Maha Vajrabhairava, also known as Yamantaka (Tib: Dorje Jikje, Chi: 大威德金刚), is one of the most powerful protectors in the Tibetan Buddhist Pantheon, particularly in our Gelugpa (Yellow Hat) school. In our tantric tradition, Yamantaka is the wrathful emanation of the Boddhisattva of Wisdom, Lord Manjushri (Tib: Jampel Yang, Chi: 文殊菩萨), whose name translates loosely into “Gentle Glory”. It therefore comes as a surprise to many that Yamantaka, literally meaning “adamantine terrifier”, is that same embodiment of wisdom represented by the gentle Lord Manjushri. In order to tame negative or demonic elements, it is said that Lord Manjushri manifested in this wrathful form. It is also said that Yamantaka is so terrifying that “death” itself dies upon seeing Him.
The practice RÜL amulets and RÜL Vases was imparted to us by the earliest practitioners of the Yamantaka Tantra originating from the days of the 500 Arhats in India. It was brought into Tibet during the time that Buddhism waned in India, and which is preserved in our tradition till this day. The RÜL amulets and RÜL Vases were developed back then in order to curb negative (unseen) influences, and was deployed extensively during the early days of Buddhism in Tibet. Those same functions continue to be relevant in our modern day world.
During that time, local spirits of the land in Tibet such as nagas and lords of the locality were opposed to the building of Buddhist Temples. Structures already built would inexplicably collapse and accidents would occur at the work sites. A solution was therefore conceived by the Buddhist Masters who were accomplished practitioners of the Yamantaka Tantra, whereby the builders would not merely make prayers and offerings to those unseen spirits, but would also wear RÜL amulets and place RÜL Vases within the walls, ground or atop the beams of these buildings. The historical records in the Tibetan monasteries record that this successfully put a stop these negative influences.
RÜL Vases in the Modern Context
Whilst our Buddhist teachings focus on training the mind to perceive and think logically, the teachings also speak of beings in adjacent world systems which we cannot see with our naked eyes. Through the forces of karma or when one’s aspect of luck is low, conditions can sometimes become such that we sometimes become affected by these unseen forces. This is why RÜL amulets and RÜL Vases remain important in this modern world.
The RÜL Vases may be placed at a high place i.e. at least above the chest level, either close to the entrance of one’s main door so that they are visible on entering one’s home, or placed in the living room area where they can be sighted easily. The RÜL Vase guards the place and its inhabitants against any consequences of poor fengshui of the land, and is particularly efficacious in cleansing places where there may be spirits who may have inhabited the place but who may not have moved on, or other harmful spirits – this is particularly relevant where one lives in old dwellings, or where one’s home may be new but may have been built on (or close to) exhumed cemeteries. It also protects against curses/ hexes and unwelcomed visitors, particularly during the 7th lunar month.
Apart from being effective when it comes to places with negative influences, it also assists inhabitants of places which may be auspicious and beneficial from a fengshui perspective, but where the inhabitants may not have sufficient causes and conditions to benefit from that. It also assists the inhabitants in creating the causes and conditions for success in business and other worldly endeavours.
How are RÜL Vases Prepared
The RÜL Vases are prepared in accordance with the Wrathful Deity Vajrabhairava’s tantras, through a series of incantation, meditation and other rituals. They can only be prepared by qualified Yamantaka practitioners, who would have had to spend at least 3 years in retreats perfecting the Yamantaka practice. Many of the monks who prepare these Vases have spent over a decade in retreat.
Each Vase contains five RÜL Protection Capsules. Four of the Capsules are placed on the sides of the Vase, representing the cardinal directions of north, south, east and west, with one final capsule placed in the centre, representing the central direction.
Apart from the Capsules, the Vase is also infused with mantras texts and other holy substances, including soil from the lands of Lord Shakyamuni Buddha’s birth, enlightenment, first teaching, and where he manifested the aspect of death entering paranirvana. It also contains soil from the place of gathering of the 500 Arhats during the First Council in Rajagaha (the capital of the then Kingdom of Magadha) following Lord Shakyamuni’s entry into paranirvana, sand from mandalas of Deity Yamantaka and others over which extensive prayers and visualisations have been performed, as well as sand from the holiest places in the Himalayas. These have been personally collected by our kind and learned teacher, Geshe la, over the many years. Also infused in these Vases are pieces of cloth from the robes of enlightened masters who have spent years in meditational retreat and who have perfected the Generation and Completion stages of the Yamantaka tantras.
CAUTION ON USE
The Vases should as far as possible not be touched by those who are not members of your household. Even when they are transported here and handled, these vases are kept away from the hands of those other than Geshe la and the monks who are involved in preparing and consecrating them. These Vases are meant only for friends of the Centre. They are not for commercial re-sale. Dharma friends are requested to treat them with respect. If for any reason, one no longer wishes to keep one’s Vase(s), please contact the Centre, and we will collect them and provide a full refund.