitabha Buddha who reigns over Sukhavati (western Pure Land of the Buddha Amitābha in Mahāyāna Buddhism.) and Avalokitesvara the Bodhisattva of Infinite Compassion.

It is believed that the current Dalai Lama, Tenzin Gyatso is the 14th incarnation or metaphorical manifestation of Avalokitesvara.

Meditation practices

Mantras – a mantra represents an aspect of the Universe and the chanting of the mantra is a way of connecting the practitioner with the Universe. The most well-known mantra in Tibetan Buddhism is Om mani padme hum which is translated as Om- the sound of creation, the jewel in the lotus flower- hum –closure) the Tibetans have developed a tradition of singing that involves producing the lowest possible notes in the vocal range while simultaneously singing high overtones.

Mudras – postures or hand gestures representing various and virtually every state of consciousness.

Visualizations – one identifies with a particular Buddha or Bodhisattva in order to attain the quality that it manifests.

Mandalas – symbolic representations of themes in meditations – central mandala are the kalichakra which is a representation of perfection in sand – are usually swept up immediately upon completion to remind one of the impermanence of all things.

Prostrations – a method of meditation which helps involve the body as a vehicle of enlightenment

Bells & Horns & Drums all used to help one attain a certain level of consciousness.

Debating – part of the scholarly pursuit of prajna

Circumambulation – the walking meditation – always clockwise  encourages mindfulness.

Dances & wearing Masks – these are remnants of the religion of Bon.

Prayer Flags –is used as part of a New Year celebration.

Prayer Wheels – used to generate good karma.

These are the different practices of meditation. In this book we will just cover the mantras and their meaning.

Chapter 1: Namo Buddhaya

Namo Buddhaya or Na Mo Put Taa Ya is associated with the five Buddhas.

The mantra is about acknowledging the 5 Buddhas.it is the beginning of the Vajrayana mantra. The five Buddhas are Gakusandho Buddha, Gonakamano Buddha, Gassapo Buddha, Sakayamuni Gautama Buddha (the present Buddha), and Sri Ariyametrai Buddha (future Buddha) also known as Maitreya.

The short names or initials of the 5 Buddhas are Na Mo Put Taa Ya (in Sri Lanka pronounced 'Na Mo Bud Dhaa Ya'’ (Namo Buddhaya).

It’s also the five qualities of the Buddha, also five ways to teach or realize the dharma, also Five Dhyani Buddhas also known as the Five Wisdom Tathāgatas. These five Buddhas are the primary object of respect and meditation in Shingon Buddhism, a school of Vajarayana Buddhism founded in Japan by Kūkai.

The five qualities of Buddha

The five qualities are the Buddha nature that is in each of us that allows each of us to become aware of the Buddha within.

On the basis level they are obscured due to ignorance which is unawareness.  When we are caught up in delusions we allow our emotions to become unbalanced.

On the pathway level, they are partially purified and partially unpurified. This refers to the arya (noble) level, when some of the obscurations have been removed forever.

On the resultant level they are purified where one reaches the awakening level of the Buddha.

The Five Wisdom Buddhas are a later development, based on the Yogācāra elaboration of concepts concerning the jñāna of the Buddhas, of the Trikaya (In Sanskrit, Tri is three, kaya is body) theory, which posits three bodies of the Buddha. The Wisdom Buddhas are all aspects of the dharmakaya or truth-body, which embodies the principle of enlightenment. Initially two Buddhas appeared which represented wisdom and compassion - they were, respectively, Akṣobhya and Amitābha.

Buddha Shakyamuni's teachings contain both the Sutra and Tantra. The Sutra is for general teaching such as morality, loving-kindness and compassion. Tantra is developing within the result, such as the Vajrayana method of practice  which one is supposed to be able accomplish all basic practices first then able to practice Vajrayana way, that is by seeing the beauty of all that is, while others see the negative and positive sides that is the defects of samsara (the cycle of rebirth on earth that causes one to be filled with pain and sorrow) The Vajrayana practitioner sees beyond those qualities and do what they can to develop the positive characteristics within themselves accordingly. Even though we still can see other delusions such as anger, hatred, jealousy, desire and ignorance, our recognition