Empowerment (Vajrayana).
An empowerment is a ritual in Vajrayana which initiates a student into a particular tantric deity practice. The Tibetan word for this is wang (Skt. abhiṣeka; Tib. wang; ), which literally translates to power. The Sanskrit term for this is abhiseka which literally translates to sprinkling or bathing or anointing. A tantric practice is not considered effective or as effective until a qualified master has transmitted the corresponding power of the practice directly to the student. This may also refer to introducing the student to the mandala of the deity.
There are three requirements before a student may begin a practice:
the empowerment (Tibetan: wang)
a reading of the text by an authorized holder of the practice (Tibetan: lung)
instruction on how to perform the practice or rituals (Tibetan: tri).
An individual is not allowed to engage in a deity practice without the empowerment for that practice. The details of an empowerment ritual are often kept secret as are the specific rituals involved in the deity practice.
Samaya may be defined as:
A particular system of teaching or doctrines;
The conduct required of a tantric practitioner, often as a set of vows or commitments;
The realization (abhisamaya) of Buddhahood;
In Tantric Buddhism, union with the Three Vajras, the body, speech and mind of the Buddha.
The Abhiseka Ritual (灌頂 kanjō) in Shingon Buddhism is the initiation rite used to confirm that a student of esoteric Buddhism has now graduated to a higher level of practice. The kanji used literally mean "pouring from the peak", which poetically describes the process of passing on the master's teachings to the student. The rite was popular in China during the Tang Dynasty, and Kukai, founder of Shingon, studied there extensively before introducing this rite to the Japanese Buddhist establishment of the time. A separate initiation rite exists for the general public called the kechien kanjō (結縁灌頂), and symbolizes their initiation into esoteric Buddhism. This rite is generally only offered at Mt. Koya in Wakayama Prefecture in Japan, but it can be offered under qualified masters and under proper auspices outside Japan, albeit very rarely.
The Shingon rite utilizes one of the two Mandala of the Two Realms, depending on the occasion. In esoteric ritual, after the student receives the Samaya precepts, the teacher of the esoteric Buddhism assumes the role of the teacher, usually Mahavairocana Buddha, while the master and student repeat specific mantras in a form of dialogue taken from esoteric Buddhist sutras. The student, who is blindfolded, then throws a flower upon the Mandala that is constructed, and where it lands (i.e. which deity) helps dictate where the student should focus his devotion on the esoteric path. From there, the student's blindfold is removed and a vajra is placed in hand.
An empowerment is a ritual in Vajrayana which initiates a student into a particular tantric deity practice. The Tibetan word for this is wang (Skt. abhiṣeka; Tib. wang; ), which literally translates to power. The Sanskrit term for this is abhiseka which literally translates to sprinkling or bathing or anointing. A tantric practice is not considered effective or as effective until a qualified master has transmitted the corresponding power of the practice directly to the student. This may also refer to introducing the student to the mandala of the deity.
There are three requirements before a student may begin a practice:
the empowerment (Tibetan: wang)
a reading of the text by an authorized holder of the practice (Tibetan: lung)
instruction on how to perform the practice or rituals (Tibetan: tri).
An individual is not allowed to engage in a deity practice without the empowerment for that practice. The details of an empowerment ritual are often kept secret as are the specific rituals involved in the deity practice.
Commitment.
By receiving the empowerment, the student enters into a samaya connection with the teacher. At the level of the anuttarayoga tantra class of practices; the samayas traditionally entail fourteen points of observance. The vajra master may also include particular directives, such as specifying that the student complete a certain amount of practice.
The samaya ( Japanese and Chinese: 三昧耶戒, sanmaya-kai, ), is a set of vows or precepts given to initiates of an esoteric Vajrayana Buddhist order as part of the abhiṣeka (empowerment or initiation) ceremony that creates a bond between the guru and disciple.
Samaya may be defined as:
A particular system of teaching or doctrines;
The conduct required of a tantric practitioner, often as a set of vows or commitments;
The realization (abhisamaya) of Buddhahood;
In Tantric Buddhism, union with the Three Vajras, the body, speech and mind of the Buddha.
Process.
The ritual for performing an empowerment can be divided into four parts:
'vase' (Tibetan: bumpa) or water empowerment
secret (Sanskrit: guhya) empowerment
knowledge-wisdom (Sanskrit: prajna-jnana)empowerment
word, fourth, or suchness empowerment
The ritual is based on the coronation process of a king but in this case represents the student being empowered as the deity of the practice (i.e. a Buddha). The vase empowerment symbolizes purification of the body, senses, and world into the body of the deity and may include a vase filled with water or washing. Chögyam Trungpa Rinpoche compared that to baptism.The secret empowerment involves receiving nectar to purify the breath and speech into the speech of that deity. The knowledge-wisdom empowerment involves uniting with a real or imaginary consort, called the prajna, to experience the blissful wisdom jnana) mind of the deity. The word empowerment involves means by word, sound, or symbols to realize the union, mind essence or mind nature, or the suchness of the deity.
The ritual for performing an empowerment can be divided into four parts:
'vase' (Tibetan: bumpa) or water empowerment
secret (Sanskrit: guhya) empowerment
knowledge-wisdom (Sanskrit: prajna-jnana)empowerment
word, fourth, or suchness empowerment
The ritual is based on the coronation process of a king but in this case represents the student being empowered as the deity of the practice (i.e. a Buddha). The vase empowerment symbolizes purification of the body, senses, and world into the body of the deity and may include a vase filled with water or washing. Chögyam Trungpa Rinpoche compared that to baptism.The secret empowerment involves receiving nectar to purify the breath and speech into the speech of that deity. The knowledge-wisdom empowerment involves uniting with a real or imaginary consort, called the prajna, to experience the blissful wisdom jnana) mind of the deity. The word empowerment involves means by word, sound, or symbols to realize the union, mind essence or mind nature, or the suchness of the deity.
Pointing-out instructions
In the Kagyu and Nyingma traditions of Mahāmudrā and Dzogchen, respectively, one finds "pointing-out instruction" conferred outside of the context of formal abhiṣeka. Whether or not such instructions are valid without the formal abhiṣeka has historically been a point of contention with the more conservative Gelug and Sakya lineages. The pointing-out instruction is often equated with the "fourth" or word abhiṣeka.
In the Kagyu and Nyingma traditions of Mahāmudrā and Dzogchen, respectively, one finds "pointing-out instruction" conferred outside of the context of formal abhiṣeka. Whether or not such instructions are valid without the formal abhiṣeka has historically been a point of contention with the more conservative Gelug and Sakya lineages. The pointing-out instruction is often equated with the "fourth" or word abhiṣeka.
Abhisheka
Abhisheka or Abhishekam is a Sanskrit term akin to puja, yagya and arati that denotes: a devotional activity; an enacted prayer,' rite of passage and/or religious rite. Within this range of senses, abhiṣeka is common to all Dharmic faiths such as Hinduism, Buddhism and Jainism.
Abhisheka or Abhishekam is a Sanskrit term akin to puja, yagya and arati that denotes: a devotional activity; an enacted prayer,' rite of passage and/or religious rite. Within this range of senses, abhiṣeka is common to all Dharmic faiths such as Hinduism, Buddhism and Jainism.
In the Indo-Tibetan Buddhist tradition, an abhisheka can be a method for performing esoteric transmission, a way to offer blessings of a lineage to participants, or it can be an empowerment to begin a particular meditation practice.
It originally was used as a consecration rite. Water from the four oceans was poured out of golden jars onto the head of the royalty. It was used during the monarch's accession ceremony and also his investiture ceremony.
It originally was used as a consecration rite. Water from the four oceans was poured out of golden jars onto the head of the royalty. It was used during the monarch's accession ceremony and also his investiture ceremony.
Tantric Buddhism
The abhiseka rite is a prelude for initiation into mystical teaching. There are four classes of abhiseaka, each being associated with one of the four Tantras. They are master consecration, secret consecration, knowledge of prajna, and the fourth consecration.
The abhiseka rite is a prelude for initiation into mystical teaching. There are four classes of abhiseaka, each being associated with one of the four Tantras. They are master consecration, secret consecration, knowledge of prajna, and the fourth consecration.
Shingon Buddhism.
The Abhiseka Ritual (灌頂 kanjō) in Shingon Buddhism is the initiation rite used to confirm that a student of esoteric Buddhism has now graduated to a higher level of practice. The kanji used literally mean "pouring from the peak", which poetically describes the process of passing on the master's teachings to the student. The rite was popular in China during the Tang Dynasty, and Kukai, founder of Shingon, studied there extensively before introducing this rite to the Japanese Buddhist establishment of the time. A separate initiation rite exists for the general public called the kechien kanjō (結縁灌頂), and symbolizes their initiation into esoteric Buddhism. This rite is generally only offered at Mt. Koya in Wakayama Prefecture in Japan, but it can be offered under qualified masters and under proper auspices outside Japan, albeit very rarely.
The Shingon rite utilizes one of the two Mandala of the Two Realms, depending on the occasion. In esoteric ritual, after the student receives the Samaya precepts, the teacher of the esoteric Buddhism assumes the role of the teacher, usually Mahavairocana Buddha, while the master and student repeat specific mantras in a form of dialogue taken from esoteric Buddhist sutras. The student, who is blindfolded, then throws a flower upon the Mandala that is constructed, and where it lands (i.e. which deity) helps dictate where the student should focus his devotion on the esoteric path. From there, the student's blindfold is removed and a vajra is placed in hand.
Mikkyo Buddhist hand.
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