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magnae-deum-matris · 4 years ago

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Bhairava (Mahakala Bhairava) (Sanskrit: भैरव, lit. frightful) is a Hindu Tantrik deity worshiped by Hindus. In Shaivism, he is a fierce manifestation of Shiva associated with annihilation.[1][2][3][4] In Trika system Bhairava represents Supreme Reality, synonymous to Para Brahman.[5][6] In Hinduism Bhairava is also called Dandapani (as he holds a rod or Danda to punish sinners) and Swaswa meaning "whose horse is a dog".[7] In Vajrayana Buddhism, he is considered a fierce emanation of Mañjuśrī and also called Heruka, Vajrabhairava and Yamantaka. Mantra Om Shri Kaal Bhairavaya Namaha Weapon Trishula, Khaṭvāṅga Number 33 This article contains Indic text. Without proper rendering support, you may see question marks or boxes, misplaced vowels or missing conjuncts instead of Indic text. The historical origins of Bhairava are obscure; according to Ronald M. Davidson, he was probably a "local ferocious divinity" associated by tribal peoples with cremation grounds (smasana), ghouls and ghosts (vetala, pisaca).[10] He is worshiped throughout India, Sri Lanka and Nepal as well as in Tibetan Buddhism.

In Hinduism

Bhairava with his consort, Bhairavi

Aakash Bhairab in Kathmandu. Bhairava originates from the word bhīru, which means "fearful". Bhairava means "terribly fearful form". It is also known as one who destroys fear or one who is beyond fear. The right interpretation is that he protects his devotees from dreadful enemies, greed, lust and anger. Bhairava protects his devotees from these enemies. These enemies are dangerous as they never allow humans to seek God within. There is also another interpretation: Bha means creation, ra means sustenance and va means destruction. Therefore, Bhairava is the one who creates, sustains and dissolves the three stages of life. Therefore, he becomes the ultimate or the supreme.

The origin of Bhairava can be traced to a conversation between Brahma and Vishnu which is recounted in the Shiva Mahapuranam. In it, Vishnu inquired of Brahma, "Who is the supreme creator of the Universe?" Arrogantly, Brahma told Vishnu to worship him as Supreme Creator. One day, Brahma thought "I have five heads. Shiva also has five heads. I can do everything that Shiva does and therefore I am Shiva." Brahma became a little egotistical as a result of this. Additionally, he began to forge the work of Shiva and also started interfering in what Shiva was supposed to be doing. Consequently, Mahadeva (Shiva) threw a small nail from his finger which assumed the form of Kala Bhairava and casually went to cut off one of Brahma's heads. The skull (Kapala) of Brahma is held in the hands of Kala Bhairava, Brahma’s ego was destroyed and he became enlightened. From then on, he became useful to himself and to the world, and deeply grateful to Shiva. In the form of the Kala Bhairava, Shiva is said to be guarding each of these Shaktipeeth (Shakti temples). Each Shaktipeeth is accompanied by a temple dedicated to Bhairava.

There is another school of thought which says that Shiva himself created Bhairava. There was one demon by name Dahurāsuraṇ who got a boon that he could be killed only by a woman. Kali was invoked by Parvati to kill him. The wrath of Kali killed the demon. After killing the demon, her wrath metamorphosed as a child. Kali fed the child with her milk. Shiva made both Kali and the child to merge with him. From this merged form of Shiva, Bhairava appeared in his eight forms (Aṣṭāṅga Bhairavas). Since Bhairava was thus created by Shiva, he is said to be one of the sons of Shiva.

Puranas too give different versions of Bhairava. In this version there was a war between gods and demons. To eradicate the demons, Shiva created Kala Bhairava from whom Aṣṭāṅga Bhairavas were created. These Ashta Bhairavas got married to Ashta Matrikas. These Ashta Bhairavas and Ashta Matrikas have dreadful forms. From these Ashta Bhairavas and Ashta Matrikas, 64 Bhairavas and 64 Yoginis were created.

Normally in Shiva temples, idols of Bhairava are situated in the north facing, southern facing direction. He is also called Kṣhetrapāla. He appears in a standing position with four hands. His weapons are drum, pāśa (noose), trident and skull. In some forms of Bhairava, there are more than four hands. He appears without dress and with a dog. His weapons, the dog, protruding teeth, terrifying looks, a garland with red flowers all give him a frightening appearance.

In all Shiva temples, regular puja rituals begin with Surya and end with Bhairava. Bhairava likes ghee bath (abhiṣeka), red flowers, ghee lamp, unbroken coconut, honey, boiled food, fibrous fruits etc. If a Bhairava idol is facing west, it is good; facing south is moderate; facing east is not good. The right time to pray to Bhairavi is midnight. During midnight it is said that Bhairava and his consort Bhairavi will give darśana (appearance) to their devotees. The most appropriate time is a Friday midnight. There are eight types of flowers and leaves used in archana (अर्चन) to Bhairava.

Bhairava is the ultimate form of manifestation or pure "I" consciousness. This form is called Svarṇākarṣṇa Bhairava. He has red or blue complexion and is clothed in golden dress. He has the moon over his head. He has four hands, one of which he holds a golden vessel. He gives wealth and prosperity. Performing pūja on Tuesdays gives quick results. In some of the ancient texts he is said to have thirty two hands, the shape of a bird, golden complexion, terrible teeth, and a human form above the hip. Worshiping him destroys enemies.

Some forms of Bhairava are guardians of the eight cardinal points. There are 64 Bhairavas. These 64 Bhairavas are grouped under 8 categories and each category is headed by one major Bhairava. The major eight Bhairavas are called Aṣṭāṅga Bhairavas. The Ashta Bhairavas control the 8 directions of this universe. Each Bhairava has seven sub Bhairavas under him, totaling 64 Bhairavas. All of the Bhairavas are ruled and controlled by Maha Swarna Kala Bhairava otherwise known as Kala Bhairava, who is the supreme ruler of time of this universe as per some Śaiva tantric scriptures (āgamas). Bhairavi is the consort of Kala Bhairava.[24] The eight Bhairavas are said to represent five elements viz. ākāś, air, fire, water and earth and the other three being sun, moon and ātman. Each of the eight Bhairavas are different in appearance, have different weapons, different vāhanas (vehicles) and they bless their devotees with eight types of wealth representing Ashta Lakshmis. Continuous worship of Bhairava leads the worshiper to a true Guru. There are separate mantras to all the eight Bhairavas.

Bhairava is also called upon as protector, as he guards the eight directions of the universe. In Shiva temples, when the temple is closed, the keys are placed before Bhairava. Bhairava is also described as the protector of women. He is described as the protector of the timid and in general women who are timid in nature.

It is generally believed that worshiping Bhairava gives prosperity, success and good progeny, prevents premature death and solution to debts and liabilities. Different forms of Bhairava evolve only from Śiva, who is called the Mahā Bhairava.

Trika System

Trika and Kashmiri Shaivism names the Absolute Reality(Para Brahman) as Bhairava. The Vijñāna Bhairava Tantra is a key Tantra text of the Trika System. Cast as a discourse between the god Bhairava and his consort Bhairavi it briefly presents 112 Tantric meditation methods or centering techniques (Dharana). The text is a chapter from the Rudrayamala Tantra,a Bhairava Agama. Bhairavi, the goddess, asks Bhairava to reveal the essence of the way to realization of the highest reality. In his answer Bhairava describes 112 ways to enter into the universal and transcendental state of consciousness. References to it appear throughout the literature of Trika, Kashmir Shaivism, indicating that it was considered to be an important text in the schools of Kashmir Shaiva philosophy and Trika.

In Buddhism

Thangka Depicting Vajrabhairava, ca. 1740s. Buddhism also adopted Bhairava (Tibetan: 'Jigs byed; Chinese: Buwei) as a deity and a dharmapala or dharma protector. The various buddhist forms of Bhairava (variously called Herukas, Vajrabhairava, Mahākāla and Yamantaka) are considered fierce deities and yidams (tantric meditational deity) in Tibetan Buddhism. They also have their own set of buddhist tantras, the Vajrabhairava tantras.[34] According to Tibetan tradition, these tantras were revealed to Lalitavajra in Oddiyana in the 10th century. These texts play a particularly important role in the Sarma (new translation) traditions of Tibetan Buddhism, especially among the Gelug school where Vajrabhairava is one of the three central highest yoga tantra practices of the lineage. Because of this, it is also popular in Mongolia as a protector deity and was also popular among the Manchus. The deity is also central to Newar Buddhism. The tantric practices associated with Bhairava focus on the transformation of anger and hatred into understanding.

Worship

See also: Bhairava Ashtami

Kala Bhairava attended by devotees at Kathmandu Durbar Square Temples or shrines to Bhairava are present within or near most Jyotirlinga temples. There are also the sacred twelve shrines dedicated to Shiva which can be found all across India including the Kashi Vishwanath Temple, Varanasi and the Kal Bhairav temple, Ujjain. The Patal Bhairav and Vikrant Bhairav shrines are located in Ujjain as well.

One of the ancient temples of Kaal Bhairava is situated in Dhuri city (District Sangrur), Punjab. The idol of Kaal Bhairava in the temple was found hundreds of years ago. The temple has been managed by "Baba Shri Pritam Muni Ji" for many years. It is believed that Kaal Bhairava Ji resides here.

Gorat Kashmiris are known to worship Bhairava during Shivratri. The renowned Hindu reformer, Adi Sankara composed a hymn on Kala Bhairava called "Sri Kalabhairava Ashtakam" in the city of Kashi.

Observances

Bhairava Ashtami commemorating the day Kala Bhairava appeared on earth, is celebrated on Krishna paksha Ashtami of the Margashirsha month of the Hindu calendar. It is a day filled with special prayers and rituals.

Iconography

Rakta Bhairava Bhairava is depicted as being ornamented with a range of twisted serpents, which serve as earrings, bracelets, anklets, and sacred thread (yajnopavita). He wears a tiger skin and a ritual apron composed of human bones.[44] Bhairava has a dog (Shvan) as his divine vahana (vehicle). Bhairavi is a fierce and terrifying aspect of the Devi who is virtually indistinguishable from Kali, with the exception of her particular identification as the consort of Bhairava.

Bhairava himself has eight manifestations i.e. Ashta Bhairava:

Asithaanga Bhairava Ruru Bhairava Chanda Bhairava Krodha Bhairava Unmattha Bhairava Kapaala Bhairava Bheeshana Bhairava Samhaara Bhairava Kala Bhairava is conceptualized as the Guru of the planetary deity, Shani (Saturn). Bhairava is known as Bhairavar or Vairavar in Tamil, where he is often presented as a Grama devata or village guardian who safeguards the devotee in eight directions (ettu tikku). Known in Sinhalese as Bahirawa, he is said to protect treasures. Lord Bhairava is the main deity worshiped by the Aghora sect.

List of Bhairava temples

Reflection of blue sky on mask of Shwet Bhairav at Basantapur, Kathmandu, Nepal Bhairava is an important deity of the Newars. All the traditional settlements of Newars have at least one temple of Bhairava. Most of the temples of Bhairava in Nepal are maintained by Newar priests. There are several Bhairava temples in the Kathmandu valley. In south Karnataka, Lord Sri Kalabhairaveshwara is present as Kshetra Palaka in Sri Adichunchanagiri Hills.

Haatha: Shwet Bhairav Kala Bhairava temples can also be found around Shaktipeeths. It is said that Shiva allocated the job of guarding each of the 52 Shaktipeeths to one Bhairava. There are said to be 52 forms of Bhairava, which are considered a manifestation of Shiva himself. Traditionally, Kala Bhairava is the Grama devata in the rural villages of Maharashtra, where he is referred to as "Bhairava/Bhairavnath" and "Bairavar". In Karnataka, Lord Bhairava is the supreme God for the community commonly referred to as Vokkaligas (Gowdas). Especially in the Jogi Vokkaliga, he is considered the caretaker and punisher.[49] Shri Kala Bhairava Nath Swami Temple of Madhya Pradesh is also popular.

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vajranam · 4 years ago

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84 Millions Spicies To Get This Precious Human Life

"Let me be reborn. I would like to be born again twenty-five times to spread Lord Buddha's Dhamma."

--Anagarika Dharmapala

Welcome to this teaching, I am a yogi artist and usually I follow what come my way on a day. Because I try to don’t think about tomorrow and do better than yesterday.

My path with Buddha well I am certainly not born a tulku had too much hardship in my life, but since very young age I start read the dharmapada and various sutras and tantras. Around 12 years old I read how the Buddha was meditating and so that yes was my first experience with meditation. Later on I discovered the huge 84000 teachings and first start in Zen then go to Tibetan buddhism . During this I fall in love with mahasiddha later on push me to took Ngakpa vows.

Talking about this life is very challenging because if you have been in this earth for a little time you will see that humans love destroy each others and the planet around them.

In term the Buddha teaching we need to think in two ways first one isn’t automatic to get birth as a human, so if we aren't spiritual and of others real of existence like gods or ghost we can use the second approach and look arround us and if we start to think yes maybe rebirth is real well according to the buddha we have been those 84 millions spicies and more at least one.

If we think this way that open us the mind on actually to have this body is very difficult that not just fact that our parents meet each others but the fact to have the right karma to have that body what is extremely hard to get.

Also according to Buddha having that body could give us the opportunity to met the Buddha and his teaching but he made this analogy of the turtle in see meeting a branch was one chance in millions. What the buddhas mean well in our today world is very easy to explain look how many people just on Facebook could share an image of buddhas without been following or understanding the teachings. That exactly what the Buddha mean some of us maybe born as human but will bypass the teachings.

That lead us to the precious human life, mean to be born as human and met the Buddha teaching also practice them. One of my teacher as this analogy look at the town look how many was in room was fiew and look that those will take it fully .

That opportunity is very rare realization of our true nature of mind is way different than having fun, in my life I had lot of hardship but my happiness was like deadpool quote a promotion of 30 sec compared to full 24 h of drama of our life. Till I met my teachers then I met my true teacher and took his advice to heart yes still work in progress but I could see the before and after like what used to hurt me in past doesn’t no more and I am very thankful to the buddha.

#spirituality #wisdom #mindfulness #meditation #religion #buddhism #self care #zen #visualization #tibet

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theatheistphotographer · 3 years ago

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Day 172 — Import

Occasional intersections between Western civilization and the Buddhist world have been occurring for thousands of years. The first Westerners to become Buddhists were Greeks who settled in Bactria and India during the Hellenistic period. They became influential figures during the reigns of the Indo-Greek kings, whose patronage of Buddhism led to the emergence of Greco-Buddhism and Greco-Buddhist art.

During the 20th century, there was a growth in Western Buddhism due to various factors such as immigration, globalization, the decline of Christianity and increased interest among Westerners. The various schools of Buddhism are now established in all major Western countries.

"Buddhist modernism" and also "protestant Buddhism" included various elements, but especially important was the idea that Buddhism was compatible with modern science and enlightenment rationalism.

Philosophy professor Paul Carus' encounter with Buddhism led him to believe that it was a great example of a "Religion of Science" and he became an enthusiastic supporter of it because he believed that it was the religion that "recognizes no other revelation except the truth that can be proved by science". His influential work, The Gospel of Buddha (1894), became quite popular and was translated in various languages. This kind of modernism was also promoted by Asian Buddhists in Asian countries, such as Anagarika Dharmapala.

The rational interpretation of Buddhism as the "religion of reason" was also promoted by early Buddhist societies in Europe, such as the Society for the Buddhist Mission in Leipzig, Germany, founded in 1903 by the Indologist Karl Seidenstücker (1876 –1936) and the British Buddhist Society, in their journal The Buddhist Review.

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ngakpakonchokdorjetsondonmystic · 4 years ago

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Distinguishing the Provisional from the Definitive in the Context of Mahamudra

A Vajra song of Milarepa

"Right here in this world, Jambudvipa, the Victor’s realm There is one renowned as being a second Buddha On the victory banner of teachings that do not set He is like the crowning jewel at the very top Respected by all and worthy of offerings; The melodious sound of his rippling flag of fame Reverberates in every direction around Is this not the lord and accomplished master Maitripa? There is one who served at his lotus feet with respect And drank in full draughts the quintessential elixir The mahamudra, the crowning point of view, This put him in touch with reality plain and simple He perfectly brought all excellent qualities forth And was not defiled by any fault at all; A sugata emanation in human form That greatest of beings, lord Marpa, taught like this. However appearances might appear outside Not realized are delusory projections Clinging to objects, this is what ties you down For those who know, they’re illusory appearance For them what appear to be objects are mind’s best friends; In the end, in fact, there is no such thing as appearance And being unborn Dharmakaya is utterly pure He taught of its purity as the unborn Dharmakaya. The workings of mental consciousness inside Not realized are ignorance itself This is the root of all karma and all affliction If realized is self-awareness wisdom Here is where positive qualities spring full-blown; In the end, in fact, there is no such thing as wisdom Let phenomena go as far as they go and no more this is as far as they go and no more, he said. This skandha of form compulsively taken on Not realized is four elements making a body Sickness and suffering, this is what comes of that If realized it’s a deity’s union body. Reversing the common assumption you entertain; In the end, in fact, there is no such thing as a body It’s as rarefied as a cloud-free sky, he taught Is pure as a cloud-free sky is what he taught. Apparitions of male and female demons and ghouls For as long as your guise has not been seen through are maras, Obstacle-makers who nothing but trouble spell. When your guise is seen through, your obstructers are Dharmapalas, A hotbed of siddhis of such a variety; In the end, in fact, there are neither gods nor goblins let concepts go as far as they go and no more, this is as far as they go and no more, he said. In the ultimate yana, to put it in general terms, Through the anuttarayoga of secret mantra When a dhatu condensation with nadi aligns The forms of spirits are seen outside, he taught. Not knowing those self-expressions are not what they seem But thinking they’re real will get you precisely nowhere There was a time confusion made my head spin Knowing no better I built a nest of delusion Taking gods that help and spirits that harm as true But now through the jetsun siddha’s guidance so kind I see stopping samsara and winning nirvana won’t do, I’ve caught on that whatever appears is mahamudra! Through realizing delusion to have no ground The water moon of awareness shines unblurred The sun of luminosity free of clouds Lights up the darkness of ignorance out to its brink. My spinning head of confusion spins no more A glimmer of basic being glows within How precious now the idea of seeing a ghost It reveals the unborn source, how strange and amazing! Look straight at the essence of this present moment of mind. Let go and relax. Looking again and again at the mind that cannot be looked at unseeable reality is seen vividly, just as it is. Cutting through all doubts about whether it is or it is not may we unmistakedly recognize our own face. By the power of this virtue may all sentient beings perfect the accumulations of merit and wisdom and from this merit and wisdom may they attain the two dimensions of genuine enlightenment. By the power of the unchanging mountain of the Buddhas body may all be auspicious By the power of the Buddha’s enlightened speech, endowed with sixty qualities may all be auspicious By the power of the Buddha’s mind, unstained and free from extremes may all be auspicious By the power of the enlightened Body, Speech and Mind of the Victorious Ones may all be auspicious. May this place be filled with happiness and excellence during the day May this place be filled with happiness and excellence at night May this place be filled with happiness and excellence at noon May it always be filled with happiness and excellence by the power of the three Rare and Supreme Ones may all be auspicious"

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glamourweaver · 5 years ago

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I’m finally returning to my planar revision project for D&D cosmology that I feel better reflects the alignments (rather than rewarding goodness with bliss and punishing sin - only the plane of Lawful Good particularly cares about punishing evil, and pure Goodness involves a great deal of self-sacrifice and suffering in its own right), makes sure all the planes are interesting, and collapses together some redundancies.

Prime Material is the plane of True Neutrality at the middle

The Astral Plane is the transitive planes between the outer planes. It is a lot more active place than in canon D&D, as it is the plane of dreams, filled by the subconsciousness of every being in the Peime Material, cut through by the river of souls constantly moving petitioners and the reincarnating to their destination plane

The plane of Neutral Good is Nirvana. A psychoactive plane of COMPASSION, its cyclical layers each expand endlessly inwards until you open your mind enough to the universe to step into the next inner layer. It has been described as lotus shaped. For many it is not a paradise as it is marked by being psychically opened to the suffering of others through the cosmos, and many petitioners here voluntarily take on the suffering of others to relieve their pain. Some people pick up cool psychic powers too though. The dominant pantheon here thematically draws on Tibetan Dharmapalas

Arcadia is the plane of Chaotic Good. An emotionally reactive plane whose layers branch through a world tree. The petitioners here can die repeatedly and rise again for new tales each day, as the dominant pantheon plays out Indo-European influenced melodramas, romances, new vendettas, and battle elemental titans, shaping geography in new ways every few weeks with new formative legends. FREEDOM is the dominant guiding theme here. Anything you liked from Arborea or Ysgard can be woven in here.

Xaos is largely unchanged from canon Limbo or the Pathfinder Maelstrom. The philosophical theme here is ABSURDISM (in the existential sense, not the comedic sense necessarily). Meaning becomes absent in randomness.

Abaddon is the plane of Chaotic Evil. DESTRUCTION rules this plane of sinking entropy. The layers here are Prime Material worlds that have been destroyed, and are now small-h hells overrun by demons of countless breeds and apocalyptic environs. In addition to any given layer from the Abyss, this Plane also supports any Pandemonium environment as the dark maddening interior of one given world.

The plane of Neutral Evil is Stygia, a realm of utter SELFISHNESS. This plane is among the least changed from Planescape Grey Wastes or Pathfinder Abaddon. The plane itself is covetous and slowly drains hope, and will, along with color, from those who tarry here. I will add however that one can replenish their vitality and emotional strength on this plane, through acts of predation on others! So the worst people here are vibrant with the life energy they’ve ripped from others, and can even take that power with them. It’s shadowed vaults are also rich with treasure as the covetous plane collects wonders lost throughout the cosmos and guards them jealously.

Kur is the towering mountain plane of Lawful Evil. Structured like canon Celestia, it evokes Dante’s Purgatory with an Olympian paradise on the summit where the dominant pantheon rules, while on the layers below, petitioners and lesser divine being toil in degrees of servitude attempting to rise to the next layer up. Arcane and exploitative taboos easily can cast a subject down to a lower layer of harsher toil, while those who accept the fixed ordained nature of the hierarchy can achieve lesser divinity status overseeing and enjoying the benefits of the toil on a given layer. POWER rules all here.

Axos is the Plane of Lawful Neutrality. Unlike the random existential absurdism of Xaos, it is fixed DETERMINISM that robs individual choice of meaning here. It is largely like Mechanus, except that celestial bodies are part of its machinery, seeming to guide the entire clockwork dance of the Prime Material and cosmos as a whole. Laws of course abound, but they do not impact status as in Kur, nor justice as in Aaru. They are all concerned with every being doing their part in the function of the machine, and breaking those laws results in needing to overcome the metaphysical gravity of the machine itself. If a strong enough being did however, the mechanized immuno-response beings would immediately seek to remove the offender, not with any degree of malice or righteousness, but merely as a broken part that is endangering the workings of the machine.

Aaru is ruled by JUSTICE. The dominant pantheon of this Lawful Good plane combines aspects of Egyptian mythic aesthetics with the structure of traditional Chinese myth. Two layers face each other, like canon Bytopia, illuminated daily by a dying and resurrecting sun god moving between the two layers. Across one layer the crystal cities of the gods and their just petitioners shine as stars mirroring countless Prime Material skies where they are worshipped. On the opposing layer, red flames lick up from dark water to create a hellish sky where the wicked are justly punished under the watchful gaze of their judges above.

In addition to these eight, there are 4 more planes, that reflect how the joined alignments address the other alignments.

Elysium is the Lawful Good example of this concept, as a plane of PEACE, it is a place of concordance between the alignments. I haven’t gotten the full structure figured out yet, but it’s here you’ll fine the anti-magic field the Outlands are known for in canon, combined with almost drug like auras of tranquility.

The Beastlands are where Chaotic Good makes room for the other alignments, via the STATE OF NATURE.

Acheron, unlike its canon alignment, is actually where Chaotic Evil incorporates the other alignments through CONFLICT, as it’s here where Planar armies make war upon each other. The chaotic evil destruction of large enough battles anywhere on the Outer Planes (other than Abaddon) will open gates to here by nature (in contrast those epic battles that form new stories warping the terrain of Arcadia are fought between champions, not armies). Structurally it’s the same as in canon.

Finally, Lawful Evil incorporates the other alignments through IMPRISONMENT in the Plane of Carceri. Largely structured like canon, it’s also where you get all the Gehenna and Yuggoloth elements you may want (as binding contracts of service are one of the only ways to leave Carceri, so mercenary fiends abound), and one of its spheres is Baator, imprisoning defeated rebel celestials ala Dante’s inferno.

#dungeons and dragons #planescape #pathfinder #d&d #rpg #rpgs #revised outer planes

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mahayanapilgrim · 2 years ago

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Dharma Protector Day🙏🏻🙏🏻🙏🏻

A protector of Buddhist dharma is called a dharmapala. They are typically wrathful deities, depicted with terrifying iconography in the Mahayana and tantric traditions of Buddhism.[3] The wrathfulness is intended to depict their willingness to defend and guard Buddhist followers from dangers and enemies. The Aṣṭagatyaḥ (the eight kinds of nonhuman beings) is one category of dharmapālas, which includes the Garuda, Deva, Naga, Yaksha, Gandharva, Asura, Kinnara and Mahoraga.[3]

In Vajrayana iconography and thangka depictions, dharmapala are fearsome beings, often with many heads, many hands, or many feet. Dharmapala often have blue, black or red skin, and a fierce expression with protruding fangs. Although dharmapala have a terrifying appearance, they only act in a wrathful way for the benefit of sentient beings.

—-

To cause yourself and your life to be intensely filled with happiness, do everything you can to give happiness to others.

Do all the good you can. By all the means you can. In all the ways you can. In all the places you can. At all the times you can. To all the people you can.

As long as ever you can.

May you be well and happy my friends.

I am grateful for your interest in Dharma and following my blog.

Any mistakes are solely my own and not the fault with the Dharma or masters quoted here.

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forbidden-sorcery · 5 years ago

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Being Buddhist, most Tibetans do not offer blood sacrifice to spirits. This goes back to the introduction of Buddhism to Tibet in the mid-8th century. In the year 760 the King of Tibet, Trison Detsen, a strong proponent of Buddhism, had invited Santaraksita the abbot of Nalanda to build a monastery in Tibet. This upset the local lha-dre (local demons and gods) who survived off blood sacrifices and were not terribly keen on the idea of Buddhism taking hold in the land of snows, as Buddhism does not allow for animal or human sacrifice. Every night after the workers finished for the day, the spirits would come and tear down everything that was built, as well as causing floods, storms, and disease. Being a simple abbot, Santaraksita was no match for the spirits arrayed against him, and he recommended the king summon Padmasambhava, a great Tantric Sorceror who could overpower both gods and demons. Padmasambhava was at the Asura Cave in Yang-le-shod (Pharping) Nepal practicing sex yoga with his Nepali consort Shakyadevi when he sensed that he was needed in Tibet and flew off to be of assistance. Upon crossing the border into Tibet, he was attacked by the Yul-lha (mountain god) Yarlha Shampo who took the form of a giant white yak with lightning emanating from its eyes and blizzards issuing from its nose. As it charged down Mount Sotang Kangbori at Padmasambhava, Padmasambhava simply grabbed him by the nose, twirled him a round his head three times, and slammed him on the ground so hard that it created an earthquake that was felt as far as Kathmandu. Yarlha Shampo transformed into a humanoid form and asked Padmasambhava to spare him. Padmasambhava made him promise to stop creating problems for the people in the Yarlung Valley and to become a protector of the Buddha's Dharma and all practitioners that come down Padmasambhava's students. He began the first Tibetan Dharmapala (Protector). Yarlha Shampo agreed but there was a problem: He subsisted on mar-chod, the "red-offering" of sacrificed animals and humans that Buddhists do not practice. Padmasambhava said that this was not a problem and established the tradition of Red Tormas, cakes that stand in for, and sometimes are shaped to look like, blood sacrifices. These cakes get packed with prana during offering rites, and multiplied through meditative visualization so that they function for the recipient the same way that a blood sacrifice would. Padmasambhava eventually got the Samye where he subdued the demons blocking the building of the monastery. He then traveled all over Tibet and recruited more Dharma Protectors. Some, like the Nagaraja Angkusha of Chimphu Cave, had to be subdued and forced to become a protector. Others, like Dorje Lekpa (literally Vajra Good-Guy), happily agreed to it over a glass of beer. The Tormas and other types of Buddhist offerings were so attractive to some spirits that it even attracted gods from outside of Tibet. Pehar supposedly came from Turkey and agreed to become a Tibetan Protector in exchange for a wife and regular puja offerings. Pehar still serves as the main spirit that speaks through the Nechung Oracle to this day.

Jason Miller - Severed Head Cakes And Clouds of Dancing Girls

#Jason Miller #buddhism #tibetan buddhism #guru rinpoche #Padmasambhava

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kdtr-bt · 3 years ago

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The Eight days Kanjur Recitation at Dongak Kunzang Choeling Monastery in Serzhong, Gelephu Bhutan Part II

The Eight days Kanjur Recitation at Dongak Kunzang Choeling Monastery in Serzhong, Gelephu presided by His Eminence Khentrul Thokmeth Rinpoche successfully concluded today coinciding with Buddha Amitabha Day. Today on the last day, smoke offering were made in the morning, followed by Tshok offering and Dharmapala offering. 1000 butter lamps were also lighted to conclude the day. We would like…

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debramcdermitt · 2 years ago

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Today’s Tidbits 10/24/2022

Why is today special or sacred to you?

Here are some reasons others around the world find today to have meaning, purpose, be sacred, and some quotes from people who have been born on this day!

United Nations Day

World Polio Day

Hinduism: Diwali - Narak Chaturdashi

Buddhism: Dharmapala Day

Christianity: Feast Day of St. Anthony Mary Claret.

1915: Birth of Journalist Marghanita Laski. “The only good thing we can do, the only goodness we can be sure of, is our own goodness as individuals and the good that we can individually do.”

1932: Birth of Author Stephen Covey. “Most people do not listen with the intent to understand; they listen with the intent to reply.”

#Whatistoday #todayis #Onthisday #todaystidbits #quoteoftheday #famousquotes #unitednations #religiousstudies #hinduism #buddhism #christianity #stephencovey #marghanitalski #stanthony #narakchaturdashi #Diwali #dharmapala

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manjushriwisdom · 4 years ago

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84 Millions Spicies To Get This Precious Human Life

"Let me be reborn. I would like to be born again twenty-five times to spread Lord Buddha's Dhamma."

--Anagarika Dharmapala

Welcome to this teaching, I am a yogi artist and usually I follow what come my way on a day. Because I try to don’t think about tomorrow and do better than yesterday.

Talking about this life is very challenging because if you have been in this earth for a little time you will see that humans love destroy each others and the planet around them.

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garywonghc · 7 years ago

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Mahamudra by The Great Path to Enlightenment (Part 1 of 3)

by Khenchen Sherab Gyaltsen Amipa

1. INTRODUCTION

The essence of Buddha’s teaching is loving compassion, for Buddha’s nature is loving compassion. Wisdom develops from loving compassion and leads to enlightenment. This particular Mahamudra practice comes from the Lam Dre. Maha means “great” and mudra means “spiritual posture”. In this case, mudra signifies love, compassion and wisdom as the path to enlightenment.

Lam means “way”, Dre means “fruitful”, “leading to completion or success”, so Lam Dre signifies the fruitful path, by which is meant the path leading to the fruit of enlightenment.

The Lam Dre goes back to the Mahasiddha Virupa and from him through Sachen Kunga Nyingpo, it was transmitted to the Sakya Order, where it represents a root practice. Primarily, it is concerned with the development of Mahamudra and Mahakaruna. The goal, which is enlightenment for the benefit of all sentient beings, is reached through a series of practices. A more exact description follows later.

The Lam Dre has two parts: Sutra and Tantra. The Mahamudra practice consists of a preparation and three parts, namely, foundation, path and goal. In the preliminary exercises the aim is to accumulate merit. The foundation lays the groundwork for the training of the mind, that is, the development of relative and absolute Bodhicitta. The path consists of the six paramitas, samatha: uncommon or extraordinary concentration (Tibetan: shiney) and vipashyana: uncommon or extraordinary insight (Tibetan: lhag- tong). The goal is enlightenment or Mahamudra of which two different expressions refer to one and the same state.

2. PREPARATION

The accumulation of merit is obtained through: 1. Taking refuge 2. Prostrations 3. Meditation and the practice of Bodhicitta 4. Mandala offering 5. The purification practice of Vajrasattva 6. Guru yoga

TAKING REFUGE

In Mahayana Buddhism taking refuge is of great importance, since it opens up to us the possibility of following the right path. Whether we are meditating on loving compassion and bodhicitta, or on samadhi and vipashyana, we always take refuge at the beginning of any meditation session.

In common ordinary refuge, the object of refuge is what we call the Three Jewels (Sanskrit: triratna): Buddha, Dharma and Sangha.

The first object is Buddha, the fully enlightened one. Though there is more than one Buddha, we have a special connection with Buddha Shakyamuni. He had already reached enlightenment a long time before but because of our good karmic relationship with him he re-incarnated yet again. He left the Pure Land of Tushita and was reborn in Lumbini. On the night of his conception his mother dreamed of a white elephant. Immediately after his birth Buddha took seven steps and at each step a lotus blossomed. He had chosen a royal family in which to be reborn, and to begin with, he lived in great luxury in his father’s royal palace. On his excursions outside the palace, which he undertook without his family’s knowledge, he saw people who were old, sick and dying. This suffering affected him so much that he left his family and the palace, withdrew into solitude and exercised great renunciation.

Although he was already enlightened, he followed the path of human life, so as to serve as an example. This too is a form of renunciation. There are many different kinds of renunciation, the most important being to renounce suffering. The Buddha became a hermit and meditated for six years during which time he accumulated many virtues. One night, sitting in deep meditation under a tree in Bodhgaya, he vanquished all the maras. By maras we mean the five non- virtues. They are not external to us, but come from within ourselves. During this meditation Buddha reached full enlightenment. He then travelled to Sarnath where he gave his first teaching on the Four Noble Truths, the basis of our practice.

Buddha Shakyamuni gave many other teachings pertaining to Hinayana, Mahayana and Vajrayana. In this way he gave everyone a possible path to enlightenment corresponding to their varied aptitudes, outlook and station in life.

When we take refuge we think of the explanations Buddha Shakyamuni gave, his compassionate nature and his activities for the benefit of all living beings. We then develop a deep yearning to realise these qualities in ourselves.

The second object of refuge is the Dharma. “Dharma” is Buddha-nature, that is, Buddha’s wisdom and knowledge. “Dharma” is also the path. As we come to a deeper understanding we realize that “Dharma” is also our own innate wisdom. At the beginning of our practice we take refuge in the Dharma. When we have developed our consciousness and reached the state of Mahamudra, we take refuge in our own original mind, for the Dharma is our own original mind, the opposite being ignorance and non-virtue. In order to deepen our understanding of the Dharma we need to study the scriptures and to hear teachings, then to reflect upon and practise what we have read and heard.

The third object of refuge is the Sangha, the holy community of Bodhisattvas. All those who practise correctly and fervently also belong to the Sangha. Buddha, Dharma and Sangha are the three objects in common ordinary refuge. When we focus our attention on them we take the Buddha as our doctor, the Dharma as the medicine and the Sangha as our helpful carers. The person who takes refuge is like someone who is sick. We need a great deal of patience in order to get well as our ignorance is a severe illness. We need a good doctor, the right medicine and someone who can take good care of us. If we follow the exact prescriptions of our doctor, take the right medicine and recover our health, we may also one day become doctors ourselves. However, as long as we suffer from our illness we must do as the doctor says. Not to follow the holy Dharma is to be like a sick person who does not listen to the doctor or take the prescribed medicine. The Dharma demands correct and virtuous behaviour of us, and this is our medicine. Our aim is to obtain peace and happiness, but if we behave nonvirtuously and without kindness, we will achieve the exact opposite.

It is also possible to take refuge in four, five, even six objects, that is, in the Guru, Buddha, Dharma, Sangha, Dharmapalas and Yidam. If we take refuge in four objects, then the fourth object, the Guru, is put first. We can also take refuge in five objects. The fifth object specifies the Dharmapalas or Protectors (Guardians). They have received a mission from the Buddha to protect those who are seriously practising the Dharma. The sixth object is the Yidam. A Yidam is a divinity given to us by our guru and with whom we build up a personal meditation practice.

Taking refuge is not only important for beginners in the Buddhist practice but it continues to be necessary until we reach enlightenment.

PROSTRATIONS

We carry out prostrations with the “three gates”: body, speech and mind. Before beginning we take refuge and should generate the enlightenment thought, that is Bodhicitta. We should then stand upright and put the palms of our hands together at the level of our heart. The right hand symbolises wisdom, the left hand method, the two elements which are fundamental to the conduct of all Mahayana practices. We then raise the folded hands so that the wrists touch the top of our head. This signifies the desire to be reborn in a peaceful Buddha-land. Next we hold the hands in turn in front of the forehead, throat and heart. This purifies any faults of body, speech and mind. We separate our hands as a sign of the activity of the Samboghakaya and kneel down with the feet close together. In this way we express the gradual steps towards the completion of the five paths and the ten Bodhisattva- bhumis. We bow down and touch the ground with the forehead to symbolise the wish to reach the eleventh Bodhisattva-bhumi.

Prostrations stretch the energy channels along the spine. In this way blockages are loosened and energy flows unhindered. On rising we are symbolically released from the sufferings of samsara. We should take care to keep the back straight so that air flows freely through the main channel, the kundalini.

To obtain the full blessing of this practice we should follow the instructions very precisely and control our mental and bodily attitude carefully throughout.

MEDITATION AND PRACTICE OF BODHICITTA

If we have developed our mind through correct and continuous practice to the point where no ignorance remains, we produce a deep wish within us to reach enlightenment for the sake of all living beings. To achieve this, we practise giving and taking which is part of the Bodhicitta practice (Tibetan: tong len).

With clear consciousness and free from ignorance, we visualise in front of us someone who suffers from ignorance or other problems. At the same time we experience the deep wish to free them from their suffering through our meditation. Our compassion then is as pure as the sun or moonlight. If we have chosen someone who is sick, then this light goes exactly to the seat of their pain. At this point, the power of our virtue is so great that it purifies the illness. This method is also helpful in cases where conventional medicine is no longer effective.

Giving and taking means transmitting our happiness and peace to others and taking all their sufferings and difficulties upon ourselves, thereby freeing them. Many people are afraid that they will lose their peace and themselves incur the sufferings of others, but if our serenity is strong enough, nothing can happen to us. We will have developed so much strength through practice and meditation that we can give our own serenity to the person who is suffering.

A further meditation practice consists of imagining that our nature is full of happiness and peacefulness and then we give these qualities to all those who are suffering. This exchange encourages the development of Bodhicitta.

Our consciousness can be compared to a jewel or to gold. When the precious jewel is taken from the earth, it needs to be cleaned and cut. On the spiritual level, this is accomplished through the training of the mind. Our original consciousness is a precious jewel; our ignorance is the dirt covering it. Through the development of the mind we experience a deep desire to find more effective ways of helping others. For this we need the right practice which leads to absolute Bodhicitta and so to the best way of helping other living beings.

MANDALA OFFERING

The mandala offering helps to transform body, speech and mind into the form of the universe. We then offer this universe, and in so doing we accumulate virtue. The study of Buddhist philosophy is not enough in itself if we wish to understand shunyata, we also need an accumulation of virtue.

VAJRASATTVA PURIFICATION PRACTICE

There are two kinds of purification:

1. Common or ordinary purification through which incorrect attitudes of body, speech and mind are purified. We can also purify negative karmas and nonvirtues in this way. The practice can also help us to relieve many spiritual, mental or bodily illnesses for which there is no suitable medicine, since they arise out of negative karmic connections.

2. Uncommon or extraordinary purification through the Vajrasattva meditation: through the blessing of Vajrasattva, our body, speech and mind can take on his qualities. An initiation is required for this purification.

GURU YOGA

Guru yoga plays a special role in Mahayana since many practices such as the path by which enlightenment can be reached in one lifetime, are not possible without the help of a qualified guru. In addition, the guru watches over our mental training and oversees our development. The guru’s energy helps us to make more rapid progress.

The Guru yoga practice gives us a very special blessing.

If we wish to have more information about Guru yoga, we need more precise instructions from a qualified guru.

3. THE FOUNDATION

TRAINING OF THE MIND

The aim of training the mind is to transform it. We can reach this goal by learning to behave virtuously, that is, by being free from all doubt and by developing respect, faith, love and compassion.

If we earnestly wish to practise the Dharma, the teaching of the Buddha, we should harm no living being, but on the contrary, strive to help all beings. However, if we desire to help, we must first learn what help is needed. This means that we must first of all reflect on the innumerable sufferings of samsara so that we can recognise them. Nevertheless, true clarity can only be achieved through the development of deep compassion as well as intellectual understanding.

On this path, above all, we must learn to abandon our way of looking at life exclusively from our self centred point of view. Ego and attachment generate the greatest sufferings of samsara, while at the same time they are the very cause of samsara.

At Sarnath in his first teaching after his enlightenment, Buddha showed us the way to liberation from samsara. We call this teaching the sermon of the Four Noble Truths.

THE FOUR NOBLE TRUTHS

The first noble truth is the truth of suffering. It says all life in samsara is suffering. Even when we feel happy momentarily, we do not know how long this happiness will last. We are all subject to the sufferings of illness, birth and death and we are not able to protect ourselves from them.

The second noble truth is the truth concerning the cause of suffering. Here Buddha points to the fact that we are the cause of our own suffering created by the false view that ego and attachment impose upon us.

The third noble truth is the truth of the cessation of suffering. This means that our suffering will end when we have recognised that our false view and ignorance are the root of evil, and have renounced them.

The fourth noble truth is the truth of the path of release from suffering. In order to end our suffering, we must put aside the erroneous belief that our own self and all other phenomena exist of themselves, independently of cause and effect.

SAMSARA

If we observe our lives, we note that this or that annoys us or that something is not proceeding as we would like. We lose people and things we love and cannot protect ourselves from those whom we do not love. Time robs us of the attraction of what we desire. We are constantly under the threat of mental and physical illness, catastrophes and unpleasant incidents. Old age reduces our strength and dulls our senses. We become weaker, sometimes apathetic and severely limited mentally. In the end, we die.

This is samsara. By definition, it implies difficulties, worry and relentless suffering.

EGO AND ATTACHMENT

However the misery of samsara is not produced by any higher being but by ourselves.

The greatest evil and chief cause is our ego. Ego means “only me”, “me alone and no-one else”. The ego considers itself to be the centre of the world and thinks all else should be at its service. It only recognizes itself and has no room for others. It snatches all that appears desirable and defends itself against anything which feels threatening. This is how attachment and hatred arise. Such narrowing of the mind inevitably results in insecurity, because those who are blind to all but themselves, without feeling, live in a strange menacing world. These people cannot even trust themselves. The result is constant, tormenting doubt and lack of inner peace.

Ego, attachment and ignorance are thus the three root illnesses from which we all suffer. Though it seems to us that we suffer many ills, in reality, they are all merely effects of the ego. In order to free ourselves from them, we must give up false representations and recognize that we are subject to the law of cause and effect. The first step towards this is to think less of self and more of others. There is no difference between them and us. We are all striving towards happiness and wish to avoid suffering. When we consider how many other people there are in comparison to one person, we realise that others are more important than us. This kind of attitude helps us to open the prison of our self-centredness. We discover a world inhabited by others like ourselves and recognise in ourselves unlimited freeing thoughts. For this reason it is a fundamental principle in Mahayana never to practise for oneself alone but always for the benefit of all living beings.

The ego and the “I” are not identical. The ego or “me alone” can be defined as egocentricity or selflove. The “I” is neutral. The “I” is what is active in us. Sometimes it only takes care of itself, imprisoned in the representation of the ego or it may endeavour to help others. This “I” seeks enlightenment. It is this “I” which expresses the wish to practise at the beginning of every sadhana.

IGNORANCE

Ignorance is the opposite of wisdom. Ignorance has two aspects, a common or ordinary aspect and an uncommon or extraordinary one. Ordinary ignorance accompanies us in our daily lives. It produces innumerable sufferings and difficulties. By extraordinary ignorance we mean that our consciousness is not sufficiently clear. We have not studied enough and do not know the different aspects of the Dharma. We are unable to observe and control our own mind. Our thoughts are confused and we find it difficult to distinguish right from wrong.

Ignorance is purified when the mind no longer depends on samsara. We will then have achieved the nature of a Bodhisattva, fully released from ignorance.

KARMA

Buddha himself designated karma as the result of earlier deliberate actions. Intentionally carried out, these actions are the source of happiness and suffering both in the present and in future lives, and the cause of rebirth in the samsaric cycle.

There are two types of karma, non-virtuous and virtuous. If, for example, in one life we impose suffering on another apparently separate being, then inevitably this will have negative effects on us as well, for all living beings are united. Only our ignorance leads us to believe that we can gain from harmful behaviour towards others. If we think that at the end of our life everything we have done is wiped out and forgotten, we are still succumbing to our ignorance. We will experience in our next life discord and pain because of it. If, on the contrary, we have helped someone to the best of our ability, then our karmic connections will help make one of our next lives a peaceful one.

We can also alter our karma. Buddha’s teachings show us ways and means by which we can produce the cause of positive effects and avoid the cause of negative results. We can purify non-virtuous karma through renunciation, accumulation of virtue, and above all through purification practices, such as the Buddha Vajrasattva practice.

LOVING COMPASSION

Through his teaching on the Four Noble Truths, Buddha shows us how to change our state of involvement. Anyone who is suffering mentally can alleviate both their own suffering and that of others through the development of loving compassion.

This means that we must first of all feel love towards ourselves. As long as we do not accept ourselves we have nothing with which to produce loving compassion or Bodhicitta. This present precious human body and precious mind are all that we have to reach enlightenment. It is only as human beings that we have this possibility. Nor can we alter anything that goes wrong in our lives without first accepting ourselves.

BUDDHA NATURE

If we find it difficult to accept ourselves and others, we should call to mind that we all have Buddhanature already within us. It is just that we are not aware of this in our present ignorant condition. Ignorance is indeed the reason why we are subject to the sufferings of samsara. If, however, we give the right care to the seed of our Buddha-nature, it will grow into a plant and unfold itself. We will develop the ability to turn towards all beings with love and be able to protect them, for Buddha-nature, as it grows, awakens in us the desire also to liberate all those who like us suffer in samsara.

THE PRACTICE OF LOVING COMPASSION

There is a particular practice directed towards the development of loving compassion. We visualise in meditation someone who is close to us. Usually our own mother is taken as the object of contemplation. We can also visualise anyone who has been particularly good to us. We feel their suffering and develop the sincere desire to free them from it. In order to be really capable of this we must first develop a rich warm feeling of loving compassion towards ourselves, and feel it within our own body. Only then can we direct it towards others.

After we have thought of our mother or some other person who has been good to us, we can develop loving compassion towards those who are our enemies. Someone who always treats others with respect may have only a few enemies. However, since enmity in this life also goes back to karmic connections, an individual may not be well disposed towards us. The cause may be negative actions that we have done to that person in an earlier life. This is how false views in our present life arise and for this reason enemies are extremely helpful in our practice; meeting them gives us the opportunity to free ourselves of these false opinions.

This is why we treat our enemies with respect and we strive to practise loving compassion, steadfast in our belief in karma and the Dharma. In our mind and in meditation, we give our enemies all our accumulated virtues, all our merit. We have the desire to make friends with them and the wish that they may be freed from all their suffering. If we succeed in purifying all our negative feelings of anger and rage, then, even though the whole world turns against us, we have no enemies. Our own anger is our worst enemy. However, it would be useless to repress our anger out of fear of the negative effects on our accumulation of virtue. If we feel anger arising in us, we should try to recognise its root. If this is not possible at the time because we are too angry, at least we should attempt to develop loving compassion as an antidote. It is only when anger no longer arises, when our nature has become entirely gentle and kind, that we can help those who need our help.

MAHAKARUNA

Mahakaruna links our loving compassion with the desire to liberate other living beings from their suffering whether bodily or mental. “Maha” means great and “karuna” is compassion. Mahakaruna is the most important prerequisite for the practice of Bodhicitta.

MAHAKARUNA PRACTICES

There are three possibilities:

1. THE FIRST MAHAKARUNA MEDITATION PRACTICE:

We visualise someone who is in great difficulty. We then reflect on the source of these difficulties: non-virtue. Non- virtue has its source in ignorance. In order to protect ourselves, we practise the ten virtuous actions daily, with a clear understanding of non-virtue (see below: virtue).

Nobody wishes to experience suffering. Since suffering is produced by non-virtue, we must avoid non-virtue. Just as we do not wish suffering for ourselves, other living beings also wish to be free from it. Through our heart-felt desire to help them realise this aim, we are able to find real liberation from the sufferings of samsara both for ourselves and for others.

In this way we can meditate for the person whose suffering we have visualised.

2. THE SECOND MAHAKARUNA MEDITATION PRACTICE:

We visualise someone whose ignorance is great. Even such a person can lessen their ignorance, above all by hearing Dharma teachings, reflecting on them and by doing the practices. We meditate with the deep desire that the ignorance of this person, who does not know the Dharma, may be purified.

Consciousness is in itself pure and free from non-virtue. If it is sullied it can be purified through teachings and practice. This is an extremely important point. Wisdom and ignorance are opposite poles. Ignorance diminishes in proportion to the development of wisdom. We therefore meditate for this person in such a way that they may be freed from ignorance.

3. THE THIRD MAHAKARUNA MEDITATION PRACTICE:

This meditation concerns attachment.

Since our life is impermanent and insecure, a desire to possess things or people sooner or later leads to suffering. Attachment goes hand in hand with ignorance. As long as we hold on to something, we cannot be free. This is not the same as holding on to the desire for enlightenment. No suffering can arise from this.

In order to release ourselves from our attachment, we should think about the reason for our re-birth in this universe. The reason is to be found in our strong ego that always gives rise to attachment and self centredness. Little by little we can undo this greedy craving, which is like a cramp inside us, through the desire to reach enlightenment, through loving compassion and attention to other living beings. We meditate in this way so that the person we wish to help may be released and freed from attachment.

However, before we can help others through our practice of Bodhicitta and Mahakaruna, we must change our own nature through our daily practice. It is only when our nature has become gentle and our mind free that we can really practise Bodhicitta for the benefit of other beings.

BODHICITTA

Bodhicitta can be relative or absolute. Relative Bodhicitta is the wish to develop the enlightenment thought for the benefit of all living beings. Absolute Bodhicitta is the enlightenment thought itself. It gives rise to our complete liberation from samsara through the recognition that neither phenomena nor we ourselves exist independently, but that everything comes into existence dependent on cause and effect.

BODHICITTA PRACTICE

In order to practise relative Bodhicitta, we take refuge and direct our thought deeply and sincerely to the idea that we must become a Buddha as quickly as possible for only a Buddha has the skills necessary to help liberate all living beings from the sufferings of samsara.

In this way our whole nature is filled with love, compassion and strength. We see the innumerable sufferings of living beings and have the wish to help them. In fact, there are different ways of helping someone who is in difficulty: we can offer relative help, that is, material means of sustaining the body, such as food or clothing or medicine in the case of illness. If the problem is mental, we can offer advice or comfort. In this way, we will only alleviate acute suffering and help to remove the symptoms for a time, while the cause of suffering remains.

We need far-reaching methods in order to help people recognise the cause of suffering. We can help most effectively if we transform our own body, speech and mind through the development of virtue.

VIRTUE

Virtue signifies protection. When we behave correctly, not harming others but lovingly exerting ourselves on their behalf, that is, when we avoid the ten non-virtuous acts, we protect others as well as ourselves.

The ten non-virtuous activities are:

a) the non-virtuous activities of the body 1. killing 2. stealing 3. sexual misconduct b) the non-virtuous activities of speech 1. untrue speech 2. harsh speech 3. slander 4. useless chatter c) the non-virtuous activities of the mind 1. greed 2. enmity 3. attachment to wrong views

If we avoid these negative activities we will find ourselves less often in situations where we think we ought to act, yet are not clear as to the consequences of our acts. In this way the consequences of our activities will not come back to us from outside in the form of negative forces, limiting our freedom. Furthermore, we obtain inner and outer peace.

Since all living beings form an entity, we can share this peace with others as soon as we have attained it for ourselves. It is hardly possible to help others as long as we ourselves are lacking in compassion, peacefulness and patience, and are limited by our own suffering.

In the development of relative Bodhicitta we can also practise giving and taking. This means giving to others our good thoughts and the strength of our virtue and taking upon ourselves their troubles and pain. We need not be anxious about doing this or afraid of bringing catastrophe or illness upon ourselves. Our pure loving attitude will protect us while helping others.

For the meditation practice of absolute Bodhicitta we contemplate the Buddhas. We recognise their great compassion, their wisdom and their activities. We beseech them to grant all living beings these same abilities. Our mind then enters into Bodhicitta meditation and we experience the development of our nature. Day after day we obtain greater inner clarity, just like the moon growing from a small crescent to a full circle. Contrary to our original state of mind when we began our practice before purification, our mind becomes pure, strong and full of virtue.

A distinction is made between powerful and powerless virtues. Ordinary virtues can easily change: for example, they may disappear through anger or at least diminish greatly. Bodhicitta virtue on the other hand always keeps its quality. This is like a tree that is stripped bare in harvest-time while the wish-fulfilling Bodhicitta tree bears a richer harvest the more we pluck its fruit.

Someone who does not practise Bodhicitta leads an ordinary life; through the Bodhicitta practice our life is filled with the extraordinary power of virtue. This is also the difference between ordinary people and Buddhas. We all have Buddha-nature within us, but without Bodhicitta practice it is concealed under our ignorance. At the beginning of the practice, our mind is like the sky when clouds cover the sun and moon, we can no longer see them although they are shining. If, however, we allow the teachings to fully penetrate our being and practise regularly with attention, we drive away the clouds of ignorance and gradually Bodhicitta arises in us like the clear light of the sun or the moon. In reality, Bodhicitta is the essence of love, compassion and Mahakaruna, no different from our own unveiled pure mind, Buddha-nature. As soon as Bodhicitta arises in us we feel as though all beings were our children whom we wish to care for like a mother or a father.

Through the Bodhicitta practice our body, speech and mind are transformed, even our name. For those who have reached absolute Bodhicitta there is no more bodily suffering, no more illness. They are called Bodhisattvas.

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