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Cakrasaṃvara Samādhi by Leela Vam A Cakrasaṃvara Samādhi by Leela Vam A THESIS submitted to Oregon State University in partial fulfillment of the requirements for the degree of Baccalaureate of Science in Religious Studies Baccalaureate of Arts in International Studies Presented June 2, 2021 Commencement June 2021 AN ABSTRACT OF THE THESIS OF Leela Vam for the degree of Baccalaureate of Science in Religious Studies and Baccalaureate of Arts in International Studies presented on June 2, 2021. Title: Cakrasaṃvara Samādhi. Abstract approved:_____________________________________________________ Stuart Sarbacker The following text is a consolidated version of the Cakrasaṃvara Samādhi, along with the Guru Maṇḍala, Sūryārgha, Pañcagavya, Guru Pādārgha, Kāybhaḥ Pūjā, Rahasya Pūjā, Kalaśa Pūjā, Vāruṇī Pūjā, Bali Pūjā, Kīgaḥ Tine, and a Pātra Jñāna. The Cakrasaṃvara Samādhi, as has been discussed above, is the primary pūjā and sādhanā practice of Newah Mahāyāna-Vajrayāna Buddhists. The Guru Maṇḍala, the full name of which is Guru-maṇḍalārcanam, "Guru Mandala Worship", is the primary daily rite of Newah Buddhists, and is the primary preliminary practice of the Cakrasaṃvara Samādhi. The remainder are either additional preliminary or ancillary rites that go along with the Guru Maṇḍala and Cakrasaṃvara Samādhi. Key Words: Cakrasaṃvara, Samādhi, Newah, Mahāyāna-Vajrayāna, Buddhism Corresponding e-mail address: [email protected], [email protected] ©Copyright by Leela Vam June 2, 2021 Cakrasaṃvara Samādhi by Leela Vam A THESIS submitted to Oregon State University in partial fulfillment of the requirements for the degree of Baccalaureate of Science in Religious Studies Baccalaureate of Arts in International Studies Presented June 2, 2021 Commencement June 2021 Baccalaureate of Science in Religious Studies and Baccalaureate of Arts in International Studies project of Leela Vam presented on June 2, 2021. APPROVED: _____________________________________________________________________ Stuart Sarbacker, Mentor, representing Religious Studies _____________________________________________________________________ Rebekah Lancelin, Committee Member, representing International Studies I understand that my project will become part of the permanent collection of Oregon State University. My signature below authorizes release of my project to any reader upon request. _____________________________________________________________________ Leela Vam, Author Table of Contents 1. Introduction 1 2. Texts and Methodology 24 3. Sūryārgha, "Sun Offering" 35 4. Guru-pādārgha, "Guru Foot Offering" 37 5. Pañcagavya Śodhana, "Purification of the Five Cow Products" 38 6. Guru-maṇḍalārcanam, "Guru Mandala Worship" 40 7. Kāybhaḥ Pūjā, "Ṭīkā Pot Worship" 68 8. Rahasya Pūjā, "Secret Worship" 70 9. Cakrasaṃvara Samādhi, "Cakrasaṃvara Meditation" 71 10. Kalaśa Pūjā, "Kalaśa Worship" 96 11. Vāruṇī Pūjā, "Vāruṇī Worship" 103 12. Kīgaḥ Tine, "Throw Rice" 109 13. Pātra Jñāna, "Calendar Knowledge" 110 14. Sources and Abbreviations 114 15. Notes to the Translation 115 16. Bibliography 163 Cakrasaṃvara Samādhi Introduction This ritual text is a consolidated version of ritual texts from the Newah Buddhist tradition. The Newah are the primary inhabitants of the Kathmandu Valley, going back to the Licchavi period, 300-879 CE, which was then known as the "Nepal Valley". The Newah are the descendants of Himalayan peoples, whose language was Tibeto-Burmese, who were assimilated into by Sankrit/Prakrit speaking peoples emigrating from North India,1 some of which were the Śākyas, the family of Śākyamuni, "Sage of the Śākyas", the historical Buddha, Siddhārtha Gautama, born 543 BCE in Lumbini, which is within the southern border of the modern nation-state of Nepal. The primary teaching of Śākyamuni Buddha was the Catvāri Āryasatyāni, "The Four Noble Truths", which are as follows: 1. duḥkha "life is suffering" 2. samudaya "suffering arises from craving" 3. nirodha "the cessation of craving is the end of suffering" 4. mārga "there is a path which leads to the end of suffering" The fourth truth, also known as the Āryāṣhṭāṅgamārga, "The Eightfold Path", consists of eight limbs divided into three parts as follows: I. prajñā "wisdom" 1. samyag-dṛiṣhṭi "right view" 2. samyak-saṃkalpa "right intention" II. śīla "moral conduct" 3. samyag-vāc "right speech" 4. samyak-karmanta "right action" 5. samyag-ājīva "right livelihood" III. samādhi "meditation" 6. samyag-vyāyāma "right practice" 7. samyak-smṛiti "right mindfulness" 8. samyak-samādhi "right meditation" 1. Slusser, Mary Shepard (1982), Nepal Mandala, pt. 1, ch. 1, p. 8. 1 The word for "craving", the cause of suffering, is tṛiṣhṇā, which is limited to harmful desires, which consists of kāma, "sensual pleasure", the gratification of the senses including mental fantasies, bhava, "existence", the instinctual urge for self-preservation and continuance, and vibhava, "non-existence", harmful destructive desires directed towards ourselves and others. In addition to tṛiṣhṇā, there are also the additional Tri-viṣha, "Three Poisons", which consist of lobha, "greed", dveṣha, "hatred", and avidyā, "ignorance".2 To become Buddhist, the Buddha's followers would take refuge in the Buddha, Dharma, and Sangha. The Dharma, was the teachings of the Buddha, and the Sangha, was the community of the Buddha's followers. The moral conduct (śīla) Buddhists follow are the Pañcaśīla, "Five Precepts", for the laity, Aṣhṭaśīla, "Eight Precepts", for nuns and novice monks, and Daśaśīla, "Ten Precepts", for fully ordained monks. The Pañcaśīla consists of abstaining from the following: 1. prāṇātipāta "destroying life" 2. adattādāna "taking that which is not given" 3. kāma-mithyācāra "improper sexual conduct" 4. mṛiṣhāvāda "lying" 5. surā-maireya-madya-pramāda-sthāna "being intoxicated by alcohol" The Ten Precepts, consist of five more, "eating after noon", "dancing, singing, music and entertainment", "adorning the body", "sleeping on a raised bed", and "accepting money". The Eight Precepts combine the seventh and eighth (dancing, etc. and adorning), and include the ninth as its eighth.3 Śākyamuni Buddha also taught the doctrine of anātman, "no-self", which means all things consist of only rūpa, "form", and nāma, "labels", and therefor have no intrinsic essence in and of themselves, which also means humans have 2. For a full explanation of the Four Noble Truths, Eightfold Path, and the four forms of suffering see Prebish; Keown (2010), Introducing Buddhism, ch. 3, pp. 42-53. 3. Sanskrit comes from a Saptavidhānuttarapūjā, Bauddha Prārthanā (n.d.), chant- card, Pañcaśīlagrahaṇam sec. For the Aṣṭaśīla see Gellner, David N. (1992), Monk, Householder, and Tantric Priest, ch. 7.5, p. 220, para. 3. 2 no brahman, or "eternal soul". Instead the Buddha taught humans are made up of the Pañca Skandha, "The Five Aggregates", the very characteristics which lead to suffering, which consist of the following: 1. rūpa "form" 2. vedanā "sensations" 3. saṃjñā "perceptions" 4. saṃskāra "concepts" 5. vijñāna "consciousness" The final insight of the Buddha prior to enlightenment, was the doctrine of Pratītya-samutpāda, "Dependent Origination", the twelve-step chain of causation, which teaches all things arise from causes, which consists of the following: 1. avidyā "ignorance" 2. saṃskāra "concepts" 3. vijñāna "consciousness" 4. nāma-rūpa "name and form" 5. ṣhad-āyatana "six sense-spheres" 6. sparśa "contact" 7. vedanā "sensations" 8. tṛiṣhṇā "craving" 9. upādāna "grasping" 10. bhava "becoming" 11. jāti "birth" 12. jarā-maraṇa "old-age and death" The sphere of the six senses, consists of six triads, the sense objects, sense organs and sense consciousness, the third of which is based on the five aggregates, which all together make up the eighteen dhātus, "elements", all of which are dependent on each other, and none of which have their own intrinsic essence.4 All of these original teachings of Śākyamuni Buddha came from early Buddhism, which was later called the Hīnayāna, "The Small Vehicle", which today is commonly called the Theravāda, "The School of the Elders", the only surviving school of early Buddhism. The Hīnayāna got its name from the founders of the Mahāyāna, "The Great Vehicle", which developed several centuries after Śākyamuni Buddha's entrance into parinirvāṇa. The foundational text of the Mahāyāna is the Prajñāpāramitā, "The Perfection of Wisdom". The primary teaching of the Prajñāpāramitā, is the doctrine of śūnyatā, "emptiness", which is 4. For a full explanation of Dependent Origination, and the Five Aggregates see Prebish; Keown (2010), Introducing Buddhism, ch. 3, pp. 48-49, and pp. 54-57. 3 based upon the doctrines of no-self and dependent origination. The doctrine of emptiness states that no thing exists independently in and of itself, there is no independent subject or object, and all things are interconnected, making up a universal oneness. Even the idea of emptiness as an independent concept cannot exist within emptiness, which excludes any extreme nihilistic interpretations of nothingness, still allowing for relative subjects and objects to exist within the universal oneness. Relative subjects and objects allow us to make sense of reality, with our limited faculties, the five aggregates. However, once we experience a realization of emptiness, we understand that our perception of reality as separate subjects and objects is not real. One can say to oneself, "I am that", and let go of the habitual need to grasp and cling to things, and overcome the suffering of separateness, while at the same time still
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