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My 1st time ….( part 2)
Posted On 28/05/2009

my life was totally change after that fateful day…

not for the better but rather terrible…

im 24/7 in fear…i share with my parents wat i hv see…

my dad…didnt comments..he will jus silently listen to me n try to b bk home early n bring me to all sort of diff altar at nite…

my mom..will not patiently listen to me..she will keep scolding me for acting and never fail to treaten me to sent  me to mental hospitial…

non of my friends believe me..they even make fun of me…say i’ “short” liao…

no 1…really no 1 believe me…

but day in day out i keep seeing new n scary things…. eg..

> my school is near a canal…i always see lots of “people” lining up at the canal…some will float on the water with clothes on..

> gt i day i walk pass one of the blk in my neighbourhood, i saw a lady jump dwn from the blk n her body was smash onto the ground, her blood and body scatter the whole area..then in less than 3 min..the body will reasemble again..n she will walk up the stairs..to dun noe where, then in abt 15 min, she will jump again…she keep repeat the whole thing again n again, but funny nobody notice it…

> i eat at the coffee shop, beside seeing cats around , meowing for food from  the patons, i saw alot of people actually “crawling”  around looking and begging for food from the patrons.

> toilet was always crowded …i hv to learn to shit n pee infront of alot of ppl..

> i saw many woman , young or old hv lots of babies in funny colours clinging on to them..

> i saw lots of  ” soldiers” marching on the road….n cars can jus go thru them

>i saw lots of “people” lying and squating around in temples and churches

> i saw a woman was waiting to cross the road, suddenly a man totally black came near her, n she suddenly walk across the road when there is still many cars….luckily no cars knock her n after hearing honks, she quickly run bk …

> when i go to those funny altar, most of the time b4 the man start to tremble n wear costume, black shadow will 1st came near him….

> i go to wedding dinner with my parents, i saw many people had no place to sit but sit on the ground..but nobody bother to enknowledge them..

> i saw many ppl with incomplete limbs walking on the road…some will walk with blood dripping from their body…

> saw alot of animals roaming around…in the street but nobody bother to catch them..

n many many unbeliveable things…i keep asking myself am i going crasy or is the world going crazy???????????

dad also brought me to see eye specialist, beside short sighting, doc say im ok…

as the days went by..i feel its useless to keep telling my parents or friends my problem…..the reaction i hv will b negative negative..i start to hate everybody!… even the church brother…he told me that my problem will b solve if i recieve christ   and pray hard..i did wat he told me..but still things hv no change, i start to think that im a abondon child from god..he refuse to hear my cries….

I hate those master…they make me dissappointed again n again…they say until they r soooooooooooooo good, but still none of them can help me…i eat so many paper amulet from them…i burn soo many paper money…all gt no helps….

i hate those stupid statues in temple…no matter hw hard i kowtow to them, they remain motionless….they all turn deaf  ears to my praying..

 

hell to all them!!!!!!!!!

my grades were falling…my concious  were falling,i can lay on bed the whole nite..without sleep…I really cant take it anymore!!!

then come 1 day..i not sure which god answer my prayer….i was brought to a siam temple by my parents…i follow my parents as usual offer joss stick to all the figurine in the temple,then b4 we leave, my parent went to the toilet, i was left alone to a altar at the courtyard of the temple…the altar hv a figurine of a god..i dun noe wat god was that but funny it hv 4 face…i feel a kind of  comforting feel from it….jus as i was observing the statue , a old thai monk came to me…he smile smile to me..i say hi to him, then i some broken teochew, he ask me…” is those things scary?” i open my eyes big big n with tears bursting out..i told him yes!..

he stroke my head n lead me to his room which is at the 2nd level of the temple…his room was quite messy alot of  buddha statue n books…he took one of the book n signal me to read together with him, i follow…the words sound very funny, abit like teochew, abit like indian..i heck care n jus follow him read…its abt 2 paragrah, he go thru with me the paragrah many times till i sort of memorise it…then he signal me to leave..then i realise i didnt told my parent abt where i am…i quickly run to find them, as usual i kena scold by my mom again….

they brought me to a hawker centre for lunch, as usual i see lots of dunnoe human of non human things around…some time i really cant diff whether is human or not…we sat at a corner table n while waiting for food, a ah pek stand nex to me…i feel so uneasy..n i start to recite wat the monk hv taught me jus now….n i was shock by an loud scream from the ah pek…i look at him…he look at me with terrifying looks…i feel so funnny..i look into his eyes (my very 1st time looking into their eyes) n continue recite …his green colour face turn darker n darker n he start to flee….

i was really surprise…my mother scold me again ask me to thiam n eat my food…i lazy to tell her wat happen, but deep in me…i start to feel a hidden joy…in me…..heehee

五眼六通
Posted On 24/05/2009
“五眼”是指肉眼、天眼、慧眼、法眼、佛眼五种能力,“六通”是指神足通、天耳通、天眼通、他心通、宿命通、漏尽智证通。前五通各种修练都可达到,惟漏尽通为佛家的境界,是菩萨依定慧力所示现的六种无碍自在妙用。
肉眼,指一般的眼睛。所见非常有限,而且无法看穿一切有形物质,只能看非常短的距离,可以说是非常受到局限的“观看”工具。但是如果经过用功的修行,肉眼也能穿越有形的物质而看到一般人看不到的事物,可见人的潜能是非常不可思议的,即使肉眼这个感官,也只是使用到很少的能力,足见修行是每一个人其实都应该作的事情,因为如果感官有限,往往就会落入有限的思考,也继而作出“有限”的行为,而对于这浩瀚的宇宙而言,不啻是坐井观天,故人人宜修行,最起码,可以扩展自己的“视界”,何乐而不为呢?

天眼,是天人拥有的视力。能够看得相当广泛,能够看穿有形的物质,而且能随心所欲的观看自己想观看的任何人事物,但天人由于天界的境界不同,所看的能力还是会有细微的差异,例如四禅天的天人和初禅天天人所看的范围,当然就是四禅天天人看得更清晰、更广泛,故天眼绝对与修证功夫有关,修得越好,看得就广泛。欲界的人类,一样可以修得天眼,因为肉身虽然处欲界,可是还有天色身也与肉身并存,经过修行,天色身就会慢慢的醒觉,醒觉以后就会睁开天色身的眼睛──天眼,故修行得力之人,天眼会慢慢张开,就会看到一切欲界众生看不到的人事物。但是天眼的证得与一个人的开悟与否并没有绝对的关系,很可能一个有天眼能力的人,完全不懂空性,也很可能一个天眼尚未打开的人,已经澈见诸法实相,故一切的神通现象,切莫执着,因为因缘甚深,每一个人透过修行而证得的神通并非次第完全相同,相反的,每一个人证得的神通能力都是不太一样,除非已经证得佛眼,才是究竟证得,否则都是千差万别,故修行人切忌与别人比较进度,尤其是神通证得的进度。

慧眼,是开悟之眼。只要开悟者,就是拥有慧眼之人,也可以说,有慧眼,则必定是开悟者;这是一体两面之事。对于诸法实相已经完全明白,这就是慧眼,已经不再受到外相的干扰与??,是真正拥有智慧的人,也就是拥有空性知见与证量的人,修行人有没有天眼倒还不是最重要,因为如果没有空性作为依凭,看到越多,烦恼也就越多;而一个修行人拥有慧眼则是非常必要的,只有见性了、悟空了,才有办法称为一个真正的修行人,才有办法离开一切的执着,也才有办法解脱生死轮回,因为一切的执着都会感召障碍,都会感召更多的业力,那么修行人了业都来不及了,那能再造业呢?故慧眼是每一个修行人都必须努力证得的证量,因为所谓的法眼、佛眼也是植根于慧眼而继续证得的。

法眼,是善辨众生根器以及八万四千种佛法之眼。佛法是珍贵无比的,但其实佛法并不是佛所发明,而是宇宙间迎向光明的方法,只要修证到法眼,便能知悉这一切的方法,也就是所谓的八万四千种佛法。所以法眼修得越好,就自然而然知道越多的佛法,相对的,也越明白众生学习佛法的根器与因缘,故法眼是大乘菩萨道行者宜努力证得的证量,因为法布施是无上布施,而唯有法眼开展了,才能作此无上布施,自利利他。

佛眼,是佛圆满澈见一切之眼。佛眼是五眼中的最后一眼,也是最圆满之眼,佛眼能够悉知悉见一切,也能对治一切,故佛眼即是最究竟的证量,一切圆满,一切具足。

my 1st time……..(part 1)
Posted On 23/05/2009

it was a friday evening in 1992, i went to a pasar malam at bendemeer rd with a group of buddies…went there fool around and took a bus bk hm…

during the bus journey bk hm, i sat at the 2nd last row of the bus near the windows…the windows r open as its a non aircon bus…

my hair was short at that time, but very funny , i keep seeing some long hair at my bk from the corners of my eye…i keep turning round but there is no 1 behind me..i start to hv the eeriee feel..

suddenly the bus had a jerk, i jerked forward and i saw n feel long hair dropping down from my head…i was scard like dunnoe wat…i wanted to tell the rest but …all of them r cracking jokes n doing funny things on the bus, nobody really bother me…….

the bus reach the stop, i quickly make my way to alight from the bus, when i step on the ground, again i feel long hair falling dwn …i really  buay tahan liao n i shouted and ran as fast as i can to my fav kopitiam…the rest of the gang follow behind me…when i reach kopitiam i ask for a glass of hot water from the kopitiam auntie , when i bend my body to take a sip , again i feel long hair….. alot of long hair falling dwn from my head….i yell n i ran bk hm…

i was crying die father n mother when i reach hm…i told my mom wat happen..n as a typical mom she refuse to believe me and scold me for “acting”..i was soo afraid till i keep crying n crying untill she bo bian, she went to my house  tua pek kong altar and lighted some joss stick..n ask me to do so too…to me  at that time..i think praying is plain stupidity….but under that bo bian situation i follow my mom…

went straight to bed after that…nothing happen..that night maybe i cry till i bo energy liao…so sleep soundly..

i was in the morning session then n i woke up at 6plus in the morning..as my school is super near my house i will usually take a slow walk to school…that morning..i woke up n forget abt wat happen the previous nite..i took my breakfast n rush out of the house…i was only 13 then but i was already a smoker…i hide my cigarette somewhere at the lift landing, so that morning , i dug out the cigarette and when to a quiet corner in my neighbourhood to take a puff…while puffing away..i suddenly saw a woman…standing beside me…my 1st ideal was shit..i was in uniform, will she expose me???i take a closer look at her..n damn it…she actually hv no face….!!!!!!!!!!!!!!

i scream..n dash all the way to my school chapel..n hide there crying all the way..i dun noe wat to do.. i was total despair..

i was hiding at the bk corner of my school chapel..suddenly i hear noise…i went to investigate the noise.. guess wat..i saw a group of naked boys abt 4 to 7 yrs old squating near the chaple toilet n  all of the hv dazzling face and body…i was ..i was so lost i dun noe wat to do, i wanted to run, but my legs r not under my command…then i think i pass out…

when i woke up, i found my self sitting at the dark corner of the chaple again..i quicky run hm…n page my daddy lots n lot of time till he called me ..i told him wat happen …he was telling me alot of thing..which nothing goes into my mind..i only want some1 to be round me..i am scared….i am really scared…

abt 4pm my dad came hm…n i was hugging him n cry till like no father no mother like dat…he try to contact my mom..but no vail..so he drove me to shuan ling temple at toa payoh n ask me to pray to the diety…my dad was a free thinker..in the whole of his life till that time he only offer joss stick to his dead parents…but that day..he kneel dwn at the lots of dieties and offer alot of joss stick..n i heard him saying alot of prayers for me…

abt 7 pm my mom is finally bk, i was taking a nap at the sofa…my dad told her wat happen.. she walk to me , heartlessly she shout at me, asking me to cut the act…she accuse me saying im acting, becos im lazy n wanted to siam school…

i was totally shattered..i expalin to her again n again wat i saw…she called all my aunties n inform them of wat i exp..1 of the aunties suggest to bring me to a tung kee at yishun..say can help…without hesitation my dad ask her to book an appointment for me that nite

at abt 10 pm, my parent drove me to the altar at yishun.. on my way there..while in the car..i nearly fainted agian..i actually saw my dad car driving thru alot of ppl on the road….i told my parent wat i saw…both of them was quiet..they didnt breath a word or even try to console me..they jus silently drive me there….

its was my very 1st time seeing a tung kee..it was a 4 room flat at yishun, many people was there, some was offering joss sticks some was sitting or standing around chatting, i saw a uncle half naked sitting on a chair in one of the room..rocking himself fore n bk, n his face expression funnny funny de..then suddenly he stand up and many people rush to him n start dressing him with a white coat n a tall hat, some offer him stout and he very steady, he 1 shot smoke 3 cigrette..beri steady..at that time…i was thinking he looks scarier thant those images i see earlier….

i was make to kneel infront of him, n my mom start to tell the man abt what i went thru, while listening, the man keep puffing and drinking the stout..then suddenly he signal another man to him..n wishper something to him, the other man then took out a whip…and start whipping around me..i was soooooooooooooo scared..will he whip me????after whipping for 10 min, the man told my parents say i gt heaven dog  eye and is now half open . AH peh will try to close it for me ..if can close, close..if cannot it will fully open..

i guess he didnt mangae to close for me…cos on my way bk i seee even more funny things…so after that nite for the following months, my life schedule was school, tuition, altar or temple visits..i think in less than 3 months, i visited most of the tung kee in sg at that time…..my phobia din not dead dwn…cos i start to see more n more..funny things..some r really absurb…some r simply horrible …

CHINABUNCHORN
Posted On 19/05/2009

Story of Phra Somdej Puttajarn (To) Phromrangsri

I have translate Phra Katha CHINABUNCHORN to english version. This is the greatest Katha mantra of all, Which Somdej To receive from an old scroll from Sri Lunkga. The meaning of this Katha is all great bless/chant to prayer. This Katha is to invite bless from Buddha and also previous Buddha ( Siddhatha is the 4th Buddha ) and Phra Arrahun Keenasob(who success Dhamma to Nibana). Also invite any spells and teachers which old time people respect as Buddhamahaniyom (bless spell) to prayer. To be the mirror barrier called “Gum Pang Kaw Jed Chun” (7 glass mirrors barriers) from the head of prayer to all around the body. With no harm will get though. ( Why Phra Somdej amulets are the most famous for Thai people. Because Somdej To bless/chant these amulets with CHINABUNCHORN katha while he sitting meditation. Any others amulets which bless/chant with others Katha, once bless/chant with CHINABUNCHORN all the chant spell will lost and CHINABUNCHORN will cover them all. Also with Phra Somdej amulet or any old amulets Somdej TO chant with this katha, non of any chant katha will get though. Because CHINABUNCHORN is the highest katha of all.)

This story said by Somdej To when he see in nimitta ( vision from sitting meditation ): One night Somdej To woke up, he have see a man who wear all white cloth. He is too beautiful to be any human in this world. He realize with wisdom that the man is not human, then he asked the man “Honorable sir, As i have see you in this place is really my good karma and honor. You have visit this place, am I doing anything wrong from the teaching of Buddha and if that’s why you’re here, can you please give me advise to lighten the teaching of Buddha. Aong Tao MahaPhrom Chinabunchara then said “Tarn To, your work here are similar to Phra SamanaKodom (Lord Buddha). But about how you plan to make amulets to be memorial for human, Once make, the things have to be good. Tarn To, you have believe in spiritual, then you should work with law of spiritual world. To put in the right way of ceremony when bless/chant.” Somdej To then said “Honorable sir, I’m listen to anyperson opinion. If you are willing to help me. Please advise the way” Then Tao MahaPhrom Chinabunchara tell Somdej To about how to build the right ceremony, called “Teva Bunyud” or “Phroma Bunyud”. In that time Somdej To have focus with full wisdom/mindfulness, before Tao MahaPhrom go off nimitta. Somdej To said “Honorable PhraPhrom, what is your name?. Aong Tao MahaPhrom then said “If you want help from me. I am a disciple of Aong Phra Mokalana(one of the first five disciples of Buddha). I had success to Phra Arrahun(success Dhamma and can go to nibbana, In Buddha time, there were only 7 novice monks who success and become Phra Arrahun) when i was 7 years old. But because I have leave my human body before the right time. I can not go to Buddhaphoom (where all Phra Arrahun will go to after life, then will nibana). I have stayed in Phromalok (class of heaven where Phra Phrom stayed). That’s all reason because i don’t want woman, i hate woman, as they will brake my Phromajaree(virjin). That is why i leave my human life before the right time, In spiritual world called this “died before the right time”, then i have to stayed in Phrom image. If Somdej To want help from me, then think of CHINABUNCHARA”. Later times, whatever Somdej To planning to do, when Somdej To think to Tao MahaPhrom Chinabunchara. He suddenly appear, to help in ceremony etc. That make all Somdej To’s amulets stay powerful until these day even Somdej To leave his human body from this world. Later times Somdej To create the last batch of Phra Somdej amulets 84,000 Phra Dhumakhun(amount) called “Phra Somdej Ittijay. Somdej To have translate katha from “Sing Hon” scrolls, the meaning is the name of 18 Phra Arrahun. Somdej To have renew it, so make easier to pray. This katha is “CHINABUNCHORN” which is the same name to Tao MahaPhrom Chinabunchara. Somdej To used this katha for sitting meditation, bless/chant ceremony all the time as he respect Tao MahaPhrom who alway visit and help him many times.

Somdej To said that “Who pray with CHINABUNCHORN katha everynight, they may not fall down to Abaiyaphoom(One place of Hell, Buddhaphoom is opposite place where Arrahun go). If who have this Katha to pray at any place, this will protect all harmful cause. To pray with any other Katha for 100 years, will don’t have as much Arnisong(good karma) as pray CHINABUNCHORN katha. When i was living in human body, King Rama 4th heard i pray this Katha, Then King Rama 4th order all the people in Palace to pray this Katha and remember to their heart for a good bless to prayer.” This CHINABUNCHORN katha, when pray will best protect prayer fortune, can use bless/chant any amulets. Or any purpose prayer focus their mind to.

Your own karma never conduct.

Who will help you.

Son before you visit any Luangpor for bless/chant. You will need your own supply to invest, which mean your own karma to put on. And if your own karma is not enough, then you can borrow others to help. Otherwise you will not be able to survive because the deeds you had borrow are to much. When you have conduct karma, all this karma will go back to those you borrow from and nothing will left for you. Then what will you have for your next life? Alway conduct good karma and heaven will help you.

Do remember. If it’s not the time, none of any gods will not be able to help you. Once it’s time, nothing can stop you. Do not rush gods, if your own karma never conduct. Who will help you?

This is the lesson from Somdej To after he’s pass away, he visited and give this lesson to Somdej Jao Khun Nor in “nimitt”(vision while meditate) which is the reason to conduct good karma never end

source from > thailandamulets.com

 

 

 

Kata Chinnabanchorn – The Pali Version and English Meaning

Jayasanagata Buddha Jetva Maram savahanam
Catu-saccasabham rasam Ye pivinsu narasabha

(The Buddhas,the noble men who drank the nectar of the four Noble Truths,
Having come to the victory seat,having defeated Mara together with his mount

Tanhankaradayo Buddha Atthavisati nayaka
Sabbe patithita mayham Mathake te munissara

(These Buddhas, the 28 leaders,the sovereign sages beginning with
Tanhankara are all established on the crown of my head.)

Sise patithito mayham Buddho dhammo dvilocane
Sangho patithito mayham Ure sabba-gunakaro

(The Buddha is established in my head , the Dhamma in my two eyes,
The Sangha—-the mind of all virtures—-is established in my chest.)

Hadaye me Anuruddho Sariputto ca dakkhine
Kondanno pitthi-bhagasmin Moggallano ca vamake

(Anuraddha is in my heart , and Sariputta on my right.
Kondanna is behind me , and Moggallana on my left.)

Dakkhine savane mayham Asum Ananda-Rahulo
Kassapo ca Mahanamo Ubhasum vama-sotake

(Ananda & Rahula are in my right ear,
Kassapa and Mahanama are both in my left ear.)

Kesante pithi-bhagasmim Suriyo va pabhankaro
Nisinno siri-sampanno Sobhito muni-pungavo

(Sobhita, the noble sage, sits in full glory, shinning like the sun all over the hair at the back of my head.)

Kumara-kassapo thero Mahesi citta-vadako
So mayham vadane niccam Patithasi gunakaro

(The great sage, the mind of virture, Elder Kumarakassapa, the brilliant speaker,
is constantly in my mouth.)

Punno Angulimalo ca Upali Nanda-Sivali
Thera panca ime jata Nalate tilaka mama

(Five elder—Punna Angulimala, Upali, Nanda, & Sivali—have arisen as
ausipicious marks at the middle of my forehead.)

Sesaaiti Mahathera Vijita jina savaka
Etesiti mahathera Jitavanto jinorasa
Jalanta sila-tejena Angamangesu Santhita

(The rest of the 80 great leaders—-victors, disciples of the victorious Buddha,
sons of the victorious Buddha , shining with the majesty of moral virture—-
are established in the various parts of my body.)

Ratanam purato asi Dakkhine Metta-suttakam
Dhajaggam pacchato asi Vame Angulimalakam
Khandha-Mora-parittanca Atanatiya-suttakam
Akase chadanam asi Sesa pakara-santhita

(The Ratana Sutta is in front of me, the Mettra Sutta to my right.
The Dhajagga Sutta is behind me, the Angulimala Paritta to my left.
The Khandha & Mora Parittas and the Atanatiya Sutta are a roof in space above me.
The remaining suttas are established as a fortress wall around me.)

Jinanabala-samtutta Satta-pakara-lankata
Vata-pittadi-sanjata Bahirajjhattupaddava
Asesa vinayam yantu Ananta-jina-tejasa

(Bound by the power of the Victors¡¯realm, seven fortress walls arrayed
Against them, may all misfortununes within & without—-caused by such
things as wind or bile—-be destroyed without remainder through the majesty
of the unending Victor.)

Vasato me sakiccena Sada Sambuddha-panjare
Jina-panjara-majjhamhi Viharantam mahitale
Sada palentu mam sabbe Te maha-purisasabha

(As I dwell, in all my affairs, always in the cage of the Self-awakened One,
Living grounded in the midst of the Victors,
I am always guarded by all of those great noble men)

Iccevamanto sugutto surakho
Jinabhavena Jitupaddavo
Dhammanubhavena jitarisangho
Saddhammanubhava-palito carami jina-panjaretiti.

(Thus am I utterly well-sheltered, well-protected.
Through the might of the Victors, misfortunes are vanquished
Through the might of the Dhamma, hordes of enermies are vanquished
Through the might of the Sangha, dangers are vanquished
Guarded by the might of the True Dhamma, I live in the Victor¡¯s Cage.)

myouou 明王
Posted On 15/05/2009

Translation of Sanskrit vidyaraja, meaning “spell-king.” Vidya literally means “knowledge,” but in Esoteric Buddhism mikkyou 密教 it also came to signify sacred lore and, by extension, a mystic formula or spell similar to a dharni (Jp: darani 陀羅尼) or mantra (Jp: shingon 真言), and the vidyaraja or myouou are personifications of what were believed to be especially powerful spells.

 

In origin they are generally Hindu deities who were adopted into the Buddhist pantheon, and they constitute the third category in Japanese Buddhist iconography, the first two being Tathagata, *nyorai 如来, and Bodhisattva, *bosatsu 菩薩. The fourth category is that of the divinities, *ten 天. According to the esoteric doctrine of “three wheel-embodiments”sanrinjin 三輪身, *Dainichi 大日 and other Buddhas, representing the “embodiment of the wheel of own-nature”jishourinjin 自性輪身, manifest themselves both as bosatsu, corresponding to the “embodiment of the wheel of the true Dhara”shouhourinjin 正法輪身, and as myouou, corresponding to the “embodiment of the wheel of injunction”kyouryourinjin 教令輪身, and whereas bosatsu instruct people in the teachings of Buddhism by compassionate means, myouou assume a fearsome appearance at the behest of the Buddhas in order to subjugate and convert obdurate nonbelievers.

 

They include *Fudou Myouou 不動明王, *Gouzanze Myouou 降三世明王, *Gundari Myouou 軍荼利明王, *Daiitoku Myouou 大威徳明王 and *Kongouyasha Myouou 金剛夜叉明王, who are collectively known as the “five great myouou“*godai myouou 五大明王, as well as *Aizen Myouou 愛染明王, *Daigensui Myouou 大元帥明王, *Kujaku Myouou孔雀明王 and *Ususama Myouou 烏枢沙摩明王, and there are various groupings of eight great myououhachidai myouou 八大明王, and in Indian Tantric Buddhism, groups of four and ten myouou (although in Indo-Tibetan Tantrism they are usually refered to as “wrathful deities” (Sk: krodha). Apart from Kujaku Myouou, they are usually represented as wrathful funnugyou 忿怒形, often with many faces, many arms and even many legs. They hold weapons in their hands and are sometimes adorned with skulls, snakes or animal skins and wreathed in flames.

 

Their female counterparts are called myouhi 明妃 (Sk: vidyaraini “spell-queen”), but these too may still be referred to as myouou, as in the case of Kujaku Myouou, who is in fact a female deity, and the term myouhi is also used to denote the female consorts of Buddhist deities in general .

 

不動明王

 

Aryaacalanatha 藏名;卓沃來伏瓦,梵名阿遮羅曩他。不動明王,梵音為Acalanatha意為不動尊或無動尊,教界稱為『不動明王』,亦謂之不動使者。 〝不動〞,乃指慈悲心堅固,無可撼動,〝明〞者,乃智慧之光明,〝王〞者,駕馭一切現象者。依密教三輪身之分類而總判,不動明王為一切諸佛教令輪身,故又稱為諸明王之王,五大明王之主尊。就金剛胎藏兩部而分別其德,五方佛(阿門比佛、寶生佛、毘如遮那佛、阿彌陀佛、不空成就佛),各有三輪身。中央毘如遮那佛為自性輪身,金剛般若蜜多菩薩為正法輪身,不動明王為教令輪身。所以不動明王是奉大日如來(大日如來的梵音是摩訶毘如遮那佛,摩訶譯為大,毘如遮那譯為光明遍照,故中文別稱大日如來)教令,示現忿怒形降伏一切惡魔之大威勢明王。表面看來,大日如來,金剛般若蜜多菩薩,不動明王,是三尊不同的個體。而實際上,卻是諸佛總體的身、口、意三密,次等顯現,即身密是大日如來,語密是金剛般若蜜多菩薩,意密是不動明王。即使是大日如來與釋迦牟尼佛,也是如此,祇不過是法身佛與應身佛之不同示現罷了。密教諸尊,依三輪身之分類而總判之:則大日如來為一切諸尊之總體, 為自性輪身,而此尊為一切諸佛之教令輪身。故又稱為諸明王之王, 此尊於大日華臺雖久已成佛,而以其本誓之故,現初發心之形, 為如來之童僕而給使諸務,且給使於真言行者,故稱使者。

使者即使役於人之義也。不動使者,不動即使者而非不動者, 不動之使者如二童子,八大童子等(是約於胎藏界)。 不動明王是大日如來的教令輪身, 降魔時示現的忿怒身,也是諸佛意的化身。

他的身相是對那些頑固不化、執迷不誤、 受魔障遮蔽的眾生而變化的,以喝醒眾生和嚇退魔障。 在五方佛示現的五大明王中,不動明王居首位。 其誓願為“見我身者發菩提心, 聞我名者斷惡修善,聞我法者得大智慧,知我心者即身成佛。”威力甚大,不論漢地佛教或藏傳佛教, 都重視修習本尊法門,又被稱作大威力不動明王或常住金剛。

不動明王,為一臉二臂,髮垂披肩,愁眉瞋目,嘴角兩側露出兩虎牙,現大忿怒相,上衣斜帔,下著擺裙,右手持劍,左手提索,以童子相站姿安立周身智慧烈焰中,造型特殊,顯示此不動明王更具積極性與行動力。不動明王久以證得大光明遍照,已登大日華臺,因其三昧耶本誓願,而示現初發心時諸相不備之形,為如來之童僕,而執行諸務。

不動明王身相亦有二臂,四臂或六臂的, 藏密崇奉的多為二臂像。全身青藍色,表法性不變。 腰圍虎皮裙,三眼紅圓。右眼仰視,表示能捆住天子魔; 左眼俯視,表示燒毀龍魔和非天; 額眼平視,表示降伏夜叉和羅剎。脖子上掛著一條蛇, 表示除根本煩惱之”瞋心”以五骷髏及不動佛為飾,表消除一切惡障。

全身以八大龍王為飾。右手高舉著龍劍,左手拿繫杵的金剛索以勾縛魔。 右腿弓,左屈膝著地,於蓮花月輪寶座上。 修習此尊法,可斷除煩惱所生的一切障礙, 施一切欲求如願,順利修成佛果之道。

而其忿怒相,是大慈悲的顯現,就如同父母對其頑劣不化的子女,以忿怒方法予以調教,其動機是“慈愛”而非毀滅,因此可以說比祥和寂靜之示現,更具慈悲力。右手持的劍,非一般的刀劍,乃是智慧之劍,能斷煩惱之根,左手所提絹索,是用來捆綁一切惡魔,而最大的惡魔,是我執魔也,所以其內在的密意,不在降伏外在的惡魔,而是以智慧力為武器,來降伏自己內在的“魔”。而魔之真實意思應為“磨”,並非一般人口中的魔。“魔”之所以為“磨”,完全是因為執著這個“自我”在作祟,所以一切外在的障礙、痛苦是來自於內在的障礙與執著,只要降伏了內心,則外在的一切將得到淨化。

 

 

降三世明王-降三世明王

  
明王)Trailokya-vijaya-ra^ja,又名月黡尊胜三世王。五大明王之一,四面八臂之忿怒身,践大自在天之夫妻,在五方中为东方。贪瞋痴谓之三世,降伏之,故云降三世。又降伏过现未三世之贪瞋痴,故云降三世。又降伏三界之主,故云降三世。大日经疏十曰:「所谓三世,世名贪瞋痴,降此三毒,名降三世。又由如过去贪故,今受此贪报之身,复生贪业受未来报,三毒皆尔,名为降三世也。复次,三世者,为三界。(中略)以能降伏三世界主故,名降三世明王也。」此明王以金刚萨埵为自性,萨埵之忿怒身也。理趣释降三世品曰:「时金刚手大菩萨,欲重显明此义故,持降三世印,以莲华面微笑而怒,颦眉猛视,利牙出现,住降伏立相,说此金刚吽迦罗心。」降三世成就极深密门曰:「归命圣主宰,普贤金刚手,为降伏一切,现吽迦啰身,摧三世有毒。」仁王经仪轨上曰:「此金刚手即普贤菩萨也,(中略)依教令轮现成威怒降三世金刚。」

 

军茶利明王菩萨

  
军荼利明王,译作:甘露瓶
梵名: Kundali

此明王亦为五大明王之一,其梵名为:哑密哩多军荼利 (Kundali),译作甘露瓶其形貌似夜叉身,通称为军荼利,夜叉明王,是南方宝生佛的忿怒身。另一说为本地虚空,藏菩萨,其常住的本宫在须弥山南方,又名南方军茶利。
此尊原名为甘露瓶,盖因他以甘露的德分,饶益与一切众生,甘露即为此明王神格的象徵,此尊如列入八大 明王时,别名为大明王,此外尚有甘露明王,吉利吉利明王等异名。
此尊在密宗的佛,莲花,金刚三部内为办事明王,颇被重视,又为甘露军荼利,莲华军荼利,及金刚军荼利而著名;在胎藏界曼荼罗内,其莲华部院的莲华军荼利金刚部院的金刚军荼利,及苏悉地院的甘露军荼利,均为此尊之异名同体。 以此明王为主体所修的秘法,称为军荼利夜叉法,奉 修此法的目的,是为除却恶魔,蛇障,热恼,不食病 ,暗闇病等障碍。在不空三藏译的甘露军荼利菩萨供养念诵成就仪轨中,救病法坛一节记载为:「若念食时,在末食前,为军荼利出种种食,少分出己,心中密诵军荼利神咒七遍,其军荼利常随咒师所在,悉皆拥护,若日日能作此法,金刚军荼利心大欢喜,常不远去,护一切处」。由此可知念此明王所得的功力。 此尊形像与降三世明王一样,其异形亦很多,有二面 四臂像,四面八臂像等,但世间常见者多为八臂像,关于此尊形像,在陀罗尼集经内记载甚详,如下:「其像遍身青色,两眼俱赤,搅发为髻,其头发色为黑赤交错,如三昧火焰,张眼大瞋,上齿皆露,咬下唇,作大瞋面,有二赤蛇,二头相交,垂在胸前,仰头向上,其二蛇尾,垂下至肩,其二蛇色,如黄领蛇,赤黑相间,其像有八臂手,右最上手,把跋折罗,屈臂向上。下第二手,把长戟,屈臂向上,其戟上下,各有三叉,皆有锋刃,一头向上,一头拄地。下第三臂,压左第三臂,两 臂相交在胸前,右手中,把两个赤蛇,其蛇相交,向各像面。左手亦把一个赤蛇。两手各作跋折罗印。两手以大指,各捻小指甲,馀指皆伸,即以左手压右腕前,以次右手,压左腋前,即是心印也。下第四臂,仰垂向下,勿著右跨,伸五指,为施无畏手。左上手中,把金轮形,屈臂向上,轮有八角,成具毂网。下第一手,中指以下三指各屈向掌,大指捻中指上节侧,食指直竖,向上伸之,屈其臂肘,手臂向左。下第四手,横覆左跨,指头向右,八手腕中,皆著金钏,以紫色地散华锦之天衣,缚络及背顶,其天衣头,分左右,各向下垂,将以绿表,肉红里带,系其腰,其两胯挽虎皮与锦。其两脚胫,各有赤蛇绞其脚胫。其两蛇色,赤黑相间,仍使其像,立于七宝双莲华上,其右脚指还向右边,左脚指,还向左边」。其四面四臂像系表示降伏第七末那识之我痴,我见,我慢,我爱四烦恼的意思,此形像在甘露军荼利菩萨供养念诵成就仪轨内曰:「本尊身相说,应观四面四臂,右手执金刚杵,左手满愿印,二手作羯磨印,身佩威光焰光住月轮中,坐青莲色之瑟瑟盘石座,正面慈悲,右第二面忿怒,左第三面作大笑容,后第四面微怒开口」。
大威德明王
  大威德明王——梵名阎曼德迦,别称降焰魔尊,有大威德力,能断除一切魔障,摧伏一切毒龙。
六臂六首六足。镇守西方。
大威德明王(梵名Yamantaka),音译为阎曼德迦,意为摧杀阎魔者,故别号降阎摩尊;密号为威德金刚。又称作大威德尊、六足尊。为五大明王或八大明王之一。若拟配五佛,则为无量寿佛的教令轮身,亦可视为文殊菩萨的化现。
在现图曼荼中,此尊位于胎藏界持明院,般若菩萨的左侧。
西藏密教中,大威德金刚则是无上密最高的本尊之一。与此尊相关的修法很多,其主要的作用大都是降伏、除魔与对治阎罗死魔等,是无上瑜伽部中,即身成就的主尊。在唐密中以大威德明王为本尊的修法,为数亦不少。通常都用于战争时祈求胜利,及调伏恶人等。

金刚夜叉明王

  又名金刚尽,金刚啖食,配于北方。能啖食秽恶,消灾除难,摧伏邪浊。三面
六臂,五眼怒张。手持金刚铃,表示以般若之智警悟群迷。
金刚夜叉明王五大明王之一。在金刚界五智如来的系统,此明王为北方不空成就如来的教令轮身。
金刚夜叉明王的形相,多为三面六臂形,其正面五眼怒张,左右两面各有三眼。头有马王髻(即头发上竖,有如奔马怒嘶,马鬃竖立之状),周身遍饰珠玉。
六臂各持弓、箭、剑、轮、五钴杵、金刚铃等法器。手持金刚铃是其特征,表示以铃声振击众生,象征以般若之智警悟群迷,摧伏一切邪魔。

孔雀明王

 

  (梵Maha^-mayu^ri^-vidya^-rajn~I^,藏Rig-sn%ags-kyi rgyal-mo rma-bya chen-mo)
孔雀明王一头四臂,为菩萨形,驾孔雀,故曰孔雀明王(明王非忿怒尊),具名佛母大金曜孔雀明王密教本尊之一。依大孔雀明王画像坛场仪轨所载,孔雀明王呈一面四臂之相,手持莲花、俱缘果、吉祥果、孔雀尾,跨乘金色孔雀王。所持四物中,莲花表敬爱,俱缘果表调伏,吉祥果表增益,孔雀尾表息灾。此明王为毗卢遮那如来之等流身,具有摄取、折伏二德,故有二种座,白莲座表示摄取慈悲之本誓,青莲座表示降伏之意。又现图胎藏界曼荼罗中,孔雀明王位于苏悉地院南端第六位,肉色二臂,右手持孔雀尾,左手持莲花,坐赤莲花座。密号佛母金刚,三昧耶形为孔雀羽。
据《孔雀明王经》所载,佛世时,有一位比丘遭毒蛇所螫,不胜其苦。当阿难向释尊禀告之后,释尊乃说出一种可供袪除鬼魅、毒害、恶疾的陀罗尼,此即孔雀明王咒。此外,在久远以前,雪山有一金色大孔雀王,平素持诵该咒甚勤,因此恒得安稳。有一次,由于贪爱逸乐,与众多孔雀女到远地山中嬉游,而未诵该咒,因此为猎人捕捉。他在被缚之时,恢复正念,持诵该咒,终于解脱系缚,得到自由。释尊的这些开示,就是孔雀明王及其陀罗尼为世人所知的开始。
孔雀明王的形像,一般都是白色,穿白缯轻衣。有头冠、璎珞、耳珰、臂钏等装饰,乘坐金色孔雀。现慈悲相,有四臂,分别持有吉祥果及孔雀尾等物。其形像,《大孔雀明王画像坛场仪轨》云(大正19·440a)︰
‘于莲华胎上画佛母大孔雀明王菩萨。头向东方,白色,着白缯轻衣。头冠、璎珞、耳珰、臂钏,种种庄严,乘金色孔雀王,结跏趺坐白莲华上或青绿花上,住慈悲相。有四臂,右边第一手执开敷莲华,第二手持俱缘果,左边第一手当心掌持吉祥果,第二手执三、五茎孔雀尾。’
孔雀明王
四种持物中,莲华表敬爱,俱缘果表调伏,吉祥果表增益,孔雀尾表息灾。白莲座表摄取慈悲的本誓,青莲座表降伏之意。据密教相传,此明王是毗卢遮那如来的等流身,具摄取、折伏二德,故有上述二种莲座。此莲座谓之为‘孔雀座’(mayurasana)。
密教现图胎藏界曼荼罗将此尊安置于苏悉地院南端第六位,形像呈肉色,二臂,右手持孔雀尾,左手持莲华,坐赤莲华。密号是佛母金刚或护世金刚,三昧耶形是孔雀羽,真言是‘唵么庾啰讫兰帝娑■诃’(om% mayu^-rakrante svaha)。西藏流传的形像则呈三面八臂,坐莲华座,不乘孔雀。
又,密教有以此孔雀明王为本尊而修之法,称之为孔雀经法或孔雀明王经法。此法之主要作用为息灾、祈雨或止雨、安产等事。日本传此修法甚早,九世纪时修验道创始人役小角即曾修孔雀咒法而得大灵验。平安时代,自空海强调《孔雀明王经》之护国性以来,即为东密所特别重视,尤其广泽流以之为无双大秘法。至十一世纪,孔雀经法扩及现世利益,以祈祷消除天灾、除病延命、安产等功效而盛行。

爱染明王

 

  【爱染明王】梵名Rāgarāja ,音译为罗哦罗阇。略称爱染王。密教诸尊中,住於大爱欲与大贪染三昧之明王。此尊为金刚萨埵,或金刚爱、金刚王等菩萨所变现。彼等菩萨为怜愍众生,故酬偿往昔之悲愿而入加持门。其本尊(本身、本地)为大日如来或金刚萨埵。外现愤怒暴恶状,内证则以爱敬而令众生得解脱。有三目六臂,手持多种兵器。此外,此尊之形像,多为一身两面,一面为男,一面为女,系表勇猛兼柔和之意;即内秘自觉本不生之月殿,外现爱染明王之日轮;不外是显一佛分身之具体与和光利物之方便。通常为求消灾、祈福,乃修爱染明王法。[瑜只经卷上爱染王品、金刚王菩萨秘密念诵仪轨]
依《瑜只经》所载,有一次,在金刚界遍照如来的法会上,忽然有一障者出现,诸菩萨见了各如醉人,而不知障者从何处来。这时如来微笑告诉各菩萨,此障实从一切众生无始无觉中来,是本有俱生障、自我所生障。这时,障者忽然现身,作金刚萨埵形,遍身放光,照耀会中诸大菩萨。众生本具的染爱,立刻成为净菩提心(金刚萨埵)。经中陈述的故事,可以看出爱染明王法的主要寓意,与显教『烦恼即菩提』的意义是相通
逍遥路上你慢走。。。。。。。。。。。
Posted On 14/05/2009

were meditating jus now….n suddenly the rain came…smell a very strong jasmine scent….suddenly had a vision of Auntie helen…a lady i get to know when i was 22 ,whenI was learning under the wing of a master n she was then my shi jie …she was the 1 who taught me Da Bei Zhou…word by word…

I never had a good background or trust in  Mahayana…bk then, i gt great doubt in Da Bei Zhou…n its was Auntie helen..who never fail to prove to me the miricle of  Da Bei holy water….

i left our master after i was “victimise” by him quite a few times . but i still keep contact with helen..during those days, when i hurt myself or gt myself engulf with neg energy becos i prac a lot of wiccan magic, she will always offer me Da bei holy water…i was really grateful to her….

I’m really happy tonite…cos i know she had finally leave her physical body n on her way to pureland….从此,西方又一上品莲花生。。。。

师姐逍遥路上你慢走。。。。。。。。。。。AMTF……

【十法界】
Posted On 14/05/2009

法界者,诸佛众生之本体也。然四圣六凡,感报界分不同,故有十法界焉。(四圣者,佛、菩萨、缘觉、声闻也。六凡者,天、人、阿修罗、饿鬼、畜生、地狱也。)
〔一、佛法界〕,佛,梵语具云佛陀,华言觉。觉具三义:一者自觉,谓悟性真常,了惑虚妄;二者觉他,谓运无缘慈,度有情众;三者觉行圆满,谓万行具足,为三界师,是名佛法界。(三界者,欲界、色界、无色界也。)
〔二、菩萨法界〕,菩萨,梵语具云菩提萨?,华言觉有情。谓自行成就,而能觉悟一切众生,是名菩萨法界。
〔三、缘觉法界〕,缘觉者,谓禀佛教法,观十二因缘,觉悟真空之理,是名缘觉法界。(十二因缘者,一无明、二行、三识、四名色、五六入、六触、七受、八爱、九取、十有、十一生、十二老死也。)
〔四、声闻法界〕,声闻者,谓闻佛声教,依四谛法而修证真空,是名声闻法界。(四谛者,苦谛、集谛、灭谛、道谛也。)
〔五、天法界〕,天者,天然自然,乐胜身胜,清净光明,世间无比。三界共有二十八天。因修上品十善,兼修禅定,感报而生,是名天法界。(二十八天者,欲界有六天:四天王天、忉利天、夜摩天、兜率天、化乐天、他化自在天也。色界有十八天:初禅有三天,梵众天、梵辅天、大梵天;二禅有三天,少光天、无量光天、光音天;三禅有三天,少净天、无量净天、遍净天;四禅有九天,无云天、福生天、广果天、无想天、无烦天、无热天、善见天、善现天、色究竟天也。无色界有四天:空处天、识处天、无所有处天、非非想处天也。十善者,不杀、不盗、不邪淫、不妄语、不两舌、不恶口、不绮语、不贪、不嗔、不邪见也。谓之上品者,以作善时,于欲作正作,作已三时之中,心俱不悔也。)
〔六、人法界〕,人者,忍也。于世违顺之境,皆能安忍也。谓人生于四洲之中,能行仁义礼智信之五常,能持不杀、不盗、不邪淫、不妄语、不饮酒之五戒,具修中品十善,感报而生,是名人法界。(四洲者,东弗于逮、南阎浮提、西瞿耶尼、北郁单越也。中品者,谓于作善已后,起少悔之心也。)
〔七、阿修罗法界〕,梵语阿修罗,华言非天。净名疏云:此神果报最胜,邻次诸天,而非天也。在因之时,怀猜忌心,虽行五常,欲胜他故,作下品十善,感报而生,是名阿修罗法界。(下品者,谓于作善之时,即生悔心也。)
〔八、鬼法界〕,谓此鬼类,遍于诸趣。有福德者作山林冢庙神,无福德者居不净处,不得饮食,受苦无量。在因之时,谄诳心意,作下品五逆十恶,感报而生,是名鬼法界。(下品者,谓作恶之时,即能悔也。五逆者,弑父、弑母、弑阿罗汉、破和合僧、出佛身血也。十恶者,一杀生、二偷盗、三邪淫、四妄语、五两舌、六恶口、七绮语、八贪、九嗔、十邪见也。)
〔九、畜生法界〕,畜生者,亦云旁生。此类遍在诸处,披毛戴角,鳞甲羽毛,四足多足,有足无足,水陆空行,互相吞啖,受苦无穷。宿由愚痴贪欲,作中品五逆十恶,感报而生,是名畜生法界。(旁生者,谓其身形横生也。中品者,谓作恶已后,起少悔心也。)
〔十、地狱法界〕,地狱者,在地之下也。谓八寒、八热等狱,其中众生,受苦无穷,经劫无量。因作上品五逆十恶重罪,感报而生,是名地狱法界。(八寒者,?浮陀狱、泥赖浮陀狱、阿吒吒狱、阿波波狱、呕喉狱、郁波罗狱、波头摩狱、芬陀利狱也。八热者,想狱、黑绳狱、堆压狱、叫唤狱、大叫唤狱、烧炙狱、大烧炙狱、无间狱也。劫,梵语具云劫波,华言分别时节。上品者,谓人作恶,于欲作、正作、作已,三时之中,俱不能悔也。)

天法界
Posted On 12/05/2009

天法界 六欲梵天,五戒十善; 种有漏根,轮回难断。

‘六欲梵天’。 第一个天是六欲天;六欲天就叫欲界天。欲界天、色界天、无色界天,这叫三界。 我们现在都在这个六欲天的四王天里头包括著。我们直接所看见的这个天,叫四王天,有四大天王管著。这个天是在须弥山的半山腰上。须弥山有一半是在人间的,在这四王天的上面还有一半。什么叫四王天呢?是在须弥山东边、西边、南边、北边,这四大天王。这四大天王管著我们这个四天,一四天下;管著东胜神洲、南瞻部洲、西牛贺洲、北俱卢洲,详细说起来,这是很多的,说不完。 那么四王天的天人寿命多长来著?五百岁!他的五百岁不是我们人间的五百岁,四王天的一昼夜就是我们人间五十年。你算算这四王天的五百岁,是我们人间多少年?这四王天的天人的寿命是五百岁。以人间五十年做为四王天的一昼夜,你算算看,若三百六十五天,这是人间多少年?你们会算数的人可以算一算这个数目,这是四王天。

第二欲天就是忉利天,这忉利天是梵语,翻译过来叫什么?不知道?就翻译一个‘不知道’好了,就叫不知道天。不知道天就是三十三,梵语叫忉利,翻译过来叫‘三十三天’。怎么叫三十三天呢?因为帝释在中间,这帝释天是在中间住的。这个帝释就是〈楞严咒〉上那个‘因陀?耶’,也就是天主教、耶稣教,他们所说的那个天主;中国人叫他玉皇大帝;在《书经》上叫他上帝——‘斋戒沐浴,以事上帝’,你斋戒沐浴了,就可以侍奉上帝。 古来中国的人,不知道有佛,就知道有上帝。所以汤王的时候,他祭天就用黑牛来祭天,他就说了,‘曰:予小子履,敢用玄牡,敢昭告于皇皇后帝。’皇皇,就是大的意思;皇皇后帝。‘朕躬有罪,无以万方;万方有罪。罪在朕躬。’ 他说‘曰:予小子履’,商汤王他的名字叫履,他就说我小子,就是很客气说:‘我是很没有用的一个小子。’一个小孩子的样子。‘敢用玄牡’,我敢用黑色的牛,‘敢昭告于皇皇后帝’,我很至诚恳切地告诉大的上帝。说什么呢?说‘朕躬有罪’,说朕我一个人要是有罪,不要加到一般的老百姓身上去。万方,就是万方的老百姓。‘万方有罪,罪在朕躬’,一般的老百姓如果有罪了,那不怪他们,因为我没有教化好他们,所以他们的罪都应该给我。 所以古来的圣人,他是这样子,自己责罚自己,不是像现在的人,明明自己有罪,‘喝!不关我事,那是他的,那是他的不对嘛,怎么能怪我呢?’‘你这个上帝,真是不公平,为什么教他那么有钱?为什么教我这么穷?为什么教他那么样出贵?为什么教我这么样贱?’这怨天尤人,什么事情不说自己的不对,就找人家的不是。那么古来的圣人哪,是认自己错的。 所以这个帝释天在中间,东边有八天、西边有八天、南边有八天、北边有八天,这四八三十二天,那么这是第二欲天。

 

第三是夜摩天。夜摩天也是梵语,翻译过来叫什么?这个天上的天人非常快乐,一天到晚都唱歌。唱什么歌呢?他就说他特别欢喜,说‘快哉!快哉!’快,就是快乐;哉,就是:‘啊!我快乐得很!我快乐得很!’昼夜六时他都是快乐的,所以翻译过来叫‘时分(份音)’,说每一个时分他都是快乐的。

第四是兜率天。兜率天梵语叫Tushita,翻译过来叫‘喜足’。他时时都欢喜,时时都满足,这就是知足常乐。他因为知足,所以常常快乐,所以又叫‘知足天’;就是一天到晚也无忧无愁的,没有烦恼,没有worry(忧愁),这是第四。

第五叫化乐天,他会变化他的快乐。喜足,他就变不变、化不化,也都是欢喜知足,甚至于不快乐他也知足,总是知足。这化乐天,他会变化,能化出来这个快乐。

 

第六是他化自在天。怎么叫他化呢?就是他自己本来没有这个快乐,他能把其他天上的快乐拿来,做为他自己的快乐,所以叫他化自在天。这个天上有很多天魔在这儿,以天魔为眷属。为什么他要把旁的天上的快乐拿到他自己来?就因为他不讲道理。好像人间的土匪,多数都是化乐天的天人堕落,他到人间,还想抢人的钱,做为他自己的钱,那么这是他化自在天。他把人家的东西抢来了,做为他自己的,

这是六欲天。 梵天就是大梵天、梵众天、梵辅天。六欲梵天,‘五戒十善’:他们是修五戒十善所得的天上的福报,这五戒十善,都是有漏的善根,

人法界
Posted On 11/05/2009

人道和合,功罪相间;

德升孽降,岂有他焉!

 

阿修罗道是这样危险,那么人道呢?人道也有善,也有恶,所以说‘人道和合,功罪相间;德升孽降,岂有他焉!’这个人,性情很温和的,和谁都能合得来,所以说‘人道和合’。

 

来做人,也不是完全善,也不是完全恶。完全善就升到天上去了,完全恶又去做畜生、做饿鬼、堕地狱了。所以啊!又有一点功,又有一点罪,或者功多过少,或者功少过多。功多罪少的,就生在富贵的家庭;功少罪多的,就生在贫困的家庭。在这里边,千差万别,这种差别性是很多的。所以说‘功罪相间’:有一点功,又有一点过,不是纯阴,也不是纯阳。纯阴的,就是会变鬼去,不会做人了;纯阳的,就升天了,不会做人了。所以我们做人,就又可以上天,又可以堕地狱。

 

‘德升孽降’:你做善功德,就向上升一升;你若造罪孽过,就向下降一降。所以说德升,你造德行,就向上升;你造罪业,就向下降。

 

‘岂有他焉’:其他人不会教你堕地狱,不会教你去做饿鬼,不会教你去变畜生,都是你自己造的。所谓‘自作自受’,自己做,自己就去受去,这是人道。

畜生法界
Posted On 10/05/2009

畜生好贪,多而无厌;

将黑作白,是非莫辨。

 

这畜生不是一类的畜生,畜生也有百千万亿,种类不同,有飞的畜生,有走的畜生,有水里头的畜生,有旱陆的畜生,有虚空的畜生。你看这个畜生,单单那飞的畜生,就有百千万亿种不同类的样子,这飞的众生有这么多。那么走的畜生呢?也不少。小的,老鼠是很小的畜生;大的,这个大笨象是大的畜生。这个鹿、熊、马、牛,都是很大的畜生。在陆地上的畜生,也有百千万亿种。在水里的畜生,有水狗、水牛、水马、海里头的猪,也有百千万亿种。

 

我们人恐怕没有法子完全都知道;就研究物理、化学的,研究生物学的、动物学的这一些个人,无论你是个博士,是个什么士,是个专家,都没有法子完全知道的。你知道一千种,那一千一百种的,你就不知道了。你知道一千一百种,一千二百种那个,你又不知道了。

 

那么你说你完全知道,你怎么就知道,比你知道的,再没有更多的呢?这你又不知道了,所以没有法子完全知道。就这个畜生的种类,我们人就没有法子知道。爬的畜生,好像就单单虫类,你都不知道有多少种类。所以这个世间上,你看是不是重重无尽呢?是不是无尽重重呢?

 

这一些个畜生,都是从什么地方变的畜生呢?只是从一个字变的畜生——贪!‘畜生好贪’:好贪,就是无论什么,都是多多益善,少少不行。所以说‘多而无厌’:因为它多而不厌,所以‘将黑作白’:黑的,它也不知道是黑的,它说:‘哦!这是白的。’将黑作白,这就表示它没有理性了。没有理性,就是贪多;无论什么都贪多,甚至于狗屎,它也贪多。像那狗吃粪,它愈吃愈多一点,它就最好了。那么邋遢的东西,人一看:‘哦、!那怎么吃法呢?’它就愈吃,愈觉得愈香愈甘美,就是这样子,多而无厌。将黑作白,不好的,它也认为好,什么它都贪多。甚至于有病,它也贪多一点病,一个病它嫌不够,要两个病,吃药它要吃多一点,这都是贪多。

 

‘是非莫辨’:它也不知道对,也不知道是不对,是非都不辨了,不清楚了,这就是没有理性了。怎么搞的它没有个理性呢?就因为有个‘贪’字。有这一个贪字,就糊涂了,就无明盖覆了;无明把它盖住了,什么它也不知道。

 

所以我们人不要贪,不要说:‘钱多,出家人不贪财——愈多愈好。’你贪多就有危险。贪多,就容易变畜生,我告诉你!说是:‘那我们出家人不会堕落的。’不会堕落?你若不依照佛的戒律去修行,堕落更快一点。所以古来人有那么一句话,说:‘地狱门前僧道多。’都在那等著要到地狱去。那个贪心的老道、贪心的和尚,都在地狱门前等著,说:‘快点教我堕地狱?!快点教我先进去?!进去很好玩的,在里边!’他觉得那个地方是很好玩的地方,所以他要去。去到那儿就知道不是很好玩的地方。

饿鬼法界
Posted On 08/05/2009

鬼类喜嗔,昧果迷因;

无明颠倒,日积月深。

 

一般人都知道鬼,有的人就相信有鬼,有的人就说没有鬼,甚至于佛教徒也不相信有鬼。什么叫鬼?鬼就是一股阴气。他有影而无形,有形而无影。你或者看著他一个黑影,你细一研究,他又没有了。或者看见他好像是个人似的,可是转眼间也没有了。这种的道理是很不容易把他弄清楚的。

 

我们现在所讲的是十法界,这十法界之中就有一个鬼法界。这鬼有多少种呢?鬼的种类也像恒河沙数那么多,无穷无尽,那么多的种类。有的是有财鬼;怎么叫有财鬼呢?他就有势力!在鬼之中,他是做鬼王的。有的无财鬼;无财鬼就是没有势力的,也就是穷鬼,因为他穷,所以他就给人很多麻烦,到处去给人添麻烦。那么你若想明白这鬼的种类有多少,你就要修道,等你开了五眼六通了,那么有多少种鬼你都会知道了。

 

有的人说没有鬼。我就告诉他,若没有鬼,也就没有佛,也没有人,也没有一切的畜生了。因为畜生也是鬼变的,人也都是鬼变的,阿修罗都是从鬼变的,乃至于天道、阿罗汉、缘觉、菩萨、佛,都是从鬼道上来的。因为什么呢?因为这‘十法界不离一念心’。这一念心,就造成十法界。

 

你做鬼事,就是堕落鬼道去;做人事,就到人道里头去;做阿修罗的事,就跑到阿修罗里头去。你做阿罗汉的事,就跑到阿罗汉里边去;你做缘觉,就跑到缘觉里边去;你若做菩萨的事,就跑到菩萨的眷属里边去;你若做佛事,就成佛;你若做地狱的事,就堕地狱。这都是由你现前的一念心造成的,所以才说十法界不出这个一念。

 

那么现在讲这个鬼,‘鬼类喜嗔’:凡是鬼的种类,就欢喜发火,生嗔恨心。人家对他好,他也生嗔恨心;对他不好,他也生个嗔恨心。他最欢喜是什么呢?就是给其他的人麻烦。你对他好,他也给你麻烦;你对他不好,他也给你麻烦。所以就说,烧香引出鬼来了。本来你烧香,是恭敬他。你不恭敬他,他还不给你麻烦;你一恭敬他,他就给你麻烦,让你生病了。所以孔子都讲:‘敬鬼神而远之。’这鬼神,你恭敬是要恭敬,但是你不要和他接近,要离他远一点,所以说鬼类喜嗔。

 

‘昧果迷因’:果,他也不明白;因,他也不懂,迷昧因果了,所以他就不知道好坏。本来种好因结好果,种善因结善果,种不善因就结恶果;种瓜就得瓜,种豆就得豆。他不懂这个,他不懂什么叫种瓜得瓜,什么叫种豆得豆。他就种上茄子,想要吃辣椒;种上辣椒,他就想吃黄瓜。所以他就不懂这个道理,就是‘乱晒?’(广东俗语),就是乱七八糟的这么胡搞。这叫昧果迷因,不懂因果的。他的‘无明颠倒’,这种行为‘日积月深’:日积,就一天一天地积得很多;月深,这无明颠倒,这个月比那个月深一点,那个月又比那个月深一点。就是愈造愈深,愈深他愈造。所以讲日积月深。

地狱法界
Posted On 07/05/2009

地狱忧苦,无门自钻;

起惑造业,受报循环。

 

‘地狱忧苦,无门自钻;起惑造业,受报循环。’

 

‘地狱忧苦’:地狱是最不快乐的一个地方,那么你们谁愿意到那个地方旅行去,随时都可以到的。谁愿意到地狱旅行去,我可以保证你们即刻就到。怎么样呢?你‘愁一愁,就地狱游一游。’愁,就是忧愁;你一忧愁,就到地狱旅行去了,vacation(度假)去了。

 

愁一愁,就地狱游一游;

笑一笑,就老还少;

哭一哭,就地狱有个小黑屋。

 

你看,就这样子。你要是忧愁,就种地狱的因。你要是笑,就种天堂的因,‘自古神仙无别法’,没有旁的方法,‘只生欢喜不生愁’。所以说你‘愁一愁,就地狱游一游’,到地狱去旅行去了。你能常常地笑,老了也像年轻人一样。哭这也是一个麻烦的事情。

 

总而言之,地狱没有快乐的,地狱就是忧苦的。但是地狱没有门,地狱这个门是自己开的,自己开这个地狱门,自己就往里钻,钻到里边去,所以说‘无门自钻’:本来地狱没有门,不像我们人间的监狱,用人工造成了,放在那地方,谁犯法了,把他放到监狱去。不是的!地狱没有门,但是你到了自己应该入地狱时,你到那儿,那个门就开了。你就硬往里钻,钻不进去也要钻;无门自钻。

 

‘起惑造业’:为什么到地狱去啊?因为无明、烦恼,你愚痴了、不明白了。因为不明白了,所以就造出一些个恶业来了。没有造善业,造恶业。‘受报循环’:你造了一些恶业,就要堕地狱,就要受这个果报。受果报是循环无端的。你造什么业,就受什么果报,丝毫都不会错的。所以这叫受报循环。

阿修罗界
Posted On 06/05/2009

修罗性暴,有福无权;

好勇斗狠,浮沉业牵。

阿修罗是梵语,翻译过来叫‘无端正’,无端正就是丑陋。可是丑陋,是这个男的阿修罗,相貌非常丑陋;女的阿修罗,相貌又非常地美丽。男的阿修罗,他其性好斗,是在外边的斗争,向外斗争;女的阿修罗,其性也是好斗争,但是她在里边斗争,不是在外边斗争。怎么在里边斗争呢?她用心来斗争,也就是所谓的妒忌障碍、无明烦恼都在里边。

这一类的众生,有的时候把他论到三善道里边,就是天、人、阿修罗这三善道;有的时候又把他放到四恶趣里边,就是地狱、饿鬼、畜生、阿修罗,这叫四恶趣。

这阿修罗,畜生里边也有阿修罗,人道里边也有阿修罗,天道里边也有阿修罗,鬼道里边也有阿修罗。所以阿修罗自己是一个法界,但是又通于其他的三法界,所以在这个四道里头,都有阿修罗。总而言之,无论在哪一个道里边,他是好斗争的,他脾气非常大,好说了算。说了算,就是他愿意做boss(老板),愿意指挥其他的人,不愿意受其他的人指挥;愿意管著其他的人,不愿意受其他人的管,这都是修罗的表现。

这修罗,你们没有看见,我可以告诉你们。修罗又有善的阿修罗,又有恶的阿修罗。善的阿修罗,就是国家的军队、兵、将军,这都是阿修罗;恶的阿修罗,不善的阿修罗,就是土匪,小偷,偷人东西、强抢人东西这种,好打人这一类的人,好杀人这一类的人,这都叫阿修罗。这是在人道上,我们都看得见的。

天上也有这一类的阿修罗。在天上的阿修罗,他和天兵、天将去作战,一天到晚,想要抢帝释天这个宝座,想要把帝释天给打倒了,他去做帝释天。可是他战来战去,总要失败的。为什么呢?因为他有天福没有天权;他可以在天上享受这个天福,但是他不能有权力,所以他虽然和天兵、天将作战,始终是失败的。这是人间的阿修罗,和天上的阿修罗。

畜生怎么又有阿修罗呢?畜生阿修罗,好像老虎,这是畜生里头的阿修罗;狮子,这是畜生里头的阿修罗;豺狼,这是畜生里头的阿修罗。那么这类阿修罗,它就愿意欺负其他的同类,欺负其他的畜生,就好像那个狼啊、虎啊、老虎、狮子,都想吃其他的畜生。为什么它要吃其他的畜生呢?就因为它是一种修罗性。还有蛇、飞禽里边那个鹰,这都是阿修罗。

总而言之,阿修罗就是不讲道理,他脾气大,无论对任何人,他常常要发脾气。Too much temper!(太多脾气了!)那么这畜生里头的阿修罗,是这样子。

鬼里头也有阿修罗,这种阿修罗,他就欺负其他的鬼。鬼里头也有善鬼、有恶鬼,这恶鬼在鬼里头,也不讲道理。本来鬼就是不讲道理的,他在不讲道理的里边,还更不讲道理!所以说‘修罗性暴’:他的性非常暴躁。

‘有福无权’:他是有天福而没有天权的众生。他想要争权夺利,但是也争不到。‘好勇斗狠’:他好和人作战,好和人斗争。现在你看这个世界,都是修罗世界,都讲斗争、斗争;斗争这个,斗争那个,你把我斗倒了,我把你斗臭了。

所以这都是修罗,他们都好勇斗狠,就斗争、斗争,斗争一百年,斗争二百年,斗争三百年,斗争五百年,斗争一千年。你看他这种的理论,斗争要斗争到一千年去。唉!佛法所以到这斗争坚固的时候,是末法时代。

但是,我们大家要发愿:‘我们不要末法,我们就要正法!我们走到什么地方,什么地方就要变成正法!’我们发这个愿,就是在末法时代,我们若到哪个地方,哪个地方就要变成正法。那么人人发这个愿,人人就都满这个愿。到这个末法时代把它变成正法,这就叫天翻地覆,把天地都给它翻过来。它是这样子吗?我们不教它这样子。

‘浮沉业牵’:这阿修罗,他或者生天,或者在人道,或者在畜生道,或者在饿鬼道,都是由著业力牵引著他,才起惑、造业、受报,就在这个地方,就受这种的果报。所以说浮沉业牵,由他业力牵引著到哪一道里头去。所以人修行,切记不要和人斗争,不要好勇斗狠,不要性暴,那么就和修罗脱离关系了。

若详细分析阿修罗,在这个九法界里头的众生,有五个法界里头都有阿修罗。在这个畜生法界里边,飞禽有飞禽的阿修罗,走兽有走兽的阿修罗,在水里的动物有水里的阿修罗。好像那个鳄鱼,那就是水里的阿修罗。马也有阿修罗,所谓‘害群之马’,有这个马在这儿,这一个马群就不平安了,就很多麻烦,这叫害群之马,这害群之马是马里头的阿修罗。这个牛呢?牛也多数是阿修罗,你看那个牛头上生两个角,这个角就是表示自己这个硬,能顶其他的东西,用头来顶,这就是阿修罗的性。说‘牛性’,牛性就是阿修罗。狗更是阿修罗!所以你们谁愿意养狗的人,就是亲近阿修罗;你亲近阿修罗,将来和阿修罗就会接近了;接近就会有危险,恐怕就走到阿修罗的道里头去。那么各人要特别注意,小心一点,不要跑到阿修罗里头去

Venerable Thubten Chodron’s valuable lessons
Posted On 05/05/2009

(taken from my girlfriend blog)
The talk is mostly on how we always keep putting off doing virtuous deeds through laziness. There are 3 kinds of laziness:

1) The “usual” laziness – where we keep saying we’ve got no time to do certain things, while engaging in other “more important” things like cooking, picking up the kids, shopping, doing facial, etc. That’s not to say it’s not important to pick up the kids and cook, but the point is if we can find time for these daily essentials, then we can find time for virtuous deeds too.

2) Laziness reflected in time spent doing non-virtuous acts

When we spent our time doing non-virtuous acts, we are “lazy” – cos the time can be spent doing virtuous acts instead.

3) Laziness reflected in time spent thinking we do not have the capability or ability to do virtuous acts.

 

We keep thinking everyone else has Buddha nature except us. Everyone else is capable of sacrificing themselves for others, while we can’t. Acknowledging that we have the capability or ability to do virutous acts doesn’t mean we should throw ourselves to the tiger so that it can feed its cubs. It just mean we should not not give up what we certainly can do, without even trying.

How to oversome these 3 forms of laziness – mainly, how to overcome doing non-virtuous acts. Non-virtuous acts arise out of non-virtuous thoughts – greed, anger, jealousy, etc

Overcoming greed i.e. DESIRE

1) Learning to be contented with what we have. Understanding that what we have is ENOUGH. Ven say most of us are so lucky that we usually have more than we need. We should give some of these stuff over to charity, to people who need them more.

 

2) Understanding the impermanence of things – nothing can make us everlastinglyhappy, even if they do make us happy for a while.

 

3) This is Ven’s own “method” for overcoming greed – trying to imagine that we already possess the thing we want badly. Then, now what? So what? We will be bored by it after a while and desire other things again. And fact is, most of these things only end up as clutter.
Overcoming Anger
1) Understanding that the person who made us angry do so because they themselves are unhappy, that they are also suffering. Understanding this can make us feel more compassionate towards them.

 

2) Understanding that what the person made us go through is probably part of our own karma. Not that we deserve it, but we are just paying for what we had probably done to others either in this live or previous lives.

 

Ven. brought up this point – do we criticise people more or we get criticised more? If it’s the former, than we are already being better off by getting away with less criticism than we dish out.

 

3) This is Ven’s own experience again. Sometimes, our mind keeps playing “videos” of the people or situations that make us angry. Rewatching the “video” in our mind will only feed our anger more and more. But if we are upset by certain people or situations, we are probably the one, single human being in this planet of 6 billion people who felt this way. Why should we suffer when the remaining (6 billion-1) human beings are happily going their way. Put our anger down.

The below topics came out of the Q&A session
Forgiving others

Someone asked a question, saying they can forgive but not forget
Ven said again, we can try to understand that this could be because of our past karma? If can understand that, and if people are repentant, then same as anger, just let the issue go. Don’t keep playing the same video like the anger issue.

 

How do we forgive ourselves for things we had done to hurt others?
Ven said there are 4 things we should do if we feel we have done something wrong
1. Regret (not guilt. Guilt is one of the non-virtuous feelings, but not regret).

2. Try to put things right with the person we had hurt
3. Making a decision or promise not to make the same mistake again

4. Do virtuous acts such as charity, volunteer work etc.

And throughout it, we should visualise the Buddha helping us along the way, and if we do meditation, to try and imagine him shining a beam of golden light on us to purify our negative karma.
green tara…
Posted On 04/05/2009

                                                    

http://www.youtube.com/watch?v=an4yPkF9xx8

Green Tara

   

Tara’s Mantra
The words: OM TARE TUTARE TURE SOHA
Pronunciation: Ohm Tahray To Tahray Tooray Sow Ha
General meaning A,U,M Body, speech and mind. The past, present and future. All existence One who liberates from suffering One who liberates from the eight fears One who liberates from all illness Lay the foundation
Specific meaning Recognition of enlightenment as a spiritual goal. The Buddha and in this case Goddess as possessing the perfected body, speech and mind of enlightenment. Recognition of suffering. The first noble truth. Recognition that suffering is caused by attachment and afflictive emotions. The second noble truth. Recognition that suffering can be cured by following the Bhudda’s teachings. The third noble truth. Recognition of the journey we must undertake to be free. The fourth noble truth.
Effect Bhodicitta Understanding Liberation Healing Freedom
 

 

Introduction

Regarding the practice of Tara, she is an enlightened being on the twelfth bhumi or stage of enlightenment, able to fulfill all the wishes of beings. Tara is the manifestation of the compassion of all the Buddhas of the three times. She is also the goddess who carries out and accomplishes the enlightened activities of the Buddhas.

There have been countless Buddhas of other aeons and eras. In the beginning of our aeon, there was a particular Buddha, the Buddha of that era, known as Mahavairochana. In the time of this Buddha, there was a great king who had a daughter by the name of Princess Metok Zay, Princess ‘Beautiful Flower’. (1) Princess Beautiful Flower was devout in prayer, and carried out marvelous activities to benefit other beings. While still a young girl, Princess Beautiful Flower made vast offerings and dedications, performing generous, courageous, patient, and compassionate activities of the greatest virtue on behalf of sentient beings.

When Buddha Mahavairochana asked the Princess what it was she wished for, what was the intent of her heart, she replied, “I shall remain in this world until every single being is fully liberated.”

This was a joyful surprise to the Buddha, who had never heard anyone offer such a noble, selfless, and courageous aspiration. In response to her personal sacrifices, her virtue and aspirations, and inspired by her wishes on behalf of beings, Buddha Vairochana spoke spontaneously the prayer of the twenty-one praises to Tara, a praise to twenty-one qualities of Tara.

As a result of this praise spoken by Buddha Vairochana, it came to be known that Princess Beautiful Flower was the emanation of the goddess Tara, who had originally come forth from the tears of compassion shed by the Bodhisattva Avalokiteshvara, or Chenrezig.

Avalokiteshvara Bodhisattva had immense compassion for other living beings. Although he strove ceaselessly to help other beings, he felt great sorrow that so many beings continued to fall helplessly into the lower realms of existence such as the hells. He saw that very few beings were making progress on the path to enlightenment.

In utter despair, out of unbearable compassion, Avalokiteshvara cried in anguish, praying that it would be better that his body be broken into pieces and he die, since he was unable to fulfill his task of rescuing living beings from suffering. From his tears of compassion, the goddess Tara arose.

Upon appearing miraculously in this way, Tara spoke to Avalokiteshvara, saying, “O noble one, do not forsake the sublime task of benefiting sentient beings. I have been inspired by and have rejoiced in all of your unselfish deeds. I understand the great hardships you have undergone. But perhaps, if I assume the form of a female bodhisattva with the name of Tara, as a counterpart to you, then that might assist you in your most worthy endeavors.”

Hearing this aspiration by Tara, Avalokiteshvara was filled with a renewed courage to continue his efforts on behalf of beings, and at this time both he and Tara were blessed by Amitabha Buddha for their commitment to the bodhisattva path.

At the time when Avalokiteshvara had cried out in despair, his body broke into one thousand pieces. Amitabha Buddha then blessed his body so that Avalokiteshvara arose in a new form with eleven heads, and with one thousand arms with an eye in the palm of each hand. In this way, we can see the close connection between Avalokiteshvara and Tara.

It is said that since that time, whoever will recite this praise to the twenty-one Taras spoken by Buddha Mahavairochana is sure to receive incredible benefits. Buddha Vairochana was able to fulfill all of his wishes. Even for Buddhas, there are times when they are unable to satisfy the needs of some sentient beings. However, after giving rise to this praise to the twenty-one Taras, Buddha Vairochana was able to not only fulfill all of his own wishes, but he was also generally able to fulfill all of the wishes of all who approached him.

Once an old woman came to Buddha Vairochana. She was quite poor, but had a daughter who was extraordinarily beautiful. This daughter had a royal admirer who desired her hand in marriage. In ancient India, if a peasant girl was to marry royalty, it was the custom that the girl’s family should try to provide at least the jewelry to be worn by the bride. The impoverished old woman had no means with which to obtain jewelry for her daughter’s wedding.

This woman had heard that Buddha Vairochana could grant anyone’s wishes, and so she approached him. She came before the Buddha, asking if he could give her some jewelry so that her daughter might marry the king and fulfill the wishes of many people. At that time, Buddha Vairochana was staying in the Bodhi temple of Bodhgaya.

At the Bodhi temple there were many images of Green Tara. As he had no jewelry of his own to give her, the Buddha requested of one of the special images of Green Tara at the Bodhi temple that she give her crown to him, so that he could please the old mother and that her daughter might become a queen. This statue of Tara removed her own crown, and presented it to Buddha Vairochana, who was able to then offer it to the woman for her daughter’s marriage.

It is said of Green Tara that not only will she give to beings whatever they may need, but also that she is able to allay each of the major fears of beings, such as the eight or sixteen common fears of beings which include fear of robbers and thieves, fear of water, of snakes, of poison, of imprisonment, and so on, as well as all the inner fears. Whatever fears beings suffer from, whenever they would recite the twenty-one praises to Tara, or even merely recite her ten-syllable mantra, OM TARE TUTTARE TURE SVAHA, their fears have been pacified, and their needs have been fulfilled.

Buddha Mahavairochana appeared in a very, very ancient time, far before the time of Shakyamuni Buddha. It is also said that later, in our own era, Buddha Shakyamuni himself spoke the exact same prayer, repeating the words of Buddha Vairochana. This is recounted in the Kangyur collection of the words of the Buddha.

Thus, Tara was also greatly praised by Buddha Shakyamuni himself. In this way, the prayer to the twenty-one Taras carries immense blessing and power. Countless Mahayana Buddhists chant this praise every day; whether they are ordained or lay practitioners, whether they are young or old, this prayer has resounded as a constant murmur in the mouths of the faithful, since long before our present aeon.

In much more recent times, Tara has been the goddess relied upon as a meditational deity by many of the greatest masters in Buddhist history, great Indian Mahayana Buddhist philosophers and Mahasiddha adepts, such as in particular the esteemed Indian masters Nagarjuna and Aryadeva. The Indian pandita scholar Chandragomin had visions of Tara and received direct transmission from Tara. So many of the greatest of these masters have been devoted adept practitioners of Tara. The Indian Mahasiddha Virupa, founder of the Lam Dre lineage of Buddha Hevajra, received blessings from Tara.

One of the greatest Indian masters, who had a very important role in introducing the practice of Tara in Tibet, was the Bengali pandita scholar Atisha. Atisha had been invited many times to visit Tibet, but he had always refused, having heard about the high altitude and harsh climate of Tibet, as well as the unruly and uncouth character of the Tibetan people. He doubted that he would be able to go there and really turn their minds to the path of dharma.

The Indian master Atisha, being a great devotee of Green Tara long before he journeyed to Tibet, one day received a prophecy from Tara. Tara herself told Atisha that he should go to the land of snows, Tibet, where he would, like the sun, illuminate beings with the teachings of the Buddha, dispelling all their darkness.

In this way, he would bring great benefit to the sentient beings in the northern countries. Tara further told Atisha that there he would meet a great disciple of his, one who would be in fact an emanation of the bodhisattva Avalokiteshvara. She prophesied that the combined activities of Atisha and this disciple would cause the teachings to flourish for thousands of years and spread everywhere.

Only after hearing these prophetic words spoken by Tara did Atisha relent in his judgments regarding Tibet and the Tibetans, and he resolved to go to Tibet. Although Atisha did face some initial difficulties in Tibet, such as not finding qualified translators and meeting with harsh conditions, nonetheless in time he did meet up with his prophesied disciple, Dromtonpa. Dromtonpa went on to become the founder of the Kadampa school, which became the source from which the Dalai Lama incarnations have arisen.

It is from the influence of Atisha that the teachings of Green Tara came to flourish in Tibet. Although the earlier Nyingmapa tradition worshipped the goddess in various forms, this was not so widely spread until Atisha came to Tibet and propagated the praise to the twenty-one Taras. These are some of the blessings and gifts of holy Tara.

Chandragomin was another of the great Indian masters who played a significant role in the spreading of the traditions of Tara. He was not a monk, but was an upasaka, a lay practitioner holding eight vows.

Due to such masters, the praise to the twenty-one Taras, her mantra, and rituals, spread to all schools of Tibetan Buddhism, all of which continue to rely on the practice of meditation on Tara. There are a great many stories of spiritual masters in Tibet who relied on Tara as their meditation deity.

In the sixteenth century in Tibet was a very great master called Jonang Taranatha. ‘Tara’ means ‘savior’, ‘Natha’ means ‘protector’ in Sanskrit. He was said to be in an almost continuous direct communion with Tara herself. He sought out Indian Buddhist traditions when there was almost nothing left of the Buddhadharma in India, and was said to have found and recovered many sources of dharma teaching.

Taranatha wrote an elaborate history of Tara and her practices. He was very careful about dating and identifying different Indian masters who were associated with the practice of Tara. Taranatha’s writings on Tara survive in his collected works, and there are English translations of this work that include explanations of the twenty-one praises to Tara.

There are specific mantras for each of the twenty-one forms of Tara. Specific forms of Tara can be invoked for particular obstacles or fears, and one can practice them in this way once one has received empowerment and transmission of the twenty-one praises to Tara.

To set the benefit of these blessings of the Buddhas, of Tara, and of all these masters, in motion, it is said that after receiving the transmission of the twenty-one praises to Tara, one may choose to recite this praise, or recite the long dharani form of Tara’s mantra, or even just recite the ten syllable mantra of Tara. One may recite any or all of these three, whether it be early in the morning, or in the middle or the day, or in the evening, or in the middle of the night. It is said to be especially important and helpful to recite these whenever one’s mind is troubled and cannot be pacified by other means.

One whose mind is so troubled may speak about their problems to some friends, but still they remain disturbed. Friends may support our point of view and understand our fears, yet still, our wishes are not fulfilled. Even if they are supportive and agree with us, our problems still remain; just because they are in sympathetic agreement with us does not mean they are able to truly help us. It even happens that one may be worse off than before as a result of such friendly consultations!

On the other hand, any faithful devotee may recite the twenty-one praises to Tara, or may recite the long dharani mantra or even the short mantra of ten syllables, OM TARE TUTTARE TURE SVAHA, whenever they may be in crisis. When their needs and wishes are being denied or frustrated and cannot be fulfilled, leaving them feeling crippled or confused, if at this time they pray to her, she will be there to heal their fears and tribulations.

This approach presents us with an alternative to our ordinary response to difficulties. When we are troubled, normally we would immediately seek out a friend or counselor to validate our misery. Wishing to find comfort and pacify our turmoil, we may instead stir things up and actually make them worse. Another approach worth trying is that we might instead recite the praise to the twenty-one Taras, or recite her mantra, and in this way find the comfort and resolution we are looking for.

The practice of Tara is also very beneficial and effective for dharma centers. Those centers that do the pujas or prayer rituals of Tara find themselves rewarded with success, as their wishes for the spread of the teachings of Buddha are fulfilled! Deep and heartfelt wishes that we give rise to out of inspiration and devotion are much more easily fulfilled, especially when they are for the sake of others!

Virtually every Tibetan monastery performs Green Tara puja prayer rituals every morning, whether they have five monks or one thousand. The praise to the twenty-one Taras has been chanted continuously by countless beings stretching all the way back to Buddha Vairochana in an earlier age long, long before our present era. The fact that this prayer is so ancient and has been so popular and widely practiced over the ages contributes to its great power and effectiveness.

All the accumulated blessings of that have arisen due to the prayers of the faithful throughout the ages come down to us and are received by us when we pray with faith and devotion to Tara. Through regular practice of the praise to the twenty-one Taras and the mantras of Tara, these blessings are cultivated and can ripen in our mindstreams, in our experience. It is for this reason that the worship of Tara makes such an excellent daily practice.

This praise to the twenty-one Taras is also very important to the Chinese traditions of Mahayana Buddhism that have connections to Vajrayana Buddhism.
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Receiving the Blessings of the Bodhisattva Tara
Entry into the path of meditating of the bodhisattva Tara begins with empowerment, the transmission of her enlightened wisdom and blessings.

When we receive the transmission of the blessings of green Tara, for example, we first offer a mandala to the Guru who we should visualize and really feel is actually the goddess Tara herself, present in front of us. One visualizes the Guru in front of us as Tara. One also visualizes that Tara is present in the mandala on the shrine in front of us.

From the heart centers of these two Taras, brilliant light shines forth which strikes ourselves and all sentient beings. This radiating light transforms our ordinary bodies of flesh, bones, and blood, and we become an orb or ball of light, a mass of light. All ordinary phenomena dissolve into a state of emptiness. We rest our minds naturally in that state, remaining in this state which is the presence of light within emptiness, the clarity of emptiness. Within this emptiness, everything is possible.

The place where you are is the pure realm of Tara, the Turquoise Realm known as “Harmony of Turquoise Leaves”. You are no longer in your ordinary form, but have the nature of a ball of light. Any sounds you hear are the echo of the mantra of Tara. Any thought that may arise or occur to you is wisdom, emptiness. All phenomena, everything, is like space. There is nothing mundane or ordinary that remains.

Next, there appears a lotus flower and on that flower a letter ‘AH’ transforms into a moon disc. Upon that moon disc is a blue seed syllable HUM, which emanates brilliant light that spreads throughout the universe. It strikes all living beings, purifying all their obscurations and sins.

The radiating rays of light also make offerings to the enlightened ones and are then re-absorbed back into the letter. From the transformation of this letter, which represents the nature of one’s own mind, oneself appears as Tara.

She is green in color with one face and two hands with the feet drawn in. Her right hand is stretched out over the right knee with the palm in the gesture of supreme generosity. The left hand is in the gesture of granting refuge, with the thumb and ring finger touching and holding the stem of an utpala, a blue lotus flower, which reaches up to her left shoulder. The utpala in Tara’s hand has three flowers. One of these is still a bud, one is fully blossomed, and one is slightly dried up.

Tara is a beautiful emerald green color; she is of the nature of light. Tara is adorned with all the magnificent ornaments, crown, necklace, and so forth, as well as silken garments. Her posture is graceful, with her right leg slightly outstretched and her left leg pulled slightly toward her.

At her forehead is the white letter OM, representing the body of all the Buddhas; at her throat is the red letter AH, the speech of all the enlightened ones; at her heart is the blue letter HUM, which is the mind of all the Buddhas. In fact, your body, speech, and mind have always been the holy body, speech, and mind of the Buddhas. So far, you have perceived these to be impure. In order to transcend this, visualize your three places with the syllables OM, AH, and HUM. On top of the syllable HUM, one should also visualize the syllable TAM, the seed syllable of Tara.

In addition, the Guru also appears in the same form of Green Tara, as well as the appearance of Green Tara on the shrine.

Within the heart of oneself appearing as Tara and in the hearts of the Guru appearing as Tara and of the Tara visualized on the shrine is a small form of Tara. Within the heart of this tiny Tara is a minute letter TAM, the seed syllable of Tara herself.

Brilliant light shines from the hearts of the Guru and of Tara on the shrine. This light fills the universe, spreading in all the ten directions to the Buddha realms and reaches to all of the enlightened ones, invoking infinite blessings of the Buddhas and Bodhisattvas, summoning their wisdom and compassion.

Especially, this light goes to the realm “Harmony of Turquoise Leaves”, in the Potala paradise in the southern direction, where the wisdom aspect of Tara resides. Now all the enlightened ones assume the form of Tara. There are in the space above and around us millions and billions of Green Taras of exquisite appearance that rain down upon us and are absorbed into our bodies. The largest of these may be huge like mountains, the smallest no more than the size of a sesame seed.

Like a giant storm gathering from all the ten directions, all of these shower down upon us and are absorbed into us. In an empowerment, this is known as the descent of blessing, and is extremely important.

Now one clearly visualizes the syllables of the three vajras, OM, AH, and HUM, at the forehead, throat, and heart, respectively. One also visualizes the samadhi meditation aspect in one’s heart as the tiny Tara figure. All of these are clearly visualized in oneself appearing as Tara, in the master appearing as Tara, and in Tara who appears on the shrine.

Next, rays of light shine from the heart of the Guru, inviting all the deities of initiation to appear before the Guru in the sky, and the Guru flings nectar from the initiation vase. Simultaneously, the deities bestow initiation by pouring nectar from vases they hold in their hands. This nectar enters through the tops of our heads, completely filling our bodies and overflowing at the crown of our heads, where it takes the form of the Buddha Amoghasiddhi.

In this way you should then feel that you have received the blessings of the enlightened form, the body of Holy Tara, and as a result of that, the effects of previous misdeeds and sinful actions done in the past is removed. One’s own physical form becomes indivisible from the form of Tara, and you are empowered to meditate upon yourself appearing as Tara. From now on, you should never see yourself in an impure form, but should instead always regard yourself in the form of Tara.

For the blessing of the enlightened speech of Tara, one imagines that within the heart of the Guru and the Tara on the shrine there is the letter TAM surrounded by the mantra of Tara. Rays of light issue from the TAM in the heart of the Guru and from the shrine Tara. Now we recite the mantra OM TARE TUTTARE TURE SVAHA. As we do so, like bubbles rising up in water, from the mouth of the Guru in the form of Tara and from the mouth of the shrine Tara, the letters of the mantra issue, and are absorbed into the seed syllable TAM in your heart.

They are absorbed into the samadhi aspect, the tiny Tara in the center of our hearts. These letters now arrange themselves around the TAM on the moon disc in the heart center of the tiny Tara in our hearts. The seed syllable TAM in Tara’s heart is surrounded by the ten syllables of her mantra.

Next one would imagine that all the blessings of the enlightened speech of all the Buddhas take the form of letters of the mantra of Tara, and all these rain down upon us. These letters enter us through our mouths, and are received by the wisdom aspect, the Tara appearing in our hearts. Once more we repeat the mantra.

Here one would feel that all vocal impediments, all obstacles in relation to one’s speech are purified. All the effect of previous non-virtuous acts of speech is also purified. One is empowered to recite the mantra of Tara.

Next is the blessing of the mind. For this, one focuses on the Tara on the shrine, the Tara on the mandala. Now one arouses even greater devotion for Mother Tara, and supplicates her to bestow her blessings. From her heart emanate countless flowers like the utpala blue lotus held in her left hand. All these are absorbed into us through the tops of our heads.

Finally, one would imagine that light shines forth and transforms all of the inanimate universe into the celestial palace, and all sentient beings are transformed into the form of Tara. Rest the mind briefly in this state, where everything is known to be like a dream.

In this way one may receive the blessings and the consecration of the enlightened body, speech, and mind of Tara, and also receive the blessings from the vase of initiation. One then offers a mandala in gratitude for the blessing.
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Meditation on Green Tara
On the basis of preliminary trainings and practices, as well as based on receiving the blessings of the Bodhisattva Tara, one is able to perform the meditation on Tara and recite her mantra.

The entry into Buddhist meditation in the Mahayana tradition begins with lojong, training the mind. Of utmost importance is the development and training of compassion.

How do we develop this training? First, we meditate on the kindness shown to us by our mothers. Our mother carried us in her womb and gave birth to us. She fed us and cleaned us when we were helpless babies. Remembering her kindness, visualize your own mother.

As you meditate in this way on your mother, generate love and gratitude toward her. Once you have given rise to this feeling, you can begin to extend this feeling to others, until gradually you are able to extend the feeling of love and gratitude to all living beings in the course of your meditation.

This is possible because in the past since time without beginning, every being has in fact been your own kind mother. As is said in many refuge prayers, ‘For all sentient beings who have been my mother, I take refuge.’

Another possibility is that you can also meditate on the love a mother has for her only child, and in the same way extend this feeling to all sentient beings.

Once you have done this, the next step is to begin to give rise to compassion. Understanding the kindness shown to you by your mother, you would never wish to see your mother suffer in any way. This wish to remove your mother from all suffering is compassion. Put yourself in her place, feeling her troubles and whatever hardships she has to suffer. Once this feeling of compassion has arisen in your heart, then you can extend it to others until it comes to embrace all living beings. One genuinely understands the suffering of others and truly aspires to remove them from suffering.

In this state, one is ready to take refuge. Here it is important to understand that you can only take true refuge in a truly free being. It won’t ultimately help you to take refuge in all the different worldly gods, just as a petty lord cannot truly protect you in the way a king can.

There are also other mind trainings you can also do to prepare in meditation for the taking of refuge. It is very helpful to reflect on the benefits of altruism as opposed to the apparent benefits of self-interest. All misfortune and suffering actually comes directly from pursuing one’s own interest at the expense of what might be best for others.

It is equally true that all benefit and good fortune in fact derives from putting the welfare of others first. What it all comes down to is that if you work only for your own benefit you end up making trouble for yourself. Working for others guarantees that good will come to you in the future.

Likewise, the practice of virtue is an essential part of training one’s mind in the dharma. For example, if you has been generous in the past, you will be experiencing prosperity and abundance in the present. If we have been patient in the past, then whoever sees us will automatically be attracted to us and feel positively toward us, giving us power and influence.

Of particular importance is the training in ethical conduct. If one does not practice ethical discipline in this life, it is difficult to gain future human births. Our birth as human beings at this time is due to some previous practice of moral discipline. Such discipline is the true foundation for any and all real qualities to arise.

The basis for this discipline is the practice of virtue. In practice, this means renouncing the ten non-virtuous deeds. These are: (1) killing, (2) stealing, and (3) sexual misconduct for the body; (4) lying, (5) slandering, (6) speaking harsh words, and (7) idle gossip or meaningless speech for the deeds of one’s speech; and (8) thoughts of avarice and covetousness, (9) malicious thinking which wishes others harm, and (10) mistaken beliefs or wrong views, for the deeds of one’s mind.

The ten virtuous actions of body, speech, and mind arise naturally when one refrains from the ten types of negative deeds. Hence we can see that embracing virtuous discipline is also another basis for the taking of refuge. In this approach, whatever actions you do, they are all offerings and service to the Buddhas.

Now that we have discussed some of the trainings that are the basis for taking refuge, what are the objects in whom we take refuge? They are the three jewels. The first jewel is the Buddha, who possesses the three kayas, or the enlightened body, speech, and mind.

The Buddha is said to possess three kayas or ‘bodies’ of enlightenment. The Buddha’s Dharmakaya is like the vastness of the sky or space. The Buddha’s Sambhogakaya manifests without Buddha ever straying from Dharmakaya-it is like the moon in the sky. The Buddha’s appearance as the Nirmanakaya of flesh and blood is like the moon reflected in a pool of water.

The second jewel is the Dharma. This is the tripitaka, the three baskets of scriptures. We take refuge in the Dharma because the realization that arises in the minds of practitioners is based on the understanding of the scriptures. The third jewel is the Sangha, the enlightened community, the Arhats, Bodhisattvas, and Deities.

One who has taken refuge is surely and steadily following the path that leads to enlightenment. We take refuge for all sentient beings. This brings our refuge to the level of the Mahayana or great vehicle, which wishes to save every living being.

Buddhahood, enlightenment, is attained through the realization of selflessness, which includes the realization of the emptiness of all phenomena. Training step-by-step and accumulating merit helps us to be able to realize emptiness.

For this, one needs to cultivate the firm resolution to attain the state of enlightenment. It is also necessary to generate the precious bodhichitta. In order to be able to generate bodhichitta, it is necessary to cherish the welfare of others. It is often said in the teachings that all suffering originates from selfishness, while all happiness comes from valuing and seeking the welfare of others. This cherishing of the welfare of others can then lead to bodhichitta, the altruistic motivation to free all beings from suffering and establish them in the state of enlightenment.

It is further said that all of the teachings of the Buddha can be understood in terms of the law of karma, the law of cause and effect. If you sow seeds of virtue, this will bear the fruit of fortunate results and positive circumstances. If you cultivate non-virtuous behavior, it will lead to unhappiness.

In Buddhism, we speak of the importance of the law of cause and effect. In Christianity, the emphasis is on faith in a god. But this faith is itself is still a cause, a virtuous cause, so happiness can indeed be derived as the effect or result of a cause, which is cultivating faith. So, in fact, the Christians are also speaking of the law of cause and effect. These two religious teachings may use different concepts and yet share some very similar ideas.

When one receives empowerment and does the practice of Green Tara, she should be seen with the faith that she is the embodiment of all the enlightened activities of all the Buddhas. Thus one may learn to pray to the Bodhisattva Goddess Tara. Beyond any doubt she is able to allay and pacify all fears.

Both Tara and the female Buddha Vajrayogini are one in essence, since both are wisdom goddesses, enlightened ones. Even if one is not able to practice all the details of the eleven yogas of Vajrayogini, one who knows how to really pray deeply to the goddess Tara will receive the same benefits.

Often together with refuge and generating the wish to save all beings one also recites the seven-branch prayer, which is found near the beginning of many sadhanas. The seven branches are: paying homage, making confession, rejoicing in the virtues of others, resolving the bodhichitta enlightenment thought, requesting to turn the wheel of dharma, requesting not to pass into nirvana, and dedication of merit. Each of these branches reveals an important component of the path.

Having taken refuge and paid homage, one sees Tara as the sole object of refuge to whom you entrust your faith. This is the first of the four powers of confession, which is the second branch. The first power of confession is the ‘power of the shrine’. Now one is ready to confess misdeeds with strong remorse, like one who has mistakenly taken poison and so has genuine regrets. You see how harmful it is to have committed such misdeeds, and, with remorse and contrition, you confess. This is the second of the powers of confession, the ‘power of regret’

The third power of confession is the ‘power of the antidote’; in short, this means promising with sincerity never to repeat the negative conduct again. As a result of this, all negativities will be fully repaired and virtue will be restored and revived. This is the fourth of the powers, the ‘power of renewal or restoration’. Unless we confess negative deeds, we keep on continuously accumulating the causes of suffering.

An example of the third of the seven branches, the branch of rejoicing in virtue, is illustrated by the story of a beggar who rejoiced in the merit of a king presenting a lavish feast for the Buddha. By his rejoicing, the beggar gained even greater merit than the king himself. Similarly, if you know of someone who has completed the recitation of many millions of mantras, then if you rejoice in their practice, you are able to share in their great merit.

This illustrates that even without great effort on one’s own part, through rejoicing in the merit of others, one is able to gain vast stores of merit.

Another of the seven branches is the request to the Buddhas to turn the wheel of Dharma. Without such requests, the teachings do not reach sentient beings. This is illustrated in the life of Shakyamuni Buddha.

When Buddha became enlightened, he made a famous statement that is recorded in the sutras:

“I have found a Dharma which is like nectar; it is uncompounded clear light, profound and peaceful, beyond conceptual elaboration.
Were I to explain it, others would not understand, and so I shall remain in the forest without speaking.”

In response to this, the god Brahma, the creator, requested that Buddha turn the wheel of Dharma according to the particular needs of the varieties of sentient beings.

The final of the seven branches is dedication of merit. Dedication of merit is the most important of all of the seven branches. Whatever meditation, whatever practice or virtuous deeds one performs, we should always dedicate the merit so that our virtue is not dissipated.

Unless you dedicate the merit, however great it may be, it will not be of much benefit compared to merit which has been dedicated, and the result of our actions may even lead somewhere else! On the other hand, however small a virtue or meritorious deed one may have performed, by dedicating its merit, the benefits will go on increasing and increasing.

For example, however small an act of generosity, such as just giving a drink of water to a thirsty person, if followed by dedication of merit, it will go on increasing one’s store of virtue. Without dedication, even the virtue gained through great deeds is easily exhausted.

The Buddhist scriptures teach that so much as a moment of anger can destroy great stores of undedicated virtue. Anger is the most destructive of the afflictive emotions. We dedicate whatever merit we generate immediately so that it cannot be destroyed by our negative thoughts, words, and deeds.

It is taught that patience serves as the antidote to anger. The virtue accrued through the practice of patience is immense. Whatever abusive words may be spoken to you, simply practice patience.

Since this is so important, let us pause here to consider the virtues of practicing patience. Patience is counted as one of the six or ten paramitas, the perfections of the Bodhisattvas. There are three types of patience. The best of the three is to know the emptiness of all things. Next best is non-retaliatory patience, where one does not retaliate or take revenge on others who have abused or behaved badly toward oneself. This means that one voluntarily accepts whatever suffering or harm may be heaped upon oneself without striking back.

Practicing patience is one of the highest forms of asceticism. Through this practice, all aggression will be pacified by itself. When two communities are in conflict, if one of these is able to exercise patience, the strife between them can diminish and gradually subside all together.

Patience is sometimes thought of as the highest of all virtues; it is very sacred. If one has practiced patience, it leads directly to being born with a beautiful form. Though we think being born beautiful is due to some kind of heredity from our parents, in fact it is largely due to the merit of practicing patience in one’s previous lives.

Indeed, the good fortune of being born as a human being is due to the performance of ethics, of moral deeds, in one’s previous lives. But not all humans are born with a beautiful form; it is only those who have practiced patience who are graced with such an appearance.

Those who are patient are generally admired by everyone; from kings and dignitaries down to the most ordinary person, all will respect one who is patient. This is because patience consumes one’s anger, the cause of the worst suffering. There is no non-virtue like that of anger and hatred; it destroys all seeds of virtue. In contrast, practicing patience destroys anger and hatred. There really is no virtue that can match the virtue of patience.

Another of the six or ten paramitas or perfections of the Bodhisattvas is the perfection of diligence. Whatever you undertake, you must apply diligence to the task. If you have diligence, you can even make a hole in a rock using your hands. The practice of diligence in this life will enable one to do things quickly and successfully in future lives, without facing many obstacles.

Yet another of the paramitas or perfections is the perfection of concentration. The benefits of the training in concentration are that one becomes contented and peaceful and easy-going. One finds one’s mind easy to tame, and things are fine and as they should be. These are some of the virtues of the positive karma that arises through the perfection of concentration.

Especially important is the prajna paramita, the perfection of wisdom. It gives one the ability to discern matters with mental clarity and clear reasoning.

The law of karma, of cause and effect, is infallible; it will never let you down. Non-virtues definitely do create unhappiness. Even if one has the good fortune to be born as a human being, if non-virtuous causes are present in oneself, these will perpetually create suffering, even if one gains higher rebirth, such as that of a human being.

The realms of suffering such as the hells are the result of one’s own wrong thoughts and deeds. There are no ‘places’ such as the hells. The hellish fires of the hot hells are the manifestation of unresolved anger and negativity stored in the mind. These karmic accumulations manifest as what appears to be a real world or realm that one must experience. Due to negative karma, one has a distorted perception of all of reality, not realizing that whatever reality one seems to be experiencing is in fact created by one’s own mind.

All meditation practices must be structured according to the three excellences: that which is virtuous in the beginning, that which is virtuous in the middle, and that which is virtuous in the end.

In meditation, the most important thing is meditation on emptiness. All the attainments of the Buddhas are the result of meditation on emptiness. We ourselves have not become Buddhas because we have not effectively meditated on emptiness.

What is virtuous in the beginning is refuge. What is virtuous in the middle is the main part of the practice. What is virtuous in the end is the dedication of merit. Hence we can see that the taking of refuge is the basis of all further practice.

In the Earlier Translation school they speak of nine vehicles of Buddhism, which includes six tantric vehicles, while in the Later Translation schools they speak of four vehicles or classes of tantra: kriya or action tantra; charya or performance tantra; yoga tantra; and anuttarayogatantra or unsurpassable yoga tantra.

In the practice of Kriyatantra, one visualizes the deity, such as the goddess Tara, in the space above and in front, and thinks of oneself as a loyal subject supplicating a king or queen, hoping to receive their kindness. This is the nature of the relationship of the meditator and the deity in Kriyatantra. In Charyatantra, you would regard the goddess as a friend, one who you ask for some favor or assistance or blessings. In Charya or performance tantra, the relationship between the meditator and the deity is like that of a friend to a friend.

In Yogatantra, one is unifying one’s own nature with the nature of the deity, unifying one’s own appearance with the appearance of Tara. In Anuttarayogatantra, one does not view oneself and the deity as separate in nature. Based on this, one transforms one’s ordinary body, speech, and mind into holy Tara’s body, speech, and mind.

In order to do this, you must have received the permission-initiation. This is what enables you to transform your ordinary body into the divine body, to transform your ordinary speech into enlightened speech, and to transform your mundane thoughts into the wisdom of the goddess Tara through meditating on emptiness.
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Special Benefits Bestowed by Tara And the Mother Goddesses
The practice of Tara is said to have many different extraordinary powers of blessing, and is particularly effective in a wide variety of situations. For example, it is said that at the end of an aeon or cycle of time, when hardships and calamities may increase, the mantra and puja rituals of Tara are very essential. Anyone can recite the prayers of Tara and it brings great benefit.

As we recounted earlier, in a prior era at the beginning of our aeon, the Buddha Mahavairochana was the Guru, the spiritual guide, of Tara. Buddha Vairochana blessed Tara and prophesied to her that at the end of the aeon, in those lands and worlds where pujas, prayers, and rituals of Tara are recited, as a result of these prayers, the many diseases, troubles, and disturbances caused by evil spirits and by human beings would be pacified and resolved. I feel that the practice of Tara is the most important and essential of all practices in such times.

Other goddesses also very helpful in this regard is Marichi, or Ozer Jemma, and the well-known goddess of spiritual healing, Parna Shawari. Their prayers and mantras bring the same power and benefits as those of Tara. They are basically the same goddess, Prajnaparamita, in different manifestations.

Of Tara, is said that not only diseases and disturbances caused by evil spirits, but also fighting, wars, conflicts and arguments may also be pacified and resolved by the power of her practice. All such obstacles and related difficulties can be removed through the blessing of the prayers and mantras of these goddesses.

Ozer Jemma and Parna Shawari as well as Yudon Drolma, are particularly effective forms of the goddess to practice in order to protect against and heal all kinds of diseases. They are especially important to protect against thieves and criminals, and to heal the suffering caused by strife and conflict.

It is said that these puja prayer rituals and mantra recitations are particularly important when we come to the end of an age or cycle of time. For such times, the practice of Guru Rinpoche is widely recommended, but Tara, Ozer Jemma, and Parna Shawari are also extremely important.

In times of the threat of wars, epidemics, strife, and so on, it is very important that the mantras of these three goddesses be put on prayer flags and hung in the air, as much as people are able to do this. People from all walks of life should do this and say these mantras as much as possible. Along with the prayers of Guru Rinpoche, these practices are the most effective in such times and situations as we are speaking of. This has been stated in many scriptures.

One who offers praise to Tara is truly intelligent. Whether early in the morning or late at night, if one offers the praise to the twenty-one Taras, such as offering two, three, and then seven repetitions of the prayer, totaling twelve recitations of the praise to the twenty-one Taras, all wishes can be fulfilled. This is how it is in the Four Mandalas’ Ritual of Holy Tara “The Illuminating Lamp”. In this puja one repeats the praise twice, then three times, then seven times.

When it is said that all one’s wishes will be fulfilled, it means that if you need a child, you’ll get one. If you have financial needs, these will be met. Whatever wishes you have, all of them can be fulfilled through praise to Tara. Actually, one doesn’t need more than this practice; it accomplishes everything!

You only need to try it out, to test it, in order to allay your obstacles. All of your obstacles and difficulties, however many there are, can all be removed and relieved through offering praise to Tara. Through praying to Tara, all potential obstacles are powerless to cause you harm; they are naturally pacified. Nothing can get to you or harm you in any way; you become impenetrable, unassailable.

There is no doubt that Tara is very swift in allaying obstacles. It is an especially close and rapid method for female practitioners. Tara and the female Buddha Vajrayogini are of the same essence; Vajrayogini is also a rapid method of gaining accomplishment. All the activities of the Buddhas are embodied in Tara, contained in her, complete in her.

You have now been empowered to meditate on yourself in the form of Green Tara. Your speech can be transformed into mantra, your thoughts into wisdom. You are no longer an ordinary being; your body, speech, and mind have been completely elevated into the exalted state of Tara herself, into the form, mantra, and wisdom of Tara.

The words of the praise to the twenty-one Taras are not the intellectual composition of scholars. They are spoken directly by Buddha Mahavairochana and Buddha Shakyamuni themselves. Please recite the praise to Tara as much as you are able to in the course of your everyday life. If you are unable at any time to recite the praise, try to recite the mantra of Tara, OM TARE TUTTARE TURE SVAHA.

At the minimum, at least you can recite “Tara, Tara, Tara ¡K”, or you can say “Tare, Tare, Tare¡K”, just repeating her name. When you call out someone’s name, don’t they give you their attention? By calling on Tara by name, she will certainly hear you and respond. Don’t just do it because I say so, but by all means, do it!

女人要………………….
Posted On 02/05/2009

from yymr1982…………

女人从小到老,都要有意识的去精心打造自己,细心雕琢自己的心灵。在成长过程中,要给自己设定一个思想行为框框,时刻调试、约束自己,使自己变得更加完美。 要想成为一位亮丽无瑕,如同美玉般的女性,光靠外表是不够的。而要从您的外表能透露出您内在的完美,内外合一,才会体现您的优势所在,才会靓丽多彩,才会使人敬佩爱怜。 您要想把自己打造成为,古典和现代相结合的时尚女性,请注意修正自己,要多优少劣。尽量做到以下方面:

 

 

多一分刚强,少一分软弱。

多一分自信,少一分自卑。

多一分稳重,少一分张扬。

多一分忍让,少一分霸道。

多一分宽容,少一分狭隘。

多一分端庄,少一分轻狂。

多一分糊涂,少一分敏感。

多一分诚实,少一分谎言。

多一分信任,少一分猜疑。

多一分原谅,少一分挑剔。

多一分温柔,少一分强势。

多一分自律,少一分散慢。

 

多一分真诚,少一分虚伪。

 

 

多一分爱心,少一分记恨。

多一分理解,少一分埋怨。

多一分成熟,少一分幼稚。

多一分智慧,少一分愚昧。

多一分沉默,少一分唠叨。

多一分体谅,少一分抱怨。

多一分交往,少一分孤独。

多一分聪明,少一分愚笨。

多一分忍耐,少一分焦急。

多一分责任,少一分放弃。

多一分原谅,少一分报复。

多一分谦让,少一分私念。

多一分勤奋,少一分懒惰。

多一份细心,少一分大意。

多一分热情,少一分冷漠。

多一分施舍,少一分贪欲。

多一分快乐,少一分悲伤。

多一分谦虚,少一分傲气。

多一分学识,少一分无知。

多一分希望,少一分沮丧。

多一分踏实,少一分浮浅。

多一分心志,少一分焦虑。

多一分冷静,少一分狂躁。

多一分矜持,少一分轻率。

多一分爽朗,少一分忧郁。

多一分喜乐,少一分感伤。

多一分自尊,少一分鄙视。

多一分自爱,少一分伤害。

多一分善良,少一分怨恨。

多一分忠厚,少一分薄情。

多一分宽宏,少一分嫉妒。

多一分柔情,少一分强硬。

把以上多一分优势,少一分劣势。

 

深深刻在心版上,时刻提示自己,工作和生活中遇到任何事情,切莫慌乱茫然。针对事态的轻重缓急,去调整自己当时的情绪,头脑清楚,判断准确,以积极向上并能维系他尊和自尊的心态,去处理事务。 不能盲目应和,不能草率决定。免得精神受挫,情绪混乱,造成整体伤害。 总之无论做什么事,都要考虑即要尊重他人,也要善待自己。把自己从里到外打造成,如同美玉一般圣洁无瑕!尽量做到完美无缺!

 

IF a woman can be like above…i give 100 MARKS…

but……………………………………..