#Akshobhya Buddha

[journeytothewestresearch]

hi okay i have a few questions!! sorry if i ask they're dumb, i'm only recently deep-diving into JTTW. they also might be more about buddhism and not JTTW so i'm not sure you can answer them?

1.) in this article, you mention the Akshobhya Mantra could be used for Wukong's fillet. do you know how/if this mantra was used by buddhists? like if it's sort of like,, a common prayer type deal or if there are certain situations for it!

2.) this one i'm really unsure about asking because it's a stretch from JTTW---but do you have anything on how monasteries worked in Ancient China, especially about roles within them or differences in female monasteries?

i appreciate your blog bunches and your articles have taught me so much!!

Why does everyone apologize? Questions are a good thing.

From what I understand, the Akshobhya Mantra is chanted to burn off negative karma, for both the living and dead.

I suggested an existing mantra so writers would have something real for Tripitaka to say:

Na-Mo Rat-Na Tra-ya-ya Om Kam-Ka-Ni Ro-Tsa-Ni Ro-Tsa Ni Tro-Ta-Ni Tro-Ta-Ni Tra-Sa-Ni Tra-Sa-Ni Pra-Ti-Ha-Na Pra-Ti-Ha-Na Sar-Va Kar-Ma Pa-Ram Pa-Ra Ni-Me Sar-Va Sa-To Nan-Tsa So-Ha

This would be mysterious to the general reader. And it could replace the silent chanting or straight up mumbling that is often seen on TV shows and movies.

I can't think of a book that fits all of your requirements. But this one about the Buddhist monastic code might be of use. I've uploaded a PDF to my blog for you.

There is also this thesis.

 

[buddhismnow]

When we see events through the lens of a pure mind.

When we see events through the lens of a pure mind. https://wp.me/pFy3u-9v9 This pure awareness is not detached or indifferent.

When we see events through the lens of a pure mind, we no longer experience the world as a battleground of opposing forces, where we must fight to secure our happiness and avoid suffering. Instead, we recognise that all events, whether pleasant or unpleasant, are part of the natural flow of life. They arise and pass away according to causes and conditions, and we can meet them with equanimity,…

[tremaghi]

Meditare è guardare in profondità nel cuore delle cose (Thich Nhat Hanh)

L’autunno è nell’aria. Appena alzata, è ancora buio pesto, mentre spalanco le finestre, saluto questo nuovo giorno da vivere con gratitudine. L’aria che respiro profondamente è frizzantina.Terminata la colazione, mi dedico alla meditazione nel mio angolino illuminato solo dalla flebile fiammella di una candela. Mi siedo sulla sedia, ciondolo un pò a destra e sinistra per trovare la postura…

[mahayanapilgrim]

Situating Amitabha’s 18th Vow Among the 48 Vows

All of Amitabha’s causal vows are coherent and all are related to his 18th Vow

To the novice reader, it can seem that Amitabha Buddha’s 48 vows in the Infinite Life Sutra are a series of elevated aspirations randomly strung together. But if we follow Master Shandao’s reading of Amitabha’s 48 vows, we will discover that Dharmakara Bodhisattva, the former body of Amitabha Buddha, presented his 48 vows as a unified set. We will also find that the 48 vows are coherent and all are related to Amitabha’s 18th Vow, the Fundamental Vow—also known as the Vow of Rebirth by Amitabha-Recitation.

Let us take a look at Amitabha’s 1st Vow, known as the Vow of No Wretched Realms in the Land. It states:

If, when I attain Buddhahood, there should be in my land a hell, a realm of hungry spirits or a realm of animals, may I not attain perfect Enlightenment.”

This seems to be a simple and straightforward aspiration, almost commonplace among bodhisattvas. Indeed, most buddhas make this vow in their casual ground, like Akshobhya Buddha’s Fifith Vow.

However, we will be deeply moved if we know why Amitabha Buddha gives this vow first place in his master plan of deliverance. Dharmakara makes his priority the deliverance of sentient beings who suffer most and have the least capacity to leave the world of suffering because of their heavy karmic obstructions. Sentient beings may not know or care about the suffering of beings in these realms, but the buddhas do.

Without being asked, Dharmakara proactively made vows to save ordinary beings from reincarnation within the Six Realms as they are likely to fall into the Three Wretched Realms—the animal, hungry ghost, and hell realms—after death. Due to their ignorance, they are inexorably dragged there by their past karma under the Law of Causal Conditioning.

This vow draws the attention of ordinary beings caught in the cycle of birth and death within the Six Realms. It arouses their concern, triggers their intrinsic fear of suffering, and piques their interest to learn more about Amitabha’s Land of Bliss. As Dharmakara Bodhisattva, Amitabha Buddha wished to pacify their minds, and created an ultimate solution for them and all suffering beings.

“May I not attain perfect Enlightenment” is an extremely high opportunity cost

Dharmakara’s aspirations to make his vows, to practice Buddhism over countless kalpas, and to attain the enlightenment of a buddha is expressed in his 48 vows. They are a single package of deliverance for us ordinary beings reincarnating within the Six Realms in the Land of Saha.

When considering the 48 vows, we should take a practical rather than an itellectual approach. Through his vows, Amitabha Buddha is sincerely and earnestly telling us why he makes such vows for us, how he builds the Pure Land, and what benefits he wishes to bestow on us through his Name—particularly the benefit of assured rebirth in his reward land, the Land of Bliss.

It is important to note that all 48 vows start with: “If, when I attain Buddhahood,” and end with “may I not attain perfect Enlightenment.” This means that Dharmakara is not making wishes, but vows. Each is a solemn promise and a binding agreement. If he fails to fulfill any of his vows, he must bear the consequence, which is not attaining perfect Enlightenment.

Of course, for a genuine bodhisattva, attaining perfect Enlightenment is their one and only goal. To frame vows in such a way is a risky proposition for any bodhisattva, as the opportunity cost is extremely high.

Drawing attention to those who reincarnate within the Six Realms

If we interpret Amitabha’s First Vow as just describing one of the benefits of the Pure Land, or we take it as a vow common to all buddhas who wish to eliminate our heavy karmic obstructions and prevent us from falling into the wretched realms, we do not understand the deep and profound meaning of this vow made by Dharmakara Bodhisattva.

The First Vow draws the attention of those who, like us, live in the defiled lands and are afraid of falling into wretched realms of suffering after death. The fear of losing our life (or the body of our present incarnation) is hidden deep in the minds of all ordinary beings, because it may happen at any time in the space of a breath.

Since this is the deep and profound concern of all iniquitous ordinary beings in the Six Realms, Dharmakara makes it his top priority to deliver sentient beings who suffer most and have the least capacity to leave the world of suffering because of their heavy karmic obstructions.

Thus, in another version of the Infinite Life Sutra, Dharmakara announces at the beginning of his 48 vows: 

All beings in the various reincarnated realms come to be reborn in my land and receive the fullness of joy. My compassionate heart exerts itself to rescue all sentient beings and deliver them from Avici Hell.

Although the Three Wretched Realms are highlighted in the First Vow, all six realms of reincarnation, including the asura world, human world, and deva world, are absent in the Land of Bliss. However, aiming to deliver human beings in the defiled lands, Dharmakara speaks from the standpoint of humans so that they can easily understand, believe, and accept his vows.

Why is the 18th Vow fundamental?

Shakyamuni Buddha and the patriarchs identify the 18th Vow as the Fundamental Vow and the other 47 as “vows of admiration.” This is because once we attain assured rebirth through Amitabha-recitation, as stated in the 18th Vow, we will naturally attain all the benefits promised by Amitabha Buddha in the other 47 vows.

Conversely, if we are not assured of rebirth in the Land of Bliss, all benefits promised by Amitabha Buddha in the other 47 vows are, for us, meaningless—just empty talk. Therefore, the only aim of the Pure Land teaching is rebirth in the Pure Land. This is also the original intent of Dharmakara and the aim of all Pure Land practitioners.

[talonabraxas]

Amitabha “Infinite Light” Talon Abraxas

Amitabha Buddha | Amitayus

The great savior Buddha is known as Amitabha (Sanskrit: “Infinite Light”), also known as Amitayus (“Infinite Life”), Japanese Amida, and Chinese Emituo Fo in Mahayana Buddhism, particularly in the so-called Pure Land sects. According to the Sukhavati-vyuha-sutras, which serve as the foundational texts for the Pure Land sects, a monk by the name of Dharmakara took several vows, the 18th of which stated that upon his attaining Buddhahood, all who had faith in him and invoked his name would be reborn in his paradise and would live there in bliss until they attained enlightenment. Dharmakara ruled as the Buddha Amitabha in the Western Paradise, also known as Sukhavati, the Pure Land, after fulfilling his vows.

In 650 CE, Amitabha’s devotion emerged in China. From there, it went to Japan, where it resulted in the establishment of the Pure Land school and the Real Pure Land school, both of which still have significant followings today. The late Heian era raig paintings of Japan depict Amitabha’s Pure Land and Amitabha descending to welcome the recently deceased in a beautiful way (897–1185).

In Tibet and Nepal, Amitabha is revered as one of the five “self-born” buddhas (dhyani-buddhas) who have existed eternally. Amitabha was never as well-known as a savior figure there as he was in East Asia. In accordance with this theory, he appeared as both the bodhisattva (“buddha-to-be”) Avalokiteshvara and the historical Buddha Gotama. His color is red, his posture is one of meditation (dhyana-mudra), his symbol is a begging bowl, his mount is a peacock, his consort is Pandara, his family is Raga, his element is water, his sacred sound is “ba” or “ah,” his skandha (element of existence) is taste, his sense organ is the tongue, and his place in the body is the mouth.

Amitabha is referred to as Amitayus, or “Infinite Life,” since he bestows a long life. While the two names are frequently used interchangeably in China and Japan, the two forms are never confused in Tibet, where Amitayus is revered in a specific rite in order to live a long life. He is shown holding the ambrosia vase from which the jewels of eternal life spill while sporting ornaments, a crown, and other accessories.

Amitabha Buddha, also known as Amitayus or Amituofo, is a central figure in Mahayana Buddhism. He is considered one of the Five Dhyani Buddhas, along with Akshobhya, Ratnasambhava, Amoghasiddhi, and Vairochana. Amitabha is revered as the Buddha of Infinite Light and Infinite Life. He is believed to have created the Pure Land, a realm of perfect bliss and enlightenment, where beings can be reborn through the power of his grace and merit. This

Pure Land is known as Sukhavati or Dewachen.

The Pure Land tradition of Buddhism is particularly popular in China, Japan, and Korea, where it is known as Jodo, Jodo Shinshu, and Cheontae, respectively. Followers of the Pure Land tradition believe that by chanting Amitabha’s name, they can generate the necessary merit to be reborn in his Pure Land and attain enlightenment.

The name Amitabha means “Infinite Light,” and his image is often depicted with a halo of radiant light surrounding his head. He is also commonly depicted holding a vase, representing the nectar of immortality, and a lotus flower, symbolizing the purity of the Buddha’s teachings. Amitabha’s importance in Mahayana Buddhism is reflected in the fact that he is the focus of numerous sutras and texts, including the Amitabha Sutra and the Infinite Life Sutra. These texts describe the Pure Land in detail, including its geography, inhabitants, and the benefits of being reborn there.

In addition to his role as the Buddha of Infinite Light and Infinite Life, Amitabha is also regarded as a bodhisattva, a being who has chosen to postpone their own enlightenment in order to help others attain liberation from suffering. As such, he is often depicted surrounded by other bodhisattvas, including Avalokiteshvara, the bodhisattva of compassion, and Mahasthamaprapta, the bodhisattva of wisdom.

Overall, Amitabha Buddha is an important figure in Mahayana Buddhism, particularly in the Pure Land tradition. His teachings and his Pure Land offer a path to liberation and enlightenment for those who seek it.

Amitabha mantra

(Om Amideva Hrih)

[santoschristos]

"Much though he recites the sacred texts, but acts not accordingly, that heedless man is like a cowherd who only counts the cows of others - he does not partake of the blessings of the holy life.

Little though he recites the sacred texts, but puts the Teaching into practice, forsaking lust, hatred, and delusion, with true wisdom and emancipated mind, clinging to nothing of this or any other world - he indeed partakes of the blessings of a holy life." || The Buddha || Posted by Buddha Beings Source: The Dhammapada - Verse 19 and Verse 20

Homage to Akshobhya, Breaking through obstacles, Playful and joyful Vajra holder, Dancing in emptiness.

Homage to Akshobhya, Steadiness, solidity, strength, He touches earth, He is rooted. Perfect equanimity, Unshakeable stability.

MANTRA AND OFFERINGS: OM VAJRA AKSHOBHYA HUM

Invocation Akshobhya, Deep celestial blue, Sitting at the pillar of Dawn, Dwelling in the mystic east, Where the sun’s light rises from the earth, The Place of beginnings.

Image: Buddha Akshobya, seated in a meditative Vajra asana.

[mastomysowner]

Chapter 1085

Yes, that’s the sovereign of the world, whose mere presence fills others with awe and solemn dread. Im is impressive. This is the type of impression Trebol wanted Doflamingo to create when he forced him to be king.

And he also can confirm this impression.

It’s now fully confirmed that Im is connected with the Buddha. Not only is his name, イム, made up of the radicals used in the kanji 仏, Buddha, but also Mu (negative) is an important concept in Buddhism.

Seems like the Five Elders represent the five aggregates of clinging, matter, sensations, perception, formations, and consciousness, the elements making up the physical and mental existence of each person. The symbol of the World Government itself denotes everything that exists in the material world, and has five points.

In Mahayana and Vajrayana Buddhism, the lords of the Five Buddha Families, Vairochana, Akshobhya, Ratnasambhava, Amitabha, and Amoghasiddhi, are associated, among other things, with the five aggregates of clinging. They are sometimes seen as emanations and representations of the five qualities of the Adi-Buddha or "first Buddha", the highest anima mundi.

[blrowanducks-blog]

Guhyasamāja Tantra (Part LVI)

Guhyasamja is one of Vajrayana Buddhism’s most fascinating, difficult, and essential personalities. It combines various important tathagata Buddhas, into one image. He is most commonly called Akshobhayavajara which is the form of Akshobhaya buddha.

Guhyasamāja holds a significant position in Tibetan Buddhism as one of the most important deities within the Vajrayana tradition. The word "Guhyasamāja" can be translated as "secret assembly" or "mystic unity." This complex and profound deity embodies the union of wisdom and compassion, embodying the ultimate goal of spiritual awakening.

Guhyasamāja has its roots in ancient Indian Buddhist Tantra, particularly within the broader framework of the Mahayana and Vajrayana traditions. It is believed to have been transmitted to Tibet by the great Indian master Padmasambhava in the 8th century CE. The deity is often depicted in a yab-yum (Tibetan for "father-mother") posture, symbolizing the union of wisdom (represented by the male deity) and compassion (represented by the female deity). Guhyasamāja is portrayed as a transcendent being with multiple heads and arms, adorned with various ornaments, and seated on a lotus throne.

The iconography of Guhyasamāja carries profound symbolism that reflects the core principles of Tibetan Buddhism. The multiple heads and arms represent the deity's enlightened qualities and ability to manifest in various forms to assist sentient beings. The yab-yum posture signifies the non-dualistic nature of reality, where wisdom and compassion are inseparable. Guhyasamāja embodies the union of bliss and emptiness, representing the ultimate state of enlightenment, often referred to as the union of method and wisdom.

The practice of Guhyasamāja is highly esoteric and advanced, primarily undertaken by experienced practitioners under the guidance of qualified teachers. The primary aim of these practices is to transform ordinary experiences into the path of awakening. The empowerment or initiation into the Guhyasamāja practice is a crucial step for practitioners, allowing them to establish a direct connection with the deity's enlightened qualities. Empowerments involve rituals, visualization, mantra recitation, and the cultivation of meditative absorption.

Meditation is an essential component of Guhyasamāja practice. Tibetan Buddhist practitioners engage in various meditation techniques associated with this deity to purify their minds and cultivate wisdom and compassion. One such method is deity yoga, where practitioners visualize themselves as Guhyasamāja, embodying the enlightened qualities of the deity. Through this practice, one aims to dissolve the dualistic perception of self and other, cultivating a deep sense of interconnectedness and compassion.

Tantric rituals play a significant role in Guhyasamāja practice. These rituals involve elaborate ceremonies, including chanting of mantras, visualization, mudras (hand gestures), and the offering of various substances such as flowers, incense, and symbolic offerings. These rituals are performed to invoke the presence of Guhyasamāja and to purify and transform mundane experiences into the path of enlightenment.

Guhyasamāja holds a central position in the Vajrayana tradition of Tibetan Buddhism. The practice of Guhyasamāja is considered an advanced practice.

Guhyasamja is the foremost meditational deity of the Method-father class of Anuttarayoga tantra. Guhyasamaja has two main traditions, the Arya (Nagarjuna) Lineage, and the Jnana (Jnanapada) Lineage.

In general there are three principal iconographic forms of Guhyasamaja within this tradition.

Akshobhyavajra (blue),

Manjuvajra (orange), and

Avalokita (red).

All three of these forms have three faces, six arms, two legs, and embrace a consort. Guhyasamaja can appear as either peaceful or slightly peaceful and slightly wrathful.

Guhyasamāja is blue-black in color, a form of Akshobhya, one of the five transcendent lords. Akshobhyavajra holds a vajra and bell in his first two hands, and other hands hold the symbols of the four other transcendent lords, wheel of Vairocana, and lotus of Amitabha in his right. and the gem of Ratnasambhava and sword of Amoghasiddhi in his left.

The sadana continues:

BLESSING THE BODY, SPEECH, AND MIND JOINTLY

"I become the great Vajradhara in whom all the tathāgatas' three vajras of body, speech, and mind combined inseparably.

Om sarvatathāgatakāyavākcittav ajrasvabhāvātmako 'ham".

The sadhana recitation for this practice is limited to this brief statement. Lineage lamas have described the visualization that relates to it in the following manner. Among the thirty-two deities installed in your body, twenty-three are male deities, namely, the five lineage tathāgatas, the eight bodhisattvas, and the ten wrathful deities. Similarly, nine are female deities-that is, the four divine consorts and the five sense goddesses. Each of the twenty-three male deities emanates countless duplicates of himself who invite countless forms of one of the nine goddesses. Similarly, the four consorts and the five sense goddesses emanate countless duplicates of themselves who invite countless forms of each of the twenty-three male deities, with each goddess inviting the male deities who correspond to their respective lineage.

Thus, while appearing in Vajrasattva's emanation-body form, visualize that each of the body mandala's thirty-two male and female deities emanates countless duplicates of himself or herself, that fill the entirety of space. Each of these multitudes of emanations then invites countless forms of their counterpart female or male deity. After embracing one another, these countless pairs of deities dissolve into one another until they become single pairs of each of the thirty-two deities who position themselves in the space above the circular beam inside the mandala palace, then visualize that you emanate a duplicate of yourself who comes before this assembly of deity pairs and makes a supplication to them. Following this supplication, the deity pairs enter into sexual union

and dissolve into thirty-two portions of a

luminous substance whose essence is bliss-voidness wisdom. These substances dissolve into the corresponding thirty-two body-mandala deities, filling their bodies. The surplus of these substances spill out from the bodies of the body-mandala deities and fill your main body that is appearing in Vajrasattva's form. As this occurs, reflect that you attain the status of the great Vajradhara in whom all the tathāgatas' three vajras of body, speech, and mind are combined inseparably. Then recite the mantra for generating the divine pride in which you reflect, "I am the one whose nature is composed of the body, speech, and mind vajras of all the tathāgatas."

[lamathanka]

The Five Tathagatas.

The Five Dhyani Buddhas are celestial Buddhas whom we visualize during meditation. The word Dhyani is derived from the Sanskrit dhyana, meaning “meditation.” They are not historical figures, like Gautama Buddha, but transcendent beings who symbolize universal divine principles or forces. The Dhyani Buddhas represent various aspects of the enlightened consciousness and are great healers of the mind and soul. They are our guides to spiritual transformation.

.

.

.

.

.

#Tathagatas #Buddhas #dhyani #wisdom #jinas #adibuddha #vairochana #akshobhya #amitabha #ratnasambhava #amoghasiddhi #vajrayana #lamathankapaintingschool #thangka #thankapainting #sacred #himalayanart #art #heritage #livingheritage #mindfullness #sacred

[hadeschan]

item # K24B15

RARE Pra Somdej Luang Phor Guay, Pim Yai, Lang Jaan Yant Ha, Nua Pong Namman. A large-size Buddha amulet with figure of a meditating Buddha seating on a 3 tiers platform, and in the back is with a hand engraving 5 Buddhas Yantra (cabalistic writing) by Luang Phor Guay himself. Made from many types of holy powder including the holy powder of Somdej Pra Buddhachan Toh of Wat Rakhang, blended with tung oil. Made by Luang Phor Guay of Wat Khositaram (Wat Ban Khae or Wat Luang Phor Guay), Chai Nat Province in BE 2515 (CE 1972).

……………………………………………………….

BEST FOR: Pra Somdej Luang Phor Guay has a tendency to draw positive energy. Klawklad Plodpai (it pushes you away from all danger), Kongkraphan (it makes you invulnerable to all weapon attack), Maha-ut (it helps stop gun from shooting at you), and warning of danger. Nang Nieow, a rock-hard skin that is completely impervious to damage with bludgeoning or piercing weapons. Wealth Fetching, Maha Larp (it brings lucky wealth), Metta Maha Niyom (it makes people around you love you, be nice to you, and willing to support you for anything), Kaa Kaai Dee (it helps tempt your customers to buy whatever you are selling, and it helps attract new customers and then keep them coming back, Ponggan Poot-pee pee-saat Kunsai Mondam Sa-niat jan-rai Sat Meepit (it helps ward off evil spirit, demon, bad ghost, bad omen, bad spell, curse, accursedness, black magic, misfortune, doom, and poisonous animals). And this amulet helps protect you from manipulators, backstabbers, and toxic people. And the force of the bad intentions / activities / behaviors from your enemies hitting you, the Khata Sà-tón Klap Spell puts an equal force back onto them, meaning those bad intentions / activities / behaviors bounce back up to your enemies.

……………………………………………………….

The Five Buddhas Yantra (Cabalistic Writing), Five Buddhas in Theravada Buddhist Cosmology

The Five Wisdom Buddhas, a group of five “self-born” celestial Buddhas who have always existed from the beginning of time. The five are usually identified as Vairochana, Akshobhya, Ratnasambhava, Amitabha, and Amoghasiddhi. The Five buddhas are a development of the Buddhist Tantras. And they are aspects of the dharmakaya “dharma-body”, which embodies the principle of enlightenment in Buddhism. Each of the “self-born” Buddhas is also said to have manifested himself as an earthly Buddha, an Adi-Buddha (first, or primal, Buddha), and as a Bodhisattva (Buddha-to-be). The Five Buddhas represent:-

1)Vairochana Buddha (Principal deity/meditator), the wisdom of the essence of the dharma-realm meditation mudra.

2)Akshobhya Buddha (East), the wisdom of reflection.

3)Ratnasambhava Buddha (South), the wisdom of equanimity.

4)Amitābha Buddha (West), the wisdom of observation.

5)Amoghasiddhi Buddha (North), the wisdom of perfect practice.      

The Power of 5 Buddhas

1.The 5 Buddhas would grant your wish to have glorious future in your career, business, with success plus wealth and prosperity

2.The 5 Buddhas would help bring your good karma from your past life to the present.

3.The 5 Buddhas would help pull you back when you get lost by your choice, and/or by forces beyond your control.

……………………………………………………….

“ขอศิษย์ทั้งหลายอย่าอดอย่าอยากอย่ายากอย่าจนอย่าต่ำกว่าคนอย่าจนกว่าเขา”

“All of my Looksit (disciples / followers /adherents/ worshippers / devotees) will be away from destitution, failure, hardship & difficulty in living, poverty, inferiority, and deterioration in quality of life.”

……………………………………………………….

Luang Phor Guay was highly respected by Luang Phor Pare of Wat Pikulthong, Singburi Province. Many Batches of Luang Phor Pare’s amulets were blessed by Luang Phor Guay first, Luang Phor Pare would bring them to Luang Phor Guay and ask Luang Phor Guay to bless them for him before the Grand Blessing Ceremonies…

……………………………………………………….

*All of the amulet made by Luang Phor Guay, the last mantra that Luang Phor Guay blessed on amulets was “The Khata Sà-tón Klap (The Bouncing Back Mantra)”. The force of the bad intentions / activities / behaviors from your enemies hitting you, the Khata Sà-tón Klap puts an equal force back onto them, meaning those bad intentions / activities / behaviors bounce back up to your enemies.

……………………………………………………….

LUANG PHOR GUAY

Luang Phor Guay was an abbot of Wat Kositaram (Wat Ban Khae), Chainat Province living between (BE 2448 to BE 2522)

Luang Phor Guay was a disciple of many Legendary Guru Monks, for instance;

- The Holy Luang Phu Tao of Wat Kaang Kaao, a senior brotherhood of Luang Phu Suk of Wat Pak Klong Makham-tao

- The Holy Luang Phu Sri of Wat Pra Prang

- The Holy Luang Phor Derm of Wat Nong Pho

The supernatural power of Luang Phor Guay experienced by his Looksit (disciples / followers /adherents/ worshippers / devotees)

1)An ability to know the future.

2)An ability to shoot clay ball bullets from a sling bow with cursive path (line of fire) to any targets Luang Phor Guay wanted, no matter how far they were.

3)An ability to make a ring to be put on anybody’s fingers no matter where they were by blowing rings from Luang Phor Guay’s palms.

4)Photo shootings without Luang Phor Guay’s permission, those photos would be blurry or camera malfunctions.

5)An ability to make people who just visited Luang Phor Guay not to recognize Luang Phor Guay after leaving Luang Phor Guay.

6)An ability to stop gun from firing at him or anyone

7)An ability to make gun malfunction by squeezing out a piece of cloth in his hands.

8)An ability to make ants to return to their nest hole.

9)An ability to bless chicken food, and made chickens eat it if the chickens or the chicken eggs were stolen, and later eaten by the thieves, the thieves would got Dermatophytosis or Ringworm on their skins.

10)An ability to use a rock tying up with a robe, and beat up his looksit, and looksit felt no pain.

11)An ability to stop the gun from firing by saying “the gun jammed”.

12)An ability to treat people with headache by pinching their own thumbs.

13)An ability to heal people with broken bones.

14)An ability to replace the pain during child labor from wives to their husbands.

15)An ability to turn a man to both a crocodile, and then a tiger or vice versa.

16)An ability to turn midrib of a banana leaf to a green snake, and a loincloth belt to a cobra.

17)An ability to turn leaves of Maerua siamensis (Kurz) Pax tree to wasps.

18)An ability to turn a joss stick wrapped with red paper to a Siamese fighting fish.

19)An ability to hold burning charcoal in his hands

20)An ability to pick anything that his hand could hold from anyplace, no matter how far they were.

21)Luang Phor Guay’s message to his looksit would come true.

22)An ability to make his amulets floating in the water or flying in the air.

23)An ability to command wasps to sting any people he wanted. And command turtles to search for anybody he wanted.

24)An ability to toss his amulets into the air, and those amulets were flying to people whom he wanted to give amulets to, no matter where they lived.

25)An ability to know if his Looksit were assaulted or in danger, no matter where they were at.

……………………………………………………….

THE AMULETS OF LUANG PHOR GUAY

Luang Phor Guay made and blessed all of his amulets by himself. Mon Pra Gaan, the Lord Kala in Sanskrit, the Pra Gaan Mantra, the one who is beyond time (death) and universe and all life within, and the god of death. Those who have good intentions of using Luang Phor Guay’s amulets would be blessed, those who are not will be doomed. And all amulets made by Luang Phor Guay, at the final of blessing ritual, Luang Phor Guay would end with Khata Sa-ton-klap. Such Khata has a power that helps protect amulet wears from manipulators, backstabbers, and toxic people. Not only protection from those kind of people, but also people who are thinking a “bad” thought about the amulet wearers will also be doomed.

REMARK: According to Looksit (disciples / followers / adherents / worshippers / devotees) of Luang Phor Guay, Luang Phor Guay made amulets every day to release his mind power (Grasin Fire) that generated heat in his body, and Luang Phor Guay NEVER made amulets for sale. Luang Phor Guay just gave amulets to anybody he wanted.

THE BLESSING PROCESS OF AMULETS OF LUANG PHOR GUAY

Luang Phor Guay blessed his amulets at the 7 times of the day firstly in the early morning, in the late morning, in the afternoon, in the late afternoon, in the evening, in the late evening, and at midnight. These 7 times of blessing was said to be the blessing process of Black Magic, and to prolong/extent the lives of people who wear his amulets in case that people’s lifespan on earth are shorten by their bad karma. And only best guru monks or Best white robe masters could perform such rituals. Luang Phor Guay would pick the day on auspicious constellations (Rerk Mongkon), master of devil constellations (Rerk Boon Phraya Maan), and criminal constellations (Jora Rerk). Luang Phor Guay said that the Rerk Boon Phraya Maan, and Jora Rerk are constellations that help criminals, and evil people to successfully commit their crimes, and amulets of Luang Phor Guay would perform miracles to persuade those bad people to believe in good and bad karma, then they will return to support Buddhism, and finally, they will be decent citizens.

……………………………………………………….

DIMENSION: 3.80 cm high / 2.50 cm wide / 0.70 cm thick

……………………………………………………….

item # K24B15

Price: price upon request, pls PM and/or email us hadesamulet@protonmail.com

100% GENUINE WITH 365 DAYS FULL REFUND WARRANTY

Item location: Hong Kong, SAR

Ships to: Worldwide

Delivery: Estimated 7 days handling time after receipt of cleared payment. Please allow additional time if international delivery is subject to customs processing.

Shipping: FREE Thailandpost International registered mail. International items may be subject to customs processing and additional charges.

Payments: PayPal / Western Union / MoneyGram /maybank2u.com / DBS iBanking / Wechat Pay / Alipay / INSTAREM / PromptPay International / Remitly

*************************************************

[mercypeacehappy]

아촉불 바즈라 다라니와 만트라, Akshobhya Buddha Vajra Dharani and Mantra, 모든 부정적인 카르마를 정화하고, 하위 영역에서 구출합니다, Purifies all negative karma, rescues from lower realms, 감사합니다, Thank you very much, 출처(Source) : Buddha Weekly

[acalavidyaraja]

The designation "Wisdom Dakinis" or "Awareness Dakinis" refers to five significant deities in Tibetan Buddhism, appearing in the Bardo Thödol (Tibetan Book of the Dead) during the first five days of the bardo, each in inseparable union with one of the five Sambhogakaya Buddhas. These Dakinis are regarded as emanations of Vajravarahi, a key figure in Vajrayana Buddhism.

1. Akashadhatvishvari - Buddha-Dakini:

- Appears on the 1st day at the Center, in union with Vairocana (or with Ratnasambhava or Akshobhya).

- Color: White.

- Element: Ether.

- Represents the Wisdom of Universal Law.

2. Locana - Vajra-Dakini:

- Appears on the 2nd day in the East, in union with Aksobhya (or with Vairocana in the East).

- Color: Blue.

- Element: Water.

- Represents the Wisdom of the Mirror.

3. Mamaki - Ratna-Dakini:

- Appears on the 3rd day in the South, in union with Ratnasambhava (or with Akshobhya in the Center).

- Color: Yellow.

- Element: Earth.

- Represents the Wisdom of Equality.

4. Pandaravasini Pandara - Padma-Dakini:

- Appears on the 4th day in the West, in union with Amitabha.

- Color: Red.

- Element: Fire.

- Represents the Wisdom of Distinction & Discernment.

5. Samayatara Samaya Tara - Karma-Dakini:

- Appears on the 5th day in the North, in union with Amoghasiddhi.

- Color: Green.

- Element: Air.

- Represents the Wisdom of Action & Accomplishment.

These Dakinis are not only symbolic representations but are also revered as spiritual guides, embodiments of enlightened qualities, and sources of wisdom and empowerment. Their associations with specific Buddhas, elements, and colors signify various aspects of enlightenment and spiritual realization. Despite their profound significance, they are sometimes erroneously diminished by merely being referred to as the "Five Consorts," underscoring the need for a deeper understanding of their roles and symbolism within Tibetan Buddhism.

[arrhakis]

The Blue Wisdom Buddha | The Blue Wisdom Buddha by Daniel Ar… | Flickr

The Blue Wisdom Buddha by Daniel Arrhakis (2023) Blue is associated with purity and healing. Akshobhya is the Buddha of this color. Air is the element that accompanies this color. It is believed, when meditating on this color, anger can be transformed into wisdom.

[mahayanapilgrim]

The Seed Syllables

The following figure shows a mosaic of all the seed syllables (skrt: bijas). Bija literally translated means "seed", and in the case of sacred syllables, can be taken to mean "mystical symbols and sounds which represent root attributes of the cosmos, manifest and unmanifest". The bijas carry with them great power and influence. The Vedic creation myths state that the scripture was "heard" (skrt: sruti), and was later encoded into the Sanskrit language, as such the sound and visual representation connects directly to that ancient power (skrt: apauruseya). When used in meditation, visualization, and sound, the practitioner can connect directly with the primordial nature of each bija.

The bijas are (from top clockwise):

* A (tib: a)

* AH (tib: AH)

* OM (tib: oM)

* HUM (tib: hU~M)

* TAM (tib: tAM)

* HRIH (tib: hrIH)

Hidden Symbology

While researching this project, it was fascinating to learn more about the hidden symbolism which appears in Buddhist imagery, specifically Tibetan Vajrayana and Dzogchen (tib: rdzogs chen) in particular. While the images in this collection appear simple in their design, they are expressing ancient esoteric teachings encoded into symbols.

For the images of this collection, two core teachings were used to encode the symbols: Annutara Yoga Mother class Tantra (Vajrayogini, left-hand tantra), and Ati Yoga Dzogchen's second Rigpa (skrt: vidya, tib: rig pa) wisdom lhun grub.

Working from the outermost symbol inwards, we have:

Rays of Light

Rays of light emanate from the center-point on a background of royal-blue sky.

Five Spherical Rings

On an exoteric level the rainbow-like rings represent the five elements (skrt: pancha bhuta, tib: 'byung ba lnga) as described in Vajrayana:

* Ether, Space (Vyoma, Akasa): White, Vairochana, KHAM

* Air (Vayu): Green, Amitabha, YAM

* Fire (Agni): Red, Akshobhya, RAM

* Water (Varuna): Blue, Ratnasambhava, VAM

* Earth (Prithivi, or Bhumi): Yellow, Amoghasiddhi, LAM

On an esoteric level the rings have a vast interpretation that can consume a lifetime (or more) of study.

Mother Tantra: To understand the way in which the female tantra is symbolized in the images, we must first consider the Pancha Jina Buddha Mandala. Five Victorious Buddha Mandala is one of the primary formulations of the bliss-body (skrt: sambhoga kaya), and a way to conceptualize Buddhahood in meditation and art.

In the male tantras, this mandala is visualized clockwise beginning from the eastern direction (bottom in the mandala). Directionally, this would be:

* East (Blue, Bottom, Akshobhya, HUM)

* South (Yellow, Left, Ratnasambhava, TRAM)

* West (Red, Top, Amitabha, HRIH)

* North (Green, Amoghasiddhi, AH)

* Zenith (White, Center, Vairochana, OM)

However, in the female tantras the eastern and zenith position are switched and one visualizes in a counterclockwise direction beginning at the zenith, hence the name "left-hand".

Encoding: Rings as the female tantra version of the Pancha Jina Buddha Mandala as a completion-stage "inner-offering".

It's important to note (and visualize) the colors starting inside with blue and working counterclockwise outwards to white. We are beginning at the zenith, at emptiness.

Dzogchen: With the second Rigpa wisdom lhun grub, the rings take on another level of meaning which builds upon the previous mandala. The lhun grub teachings state that the "rainbow body" (tib: 'ja' lus) is a level of realization, or full enlightenment and the self-liberation of the human body into a non-material body of light. The "rainbow body phenomenon" is the third party observation (spheres of rainbow light) of the moment when a practitioner attains the rainbow body (sambhoga kaya) at death.1 In Dzogchen this concept (lhun grub) is symbolized as a set of spherical rings called thigle (tib: thig le).

Encoding: Rings as a thigle, the rainbow body, and spheres of rainbow light.

Vajra Midpoint, Bindu, and Emptiness

The vajra (tib: rdo rje) is a symbol, like the rings, which can consume an entire lifetime (or more) of study. Focusing on Tibetan Buddhism and the esoteric viewpoint, the vajra is a symbol of an adamantine state of existence and embodies emptiness (skrt: shunyata). The center of the vajra represents the Null state, where Samsara emerges, regenerates, and disintegrates. On one side of the vajra is Phenomena, and on the other is Noumena.

The Sanskrit meanings for the word bindu(the point or dot at which creation begins, and the starting place of the mandala) is another way to approach this metaphysical imagery.

Encoding: Central burst of white light as shunyata, the Null state of the vajra, and the bindu (dot or point). The bijas (seeds) emanate out of the point, out of emptiness, and merge back into the same. The female bindu and the male bija giving birth to the cosmos.

[masterscrafts]

Akshobhya sculpture from Tibet. 1

Akshobhya sculpture from Tibet. 2

'The Immutable One'. Engraved & Gilded Sculpture Leads Bonhams Images of Devotion Sale

HONG KONG.- A Tibetan bronze featuring an exquisite robe adorned with both inset stones and incised patterns is the top lot at Bonhams Images of Devotion sale on Tuesday 3 October at Bonhams Hong Kong, Admiralty. Carrying an estimate of HK$15,000,000-25,000,000, this exceptionally rare sculpture is the only known of its kind. 

The bronze depicts Akshobhya, the Buddha of the East, in an ornate patchwork robe, wielding his vajra - the symbol of Buddhism’s power - in his right hand and with an ungilded alms bowl in his lap. The bowl, and the patchwork robe, are enduring symbols of Buddhism’s renunciation of the material world; and yet by the time of this sculpture’s creation in 15th-century Tibet, the humble robe had been transformed into the finest conceivable garment of the period. 

Bonhams Global Head of Indian, Himalayan & Southeast Asian Art, Edward Wilkinson commented, “This immaculate bronze of Akshobhya points to a special commission - possibly unique in its use of incised and inset techniques to replicate textile patterns. The robe’s hemline features large engraved floral roundels inspired by the luxurious gold-brocaded silks dispatched to prominent Tibetan monasteries as gifts by the late Yuan and early Ming imperial courts. The bronze perfectly exemplifies a special period in Tibetan art history when patron and artist strove to achieve greater refinement and elaboration, making it one of the most beautiful Buddha images from Tibet.” 

[dpalden]

A blue Buddha - possibly Akshobhya of the mirror-like wisdom

A3. Pen and ink, oil pastels