Videos – Buddha Weekly: Buddhist Practices, Mindfulness, Meditation

Video Dharani Chanting: Ushnisha Vijaya Namgyalma Supreme Dharani 7 Times: Relieves all 6 Sufferings

Lee Kane — Thu, 12 Sep 2024 12:13:19 +0000

The Dharani of Ushnisha Vijaya, taught by Shakyamuni Buddha, overcomes Six Types of Suffering in the Six Realms, which are manifested in the poisons afflicting the Six Realms, and overcomes Death itself. This is the Dharani Buddha taught, in his words:

“It can eliminate all evil karmic hindrances and eradicate the suffering of all evil paths.”

Video:

Full List of Benefits described by Buddha in Sutra:

Rescue from all dangers
Protect from Calamities, including natural disasters such as drought, flood, wind, fire
Purify negative karma, including from past lives
Eliminate all karmic obstructions
Increase merit and blessings
Lengthen lifespan and quality of life
Heal from diseases, illnesses, wounds or epidemics
Attain anuttarā-samyak-saṃbodhi, or supreme perfect wisdom
Relieve beings in the ghost or Preta realm or humans suffering in a state of Hungry Ghost Realm (excessive hunger for more)
Benefit birds, animals and all crawling creatures or humans suffering in a state of Animal Realm (excessive fear)
Destroy suffering in the Hell Realms or humans suffering in a state of Heal Realm (excessive anger)
Relieve beings in the God Realms, beings with excessive attachment to pleasure, or humans suffering metaphorically as God Realm (excessively attached) beings.
Relieve beings in the Demi-God or Asura Realms, beings with too much jealousy, or humans suffering metaphorically as Demi-God Realm beings.
Increase wisdom
Reverse the fixed karma
Help minimize collective karma — for example, the karma of a country
Harmonize relationships, including spouses, friends, associates
Ultimately purifying us to be reborn in Sukhavati or other pure lands

BAND: Buddha Weekly

Music, Arrangement, Lead Vocal: Hrishkesh S.

MUSIC AVAILABLE: Spotify, Apple Music, iTunes, Instagram/Facebook, TikTok & other ByteDance stores, YouTube Music, Amazon, Pandora, Deezer, Tidal, iHeartRadio, Claro Música, Saavn, Boomplay, Anghami, NetEase, Tencent, Qobuz, Joox, Kuack Media, Adaptr, Flo, MediaNet

SPOTIFY: https://open.spotify.com/album/1DQIM933A0bAl7HxTkkd4r

APPLE MUSIC: https://music.apple.com/us/album/ushnisha-vijaya-long-dharani-in-sanksrit-single/1767531400

DEEZER: https://www.deezer.com/us/album/640449431

#佛頂尊勝陀羅尼經

解脫六苦

Buddha Weekly’s beautiful original vocals of this very powerful Dharani in Sanskrit. Chant along for benefits (no empowerment required) with the Dharani text below, as transmitted by Shakyamuni Buddha:

namo bhagavate trailokya prativiśiṣṭāya buddhāya

bhagavate tadyathā oṃ viśodhaya viśodhaya

asamasama samanta avabhāsa spharaṇa gati gahana svabhāva viśuddhe

abhiṣiñcatu māṃsugata vara vacana

amṛta abhiṣeke mahāmantra pāneāhara āhara āyuḥ sandhāraṇi

śodhaya śodhaya gagana viśuddhe

uṣṇīṣa vijaya viśuddhesahasraraśmi sañcodite

sarva tathāgata avalokana ṣaṭpāramitā paripūraṇi

sarva tathāgata mati daśa-bhūmi prati-ṣṭhitesarva tathāgata

hṛdaya adhiṣṭhāna adhiṣṭhita mahāmudre

vajrakāya saharaṇa viśuddhesarva āvaraṇa apāya

durgati pariviśuddhepratinirvartaya āyuḥ śuddhe

samaya adhiṣṭhite maṇi maṇi mahāmaṇitathātā bhūta koṭi pariśuddhe

visphuṭa buddhi śuddhe

jaya jaya vijaya vijaya smara smarasarva buddha adhiṣṭhita śuddhe

vajre vajra garbhe vajraṃ bhavatu mama śarīraṁ

sarva sattvānāṁ ca kāya pariviśuddhesarva gati pariśuddhe

sarva tathāgatāśca me sama āśvāsayantu

sarva tathāgata sama āśvāsa adhiṣṭhitebudhya budhya vibudhya vibudhya

bodhaya bodhaya vibodhaya vibodhaya

samanta pariśuddhe

sarva tathāgata hṛdaya

adhiṣṭhāna adhiṣṭhita mahāmudre svāhā

Then the Buddha told Lord Shakra , “The above Mantra is known as the ‘Purifying All Evil Paths’ Usnisa Vijaya Dharani’. It can eliminate all evil karmic hindrances and eradicate the suffering of all evil paths.

English Translation

Namo bhagavate, trailokya prativisistaya,

Adoration to the blessed, in the triple world the most excellent,

buddhaya bhagavate! Tadyatha Om!

to the enlightened! Adoration to the blessed! Namely: Om!

Vishodhaya, vishodhaya – asama-sama,

Cleanse, cleanse – the always impartial,

samantavabhasa-spharana

being in possession of all-pervading, all-illuminating light,

gati gahana, svabhava vishuddhe abhisinchatu!

cleansed of the darkness of the five paths of existence, the pure in-himself

Mam, Sugata, vara vachana amirta abhisekai maha,

Consecrate us, Sugata, with an immortal consecration which consists of the best words,

mantra-padai! Ahara, ahara

the great true phrases! Remove disasters, remove disasters,

ayuh sam-dharani! Sodhaya, sodhaya,

holder of an eternal life! Cleanse us, cleanse us,

gagana visuddhe usnisa vijaya vishuddhe,

the as-pure-as-the-sky, as the victorious head-crown as pure,

sahashra-rasmi sam-chodite!

the inflamed with a thousand rays of light!

Sarva tathagata avalokani,

O One overseeing the thus-gone ones,

sat-paramita-paripurani!

the perfect in the six paramitas!

Sarva tathagata mati dasha-bhumi prati-sthite!

O One who has passed all ten stages of tathagata-consciousness!

Sarva tathagata hirdaya adhisthanadhisthita maha-mudre,

O One who from the heart of every tathagata the spiritual power emanating holds

maha-mudre, vujra kaya sam-hatana vishuddhe!

the great seal, whose body is as adamantine and pure as diamond!

Sarva varana apaya-durgati pari vishuddhe prati-nivartaya ayuh shuddhe!

O One who is thoroughly cleansed of all return-compelling karma!

Samaya adhisthite, mani, mani, maha mani! Tathata,

Keep your promise, jewel, jewel, great jewel! Suchness,

bhuta-koti parishuddhe visphuta buddhi shuddhe, jaya, jaya,

the absolute pinnacle of evolved purity of mind, be victorious, be victorious;

vijaya; vijaya! Smara; smara!

be ever victorious; be ever victorious! Bear in mind; bear in mind!

Sarva buddha adhisthita shuddhe!

O One who of all buddhas is the pure and appointed!

Vajri vajragarbhe, vajram bhavatu mama shariram!

Vajra-holding diamond-womb, let my body be like diamond!

Sarva sattva’am cha kaya –

O One who possesses a pure body –

pari vishuddhe sarva gati parishuddhe –

who is absolutely pure from all the paths of existence –

sarva tathagata singcha me samasvasayantu,

O One who consoles me by all the tathagatas,

sarva tathagata samasvasa adhisthite,

O One who is empowered with all the consoling power of the tathagatas,

budhiya, budhiya, vibudhiya, vibudhiya!

be enlightened, be enlightened, be ever enlightened, be ever enlightened!

Bodhaya, bodhaya, vibhodhaya,

Have them enlightened, have them enlightened, have them ever enlightened,

vibodhaya, samanta parishuddhe!

have them ever enlightened, the most pure in a thoroughgoing way!

Sarva tathagata hirdya adhisthanadhisthita

O One who from the heart of every tathagata the spiritual power emanating holds

maha-mudre, svaha!

the great seal, hail!

When you’re short on time, you can also chant the shorter mantra. We have a video of this beautiful chant here. This is called the Victory over Death mantra:

For a feature on Ushanisha Vijaya Dharani with the full Sutra text and Dharani, and what it means, see Buddha Weekly’s feature here: https://buddhaweekly.com/?p=2533

The Dharani overcomes the poison of anger, supreme in the hell realms.
It triumphs over greed, the poison of the Preta or Hungry Ghost Realm.
It overcomes the poison of stupidity or ignorance, as represented by the Animal Realm.
It neutralizes our paralyzing jealousy, the cause of wars and major suffering, allegorical of the Asura Realm.
It overcomes excessive attachments to pride and also desires and habitual enjoyment, which are the poisons of the heavenly or Deva Realm.

Needless to say, we suffer from all of these in the Human Realm.

#ushnishavijaya #namgyelma #namyalma #dharani #sanskrit #mantra #longlife

Video Mantra: Red Tara, Swift and Heroic – Tara 1: Eliminates Suffering as “Fast as Lightning”

Lee Kane — Sat, 07 Sep 2024 12:04:06 +0000

Red Tara Swift and Heroic is the Principle Red Tara. She is the First Tara of the 21 Taras, Red Tara Swift Lady of Glory. To the base Om Tare Tuttare Ture; Red Tara adds “Vasham Kuru Svaha” which, as instructed by Longhcenpa, is for magnetizing. The first Tara, indeed is the main Magnetizing Tara of the 21 Taras. There are other Red Taras, but she is the chief of the magnetizing Taras of the Padma family.

The first Tara is red for magnetizing fortunate circumstances. She is also called Tara, Swift and Heroic, with her symbol being the Conch Shell of Victory. Her mantra is

om tare tuttare ture vasham kuru svaha

ॐतरेतुत्तरेतुरेवशमकुरुस्वहा

VIDEO:

Video Tara Topics

PERMISSIONS: No permissions are generally required for any of the 21 Taras mantras of Lord Atisha, however, always be guided by your own teaching lineage. When you do not have Tara empowerment, you visualize Tara in front of you with her powerful red light going out to all beings including yourself, helping them, then returning to your own heart where Tara resides forever.

Symbol: Conch Shell, the Symbol of Dharma

The conch shell symbolizes “victory,” and her praise says “fast as flashes of lightning.” Its sound as a trumpet is the sound of Om. The conch represents victory, the victory of “the sound of Buddha’s Dharma.” Buddha’s Dharma leads us to wisdom and compassion and banishes our poisons, demons, and obstructions.

The conch signifies authority and sovereignty, reflecting Red Tara’s position as a spiritual leader and teacher. Her other symols are the Red Tam syllable, which is her sacred seed syllable, and the red vase filled with red magnetizing nectar.

But it is the conch shell, which is the ultimate emblem of power, authority, and sovereignty; its blast is believed to banish evil spirits, avert natural disasters, and scare away “demons.” It is one of the Eight Auspicious Signs. This is Red Tara’s symbol of victory and supreme power of the Dharma over all dangers, evils, attachments, poisons and osbstructions. Its resonant sound is purifying, and to dispels negative energies and sanctify the space for spiritual practices.

Magnetizing and Enchanting Power

Red Tara’s power is the Power of Magnetizing and Enchanting. Her power is Enlightened Dharma Speech, which is ultimately what Enchants and Empowers us. She attracts to us all the auspicious factors. What is it that magnetizes? It is Dharma itself that empowers magnetizing. Nothing is more Enchanting than the truth of Dharma, symbolized by the sound of the blowing of the Conch Shell. For this reason, the Conch Shell is often blown at the beginning of Buddhist Dharma teachings as the teacher enters.

You would chant her mantra as much as you can if you are trying to magnetize fortunate circumstances, ideally with the instructions Great Longchempa gave for magnetizing practice:

“As for the powers that can summon and magnetize, visualize rays of a vivid red in the shape of hooks.

Video: Gold Tara’s Mantra that Controls All Mantras – Tara 17: Swiftly Stops Violence, Evil

Lee Kane — Mon, 02 Sep 2024 16:09:37 +0000

This powerful mantra supplicates Tara to swiftly (the reason tare is twice in the mantra) pacify all harm from war, violence, evil intentions, curses or mantras of others: sarva is “all” while stambhani is a type of black magic, ill-will, or the evil intentions of others. She has the power to shake all three worlds. She stops all violence. HER MANTRA IS THE MANTRA THAT CONTROLS ALL OTHER MANTRAS. This is symbolized by her symbol, the Stupa.

OM TARE TUTTARE TURE SARVA STAMBHANI TARE SVAHA

Video:

HER SYMBOL IS THE STUPA which is the symbol for the Enlightened Mind of Buddha. It is through wisdom of the Enlightened Mind that Tara dispels violent thoughts, war, evil intentions including black magic or curses. The wisdom of the Enlightened Mind, symbolized by the Stupa, controls all other mantras. (This is why her mantra is “the mantra that controls all other mantras.)

Her Name Translates as: She Who Causes the Three Realms to Tremble

HER PRAISE explains why:

Homage! TURE! With seed letter
Of the shape of syllable HUM!
By foot stamping shakes the three worlds,
Meru, Mandara, and Vindhya!

In Sanskrit this praise is:

Namas Ture pada ghata
Hum karakara bijite
meru mandara kailasa
bhuvana traya chalini

Color: Red-yellow
Vase: Yellow
Nectar: Overcomes and pacifies all maras and obstacles, shaking the three worlds
Activity: Magnetizing and controlling the power of mantras
Specialty: Calms all obstacles no matter how overwhelming.

Visualization from Lama Zopa:

“On the seventeenth petal is Tara Who Causes the Three Realms to Tremble (Drölma Jikten Sumyowa), red-yellow in color. Pacifying maras and obstacles, shaking the triple world, she holds a yellow flask containing nectar whose function is to control the power of mantras, which means controlling those who try to harm you using mantras.”

Mantra:

OM TARE TUTTARE TURE SARVA STAMBHANI TARE SVAHA

She is “red-gold” or “orange” to symbolize she both controls (symbolized as red) and “enriches” or multiplies peaceful thoughts and intentions, soothing even the wildest thoughts.

She is also very fast, symbolized by the symbols “tare” repeated twice in the mantra.

When we feel threatened, Tara calms us — and those who would harm us.

#GoldTara #YellowTara #Tara

Video: Mantra of 5th Red Tara Kurukulla Who Enchants All Beings: 7 Worlds Under Her Power

Lee Kane — Thu, 29 Aug 2024 14:26:29 +0000

Red Tara Kurukulla is the 5th of the 21 Taras. In the Nyingma lineage, she is Tara, Who is Kurukulla, and the symbol is the lotus bow and arrow, symbolizing her control over all beings.

The fifth Red Tara is “Tara Who is Kurukulla”. Her praise extols her power “your feet press down on the Seven Worlds; You subdue all beings under your power.” (all levels of existence). She does this by her enchanting power, rather than wrath.

Her enchanting mantra is:

om tare tuttare ture shtri akarshaya hrih svaha

Video:

This mantra supplicates Red Tara Kurukulla, who is an extremely actively magnetizing form, to “extensively attract” the Padma Family’s qualities into your life. This is indicated by the Sanskrit shtri akarshaya and the Hrih, which is the seed syllable of the Padma Lotus of Compassion. In other words, we are asking Tara to draw in the compassionate power of the Lotus Family of Amitabha.

HER PRAISE from the 21 Taras is the 5th verse:

Homage to You who with HUM and TUTTARA,

Fill all worlds of desire, direction, space.

Who with your feet press down on the Seven Worlds;

You subdue all beings under your power.

IN SANSKRIT

Namas Tuttara Hum kara

puritasha dig antare

sapta loka kramakranti

asheshak arshanak shame

PERMISSIONS: All 21 Taras mantras can be chanted by everyone. Empowerment is beneficial, but not required. All 21 of the mantras are Tara’s mantras — Om Tare Tuttare Ture Svaha — with supplications specifying a requested activity. Tara embraces all beings equally.

When practicing without empowerment, you frontally visualize, per Longchenpa’s instruction.

NOTE: see our video “Supplicating Activity Mantras and 21 Taras Mantras: as Taught by Longchenpa and Padmasambhava” for those commentaries:

https://www.youtube.com/watch?v=GSTZHJ_hjZY&t

MANTRA meaning

All Tara mantras have Tara’s main mantra included, which, according to the first Dalai Lama’s commentary means —

Om is homage to the Body Speech and Mind of Tara.

Tare liberates and saves us from suffering in Samsara

Tuttare liberates us from the 8 dangers of lions, elephants, fires, snakes, robbers, prisons, floods and demons, which also mirror the poisons of pride, delusion, hatred, jealousy, wrong views, greed, desire, attachment, doubt. Thus, Tuttare liberates us from every outer and inner danger.

Ture liberates us from disease.

Svaha is the root of the path, and means “be it so” or “well said.”

To which is added.

Shtri Akarshaya — extensively attract

Hrih Hrih is the seed syllable of Amitabha’s

RELATED VIDEOS

Kurukulla’s Heart Mantra in Sanskrit: https://www.youtube.com/watch?v=Av8FT9LyuAI&t

ABOUT KURUKULLA:

PLAYLIST FOR 21 Taras Mantras

Longchenpa’s visualizaton Instruction: “Visualize rays of a vivid red in the shape of hooks.” Or just red light if that is simpler. The light goes out to all sentient beings from Red Tara’s heart, “hooking them back” to the Refuge of the Dharma. (Or just visualize red light going out and purifying all beings.

Color: Red-yellow

Vase: Red

Nectar: Enchanting

Activity: Enchanting and magnetizing

Specialty: Attracting others to you, although should be with positive motivation.

Associations with other practices: She is also known as Kurukulla (Kurukulle) or Red Tara

IN ATISHA LINEAGE: She is red visualized with a Red Vase with nectar that magnetizes or controls.

IN NYINGMA LINEAGE: She has Kurukulla’s bow and arrow of Lotus flowers either in hand, or on a lotus throne over her left shoulder (our right).

Further, Lama Zopa, in his amazing book The Power of Mantra: Vital Practices for Transformation) adds this instruction:

If there is somebody you need to influence, such as somebody who is extremely deluded and tries to harm you and others and to harm the Dharma, in order to help that person transform their mind into the Dharma, then you can recite this mantra and insert that person’s name between the tuttare shtri and the akarshaya, so the mantra becomes OM TARE TUTTARE TURE SHTRI [the name of the person] AKARSHAYA HRIH SVAHA.

Rinpoche, Lama Zopa. The Power of Mantra: Vital Practices for Transformation (Wisdom Culture Series) (p. 68). Wisdom Publications. Kindle Edition.

HER PRAISE from the 21 Taras is the 5th verse:

Homage to You who with HUM and TUTTARA,

Fill all worlds of desire, direction, space.

Who with your feet press down on the Seven Worlds;

You subdue all beings under your power.

IN SANSKRIT

Namas Tuttara Hum kara

puritasha dig antare

sapta loka kramakranti

asheshak arshanak shame

(Note: Before you think of (incorrectly) Tara as a “love goddess,” remember she is an Enlightened Being and her magnetizing activity can only be focused on positive karma activities — not selfish love. Attracting someone to you to receive Dharma is her highest purpose. Mundane love is not generally positive karmic activity.)

Video: Powerful Mantra of Red-Black Tara 10 – Tara Who Controls Maras, the World, and all Beings

Lee Kane — Thu, 29 Aug 2024 04:43:45 +0000

Also called Victory Banner Red-Black Tara, she uses her irresistible and powerful magnetizing power to control all beings in all worlds — no Mara, demon, evil intention, greedy or worldly spirit or being can escape her power.

MANTRA

om tare tuttare ture sarva mara pramardhani svaha

ॐ तरे तुत्तरे तुरे सर्व मरा प्रमर्धनी स्वहा

Video

This is a supplication to Red Tara to crush and destroy (pramardhani) all maras, evils and enemies (“sarva mara”).

Meaning of Mantra by words including the sacred ten syllables of Tara:

OM , is homage to the Body Speech and Mind of Tara.

TARE, liberates and saves us from suffering in Samsara — the suffering of this world and all six worlds.

TUTTARE liberates us from the 8 inner dangers, 8 external types of dangers and 8 supernatural dangers. These are symbolically stated as lions, elephants, and so on, but represent every danger. Each external danger is a class of dangers:

“Lions” means any dangerous animal or predatory threat;
“Elephants” means any angry being who threatens us
“Fire” represents any natural threat from fires, heat, drought or war, even bodily “fever”
“Snakes” represent any threat from poison, diseases, epidemics, or environmental threats such as pollution
“Robbers” represent any threat from crime or criminals, or even broader economic factors that rob us of livelihood
“Prisons” refer to anything that imprisons our freedoms, any chains such as the prejudice of others, corrupt officials, and so on.
“Floods” refer to any danger from the watery elements, not only floods, but oceans, storms, waves, drowning or any danger from water.
“Demons” refers to any supernatural threat outwardly (and the matching internal demons, psychosis, and so on.

As explained by His Holiness the Dalai Lama, these dangers mirror the “internal” poisons of pride (lions), delusion (elephants), hatred (fire), jealousy (snakes), wrong views (robbers), greed (prisons), desire (floods), attachment (demons), helping us to overcome them.

Thus, Tuttare liberates us from every outer and inner danger as well as supernatural, such as ill-intentions of others, curses, and evil magics.

TURE liberates us from disease.

SARVA means “all”

MARA “maras or demons or enemies, or evils”

PRAMARDHANI Crush and destroy them

SVAHA is the root of the path, and means “be it so” or “well said.”

MUSIC

Red Tara Power Mantras” by Buddha Weekly: this is Track 5 Red Tara Who Controls the World (Tara 10)

Available from Spotify, Apple Music, iTunes, Instagram/Facebook, TikTok & other ByteDance stores, YouTube Music, Amazon, Pandora, Deezer, Tidal, iHeartRadio, Claro Música, Saavn, Boomplay, Anghami, NetEase, Tencent, Qobuz, Joox, Kuack Media, Adaptr, Flo, MediaNet

10th TARA’s PRAISE

IN ENGLISH

Homage! She so joyous, radiant,

Crown emitting garlands of light!

Mirthful, laughing with TUTTARE,

Subjugating maras, devas!

In Sanskrit:

Namah pramudita topa

muku ta kshipta malini

hasat prahasat Tuttare

mara loka vashamkari

SYMBOLS:

Color: RedVase: RedNectar: Overcomes the Maras and demons who control the worldActivity: EnchantingSpecialty: Overcomes Maras.

Visualization: On the tenth petal is Tara Who Brings Maras and the World Under Her Power (Dudang Jikten Wangdu Dema), red in color, holding a red flask containing nectar whose function is to destroy Mara and to control the world.

IN NYINGMA with a Victory umbrella.

Video: Tara – Swift Heroine. Mother. Saviour. Friend. Stories of Rescues; Mantra & Sadhana

Lee Kane — Sat, 17 Aug 2024 22:43:50 +0000

Why is Tara so beloved among Mahayana Buddhists? Why is she simultaneously called Mother, Saviour, Friend, and Buddha? Why do many of us turn to Green Tara first, when we need help? What are the 21 forms of Tara? What are some of the stories of Tara rescuing suffering beings, as the heroine Goddess? We answer these questions and recount the histories of her heroic rescues in this presentation dedicated to the Mother of All Buddhas. Don’t miss the story of Delog Dewa Drolma who visited Tara’s Pureland. We also present the mantra and a very concise Sadhana by Great Marpa, the Translator, for daily meditation.

VIDEO INCLUDES MANY STORIES OF RESCUES, and HER SADHANA AND MANTRAS:

CONTENTS

00:00-01:50 Why is Tara so beloved among Mahayana Buddhists?

01:50-03:37 Tara’s Endless Forms: Four activities of Karma Mother

03:37-03:53 Bhikshuni Chodron: “All problems will be solved”

03:53-05:08 Tara Rescues Garchen Rinpoche 8 times

05:08-05:54 Song of Longing for Tara: “Everything we wish”

05:54-07:43 Tara’s Activities: Green, White, Red, Black, Yellow and more!

07:43-08:39 Tara’s element: Wind-Air, Chi, Prana & Dharma Speech

08:46-09:32 How do we call for her help? Tara is One with Us

09:32-10:58 Bokar Rinpoche: Tara saves the caravana from bandits

10:58-12:36 How Tara Works: Praying to Tara for Help

12:36-13:29 All the Mahasiddhas and Buddhas Relied on Tara

13:29-14:13 Tara’s Eight Great Laughters and the Eight Dangers

14:13-16:33 Why Tara is called Mother of All the Buddhas

16:33-19:28 Arya Tara origin stories and Avalokiteshvara’s tears

19:28-20:52 Tara’s earthly manifestations: Dakinis Mandarva, Niguma, Yeshe Tsogyal

20:52-21:31 Tara’s urquoise Pureland Yurlod Kurpa

21:31-23:08 Delog Dewa Drolma’s Inspiring Story: Visiting Tara’s Pureland

23:08-26-28 Practicing Tara in our Daily Lives

26:28-28:08 Marpa Lotsawa’s Sadhana Puja of Arya Tara

28:08 Recitation of Tara’s Sadhana begins

Video: Amitabha Buddha – Infinite Life and Light: History, Dharani, Sutras, Sadhana, and Sukhavati

Lee Kane — Wed, 07 Aug 2024 21:25:38 +0000

Why is the magnetizing or attracting power of Amitabha Buddha and the Lotus family so alluring? Why is Amitabha so popular in all lineages and schools of Mahayana Buddhism? Why is Amitabha’s Western Pureland of Sukhavati called the Happy Realm and how easy is it to attain this paradise? Why is Amitabha called both Infinite Light and Infinite Life?

Video:

#阿彌陀佛 #Amitabha #Amita #འོད་དཔག་མེད་ #A Di Đà Phật #Amida #अमिताभ #あみだぶつ #아미타불 #อมิตาภพุทธะ

CONTENTS

00:00-02:57 Introduction and Why is Amitabha so popular as a practice in Buddhism?

02:57-05:41 Magnetizing Power, Charisma and the Power of Amitabha’s Lotus Family

05:41-08:17 Amitabha’s 48 Vows and the story of Bodhisattva Dharmakara (from Sutra)

08:17-09:15 Shakyamuni Buddha explains Sukhavati Pureland of Ultimate Bliss

09:15-11:11 Amitabha’s name literally means “Infinite Light” and why

11:11-13:32 Amitabha’s appearance and symbolism

13:32-15:21 Padma Lotus Family: Pandara, Avalokiteshvara, Hayagriva, Kurukulla Tara

15:21-18:55 Sukhavati Pureland: Land of Ultimate Bliss described by Shakyamuni Buddha

18:55-21:27 Dharani Practice of Amitabha Buddha and Magnetizing

21:27-22:21 Three Shorter Mantras as a daily practice

22:37-23:57 Amitabha’s Sadhana practices and visualizing Amitabha Buddha

23:57-31:00 Recitation of Amitabha Sadhana in full

We answer these questions, and more, in this in-depth presentation, and end with his Dharani, Mantras and unique Sadhana called Brief Amitabha Sleeping Practice by Jamyang Khyentse Chökyi Lodrö, to help you connect directly to this compassionate and powerful Buddha of the 48 vows. We tell the story of these 48 vows later in this presentation, the story of Amitabha as Bodhisattva Dharmakara from Sutra.

Amitabha is the magnetic, savior Buddha. He helps with his charismatic bliss and joy, and his wisdom of discernment to overcome the poisons of attachment and desire.

It is our constant attachment to things, and objects, and money, and ownership and ego that causes suffering in Samsara. With discernment wisdom, the wisdom of Amitabha’s Lotus family, we overcome our obsessive clinging to things and ego.

His practice is the magnetizing power of the Buddhas, signified by his body made of red glowing light — like a beautiful, glowing sunset. Red is the color of magnetizing, the colour of fire and the setting sun of the west, all of which are symbols of Ami tabha.

Orgyen Topgyal Rinpoche explained in a teaching on Red Amitabha’s Lotus family:

“The manifestations of the wisdom of discernment are the deities of the lotus family of magnetizing. The magnetizing deities have the power to bring circumstances under control.”

Magnetizing power is the power of charisma, attraction, cooperation, compassion, and loving-kindness. Amitabha’s magnetizing power attracts auspicious circumstances, knowledge, good fortune, helpful people, students, business, and prosperity — as long as we are motivated by the cause for Enlightenment for the benefit of all sentient beings. Khenpo Namdro explains:

Magnetizing of Amitabha’s Lotus family is “that which brings within one’s power all that appears and all that exists. It goes by such a name because if you make this prayer fervently, you will be able to magnetize or bring within your power the phenomena of the entire universe.”

Video: Ratnasambhava Buddha Wish-Granting Mantra in Sanskrit 108 Times Chanted with Beautiful Images

Lee Kane — Sat, 27 Jul 2024 12:52:00 +0000

Recite along with @BuddhaWeekly the wish-granting mantra, the mantra of prosperity and auspiciousness of Golden Ratnasambhava, the Jewel Buddha. Turn on CC to chant along for maximum benefit. His heart mantra is:

Om Ratnasambhava Tram

Video:

Here we chant 108 times in Sanskrit. This mantra literally is “Homage to the Jewel Buddha” sealed with his Heart seed syllable Tram, which represent the prosperity of his family.

寶生佛梵文唱頌心咒108遍

The Jewel Buddha, Ratnasambhava, is the Buddha who grants wishes. As described in his Sadhana:

He has “a radiant body having the colour of blazing gold, one face, two hands, the right is in supreme generosity — fulfilling the wishes of beings.”

Full feature on Ratnasambhava>>
MUSIC AVAILABLE FOR STREAMING in Buddha Weekly’s mini album (5 songs) called Five Buddhas Sanskrit Mantras: Spotify, Apple Music, iTunes, Instagram/Facebook, TikTok & other ByteDance stores, YouTube Music, Amazon, Pandora, Deezer, Tidal, iHeartRadio, Claro Música, Saavn, Boomplay, Anghami, NetEase, Tencent, Qobuz, Joox, Kuack Media, Adaptr, Flo, MediaNet
Spotify: https://open.spotify.com/album/3fUxUuJ6iBAHFMb0S35uGl
APPLE MUSIC: https://music.apple.com/us/album/five-buddhas-sanskrit-mantras-ep/1750003143

#寶生如來 #Ratnasambhava #JewelBuddha

To learn his entire story, see our 20-minute video with Dharani, Sadhana and mantras here:

Don’t miss our other videos in this series on all the Dhyani Buddhas, found at our Playlist: https://www.youtube.com/playlist?list=PL8d71VyWOwkELhDwF9KpD9lyh028zwQJu

Video: Unshakable Power Akshobhya Buddha 阿閦佛 Vajra Lord: Dharani, Mantra Practices & Sadhana

Lee Kane — Fri, 26 Jul 2024 13:26:22 +0000

Which parable in the Lotus Sutra is the story of Akshobhya Buddha, the glorious Eastern Buddha? Why is Akshobhya Buddha the very face of unshakable peace? Why is the family blue, and what is the significance of the great Vajra? We answer these questions and more and end with the mantras, practices and a Sadhana visualization of Akshobhya Buddha.

Video:

CONTENTS

00:00-01:02 Introduction Akshobhya Buddha Vajra Lord

01:02-02:03 Unshakable: Akshobhya’s as a Monk from Sutra

02:03-02:49 Unshakable Buddha and his Vajra Vow

02:49-03:47 Akshobhya’s Mirror-Like Wisdom: “Mind like a Sheet of Water” Thich Nhat Hanh

03:47-04:20 Mirrors and Vampries

04:20-07:08 PARABLE OF THE MAGIC CITY: Lotus Sutra

07:08-08:08 Skillful Means and Countless Forms of Enlightenment

08:08-09:02 Vajra, the Powerful Symbol of Akshyobhya and eternal Buddha Nature

09:02-10:35 Most Blue Deities such as Hevajra, Guyasmaja, Chakrasamvara are emanations of Akshobhya Buddha

10:35-10:56 How does Akshobhya’s practice overcome anger?

10:56-11:48 Why is Water Akshobhya’s element?

11:48-14:00 Blue, symbols, mudra, posture, appearance, sacred animal

14:00-14:36 Seed Syllable Hum and Buddha Mind

14:36-15:52 Sacred Dharani in Sanskrit purifies all negative karma

15:52-16:23 Heart Mantra three times

16:23-19:00 Short Sadhana, visualization, prayer and Dharani by Kamra Chakme

TRANSCRIPT

Akshobhya literally means “unshakable.” One of Akshobhya’s great vows is to never become angry until reaching enlightenment. In his Sutra, the Akṣhobhya Tathagatasya Vyuha Sutra, we hear the story of Akshobhya as a monk in an earlier life. He vows, in the Sutra:

“Now that I have become a bodhisattva, I will never allow myself to get angry at any living being.”

While still a monk, nothing could shake him, anger him or move him to rage. He aspired to practice the Dharma in the eastern world of delight and made a vow not to harbor anger or malice towards any being until he achieved enlightenment. He remained “unshakable” and later became the buddha Akshobhya of the Eastern Pureland Abhirati, who is called the Unshakable One.

This is reflected today in the Vajra or Unshakable vow we take at Vajrayana empowerments. There is a vow for each of the five Buddhas. Akshobhya’s vow that many practitioners renew every day is:

I shall uphold purely

The vajra, bell and mudra of

The great, supreme Vajra family,

And I shall uphold purely the Master commitment.

It is partially because of this vow we hold the Vajra and Bell as our main spiritual tools.

Akshobhya’s wisdom is Mirrorlike Wisdom which overcomes the poison of anger.

In a pond’s still waters we may see a reflection of a beautiful moon and think it is real. But, if we throw a stone in the water, causing ripples, this reflection of the moon is distorted, or disappears. In this metaphor, if our mind is busy or stressed, we cannot see, like the ripples in the water.

Thich Nhat Hanh, a renowned Zen Master taught the concept this way:

“The mind is like a sheet of water, calmly reflecting the reality as it is. When the water is still, it can hold the image of the reality exactly as it is, with no distortion”.

This metaphor also arises from the old superstitions of many countries on the power of mirrors. In these legends, mirrors cannot reflect evil or illusory beings. This is the source of vampire lore, where if we look at a person in the mirror, if we see nothing reflected that person is a vampire. This is because their evil nature is illusory.

In The Parable of the Magic City in the Lotus Sutra chapter 7, Shakyamuni Buddha tells the story of Akshobhya Buddha.

In the Parable, Akshobhya Buddha is the “leader” of the people trying to reach the city. Shakyamuni Buddha tells the story:

“There is a road, five hundred miles long, steep, dangerous and bad, an uninhabited and terrifying place. A large group of people wish to travel this road to reach a cache of precious jewels.

Among them, there is a guide, Akshobhya, intelligent, wise and clear-headed, who knows the road well, both its passable and impassable features, and who wishes to lead the group through this hardship.

Midway, the group he is leading grows weary and wishes to turn back. They say to the guide,

“We are exhausted and afraid. We cannot go forward. It’s too far. We want to turn back now.”

To help them, Akshobhya through his power, manifests a spectacular city in the centre of the dangerous road. Akshobhya says to them,

Do not be afraid!

Do not turn back!

Stay here now in this great city I have created just for you.

If you go into this city, you will be happy and at peace. If you then wish to proceed to the jewel treasure in future, you may do so.

Then the exhausted group rejoiced greatly, having gained what they had never had. They thought:

“We have now escaped this bad road and gained happiness and peace.”

Then the group went forward and entered the transformed city; thinking that they had already been saved, they felt happy and at peace.

Later, Akshobhya, the guide, knowing that they were rested and no longer weary, made the city disappear, and said to them.

“All of you, come. Let us go. The jewel treasure is near. The great city was merely something I created to give you a rest.”

The story in chapter 7 of the Lotus Sutra, of the magical city of Akshobhya ends by comparing Shakyamuni, the Thus Come One, to the guide in the story:

“Bhikshus. The Thus Come One is also like this. He now acts as a great guide for all of you.

He knows that living beings should leave and cross over the evil road of the torments of birth and death which is so steep, difficult and long. He shall respond to and save them.”

The parable acts as a poignant reminder that we need skillfull means, and calm, reflective wisdom to navigate through life.

It also is a parable that illustrates the countless forms of Enlightenment. Akshobhya Buddha can manifest in any form, and even manifest beautiful cities, to skillfully help motivate us up the path.

Their leader, who was Buddha Akshobhya, had this thought;

“How pitiful they are. How can they renounce the great and precious treasure and wish to turn back?”

For this reason, he uses skillful means to keep them motivated until they attain the treasure — which is Enlightenment.

The great symbol for the unshakable nature of the Akshobhya family is the iconic and powerful vajra, often called the diamond scepter, not because it’s made of diamond, but because, like a diamond, it is indestructible. Why is it indestructible? Because it symbolizes Buddha Nature. Buddha Nature is eternal and universal.

Like that, we too, are indestructible or immortal because our essence has never died and never will die. Our true essence, our Buddha Nature, is eternal. This becomes clear, as we practice Akshobhya Buddha’s clarity practices.

In Vajrayana, most of the blue forms of Highest Yoga deities are “forms of Akshobhya Buddha,” according to Jeff Watt, eminent scholar at Himalayan Art. See the video linked at the information icon. He said:

“We have deities such as Chakrasamvara, Hevajra, Guhyasamaja — all of these generally are blue in color. Guhyasamaja is actually named Akshobhya Vajra Guhyasamaja. So, this form of Guhyasamaja, blue in color is actually Akshobhya. Akshobhya manifesting as Guhyasmaja.”

He goes on to explain that the blue forms of most Highest Yoga practices are emanations of Akshobhya Buddha. For instance, he adds:

“Chakrasamvara is represented by all five families. But, his main representation, is blue in color, which you see in paintings, and this is the Akshobhya form. And it’s the same with Hevajra. And the same with many, many other Anuttara deities.”

All of these skillful forms, like the magical city in the Lotus Sutra, are none other than Akshobhya Buddha, with practices focused on specific needs or issues.

How does his practice overcome anger? We achieve this through his various sadhanas, mantras and meditations, which express the Wisdom of Reflection. It is, through pausing and reflecting and remaining calm, that we overcome our anger.

For this reason, Akshobhya’s Vajra family became associated with water, representing “reflections on the surface” and also the coolness of water. He is symbolically blue, as are all the deities associated with conquering wrath from his family.

Akshobhya Buddha, his wisdom partner Lochana, their spiritual son Bodhisattva Vajrapani, and Medicine Buddha are all associated with the East, water, blue and unshakable, reflective wisdom.

Reflecting this, his face is serene and blue, like cool, refreshing water. He is seated on a lotus throne in unshakable vajra posture. His right hand touches the earth, in the bhumisparsha mudra, the very same gesture Shakyamuni used to indicate that mother earth was his witness, and signifying his unshakable vow.

His left hand is in the mudra of meditative equipoise on his lap, often with the indestructable vajra in his hand. Even his great sacred animal, the giant irresistable power of the elephant, symbolizes his unshakable nature.

Blue is symbolic of Shunyata, and of emptiness, with the metaphor of the great ocean. In the Buddhist metaphor, we are each a “drop of water” which appears distinct, but its ultimate reality is “water” and when the water drops gather they become a stream, and stream joins a river and river flows into the seas where all waters on earth are ultimately of one essence. In other words, Emptiness is none other than Oneness, undifferentiated from all.

Water is the source of life. We arose from the oceans. Water can be both serene, the trickle of a stream, and vast and angry, like the tempestuous ocean. Water can erode rock. It’s power is tidal — just as the Vajra family is considered the most potent of powerful forces.

For these reasons, we think of Akshobhya, and all the members of the Vajra family, as awesome and powerful forces, irresistible and unshakable, but also calming and healing.

They also represent Buddha Mind. This is why Hum is his seed syllable, as it represents Enlightened Mind.

His Dharani from his great Sutra is considered very powerful and purifies all negative karmas, including those created by the five heinous crimes. For beings who have already died, the recitation of this mantra dedicated for them instantly delivers them from the lower worlds. In Sacred Sanskrit, from Sutra, the Dharani is

Namo Bhagavate. Akshobhya tathagatayarhate samyaksam buddhyaya. Tadyata: Om kamkani kamkani rochani rochani trotani trotani trasani trasani pratihana pratihana sarva karma param parani me svaha sattvanancha svaha.

The Dharani again is.

Namo Bhagavate. Akshobhya tathagatayarhate samyaksam buddhyaya. Tadyata: Om kamkani kamkani rochani rochani trotani trotani trasani trasani pratihana pratihana sarva karma param parani me svaha sattvanancha svaha.

There is also a shorter version of this Dharani that shortens the Namo praise, which is used in the Short Sadhana we narrate at the end of this presentation.

His heart mantra three times is

Om Akshobhya Hum.

Recite along with us now, the short Sadhana by Karma Chakmé to help bring Akshobhya’s wisdom and blessings into our lives. If you do not have empowerment, you may still practice, visualizing Akshobhya’s merit field in front of you.

Namo Bhagavate. Akshobhya tathagatayarhate. samyaksam buddhyaya.

Namo Dharmaya

Namo Sanghaya

I visualize the Bhagavān Akshobhya in front of me,

Complete with the major and minor marks and in Nirmāṇakāya aspect,

And seated upon a throne supported by elephants.

At his heart, upon a moon-disc, is a blue hūṃ,

Around which the mantra rotates to the right,

Sending out powerful rays of deep blue light.

Through this, I visualize, the karmic obscurations

Of all sentient beings, especially of those who have passed away,

Disappear entirely, just like frost in sunlight!

Namo ratna trayaya

Om kamkani kamkani rochani rochani trotani trotani trasani trasani pratihana pratihana sarva karma param parani me svaha sattvanancha svaha.

Namo ratna trayaya

Om kamkani kamkani rochani rochani trotani trotani trasani trasani pratihana pratihana sarva karma param parani me svaha sattvanancha svaha.

Namo ratna trayaya

Om kamkani kamkani rochani rochani trotani trotani trasani trasani pratihana pratihana sarva karma param parani me svaha sattvanancha svaha.

We dedicate the merit of this practice to the cause for Enlightenment for the benefit of all sentient beings.

Video: Wish-Granting Power: Ratnasambhava Buddha – Dharani Mantra, Sadhana and Practice

Lee Kane — Tue, 23 Jul 2024 21:19:55 +0000

Why is Ratnasambhava Buddha described as the wish-granting Buddha? Why is he considered the Buddha closest to our world, always ready to help? What are the four generosities of the Jewel Buddha of the Earth? What is his great Dharani that delivers the four Generosities into our lives? We answer these questions, and more, in this in-depth presentation, and end with his Dharani, Mantras and Sadhana to help you connect directly to this generous and auspicious Buddha.

Video:

#寶生如來

CONTENTS OF VIDEO

00:00–01:16 Why is Ratnasambhava described as the wish-granting Buddha?

01:16–02:35 An introduction: The 4 Generosities, Wish-Granting and the power of Earth

02:35–03:26 The Jewel Family of Prosperity: Mamaki, Ratnapani, Jambhala, Vasudhara

03:26–04:45 The Wisdom of Equality overcoming pride: Dana Paramita & the four generosities

04:45–06:49 Ratnasambha’s Practice: 4 Gifts and the 4 Immeasurables: loving kindness, compassion, empathetic joy, and equanimity

06:49–07:30 Acts of kindness are one of the four offerings

07:30–08:16 Gifts of Dharma, the highest offering

08:16–09:36 Six Session Yoga of Ratnasambhava

09:36–11:14 Benefits of practice: prosperity, auspiciousness, good fortune

11:14–12:31 Sutras highlighting the Wisdom of Ratnasambhava: Golden Light Sutra, Shurangama Sutra, and Ratna-gotra-vibhaga

12:31–13:19 Ratnasambhava’s Powerful Dharani Benefits: destroy negative karma, Bodhichitta, auspiciousness.

13:19–14:37 Dharani recited Three Times

14:37–14:53 Ratnasambhava Heart Mantra Three Times

14:53–15:16 Visualizing Ratnasambhava’s form, offerings and seven-limbs of practice

15:16–20:57 Sadhana recitation

FOR THE SADHANA TEXT and DHARANI, download from our Dharma Downloads Page>>
FOR DOWNLOADABLE FREE IMAGES (for personal Dharma use) of 60 of the images from this video, visit BuddhaWeekly.com’s gallery>>

Ratnasambhava Buddha, the glorious and auspicious Buddha of the South is characterized by his open hand of generosity, the mudra of giving. Jetsun Dragpa Gyaltsen, one of the five Sakya patriarchs, who lived 1147 to 1216, described the glorious Buddha of Generosity this way:

“Arising in the southern direction is Ratnasambhava on a horse, lotus and sun throne; with a body yellow in colour the right hand is placed in the mudra of supreme generosity.”

The mudra of generosity characterizes his vastly important wisdom. It is generosity and kindness and equality that defines the great Buddha closest to our earthly existence.

He is the Buddha who grants wishes. As described by Konchog Ozer, from the Sadhana, which we recite at the end of this presentation:

He has “a radiant body having the colour of blazing gold, one face, two hands, the right is in supreme generosity — fulfilling the wishes of beings.”

DHARANI

Namo Ratna Rasmi Chandra Pratimandita Vidyam Teja Koshesvara Rajaya Tathagataya Arhate Samyak-sambuddhaya. Tadyatha, Ratne Ratne, Ratna Kirane, Ratna Pratimandite, Ratna Sambhave, Ratna Prabhe, Ratnod-gate Svaha

HEART MANTRA

Om Ratnasambhava Tram

Video: Buddha’s First Teaching Day Most Meritorious Practice Day of the Year Chokhor Duchen July 9 and 10th

Lee Kane — Mon, 08 Jul 2024 22:44:33 +0000

Why is Buddha’s First Teaching Day considered the most important Holy Day of the Year in many Buddhist traditions? What are the eight practices recommended for this day which can create skies of merit and purify negative karma according to Lama Zopa Rinpoche?

NOTE: From FPMT website: “Chokhor Duchen, one of the four annual holy days of Guru Shakyamuni Buddha, takes place this year on July 9 or July 10 depending on the various Tibetan calendars. Both days are fine. On these holy days of Guru Shakyamuni Buddha, the power of any meritorious action is multiplied by 100 million, as taught in the vinaya text Treasure of Quotations and Logic.”

Buddha’s “First Teaching Day” or Chokhor Duchen, celebrating the first teaching of Shakyamuni Buddha, is the most important Holy Day of the Year for many Buddhists.

Video:

First Teaching Day commemorates the day when Buddha gave his first teaching, the turning of the Wheel of Dharma, at Sarnath.

According to Lama Zopa:

“Chokhor Duchen, one of the four annual holy days of Guru Shakyamuni Buddha, takes place on the 4th day of the 6th Tibetan lunar month. On these holy days, the power of any meritorious action is multiplied by 100 million, as taught in the vinaya text Treasure of Quotations and Logic.”

On Buddha’s First Teaching Day, we celebrate by doing extra practices and dedication for the benefit of all beings. This can include reciting sutras, making offerings especially the Sangha, and for causes which publish and spread the Dharma, practicing bodhichitta and compassion, and Taking Refuge in the Three Jewels.

No matter what you do on Chokhor Duchen, the most important thing is to remember the spirit of the day: giving and benefiting others. When we focus on others, our own happiness naturally increases. So take some time on Chokhor Duchen to think about how you can benefit others, and make it a special day for everyone.

Another important practice is to recite Sutras in any language on this Holy Day, and recite mantras, which represent the Dharma. Chanting Sutras and Mantras can create tremendous merit and help purify negativities — especially on Buddha Days. Often, we’ll chant the Heart Sutra in Sanskrit, for example, a short and powerful Sutra.

Another powerful practice, with vast merit — as it includes all seven limbs of practice — is the King of Prayers. We have both the Heart Sutra and the King of Prayers linked to this video at the information icons and in the description. Both are short practices with vast skies of merit.

There are eight practices recommended on this day by Lama Zopa Rinpoche:

First, the recitation of certain sutras is believed to be very powerful on this day, such as The Sutra of Golden Light, The Heart Sutra and The Diamond Sutra.

Second, making offerings to the Sangha and to Dharma causes and to the spread of Dharma, through publication of Sutras or Holy Texts and teachings.

Third is Bodhichitta. For the day we try to remain mindful of the cause for Awakening, so that we may in turn benefit all sentient beings. The King of Prayers is the beautiful expression of this aspiration, linked at the information icon above.

Fourth is Charitable giving to those in need. It’s also important to remember that giving doesn’t have to be material — it can be something as simple as offering a kind word or lending a helping hand.

Fifth is Taking the Precepts and following them for the day. We either just reaffirm the five lay precepts we always follow as lay buddhists, or, just for the day, the full 8 precepts, the precepts followed by ordained monks and nuns.The lay precepts are to abstain from taking a life, abstain from taking that which is not given, abstain from wrong speech such as insults, gossiping and lies, abstain from intoxicants which cloud the mind, and abstain from misuse of our senses.

Sixth is Water Bowl Offerings, Torma offerings, or other sensory offerings to the Buddha, which helps us purify our negative karma and generate merit.

Seventh is the Paramita of Wisdom, which includes the reading of Dharma texts, watching Dharma teachings, or writing or copying sutras.

Eighth is to do prostrations to the Buddha and Take Refuge in the Three Jewels, Buddha, Dharma and Sangha, over and over through the day.

These eight positive and wholesome activities honour the Buddha, the Dharma and the Sangha and create “ merit multiplied by 100 million” as explained by Lama Zopa Rinpoche.

Always dedicate the merit of any activities, especially on Dharma days, to the Cause for Awakening for the benefit of all sentient beings.

We dedicate the merit of this presentation to the benefit of all sentient beings.

Video: Lochana Vajra Mother Sanskrit Mantra 108 Times: Destroys Obstacles, Afflictions, Illnesses, Evil

Lee Kane — Mon, 08 Jul 2024 11:17:19 +0000

Mother Lochana’s name litearly means “Clear Visioned One.” She is the “calm ocean of wisdom” according to her praise — the Wisdom or Prajna Mother of the Eastern Purelands, the co-Equal of Buddha Akshobhya. She calms anger and illness and other afflictions and obstacles.

Original music, vocals, arrangement by BuddhaWeekly. Available for streaming.

Her mantra is

Om Vajra Locane Lom Svaha

Video:

Pronounce the c in Locane as “ch” in Sanksrit. Locane (pronounced Lochaney is the vocative of Lochana)

Her seed syllable, which is her “Dharmakaya nature” is LOM.

Meaning of Mantra

– Om is homage to the body, speech and mind of the Enlightened One

– Vajra is the indestructable nature of Awakening

– Locane is the vocative form of Locana’s name

– Lom is her Seed Syllable which is the heart of her nature

– Svaha usually translates as “Well Said”

Together, the Vajra family with their powerful Vajra can subjugate any obstacle with their Mirror-like Wisdom. Blue, symbolizing cooling water and reflection, is also the color of healing. Mighty Vajrapani is the Karma son of the family. Their sacred animals are the elephant and snow lion.

She is very beautiful, and normally blue to symbolize her subduing or subjugating power. Like Vajrapani, and other blue Buddhas of the Vajra family, their specialty is subjugating and destroying the evil that afflicts us. They can subjugate and cool hate, illness, negative karma.

Her praise describes her, and her benefits (from Vesantara)

Dawn of wisdom,
Your blue radiance illuminates a new world, Free from suffering.
Your eyes are like calm oceans
Reflecting perfection.
Seeing all, knowing all.
To you I joyfully prostrate.

Dawn of wisdom
Your slender fingers
Touch the bedrock of reality.
Your upturned palm supports the vajra-bell, The empty mandala of the wisdom goddess. To you I reverently prostrate.

Dawn of wisdom,
Destroyer of all suffering,
In the vajra-sphere beyond subject and object You fashion the jagged shards of hatred
Into wisdom’s diamond adornments.
To you I lovingly prostrate.

Dawn of wisdom,
Vajra Queen,
Buddha from time before time, Complete in yourself,
And consort of the noble Aksobhya.

MUSIC AVAILABLE “Five Mother Buddha Mantras” by Buddha Weekly on your favorite streaming service: Spotify, Apple Music, iTunes, Instagram/Facebook, TikTok & other ByteDance stores, YouTube Music, Amazon, Pandora, Deezer, Tidal, iHeartRadio, Claro Música, Saavn, Boomplay, Anghami, NetEase, Tencent, Qobuz, Joox, Kuack Media, Adaptr, Flo, MediaNet

ON SPOTIFY: https://open.spotify.com/album/3lHRoYrWrBGEJUOyXRVnNi

ON APPLE MUSIC: https://music.apple.com/us/album/five-mother-buddha-mantras/1752285372

ON YOUTUBE MUSIC: https://music.youtube.com/playlist?list=OLAK5uy_kwm2PjDqmMwt5lG1M-h-wv1uXUJJcOZMo

Vessantara’s website www.vessantara.net

For a documentary on the Five Buddha Families, which includes Lochana, see: https://www.youtube.com/watch?v=k3Rj9gm34hg&t

NOTE: Lochana has different forms, like most Enlightened deities. In some lineages, we see her as white with wheel associated with Vairochana and in another as yellow in the south. But the most popular practices associate her with Blue Akshobhya. All are correct. Enlightened deities are not limited by forms.

Lochana Vajra Mother

Co-Equal Consort: Akshobhya Buddha

Poison they remedy: anger

Wisdom: Reflection

Family: Vajra

Color: Blue

Element: Water

Position: East

Video: Accomplish Your Wishes with the 9 Magnetizing Yidams: Wangdu and 9 mantras

Lee Kane — Wed, 03 Jul 2024 16:17:30 +0000

Wangdu: Accomplish Your Wishes with the 9 Magnetizing Yidams of the Padma Cloud of Blessings.

What are the powerful and magnetizing benefits of the Padma Family, and especially the nine red Deities of the Cloud of Blessings? Who are the Nine Enlightened Deities of Amitabha’s Lotus Family of Buddhas? Why is their practice so important and popular in Mahayana Buddhism? Why do many teachers say that magnetizing activity practice is the most beneficial in this degenerate age, and especially for people new to the Buddha Dharma?

Video:

CONTENTS by TIME

00:00-01:50 Wangdu Introduction: Who are the Nine Padma Deities?

01:51-02:16 The Benefits of the Prayer: Jamgön Mipham Rinpoche

02:17-03:08 Why are Amitabha and the Padma family so Popular?

03:09-05:19 Khenpo Sodargye Rinpoche: Magnetizing Benefits

05:20-06:11 Sacred Symbolism of the Padma Family

06:12-08:30 Kyabje Jigme Phonstock Rinpoche: Why Wangdu is Important

08:31-12:42 Cloud of Blessings or Merit Field and the 3 Kayas

12:42-13:21 Amitabha Dharmakaya Buddha and his MANTRA 3 times

13:22-13:55 Vajradharma Samboghakaya Buddha and his MANTRA 3 times

13:56-15:02 Padmaraja, Lotus King Padmasambhava and his MANTRA

15:02-15:59 Avalokiteshvara Bodhisattva Sambhogakaya and his MANTRA

16:00-17:25 Hayagriva Wrathful Heruka and his MANTRA

17:26-18:15 Secret Wisdom Dakini Guhyajnana and her MANTRA

18:16-19:02 Kurukulla, Red Tara and her MANTRA

19:03-20:04 Vajravarahi Dakini and her MANTRA

20:05-20:40 Maha Deva Chakrasamvara aspect, the King of Desire and MANTRA

20:40-22:10 Padma Family PURIFYING MANTRA and Visualization

22:10-26:03 Wangdu Cloud of Blessings Recited in English

IS EMPOWERMENT REQUIRED? Khenpo Sodargye explicitly taught (regarding the Wangdu prayer): “But because it is a prayer, and does not contain explicit Vajrayana practice instructions, and furthermore because many people in Tibet, Han-China and overseas are already chanting this prayer, I think there is no harm to be had from you listening to this teaching.” The visualization we’re presenting is frontally visualized. As for the nine mantras in the video, be guided by your own teachers, but Garchen Rinpoche teaches that with “Bodhichitta” motivation (to benefit all sentient beings) it is fine to practice the mantras (again with frontal visualization (not self-generation unless you do have empowerment.) Most of these mantras are Namo mantras “Om Hrih (name of Yidam) Svaha” or are from praises which are publicly performed.

We answer these questions, and end with a lovely recitation of the great Wangdu, the Great Cloud of Blessings, a mind terma of Jamgön Mipham Rinpoche. According to Jamgön Mipham Rinpoche the benefits are:

“Anyone who prays in this way will, without any doubt, accomplish all magnetizing activities exactly according to their wishes.”

The Buddhas of the Padma family are the most popular in Mahayana Buddhism, especially Amitabha and Avalokiteshvara. Many Mahayana Buddhists aspire to be reborn in the Western Pure Land of the Padma Family, known as Sukhavati. But, since all Buddha’s are ultimately of one nature, and we all have Buddha Nature, why then, are the Padma family Buddhas so appealing and widely practiced? In part it is because the Padma family represent Dharma and Dharma teachings or speech. The other reason is pure charisma. The entire Enlightened family are charming and enticing.

Khenpo Sodargye Rinpoche explains the other reasons:

“For people who are new to dharma practice, the practice of magnetizing would definitely be of benefit. In this degenerate age, people have difficulty truly absorbing the Dharma because they lack inner strength; their path in learning the Dharma is filled with obstacles. If you are one of these people, by practicing magnetizing you will develop inner strength, and be able to bring the Dharma into your mind more easily. Then, no matter what kind of obstacle you encounter, you will be capable of handling it.”

Many Buddhists are attracted to the charismatic emanations of Enlightenment of the Padma family: Serene Amitabha, Compassionate Avalokiteshvara, Powerful Hero Hayagriva, Blissful Vajravarahi and Chakrasamvara, Enchanting Kurukulla, Powerful Vajradharma, and the glorious Lotus King aspect of Padmasambhava. Together, these are the Great Cloud of Blessings of the Padma family, celebrated in the famous practice of the Wangdu.

These are all aspects of Amitabha, who emanates in countless forms to help us.

Kyabje Jigme Phuntsok Rinpoche explained why magnetizing and using the Wang Du prayer is the most important to successful practice:

“If you don’t have wealth, Wang Dü can bring you wealth; if you want position, Wang Dü can help you get position. Relying on this prayer, you can gain everything that your heart desires. If however, due to having no control over your mind, you are unable to give rise to bodhicitta, emptiness and other non-worldly accomplishments, reciting Wang Dü with diligence will allow you to gain these qualities with ease.”

VIDEO MANTRA: Heart Sutra and Unsurpassed mantra 1 Hour Chanted 10 times in Sanskrit – Protects & Purifies

Lee Kane — Sat, 29 Jun 2024 23:19:05 +0000

Heart Sutra — together with The Supreme Mantra in the Heart Sutra — is recited around the world for protection and removal of negative karma. It is the heart essence teaching of the Perfection of Wisdom Sutras, as transmitted by Buddha.

Chant along (or listen) to the peerless Heart Sutra and Supreme Mantra in sacred Sanskrit, the Prajñāpāramitāhṛdaya, followed by the Maha Vidya Mantra, the unsurpassed mantra: ’gate gate paragate parasamghate bodhi svaha’. Chant or listen Daily for Wisdom, Compassion, Blessings.

VIDEO:

It is both the supreme mantra and the supreme teaching in Mahayana Buddhism. In part it is an aspiration — we aspire to comprehend the true wisdom, which can take a lifetime for many of us. Meanwhile, though, as we chant, we purify our negative karma, generate merit and wisdom. In times of disasters, many practitioners ask Sangha to chant this Sutra, but it is also a daily practice for most Buddhists.

In Monasteries and temples all over Japan, Korea, Vietnam, Tibet, Mongolia, Bhutan, China, parts of India and Nepal, the Americas and Europe the Heart Sutra is a main practice for overcoming disasters, the negative karma of people and even countries.

In Mahayana Temples, Heart Sutra is universally a daily practice, chanted in Sanskrit and dozens of other languages, although the benefits of the original Sanskrit — as transmitted by Avalokiteshvara in Sutra, and sealed by Shakyamuni Buddha — have the greatest merit and benefits.

Benefits of Recitation or Listening

Overcomes obstacles for current and future endeavours.
Protects from evil, spirt harm
Purifies bad karma from your actions
Generates “skies of merit”

Download the 21-Page PDF courtesy of Buddha Weekly with lyrics, translations, pronunciation tips and commentary here: https://buddhaweekly.com/?p=24010

MUSIC AVAILABLE FOR STREAMING on Spotify, Apple Music, iTunes, Instagram/Facebook, TikTok & other ByteDance stores, YouTube Music, Amazon, Pandora, Deezer, Tidal, iHeartRadio, Claro Música, Saavn, Boomplay, Anghami, NetEase, Tencent, Qobuz, Joox, Kuack Media, Adaptr, Flo, MediaNet.

ON SPOTIFY: https://open.spotify.com/album/0JjiIS6cjASfBfaT51tCC1

TO RECITE IN ENGLISH, watch our short English Heart Sutra recitation video which includes an introduction to the benefits: https://www.youtube.com/watch?v=9Yvs8B9KQjU

Oṁ! Namo Bhagavatyai Ārya-Prajñā pāramitāyai!

Hail! Reverence to the Fortunate and Noble Perfection of Wisdom

Heart Sutra

Ārya-Avalokiteśvaro Bodhisattvo,

The Noble Buddha-to-be Avalokiteśvara,

gambhī rāṁ prajñā pāramitā caryāṁ caramāṇo,

while dwelling deep in the practice of the perfection of wisdom,

vyavalokayati sma panca-skandhā

beheld these five constituent groups (of mind and body)

tāṁś ca svabhā vaśūnyān paśyati sma.

and saw them empty of self-nature.

Iha, Śāriputra, rūpaṁ śūnyatā, śūnyata iva rūpaṁ;

Here, Śāriputra, form is emptiness, emptiness is surely form;

rūpān na pṛthak śūnyatā, śunyatāyā na pṛthag rūpaṁ;

emptiness is not different from form, form is not different from emptiness;

yad rūpaṁ, sā śūnyatā; ya śūnyatā, tad rūpaṁ;

whatever form there is, that is emptiness; whatever emptiness there is, that is form.

Evam eva vedanā-saṁjñā-saṁskāra-vijñā nāni

the same for feelings, perceptions, volitional processes and consciousness.

Iha, Śāriputra, sarva-dharmāḥ śūnyatā-lakṣaṇā,

Here, Śāriputra, all things have the characteristic of emptiness,

anut pannā, ani ruddhā; amalā, na vimalā; nūnā, na paripūrṇāḥ.

no arising, no ceasing; no purity, no impurity; no deficiency, no completeness.

Tasmāc Śāriputra, śūnyatā yāṁ

Therefore, Śāriputra, in emptiness

na rūpaṁ, na vedanā, na saṁjñā, na saṁskārāḥ, na vijñānami;

there is no form, no feeling, no perception, no volitional processes, no consciousness;

na cakṣuḥ-śrotra-ghrāna-jihvā-kāya-manāṁsi;

there are no eye, ear, nose, tongue, body or mind;

na rūpa-śabda-gandha-rasa-spraṣ ṭavya-dharmāḥ;

no forms, sounds, smells, tastes, touches, thoughts;

na cakṣūr-dhātur yāvan na mano vijñāna-dhātuḥ;

no eye-element (and so on) up to no mind-consciousness element;

na vidya, na avidyā, na avidyā-kṣayo, na avidyā-kṣayo, yāvan na jarā-maraṇam, na jarā-maraṇa-kṣayo;

no ignorance, no destruction of ignorance (and so on) up to no old age and death, no destruction of old age and death;

na duḥkha-samudaya-nirodha-mārgā;

no suffering, arising, cessation, path;

na jñānam, na prāptir aprāptivena.

no knowledge, no attainment, no non-attainment.

Bodhisattvasya

Therefore, Śāriputra, because of the Buddha-to-be’s non-attainments

Prajñā pāramitām āśritya, viharaty acittā varaṇaḥ,

he relies on the Perfection of Wisdom, and dwells with his mind unobstructed,

cittā varaṇa-nāstitvād atrasto,

having an unobstructed mind he does not tremble,

viparyāsa-atikrānto, niṣṭhā-Nirvāṇa.

overcoming opposition, he attains the state of Nirvāṇa.

Tryadhva-vyava sthitāḥ sarva-Buddhāḥ

All the Buddhas abiding in the three times

Prajñā pāramitām āśritya

through relying on the Perfection of Wisdom

anuttarāṁ Samyak sam bodhim abhisam buddhāḥ.

fully awaken to the unsurpassed Perfect and Complete Awakening.

Tasmāj jñāta vyo Prajñā pāramitā mahā-mantro,

Therefore one should know the Perfection of Wisdom is a great mantra,

mahā-vidyā mantro, ‘nuttara-mantro, samasama-mantraḥ,

a great scientific mantra, an unsurpassed mantra, an unmatched mantra,

sarva duḥkha praśa manaḥ, satyam, amithyatvāt.

the subduer of all suffering, the truth, not falsehood.

Prajñā pāramitā yām ukto mantraḥ tad-yathā:

In the Perfection of Wisdom the mantra has been uttered in this way:

gate, gate, pāragate, pārasaṁgate, Bodhi, svāhā!

gone, gone, gone beyond, gone completely beyond, Awakening, blessings!

Video Mantra: Amoghasiddhi Buddha 1 Hour of Sanskrit Mantras All Accomplishments and Success

Lee Kane — Sat, 22 Jun 2024 12:00:43 +0000

Amoghasiddhi’s mantra and practice “accomplishes” all activities with success. Like his co-equal Wisdom consort Tara, he represents Karma and wind (Chi) in our lives and is the manifestation of all activities in our world.

His heart mantra, chanted here, is his praise, name and seed syllable AH (the seed syllable of the Karma family):

Om Amoghasiddhi Ah Hum

Video:

(For a full video documentary on the great Activity Buddha, see: https://www.youtube.com/watch?v=Uz2Mom7Pcqk&t )

Amoghasiddhi Buddha’s name literally means “Infallible Success and Accomplishments.”

Found In the north of the Buddha mandala, the Karma Family of Amoghasiddhi, is green in color — representing life and nature and the pristine green of nature. The Karma family are the “Activity of All the Buddhas of All Times”.

MUSIC AVAILABLE FOR STREAMING in Buddha Weekly’s mini album (5 songs) called Five Buddhas Sanskrit Mantras: Spotify, Apple Music, iTunes, Instagram/Facebook, TikTok & other ByteDance stores, YouTube Music, Amazon, Pandora, Deezer, Tidal, iHeartRadio, Claro Música, Saavn, Boomplay, Anghami, NetEase, Tencent, Qobuz, Joox, Kuack Media, Adaptr, Flo, MediaNet

Spotify: https://open.spotify.com/album/3fUxUuJ6iBAHFMb0S35uGl

APPLE MUSIC: https://music.apple.com/us/album/five-buddhas-sanskrit-mantras-ep/1750003143

Khenchen Thrangu Rinpoche describes it this way:

“All-accomplishing action is the completion of all that needs to be done. Positive passion is their power and what destroys negativity. It is the opposite of jealousy and paranoia.”

Jealousy and envy are the cause of nearly every other poison. Envy is the cause of wars on neighbors, whether it’s a battle over backyard fencing between literal neighbors, or between neighboring countries at war.

Envy makes us angry when we can’t have what we think we want. Envy leads to attachment and clinging to our perceived treasures. Envy and jealousy is the antagonist of love and trust. Greed arises from envying what others have.

Amoghasiddhi’s fearless All-Accomplishing Wisdom overcomes this poison before it degenerates into even more potent poisons like anger and hate. It is only possible through the cultivation of fearlessness.

His color is green, the color associated with nature and our samsaric world and the breath of life, or wind. When we think of living things, we think of green for growth and activity.

Not all of the members of his family are green, although many are, such as Tara, Vishvapani Bodhisattva, Green Karma Dakini, Green Jambhala, Green Vasudhara, and many others.

The wrathful heruka of the family is Karma Heruka Vajrakilaya, who is blue and his Co-Equal consort Diptachakra who is turquoise blue-green.

In a teaching on Vajrakilaya, Garchen Rinpoche elaborated on Vajrakilaya’s purpose as Karma Heruka:

“Amoghasiddhi, lord of the Karma family… is the chief of this mandala. Among body, speech, mind, attributes, and activities, the accomplishment of enlightened activities is the Vajrakilaya Karma heruka’s principal purpose.”

We dedicate the merit of this mantra performance and presentation to the benefit of all sentient beings.

#Amoghasiddhi #sanskritmantra #buddhistmantra #buddhamantra

Video: Arya Tara Karma Mother Sanskrit Mantra 108 Times: Heroic Activity Savioress

Lee Kane — Mon, 17 Jun 2024 12:21:48 +0000

Mother Tara is more than the “swift one, the hero” who leaps to our aid when we are in trouble — she is the Mother Buddha of the Northern Purelands, the co-equal Buddha with Amoghasiddhi. Tara, as the Prajna Mother of Karma (Activity) is the most accessible in our world.

Her mantra in Sanskrit is:

Om Tare Tutture Ture Svaha

TURN ON CC: to chant along!

Her sacred Seed Syllable (heart syllable) is TAM.

If you are in trouble, those with faith simply call out her name, her seed syllable TAM or her mantra.

ON SPOTIFY: https://open.spotify.com/album/3lHRoYrWrBGEJUOyXRVnNi

ON APPLE MUSIC: https://music.apple.com/us/album/five-mother-buddha-mantras/1752285372

ON YOUTUBE MUSIC: https://music.youtube.com/playlist?list=OLAK5uy_kwm2PjDqmMwt5lG1M-h-wv1uXUJJcOZMo

Arya Tara Prajna Mother, Shining Star Saviour, Drolma

Mantra

Co-Equal Consort: Amoghasiddhi

Poison they remedy: jealousy and the attachments that arise from jealousy

Wisdom: All Accomplishing (the activities of wisdom or accomplishiment)

Family: Vishvavajra or Double Vajra

Color: Green

Element: Air and Wind (Chi in the Body)

Position: North

She is the Mother of the Northern Karma family. Her Green Color symbolizes the combination of all four activities into one: pacifying evil and obstacles, magnetizing and empowering positive karma, enriching, and even wrathful (like the wrathful mother, protecting her children.) She is all of these, and more, as the Mother of All the Buddhas.

She is called the Mother of All Buddhas because she represents Enlightened Wisdom — and the activities of wisdom in our samsaric world. Through wisdom, all Buddha’s and Bodhisattvas can attain Enlightenment. Wisdom is mother.

Her co-equal is the Buddha of the North Amoghasiddhi, also green in color.

#greentara #tara #taramantra #buddhistmantra #mantra #sanskritmantra #buddhaweekly @BuddhaWeekly

Video Mantra: Amitabha Buddha Sanskrit Mantra 1 Hour 10 Protections and Powers

Lee Kane — Sun, 16 Jun 2024 22:57:49 +0000

The 10 great benefits of chanting the name of Amitabha Buddha, as a complete practice, in the Amitabha Sutra. These benefits are available to practitioners of Amitabha Buddha who chant the Namo Amitabha Buddha or the mantras, including this Mantra of Every Protection:

Om Ami Deva Hrih

Video:

PLEASE TURN ON CC for CHANT-ALONG

These ten great benefits of chanting Amitabha, as taught in sutra, include protection from every danger and fear — fire, water, falling, politics, prison, poisons, demons, evil beasts, disputes and war — as well as support of all the Buddhas and Bodhisattvas, purification of negative karmas, restful sleep, a peaceful mind, and rebirth in Amitabha’s Pure Land.

What does the mantra mean? Om, which is short for AUM is similar to Namo, we are praising in this case the Enlightened Body, Speech and Mind of Amitabha.

Ami Deva is one of Amitabha’s names, more or less translating as Buddha of Infinite Light. Deva means “shining one” of “Being of Light” (*Deva is masculine, Devi is feminine). Amita (shortened contextually to Ami) means “Infinite”. Together — Buddha of Infinite Light.

Hrih is the seed syllable of the illustrious compassionate Padma family. This family focus on teaching us the Wisdom of Discernment and teach us Compassion. They fight inner demons or poison of desires or attachments: always wanting this and that and never satisfied. For desires and attachments, then the eternally popular Amitabha Buddha in the West is the main practice recommended, with his Wisdom of Discernment.

Together, the mantra praises the body speech and mind of Amitabha and requests the wisdom of discernment and release from all obstacles through Hrih.

For an “about” video on the five great Dhyani Buddhas, including Amitabha, see:

For a video with the beautiful full Dharani of Amitabha in Sanskrit, chanted beautifully for one hour, see: ttps://www.youtube.com/watch?v=U9rU2a01tvo&t

MUSIC AVAILABLE FOR STREAMING from your favorite music streamer, including: Spotify, Apple Music, iTunes, Instagram/Facebook, TikTok & other ByteDance stores, YouTube Music, Amazon, Pandora, Deezer, Tidal, iHeartRadio, Claro Música, Saavn, Boomplay, Anghami, NetEase, Tencent, Qobuz, Joox, Kuack Media, Adaptr, Flo, MediaNet.

Look up Buddha Weekly and the album Five Buddhas Sanskrit Mantras.

On SPOTIFY: https://open.spotify.com/album/3fUxUuJ6iBAHFMb0S35uGl

ON APPLE MUSIC: https://music.apple.com/us/album/five-buddhas-sanskrit-mantras-ep/1750003143

Video Mantra: Vairochana Buddha Sanskrit Mantra: 1 Hour – Pacifies All Obstacles

Lee Kane — Sat, 08 Jun 2024 10:14:29 +0000

In the center of the mandala is the Buddha Family of Vairochana (Vairocana) who is white in color and the chief of the mandala of five Buddhas. He is the same as great Maha Vairochana, the Buddha of Light. (Maha means “great”). Vairochana’s mantra and practice pacifies all negativities, disease, impurities, negative karmas, evil influences (inner and outer demons). His heart mantra, chanted here, is his praise, name and seed syllable Om:

Om Vairochana Hum

Or – oṃ vairocana hūṃ (c in Sanskrit is pronounced ‘ch’ like churn or Charlie)

VIDEO:

Spotify: https://open.spotify.com/album/3fUxUuJ6iBAHFMb0S35uGl

APPLE MUSIC: https://music.apple.com/us/album/five-buddhas-sanskrit-mantras-ep/1750003143

He has a longer, very beautiful mantra, called the Mantra of Light, in his form as the supreme of Buddhas. To listen to this beautiful mantra in Sanskrit, don’t miss our 1 hour video meditation here:

https://www.youtube.com/watch?v=Rsj_B6wBLQs

For a feature on Maha Vairochana, see this interesting video:

As the head of the Buddha Family, he normally has his hands in the Dharmachakra Mantra, although as the supreme Buddha, he may also hold his hands in the “six elements” Mudra (one hand’s fingers wrapped around a single finger of the other hand).

The wisdom mother of the Buddha Family is White Tara or Akasha Dhatvishvari and the Bodhisattva of the Budddha Family is Samantabhadra.

The Buddha Family of Vairochana, helps us with the poison of ignorance or delusion with the Wisdom of Dharmadatu, the understanding of ultimate reality.

Vairochana’s Buddha Family symbol is the eight-spoked wheel, the Dharmachakra. As the Wisdom of the Dharmadatu, the Buddha family is associated with the element of space.

His sacred animal is usually the white Snow Lion which is often depicted on his throne. His pureland is Akanishta-Ghanavyuha.

#Vairocana #Vairochana #DhyaniBuddha #Mahavairocana #mahavairochana #sanskritmantra #buddhistmantra

Video How-to: Padmasmabhava: Key Points of Compassion & Generosity How to Chant Mantras Padmasambhava’s 4 Foundations 9 Tips from Teachers / Buddhist Teachings

Lee Kane — Sun, 02 Jun 2024 11:44:53 +0000

How do we correctly chant Buddhist mantras for maximum benefit? Are there rules for guiding mantrayana practice? What are the prerequisites of mantra practice? In this presentation, we cover the prerequisites, the indispensibles, and offer 9 tips and practices for maximizing the benefit of your mantra practice, starting with the four foundations of mantrayana as taught by Guru Rinpoche.

Video:

CONTENTS

00:00-01:59 Padmasmabhava’s Four Foundations Mantrayana

01:59-02:57 First and Second Foundations: Faith and Compassion

02:57-03:41 Two Qualifications: Bodhichitta Intention and Faith

03:41-05:53 The Story of the Old Lady Mispronouncing Mantra

05:53-07:08 Padmasmabhava: Key Points of Compassion & Generosity

07:08-07:47 Guru Rinpoche’s Key Point of Samaya “free from flaws”

07:47-09:04 10 Bodhisattva Vows: Samantabhadra

09:42-10:23 How to Optimize Mantra Practice: Tips

10:23-12:03 Lama Zopa: Just do it — it all has value

12:03-13:06 Listening to mantras instead of reciting?

13:06-13:52 Dr. Alexander Berzin: No one way to chant

13:52-14:24 TIP 1 from Teachings: Quality Rather than Quantity

14:24-15:17 TIP 2 Every Syllable Must be Pronounced: the Dalai Lama

15:17-16:20 TIP 3 Just Do It — Practice “no matter what”

16:20-17:49 TIP 4 Volume: How loud? Depends on…

17:49- TIP 5 Musicality: Chanted to Melody for Merit

18:55-20:04 Tip 6 Mantra Can be a Complete Practice

20:07-20:42 TIP 7 Quantity: Extra Repetitions for Merit

20:42-21:00 TIP 8 Chant mindfully

21:00- TIP 9 How to Make Up for Mistakes

Guru Rinpoche, the great Lotus Born Padmasambhava, advised his great disciple Lady Yeshe Tsogyal on how to practice mantrayana. He said, in his teaching:

You must possess the key point of faith, free from fluctuation, like a river.

You must possess the key point of compassion free from enmity, like the sun.

You must possess the key point of generosity free from prejudice, like a spring of drinking water.

You must possess the key point of samaya free from flaws, like a crystal ball.

This is the foundation for practicing mantra yana. All four of these are far more important than mechanics like “proper pronunciation.”

What did Guru Rinpoche mean when he talked about the key points of faith and compassion? For mantra, or any other Buddhist practice to have a profound impact in our lives, we have to start from the right place — before we even worry about how to pronounce the mantra.

For example, every location on a map needs two coordinates. For mantra, the two coordinates are faith and compassion. In Buddhism, faith arises from Wisdom, not blind adherence to doctrine. For this reason, in Mantrayana, the two wings of the bird of Enlightenment are Wisdom and Compassion.

Put another way, to practice Mantrayana, in a worthwhile way, we have to be motivated by Bodhichitta, the intention to benefit all sentient beings. Without that motivation, it is not a Mahayana Buddhist practice. Once we have the motivation, we have to have the Wisdom of Faith.

We have faith in the correctness of the teachings, the Dharma, the Buddha, and our lineages of teachers. With that faith, motivated by our compassion and Bodhichitta, we have all the qualifications we need to practice mantrayana.

The concept of faith without fluctuation is best expressed in the story of the humble lady who chanted the six syllable mantra every day for many years. The story as taught in lineage goes like this:

“In ancient times, there lived an old lady who diligently recited the “Brilliant Mantra of Six Words Om mani padme hum” for many years.

One day, a realized Buddhist master happened to pass by; from a distance, he saw the house enveloped in a luminous glow, and thought that there must be a practitioner with great achievements inside. Upon entering, he saw an illiterate elderly lady reciting the mantra who was even mispronouncing the last word. With good intention, the master corrected her mistake—only to find that, as he left the house and looked back, the glow from within the house had vanished.

The old lady was filled with remorse after the master corrected her pronunciation, thinking that her mistake in pronunciation had negated all those years of practice. This, in turn, caused her to lose focus in her recitation and any spiritual response from it.

When the master realized what had happened, he went back and told the old lady that he misremembered, and she should continue her recitations as before; that is, her pronunciation was not wrong. Before the master left, he looked back to see that the house was glowing once again.”

This shows that the core of mantra recitation lies in the sincerity of our heart and the focus of our mind and our faith.

The second and third great instructions from Guru Rinpoche were “You must possess the key point of compassion free from enmity, like the sun. You must possess the key point of generosity free from prejudice, like a spring of drinking water.

His Eminence Garchen Rinpoche strongly emphasizes these points at many of his mantra teachings. He said, “the main requirement for mantra chanting of any Enlightened Deity according to the teachings, is Bodhichitta intention.”

In other words, the main requirement for practice is the intention to become Enlightened for the benefit of all sentient beings.

Mantra yana is a core practice within the great vehicle of Mahayana — where we generously accept our role as a Bodhisattva, with the promise to help others. This makes Bodhichitta and generosity the most important mantra qualification.

Guru Rinpoche’s last foundation for mantrayana practice is “You must possess the key point of samaya free from flaws, like a crystal ball.”

What is our Samaya? When we take Buddhist Refuge, or take empowerment with a teacher and guide, we take the Bodhisattva Vow. This is our unbreakable samaya. For mantra to be effective we must keep the Bodhisattva Vows. This is sometimes called the Ten Vows of Samantabadhra, which are found in the Samantabhadra-caryā-praṇidhānam:

I vow to pay homage to all the Buddhas and Bodhisattvas.

I vow to praise the virtues of the Buddhas and Bodhisattvas.

I vow to serve and make offerings to the Buddhas and Bodhisattvas.

I vow to confess past misdeeds and uphold the precepts.

I vow to rejoice in the merit and virtues of Buddhas, Bodhisattvas and all sentient beings.

I vow to ask the Buddhas and Bodhisattvas to teach the Dharma.

I vow to ask the Buddhas and Bodhisattvas to refrain from entering nirvana.

I vow to always follow the Buddhas’ teachings.

I vow to benefit all sentient beings.

I vow to dedicate the merit from all practices to the liberation of all beings.

With these four foundations of Guru Rinpoche in mind, what can we expect in terms of benefits. We covered these in depth in another presentation, the 9 Benefits of Mantra as taught by Guru Rinpoche, linked at the information icon. We also covered extensively the method of using your mantra support, which is your mala in another video linked above.

In the rest of this presentation, we’ll focus simply on how to optimize mantra practice.

An important starting tip is: don’t let anyone tell you, that you are doing it all wrong, and your practice is worth nothing, that you’ve wasted years pronouncing it wrong. Like the lovely woman who practiced in her home that glowed with the light of her faith, as long as you practice with faith and Bodhichitta, you’re doing it right.

Even if you mispronounce, chant too fast, too loud or too frantically, it all has value; as long as you have the intention to benefit all sentient beings and aspire to the cause for Enlightenment. Even if you didn’t understand the practice instructions, you’re mantra work still has great value, planting, as Lama Zopa explained in his book The Power of Mantra, the “seeds of virtue.”

If you chant mantras in your own native language, instead of the original Sanskrit, you are still practicing wonderfully, because at least you are practicing.

If you chant mantra too quickly, because you only have a five minute break, you’re amazing. At least you practiced.

If you have practiced your mantra with faith for years, not realizing it is pronounced a different way, trust that you still benefitted.

In this presentation, we’re simply focused on advanced techniques to perfect your practice.

Having qualified that any practice is better than no practice, it is still valuable to practice as correctly as possible. Even though mispronouncing mantras with faith may still be quite effective, it is valuable to mindfully attempt to pronounce correctly. Even though we’re in a hurry, it’s still best to slow it down and concentrate.

Before we describe the nine advanced tips for mantra recitation, what about just listening to mantras? Although listening to mantras is not as profound as actually reciting, it is still valuable. You are hearing Sacred Dharma, which is always beneficial.

Listening to someone chanting — especially with a beautiful voice, or tone — can be very empowering. Also, for teaching, it can be helpful to hear it chanted correctly in Sanskrit, as we demonstrate in our Sanskrit chanting series, here on the Buddha Weekly Channel.

Ultimately, though, the goal is to participate beyond simply listening. You can recite silently, outloud, at a whisper, or musically, as you prefer, but the idea is to bring your focus to the sacred Dharma, as expressed in mantras transmitted by the Buddha.

In fact there is no one way to recite or practice mantras. As explained by Dr. Alexander Berzin. He wrote:

“As I’ve explained, there are many different ways of reciting mantras, loud, soft, just in our mind, visualizing the letters of the mantra rather than saying the mantra in our mind or out loud.

There are many, many different types of mantra practices. But whether or not we are accompanying our recitation with a visualization, it is important to generate a special state of mind while reciting – either compassion, the understanding of voidness, and so on. “

The first, and most often repeated tip in the teachings is Quality rather than quantity. Even people engaging in counting retreats, where the goal is hundreds of thousands of repetitions in a retreat format should remember that quality is better than numbers. Completing 100,000 repetitions, without mindfulness isn’t as valuable as 5,000 carefully and mindfully chanted mantras.

The second tip or practice instruction most often given is that Mantras cannot be chanted too fast, or too slow as long as you are including every syllable and mindfully focused on them.

Dr. Alexander Berzin gave the best description of how to chant:

“The speed with which we recite the mantras depends on us. The point is not to leave out any syllables. If you ever hear His Holiness the Dalai Lama recite mantras, it’s faster than practically anybody I’ve ever heard in my life – the same thing for reciting a text or reciting anything – yet every syllable is distinct and clear.”

The third tip is, just do it. Sometimes we obsess so much over perfect practice, we end up skipping today because of non perfect circumstances. We think, oh, I missed the morning session, so I’ll skip for today. Or, it’s too noisy here, I’ll do it later when I’m alone. I’m too stressed out right now, I’ll do it tomorrow.

Instead, just practice late, practice with a headache, do fifty instead of 1000 repetitions. If you wait for perfect circumstances, you’ll be a practitioner in name only. The goal of practice is to actually practice, not to be rigid or dogmatic.

The fourth tip is volume. This is one of the most often asked questions. “How loud do I chant mantras?”

General advice from most teachers is that if you are in public or around other people, mantras should be softly chanted so that you can hear, but others cannot. The goal is not to disturb others. For example, at a counting retreat, generally low volume is desirable.

On the other hand, for celebratory mantras that express our devotion, often known as name praise mantras, a joyful tone is appropriate. For example, when starting a group practice celebrating Amitabha or Avaloktiteshvara, we may musically and joyfully chant our mantras.

For serious practice, and supplication mantras, which are mantras that request activities of Enlightened deities, these are normally outloud, but not at a disturbing volume. If you are alone, as loud as you like, but in public, or group practice with respect for others around you.

Tip five, is musicality. Mantras chanted to a melody or musically tend to be name or praise devotional mantras, or mantras that when repeated for thousands of repetitions become sleep-inducing. Ultimately, to chant musically, or tonelessly is your own preference, unless your specific lineage advises otherwise.

For example, if we are chanting healing mantras, it can be inspirational and healing to do so melodically. For this reason, Medicine Buddha mantras, and mantras such as Om Mani Padme Hum or Tara’s mantras are often musically chanted. The sense of joy and celebration reinforces the meditation. Musically chanting mantras is a celebratory practice, and highly meritorious, benefiting all sentient beings.

Tip six, is to remember Mantra can be a complete practice. Often, when we are busy, we ask our teachers, “what if I don’t have time for my practice commitments?” Many teachers simply reply, “You have time for a mantra, don’t you?”

This means we can make mantras the focus of our practice. To make it a complete practice, it is vital to always begin by taking refuge in the Three Jewels. This can be as simple as saying “I take refuge in the Three Jewels, the Buddha, the Dharma and Sangha, until I reach Enlightenment for the benefit of all sentient beings.” This includes both Refuge and the all-important Bodhichitta intention.

Especially important in this case, is to always dedicate the merit of your mantra recitation to the benefit of all sentient beings. This makes it a complete practice.

Tip seven is quantity. Even though quality is more important than quantity, teachers advise us to recite a certain number of mantras to accumulate merit, but also in case we miss syllables or make mistakes.

The traditional number is 108, with the final eight making up for any mistakes in recitation, but for longer mantras, or when you are in a rush, you can chant 7, 21, or 27 times.

Tip 8 is to remain mindful. Although you can chant mantras when walking, doing chores, driving and at other times, as a reinforcing practice, these tasks make it less meditative.

Tip 9, our final tip is how to make up for mistakes. There are three ways you can remedy your mistakes in pronunciation. One, is to recite 10 percent more than you count. The more elaborate method, especially on counting retreats, is to recite every letter of the Sanskrit alphabet. This makes up for any missing sounds. The final method is to use one of the Dharanis to repair recitation mistakes.

We dedicate the merit of this presentation to the cause for Enlightenment for the benefit of all sentient beings.

Video: Buddhist Heart Sutra Chanted in Sanskrit: Prajñāpāramitāhṛdaya – with Gate Gate Mantra

Lee Kane — Wed, 22 May 2024 14:44:27 +0000

Buddhist Heart Sutra Prajñāpāramitāhṛdaya Chanted in Sanskrit: Profound merit and benefits

For our 600th Video, we invite you to chant along (or listen) in sacred Sanskrit with the most meritorious and peerless Heart Sutra Prajñāpāramitāhṛdaya, the ultimate wisdom Sutra in the Mahayana Canon. Chant or listen Daily for Wisdom, Compassion, Blessings. (Hard subbed for chant along with English translations)

Video:

According to Lama Zopa Rinpoche, based on the Vinaya text Treasure of Quotations and Logic, “karmic results are multiplied one hundred million times.” (For example Saga Dawa Duchen, this year May 23, 2024).

Download the 21-Page PDF courtesy of Buddha Weekly with lyrics, translations, pronunciation tips and commentary here: https://buddhaweekly.com/?p=24010

ON SPOTIFY: https://open.spotify.com/album/0JjiIS6cjASfBfaT51tCC1

TO RECITE IN ENGLISH, recite. along with us in our short English Heart Sutra recitation video which includes an introduction to the benefits: https://www.youtube.com/watch?v=9Yvs8B9KQjU

Sutra in Sanskrit, English and Devanagari below:

Oṁ! Namo Bhagavatyai Ārya-Prajñā pāramitāyai!

Hail! Reverence to the Fortunate and Noble Perfection of Wisdom

Heart Sutra

Ārya-Avalokiteśvaro Bodhisattvo,

The Noble Buddha-to-be Avalokiteśvara,

gambhī rāṁ prajñā pāramitā caryāṁ caramāṇo,

while dwelling deep in the practice of the perfection of wisdom,

vyavalokayati sma panca-skandhā

beheld these five constituent groups (of mind and body)

tāṁś ca svabhā vaśūnyān paśyati sma.

and saw them empty of self-nature.

Iha, Śāriputra, rūpaṁ śūnyatā, śūnyata iva rūpaṁ;

Here, Śāriputra, form is emptiness, emptiness is surely form;

rūpān na pṛthak śūnyatā, śunyatāyā na pṛthag rūpaṁ;

emptiness is not different from form, form is not different from emptiness;

yad rūpaṁ, sā śūnyatā; ya śūnyatā, tad rūpaṁ;

whatever form there is, that is emptiness; whatever emptiness there is, that is form.

Evam eva vedanā-saṁjñā-saṁskāra-vijñā nāni

the same for feelings, perceptions, volitional processes and consciousness.

Iha, Śāriputra, sarva-dharmāḥ śūnyatā-lakṣaṇā,

Here, Śāriputra, all things have the characteristic of emptiness,

anut pannā, ani ruddhā; amalā, na vimalā; nūnā, na paripūrṇāḥ.

no arising, no ceasing; no purity, no impurity; no deficiency, no completeness.

Tasmāc Śāriputra, śūnyatā yāṁ

Therefore, Śāriputra, in emptiness

na rūpaṁ, na vedanā, na saṁjñā, na saṁskārāḥ, na vijñānami;

there is no form, no feeling, no perception, no volitional processes, no consciousness;

na cakṣuḥ-śrotra-ghrāna-jihvā-kāya-manāṁsi;

there are no eye, ear, nose, tongue, body or mind;

na rūpa-śabda-gandha-rasa-spraṣ ṭavya-dharmāḥ;

no forms, sounds, smells, tastes, touches, thoughts;

na cakṣūr-dhātur yāvan na mano vijñāna-dhātuḥ;

no eye-element (and so on) up to no mind-consciousness element;

na vidya, na avidyā, na avidyā-kṣayo, na avidyā-kṣayo, yāvan na jarā-maraṇam, na jarā-maraṇa-kṣayo;

no ignorance, no destruction of ignorance (and so on) up to no old age and death, no destruction of old age and death;

na duḥkha-samudaya-nirodha-mārgā;

no suffering, arising, cessation, path;

na jñānam, na prāptir aprāptivena.

no knowledge, no attainment, no non-attainment.

Bodhisattvasya

Therefore, Śāriputra, because of the Buddha-to-be’s non-attainments

Prajñā pāramitām āśritya, viharaty acittā varaṇaḥ,

he relies on the Perfection of Wisdom, and dwells with his mind unobstructed,

cittā varaṇa-nāstitvād atrasto,

having an unobstructed mind he does not tremble,

viparyāsa-atikrānto, niṣṭhā-Nirvāṇa.

overcoming opposition, he attains the state of Nirvāṇa.

Tryadhva-vyava sthitāḥ sarva-Buddhāḥ

All the Buddhas abiding in the three times

Prajñā pāramitām āśritya

through relying on the Perfection of Wisdom

anuttarāṁ Samyak sam bodhim abhisam buddhāḥ.

fully awaken to the unsurpassed Perfect and Complete Awakening.

Tasmāj jñāta vyo Prajñā pāramitā mahā-mantro,

Therefore one should know the Perfection of Wisdom is a great mantra,

mahā-vidyā mantro, ‘nuttara-mantro, samasama-mantraḥ,

a great scientific mantra, an unsurpassed mantra, an unmatched mantra,

sarva duḥkha praśa manaḥ, satyam, amithyatvāt.

the subduer of all suffering, the truth, not falsehood.

Prajñā pāramitā yām ukto mantraḥ tad-yathā:

In the Perfection of Wisdom the mantra has been uttered in this way:

gate, gate, pāragate, pārasaṁgate, Bodhi, svāhā!

gone, gone, gone beyond, gone completely beyond, Awakening, blessings!

Opening praise:

ओṃ नमो भगवत्यै āर्यप्रज्ñāप्āरमित्āयै ओṃ नमो नमḥ सर्वज्ñāय

Sutra:

āर्यलोकितेśवरबोधिसत्त्वो गṃभ्īर्āय्āṃ प्रज्ñāप्āरमित्āय्āṃ कर्य्āṃ करमṇओ व्यवलोकयती स्म
पṃक स्कन्ध्āḥ
त्āṃस्का स्वभ्āवśūन्य्āन पśयती स्म

इहा śāरिपुत्र र्ūपṃ śūन्यत्ā śūन्यतैव र्ūपṃ र्ūप्āन्ना प्ṛथक्śūन्यत्ā śūन्यत्āय्ā न प्ṛथग्र्ūपṃ यद्र्ūपṃ स्ā śūन्यत्ā
य्ā śūन्यत्ā तद्र्ūपṃ
एवमेव वेदनसṃज्ñāसṃस्क्रविज्ñāन्āनि

इहा śāरिपुत्र सर्वधर्म्āḥ śūन्यत्āलक्ṣअṇā अनुत्पन्न्ā अनिरुद्ध्ā अ्अल्ā अविमला नोन्ā न परिप्ūर्ṇāḥ
तस्म्āक्च्āरिपुत्र śūन्यत्āय्āṃ न र्ūपṃ न वेदन्ā न सṃज्ñā न सṃस्क्āरो न विज्ñāन्āṃ ना कक्ṣउर न śरोत्रṃ न घ्र्āṇअṃ न जिह्व्ā न क्āयो न मनḥ

ना र्ūपṃ न śअब्दओ न गन्धो न रसो स्प्रṣṭअव्य न धर्म्āḥ
ना कक्ṣउर न ध्āतुर य्āवन्न मनो विज्ñāनध्āतुर्न विद्य्ā
न्āविद्य्ā न विद्य्āक्ṣāयो न्āविद्य्āक्ṣअयो य्āवन्न जर्āमरṇअṃ न जर्āमरṇअक्ṣअयो
न दुḥखो न समुदयो न निरोधो न म्āर्ग्ā न ज्ñāनṃ न प्र्āप्तिस्तस्म्āक्च्āरिपुत्र अप्र्āप्तित्व्āद् बोद्धिसत्त्व्āन्āṃ
प्रज्ñāप्āरमित्āम्āśरित्य विहरत्यकित्त्ā वरṇअḥ
कित्त्āवरṇअन्āस्तिव्āदत्रस्तो विपर्य्āस्āतिक्र्āन्तो निṣṭहनिर्व्āṇअḥ त्र्यध्वव्यवस्थित्āḥ सर्वबुद्ध्āḥग्
प्रज्ñāप्āरमित्āम्āśरित्य्āनुत्तर्āṃ सम्यक्सṃबोधिमभिसṃबुद्ध्āḥ
तस्म्āज्ज्ñāतव्यṃ प्रज्ñāप्āरमित्āमह्āमन्त्रो मह्āविद्य्āमम्त्रो नुत्त्तरमन्त्रो समसममन्त्र सर्वदुḥखप्रśअ्अनḥ सत्यममिथ्यत्व्ā प्रज्ñāप्āरमित्āय्āमुक्तो मन्त्रḥ तद्यथ्ā
गते गते परगते परसम्घते बोधी स्वहा

#heartsutra #heartsutta #buddhistsutra #Prajñāpāramitāhṛdaya

Triple Blessed Month: Buddha’s Birth, Enlightenment and Nirvana, 100,000 Merit-Multiplying Month

Lee Kane — Sat, 18 May 2024 12:43:48 +0000

Why is the fourth lunar month of the year called Month of Merits and why is it the most sacred month of the year for many practicing Buddhists?

Video:

CONTENTS OF VIDEO

00:00-01:00 Buddha’s Life Story and the Triple Blessed Month

01:00-02:000 100 Million Times Merit on Saga Dawa – Lama Zopa

02:00-04:00 How to Celebrate with Generosity, Virtue and Dharma Activity

04:00-05:18 Meritorious Activities: Reciting, Mantras, Volunteering, Animal Rescue

05:18-06:02 Timeline of Buddha’s Life and Birth 563 BCE 4th Lunar Month

06:02-06:51 Four Sights and Renunciation 524 BCE

06:51-07:18 Shakyamuni Awoke — Attained Enlightenment 528 BCE

07:18-08:36 Four Noble Truths and Eightfold Path – First Teaching at Deerpark

08:36-08:50 528 BCE to 483 BCE he Taught and Spread the Dharma

08:50-09:11 483 BCE, 4th Lunar Month, Buddha’s Great Paranirvana

09:11-10:15 Following in His Enlightened Footprints and Helping Spread the Dharma

The most Holy day of the year is the 15th Day of the fourth month, called Saga Dawa Duchen, or the Great Occasion. On this day we celebrate the birth of Shakyamuni Buddha, the Conqueror, together with his Enlightenment and ultimate Paranirvana. For this reason, according to Lama Zopa:

“Saga Dawa Duchen is one of the four great holy days of the Tibetan calendar, each of which celebrates an anniversary of Shakyamuni Buddha’s display of extraordinary powerful deeds for sentient beings’ sake. On these four days, karmic results are multiplied by 100 million, as taught in the Vinaya text Treasure of Quotations.”

Saga Dawa (Sanskrit Vaiśākha) is the fourth month of the Tibetan lunar calendar and is considered the most important Buddhist holiday period of the year. In Tibetan, it is also known as Bumgyur Dawa, “the 100,000 multiplying month”, as all skillful and unskillful actions are said to be multiplied by 100,000 times.

We celebrate this great occasion in this presentation and dedicate the merit to the benefit of all sentient beings.

The entire month is also considered extra merit for any good deeds, such as generosity or any of the other paramitas, for example: volunteer karma activities, making offerings, butter lamp offerings, becoming a vegetarian for the day or the month, and acts of compassion and kindness.

The three grounds of meritorious action are generosity (dana), morality (sila), and mental culture or meditation ( bhavana).

On this day and the entire month, we engage in acts of generosity, virtue, good conduct, right speech, and faith and devotion. We volunteer at Dharma centers. We donate and support the Dharma. We light butter lamps as offerings.

The most devoted lay followers, even though they do not become monks, may take the 8 vows on the 15th day, just for the one day. After the day, we may return to our lay vows, the five vows of a good layperson, but on the Holy Days we try to hold all eight vows, becoming a renunciate for the day. We might also choose to be vegetarian for the day.

Other meritorious activities include copying or reciting sutras. See our linked videos for recitations of sutras, and chant alongs. We also chant mantras. If we are really dedicated we may spend the day meditating, doing our Sadhanas and engaging in Dharma activities.

For the entire month, not just on the day, we might include meritorious deeds such as working for animal rescues, releasing animals destined for slaughter, Vajrasattva purification practices, reciting sutras every day, rejoicing, listening to Dharma teachings in person or online, and scrupulously following the eightfold path as taught by Buddha.

All of these activities are for the benefit of all sentient beings. By honoring the birth, enlightenment and paranirvana of the Buddha, we help Spread the Dharma, and help sentient beings.

Why do we choose this date for celebrations. In the time of Buddha, calendars were lunar based.

According to the latest Archeological evidence, he was born in the fourth lunar month in 563 B.C.E.

#shakyamuni #shakyamuni_buddha #gautama_buddha #gautamabuddha #Buddha #Saga_dawa #Sagadawa #Bumgyur_Dawa #BumgyurDawa

Video: Wisdom Compassion & Power Mantras: the Thee Great Bodhisattvas 1 Hour Sanskrit chanting

Lee Kane — Tue, 14 May 2024 23:38:22 +0000

The Sacred Sanskrit Mantras of the Three Lords of the World — Avalokiteshvara, Manjushri and Vajrapani, the Three Great Bodhisattvas — are among the most important practice mantras for many Buddhists. These syllables together represent the Wisdom, Compassion and Power of All the Buddhas. These three Bodhisattvas represent perfect wisdom and compassion and activity. They are the Great Protectors of the Sutras and the Dharma, and together represent the complete path.

Video:

Manjushri’s Wisdom Mantra is seven sacred syllables (sometimes called the Arapachana mantra Om Arapachana Dhi:

Om Ah Ra Pah Cha Na Dhi

Avalokiteshvara’s Compassion Mantra is six sacred syllables:

Om Mani Padme Hum

Vajrapani’s Powerful Mantra also six sacred syllables:

Om Vajrapani Hum

AVAILABLE ON BUDDHA WEEKLY’s MANTRA COLLECTION 1 album on most music streaming services: Spotify, Apple Music, iTunes, Instagram/Facebook, TikTok & other ByteDance stores, YouTube Music, Amazon, Pandora, Deezer, Tidal, iHeartRadio, Claro Música, Saavn, Boomplay, Anghami, KKBox, NetEase, Tencent, Qobuz, Joox, Kuack Media, Yandex Music (beta), Adaptr, Flo, MediaNet

On Apple Music: https://music.apple.com/us/album/mantra-collection-1/1691809507

On Spotify: https://open.spotify.com/album/0tvJoEF3wOIZvEdfv6GIo0

Manjushri represents the five wisdoms of the Buddhas, which help us to transform the five great poisons that cause suffering.

Avalokiteshvara represents the Mahayana Bodhichitta ideal of Karuna and Metta, Compassion and Love for all beings.

These are called the two “wings of the Bird of Enlightenment” but the actual “flapping of the wings is the activity, represented by Great Vajrapani.

Wisdom and Compassion manifest as Enlightened Activity. This is the Power of the Buddhas.

Chant along for one full hour these sacred syllables, while meditating on the three Bodhisattvas and what they represent.

#sanskritmantra #buddhistmantra #threebodhisattvas #Arapachana

Video Mantra: Eight Praises to Vajravarahi / Vajrayogini in Sanskrit Chanted By Yoko Dharma for 1 Meditative Hour

Lee Kane — Tue, 14 May 2024 23:33:59 +0000

Yoko Dharma chants the glorious eight lines of praise to Vajra yogini Vajravarahi in Sanskrit with beautiful meditative images.

Video:

OM NAMO BHAGAVATE BAGAVATE BAGAVATE VAJRA VARAHI BAM HUM HUM PHAT

OM NAMO ARYA APARA-JITE TRAI-LOKYA MATI VIDYESHVARI HUM HUM PHAT

OM NAMO SARVA BHUTA BHAYA VAHE MAHA VAJRA HUM HUM PHAT

OM NAMO VAJRA SANI AJITE APARA-JITE VASHAM KARI-NETRA HUM HUM PHAT

OM NAMO BRAHMANI SHOSHANI ROSHANI KRODHE KARALENE HUM HUM PHAT

OM NAMO TRASANI MARANI PRABHADANI PARAJAYE HUM HUM PHAT

OM NAMO VIJAYE JAMBHANI STAMBHANI MOHANI HUM HUM PHAT

OM NAMO VAJRA VARAHI MAHA YOGINI KAME-SHVARI KHAGE HUM HUM PHAT

Yoko Dharma’s beautiful mantra music is available on her music website: https://yokodharma.com/music

Thumbnail art: Jampay Dorje also known as Ben Christian. He has many paintings of Vajrayogini, as he has undertaken a special Vajrayogini project. His website is here: https://jampaydorje.com/

VIDEO: Amoghasiddhi Buddha’s Fearless Activity, Practices and Mantras with Full Puja Visualization

Lee Kane — Fri, 03 May 2024 00:54:58 +0000

Why is the Karma family, and especially the practices of Buddha Amoghasiddhi or Green Tara, important in modern times? Why is Amoghasiddhi described as absolute success or infallible? What are his praises, practices, and mantras? Why is he associated with “Chi” or prana and wind in the body?

We answer these questions, and more, in this presentation. Then we demonstrate a short, meaningful Amoghasiddhi practice meditation with mantras.

Video:

CONTENTS:

00:00 – 01:10 Introduction to Amoghasiddhi and Fearless Practice

01:10 – 03:43 About Amoghasiddhi, the Fearless Activity Buddha

03:43 – 05:58 The Main Practice: Seven Limbs or Activities

05:58 – 07:43 Fearlessness Family: Tara, Vajrakilaya and more

07:43 – 09:43 Wind Air and Chi and the Savior Buddhas

09:43 – 10:28 Double Vajra: Outer and Inner body

10:28 – 12:24 All Accomplishing Wisdom Remedy for Envry

12:24 – 14:00 Green Family and Karma Heruka Vajrakilaya

14:00 – 16:42 How do we Practice and the 10 Perfections

16:42 – 17:29 Namo Praise and Mantra

17:29 – 19:42 A Puja Anyone Can Practice: Instructions

19:42 – 25:12 Actual Puja Recitation & Visualization

His Namo praise usually chanted three times, seven times or 27 times is:

Namo Amoghasiddhi Buddhaya

His mantra usually chanted 3, 7, 21 27 or One hundred and eight times, is

Om Amoghasiddhi Ah Hum

DOWNLOAD THE PUJA AS AN ATTRACTIVE PDF HERE>>

PUJA

Refuge:

namo amoghasiddhi buddhayah

namo buddhaya guruve

namo dharmaya tayine.

namo samghaya mahate.

tribhyopi satatam namaha.

Homage to Amoghasiddhi Buddha

Homage to the Buddha, the Teacher

Homage to the Dharma, the Protector

Homage to the Great Sangha

To all of these I continually offer homage.

7 limbs of Amoghasiddhi Practice:

I go for refuge to Amoghasiddhi, the Buddhas, the Dharma and the Highest Assembly.

I declare every nonvirtuous act since beginningless time.

I rejoice in all virtues of holy and ordinary beings.

I will cultivate the Bodhichitta, to most effectively benefit all sentient beings.

Having generated the intention to take the Buddha’s path, I will care for all sentient beings as my guests.

I offer flowers, incense, light, fragrances, food, music and the like, both those actually arranged and those mentally imagined. Supreme gathering, please accept them.

For the great, supreme Karma family, I shall uphold purely each of the vows I am endowed with, and make as many offerings as I am able.

I will practice the ten perfections to overcome all obstacles, and cultivate the Bodhichitta.

I wish that all beings may have happiness and its causes.

May we never have suffering nor its causes.

May we constantly dwell in joy transcending sorrow.

May we dwell in equal love for both near and far.

Supreme merit field, please remain in Samsara and turn the Wheel of the Dharma of the greater and lesser vehicles, to benefit all sentient beings!

Appearances and existence, all phenomena of samsara and nirvana are empty by nature. Realizing this, within that state of emptiness, I visualize a glowing, illuminated Green ah syllable, on a shining lotus throne.

Green light, the activity of all the Buddhas, emanates from the ah syllable, going out as an offering to all the Enlightened Beings. The light purifies the karma of all sentient beings in the universe, blessing them.

The lights return and the ah syllable transforms into glorious Amoghasiddhi, Green in Color, seated upon a lotus and moon.

I see luminous Amoghasiddhi Buddha, the nature of light, peaceful and loving, the very essence of Bodhichitta activity. He is seated in the lotus posture, with his right hand up in the gesture of Fearlessness, the Mudra of Abhaya.

His left hand is on his lap in the gesture of meditative equipoise, and holding an upright Vishva Vajra, a double dorje, or a monk’s bowl.

At his heart is the Ah syllable, glowing green. From this syllable, once again lights go out to all of the universe, first out to his green Pureland, then to every Pureland of every Buddha and finally to all beings in samsara in every dimension and universe.

The sacred light of Amoghasiddhi’s blessings is an offering to all the Enlightened ones, and blesses all beings of Samsara.

Finally, recite the mantra as much as you can, while holding your visualization.

Om amoghasiddhi ah hum.

Om amoghasiddhi ah hum.

Om amoghasiddhi ah hum.

Then, finish with a dedication of merit:

I dedicate the merit of this practice and offerings to the cause for Enlightenment for the benefit of all sentient beings.

Video: Mantra Eliminates All Poisons:18th White Tara Lord Atisha Lineage Sanskrit Chanted 108 Times

Lee Kane — Thu, 25 Apr 2024 23:55:29 +0000

White Tara Who Neutralizes Poisons is the Eighteenth Tara of the twenty-one. She eliminates not only physical poisons but the internal poisons of anger, hate and attachment. Her mantra according to Lord Atisha’s great lineage is:

om tare tuttare ture naga visha shantim kuru svaha

ॐ तरे तुत्तरे तुरे नगा विश शन्तिम कुरु स्वहा

Video:

MUSIC RELEASE (on our channel page you’ll see all six mantras as a music release under RELEASES) or go here: https://www.youtube.com/watch?v=5gt9sGxSTkE&list=OLAK5uy_l0JnJBWb6qF9r7IDMNDjePuL7BBnjl3nY

RELEASING ON YOUR FAVORITE STREAMING SERVICE: Spotify, Apple Music, iTunes, Instagram/Facebook, TikTok & other ByteDance stores, YouTube Music, Amazon, Pandora, Deezer, Tidal, iHeartRadio, Claro Música, Saavn, Boomplay, Anghami, NetEase, Tencent, Qobuz, Joox, Kuack Media, Adaptr, Flo, MediaNet

Noble Arya Tara emanates in countless forms. Tara embodies the activities of all the Buddhas of all three times. In Mahayana Sutra, she is part of the story of every Enlightened Buddha. For this reason we see Green Tara with Amoghasiddhi as Father and Mother of the Karma or Action Family. We also see several White Taras, as members of the Buddha Family of Vairochana, Yellow Taras as members of the Jewel Family of Ratnasambhava, many Red Taras as members of the Padma Family of Amitabha and the Blue and Black Taras as members of Akshobhya’s Vajra family. All, are emanations of Glorious Mother Tara.

FOR MORE ON WHAT THE MANTRAS MEAN AND HOW TO PRACTICE SEE OUR VIDEO ON SUPPLICATION ACTIVITY MANTRAS: https://www.youtube.com/watch?v=GSTZHJ_hjZY&t

ART CREDITS:

Lasha Mutual: https://lashamutual.com/

Vajrayana Print: https://etsy.me/42W9TDU

Digital Thangka: https://www.digitalthangka.com/

Five Buddhas, 5 Wisdoms, 5 Mantras: Their Practices, Symbols, Seed Syllables, and Visualizations

Lee Kane — Tue, 23 Apr 2024 13:26:04 +0000

Who are the five Great Conquering Buddhas and what are their five Wisdoms? Why are they so important in daily Mahayana Buddhist practice? How are they different from Shakyamuni Buddha, who was born into our world?

In this presentation we’ll introduce the important Five Buddha Mandala, and the symbolism and mantras of the five Buddhas. In other presentations we’ll explore each Buddha family one-by-one, with their practices and mantras.

Video:

The Five Buddhas are often called the Buddhas of the Five Wisdoms or the Buddhas of the Five Directions. This map-like language is not accidental.

The Mind and Universe Mirror

The mind universe of this mandala exists first in our minds. Before you think “how small is that?” remember that the average human brain has 100 billion neurons and around 100 trillion synapses. The Milky Way galaxy, our home galaxy, is roughly 100,000 light-years across and only has a mass of 100 billion solar masses” mirroring the number of neurons in our brain.

The mind map is a vast expanse, and it is in the mind we meet the Five Buddhas.

The Five Dhyani Buddhas, also called Five Wisdom Buddhas, Five Conquerors, Five Jinas. In the center of the galactic mandala is White Vairochana. In front in the east is Blue Akshobhya, to the left in the south is Yellow Ratnasambhava, in the west is Red Amitabha Buddha, in the north is Green Amoghasiddhi.

Aside from the wonder of the experience, why undertake the journey to meet the Five Wisdom Buddhas? Like our minds mirror our galaxy, the five Buddhas mirror the five wisdoms that are the essence of Buddhist practice.

Shakyamuni Gautama Buddha, born in five sixty-three BC, awoke to the true nature of reality and the true nature of suffering. He gave us remedies for the five poisons that keep us trapped in Samsara, preserved in Sacred Sutras. These poisons, sometimes thought of as inner demons, are anger, attachment, pride, jealousy, and ignorance.

He taught us that we can all become Awakened or Buddha by teaching various skillful means, beginning with the four noble truths and the eightfold path.

Five Wisdoms and Five Buddhas

He also taught us how to transform these five poisons into the Five Wisdoms. One of these methods is meditating on the mandala of the Five Wisdom Buddhas. Each has various methods, practices, mantras, praises, and each specializes in one poison, remedied by one wisdom.

The remedies can be summarized as the five great Wisdoms. One way Shakyamuni taught us to relate to the Wisdoms is by practicing the Five Buddhas through building a relationship with meditation and practice.

These Five Buddhas are often called the Dhyani Buddhas, or Cosmic Buddhas or the Five Conquerors.

Poison, Wisdom and Buddha

For example, people who remain trapped in Samsara due to negative karmic actions arising from the poison of delusion and ignorance, would turn to Vairochana Buddha in the center of the great mandala, who helps us with his Wisdom of Dharmadatu, or the mind purified of obscurations. He helps us see things as they truly are.

If our issue was Jealousy, always envying others and generating negative karmic actions, then we might turn to Amoghasiddhi in the North, whose All-Accomplishing Wisdom and activity can help us.

Or, if we were dealing with issues of anger, if that is the poison that persistently arises in our samsaric life as it does for many people, then we would turn to Akshobhya Buddha in the east. He helps us with Mirror-Like Wisdom.

On the other hand, if our main issue is the poison of pride, always guarding our reputation or hoarding selfishly, then we might be advised to turn to Ratnasambhava in the south, and his golden wisdom of Equality and Equanimity.

Lastly, and to many of us the most important, are the inner demons or poison of desires or attachments, always wanting this and that and never satisfied. For desires and attachments, then the eternally popular Amitabha Buddha in the West is the main practice recommended, with his Wisdom of Discernment.

Map of the Mind Universe

The significance of the Map of the Mind Universe of the Five Buddhas is extraordinarily profound. It invites us to be the explorer, to be the adventurer who goes on a journey to meet the great Wisdom Buddhas in our own minds.

We have no need to journey out into the vastness of our galaxy, when our mind mirrors the spectacular spaciousness of this cosmos.

We, the seekers of wisdom, who strive for the release from the five poisons can journey in the mind to meet the Five Buddhas and their entourage. These journeys can help end our suffering.

In this metaphorical journey, it is helpful to have a map, in Buddhism known as a mandala. Our coordinates on the map are the symbolism of each Buddha and their mantras.

In this presentation, we’ll navigate the map and its symbolism and introduce the Five Buddhas. In other presentations we’ll explore the five Buddhas one-by-one.

Where does the map point? The mandala is a map of the five wisdoms, the five Buddhas, the five Buddha families with entourages, each with their own Wisdom to teach us.

Symbols are the Coordinates on the Mandala Map

What are the coordinates on this metaphorical map? They are profound and sacred symbols.

There is a reason that mandalas are so important to Mahayana and Vajrayana Buddhism. They are meant to be visualized, expressing a multi-dimensional map of the universe in the context of the Buddhas and the Pure Lands.

The language of the mind is not words. Symbols, colours, and images are the universal language of all minds, as Carl Jung pointed out in his analysis of dreams. Dreams are visual. The mind recalls memories in images. The eminent Carl Jung explained the universal language of symbols:

“Every psychological expression is a symbol if we assume that it states or signifies something more and other than itself which eludes our present knowledge.”

Since most Buddhist practice is mind work, such as sitting meditation, watching the breath, visualizing the Buddha, or intricate deity practices, the symbols, images, and colors become essential rather than arbitrary.

They express the unknowable in a way the mind can explore comfortably. For this we need the language of symbols.

Doctor Alexander Berzin, noted Buddhist teacher, explains:

“Buddha-family traits, refer to aspects of Buddha-nature that all of us have, even worms. In general, Buddha-nature factors allow for or account for everyone being able to become a Buddha.”

Sambhogakaya Buddhas

Does this mean the Five Buddhas are imaginary? Not at all. We use imagination to visualize, not to fantasize. In the context of the Buddhist universe, the Five Celestial Buddhas are real, considered Sambhogakaya aspects of the Buddha.

They manifest in these enjoyment body aspects to teach us a particular wisdom, to offer a particular practice, and to help us meditate to overcome a particular poison, just as they’ve helped countless beings before us.

We visualize not to be fantastical, but to connect with their real essence. Our minds prefer to communicate visually.

Example of Red Symbolism

For example, if a Buddha manifests as red, such as Amitabha Buddha, the Buddha of Infinite Light, it is for a reason. In the language of the mind, which transcends modern associations, the universal associations of red are fire, warmth, love, setting sun, and energy.

In most of the world, red takes on even greater energetic significance with the magnetizing effect of good luck, celebration, compassion, happiness, and long life. This is why, for example, Amitabha’s Family are called Magnetizing or empowering Buddhas.

Amitabha’s red color communicates so much.

We will explore each of the galaxies of the Five Wisdom Buddhas in future presentations but we’ll summarize here for some helpful context and include their mantras.

Each Buddha family has a Father Buddha representing Compassion and a Mother Buddha representing Wisdom.

Each, have a mantra representing the essence of wisdom and a seed syllable. Each Buddha Family has a Pureland, which is the purity and manifestation of that wisdom and compassion in the pure, spacious mind of Buddha.

Each has a color representing an activity, a Wisdom that focuses on a poison, an aggregate or personality called a skandha, a direction on the mandala, and an emblematic symbol.

Although they can all appear in various forms for specialized needs, which we’ll cover in future presentations, the main form is a peaceful form, appearing as a monk or bhikkhu, seated in lotus posture.

Vairochana Buddha in the Center

In the center of the mandala is the Buddha Family of Vairochana Buddha, who is white in color, with his hands in the Dharma chakra, or Wheel turning mudra.

The Wisdom Mother Buddha is White Tara or Akasha Dhatvishvari. The White Color represents Pacifying activity, helping to pacify and calm our minds, diseases, purify our delusions, negative karma, doubts and fears.

The seed syllable is Om. The Bodhisattva of the White Budddha Family is Samantabhadra.

Together, the Buddha Family of Vairochana, helps us with the poison of ignorance or delusion with the Wisdom of Dharmadatu, the understanding of ultimate reality.

Vairochana’s Buddha Family symbol is the eight-spoked wheel, the Dharmachakra. As the Wisdom of the Dharmadatu, the Buddha family is associated with the element of space.

His sacred animal is usually the white Snow Lion which is often depicted on his throne. His pureland is Akanishta-Ghanavyuha .

Vairochana’s Mantra

His seed mantra is:

Om Vairochana Hum

Amitabha in the West

In the west of the mandala is the Padma Family of Amitabha Buddha, who is red in color with his hands in the mudra of meditation. Amitabha is the Buddha of Dharma Speech, symbolized by red.

The red color also represents empowering and attracting or magnetizing activity, helping to attract auspicious factors to help us overcome our obstacles. Red is also a protective color. His seed syllable is Hrih.

The Wisdom Mother is Pandara.

The Bodhisattva is Avalokiteshvara also called Guan Shi Yin or Chenrezig.

Together, the Padma or Lotus Family of Amitabha helps us with the poison of desire and attachment, cutting through with the Wisdom of Discernment, or correct perception.

Amitabha’s Padma Family symbol is the lotus, a symbol of purity and compassion. As the Wisdom of the Discernment, the Padma Family are associated with the element of fire.

His sacred animals are usually the peacock and dragon. His glorious Pureland in the west is the most famous of Purelands, called Sukhavati, or the Happy Realm.

Amitabha’s Mantras

His mantra is:

Om Amitabha Hrih

Due to Amitabha’s immense popularity, he also has other mantras and many Sutra Dharanis. One of the most popular practice mantras is:

Om Ami Deva Hrih

His namo praise is, associated with Pureland practice is:

Namo Amitabha Buddhaya

or a shorter version:

Namo Amitabhaya

Amoghasiddhi in the North

Turning clockwise around the mandala, next is the Karma Family of Amoghasiddhi Buddha in the North. He is green in color, symbolizing windy activity, with his hands in the mudra of fearlessness.

The green color represents all activities, the windy hurricane force of wisdom and compassion blowing into our lives. His seed syllable is ah.

The Wisdom Mother Buddha is Glorious Green Tara. The Bodhisattva of the Karma family is Vishvapani.

Together, the Karma or Activity Family of Amoghasiddhi helps us with the poison of jealousy or envy, cutting through with All Accomplishing Wisdom.

Amoghasiddhi’s Karma Family symbol is the double vajra, also called a vishva vajra, a symbol of the entire mandala of five Buddhas. This represents their activity in all realms, as Amoghasiddhi and Tara together are the activity of all the Buddhas.

The Karma Family are associated with the element of wind and air.

The sacred animals are usually the garuda and the windhorse. The Karma family pureland in the north is Karma prasiddhi or Prakuta.

Amoghasiddhi’s Mantra

His mantra is:

Om Amoghasiddhi Ah Hum

Akshobhya Buddha in the East

Going clockwise, in the east is the Vajra Family of Akshobhya Buddha. He is blue in color, symbolizing water and purity, with his right hand in the mudra of earth touching and a vajra in his left hand.

The blue color represents the coolness of water, which is why its often associated with medicine and healing and also the cooling of wrath or calming of anger.

Blue is often the color visualized to help cool our anger, like a splash of cool water. Blue is the color of the activity of transforming wrath. Blue is also symbolic of a mirror or reflection, the Vajra family’s Mirror-Like Wisdom. Wrathful deities are often blue to symbolize “cooling your anger.” His seed syllable is Hum.

The Wisdom Mother of the Vajra Family is Lochana. The Bodhisattva is the great and powerful Vajrapani.

Together, the Vajra Family of Akshobhya helps our anger, with Mirror-like Wisdom, or the wisdom of reflection.

Akshobhya’s Vajra Family symbol is the powerful vajra.

His sacred animal is the elephant and sometimes the snow lion. His glorious pureland in the east is Abhirati.

Akshobhya’s Mantra

His mantra is:

Om Akshobhya Hum

Ratnasambhava in the South

Finally, in the south is the Ratna or Jewel Family of Ratnasambhava Buddha. He is yellow or gold in color, symbolizing earth, with his right hand in the mudra of giving and a wish-granting jewel in the other.

The yellow color represents the activity of enriching, generosity, prosperity and auspiciousness and the earth. It also represents rootedness and renunciation. His seed syllable is Tram.

The Ratna Family Wisdom Mother is Mamaki. The Bodhisattva is Ratnapani.

The Ratna or Jewel Family of Ratnasambhava helps us overcome the poison of Pride and Arrogance with the Wisdom of Equality and Equanimity.

Ratnasambhava’s Jewel Family symbol is the wish-granting jewel.

The Ratna Family are associated with the element of earth. Their activity is auspiciousness and enriching. The skandha or personality of the family is feeling.

The sacred animals are the horse and the tiger. The Ratna family’s glorious Pureland in the south is Shrimat

Ratnasambhava’s Mantra

His mantra three times is:

Om Ratnasambhava Tram

Practicing the Five Wisdom Buddhas

The Five Wisdom Buddhas can be both a collective daily practice, or we can focus on one Buddha.

To practice the Five Buddhas, we prostrate and take refuge in the Three Jewels, the Buddha, the Dharma and the Sangha. When we do this we know that Buddha means all Buddhas, Dharma means all Buddha Dharmas and Sangha means the Supreme Sangha of Bodhisattvas and disciples.

We visualize our field of merit, the five Buddhas: White Vairochana in the center of the mandala, Red Amitabha in the west, Green Amoghasiddhi in the North, Blue Akshobya in the East, and Yellow Ratnasambhava in the south.

Usually we say something like: “I Take Refuge in the Buddha, the Dharma and the Supreme Sangha until I achieve Enlightenment for the benefit of all sentient beings.”

We say this three times, while prostrating each time.

We then either make mental visualized offerings or real visualized offerings, confess our shortcomings and promise to refrain from future negative karma.

We chant the five mantras while visualizing the five purifying lights emanating from the five Buddhas: White from Vairochana, Red from Amitabha, Green from Amoghasiddhi, Blue from Akshobya, and Yellow from Ratnasambhava. The light fills the entire universe, blessing all beings. The light then returns into our own hearts, blessing us and purifying us of all negativities.

We then dedicate the merit for all sentient beings usually by saying something like: “I dedicate the merit of this practice to the cause for Enlightenment for the benefit of all sentient beings.”

They are also individual practices. Our teacher might give us a particular Buddha — or the Bodhisattva or mother of the family as our Yidam or core practice. This is normally chosen based on our main obstacles.

If our main obstacles are attachment and clinging, our teacher may recommend Amitabha Buddha, Avalokiteshvara, Kurukulla, or other “red forms.”

If our main obstacles are anger-related, our teacher might recommend Akshobhya Buddha, Vajrapani, Black or Blue Tara, or other “blue” forms.

If our main obstacles are Jealousy, envying our neighbors, craving what isn’t ours or selfishness, we might find ourselves practicing Amoghasiddhi or Green Tara.

If our main obstacles related to Pride and arrogance, we would likely be drawn to practices of Ratnasambhava, Yellow Tara, Vasudhara or other Yellow forms.

For obstacles relating to Delusions and Ignorance we might practice Vairochana, Vajrasattva, White Tara or other White forms.

We can practice them all, as a group mandala visualization with mantras, or focus on one family, depending on our needs.

Even if we focus on one Buddha in our practice, it is meritorious to Take Refuge and chant the mantras of all five Buddhas daily.

Watch for the other videos in this series on the Five Wisdom Buddhas. May all beings benefit. We dedicate the merit of this presentation to the cause for Enlightenment for the benefit of all sentient beings.

Video: Mantra: Helps Overcome Dangers, Disasters, Brings Prosperity: Ksitigarbha Earth Treasury 地藏

Lee Kane — Sat, 13 Apr 2024 20:38:54 +0000

TURN ON CC captions to chant along with mantra for best experience.

“Ksitigarbha Practice… his practice will ensure the universe will remain stable, riches will increase, you will gain whatever you wish for, and all glorious qualities will expand enormously.” — Kṣhitigarbha and Ten Wheels Sūtra.

Video:

Khenpo Sodargye explains: “In terms of stopping disasters and fulfilling wishes, it is stated by the compassionate Buddha Shakyamuni that praying for just one moment to Kishtigharba Bodhisattva is more effective than praying to other great bodhisattvas for many eons.”

He is one of the eight Great Bodhisattvas, and he is the Bodhisattva currently rescuing beings tirelessly in our world.

One of the most powerful and profound mantras of Kshitigarbha is:

Om Ah Ksitigarbha T-haleng Hum

(T-haleng sometimes transliterated as T-hanleng). With Ksitigarbha, it is pronounced as a aspirated “sh” with a very slight hardness. (When chanted it more or less sounds like “sh”).

Here, chanted beautifully in Sanskrit by Buddha Weekly for one full hour. Recite with faith and devotion any time you feel threatened, especially by anything related to the earth, from earthquakes and hurricanes to viruses. Reciting also brings the bounty of the Earth Treasury Bodhisattva Ksitigarbha

Why is his meditation, mantra and sutra recitation so effective? This is because of his vows in the Sutra of Bodhisattva Ksitigarbha’s Fundamental Vows.

“Manjushri, at that time, the sage vowed, `From now to incalculable kalpas in the future, I will provide extensive expedient means of deliverance to all of the sinful and suffering beings in the six realms of samsara, leading all of them to liberation.Â Then, I, myself, will realize Buddhahood.’ He took such a great vow in front of that Buddha…” — from Sutra

NOTE: The ENTIRE SUTRA, and a beautiful feature article with images of Ksitigarbha can be found on Buddha Weekly here: https://buddhaweekly.com/?p=18754

MUSIC AVAILABLE FROM YOUR FAVORITE STREAMING SERVICE IN BUDDHA WEEKLY’S “MANTRA COLLECTION 1”: Spotify, Apple Music, iTunes, Instagram/Facebook, TikTok & other ByteDance stores, YouTube Music, Amazon, Pandora, Deezer, Tidal, iHeartRadio, Claro Música, Saavn, Boomplay, Anghami, KKBox, NetEase, Tencent, Qobuz, Joox, Kuack Media, Yandex Music (beta), Adaptr, Flo, MediaNet

On SPOTIFY: https://open.spotify.com/album/0tvJoEF3wOIZvEdfv6GIo0

On APPLE MUSIC: https://music.apple.com/us/album/mantra-collection-1/1691809507

On DEEZER: https://www.deezer.com/us/album/451236095

Ksitigarbha usually appears as a monk with an iconic staff in a standing or walking posture â€” as he never rests from his endless mission to save the suffering beings of Samsara.

Ksitigarbha staff symbolizes his connection to the earth and it is also the implement he uses to open the portals between the six worlds.

Kṣitigarbha Bodhisattva is one of the most popular and beloved Bodhisattvas in Mahayana Buddhism. This is because his great vow to save all beings from suffering resonates with so many people. Kṣitigarbha is also known as the “Bodhisattva of Compassion” because of his boundless compassion for all beings. When we recite Kṣitigarbha’s Fundamental Vow, we are reminded of our own potential to make a difference in the world and to help those who are suffering. He is also associated with rescues and averting dangers; often his mantra is chanted to help avert natural disasters (see the section below on “Natural Disasters.

According to tradition and Sutra teachings, Kṣitigarbha Bodhisattva — also known as Jizo in Japan, or Dìzàng in Chinese Buddhism — will be the most active of the Bodhisattvas in the time between the Nirvana of Shakyamuni Buddha and the rise of the next Buddha Maitreya.

For these reasons, and his closeness to our world, he is called the Earth Treasury Bodhisattva (or Earth Store Bodhisattva).

In times of natural disaster, such as earthquakes, climate change, hurricanes, and epidemics, teachers such as Lama Zopa Rinpoche recommend his meditation and mantra.

The mantra and his Dharani contain the essence of recitation of the Eight Names of Kṣitigarbha and Ten Wheels Sutra.

He is also widely treasured because he is an unfailing friend and hero, rescuing those suffering from negative karmas and hell realms.

He is praised and honored in most traditions of Mahayana Buddhism, because of his great vows to save all sentient beings from suffering.

His special day, celebrated by most Buddhists, is on the 30th day of the 7th lunar month, but he is a daily practice for many.

#kshitigarbha #ksitigarbha #gizo #jizo # #earthstorebodhisattva

Video: 11th Tara Yellow Vasudhara Mantra 108 Times: Tara Who Enriches and Brings Prosperity

Lee Kane — Fri, 12 Apr 2024 23:20:24 +0000

Thumbnail for Mantra Video 11th Yellow Tara Vasudhara. Video below.

The Famous Prosperity Mantra of the Yellow Tara Vasudhara, the 11th Tara of 21 Taras in Lord Atisha’s lineage, is a precious practice that alleviates poverty, brings prosperity and auspiciousness.

The Mantra is:

om tare tuttare ture vasudharini svaha ॐ तरे तुत्तरे तुरे वसुधरिनी स्वहा

This is an “enriching” supplication — requesting prosperity to none other than Vasudhara (Mother Earth) who is Golden Yellow Tara (“vasudharani”).

Vasudhara Yellow Tara is also none other than Mother Earth as an Enlightened Bodhisattva. The goal of stable livelihood for the lay Buddhist is a noble one, enabling Buddhists to support the dedicated monastic community, and providing stability in life that gives the practitioner the ability to help others.

“Yellow Tara Enriching Mantras” from Artist Buddha Weekly (this is track 3).

MUSIC AVAILABLE ON YOUR FAVORITE STREAMING SERVICE: Spotify, Apple Music, iTunes, Instagram/Facebook, TikTok & other ByteDance stores, YouTube Music, Amazon, Pandora, Deezer, Tidal, iHeartRadio, Claro Música, Saavn, Boomplay, Anghami, NetEase, Tencent, Qobuz, Joox, Kuack Media, Adaptr, Flo, MediaNet

ON SPOTIFY: https://open.spotify.com/album/1afs4p75vI3qimbidWRPHD

ON APPLE MUSIC: https://music.apple.com/us/album/yellow-tara-enriching-mantras-ep/1740298193

The 21 Tara mantas are known as “activity” or “supplication” mantras, as taught by the great Longchenpa. For a full video on Supplication mantras, as taught by Longchenpa, see our video: https://www.youtube.com/watch?v=GSTZHJ_hjZY&t

FOR A VIDEO ON VASUDAHARA, Mother Earth, which is a special practice (with her other mantras and Dharanis) see: https://www.youtube.com/watch?v=yKy169-PYHAc It is also beneficial when practicing the 11th (or any of the 21 Taras) to begin with recitation of the Praise to 21 Taras, or the Sanskrit Dharani of the 21 Taras.

We have that as a video here: https://www.youtube.com/watch?v=0XlYma5HW_Q OR in ENGLISH here: https://www.youtube.com/watch?v=g3617pu_Zao

FOR ALL THE MANTRAS IN A WRITTEN ARTICLE FOR REFERENCE, SEE THIS FEATURE ON BUDDHA WEEKLY (including Devanagari for the mantras): https://buddhaweekly.com/?p=22887

ART CREDITS:

Lasha Mutual (for her superb 21 Taras series:) https://lashamutual.com/
VajrayanaPrint (on Etsy): https://www.etsy.com/ca/listing/819489374/
Digital Thangka https://www.digitalthangka.com/

#21Taras #21Tara #Atisha #longchenpa #sanskritmantra #buddhistmantra #supplications #supplication #intentionsetting #yellowtara

Mantra Video: Mantra Protects All 8 Dangers: White Tara (Tara 9) Who Protects from All Fears 108 Times Sanskrit

Lee Kane — Sat, 06 Apr 2024 01:44:41 +0000

9th White Tara Thumbnail for video mantra of the 9th of 21 Taras Atisha lineage

In Lord Atisha’s 21 Taras transmission, direct from Mother Tara Herself, the 9th Tara of the 21 is White Tara pacifies all eight dangers and fears. Her mantra is:

om tare tuttare ture mama upakrama raksha raksha svaha

ॐतरेतुत्तरेतुरेममउपक्रमारक्षारक्षास्वहा

Video:

EIGHT DANGERS AND FEARS: This is meant to include all dangers, poisons and fears, but is traditionally described in commentaries as: lions (pride), wild elephants (ignorance), fire (anger), snakes (jealousy), floods (attachment), imprisonment (miserliness), thieves (wrong views) and cannibals (doubt).

Lama Zopa Rinpoche describes her:

“At the heart her fingers, Adorn her with Three Jewel mudra! Light-ray masses all excited! All directions’ wheels adorn her! …Tara Who Protects from All Fears (Jikpa Kunkyob Ma), white in color, her gesture signifying the Three Rare Sublime Ones. She holds a white flask containing nectar whose function is to protect all sentient beings from fear and dangers. Her mantra is this:

OM TARE TUTTARE TURE MAMA UPAKRAMA RAKSHA RAKSHA SVAHA”

From: Rinpoche, Lama Zopa. The Power of Mantra: Vital Practices for Transformation (Wisdom Culture Series) (p. 70). Wisdom Publications.

Available on Amazon*: https://amzn.to/3TzPvEq

Her Praise Dharani in Sanskrit is:

namastrīratna mudrāṅka

hṛdayāṅguli vibhūṣite

bhūṣitā śeṣa dikcakra

nikara-sva-karākule

Her Praise from the 21 Taras Praise is:

Homage to You whose fingers held at Your chest,

Displaying the mudra of the Three Jewels;

Beautiful swirling light in your precious hands

Dharma wheels connect every direction.

AVAILABLE AS A MUSIC RELEASE from your favorite music streamer as the WHITE TARA MANTRA COLLECTION by BUDDHA WEEKLY:

Spotify, Apple Music, iTunes, Instagram/Facebook, TikTok & other ByteDance stores, YouTube Music, Amazon, Pandora, Deezer, Tidal, iHeartRadio, Claro Música, Saavn, Boomplay, Anghami, NetEase, Tencent, Qobuz, Joox, Kuack Media, Adaptr, Flo, MediaNet

On Spotify: https://open.spotify.com/album/3r43be1HSJuAMV4BDPpU2A

Traditionally, you chant this mantra as a supplication to pacify suffering and protect after first chanting or reciting the 21 Taras Dharani once each (ideally in Sanskrit, alternately in Tibetan or English). To chant along with the entire 21 Praises to Tara as a Sanskrit Dharani, see our video: https://www.youtube.com/watch?v=0XlYma5HW_Q

OR, in ENGLISH: https://www.youtube.com/watch?v=g3617pu_Zao&t

ABOUT SUPPLICATION MANTRAS according to Longchenpa’s teachings, see our video: https://www.youtube.com/watch?v=GSTZHJ_hjZY&t

Lineage NOTE: In one lineage of Surya Gupta transmission and some Nyingma lineages the 9th Tara is Principle Green Tara, but in Lord Atisha’s transmission, Principle Green Tara is in the center of all Taras and not counted as one of the 21. Instead, the 9th Protective Tara is Principle White Tara. (Green Tara is still the chief of the mandala in most versions.

*Affiliate link

ART CREDITS:

ThankaNepal

https://www.etsy.com/ca/shop/ThankaNepal

Digital Thangka

Traditional Thangkas in the Digital Age

Ben Christian Jampay Dorje

https://jampaydorje.com/

Tema Tree

https://www.termatree.com/

ThankaNepal

https://www.etsy.com/ca/shop/

Video Mantra: Mantra: 2nd White Tara of 21 Tara of Supreme Peace Sarasvati in Sanskrit 108 times

Lee Kane — Sat, 30 Mar 2024 16:00:21 +0000

White Taras are all pacifying Taras. We visualize white light emanating from Tara as we chant the mantra, and entering our heart and going out to all beings in Samsara, healing them, pacifying their anger, poisons and diseases and all the causes of suffering.

Video:

The second Tara of the 21 is one of six White Taras in the famous Lord Atisha lineage of 21 Taras, a daily practice for many devout Mahayana Buddhists. Each of the 21 Taras represents different activities — but all are the Enlightened, saving activities of glorious Mother Tara. The Second Tara is also associated with Tara’s emanated form as Sarasvati.

The great Lama Zopa Rinpoche, in his wonderful book “The Power of Mantra” explained that the 21 Taras was the first practice he learned as a child. He wrote:

“Although there are innumerable aspects of Tara, there are twenty-one main ones, which are usually visualized as surrounding the central green Tara when we recite the Praises to the Twenty-One Taras. Each has a different function and can bring a particular benefit to sentient beings. Whether we are troubled with illness, poverty, an impending court case, or any other difficulty, there is one specific Tara we can address to help us with our problem. The fact that so many holy beings have been able to offer extensive benefit to the world is due to Tara. The success that many common people enjoy is also due to Tara. In Tibet, it is very common to do a Tara puja for success or for overcoming obstacles such as sickness, where the Praises to the Twenty-One Taras is recited many times.” *

The Power of Mantra, Lama Zopa, available on Amazon**: https://amzn.to/4cEyl1i

Mantra:

om tare tuttare ture shantim kuru svaha

ॐतरेतुत्तरेतुरेशन्तिमकुरुस्वहा

As instructed by the great Lama Zopa Rinpoche, the Lady of Supreme Peace “pacifies diseases.”

Meaning of Mantra: As instructed by the great Longchenpa, for the activity of pacifying you add (suffix): SHANTIM KU RU SVAHA to the Yidam mantra, in this case Tara. For more on the formula for Activity Mantras, see our video: Supplicating Activity Mantras and 21 Taras Mantras: as Taught by Longchenpa and Padmasambhava:

Om Tare Tuttare Ture Svaha is the main Yidam mantra of Tara. In addition to the above activity, Tara’s mantra: Om starts most mantras and represents the body, speech, and mind of Buddha Tara. The syllables Ta and Re liberate

beings from samsara. Tuttare frees us from our fears. Ture liberates us from disease.

The overall meaning of this mantra, to be kept in mind as you listen or chant is, therefore: “Homage to Enlightened Body, Speech, and Mind of Tara (Om), Who Saves us from Samsara (Tare), the eight fears and dangers (Tuttare), and from all disease (Ture), who brings supreme peace (Shantim Kuru), thus it is (Svaha).”

No permission or empowerment is required for the 21 Tara’s mantras (although if you have an opportunity for transmission, this is wonderful karma.) Always be guided by your own teacher.

ART CREDITS

Lasha Mutal

Terma Tree

* Rinpoche, Lama Zopa. The Power of Mantra: Vital Practices for Transformation (Wisdom Culture Series) (pp. 63-64). Wisdom Publications. Kindle Edition*. On Amazon>>

** Affiliate link on Amazon.

Avalokiteshvara Guanyin Pusa Universal Gate Sutra 妙法蓮華經觀世音菩薩普門品 Recited for Benefit of all Beings

Lee Kane — Fri, 29 Mar 2024 00:01:20 +0000

On Special days, such as Guanyin Pusa Avalokiteshvara’s birthday (Marchw 29, 2024, 19th of 2nd lunar month), merit from recitation of Guanshiyin’s sutra, Universal Gate Sutra is multiplied millions of times, extinguishing negative karma. This beautiful recitation is less than 12 minutes. On sacred days, ideally, chant three times and before bed, and on any other day when you need purification, reassurance or the virtue of meritorious sutra recitation.

TO RECITE ALONG: Turn on CC. We also have translations, choose your language. ALSO see transcript of Sutra below.

Video:

This special Sutra, the Lotus Sutra Avalokiteshvara Universal Gate 妙法蓮華經觀世音菩薩普門品 Chapter is important, explaining how Compassion is not limited to a single form, a single sex, or a single concept, but may arise in all spiritual traditions, in all forms of sentient beings, however is best to help suffering beings.

Recited here in English, you can use the Sanskrit name, as we have — Avalokiteshvara अवलोकितस्वर— or any of the translated names, such as Guan Yin 观世音, 觀世音, Guanshiyin Pusa, KuanYin, Chenrezig སྤྱན་རས་གཟིགས, Kannon, Gwaneum 관음, ကွမ်ယင်, อวโลกิเตศวร — and you can also say “He” or “She” with complete confidence. As stated in this very Sutra, She or He appears in countless forms, by countless names, and as both male and female. The face of compassion has no limits. It is for this reason, teachers often say, “all Bodhisattvas arise from Avalokiteshvara.”

This Sutra also explains how the practice of Homage to Avalokiteshvara Bodhisattva or Namo Avalokiteshvara Bodhisattvaya or Namo Guan Shi Yin Pusa is all we need, together with faith, if we need rescue or help from the boundless Bodhisattva of Compassion.

This Sutra is recited as a sacred, purifying and empowering practice on any day. Its merit and purifying benefits are multiplied infinitely on Guan Yin Avalokiteshvara’s three sacred days:

March 29 2024 Guan Yin’s Birthday! (19th day of the 2nd lunar month)
Guan Yin’s Enlightenment Day is July 25, 2024 (on the lunar calendar, the 19th day of the 6th Lunar Month, Lunar June).
November 19 2024 will be Guan Yin’s Renunciation Day (19th day of the 9th lunar month)

For more about these special days, and other practices for these days, see our full written feature on Buddha Weekly: https://buddhaweekly.com/?p=13924

The Universal Gate Sutra is both a stand-alone Sutra and is also known as Chapter 25, the Universal Gate Chapter of the Lotus Sutra.

NOTE: For chanting Namo Avalokiteshvara Bodhisattva we usually add the suffix “ya” For example, if we say “Namo Buddha” it means (more or less) Homage The Buddha. Instead, we chant Namo Buddhaya, and it becomes more “grammatically” correct (in Sanskrit and Pali both): Homage TO the Buddha. Likewise here, if you chant Namo Avalokiteshvara Bodhisattva, it’s more or less correct (so don’t worry if you’ve been doing that), but it means strictly “Homage Avaokiteshvara Bodhisattva” whereas when we chant the more traditional “Namo Avalokiteshvara Bodhisattvaya” it more correctly means “Homage TO Avalokiteshvara Bodhisattva.” (CAPS for emphasis only.)

So, ideally, for a chant or refuge, you’d chant “Namo Avalokiteshvara Bodhisattvaya” if you are doing Sanskrit (for more correct grammar) or “Homage to Avalokiteshvara Bodhisattva” if you’re are doing English (with “to” in English, no need for the “ya”) and “Namo Guan Shin Yin Pusa” if you are doing Chinese, etc. “Ya” at the end of Sanskrit just makes it more “correct” and adds the qualifying “to.”

This is why the refuge chant many of us do each morning is: Namo Buddhaya, Namo Dharmaya, Namo Sanghaya (instead of Namo Buddha). This means “Homage to the Buddha, Homage to the Dharma, Homage to the Sangha.” Without the “ya” it becomes, more or less abbreviated (but somewhat okay): Homage Buddha, Homage Dharma, Homage Sangha. The “to” makes it more explicitly clear we are taking refuge.

Likewise, Namo Avalokiteshvara Bodhisattvaya makes it clear we take refuge in the Great Bodhisattva of Compassion. If you abbreviate it, you might say Namo Avalokiteshvaraya (i.e. if you didn’t use the title Bodhisattva, the ya is suffixed to Avalokiteshara in the same way we take refuge with Namo Buddhaya.) This makes it, more or less Homage to Avalokiteshvara instead of Homage Avalokiteshvara.

Either way, the main aspect is calling out the “name” of the Bodhisattva and taking refuge in his compassionate activity and power.

FULL SUTRA TRANSCRIPT

AT THAT TIME Akshayamati rose from his seat, uncovered his right shoulder, placed his palms together, and facing the Buddha, said, “World Honored One, for what reason is the Bodhisattva Avalokiteshvara called ‘Avalokiteshvara’?”

The Buddha told Akshayamati; “Good son, if any of the limitless myriads of innumerable living beings who are undergoing all kinds of suffering hear of Avalokiteshvara Bodhisattva, and recite his name single-mindedly, Avalokiteshvara Bodhisattva will immediately hear their voices and rescue them.

“If a person who upholds the name of Avalokiteshvara Bodhisattva is in danger from a great fire, the fire will not burn him, all because of this Bodhisattva’s awesome spiritual power.

“If a person being tossed about in the great flood calls out the Bodhisattva’s name, he will find a shallow place.

“If a person ventures on the great sea, an evil wind may toss their boats. But if among them there is even one person who calls out the name of Avalokiteshvara Bodhisattva, they will all be saved from storms and dangers. For this reason, he is called Avalokiteshvara.

“Further, if a person who is attacked calls out the name of Avalokiteshvara Bodhisattva, not even a hair will be harmed.

“If demons and monsters torment a person, if they hear him call out the name of Avalokiteshvara Bodhisattva, all those evil ghosts will not even be able to stare at that person with their evil eyes, how much the less harm him.

“If a person, whether guilty or not, who has been imprisoned calls out the name of Avalokiteshvara Bodhisattva, he will be freed.

“If bandits infest a dangerous road on which a group of merchants travel, but among the merchants there is even a single person who says, ‘Good men, do not be afraid!

You should all single-mindedly recite the name of Avalokiteshvara Bodhisattva. This Bodhisattva bestows fearlessness upon living beings. If you recite his name, you shall surely be saved from these robbers,’

And, if upon hearing that, the merchants all cry out together, ‘Namo Avalokiteshvara Bodhisattva,’ then they will immediately be saved because they recited his name.

“Akshayamati, the awesome spiritual power of the Bodhisattva Mahasattva Avalokiteshvara is as lofty and sublime as that!

“If living beings who have inappropriate desires constantly and reverently recite the name of Avalokiteshvara Bodhisattva, they will be separated from desire.

“If those who have much hatred constantly and reverently recite the name of Avalokiteshvara Bodhisattva, they will be separated from hatred.

“If those who are deluded or foolish constantly and reverently recite the name of Avalokiteshvara Bodhisattva, they will be separated from delusion and foolishness.

“Avalokiteshvara Bodhisattva has great awesome spiritual powers such as these and confers great benefits. Therefore living beings should always be mindful of him.

“If parents seek children, if they prostrate and make offerings to Avalokiteshvara, they will give birth to blessed, virtuous, and wise children who have planted roots of virtue in previous lives and who are regarded and respected by all.

“Avalokiteshvara Bodhisattva has powers such as these. If there are living beings who reverently bow to Avalokiteshvara Bodhisattva, they will be blessed and their efforts will not be in vain.

“Therefore living beings should all receive and uphold the name of Avalokiteshvara Bodhisattva.

“Akshayamati, if a person were to receive and uphold the names of innumerable Bodhisattvas, and in addition were, throughout their lives, to make offerings to them of food, drink, clothing, bedding, and medicine, what do you think—would that good person’s merit and virtue be great or not?”

Akshayamati replied, “Very great, World Honored One.”

The Buddha said, “If another person were to receive and uphold the name of Avalokiteshvara Bodhisattva and bow and make offerings but once, that person’s blessings would be equal to and not different from the other person’s.

The merit could not be exhausted in hundreds of thousands of myriads of eons.

“Akshayamati, one who receives and upholds the name of Avalokiteshvara Bodhisattva obtains the benefit of blessings and virtues as limitless and boundless as those.”

Akshayamati said to the Buddha, “World Honored One, how does Avalokiteshvara Bodhisattva manifest in this world? How does he speak the Dharma for living beings? How does he carry out this work with skillful means?”

The Buddha told Akshayamati, “Good son, if living beings in any world must be saved by means of someone in the body of a Buddha, Avalokiteshvara Bodhisattva will manifest in the body of a Buddha and speak Dharma for them.

“If they must be saved by someone in the body of a Pratyekabuddha, he will manifest in the body of a Pratyekabuddha and speak Dharma for them.

“If they must be saved by someone in the body of a Shravaka or Disciple, he will manifest in the body of a Shravaka or Disciple and speak Dharma for them.

“If they must be saved by someone in the body of a god, he will manifest in the body of a god and speak Dharma for them.

“If they must be saved by someone in the body of a great heavenly general, he will manifest in the body of a great heavenly general and speak Dharma for them.

“If they must be saved by someone in the body of a king, he will manifest in the body of a king and speak Dharma for them.

“If they must be saved by someone in the body of an Elder, he will manifest in the body of an Elder and speak Dharma for them.

“If they must be saved by someone in the body of a layman, he will manifest in the body of a layman and speak Dharma for them.

“If they must be saved by someone in the body of a minister of state, he will manifest in the body of a minister of state and speak Dharma for them.

“If they must be saved by someone in the body of a monk or nun, he will manifest in the body of a monk or nun and speak Dharma for them.

“If they must be saved by someone in the body of a heavenly dragon, yaksha, gandharva, asura, garuda, kinnara, mahoraga, human, or nonhuman, and so forth, he will manifest in such a body and speak Dharma for them.

“If they must be saved by someone in the body of a Vajra-wielding spirit, he will manifest in the body of a Vajra-wielding spirit and speak Dharma for them.

“Avalokiteshvara Bodhisattva has accomplished merit and virtue such as this and, in all manner of forms, manifesting throughout the countless world systems, saving and liberating living beings.

“Therefore you should all single-mindedly make offerings to Avalokiteshvara Bodhisattva. Avalokiteshvara Bodhisattva Mahasattva can, in the midst of fear, crisis, and hardship, bestow fearlessness.

Akshayamati said to the Buddha, “World Honored One, I shall now make an offering to Avalokiteshvara Bodhisattva.”

He then removed his necklace of pearls, its value in the hundreds of thousands of ounces of gold, and offered it to the Bodhisattva, saying, “Benevolent One, accept this Dharma offering, this necklace of precious pearls.”

Avalokiteshvara Bodhisattva refused to accept it.

Akshayamati again said to Avalokiteshvara Bodhisattva, “Compassionate One, out of pity for us, accept this necklace.”

The Buddha then said to Avalokiteshvara Bodhisattva, “You should take pity on Akshayamati and the fourfold assembly, as well as the gods, dragons, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, humans, nonhumans, and so forth, and accept this necklace.”

Then, out of pity for the fourfold assembly, the gods, dragons, humans, nonhumans, and so forth, Avalokiteshvara Bodhisattva accepted the necklace. He divided it into two parts: one part he offered to Shakyamuni Buddha and the other to the stupa of Many Jewels Buddha.

Such is the self-mastery and spiritual power of Avalokiteshvara Bodhisattva, who roams throughout the suffering worlds “

At that time Ksitigarbha Bodhisattva Guardian of the Earth rose from his seat and said to the Buddha, “World Honored One. If there are those who hear this chapter of Avalokiteshvara Bodhisattva, who learn about the self-mastery of his deeds and the power of his spiritual penetrations as shown in this Universal Door, you should know that the merit and virtue of such people will not be small.”

Here ends the Universal Gate Chapter of the Lotus Sutra. May all beings benefit.

#namoavalokiteshvaraya #namoavalokiteshvara #namoguanshiyinpusa #namoavalokiteshvarabodhisattva

Video: Mantra: 21st Tara Who Completely Perfects All Enlightened Activities: Marici Tara

Lee Kane — Wed, 27 Mar 2024 10:42:58 +0000

The Twenty-First Tara of the twenty-one Taras, known as Tara Who Completely Perfects All Enlightened Activities is none other than Marici (pronounced Marichi). She perfects all pacifying activities and completes all siddhis, common and supreme, including various magical attainments, into the cause for final Enlightenment.

This powerful pacifying mantra was transmitted by Tara Herself to Lord Atisha.

Video:

21. Tara Who Completely Perfects All Enlightened Activities (Marici)

om tare tuttare ture sarva siddhi sadhanam svaha

ॐ तरे तुत्तरे तुरे सर्व सिद्धी सधनम स्वहा

HER PRAISES

Tara 21 Tara of the Perfection of Wisdom and Compassion Paripurana Tara / Yong Zog Jed Pi Drolma:

IN SANSKRIT:

nama stritat tvavi nyāse

śiva-śakti samanvite

graha vetāla yakṣa gaṇa

nāśini pravare ture

IN ENGLISH:

Homage to You whose pure Body, Speech and Mind

Are perfect with the strength and power of peace.

Suppressing Maras, Dons, Zombies and Yakshas

With the most exalted syllable TURE.

AVAILABLE AS A MUSIC RELEASE from your favorite music streamer as the WHITE TARA MANTRA COLLECTION by BUDDHA WEEKLY:

On Spotify: https://open.spotify.com/album/3r43be1HSJuAMV4BDPpU2A

TO CHANT THE 21 PRAISES DHARANI IN SANSKRIT, see our video: https://www.youtube.com/watch?v=0XlYma5HW_Q

TO CHANT THE 21 PRAISES IN ENGLISH: https://www.youtube.com/watch?v=g3617pu_Zao

ART CREDITS:

VV Sapar: https://www.vvsapar.com/gallery/taramata/

Lasha Mutual: https://lashamutual.com/

Enlightenment Thangka: https://enlightenmentthangka.com/blogs/thangka/21-tara-surya-gupta-thangka

#Tara #buddhistmantra #Taramantras #taramantra #21Taras

Video: Pacifying Mantra of White Tara Who Alleviates Suffering 108 Times, Sitatapatra, 19th Tara

Lee Kane — Wed, 27 Mar 2024 00:12:22 +0000

The powerful pacifying mantra transmitted by Tara Herself to Lord Atisha as the 19th of the 21 Taras, White Tara Who Alleviates Suffering who is Sitatapatra:

om tare tuttare ture mocana svaha

(pronounced mochana with a soft ch )

Video:

What does She pacify? The 19th Tara, who emanates also as Sitatapatra, pacifies all suffering and all dangers.

HER PRAISE IN ENGLISH shows us that even the Devas (gods and godesses) rely on Tara for protection and alleviation of suffering!:

Homage to You on whom the devas rely

And also the lords of all the Gandharvas.

Your armor of joy, a radiant brightness,

You eliminate arguments and nightmares.

AVAILABLE AS A MUSIC RELEASE from your favorite music streamer as the WHITE TARA MANTRA COLLECTION by BUDDHA WEEKLY:

On Spotify: https://open.spotify.com/album/3r43be1HSJuAMV4BDPpU2A

OR, in ENGLISH: https://www.youtube.com/watch?v=g3617pu_Zao&t

OR, if in a rush, just chant the praise DHarani of the 19th Tara:

Tara 19 Tara, Extinguisher of All Suffering / Dukha Dahana Tara / Duk Ngal Sek Pi Drolma:

namaḥ sura gaṇā dhyakṣa

sura kinnara sevite

ābaddha muditābhoga

kari duḥ svapna nāśini

OR, in ENGLISH: 19. Tara, Extinguisher of All Suffering

Homage to You on whom the devas rely

And also the lords of all the Gandharvas.

Your armor of joy, a radiant brightness,

You eliminate arguments and nightmares.

ALTERNATIVELY, if you are rushed, chant the short Dharani, which is the essence of all 21 Taras: https://www.youtube.com/watch?v=8vO8FCBFS2o&t

This is a supplication mantra, that asks White Tara to pacify all suffering and to protect from all dangers. For more on Supplication Mantras, as taught by Longchenpa, see our video: https://www.youtube.com/watch?v=GSTZHJ_hjZY&t

For a video on all six of the White Taras in Lord Atisha lineage, see: https://www.youtube.com/watch?v=6-LwBMwZX4M

ART CREDITS:

Lasha Mutual: https://lashamutual.com/

Terma Tree: https://etsy.me/3OZkkB2

Vajrayana Print: https://etsy.me/42W9TDU

Buddhist Mala: Guru Rinpoche’s Complete Guide, “Mala should follow you like a shadow”

Lee Kane — Sat, 23 Mar 2024 21:37:54 +0000

In this in-depth feature, we answer these questions about Malas, and more:

CONTENTS of VIDEO:

00:00-01:50 Introducing Malas and the questions we ask

01:50-04:41 “Mala should follow you like your shadow”

04:41-05:26 Guru Rinpoche’s Instructions

05:26-06:45 How many beads should a Mala have?

06:45-8:52 Care, Dos and Do Nots of Mala Practices

08:52-11:40 Gyaltrul Rinpoche and Padmasambhava: Materials and Protocols

11:40-12:35 Blessing your mala

12:35-14:23 How to Use for Different Activities

14:24-15:24 Sealing the Merit of Recitations

15:24-16:07 Commitments for Practice: Root Commitments

16:07-16:54 If your Mala breaks

Why did the great Guru Rinpoche Padmasambhava teach that your mala “should accompany you like your shadow.” What else did Guru Rinpoche teach regarding Malas.

What is a mala in Buddhism? Why is a mala special? What difference does it make how many beads, the size of beads or the color? Does a mala have to be blessed? How do you use it

Ask a Zen or Chan Buddhist, and the practitioner might casually say, “A mala is just for counting, nothing special. Just count.”

Ask most devotional Mahayana Buddhists and the language would be one of sacred and precious respect: “It’s a Dharma object.”

All the rules that apply to Dharma objects apply, such as do not place on the floor, do not step over a mala, treat it with reverence, and so much more. And, then there’s the whole question of, can you wear a mala?

Inquire of a serious Vajrayana Buddhist, and the likely answer will be more nuanced. “It’s none other than the deity itself.” This is the meaning behind Guru Rinpoche’s advice that “If your mala has been repeatedly blessed… it should accompany you like your shadow.”

Vajrayana Buddhists also emphasize the practice of chanting mantra to bless our speech. In this practice malas are the main practice support, and considered blessed and sacred.

Gyatrul Rinpoche, in his book The Generation Stage in Buddhist Tantra, writes:

“Your mala represents not only the form of the deity but the speech of the deity as well. For example, if you recite the One-Hundred Syllable mantra, the guru bead represents the syllable Om and the other beads represent the remaining syllables.”

At this level a mala is not just sacred, but deity itself.

So, which view is right? “Just for counting” or sacred object that should “accompany you like your shadow”? As with any skillful teaching in Buddhism, both views could be considered correct.

If the mala is sacred, but, as Padmasambhava taught “should follow you like a shadow” it begs the question, can you wear your mala? As a sacred object, how do we care for it and respect it?

Gyatrul Rinpoche taught, “It is appropriate to either wear one’s mala around one’s neck, or keep it in a pocket on one’s upper body. It is inappropriate to keep it in a pants pocket.”

Normally, if you wear on your wrist, you wear on your passive hand. If you’re right handed, wear on your left and if you’re left handed on your right.

Believe it or not, the question most often asked about malas, is, “If you wear your mala into the toilet, have you ruined your merit on that blessed mala?”

The answer is no. There is no such instruction or prohibition. It’s more a state of mind. If you feel a toilet is impure, then just re-bless your mala when you exit, by saying a mantra and blowing on the mala. But, there is nothing impure about going to the toilet.

On the other hand, Guru Rinpoche did instruct “It is very important to protect your mala from contamination by non-virtuous persons.” This basically means, don’t show off your shiny mala to people who don’t understand.

Keep your practice private. It’s not about defiling by touch alone. It’s about your own mind being defiled by a superficial need to show off. For this reason, most of us wear our mala under a shirt, or in a carry bag, when in public, fulfilling the requirement to treat your mala like your own shadow while not showing it off.

The next top mala question is “how many beads should your mala have?” Or, the question “Why 108 beads?”

In Buddhism, the number 108 connects us to our place in the Dharma. By tradition, the heart chakra is formed of 108 lines of energy or nadis and 108 pressure points or marmas.

On a cosmic level, the distance between the sun and the Earth is 108 times the diameter of the sun. The number 108 connects us both to ourselves and to the world around us.

In Buddhism, there are 108 delusions to be purified.

Twenty-seven beads on a mala, a so-called “quarter mala’, requires four times around to fulfil the standard one hundred and eight. It is used for larger beaded malas.

For longer mantras such as Vajrasattva’s 100-syllable mantra, many teachers advise students to do 27.

The third most often asked question is how do we care for our malas if they are sacred objects, but we have to carry it with us like our shadow.

Khenpo Gyaltsen in the book “A Lamp Illuminating the Path to Liberation: An Explanation of Essential Topics for Dharma Students” has this advice:

When reciting the essence mantra of your deity, do not use another mala. Never place your mala on the bare ground, leave it lying around, let it pass under one’s feet and so on.

Do not let others touch it, and in particular keep it away from the hands of people with damaged sacred commitments, people who are obscured, or who do not share the same sacred commitments as oneself. Do not pass it excessively slowly through your hands while counting mantras.

You should not use a mala with uneven sized beads, with crooked beads, cracked beads, the wrong number of beads, beads of inferior color or shape, or malas that are of a different type or mixed.

Do not use a mala that comes from a very negative person.

Do not use your mala for mundane calculating, and other such things. Do not hold it with pretense or to show off. Do not use a mala that has not been consecrated.

Ideally you ask your teacher to bless and consecrate your mala, but if you’re doing it yourself, prior to each practice follow Padmasambhava’s advice. He taught:

Recite the mantra that transforms all dharmas into the awareness of their true nature:

OM SVABHAVA

SHUDDO SARVA

DHARMA SVABHAVA

SHUDDO HAM

In the book The Generation Stage in Buddhist Tantra, by Gyatrul Rinpoche, he cites the advice of Padmasambhava regarding materials and practice protocols. Don’t despair, however, if you can’t afford a “ruby” mala!

The Bodhi Seed mala is relatively inexpensive and good for all practices! Here is a quote of the advice from Guru Rinpoche:

A mala made from seashells, earth, wood or seeds from trees or fruit is meant to be used to accomplish peaceful sadhanas and peaceful action.

A mala made from gold will accomplish expansive karmas. A red coral mala is best for accomplishing powerful sadhanas.

A steel or turquoise mala is good for wrathful activity. A mala made from precious stones can be used to accomplish any of the karmic activities you are doing.

A mala made from apricot stones will accomplish expansive activity. A mala made from raksha beads accomplishes wrathful practices. A mala made from bodhi seeds accomplishes all dharmas.

Malas of bodhi tree wood accomplish peaceful karmas. A mala of mulberry beads accomplishes powerful karmas.

Malas of mahogany wood accomplish wrathful practices.

Beads made of stone are good for expansive practice. Beads made of medicine are good for wrathful practice.

An iron or steel mala multiplies the virtue that is accumulated with each recitation in a general way. A copper mala multiplies each recitation four times.

A raksha mala multiplies each recitation by 20 million, and a pearl mala by 100 million.

A silver mala multiplies by 100,000 and a ruby mala by 100 million.

A bodhi seed mala manifests limitless benefits for any form of practice, be it peaceful, expansive, powerful or wrathful.

You should constantly bless your mala yourself by imbuing it with energy. You must put energy into your mala before counting recitations with it, to produce real benefit.

You should clean your mouth and hand, and then your mala, before using it. You may also scent it with sandalwood oil.

Next, generate yourself as your deity, place the mala in your left hand and arrange the beads with the guru bead placed vertically in the center. Recite the mantra that transforms all dharmas into the awareness of their true nature:

OM SVABAVA SHUDDO SARVA DHARMA SVABAVA SHUDDO HAM.

This mantra cleanses and transforms impure perceptions into the awareness of emptiness.

Whenever you recite peaceful mantras of Pacifying or White Deities, place the mala on your top finger and use the tip of your thumb to count the mala by pulling it towards you clockwise.

When reciting expansive mantras of Enriching or yellow deities, place the mala on your third finger and use your thumb to count by pulling it towards you clockwise.

When reciting magnetizing mantras of Powerful red deities, place the mala on the ring finger and use the thumb to count by pulling it towards you clockwise.

When reciting the mantras of Wrathful black or blue deities, place the mala on the little finger and use the thumb to count by pulling it towards you clockwise.

Use only your left hand to count mantras. The right hand is rarely used except for some wrathful practices.

Finally, be sure not to cross the Guru Bead. This means when you finish a mala round and reach the Guru Bead, instead of crossing the bead, it is vital to flip the mala over and continue back the other way. Try to turn the mala slowly and gracefully in your one hand. All you are trying to do is turn the mala around to the other side.

You’re still pulling clockwise, but because you turned the mala around, the beads are going back the opposite direction. It is considered a fault to cross the Guru bead. It’s like symbolically stepping over your Guru or Yidam.

After your practice for the day is finished, you seal the merit in two ways. It’s important to always verbally dedicate the merit of your recitation to the benefit of all sentient beings. This is part of the all-important Bodhichitta Intention. You can say something like, “I dedicate the merit of my mantra recitation to the cause for Enlightenment for the benefit of all sentient beings.”

Traditionally, when finished a recitation, you seal the merit also by coiling your mala in your two hands, cradling it like a precious object, then blow on it with your breath, which has been purified by the mantras you chanted. Visualize the merit and energy flowing into your mala. You then wear or put away your mala.

The most important commitments of practice of a Yidam, as quoted from the book: A Lamp Illuminating the Path to Liberation by Khenpo Gyaltsen is:

“An individual striving for liberation and enlightenment should maintain their sacred commitment of engaging in the practice and recitation of their yidam deity. And while continuously striving for that deity’s blessings and siddhis they should keep a genuine mala on their body at all times. This is the root commitment.”

What happens if your treasured, blessed mala one day breaks, as it inevitably will? This is merely symbolic of the nature of impermanence. The teachings advise us to recover the beads and re-string as soon as possible. You then consecrate and bless as before.

We dedicate the merit of this presentation to the benefit of all sentient beings.

Mother Chundi Dharani Mantra Sutra Benefits and Full Recitation: Mother of 7 Million Buddhas

Lee Kane — Sat, 16 Mar 2024 16:15:51 +0000

The Sūtra of the Great Cundi Dharaṇi, the Heart of the Mother of Seven Million Buddhas, is a teaching from Shakyamuni Buddha.

What is her Sutra and her mantra?

What are the miraculous benefits of her practice and Dharani?

In this presentation, we’ll answer these questions, then recite the abbreviated form of Her Sutra and Dharani.

Video:

NOTE: Cundi is sometimes spelled Chundi. Cunda and Chunda are also correct. (C in transliterated Sanskrit is pronounced “ch” like “cheers”)

CONTENTS:

00:00-00:50 Introduction: Who is Mother Cundi

00:50-02:02 Introducing the Sutra of the Great Cundi Dharani

02:02-02:49 Miraculous Benefits of Cundi as Proclaimed by Shakyamuni

02:49-04:47 Different Forms of Cundi Manifestations

04:47-06:37 Appropriate offerings for Compassionate Mother Cundi

06:37-09:06 Short Mantra three times and Dharani three times

09:06-14:56

Her mantra is short and easy to remember and pronounce (remembering the “c” is pronounced with a “ch” sound like “cheers”). It is simply:

oṃ cale cule cunde svāhā

The Full Dharani with mantra is:

namah saptanam samyak-sambuddha kotinam tadyatha

om cale cule cunde svaha

Cundi (Chundi), also known as Cunda (Chunda) is none other than Wisdom and Compassion embodied. In a Drikung meditation manual, she is described this way:

Cunda quickly ripens all spiritual powers.

She motivates Buddhas and Bodhisattvas to help living beings, induces beings to embark on the Buddhist Path, and inspires renouncers and solitary achievers to follow the Bodhisattva Way.

Shakyamuni proclaimed that her mantras shake the Buddha-worlds, defeat all demons, and bestow many miraculous powers.

Through the recitation of her mantra, all diseases are purified, and Buddhahood is quickly attained.

Even a tenth-level Bodhisattva does not surpass her in brilliance.

All worldly and spiritual perfections are attained through her mantra.

#chundi #cundi #chunda #cunda #MahaCundi #buddhaweekly

Bardo Thodol Tibetan Book of the Dead, the Wisdom That Liberates from Enlightened Mind of Guru Rinpoche

Lee Kane — Sat, 09 Mar 2024 21:30:13 +0000

The peaceful deities of the Bardo Thodrol Book of LIberation Through Understanding the Between.

Why is the Bardo Thodol considered a spiritual treasure from the Enlightened Mind of the Second Buddha Padmasambhava? Why is a Book of the Dead considered nothing less than a profoundly liberating teaching? Why do teachers explain that the Bardo Thodol mirrors the Highest Yoga Practices in Buddhism such as Guyasamaja, Chakrsamvara, or Vajrayogini? Why did noted psychiatrist Carl Jung believe the Bardo Thodol was foundational to his own system of psychology?

Video:

00:00-02:49 Introduction to the “Book of the Dead”
02:49-04:34 The process of Liberation “in between”
04:34-05:53 “A profound guide for spiritual transformation”
05:53-08:06 Bardo Thodol a Roadmap to our Consciousness
08:06-10:00 As a guide for the deceased
10:00-11:06 Carl Jung and the Psychology of the Between
11:06-14:09 What do we experience: 42 Peaceful Buddhas
14:09-18:00 58 Wrathful Deities and What They Represent
18:00-21:14 Meeting the Lord of Death: “Ghost of the Unconscious” (Carl Jung)

Introduction: Correcting the Translated Title

Let’s start with the title. Tibetan Book of the Dead was an early — and incorrect — translation of Bardo Thodol, by a non-Buddhist translator. Robert Thurman, the noted scholar and teacher, explains:

“Bardo simply means between state. There is no Tibetan phrase that translates as Book of the Dead. Bardo means “between” and Thos Grol (usually transcribed Thodol) means the “wisdom that liberates.”

The peaceful field of merit of the Bardo Thodol. ART CREDIT: Enlightenment Thangka>>

A much better translation is the book of natural liberation through understanding in the between, as translated by notable teacher Robert Thurman. It may not be as thrilling a title, but it is an important correction. “Bardo” translates best as the “Between” — a vital concept in Vajrayana Buddhism, as important as understanding Samsara, rebirth and the Bodhichitta intention to benefit all sentient beings.

Another translation of the longer title is Great Liberation through Hearing: The Supplication Pointing Out the Bardo of Existence. Tibetan Book of the Dead is more of a Westernized nickname than a serious title, conceptualized by an early translator likely influenced by Egyptian myth, or Dante’s inferno.

ROBERT THURMAN’s TRANSLATION of TIBETAN BOOK OF THE DEAD (on Amazon) as an AUDIOBOOK>>

As a BOOK ISBN: 978-1101965634 on Amazon>>

ART CREDIT: Enlightenment Thangka>>

Why Bardo Thodol is Also a Manual for Living

Whatever you call the great teaching text, the question is: “Why study what happens “Between” one life and the other?” And how does knowing that, help us now?

“Between lives” can be taken as a literal translation, or as a metaphor for a person who is “between” the state of non-realization and the state of realization. In other words, most of us.

Liberation, whether in this life, or “in between” — which is the Bardo — is the same process of wisdom. By describing the process we go through “between our lives” we illustrate the process we are now going through in our samsaric current life. To liberate ourselves from suffering, in this life, or in the Bardo, we try to sever our attachments, habits, clinging, and poisonous emotions such as anger. We also learn to face all these things as a Dharma hero, and to realize their illusory nature.

In The Book of liberation through understanding the between, the glorious Lotus Born elaborates on a process of purification of negative karma baggage we all carry from our actions in the past. This is, ultimately, a path to liberation. We can, and should apply the metaphorical concepts in our current life. And, of course, he teaches us what to expect as we transition “in-between” lives.

The Book of Liberation Through Understanding the Between, is not merely a guide for the deceased but equally, a manual for serious spiritual practice in this life. The book, known as Bardo Thodol, treats death as a transformative process – a premise that the modern spiritual seeker can apply in everyday Buddhist practice.

In the foreword to Robert Thurman’s excellent translation, the Dalai Lama described the Bardo Thodol this way:

“The Bardo Thodol is a profound guide for spiritual transformation and realization.” He went on to explain: “The reality of death has always been a major spur to virtuous and intelligent action.”

As we age, we realize the folly of our youthful activities, our wasted time, our selfishness, our anger, and we mellow, mature and start to think about others. As we come to grips with our mortality, we ripen our compassion, our altruism, our kindness. We have also developed more wisdom with age.

These are some of the lessons we find in the Bardo Thodol.

Bardo Thodol mirrors Highest Yoga?

We are bound to impermanence. It is for this reason and the concept of transformation that teachers compare Bardo Thodol with the Highest Yoga practices of Unexcelled Yogas in Buddhism. In Highest Yoga Tantras, the meditation is mostly an “inner” journey that mirrors closely the process described in the Bardo Thodol. These yogas, such as Guhyasamaja or Heruka Chakrasamvara, Vajrayogini, Hayagriva, Chittamani Tara, and so on, are inner body journeys where we visualize great mandalas of Enlightened Deities, then dissolve them into Emptiness.

Robert Thurman, in his excellent translation The Book of Natural Liberation Through Understanding in the Between, explained the concept:

“Unexcelled Yoga Tantra is a highly technical approach to inner experiences, an ancient tradition of spiritual techniques every bit as sophisticated as modern material technologies.

“It uses special yogically induced states to explore the nature of self and mind, of death and life, and the between states. It describes death in great detail: its physiology, its psychology, its normal experience and its simulated experience. I have found it lucid and useful, not only for thinking about death, but also for thinking about life, health, and even breath.”

Bardo Thodol: A Spiritual GPS

The Bardo Thodol can be likened to a spiritual GPS, a roadmap to navigating the uncharted territories of our consciousness. The Bardo Realms can also be seen as metaphorical to the journey through our samsaric life as well.

As a Funeral Terma

This is also a funeral terma. It is often read aloud to the deceased for 49 days after the passing to help reassure them, and guide them, so that they remember and understand what they are experiencing “in the between.”

It is commonly believed that the consciousness or mindstream of the deceased remains connected to the body, due to its attachments and emotional clinging. By tradition, the Bardo Thodol is read out loud each day for 49 days for the deceased. It is believed that the deceased may hear the guidance and words of Padmasambhava, easing them on the journey through the between or the Bardo. This is part of the meaning behind “Liberation Through Hearing.”

This remarkable text guides us through the Bardo Realms, the intermediate states of consciousness that lie between birth, death, and rebirth. It encourages us to confront, understand, and transform our fears and desires, helping us break free from the cycle of Samsara, the endless cycle of birth, death, and rebirth. Its profound teachings illuminate the path to liberation and offer valuable insights into the nature of the mortal condition and the journey in the Between.

Carl Jung: Bardo Thodol a Guide to the Unconcious?

The great psychiatrist Carl Gustav Jung studied the Bardo Thodol and lavished praise on the terma. He actually wrote a forward to an early translation of the Bardo Thodol, where he wrote:

“For years, ever since it was first published, the Bardo Thodol has been my constant companion, and to it, I owe not only many stimulating ideas and discoveries, but also many fundamental insights.”

Jung pioneered the concept he termed as the Collective Unconscious, the reservoir of experiences shared by all humans. The Tibetan Book of the Dead with its rich symbolism and imagery, according to Jung in his Collected Published Works, is a therapeutic tool that guides the individual through layers of their subconscious.

So what do we experience in the Bardo Thodol? During the intermediate state we are guided through the metaphorical labyrinth of the afterlife.

The longer terma title describes what happens next. This title is, Profound Dharma of Self-Liberation Through the Intention of the Peaceful and Wrathful Ones.

It describes how we will meet the forty-two peaceful Buddhas and fifty-eight wrathful deities.

Throughout this journey, we will encounter these various deities and wrathful deities without fear, because we come to understand their symbolism.

The Peaceful Buddhas are encountered first, and these emanations of Buddha-nature represent our innate potential for enlightenment. Each of these Buddhas highlights different aspects of enlightened mind, like compassion, equanimity, and wisdom.

42 Peaceful Buddhas and Deities

Who are some of the Peaceful Buddhas we’ll encounter first? The forty-two peaceful deities include: Samantabhadra and Samantabhadri in the center of the mandala. Around them are the Five Dhyani Buddha Families.

In the center is the Buddha Family of White Vairochana and Akashadhatvishvari, who is White Tara.

In the east is the Vajra family of blue Akshobya and Lochana.

In the south, the yellow Ratna or Jewel Family of Ratnasambhava and Mamaki.

In the west is the red Padma or Lotus Family of Amitabha and Pandaravashini.

In the north is the green Karma family of Amoghasiddhi and Samaya Tara.

We’ll also encounter the Eight Great Male Bodhisattvas, surrounding the Dhyani Buddhas.

With the Vajra Family of Akshobya Buddha, we find White Kshitigarbha and White Maitreya.

Around the Ratna Family of Ratnasambhava is Bodhisattva Samatabhadra and Akashagarbha, both yellow.

With the Padma or Lotus Family of Amitabha are the Bodhisatvas Avalokiteshvara, who is Coral Red, and Manjushri Kumarabhuta who is orange in color.

With Amoghasiddhi and Tara of the Karma Family, are the Green Bodhisattvas Nivarana Viskambhin and Vajrapani.

With them are the Eight Female Bodhisattvas, two with each Buddha family.

There are also the four gatekeepers, such as Yamantaka and Hayagriva.

Wrathful Enlightened Deities of the Bardo Thodol.

58 Wrathful Enlightened Deities

Next, we move on to encounter the fifty-eight wrathful forms of Enlightenment, representing the transformation of our unresolved anger, hate, jealousy, and other poisons into the wisdom and causes for Enlightenment.

As with the peaceful assembly, there are Five Wrathful Buddhas and Five Wrathful Female Buddhas who emanate from their Peaceful counterparts. The wrathful male Buddhas are known as Herukas, or heroes, and the female Buddhas are wrathful wisdom Dakinis.

Arising from Samantabhadra and Samantabhadri is the great ferocious Mahorttara Heruka and Krodeshvari.

Arising from Vairochana in the center is Buddha Heruka from Vairochana Buddha with his Female Counterpart Buddha Krodesh vari, both brownish in color. They help us transform delusion into the pristine wisdom of reality.

In the east, arising from Akshobya Buddha is Vajra Heruka with wisdom counterpart Vajra Krodeshvari. They are blue in color and help us transform our aversions into mirror-like pristine wisdom.

In the south arising from Ratnasambhava, are Ratna Heruka and Ratna Krodeshvari. They are both yellow and help us transform our pride into pristine wisdom of equanimity and equality.

In the west, arising from Amitabha Buddha, is Padma Heruka with Wisdom counterpart Padma Krodeshvari. They are both red in color, and transform our attachments and clinging into the wisdom of discernment.

In the north, arising from Amoghasiddhi and Green Tara, is Karma Heruka and Karma Krodeshvari, both green in color. They help us transform envy and jealousy into the wisdom of accomplishment.

There are also Eight Matarah and Eight Pisachi. The eight Pisachi are animal headed, and represent the natural transformation of mental constructs associated with the eight classes of consciousness.

In the wrathful assembly there are four wrathful female door-keepers.

Then, there is the assembly of 28 Ishwari, the Yoginis of all directions. There are six Yoginis in each direction, in addition to the four Yogini gatekeepers.

Chogyam Trungpa: “The Radiance of the Wisdom of Selflessness”

Buddhist teacher Chögyam Trungpa described these deities not as entities but as “the radiance of the wisdom of selflessness.”

The Wrathful deities, apparently terrifying Buddhas with angry faces, fangs, and multiple arms and legs, symbolize our inner fears and negative emotions which are now transformed into wrathful, enlightened forms of the peaceful deities. Confronting these wrathful deities, symbolizing our own negative poisons, is a chance for personal growth. The process helps us to fearlessly face, and then integrate and transform these negative aspects of the self.

Metting the Lord of Death

In the Bardo Thodol, the final stage, after the Peaceful and Wrathful Deities, is to meet the Lord of Death, who is a symbol of our fear and denial of mortality. By acknowledging this figure, the text suggests, we can truly embrace the transitory nature of our existence, further leading toward ultimate liberation.

These encounters are not meant to be taken literally but to be interpreted symbolically. These figures represent aspects within ourselves, and understanding this can provide profound philosophical insight and spiritual development and even psychological support and healing.

This is why Carl Jung admired the Bardo Thodol. He saw the journey to face the wrathful and frightening deities in the Bardo as the deep fears of our own subconscious. He wrote:

“The dangerous life-suppressing ghost of the unconscious is not an alien mind, but our own, though a despised side”

The Bardol Thodol prescribes precise meditation techniques for each stage of the Bardo, allowing the spiritual seeker to prepare for the trials and tribulations of the transitional periods.

The instructions lay out detailed processes for observing one’s thoughts and emotions, fostering a calm and focused mind, and maintaining awareness and presence even in the face of death.

A Manual for a Direct Encounter with Your Mind

These practices are intended to facilitate a direct encounter with one’s own mind, emphasizing the importance of self-realization and inner transformation. They embody the Buddhist teachings of mindfulness, non-attachment, and compassion, engendering a deep sense of inner peace and equanimity.

Heralding from the ancient spiritual traditions of Tibet, the “Bardo Thodol,” better known as “The Tibetan Book of the Dead,” is more than a mere historical relic; it’s a profound manual for the journey of life, death, and beyond. It is a manual of self-transformation. It guides us through transforming eight poisons into eight wisdoms. It is nothing other than a path to Realizations.

We dedicate the merit of this feature to the cause for Enlightenment for all sentient beings.

Avalokiteshvara Universal Gate Sutra Recitation (Full Sutra): Saves from every danger; Many forms of Compassion

Lee Kane — Tue, 05 Mar 2024 12:39:50 +0000

Avalokiteshvara Universal Gate Lotus Sutra Recitation: Skies of Merit & Fearlessness

Glorious Avalokiteshvara is immediately synonymous with the word Bodhisattva, the quintessential superhero savior. In Chapter twenty-five of the wondrous Lotus Sutra, Shakyamuni Buddha makes it clear that Avalokiteshvara rescues all beings who call the name of the Bodhisattva.

This chapter is sometimes referred to as the Universal Gate Sutra. In this treasured sutra, the World Honored Buddha also explained the countless forms of manifestation of the Great Bodhisattva. Not only male and female but any form that is beneficial to the Sangha.

Video Recitation of the full Sutra:

Especially on Avalokiteshvara Guanyin’s special three days, celebrated on the nineteenth days of the second, sixth and ninth lunar months of the year, we recite the Universal Gate Sutra and chant the great Dharanis and mantras of Avalokiteshvara.

Reciting out loud with faith purifies negative karma and is meritorious, with merit multiplied on Avalokiteshvara’s three days or any Buddha Day.

Remembering, with faith and understanding that Avalokiteshvara has countless forms and names, as explained in the Sutra, you can call out any of his or her names.

This Sutra not only teaches the virtues of the Great Bodhisattva of Compassion as a savior for all beings who call out his name with faith, as well as his countless forms, but it also teaches the Bodhisattva Aspiration. At the end of the Sutra, when Akshayamati makes an offering to Avalokiteshvara, he at first refuses the offering.

Shakyamuni Buddha asks Avalokiteshvara to accept the offering for the benefit of all beings. With this Bodhisattva aspiration, Avalokiteshvara accepted the offering. This emphasizes the point of dedicating the merit of all practices and offerings to the benefit of all sentient beings.

Normally for recitation and for praises we use the names of Avalokiteshvara, but we can also chant the name translated, such as Guanshiyin, Kannon or Chenrezig, or in any language. Here, we recite Avalokiteshvara.

If you prefer Guanshiyin or other names, you can substitute them.

Likewise, some people say “he” and some people recite “she.” Both are fine, as the great Bodhisattva is not limited to one form or gender.

Recite along with us now, the 25th Chapter of the Lotus Sutra, known as the Universal Gate Sutra. Here begins the Sutra.

Universal Gate Chapter of Lotus Sutra