#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.

 

[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…

[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)

[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.

[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]

From the primordial emptiness appears the five modes of conciousness. Each associated with a Dhyana Buddha, so that in the middle of this directional mind a mandala appears marking the point of existence and nonexistence, the bindu. A point where the mind is grounded, steady, not reacting, earthy even. The neurotic aspects that often appears is a spaced-out quality, a certain indifference, a kind of lazy messiness. When this is turned into the wisdom of Vairocana it becomes an all encompassing space, pure potential encompassing every possibility.

Likewise, each of the Five Buddhas is associated with a wisdom and a psychological component, called a Skanda. Vairociana's color is a brilliant white as in the center of a supernova as it expands to infinity. It is precisely why one who possesses this vast awareness without boundaries develops a sense of I'ness developing a solid ground only by shutting down and ignoring this nonegoic awareness. People that live in this mind state are spacey and unconnected, so that samsaric upheavals in self and other are ignored. The Skanda associated with Varociana is (form, rupa), and the element is space. It creates the image of materiality within space, a solidity, corporality, steadiness and a sense of plodding along.

To the East is the vajra family, an analytical, extremely sharp and intellectual mind. This mind sees things precisely, in sharp focus, and understands functional relationships. It is a mind that is perceived as cold, even unfriendly and quick to argument. The unhealthy expression of this vajra mind is anger caused by intellectual fixation and rigidity.

The Buddha of the East is Akshobhya (immovable, rooted to the diamond seat) and his wisdom is mirror-like, reflecting things clearly and precisely as they are.

The tremendous clarity and brilliance of this wisdom is so overwhelming that the person so gifted tries to solidify concepts into reality and when others don't follow the game plan, the natural emotion that arises is the anger of rigidity, arrogance and inflexibility. It is associated with the element water and is dark blue, like melted sky and thus imbued with materiality. It is associated with the skanda རྣམ་ཤེས། , rnam shes, Pronounced, namshé, or conciousness.

In the southern pole the color yellow predominates where the Ratna or jewel family resides. There is an impulse to expand ourselves and enrich our environment. In a neurotic sense, fatness, and a sense of richness associated with ostentatious behavior. The Buddha in the south is Ratnasambhava who touches the earth with the symbol of generosity. The wisdom is equanimity. recognizing the purity of all appearance. There is an energy of pride in the feeling skanda, a defiled wisdom of I'm the best.

In the West is the lotus family, administered by Amitaba, colored a passionate red. The neurosis is a desire to possess and own, a drawing into, so as to enlarge and assimulate. The wisdom is a discriminating awareness that appreciates the beauty and sacredness of each encounter with the "other". There is a sense of the inestimable value of every one that is met, no matter how ugly or valuelessness the conventional view. The skanda is perception in the element of fire.

To complete the mandala we go North to the land of green growth and activity where the Karma family resides, the Buddha land of Amoghasiddhi. The neurotic tendency is to organize to the point that organization becomes the problem. There can be no loose ends and the inefficient are cast aside or defeated. Its wisdom is the efficiency of all accomplishing action, infused with the other four wisdoms.

Ignorance - white

Anger - blue

Pride - yellow

Desire - red

Envy - green

[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.

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

[hadeschan]

item # K23C15

RARE Pra Pidta Luang Phu Tim Wat Lahan Rai, Nua Pong, Pim Lang Yant Ha, Ok Wat Bo Win. A holy powder Closing Eyes Buddha amulet with 5 Buddhas Yantra (cabalistic writing) in the back. Made by Wat Bo Win, Chonburi Province in BE 2515 - 2518 (CE 1972 - 1975). It contains Luang Phu Tim’s holy powder, and also with Pong Prai Kumarn of Luang Phu Tim of Wat Lahan Rai. With 10 Blessing Ceremonies plus 9 months and 20 days blessed/consecrated by Luang Phu Tim, himself alone. The longest blessing period that Luang Phu Tim ever spent on blessing the amulets.

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A first impression can have significant social consequences, people form judgments about others’, this amulet is with magic spell that makes people around you temporary blind to the charm of you. People will be kind to you, and support you no matter what.

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BEST FOR: You will NEVER be alone EVER, the spirits are with you everywhere you go. They are following you all the time. They watch your back, they protect you, and your family and prevent danger. They blind people who are going to harm you. They cast magic charm and love spells on people around you. Pra Pidta signifies continuous growth and multiplication in wealth, money luck, and good fortune. Pra Pidta blinds people who are going to harm you. It casts magic charm and love spells on people around you. It creates confusion inducement to encourage customers to buy whatever you are selling. Pra Pidta also has a magic power of hypnosis, it turns you to a convincer, you could put any people around you under hypnosis, and take over their minds to do whatever you want. It has a tendency to draw positive energy. 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, Klawklad Plodpai (it pushes you away from all danger), Maha-ut (it helps stop gun from shooting at you), and warning of danger. And 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). The spirits in this amulet blind people who are going to harm you. They cast magic charm and love spells on people around you. They create confusion inducement to encourage customers to buy whatever you are selling. The spirits also have a magic power of hypnosis, they turn you to a convincer, and you could put any people around you under hypnosis, and take over their minds to do whatever you want. And Baihuay, the spirits of the dead in this amulet may tell/give hints of winning lottery numbers.

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Pra Pakawamphee or Pra Pidta (Closing Eyes Buddha) was an Arhat and a disciple of Lord Buddha whose appearance was charming and gorgeously handsome, and people always mistaken him to Buddha and offered him better offerings than other monks, so Pra Pakawamphee turned himself to a fat monk and sealed his face with his 2 hands when he was in his meditation (Pra Pidta / closing eyes Buddha), to blind people around him. So the gesture of Pra Pidta became type of amulet with magical influence to blind people around you with magic charm, and your gaiety and wit would enchanted them all…

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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.

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The materials for making this Batch of amulets were given by Luang Phu Tim of Wat Lahan Rai to Mr.Manord Lao-kwansathid the owner of Navachaihard Store, one of non-monk disciples of Luang Phu Tim to make this Batch in BE 2515-2516 (CE 1972 to CE 1973). The materials (muansarn) are Pong Buddhakhun (all kinds of holy powders), Pong Prai Kumarn, Jeevorn (Luang Phu Tim’s monk robe), hair of the head of Luang Phu Tim, Luang Phu Tim’s pillow (Luang Phu Tim used it since the 1st day he was entering monkshood). Luang Phu Tim said that this is an auspicious object, pillow or Morn in Thai means supporting, it could support fate of the individuals to the best and push up fate of people who are in misfortune to the better.   

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The BE 2515-2516 (BE 1972 - BE 1973) Batch of Buddha amulets of Wat Bo Win, Sriracha, Chonburi Province.

The materials for making this Batch of amulet was given by Luang Phu Tim of Wat Lahan Rai to Mr.Manord Lao-kwansathid the owner of Navachaihard Store, one of non-monk disciples of Luang Phu Tim to make this Batch in BE 2515-2516 (CE 1972 - CE 1973).

The materials (muansarn) are Pong Buddhakhun (all kinds of holy powders), Pong Prai Kumarn, Jeevorn (Luang Phu Tim’s monk robe), hair of the head of Luang Phu Tim, Luang Phu Tim’s pillow (Luang Phu Tim used it since the 1st day he was entering monkshood). Luang Phu Tim said that this is an auspicious object, pillow or Morn in Thai means supporting, it could support fate of the individuals to the best and push up fate of people who are in misfortune to the better.   

After all the amulets were made, there was a Grand Blessing / Consecration Ceremony at Wat Bo Win in BE 2516 (CE 1973), attended by:

1.Archan Fund Archaro of Wat Pa Udom Somphon

2.Luang Phu Sim of Wat Tham Pha Plong

3.Luang Phu Toh of Wat Pradu Chimphli

4.Luang Phu Kaao of Wat Tham Klong Ple

5.Pra Archan Won of Tham Aphai Damrongtham

6.Luang Phu Waen Suchinno of Wat Doi Mae Pang

7.Luang Phu Doon of Wat Buraparam

8.Luang Phu Sam of Wat Pa Trivivek

After this Blessing Ceremony, this batch of amulets had attained another 9Blessing Ceremonies at the temples in Chonburi and Rayong Provinces until mid BE 2517. The last Blessing Ceremony was by LP Tim alone started from Oct 9, BE 2517 (CE 1974) to July 29, BE 2518 (CE 1975), 9 months and 20days, the longest Blessing that LP Tim EVER did on any Batches of amulets.

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THE MAKING OF PONG PRAI KUMARN (PONG PRAI KUMARN MAHA PHUUT)

Guru Monks from Thailand who made the best Pong Prai Kumarn are LP Tim of Wat Laharnrai, Rayong Province and LP Tay Kongthong of Wat Sam-ngam Nakorn Pathom Province.

WHAT IS PONG PRAI KUMARN?

It’s a holy powder used for making amulets, and it contains human remains. According to a speech by LP Tim of Wat Laharnrai “obtaining help from power of the Buddha requested by the amulet owners is too slow, but obtaining help from ghosts (spirits) to answer the prayers of the amulet owners is alot faster”.

IS IT BLACK MAGIC? No, it’s not. The Guru monks like LP Tim and LP Tay Kongthong would perform ritual ceremonies to turn / ordain ghosts (spirits) of the dead to “monks”, in Thai called “Buet Phee”. The ghosts (spirits) will not do any harm to the amulet wearers. Those spirits will only do good things and help the amulet wearers for their own merit.

WILL THOSE HOLY SPIRITS LEAVE THE AMULETS? Possibly not. Why?Because each day in spirit world is equal to 100 ordinary solar years of our planet.

WHAT IS ITS POWER?

1) It could make you have a highly activated sixth sense. Sixth sense, or subtle perception ability, is our ability to perceive the subtle-dimension, or the unseen world of angels, ghosts, Heaven (Swarga), etc. It also includes our ability to understand the subtle cause and effect relationship behind many events, which is beyond the understanding of the intellect. Extrasensory perception (ESP), clairvoyance, premonition, intuition are synonymous with sixth sense or subtle perception ability.

2) Maha Larp, it brings lucky wealth.

3) Maha Sanay, it brings magic charms

4) Metta Maha Niyom, it helps you gain loving, kindness and compassion from people all around you.

5) Klaw Klad, Pold Pai, it pushes you away from all danger.

6) Warning of danger

HOW WAS IT MADE?

According to the interview of Mr.Kularp Joichareon (Mor Larp), in BE 2515 (1972) LP Tim had the intention to make Buddha amulets as gifts to people who donated for the construction of Sala Pawwana Pirath Building at Wat Laharnrai, and LP Tim told 2 of his non-monk disciples, Mr.Sai Keawsawang, and Mr.Kularp Joichareon (Mor Larp) that “we will go to get the good stuff tonight, the undertaker will cremate E Som at Wat Laharnrai by tomorrow. And the 2 of you must prepare things for the ritual ceremony”. E Som or Mrs.Som was a pregnant girl, a relative of Mr.Sai Keawsawang`s wife. E Som had a fight with her husband and later committed suicide with 7-8 months pregnancy. E Som died on Saturday and was going to be cremated on Tuesday. After 11 pm that night LP Tim later told Mr.Sai Keawsawang, and Mr.Kularp Joichareon that he would go to bed, and LP Tim said “you have to practise what I have taught you yourself!”, so Mr.Sai Keawsawang, and Mr.Kularp Joichareon had to ride bicycles to the grave yard of Wat Laharnyai where the body of E Som was buried, by themselves. Soon after arriving at the grave of E Som, Mr.Sai Keawsawang, and Mr.Kularp Joichareon did the ritual ceremony to ask permission from the Master of the Grave yard, and then asked E Som to give the skull of her unborn child, and some oil from her flesh (Namman Prai) around her abdominal area.

The next day (Tuesday) before the cremation of E Som`s body at Wat Laharnrai, Mr.Sai Keawsawang, and Mr.Kularp Joichareon told the undertaker not to burn her body to ashes. Before cremation, Mr.Sai Keawsawang drilled a hole in the ground of cremation site under the position E Som’s body would be placed, and put an empty iron can to capture body fat of E Som while being burnt. After cremation, in the night, when everybody had left, Mr.Sai Keawsawang, and Mr.Kularp Joichareon went to the cremation site with one kettle of holy water given by LP Tim. Mr.Sai Keawsawang, and Mr.Kularp Joichareon collected the skull of E Som’s unborn child, a rib bone from E Som’s womb area, E Som`s skull, and the iron can that contained Namman Prai.

After getting what they wanted Mr.Sai Keawsawang, and Mr.Kularp Joichareon threw holy water from the kettle from their heads to their toes, to wash away bad omens that would come with the stuff they were taking from the cremation site. Mr.Sai Keawsawang, and Mr.Kularp Joichareon gave the stuff to LP Tim, and LP Tim performed a ritual ceremony in his monk-house alone, non-stop for 3 days and 3 nights without food, drink (LP Tim was a vegetarian), or sleep. After LP Tim’s ritual ceremony, LP Tim gave the 2 skulls and bone to Mr.Kularp Joichareon to grind them into powder by stone mortar. Soon after the grounding had finished, that stone mortar magically broke into 2 pieces.

Mr.Kularp Joichareon could grind those bone and skulls into an amount of fine powder that would fit inside 1 can of Mali Sweetened Condensed Milk 397 ml. Mr.Kularp Joichareon also had to grind 108 kinds of sacred, sun dried herbs, along with a large amount of fertilizer they had previously dried out, then mixed it all with the bone powder. Mr.Kularp Joichareon`s mixture was equivalent to about 1 jar (7200 ml). This was later mixed with Holy Powder`s made by LP Tim including Pong Pattamang, Pong Ittijay and Pong Tri Nisinghe. The total quantity of finished Pong Prai Kumarn was equivalent to about 3 quarters of an iron bucket (16 litres).

TRANSLATION BY HADES CHAN

PROOF READ BY CHRIS KIDD

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WARNING: This amulet contains human remains. Not suitable for people who have Spectrophobia (the fear of ghosts). People who have Spectrophobia cannot control themselves while experiencing ghosts, they might have sudden cardiac death or cause harm to themselves from temporary loss of consciousness.

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DIMENSION: 2.50 cm high / 2.00 cm widest / 0.90 cm thick

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item # K23C15

Price: price upon request, pls PM and/or email us hadeschan@gmx.us

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[mercypeacehappy]

우추슈마 바즈라팔라 만트라, Ucchusma Vajrapala Mantra, (여성 형태 만트라), (남성 형태) 만트라, (Female form) Mantra, (Male form) Mantra, 석가모니불, 아촉불, Shakyamuni Buddha, Akshobhya Buddha ,(2)

[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.

[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.” 

[pure-land-mind-life]

A Vision of the Universe: Abhirati and the Tathagata Akshobhya : The Vimalakīrti Sūtra — The Zen Gateway

[the-hem]

Restoration of The Perfect Series. 4.0 What are the Five Directions?

Meditation upon the Five Buddhas reacquaints us with Sentience.

Sentience spontaneously grasps the nature of the human condition on sight. Because of Sentience In one fell swoop we know how happy someone is, if the conditions they live in are acceptable or not, and why they are suffering compared to others just like them.

The Directions recombine sentience and sentient beings with their humanities by solving them back together. Delusion dissolves, sentience solves.

Political ideas that make reasonable accommodation for disparities between sentient beings have no place within the Lightning Vehicle, the life we live, the one that is racing towards the end so fast.

The combination and duration of deviant karmas and dharmas that enmire the Vehicle and trap it in hell are called Epoxies. The causes of which determine which of the 5 Solvents will be needed to create the Elixir that will release us. 

The Dharma Sutra says Maitri, “Observable Friendship” is the Greatest Elixir of them all. We can resort to Maitri at any time for any problem and free ourselves from its karmas and dharmas. 

When Maitri is lacking so is sentience and then the Five are needed. 

The Five Solvents , or Buddhas of the Five Directions are:

 Amoghasiddi, “Efficacy”, Akshobhya, “Fearlessness”, Ratnasambhava “Bejeweled.”, Amitayus, “Ingeniousness” and in the Center, Vairocana, “Son of the Sun.”

In the Center of all sentient beings is Vairocana, the “Little Sun”. He recognizes all sufferings and brilliances. He is the vessel we want to polish to sparkling brightness using the Solvents.

Amogasiddhi, Efficacy is the beginning and the home stretch. Why wait? no one says “I should have hurt just a little bit more, a little longer...”

Akshobya, Fearlessness is not courageousness it is the ability to believe just how awful some people can be. Willingness to look right at torture and holocaust and genocide and get to know it, go with it in one big deep dive so the urgency slaps you so hard is fearlessness.

 

Ratnasambhava, the Bejeweled One is courage and faith and love and steadfastness, it is the aspect of Sentience that knows without any doubt we have what it takes. 

Amitayus, Ingeniousness is “smithing:” are the acts sentient beings undertake to loop us back around the Center of the Sun. Amitayus, a powerful Buddha also called “the Almighty” is nothing shy of what is called Adiloka, the Lord of Our Hearts, eager for His Anguish to end; nothing is out of bounds for the Adiloka that is running towards the end, the Final Accomplishment and the end of needless pain and suffering called Amoghasiddhi. 

We talk about the Dharma Wheel, all the cute little whorehouses and hell holes we have visited visit as we journey through our stupid wasteful without thinking if we should be thinking about others who are chained to the beds in them, waiting tables in them or looking in from the outside in the cold or heat.

The Adiloka is our way of leaving all notions of the Dharma Wheel behind; wash off the odors of death, and close the door on delusion forever. 

We have to start with Buddha Akshobhya, full of confidence we can handle it. Because we can. No one has ever died from learning the truth.

[mahayanapilgrim]

Akshobhya

Buddha Akshobhya, who is one of the Five Dhyani Buddhas. Known as The Unshakeable Buddha, he bestows clear mirror-like wisdom, which can transmute any anger, and is very powerful for clearing general negative karmas.

He is easily recognized in paintings by having a buddha-like form, blue body colour and the left hand supporting an upright vajra scepter.

[mastomysowner]

Im-chan’s name is written as イム, which is similar to 仏 - Buddha. Could it be that the Five Elders represent the lords of the Five Buddha Families - Vairochana, Akshobhya, Ratnasambhava, Amitabha, and Amoghasiddhi, which are associated, among other things, with the five aggregates of clinging? Makes sence, given that the symbol of the World Government stands for everything that exists in the material world.

Then Im is the Adi-Buddha, the originator of all things, the highest anima mundi? I wonder how this specifically relates to the geocentric model theory (in fact, not a theory, but apparently canon).