Posted On 11/01/2012
4 February 2012 marks the actual beginning of a new year – 立春.
It’s always believe that this day is a symbolic for the whole year. Therefore I have decided to conduct a 2012 CNY Blessing on the 4th February 2012 from 12noon to 5pm . Hoping that all will be blessed around the year.
Besides receiving energy blessing from me, At the same time, a few of my outstanding disciples will be giving oracle reading at special rates.
Chess Oracle Reading by 慈玄 (the one and only Chess Oracle Reader in Singapore), Unique Manjusri Oracle Reading by 吉祥 & Tarot Reading by Lady Shaura, are all available ????
Having any doubts in any areas of your life? Explore the Oracle Readings to solve your problems!
Interested parties please email me at email@example.com or call me at my mobile for my office address.
All are welcome!
Posted On 08/01/2011
Posted On 24/11/2010
J was about 33 this yr. Was working as a accountant in a company before. Life was suppose to be good for her then. However, her hubby had an divorce with her last yr becos of a third part from china. and she lost a marriage and had a 2 yr old kid with her.
both her parents were already no longer around and she hv no siblings to turn to and she had to live in a rented room wiht her kid. Things gt worse this yr as she lost her Job…be-cos she got a problem….she hv sleeping disorder and cannot handle her emotions…
she had seek help from a few doctors and psychiatrist, but things are not improving…………..
She was intro to me by her friends and we meet up at my usual McDonald after many explanation…as she said the meeting place was too far , but i explain to her, for ba zi reading, I only do it at that particular mac…not be-cos im lazy but be-cos that area i chose hv my protecting guardian around and thus it will be safer for me and my client when i need to reveal more detail about karmic debtors in her life.
finally she agreed.
We meet up at the appointment time, she was a very nice looking lady but with a very negative aura energy engulfing her…its sooo dark green..
after some ice breaking, she starts to tell me more abt her life..while talking, her tear just uncontrollably roll down… i observed that her fingers were full of cuts and her hands gt lots of scratches, n further observation i saw her keep scratching her own hands while talking to me.and its not normal scratching but “hard” one…
Besides her actions , the way she talk was very very very negative.
Her ba zi belongs to the weak body element and they are full of 官杀.. i guess this the cause of her depression and bad marriage.
her this 5 years luck pillar was 伤官 破 正官。。。thats y both work and marriage hv problem. and i realise she like white so much and metal in her case aggravate the situation.
well i guess she was just like many others who is not aware for their life template , thus keep going the wrong way and doing the wrong thing to worsen their life.
a person need to ensure his physical body element energy well balanced and need to do the correct things to atone their karmic debts and good mental energy in-order to walk out from their life template..
I went through her life template with her and advise her ways to help her to get her required element in her 衣食住行。 I also explain to her about her karmic debts on killing in her previous life and the effect on her current OCD in this life. And taught her , her way of lightening her karmic debts.
I scanned her soul..well she is not a 先天灵 which I hv been searching for but i see that her ling belongs to quite high energy type but because its never being awake before and its not sync with her mind, n being negative..she attracted lot of negatives energy which in turn tinted her soul energy. if this were to go on…i believe her soul will just gets lower n lower..n it will jus make her total break down in no time.
I decided to to wake her soul abit and teach her my 光音法门 meditation..which will help her to flush her negative energy, build up her body element energy and attract positivity to her.
I took quite some time to explain to her on soul and soul cultivation.
After which i ask her if she want to learn?
after some consideration her say yes.
while sitting in the mac, i summon energy from 光音天 and blast it at her soul, while she close her eyes and relax…in no time, her soul waken…she was shock but luckily before it , I had already explain the things that she is going to exp…i din fully awake her soul as she still hv karmic debtors and negative energy attached tot her soul…i jus wake it abit so that she is able to do 光音法门
well…. though my main ideal was to find and trained 先天灵 but still i dun neglect normal 灵 bodies….i believe all the normal ling if were to cultivate properly, there will be time they will 灵归元 too!
at the end session, i ask J will she follows my advice… she told me..if she hv already found the way and she still dun follow..well..she then really deserved to suffer..
Posted On 15/10/2010
Mr Lam, currently about 50yrs old. Own a company and factory in woodlands area.
He engaged my fengshui audit service for his company mid last year.
He started this company 20 over yrs ago and along the years he faces lots and ups and dwn in his business but.. this 2 yrs.. business was really bad……for him.
I reach his office slightly earlier than the appointment time… i hv this practice, i like to walk 1 round outside the premises that i were to audit for fengshui b4 going in to meet my client…
the office was around woodlands area n ..in a macro view of the piece of land, the energy was jus so so… not too bad..
i tried to locate the 龙气 and 龙头 of the place…and found that this piece of land is at the mid point of the dragon , its at the 龙肚…however no nest were found…
1 good thing of this land is that there is a 有情水环抱… so i guess its shouldnt be too bad..then
I went into the office thru the factory area and met Mr Lam…
I was soooo amaze that there were soooooo many fengshui ornament inside…
1>30 pair of big dragon
2> 20 over pair of big 天禄
3> 10 over pair of big 麒麟
4> alot of big n small chinese lions ( lost count)
5> gt 6 big eagles
6> 8 big elephants
7> many many other different fengshui celestial animals ornaments big n small lying all around the factory n office..
basically the whole place were like fengshui celestial animal zoo !
we sat dwn and start a former greetings and chat with him. He start telling me his life exp….
Mr lam explain to me, im actually his 4th geomancer engaged to help him…he follow the previous 3 master advice, nothing improve yet business became worse..
i check with him, did they ask him to place all those fengshui celestial animal ornaments? he told me actually some were ask by them but some is bought by himself for collection cos he likes…all this type of fengshui celestial animal.. he collected them along the years..
I check with him again did he or the previous masters injected any energy into those animals figurine?
the answer were no…….
i start walking around and audit the factory n office fengshui…
as we move from a point to another i told him the ways and cures to change or add…to the area.
after going 1 full round, I told him to remove all the fengshui celestial animal figurines in the office and factory..all must be remove except only l pair of big 麒麟
Mr lam face change….he asked me y? and he keep telling me he likes them n he told me ,all that were auspicious animal figurine that should be good for fengshui y should he remove..this n that.. he keep going on n on…trying his best to persuade me to leave his “fengshui zoo” alone
after he finish complaining …
I explain to him a few points…
1> most of the fengshui animal figurines in his premises r of no use..because they were all place at the wrong position and they carries no energy at all and they were made of not natural elements .when a fengshui item carries no energy…it hv no effect to the fengshui at all……
2> the office feng shui originally is really not that bad… its he himself who destroy his own fengshui cos a few of the figurine had harness negative energy and had attract unwanted earth spirits into the factory. His office earth position is in such a way that it will trap spirits or negative energy inside the premises.
3> a true fengshui setup should be using only the 5 elements as cures.. using fengshui celestial animal ornaments is not authentic fengshui setup..however since he like them so much then it still can be use if wanted to but it hv to fufill a few conditions.
a> the celestial animal figurine must be made of natural material.
b> the made shape must be make as sharp n real as possible.
c> the celestial animal figurine must BE INJECTED WITH ENERGY AND
d> THE 分身灵 OF THE CELESTIAL ANIMAL MUST BE SUMMONED!
e> the positioning of the figurine is also very very important..its must b place at the correct position according to the owner ba zi and the premises shape,facing,sitting,n date of building….
if the above 5 points is not meet.. then the placing of any fengshui celestial animal ornaments inside is redundant and for worse it will incurred alots of harm!
i proposed to Mr Lam ,i chose the pair of 麒麟 to be left for use becos 麒麟 is a very power celestial animal, it is very 正 and its a 仁兽. if the 分身灵 of a 麒麟 is present in a premises it can attract lots n lots of good energy into the premises so that the so call wealth of the place will increase n it can protect the ppl in the premises from harm and also it can prevent and clear unwanted energy into the premises.
after some calculation n measurement i located a point to place the 麒麟…and i ask Mr lam to sent the pair of about 1 metre tall 麒麟 to my house for a 7 days cleansing and another 7 days of energy insertion. n will place at the chosen location on a calculated date n time. and i will be there summoning the 分身灵 of the 麒麟
well i recieve..a thank you call from Mr Lam few days ago..his company is “back to life” cos he had mange to close a few big deals..over the past few months.
I congrats him…n warned him to remember not to set up zoo again….
Posted On 27/09/2010
Lady Shaura will be provinding her tarot reading service at a holistic fair:
Date: 2nd / 3rd of October 2010
Time: 10am – 9pm / 10am – 7.30pm
Location: Suntec City / Concourse Level 3 stall 21
Posted On 28/08/2010
DOMINION: This protective angel presides over the sun sign of Aries, and gives us special protection and blessings. He inspires enthusiasm, adventure and liveliness.
GUIDANCE: Angel of Courage
SAMPLE AFFIRMATION: I AM filled with optimisim, hope, enthusiam and excitement. I AM ready to pursue my dreams with courage.
SAMPLE PRAYER: Angel of Courage, sometimes all of my creative energy gets so overwhelming that I don’t know where to begin. I have all kinds of projects swarming in my head and I have no idea where to start. Please give me the courage that I desire to jump head first into the project that gives me the most pleasure, happiness, passion and excitement. I feel confident that you will guide me in my creative pursuits.
Posted On 18/08/2010
地母又稱天公地母 . 皇天後土 . 地母娘娘 . 地母元君 . 地母至尊 . 後土其地母聖號爲”無上虛空地母至尊”
Posted On 03/08/2010
The Gohonzon is the object of devotion in Nichiren Buddhism. In Japanese, “go” means worthy of honor and “honzon” means object of fundamental respect. Nichiren defined the universal law permeating life and the universe as Nam-myoho-renge-kyo and embodied it in the form of a mandala. In the Gohonzon, a scroll on which are inscribed Chinese and Sanskrit characters, Nichiren symbolically depicted the life state of Buddhahood, which all people possess.
SGI members chant Nam-myoho-renge-kyo to a Gohonzon enshrined in their own homes. The Gohonzon, together with a practitioner’s faith and chanting of Nam-myoho-renge-kyo, acts as a stimulus to activate the life-condition of Buddhahood innate in one’s life.
Our inner life-condition changes constantly as we come into contact with different external stimuli: everything around us–people, the weather, a piece of music, the color of the walls–creates some kind of influence on us. A painting can cause the viewer to feel enraptured, calm or disgusted, and a letter can either cause joy or shock and dismay. In order to bring out our highest potential condition of life, our Buddhahood, we also need a stimulus. Nichiren’s enlightenment to the law of life enabled him to create a stimulus that would be able to activate the life-condition of Buddhahood within us.
One can still chant Nam-myoho-renge-kyo and experience benefit if one is not near, or unable to see a Gohonzon. The most essential element in Nichiren’s practice for drawing forth one’s Buddhahood is the strength of one’s faith.
Posted On 31/07/2010
Traditionally it was believed that the principles of the I Ching originated with the mythical Fu Xi (伏羲 Fú Xī). In this respect he is seen as an early culture hero, one of the earliest legendary rulers of China (traditional dates 2800 BC-2737 BC), reputed to have had the 8 trigrams (八卦 bā gùa) revealed to him supernaturally. By the time of the legendary Yu (禹 Yǔ) 2194 BC – 2149 BC, the trigrams had supposedly been developed into 64 hexagrams (六十四卦 lìu shí sì gùa), which were recorded in the scripture Lian Shan (《連山》 Lián Shān; also called Lian Shan Yi). Lian Shan, meaning “continuous mountains” in Chinese, begins with the hexagram Bound (艮 gèn), which depicts a mountain (¦¦|) mounting on another and is believed to be the origin of the scripture’s name.
After the traditionally recorded Xia Dynasty was overthrown by the Shang Dynasty, the hexagrams are said to have been re-deduced to form Gui Cang (《歸藏》 Gūi Cáng; also called Gui Cang Yi), and the hexagram responding (坤 kūn) became the first hexagram. Gui Cang may be literally translated into “return and be contained”, which refers to earth as the first hexagram itself indicates. At the time of Shang’s last king, Zhou Wang, King Wen of Zhou is said to have deduced the hexagram and discovered that the hexagrams beginning with Initiating (乾 qián) revealed the rise of Zhou. He then gave each hexagram a description regarding its own nature, thus Gua Ci (卦辭 guà cí, “Explanation of Hexagrams”).
When King Wu of Zhou, son of King Wen, toppled the Shang Dynasty, his brother Zhou Gong Dan is said to have created Yao Ci (爻辭 yáo cí, “Explanation of Horizontal Lines”) to clarify the significance of each horizontal line in each hexagram. It was not until then that the whole context of I Ching was understood. Its philosophy heavily influenced the literature and government administration of the Zhou Dynasty (1122 BC-256 BC).
Later, during the time of Spring and Autumn (722 BC-481 BC), Confucius is traditionally said to have written the Shi Yi (十翼 shí yì, “Ten Wings”), a group of commentaries on the I Ching. By the time of Han Wu Di (漢武帝 Hàn Wǔ Dì) of the Western Han Dynasty (c. 200 BC), Shi Yi was often called Yi Zhuan (易傳 yì zhùan, “Commentary on the I Ching”), and together with the I Ching they composed Zhou Yi (周易 zhōu yì, “Changes of Zhou”). All later texts about Zhou Yi were explanations only, due to the classic’s deep meaning.
 Modernist view
In the past 50 years a “Modernist” history of the I Ching emerged based on research into Shang and Zhou dynasty oracle bones, Zhou bronze inscriptions and other sources, (Marshall 2001, Rutt 1996, Shaughnessy 1993, Smith 2008). In the 1970s, Chinese archaeologists discovered intact Han dynasty-era tombs in Mawangdui near Changsha, Hunan province. One of the tombs contained the Mawangdui Silk Texts, a 2nd century BC new text version of the I Ching, the Dao De Jing and other works, which are mostly similar yet in some ways diverge from the received, or traditional texts preserved historically. This version of the I Ching, despite its textual form, belongs to the same textual tradition as the standard text, which suggests it was prepared from an old text version for the use of its Han patron.
Rather than being the work of one or several legendary or historical figures, the core divinatory text is now thought to be an accretion of Western Zhou divinatory concepts. As for the Shi Yi commentaries traditionally attributed to Confucius, scholars from the time of the 11th century AD scholar Ouyang Xiu onward have doubted this, based on textual analysis, and modern scholars date most of them to the late Warring States period (403 or 475 BC-256 or 221 BC), with some sections perhaps being as late as the Western Han period (206 BC-220 AD).
The text of the I Ching is a set of oracular statements represented by 64 sets of six lines each called hexagrams (卦 guà). Each hexagram is a figure composed of six stacked horizontal lines (爻 yáo), each line is either Yang (an unbroken, or solid line), or Yin (broken, an open line with a gap in the center). With six such lines stacked from bottom to top there are 26 or 64 possible combinations, and thus 64 hexagrams represented.
The hexagram diagram is composed of two three-line arrangements called trigrams (卦 guà). There are 23, hence 8, possible trigrams. The traditional view was that the hexagrams were a later development and resulted from combining the two trigrams. However, in the earliest relevant archaeological evidence, groups of numerical symbols on many Western Zhou bronzes and a very few Shang oracle bones, such groups already usually appear in sets of six. A few have been found in sets of three numbers, but these are somewhat later. Numerical sets greatly predate the groups of broken and unbroken lines, leading modern scholars to doubt the mythical early attributions of the hexagram system, (Shaugnessy 1993).
When a hexagram is cast using one of the traditional processes of divination with I Ching, each yin and yang line will be indicated as either moving (that is, changing), or fixed (unchanging). Sometimes called old lines, a second hexagram is created by changing moving lines to their opposite. These are referred to in the text by the numbers six through nine as follows:
* Nine is old yang, an unbroken line (—θ—) changing into yin, a broken line (— —);
* Eight is young yin, a broken line (— —) without change;
* Seven is young yang, an unbroken line (———) without change;
* Six is old yin, a broken line (—X—) changing into yang, an unbroken line (———).
The oldest method for casting the hexagrams, the yarrow stalk method, was gradually replaced during the Han Dynasty by the three coins method and the yarrow stalk method was lost. With the coin method, the probability of yin or yang is equal while with the recreated yarrow stalk method of Zhu Xi (1130–1200), the probability of old yang is three times greater than old yin.
There have been several arrangements of the trigrams and hexagrams over the ages. The bā gùa is a circular arrangement of the trigrams, traditionally printed on a mirror, or disk. According to legend, Fu Xi found the bā gùa on the scales of a tortoise’s back. They function like a magic square with the four axes summing to the same value, using 0 and 1 to represent yin and yang: 000 + 111 = 101 + 010 = 011 + 100 = 110 + 001 = 111.
The King Wen sequence is the traditional (i.e. “classical”) sequence of the hexagrams used in most contemporary editions of the I Ching.
The eight trigrams
The solid line represents yang, the creative principle. The open line represents yin, the receptive principle. These principles are also represented in a common circular symbol (☯), known as taijitu (太極圖), but more commonly known in the west as the yin-yang (陰陽) diagram, expressing the idea of complementarity of changes: when Yang is at top, Yin is increasing, and the reverse.
In the following lists, the trigrams and hexagrams are represented using a common textual convention, horizontally from left-to-right, using ‘|’ for yang and ‘¦’ for yin, rather than the traditional bottom-to-top. In a more modern usage, the numbers 0 and 1 can also be used to represent yin and yang, being read left-to-right. There are eight possible trigrams (八卦 bāguà):
1 ☰ 111
乾 qián the Creative, Force heaven, sky
天 northwest father head strong creative dragon
2 ☱ 110 兌 duì the Joyous, Open swamp, marsh
澤 west third daughter mouth pleasure tranquil (complete devotion) sheep
3 ☲ 101 離 lí the Clinging, Radiance fire
火 south second daughter eye light-giving, dependence clinging, clarity, adaptable pheasant
4 ☳ 100 震 zhèn the Arousing, Shake thunder
雷 east first son foot inciting movement initiative horse
5 ☴ 011 巽 xùn the Gentle, Ground wind
風 southeast first daughter thigh penetrating gentle entrance fowl
6 ☵ 010 坎 kǎn the Abysmal, Gorge water
水 north second son ear dangerous in-motion pig
7 ☶ 001 艮 gèn Keeping Still, Bound mountain
山 northeast third son hand resting, stand-still completion wolf, dog
8 ☷ 000 坤 kūn the Receptive, Field earth
地 southwest mother belly devoted, yielding receptive cow
The first 3 lines of the hexagram, called the lower trigram, are seen as the inner aspect of the change that is occurring. The upper trigram (the last three lines of the hexagram), is the outer aspect. The change described is thus the dynamic of the inner (personal) aspect relating to the outer (external) situation. Thus, hexagram 04 ¦|¦¦¦| Enveloping, is composed of the inner trigram ☵ Gorge, relating to the outer trigram ☶ Bound.
The hexagrams, though, are mere mnemonics for the philosophical concepts embodied in each one. The philosophy centres around the ideas of balance through opposites and acceptance of change.
The Tai Xuan Jing extension of the Yi Jing characters, based on the Canon of Supreme Mystery (Chinese: 太玄經; pinyin: Tài Xuán Jīng) by Yáng Xióng (Chinese: 揚雄/扬雄; Wade-Giles: Yang Hsiung; 53 BC-18 AD), range from U+1D300 through U+1D356. Their Chinese aliases most accurately reflect their interpretation; for example, the Chinese alias of code point U+1D300 (
Posted On 28/07/2010
The pentagram, or five-pointed star, is one of the favorite symbols witches and magicians love to use as a symbol of their religion. It has been so widely used throughout the past that the word ‘pentacle’, also originally meaning a five-pointed star, has become the familiar pentacle often used as a disc or plate of metal or wood, usually engraved with magickal symbols, on many a Wiccans’ altars, and used in magickal rites.
The reason why the pentagram is regarded as the symbol of magick is because its five points represent the Four Elements of Life (Earth, Air, Fire and Water) plus Spirit (or Ether/Aether) the Unseen, the Beyond, and the source of occult power. For this reason, the pentagram should be drawn with the one point up, the point of Spirit presiding over the other four. It is Mind ruling over the World of Matter. The lower four points representing the world, or man, and the higher point representing spirit. In the pentacle, with the star encircled, the circle surrounding the star means the universe, or Cosmic Egg.
Symbolically, the entire pentacle means that man is the microcosm (little world) of the macrocosm (the universe as a whole). The four points placed below the upper point represent the physical man – Earth, Air, Fire and Water. This becomes the idea of Spirit before Man – the seeking of the spiritual, the Mysteries within, returning to the Goddess and God. Placing the two points up, although we remain the microcosm of the macrocosm, it represents more the mundane Man – Man
before Spirit – the seeking of the material, the loss of the Mysteries in search of gain from the world.
The apple has been revered throughout history as being sacred of the Goddess. In modern mythology, the apple became associated with the Tree of Knowledge, which Eve took and ate. The reason the apple is considered associated with the Goddess is revealed by cutting through the centre of the apple. Hidden in the apple’s core, is a natural pentacle. This is the sign of the Goddess Kore (Core) – the Greek Holy Virgin, the inner soul of Mother Earth (Demeter). Just as Kore the Virgin was hidden in the heart of Mother Earth and represented the World Soul, so her pentacle was hidden in the apple. Kore is also an
alternative name of Kali.
The pentagram has long been associated with many of the mystery schools, Wicca (Witchcraft) and magick. It is the simplest pattern of star shape that can be designed with but a solitary line; hence it is sometimes labelled “the Endless Knot.” Additional titles are “the Goblin’s Cross”, “the Pentalpha”, “the Witch’s Foot”, “the Devil’s Star”, “The Druid’s Foot”, and “the Seal of Solomon” (more appropriately characterized by the hexagram). It was known as the Endless Knot, because it can be drawn without lifting the pen from the paper, though it requires concentration and care to draw a symmetrical figure in this way.
It has long been believed that the pentagram was a powerful guardian against evil and sinister spiritual beings, hence it was an emblem of protection, and was sometimes worn as a talisman for happy homecomings.
Posted On 27/07/2010
From Wikipedia, the free encyclopedia
The Nechung Oracle is the State Oracle of Tibet. The medium of the State Oracle currently resides with the current Dalai Lama in Dharamsala, India. Prior to the Himalayan diaspora resulting from the annexation of Tibet by the Chinese Cultural Revolution, the Nechung Oracle was the designated head of a specific monastery in Tibet, that monastery is Nechung.
In Tibet and throughout the greater Himalayan region, oracles have played, and continue to play, an important part in revelation, religion, doctrine, and prophecy. In Tibet, the Nechung Oracle and other oracles on occasion, have also played principal roles assisting governmental decision-making and providing intelligence on pressing matters of [[Sovereign state|State]and most importantly hidden security of the 14th Dalai Lama of Tibet]. There are a number of oracular traditions within the Himalaya of which the Nechung is but one. The word “oracle” is used by Tibetans to refer to the spirit, deity, or entity – which in the Himalayan tradition is more appropriately rendered in English as “mindstream thoughtform” – that through temporary possession (or various styles of periodic or ongoing possession depending on the tradition) enters those men and women who act as media between the phenomenal natural world and the subtle spiritual realms. These media are, therefore, known as kuten, which literally means, “the physical basis”. Post-possession may involve protracted convalescence and recovery for the kuten.
The tulku of the institution of the Dalai Lama, consults the oracle known as the Nechung Oracle, which is considered the Official State Oracle of the government of Tibet. The Nechung was formerly a Nyingma tradition. He gives a complete description of the process of trance and possession in his book Freedom in Exile.
“When Padmasambhava consecrated Samye Monastery with the Vajrakilaya dance, he tamed the local spirit protector, Pehar Gyalp, and bound him by oath to become the head of the entire hierarchy of Buddhist protective spirits. Pehar, later known as Dorje Drakden, became the principal protector of the Dalai Lamas, manifesting through the Nechung Oracle.
According to the Dalai Lama, “Tibetans rely on oracles for various reasons. The purpose of the oracles is not just to foretell the future. They are called upon as protectors and sometimes used as healers. However, their primary function is to protect the Buddha Dharma and its practitioners.”
The rite of the Oracle possessing the kuten is ancient, entering the tradition from the Bonpo and Ngagpa, and traditionally involves a detailed evocative liturgy including such elements as fanfare, dance, mudra and mantra to invoke the Oracle who forcefully projects their mindstream via the discipline of phowa, temporarily possessing the physical basis.
Pearlman relates two prophecies prophesied by the Nechung Oracle: the famous prophecy that during the Year of the Tiger Tibet would encounter a grave and “great difficulty”; and the fortuitous second prophecy outlining the flight from Tibet of the Jewel of the Compassionate Ocean, an epiphet for the Dalai Lama:
“In 1947 Lobsang Jigme, the Tibetan State Oracle, prophesied that in the Year of the Tiger, 1950, Tibet would face great difficulty. In 1951, Lobsang Jigme fell ill, some say because of his repeated troubling visions, and for years was unable to walk without assistance. In 1959, after predicting the Dalai Lama’s flight, Lobsang Jigme spent two months walking to India with His Holiness. His illness was eventually cured.”
Pearlman describes the ritual investiture of the Nechung Oracle that is constituted by sacred symbols and iconography in the colours of the Five Pure Lights and Mahabhuta and includes lungta, bija and dhvaja:
“On formal occasions, the Kuten is dressed in an elaborate costume consisting of several layers of clothing topped by a highly ornate robe of golden silk brocade, which is covered with ancient designs in red and blue and green and yellow [colors traditionally subscribed to the Mahabhuta]. On his chest he wears a circular mirror which is surrounded by clusters of turquoise and amethyst, its polished steel flashing with the Sanskrit mantra corresponding to Dorje Drakden. Before the proceedings begin, he also puts on a sort of harness, which supports four flags and three victory banners. Altogether, this outfit weighs more than seventy pounds and the medium, when not in trance, can hardly walk in it.”
In addition to this regalia, when the Kuten’s trance deepens, the assistants that have been supporting the physical basis place a headress on his head which weighs approximately 30 pounds, though in former times it weighed over 80. The circular mirror is a divine attribute and tool, known as a melong (Tibetan: “mirror”), that is a potent polyvalent symbol of Dzogchen and Dzogchen teachings
Posted On 20/07/2010
Dharmapala Setrap Chen or more commonly known as “The Wild Tsen” or “Setrap Protector” is actually an ancient protector who comes from the Holy Land of Bodhgaya where Lord Shakyamuni Buddha was enlightened. Setrap Protector is actually the wrathful form of Buddha Amitabha that sworn to protect the teachings of Buddhism to Lord Sakyamuni Buddha. Setrap Protector is brought to Tibet by the translator called Loden Sherab (Ngog Lotsawa) from India just to spread and make the dharma grow. Setrap Chen’s name actually derive from the word ” golden cuirass” and it refers to the Gold Armor that he wears in Battles, This Symbolized the battle with our minds and also the spiritual side with the Demons of both inner and outer.
Setrap Protector is an ancient Protector that exists before our age and sworn to protect the teachings of Buddhism to Lord Sakyamuni Buddha himself and renewed his vow with Guru Rinpoche. At that time Lord Setrap’s Practices are most commonly practiced in Buddhist Monasteries in both Nalanda and Bodhgaya in India. Traveled with the translator called Loden Sherab to the Land of Snow (Tibet) from India just to spread and make the dharma grow. Just before Loden Sherab starts his journey to Tibet, the abbot of Bodhgaya Monastery was said to have entrusted him with Setrap Protector for the success in growth of Buddhism in Tibet.
Setrap Protector being the warthful emanation of Buddha Amitabha has been the protector for Ganden Shartse Monastery one of the two college of Gaden Monastery for many hundreds of years. Setrap Protector’s tasks among these degenerate times are good in pacifying our obstacles and also to make conditions conducive for everything good; namely the practice of dharma which leads to our eternal happiness. His role of being a warthful emanation is very similar like angry parents towards their child. Although sometimes our parents seems to be angry at us, but the anger is always motivated by love and concern towards their child’s well being. Buddha Amitabha emanate into this wrathful form is to direct into our inner and secret defilements of our own attachments, anger, ignorance and or ego. As an “Enlightened Buddha” despite his wrathful outer looks, Setrap Protector is well known for accomplishing the deadliest and swiftest destruction for all inner, outer and secret obstacles. As stated in the “Setrap Puja Book” (Shartse Jewel) the cudgel that Lord Setrap holds with his right hand are made of ‘sandalwood from the forests of Malaya’ – (Malaya in now known as Malaysia). As a proof of a being a devoted protector of Buddhism, Setrap Protector actually sew Guru Rinpoche’s shoe to his crown when he renewed his vow as a proof.
Therefore Setrap Protector is “One of the Best” of the Enlightened being that we can pray to when we have any obstacles to pacify, especially those who keeps us away from Dharma.
Posted On 07/07/2010
It is a myth saying that the legendary Dragon has nine sons and each had a strong personality. There are no general agreement as to what the Dragon’s sons are called, however, all the cravings of these mythical creatures that can be found on ancient temples, relics and buildings. The names and description provided is one of the most commonly said names and descriptions of these mystical creatures:
The first son is called Bi Xi (贔屭), is the most powerful and looks like a giant land turtle, normally carved on stone base of tablets.
The second son is called Li Wen (螭吻), looks like a beast, and is always found on the roof because it likes to look at all directions.
The third son is called Pu Lao (蒲牢), looks like a small dragon, and likes music and also likes to roar – thus it is a common decoration found on the bridge of stringed Chinese musical instruments and bells or gongs.
The fourth son is called Pi An (狴犴 pinyin bìàn), looks like a tiger, and is so powerful that it can be found in prisons.
The fifth son is called Tao Tie (饕餮), loves to eat, and is always found on ancient bronze.
The sixth son is called Suan Ni (狻猊), has the thinkings and values of Buddhism and likes places that are with incense smoke, thus it is frequently seen carved on the legs of incense burners. It is the celestial animal as seen ridden by Wen Shu Pu Sa.
The seventh son is called yaizi (睚眥) has a violent nature and likes to kill. Often found carved on sword or knife hilts because of its violent nature.
The eighth son is called Jia Tu (椒图) and looks like a Snail Clam and has a mild nature. Normally found on ancient doors as a door knock and also to keep thieves away.
The ninth son called Pi Xiu (貔貅) and has a big mouth to eat fortunes and wicked persons. It does not have an anus, so whatever it eats, it will not escape out.
Posted On 06/07/2010
by Dr Silvia Hartmann
What Is An Energy Vampire?
All people have an energy body, and energy exchanges between people happen all the time below the threshold of conscious awareness.
Most people only notice that they have been in the presence of an energy vampire when that person has gone and they find themselves depleted of energy and lacking the will to live, as though all their enthusiasm, excitement and joy of life had been quite literally “sucked out of them”.
Sometimes, people then become aware that they have been interacting with an energy vampire, someone who takes energy but doesn’t give anything back and learn to avoid such people.
More often however, because so little is known about energy exchanges between people, someone who was drained by an energy vampire will think they’re just under the weather, a bit depressed, haven’t eaten for a while, or find any other form of explanation as to why it is that they’re feeling so low.
When a person is forced to share a space with an energy vampire for any length of time, or even finds themselves in a relationship with such an energy vampire, they can absolutely become very depressed, very low, develop immune system problems and eventually die from this.
Here is another bridge to the general idea of vampyrism – a sick person is low on energy and will become an energy vampire quite automatically, as they need energy to come in, but have nothing left to give from their side.
They can drain a caretaker who isn’t aware of these processes to the point that the caretaker now becomes needful of energies, and they themselves turn now into an energy vampire as they attempt to replenish themselves from others – thus passing on the “infection” to the next person, who passes it on to the next and so forth.
An Energy Vampire is any person who sucks out more energy in their energy exchanges than they (can) return in kind.
Protection Against Energy Vampires
People have in general automatic protection devices from energetic attacks of this nature. These are called shields and they are energy forms that one person puts between themselves and others to stop connections being made through which energy could flow between people.
Anyone who lives in a big city, for example, will know how highly shielded against each other the people there are, and how difficult it is to make any kind of connection, a form of intimacy, through which energy may flow.
As just about everyone in modern society is short on human energy, we have a situation where nearly everyone is a potential energy vampire to everyone else, if they were not separated from each other through their shielding.
However, the more shielded a person is, the less energy in general can enter their systems, and the more hungry they become in turn. This may play out in then transferring “the hunger” for energy to trying to eat their way out of it, or engage in addictions of all kinds to fill the void.
For most people, children, animals and nature provide energy food to help them replenish themselves every so often so that their systems don’t break down altogether; but without direct human energy exchanges between powerful adults, it’s never quite enough and a state of constant starvation as well as a constant quest to seek that missing energy is the norm amongst modern 21st century people.
So what we can notice here is that even though there may be a few extreme people out there who are deliberately and with malice of forethought stalking victims to suck in their energies and give nothing back in return, and who have actively learned how to do this, the vast majority of human beings are all energy vampires to each other and don’t even know it.
Feeding An Energy Vampire
The first response people have when they realise that their mother, brother, best friend, work colleague or next door neighbour is an energy vampire is that they will run away as fast as they can and avoid contact with that person.
If that is not possible, for example because of societal restraints and punishments, as in the case of parents looking after their tiny energy vampires, or caring for a sick older relative or spouse, people will automatically increase their shielding as much as they can and disassociate themselves behind that shielding.
However, this protective movement also cuts them off from other sources of energy which might have replenished them, and of course it makes the attempts from the energy vampire to get some of the good stuff ever more desperate, causing a huge variety of the so called “attention seeking behaviour disorders”.
It is possible to establish a flow through of energy through a person’s energy body, taking in energy from the Universe itself and channelling it through one’s own systems, so that when an energy vampire comes along, they can draw energy out as much as they like, it is endlessly renewed as new energy flows straight back into and through the other person. The more the energy vampire takes, the more energy flows through the other person, and the better they feel in turn.
Examples of this happening can be observed in the very few “special” people, nurses, parents and carers for example, who are not depleted even after many hours spent with energy vampires but instead, seem to “shine ever more brightly” the more they give.
If a person can learn to do this channelling of energy through themselves, there is no longer a need for shields; they can feed any energy vampire and satisfy them, and in doing so, feel ever more recharged themselves.
The fed energy vampire then also ceases to be an energy vampire and may themselves become broadcasters who can feed others who are in need, at least for a time.
If they don’t learn how to establish the “flow through” of energy themselves, or if they are young, old or sick, they will need more energy from others to keep their systems working, and alive.
Learning More About Energy & Energy Vampires
Understanding basic energy exchanges and how energy works in all of our lives is probably one of the most profoundly life changing and life enriching lessons a human being can learn.
We are all energy vampires on some level, and will definitely become energy vampires if we get sick or experience accidents and malfunctions.
To be able to control how we take energy from other people, to learn to take energy from other sources such as the environment, the weather, animals and plants, metals and all occurrences of nature is a LIFE SKILL with profound repercussions on how much people will like you, how happy you can ever be, and what you can achieve with the energy you’ve got in your life.
Conversely, how to spot an energy vampire and to be in a position of choosing to feed them or to shield against them is a huge protection to your health and sanity.
Energy exchanges are all around us. They are PRIMARY reasons for people acting up, acting out, getting sick, succeeding or not succeeding, falling into addictions, engaging in self destructive behaviours and so much besides.
It is high time that we paid more attention to the energy vampires amongst us, become aware when we turn into energy vampires, and learn how to manage our energy exchanges as successfully as we manage our bank accounts, or even a lot more so – a man with many friends is never poor, as the saying goes, and the first way into absolute popularity is to stop being an energy vampire, and becoming a person that leaves others energized when they meet you, because that makes them like you, that makes them experience you as a good thing in their lives, and that’s what makes people love you, in the end.
Posted On 15/06/2010
( quote from some where……………….)
Posted On 15/06/2010
Posted On 28/04/2010
Lee and Ng were old neigbours, they both live in the same block ,same level but jus 2 doors away…..for 20 over yrs
Lee is in his early 50, he is a typical civil servent , serving in a gov ministry for almost 30 yrs, he dun drink dun smoke dun gamble, all he care abt is his job stability and his 2 son studies…
Ng is in his late 40, he is a “retired” gangster…he drink , he smoke and he gamble …..he is a part time horse betting book maker..he never bother much with his family, his concern is whether gt enough money to gamble…bo…
both of them are friends for 20 over yrs………..
one morning, while lee was on his way to work, he met ng at the lift door. Ng was there waiting for him, he ask lee for a 200 loan , lee refuse cos over the yrs he had lend him too much n he never repay him as promised, so this time Lee was very firm in rejecting him…
the unsuccessful loan make ng angry n start to shout n make nasty remarks on lee…lee gt fed up and jus quickly went into the lift n leave for work when the lift door open………………………..
After a hard day work, lee went home, he had totally 4got abt that morning incident…when the lift reach his storey of his house, and open, he again saw Ng standing infront of him…he gt annoyed and quickly siam him n dash home…he dun want to hear any more of his rubbish…
when he reach home, and was undressing himself for a bath, he heard his wife start to mumble to herself..he ask her wat was she saying, his wife told him…his old friend Ng were dead…die of heart attack that afternoon….Lee was shocked! cos jus abt 10 min ago he jus saw Ng at the lift…
He scolded his wife for tokking rubbish, n told her he jus met Ng at the lift, n this time , his wife gt mad…she thinks her hubby was old n illusioned…..both start to argue….lee wife decided to drag Lee to ng house to prove him wrong….Lee was totally shocked! cos ng son confirmed his father death…..
Lee nearly fainted….he hold his wife hard n very very seriously told his wife wat he hv been thru with Ng that whole day….seeing his hubby sooo serious, Lee wife buy his story, but at the same time gt worried…cos this mean that Lee have met a ghost!!!
the couple quickly went to the nearby joss paper shop, bot lots n lots of joss paper , intended to burn for ng cos, they scared Ng will come bk to huant them becos of the loan rejection jus b4 Ng death….
it took them abt 2 hrs to finish burning the paper…n asking for forgivness, lee felt better after it.. n went bk for an early sleep….however that night Lee keep hving nightmare…….n this nightmare countinue everafter………
after 5 weeks of nightmare n disturb sleep, lee was totally shattered,
his weight drop alot n his face was pale like paper…but things din stop jus there….dun noe from which day start, lee start to gamble…!! he will go for horse betting every mid week n weekends…..n he start loosing lots of his saving…his attitude to his family was also totally change..he treat his kids very rough n even beat his wife when she tried to stop him from going betting….n the most incredible, lee start to smoke…
Mrs lee was totally shatterd, n shared her story with one of her close friend who is my client n my client pursude her to engage my service cos she suspect her house fengshui gt problem…
mrs lee called me and make an appointment with me for a fengshui audit…..n i stupid stupid accept the case thinking its jus normal fengshui case..
On the appointment day, i went on the appointment time to lee house, when i reach the level n as the lift door open, i saw a man staring hard at me …i gt abit shock n look closer..n realise its a spirit…usually i will act blur when such cosmic friends gt near me.. but this time seems like he know i can see him…n i cannot siam..
I ask him wat he want…he told me, not to b a kaypo n quickly go bk…i smile n ignore him n jus walk my way to mrs lee unit…In my mind..i already know this time its not jus a simple fengshui audit case liao….
i went into the house n act like nothing happen…Mrs lee start to tell me abt her house recent happening n mr lee changes…
I asked her if there were any 1 jus pass away in the neighbourhood, she told me yes and relat to tme the whole incident abt Ng death..
after listening…alot..i went to his house altar and enquire her house 地基祖 for more infor..n confirmed that mr lee was under Mr ng ‘s spirit influence liao…which is wat we always call….卡阴。。。
As its not a fengshui problem i told mrs lee there is no need for any fs audit, let jus wait for Mr lee return…after abt 40 min, Mr lee came bk ..
His body was cover with green energy…..n at the pt he saw me, he wanted to chase me out of the house, but Mrs lee stop him n told him , he 撞邪！ he simply refuse to listen , jus keep yelling at me , wanted to chase me out of the house….i was not affected, jus quietly stand there seeing both of then sturggling..cos i noe he is under the spirits influence…i start to summon my ling energy n chant …my chanting irritates mr lee n he start to gt violent…he tried pushing me out of the house while Mrs lee struggle to stop him…dun noe after how long, mr lee seems to b lossing lot of enrgy n start to b weak,,n the fall on the ground n fainted…Mrs lee was shocked n scream n keep trying to wake him out…she keep asking me how…how how..
I din answer her, luckily i bot some of my instrument along, i use ling li and draw some mantra logo over lee’s body n seal his crown chakra..
i used 不动明王 mantra trying to lure n capture ng spirits but no responding…a very very crafty spirit…i noe i am not able to deal with him on the spot..wat i can do is cleanse mr lee and seal the house…
after helping to put mr lee onto the bed, i instructed mrs lee not to let him go out of the house for 3 days and must bathe him with 解阴水 for 7 days.. n reminder her, its normal for him to b blur and vomit for this 7 days..n after which he will b fine…mrs lee tot the story end there n happily pass me an ang po, n i leave…
however in my mind, i noe my case is not ended…cos the spirits will not rest ! im jus buying time, hoping i will b able to capture the spirits within this 7 days, if not he will surely go bk n haunt lee…
that nite at home, i did a 不动明王息法，trying to lure Ng spirits but fail..
n for the following 3 days..my ritual seems to b totally fail…n this time i myself gt panic..cos this ritual hv never fail me…something is very wrong…..i use all ways n method of divination trying to find out the cause, but simply no work…lost..totally lost….trying to calm myself n regain my clarity…i did a deep meditation for 3 hrs…
my guardians came…they told me…ng hv gt his “license” to gt lee n thus none of my fa will work..n none of the divine will help me….i beg my guardian to give me a solution….my guardians throw me a phrase..n leave…their hint hits me hard! n quickly do a 替身法 for lee using a tree…..
the nex 2 day….the poor tree gt uprooted and all the leaves turned brown..n i noe it finally work!!!
i called mrs lee n went bk to their house, mr lee hv slowly regain his concious and i explain the whole case to him…
ng n lee hv karmic debt in pass life..he harm lee not jus becos of this life issue…although the 替身 hv some how sacrifice in return for him..but it wun last for long..to ensure his future ‘safety, he hv to
1>ensure his life force energy is always well maintained..as he is not a 先天灵， i cant teach him my ling cultivation but i taught him another meditation method to help him to boost his life force..n he hv to do it everyday without fail for the rest of his life…
2> keep chanting 往生咒 for Ng, 49 times per day for his rest of his life
3> full time life long vegeterian
he wah n wah .. i told him.. his karma debts is still not settle with ng, im jus fooling him nia, if he dun follow my “prescibtion” he will come bk..again..he gt scared n say he will follow…but i really doubt it.. however..i told the couple, i will not help them again the next time if he tio again if becos he din follow my instruction…n i make my vows ……
haiz…pai tan sia…
Posted On 08/02/2010
well it hv been so long i nv update my blogs.. cos most r common cases no need to blog …..
for the pass 3 months i see many fs for childless couples..n also doing 超度 ritual for abortion couples… its so ironic they r so many couples dieing to hv kids yet there so many dieing to abort their kids….
LG n her hubby see me the 1 st time in 2006…they r dieing to hv kids… but i gave them very sad news that according to their ba zi they were nt destined to hv any… Lg was quite piss wif me.. n the session ended by her storming away… then in 2008 … lg called me 1 day.. she purposely called to scold me lousy cos doc hv confirm her pregnancy then… of cos i was quite disappoint with my lousy prediction…but i jus hv to let go… few month ago, lg hubby called me to make a house call appt.. i was shocked… n i accept it… when i reach their house on the appt day, lg n her hubby greeted me warmly… we chat abit of bo liao stuff, then i asked them for the real purpose of asking me come… lg face change n she walk to her room n came bk with a kid in her hand, she pass me the kid n signal me to carry… i love kids n happily i carried her. i look at the kid n i gt a shock!! she hv an abnormal face n i saw her legs were actually deformed….
my tears spilled uncontrolably..i use my ling energy to read her pass life n i saw a fish…. its a fish ling going for her 23 times of recarnation… it hv not fully develop to b recarnated as a normal human form….
the couples appolagise for their rudeness in the pass n hope i can help the girl… i explaine the ling progression theory to them n told them its immpossible for them to hv this kid, they must hv done something more to hv this kid…..
they told me in a very pai say tone… after i told them they will nv hv kids, they were very depress n intro by some relatives, they went to malacca, a temple to pray for a kid n months later lg gt preg…
i ask for the diety they pray to… i checked with my 无形 friends…then i understand the whole story… the diety they pray to actually arrange to gave them this fish ling developing kid after he saw hw wu sim the couple is n they actually tell the diety they dun mind wat kind of kids, they will love it…
i told the couples abt my finding they were shocked! n start curse n swear… i. stopped them n explain to them its nt the diety fault…. they r destinated nt to hv kid… they wana play with karma n thus they gt this as a result .. so nothing to blame… its jus karma….
i taught them proper way of bring up 动物进化灵。。n left with a mix feelings…relieve cos i hv never miss calculate… sad…y man kind hv to so 执着。…. always believe in wrong beliefs n when thry noe they wrong liao, they expect they shld b forgiven n remedy shold b given to them….
Posted On 28/11/2009
因因缘而生。。。。。。。。i gt to met My guru Pema Tinley, and because of him, 灵宗堂 took it very 1st step in introducing itself to public….
We had our very 1st public puja at 灵宗堂….as 灵宗堂 is nothing but a very very small hall centre, it makes the planning and working of the puja a rather tough job….
However becos of the the members diligent co ordination, the puja was held wholesomely………
Really a big thanks to all fellow LZTees……..
I believe 1 of the most important attributes of cultivation is to help ppl….thus doing pujas is a very direct way to benefits lay ppl who r not ready for cultivation…or to ppl who hv obstacles in cultivation…
may this be the 1st of the many many pujas that is to be held at this ever growing 灵宗堂…………
Posted On 08/10/2009
Was egage for a FS service by Vexxxx at the place…
never heard or been there b4. However was surprise to see a “6 year ago ” Demsy rd there…many restaurant and pubs…erm intresting place.
Had a short talk with the male English boss n lady local boss of the restaurant,
can tell they r really serious abt their business…really put their passion into the business..(they even make their own Ice cream..wow..)
however the business there wasnt that ideal…
i walk around the place, very nicely made up…check the fengshui..erm..nothing much, n can say the fs was pretty good…
guess the problem is not micro but macro…as in the whole place is not properly marketed…and also the macro fengshui of the whole place gt problem…
wasted…good micro fs, capable boss…but lousy macro fs spoil everything..
if all the occupier they could join hand, i believe with my fengshui help ..this place will fare very much better than Demsey Rd ..or even boat Q……..
Posted On 18/09/2009
Posted On 15/09/2009
Stretching back into the corridors of time, Asian religions have spoken of a mystical force called the ‘Kundalini’. Throughout history many names have been given to this power. Orgone, esprit, loosh, prana, elan vital, and bio-electricity are some of these names.
The rise of the kundalini is linked with a warm liquidly magnetic energy when it rises up the spine. Physical symptoms connected to the opening of the kundalini may include crackling noises at the base of the neck, and unexplained headaches – but be careful about attributing these symbols to rising kundalini energies. Often they have a medical cause that needs the attention of a physician.
Kundalini energies are sometimes triggered by a blow to the head or other physical trauma timed by your soul to awaken your psychic journey and innate abilities.
Releasing the Kundalini energy too quickly can have serious emotional effects on a person. One should not attempt to open this thrust of energy if one is not in a balanced psychologically. This is not for those with manic depression or bi-polar disorder.
The manifestation of the Kundalini energy – frequency of vibration – links with the Sanskrit term ‘Chaitanya’ – the integrated force of your physiological, mental, emotional and religious bodies.
Kundalini literally means ‘coiling,’ like a snake. Energy and consciousness – moves in spiraling motion – coils – loops – the snake. This is a metaphor for the spiraling energies of consciousness – which is our reality of thought and is explained by Sacred Geometry the loops are the loops of time – the slinky effect – time as an illusion played out in a physical game of polarities – duality emotions.
In the classical literature of Hatha Yoga, kundalini is described as a coiled serpent at the base of the spine.
The coiled and dormant ‘feminine’ energy, refers to the vast potential of psychic energy contained within us all. It is normally symbolized as a serpent coiled into three and a half circles, with its tail in its mouth, and spiraling around the central axis (sacrum or sacred bone) at the base of the spine. The awakening of this serpent and the manifestation of its powers is a primary aim of the practice of Kundalini Yoga.
The image of coiling, like a spring, conveys the sense of untapped potential energy that will spring into action soon. For now we remember in small doses.
Kundalini can be described as a great reservoir of creative energy at the base of the spine. It’s not useful to sit with our consciousness fixed in our head and think of kundalini as a foreign force running up and down our spine.
The concept of kundalini can also be examined from a strictly psychological perspective. From this perspective kundalini can be thought of as a rich source of psychic or libidinous energy in our unconscious.
In the classical literature of Kashmir Shaivism kundalini is described in three different manifestations.
The first of these is as the universal energy or para-kundalini.
The second of these is as the energizing function of the body-mind complex or prana-kundalini.
The third of these is as consciousness or shakti-kundalini which simultaneously subsumes and intermediates between these two.
Ultimately these three forms are the same but understanding these three different forms will help to understand the different manifestations of kundalini.
This energy is also related to one’s personal storehouse of ***ual energy. Kundalini takes ***ual energy in its raw form and converts it into fine spiritual energy of an extremely high frequency, which then allows the fruition and activation of paranormal activities such as good quality OBE’s, telepathy, matter/energy conversion, and communication with entities that inhabit the vast areas of our multi-dimensional universe.
RESULTS OF OPENING THE KUNDALINI
– Activating Your DNA!
– Opening your Clairvoyant and Clairaudient abilities.
– Feeling connected to the oneness of the universe
– Your mind feels expanded in its quest for higher awareness and knowledge
– Allowing your ego to step aside and connecting with higher frequency of thought and consciousness
– Feeling unconditional love, peace, and connection with spirit
Posted On 13/09/2009
Posted On 28/08/2009
Mei Yun was a typical malaysian ger working in Sg, she had worked in Sg for 10 years. She had earned herself quite abit of saving and higher education in Sg . She was 28 then …everytyhing was fine except that she dun hv never had a boyfirend…
She had a ba zi consultation with me regarding this matter, i had recounted her ba zi a total of 7 times…this is the 1st time im doing it so many times for this 5 yrs…reason becos..no mstter hw i count she shyould hv been married off 5 yrs ago….during the consultation i told her the truth, she admit that she does hv a suitor 5 yrs ago, but not knowing wat was reason, he jus gone … I looked at her n try to see her energy…a bit yin..but was fine…well…while i was running out of ideal, suddenly a spirit came n sat nex to us…i was thinking to myself…this spirit really trying to dig his own grave…i was abt to blast my ling energy at it..when suddenly i looked at him closely..he looks very very much like mei yun…
i asked mei yun does she hv any past away siblings…she said yes,a bro but was long long ago…i describe the spirits looks to her, she was shock , hw come i know ….at this point of time..i know y till todsy she is not married…
mei yun & her bro were very close then in malaysia during their childhood days. ….but when they were 8, both of them met a very horrible accident n her bro was killed …after her bro death mei yun cried for months, she want her bro bk badly, even during the burning, she reminded her bro not to leave her behind…n since then, mei yun dreamt abt her bro most of the time….mei yun strong intention of keeping his bro hv cos her bro spirit to be unrest n accompany her all this yr, as he was die at the age of 8, his spirit hv not grown since then, as a bro he protects his sis, so whenever any guy wana gt near her, they will b “chase” by him…
I explain this to her….she was exceptionally calm…she believes me cos she can always feel her bro present..n she was always lucky enough to avoid all accident of harm…
I did a chao du ritual for her to comfort her bro n try to coax him bk to his world…fails… becos of the amt of year his ling n mei yun ling were stuck together had actually creat a strong bonding ……
I seek my guardian advise…answer…no
well i can only say… its man’s ignorant that causes his downfall………..
When to the Tan’s family for fengshui audit, its a family with a loving mid age couple n 3 daugthers…
after telling them abt their fengshui cures, was treated with some exp chinese tea, over the tea session, i share with the family alot of my pass intresting exp, half way thru the session, Mrs Tan asked me things on skin disese n i shared my exp… both the couple then drag their 2nd daughter, Tracy to the room, not knowing wat happen, i gong gong wait….then suddenly, they call me into the room, Mrs Tan told me that Tracy was actually tortured by a skin diesease for 3 yrs, consulted mnay many doc, tried all type of medicine, nothing works, tracy unbottoned her clothes n show me the affected area at her chest, i was urggg…the patch of skin was badly decay, i tried not to reveal my horrible expression as i scared i will hurt the little ger dignity…
the patch was nua, n full of nong…n can see nong hv smear the chest…….
i ask her lie on her bed, i summon my ling energy n did a energy scan on her..slimy……cold….angry….
i realise its not normal , i sit dwn n went into meditation, i saw a dog…a handsome retriever….but unfriendly loh..
i ask then do they hv a dog b4? they say yes but was died 3 yrs ago due to old age…
” she loves the dog very much?”
“yup, she cried day n nite when he die”
“did she say anything or promise anything during the dog death?”
” wait! wait ! have have, she say she will never leave him n she only loves him”
“hw long after the dog death, she tio the diesease?”
” 5 months”
” she gt a new pet?”
“no, she gt her 1st boyfriend”
“you start to hv this problem, after ur boyfirend kiss ur chest?”
she…pai say n nodded her head….
the dog spirit hv actually took her words seroiusly n when she hv intimacy with bf, the dog spirit angry n did this to her so that she will forever never love others..
i tired to help by trying to force the dog spirit out using my ling energy…after many tries, i gave up cos i know if i hiong hiong d0 that i will surely hurt tracy as well…i wrote a priscribtion to them to creat a special bath water for her…n after bathing this water for 2 yrs, she might hv a chance to recover….
well….human is already very sturborn..but animal worst!!!!!!!!!!!!!!!
Simon is a orphan since young, was brought up by his foster parents.
since young he was always lucky, he nedd not study much yet he always pass with flying colours, when friends as for his studying tips, he will say he knew the Qn b4 hand, but nobody believes him n say he selfish…
when he gt older n went to work, his ren yuan was super good, all his boss jus likes him n miri n miricarly any1 who hv disputes with him will either sick or exp bad happenings….over years he knew abt all this but he never share with any1..
he book an appointment with me after seeing my blog..
as usual i met him at that fav Mac, while walking towards him, i saw a female spirit sat beside him..but very intresting the spirit energy was running super low…
i did his ba zi anayis with him n share alot of me, so i ask him, does he miss his real mom…he silence for very long, the spirit was very anxious, i signal the spirit to calm dwn….
he said yes, i blurntly told him that his mom is actually sitting nex to us, n all this yrs all his good luck is all thanks to his mom…but now his mom spirite ling enrgy is running low..if she still hsng on , her ling will totally disintegrate,n there will never b rebirth…..
He believe me after i explain all the details with him n now , if he is willing to whole heartedly forgive his mom, she will b release……
after 10 mins of silence…she gone…
Posted On 08/08/2009
佛经上说：“世间福田凡有二种：一功德田、二报恩田；坏此二 田，名五逆罪。是五逆罪有三因缘：一者有极恶心、二者不识福 德、三者不见正果。”“有人杀父母已，虽复修善，是善无报。”
所谓“罗汉”是梵文Arhat（阿罗汉）的音译略称。在小乘佛教中 是修行者最高的果位。而在大乘佛教中仅排在佛、菩萨后面为第三 位。因为罗汉虽然修学佛法，能了脱生死，但不懂佛说第一义谛佛 法，虽信受佛说，但没有证悟本心。罗汉属于声闻四果的第四果， 也称“无极果”，不同于等觉位的大菩萨。 释迦牟尼佛的众多弟子中有著名的十大罗汉即十大弟子：摩诃伽叶、 舍利弗、目犍连、须菩提、富楼那、摩诃迦旃延、阿那律、优波离、 阿难陀、罗候罗。（侯字应为目傍无此字〕佛教中还有四大罗汉之 说，即大迦叶、君屠钵叹、宾头卢和罗怙罗。他们都是不入涅磐， 常住世间，受世人供养，并为众生作福田的。若杀阿罗汉犯五逆罪。
Posted On 05/08/2009
PLEASE TAKE NOTE
I would like to put a dislcaimer here stating that I have totally no affiliation with Nuilifestyle, Yuan Zhong Xiu （缘中秀）or Zhen fo zhong（真佛宗）.
I hereby do warn all my blog readers that whatever transactions you made with yuan zhong xiu, I bears no responsiblilties in any form.
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天众：梵语 Deva， 「天」就是天神，护法『二十诸天』中的大梵天，帝释天，四大天王，韦驮天，阎王等即是。帝释天是众天神的领袖。
龙众：梵语 Naga， 佛经上说有无数龙王，专管兴云降雨，众龙王中有婆竭罗龙最出名，因?的女儿就是后成佛的龙女。
紧那罗：梵语 Kinnara， 是帝释天的乐神之一，干闼婆专奏俗乐，而紧那罗专门演奏法乐。
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Ah Fong is 38 this year, he was in the pest control industry for the past 15 years. He is married with 3 children.
However, he was being retrench last year, and after much struggle , he manage to beg and borrow so money to start a small provision shop in TPY area…like many singaporeans, to him n his wife, starting a own business being their own boss meaning a good start ..Therefore he pinned a very high hope for his business. His shop location is rather good as it is located at a area with lots of human traffic. However…things doesnt turn out to be good…this daily net profit is less than $30….and its too far to meet his needs…
I met him 1 day at TPY central after my appoinment and we had a short chat and get to know abt all this…
he was one of my best counterpart b4 he leave his previous job..becos of him ,many of my problems is being solved..and from there we becom rather good friend..
After i knew abt his plight..i asked him , if he would want me to see fengshui for him…he was happy that i made this suggestion..but he frankly told me he gt no spare cash to engage my service..i happily told him..i will do it free for him..cos i really own him too many favours…
then 1 day, at the arranged time, i reach his shop..i did a survey at his shop area..i can say that the shop fengshui is good…there is no fengshui reason to cause the shop to hv such poor business..i walked towards the shop, my crown chakra start to jump! i sense something unusual, i summon my ling energy to my eye, n to my horror..i saw there tons of cats n dogs spirit lying around the shop entrance, n they are all snarling at me!…i make a mudra n use my ling energy to chant a mantra and throw the energy at them to chase them away…but i know they will come bk again soon…n i think this must be the reason for the shop ‘s business to b so bad…cos for the whole row of shop house , they only stationed at fong’s shop …
i gt into the shop, Fong n his wife greeted me, and offer me kopi…we started with simple chatting, then i go into the topic by telling them wat i had jus saw…..fong’s wife was shock n start to gt scared and ask me will it endanger them..i look at Fong, he is in deep thoughts…i asked him,
“siao eh ,you killed them huh ?”
” ya, i think so…i killed quite a number of stray cats and dogs when im in the pest control industry”
“Y did u do that?”
“bo bian leh, customer want us to gt rid of them, n boss agreed to it leh”
“dun u know its legally n karmically wrong?”
“i know lah bro, but…haiz…bo bian leh”
well….”bo Bian” is always the best excuse 1 will use when he or she needs to do wrong stuff….Fong start to plead me to help him…i explained to him, there is no way i can help cos he is the 1 who killed them, n now they come bk to him..its karmically rightful…
Fong wife start to tears, and both of them keep begging me for solution..
I , as usually being super kaypo, taught him a “zhao du” ritual and wanted him to b a full time vegeterian for 3 years and need to chant 10 million times of 往生咒 n dedicated to the animal spirits…
i started to packed my thing n intent to leave, he know i angry liao..he quickly stop me and promise he will do it…
with that promise, i help him to arrange his shop fengshui, and help him set a earth diety altar which will b a lot of help in his business…
I told him, not to give me empty promise..cos i will check with the animal spirits , if he did not do as he promise, i will punish him myself…
Both of the “oor”
I shake my head……….
haiz….i really hate the excuse “bo bian”…
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道 夫道者. 有清有濁有動有靜天清地濁天動地靜男清女濁男動女靜將本流末而生
悟之者可傳聖道 老君曰: 上士無爭.下士好爭.上德不德.下德執德.執著之者不名道
大眾修行進入這種神聖的大道 太上老君說: 有高尚知識修為的人士.不會與人爭論.
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Brought my group of students to a usual out of class cultivation prac today…
counted the number present and then i lead each individual to a diff corner of the area to prac their meditation…after 45 min , i slowly, 1 by 1 i “pick” them up and ask them to prac their 动功 at the basket ball court…recounted the number..same as the number initially..so happily i continue the class..tok, shout n scold as i go on..when Dear dom remind me of Lavita……was not around…i was shocked!..it was almost 1 and half hour later then i realise………many analysis start to run in my mind…for a normal person, she would hv recover on her own n gave me a thrashing for forgetting her liao..hw come no ??? the place was safe, no evil stuff should be around cos i hv already set boundaries.., no unsafe ppl should b around cos the place was somehow guarded..the only reason for a new cultivator not recover by herself after so long…….., is she hving a energy rush and fainted????
i quickly ran around to look for her…i went bk to the spot as i drop her..i shouted her name.. n she responded! erm???? safe? but hw come she din recover???? i Qn her…her respond was so simple…cos i din ask her to recover, so she patiently wait for me at the spot loh ….
a mix feeling start to dewell in me…
1> guity….cos how could i ever miss out a student…yes, maybe i hv 1hundred n 1 resons..but still i make a mistake which otally cant b forgiven…
2> 欣慰….cos as a new student, she actually hv so much faith n trust in me…
3> shame…..i judge her with too much ren xing…i din trust my student for her faith in me…
also from this incident…i realise there r many flaws in my system of teaching…
not trying to cover my mistake, i really hope all my students will look up to this new 师妹，though she had join my class for nt long…but I really appreciate her trust n obey to my instructions….
well…lavita…thanks..n sorry again…
Posted On 03/06/2009
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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
Posted On 24/05/2009
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 …
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
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.)
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
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.)
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 myouou ” hachidai 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 .
|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。
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」。
（梵Maha^-mayu^ri^-vidya^-rajn~I^，藏Rig-sn%ags-kyi rgyal-mo rma-bya chen-mo）
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。
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。。。。
Posted On 14/05/2009
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。
Posted On 11/05/2009
Posted On 10/05/2009
Posted On 08/05/2009
Posted On 07/05/2009
Posted On 06/05/2009
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。
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.
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
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.
Posted On 04/05/2009
||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
||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.
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!
Posted On 02/05/2009
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：
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…
Posted On 29/04/2009
living is wonderful when u can actually breath so freely…
living is wonder when u r like cloud..can b seen..yet nothing in this mandune world can cling onto u
living is wonderful when u r like peaceful water in the lake..
living is wonderful when u r like a gust of gentle wind…
living is wonderful when nothing can make u extremly sad or extremly happy..
living is wonderful when understand karma law..
living is wonderful when u can keep having a smile on ur face
living is wonderful when u understand u wun b trapping in a human body forever
living is wonderful when remember u came to this realm empty handed n leave empty handed..
living is wonderful when u understand those people u loved or related to doesnt belongs to u
living is wonderful when u understand hating someone is pure foolishness n self torture
living is wonderful whenu understand there is no eternal good luck or bad luck
living is wonderful whenu can laugh at ur own mistake
living is wonderful when u hv no secrets
ITS A WONDERFUL WORLD~~~~~~~~~~~~~~
Posted On 26/04/2009
Posted On 26/04/2009
Posted On 26/04/2009
当然，佛还讲了以现代科学不能证实的客观事实，如六道轮回、因果循环、善有善报、恶有恶果等等，于是我们籍此知道了因 果。 知道因果，不一定相信因果。 所谓凡人都有一种偶然侥幸的心理，总觉得因果是别人的，好运总在自己这边， 于是因果在某些佛教徒嘴里，便有了一丝幸灾乐祸的看客的意味。 看到某人做了错事，于是大摇起头，因果啊，因果啊， 其不知，自己这种慨叹不也在因果中吗？
因果可怕吗？ 答案应该是否定的吧，不可怕！只要相信因果就不可怕了。 怕就怕不信因果，怕就怕有侥幸心理，怕就怕总以为自己是可以脱出因果，那就真真正正的可怕了。
对于因果的事实，楞严经里讲的很是明白。 六道凡圣一一列明，什么仙、什么鬼、什么人、什么鸟，什么因、什么果，做什么事发什么心得什么报，修行时以什么心态 得到什么结果，很是清晰。 所谓地狱、恶鬼、畜生、人、修罗、天、乃至一二三直至十地，如是因，如是果，客观规律如是如是。 我们若看清楚明白这个客观规律，按照因果的规律办事，诸恶莫作、众善奉行、自净其意， 也就做到真真正正、快快乐乐、清清静静的自我了 多么简单，多么干脆，多么方便的事情啊，有什么神秘和困难的。
Posted On 25/04/2009
Posted On 20/04/2009
were rather busy with my personal life and my day time job..totally no time for consultation..
and adding on to that…my handphone inbox gt corrupted..and all the appoinment list and data are gone…
so those who had sms me …for consultatiuon and i had not contacted you..guess if u still want me to do the analysis for u…u need to re sms me your name, gender, time and date of birth again……..
Posted On 18/04/2009
Acharn Boon Distinguishes the Two Major Lek Lai Families:
(1) Using for ingredients the minerals “Plaï Dhum“, “Khamin Kaew” and “Mae Perng” (note: these are ancient Thai names for unidentified minerals ), some forest monks can put at work their transcendent powers during special ceremony to purify and commingling these mineral bases, making them become extremely hard, then changing them into a kind of Lek Laï green in color, which will be indestructible, even by the master who brought them forth! (Note: this strongly brings to mind and ancient version describing the technique of makingMekkapat).
(2) The ancient Lek Lai, “Kod Lek Lai“, which one finds sometimes hanging from cliffs and which those who go deep into the jungle may find and bring back. If the person who finds has much merit and pure heart, he will be able to cut the lek lai from the cliff with an ordinary knife (note: Acharn Boon seems to be speaking here of a plant or at least some sort of organic substance, not mineral). This sort of Lek Lai can change color from black to dark green if one humbly so requests of it, and it will be able to carry and will always protect the one who is carrying it.WARNING: in no case ought the powers of Lek Lai to be put to the test!
How to seek out Lek Lai:
The ancient texts spell out that, if one wishes to find Lek Lai, one must take into account the following factors: a proper cave must be utterly free of bat droppings or those of any other of animal; its temperature should be cool (a rarity in Thailand!) and this cave must be in a deserted place, seldom or never intruded upon by humans. Take a gun and shoot at the area where you suspect the presence of Lek Lai – no bullet will issue forth no matter how many times you try! (Note: I was startled to find a reference to guns in a text set forth as ancient but, hey, I’m only the translator!)
After having found the place where the Lek Lai is, you will have to make offerings to the forest spirits, the spirit(s) of the cave and/or the local divinity who guards this place.
The offering should consist of the following:
– A pig’s head
– A duck
– A chicken
– A fish
– A piece of meat
– Two fresh coconuts
– Two bunches of bananas
– A desert bowl full of red and white sticky balls, and nuts (Note: only those who have been to Thailand will know what he’s talking about: a local desert, very special…)
A handful of assorted nuts
– Black sesame
– White sesame
– Other sorts of deserts
– White alcohol
– Betel wine
All this should be offered to the local spirits and divinities if one is sure they’re non-vegetarians. In the case of a vegetarian divinity, offer only vegetable offerings, vegetarian food, alcohol and cigarettes. (No, I’m not joking! Some local spirits are known vegetarians!)
It would be good to wrap the leftovers in banana leaves and leave them on the ground so that the lower spirits might also be fed…
You must place all this food atop a table in two equal heaps, then light nine incense sticks and nine white candles,
If there should occur a dispute over the possession of Lek Lai between monks and people of a high spiritual level, and they don’t know whom the Lek Lai spirits have decided to back, these people should take the following vows in a loud voice: “I, (name, first name), I want to have this Lek Lai and if you are the divinities protecting this Lek Lai say the word “hai” (in Thai, this word means “give”). The one must stand by and repeat “Hai” if one hears it. A person of
little merit will never be able to attract Lek Lai, not even be able to see it, not even an image!
How to protect oneself during the harvest of Lek Lai using Saï-Sin cord: (Note:Saï-Sin cord is made up of nine white cotton threads which Buddhists monks use, among other things, to make bracelets for their faithful and also to protect places from evil spirits.)
At the moment you want to call forth the Lek Lai from the stone in which it lives because sometimes the power of the spirit or of the divinities which inhabit theLek Lai an accident or problems during the ceremony. Sometimes this can even end up in deaths, thus one must be prudent and to the greatest extent possible, wear amulets and protective talismans. It is good to string Saï-Sin cord around the rock where one expects to find the Lek Lai and to keep oneself about two meters away from it.
How to place the Saï-Sin cord:
You will need 9 or 19 pieces of wood, which should come from this part of the forest and have the form of walking sticks. (Note: a little word play on a Thai phrase meaning “Can I have it?” which one can say in nine different ways.) The tenth stick should be bigger than the first nine and must absolutely be carved from a hard wood engraved with the Pali word “Lerh” (“to retain “), Then, taking in hand the biggest of the walking sticks (which signifies that this is the one who wants the Lek Lai),
The protective cord being in place, the Master in charge of the ceremony and all his helpers should be clothed in white, have a clear spirit and do a short meditation before the ceremony itself.
If the spirit of the master or the monk conducted the ceremony is higher and stronger than that of the spirits protecting the Lek Lai, then the Lek Lai will slowly melt and flow outside the rock toward the top of the cave (one can also use honey to attract more Lek Lai). When the Lek Laihas come forth from the rock and is in the midst of taking sustenance from the honey, but before the cutting, the monk must conduct a ceremony tying the Lek Lai to the base of the rock withSaï-Sin cord – or the Lek Lai will flow back into the rock!
While attaching the cord, one must have ritual knife Meedh Moh at hand。
Posted On 14/04/2009
decisions……….there r sooo many decisions to be make everyday…
there so many factors to consider when u need to make a decisions..
need to consider all macro n micro factors…
but many times.. 仁义两难全。。。
what see from my views ,i may think is right, but if i put myself in ur shoe…n see things from your view..im totally wrong…
what i think is right now…may be wrong many many years later when i look back..n it might be vice verser…
should i wait for the situation to take place then i make the decision…or should i be pro active..made the decision b4 i reach the situation…
will i be 无怨无悔？？or will i be 悔不当初？？
will my decision..liberate a soul or will my decision battered a soul??
Oh..wise one..i need a clue………….
Posted On 11/04/2009
Posted On 11/04/2009
Posted On 11/04/2009
Posted On 07/04/2009
Posted On 06/04/2009
Posted On 02/04/2009
Translated by Dr. J. C. Cleary —- Mind-Seal of Buddhas
Humbly Revised by Dr. Edwin Sha 沙行勉 based on my understanding of the scriptures.
Version: October, 2007. This one has Essence and Introduction Parts.
The Buddhas took pity on all the deluded sentient beings, and taught them based on the opportunities and the various potentials of these deluded sentient beings. Although the ultimate goal of taking Buddha’s teaching has no difference: returning to our pure mind, many different expedient methods are employed.
Among all these expedients, if we seek the most direct and fast, and the most complete and sudden, none is as good as seeking birth in the Pure Land through Buddha-remembrance. If we seek the simplest and most reliable among all the methods of Buddha-Remembrance, the best is to develop faith and vows and to concentrate on reciting the Buddha-name.
This is the reason that the ancients took the Amitabha Sutra as their daily study guide, though three Pure Land scriptures have circulated side by side in the world over the generations. The Amitabha Sutra shows that the method of reciting the Buddha-name applied to people with different capacities. It encompasses the level of phenomena and the level of inner truth (noumenon), omitting nothing. It embraces all sections of Buddhism and Scriptures of Buddhism, and leaves nothing out. This method is indeed inconceivably great.
There have been many people to comment upon and explain the Amitabha Sutra. Over time, many of these commentaries have been oblivion and nowadays not many survive. Master Yun-Qi (Lian-Chi, 1535-1615) wrote his extensive and subtle commentary and my senior fellow teacher, Mater You-Xi, wrote Complete Middle Path Commentary, which is profound and highly learned. These two commentaries are like the sun and the moon: all those with eyes see them. But in these two commentaries, the literary style is elaborate and the level of meaning is complex. Their ultimate reaches are unfathomable.
Therefore I have put aside all qualms about my own mediocrity and ignorance and composed another commentary, explaining the essential points of the Amitabha Sutra. I would not dare to diverge from the two elders just to be original, nor would I force myself to agree with them for the sake of agreement. It is as if we look at a same mountain from different angles, so none of us can fully describe the true realms of the “mountain,” as each one of us can only give you the record of our personal encounters. Before I explain the sutra, I will first present the summary of the sutra using five classifications.
First, the title of the sutra is explained. This sutra takes its title from the one who expounds it and from the one of whom he speaks.
Buddha is the master teacher in the world, that is, Sakyamuni. By the power of his vows of great compassion, he was born here in the world of the Five Turbidities. As the one enlightened, he was determined to bring enlightenment to others who have not. Buddha is the one who knows all and sees all.
[佛教以五浊说明世界的丑恶。 一、劫浊，言时代遭逢恶运，灾难频生； 二、烦恼浊，指世人心中充满贪、嗔、痴等烦恼； 三、众生浊，指众生资质低劣，苦多乐少； 四、见浊，指邪见流行，思想混乱； 五、命浊，指众生因恶业受报，心身交瘁，寿命短促。]
Buddha speaks the sutra with joy in his heart. Buddha’s intention is to liberate sentient beings. Since the potential of sentient being to achieve Buddhahood is ripe, Buddha expounds for them these Pure Land teachings which are difficult to believe. He intended to help them reach ultimate liberation. That’s why he is filled with joy.
Amitabha Buddha is the one Sakyamuni refers to in the sutra. Amitabha is the master teacher (guiding teacher) of the Pure Land. By the power of his forty-eight vows, he receives the sentient beings who have vowed to practice Buddha-remembrance by invoking the Buddha name and enable them to be born in the Land of Ultimate Bliss, and never fall back from there. The Sanskrit name “Amitabha” means “Infinite Life” and “Infinite Light”. The meanings of the name manifest his merits and his wisdom, his supernatural power, the grandeur of the Pure Land and people, his teachings and the liberation of sentient beings, all infinite.
A sutra is what Buddha said.
These terms taken from general and particular senses make up the title of the scripture: The Amitabha Sutra Spoken by Buddha. The three categories — teachings, practice, and inner truth (noumenon), which each sutra should have — can each be explained in both general and particular senses, as set out in the Tien-Tai system.
Second, there is the essence of the sutra to discern.
The true essence of all the Great Vehicle (Mahayana) scriptures is Absolute Reality (Real Mark) itself. What is Absolute Reality? Let’s look at the essence of our mind coming at each instant. It is not inside, not outside, and not in between. It is not past, not present, and not future. It is not green or yellow or red or while, long or short or square or round. It is not a scent, not a flavor, not a texture that can be touched, not a mental object.
When we search for it we cannot find it, but we cannot say it does not exist. It creates all worlds and all realms, but we cannot say it exists. It is detached from conditional thoughts and discriminations, from all words and characteristics. But conditional thoughts and discriminations and words and characteristics do not have any their identity apart from it.
Essentially, absolute reality is detached from all forms, but merged with all things. Being detached from forms, it is formless, and being merged with all things, it is all-formed. For lack of an alternative term, we impose on it the name “absolute reality” [i.e., Buddha Mind, Buddha Nature].
The essence of Absolute Reality is neither quiescent nor aware, but it is both quiescent and yet ever shining with awareness, both shining with awareness and yet ever quiescent. In that is shining with awareness but quiescent, it is called the Land of Eternally Quiescent Light. In that it is quiescent but shining with awareness, it is called the pure Dharmakaya (Dharma Body). Aware quiescence is called the Dharmakaya, the Dharma Body of all the Buddhas. Quiescent awareness is called the Sambhogakaya, the Reward Body. The quiescent shining of Buddha nature is named as Dharma Body. The quiescent shining of the practice of Buddha nature is named Reward Body. From the view point of practice of Buddha nature, practicing Buddha nature with shining quiescence is called Reward Body and practicing Buddha nature with quiescent shining is called Incarnation Body.
// [ 沙行勉 ]: 此段较难懂。可以强想成“法身“如月体，“报身“如月光。“应化身“如“千江有水千江月“。或者可以说法身如永恒播发的电台，报身如电波，应化身如电视所显示的影像。只有菩萨能见到报身，而我们一般凡夫只能随着电视机的开启（成住坏空）才能见到应化身。所以，广义来讲，法身为寂，报身显照。法身表性德，报身和应化身表修德。此两身的代表的修德亦有所差别。报身的修德在于无住而生心。应化身的修德在于生心而无住。
Quiescence and awareness are not two, bodies and environments are not two, nature and practice are not two, true essence and responsive functions are not two — everything is nothing but absolute reality. In terms of absolute reality, all these seemly dualities neither two nor not two.
Therefore, the essence of reality builds up both the environment that surrounds sentient beings and their very bodies. It builds up both the Dharma Body and the Reward Body of the Buddhas. It builds up both self and others.
Furthermore the one who speaks the sutra (Sakyamuni) and the one who is spoken of (Amitabha), the Buddhas who can deliver sentient beings and the sentient beings who are delivered, the ability to believe (mind) and that which is believed in (dharma), the ability to take vows and that which is vowed, the ability to concentrate on the Buddha-name (body, mouth and mind) and the Buddha-name which is concentrated upon, the ability to be born in the Pure Land (faith, vow and practice) and birth in the Pure Land itself, the ability to praise the Buddhas and the Buddhas who are praised –all of these are the imprint of the “true seal” of absolute reality. [Thus the Buddha Nature of sentient beings (absolute reality) is the true essence of all Mahayana Sutras.]
Third is to understand the principle of the sutra. The guiding principle is the essential route for cultivating practice, the key link for understanding the essence [of our mind], and the guiding framework for the myriad practices. When you hold up a net, the mesh opens up. When you lift the collar of a shirt, the breast and sleeves come too. Thus, after the essence, we must discern the guiding principle.
The essential principle for cultivation in this sutra is to develop faith and vows and to recite the Buddha-name. Without faith, we are not sufficiently equipped to take vows. Without vows, we are not sufficiently equipped to guide our practice. Without the wondrous practice of reciting the Buddha-name, we are not sufficiently equipped to fulfill our vows and to bring our faith to fruition.
The sutra first sets forth the environment of the Pure Land and the exalted embodiment of its inhabitants in order to engender faith in us. Next it urges us to take vows to lead our
practice. Then it teaches us the practice of reciting the Buddha-name as the route to reach the Pure Land, upon which we will never fall back.
Faith means having faith in oneself and faith in others. It means being sure about cause and effect, about phenomena and inner truth (noumenon).
Vows mean feeling aversion to the mundane world and detaching from it. Vows mean gladly seeking the Pure Land of Ultimate Bliss.
Practice means persisting in the practice of reciting the Buddha-name singlemindedly and without delusion or confusion (with one-pointedness of mind).
Believe in ourselves. Believing the Mind that can recite Buddha-name is not a physical entity, or the thoughts responsive to outside objects. It extends through time without any before or after and through space without any boundaries. Though it appears to follow causal conditions all day long, it never changes.
All of space in the ten directions and all the worlds countless as atoms are things manifested by this Mind of ours. Although we are deluded and confused, if for a single moment we return to this Mind, we are sure to be born in the Land of Ultimate Bliss originally inherent in our own mind, and be troubled no more by worry and doubt. This is called “believing in ourselves”.
Believe in others. Have faith that the Tathagata Sakyamuni certainly did not lie, and that the World Honored One Amitabha certainly did not take his vows in vain. Believe that all the Buddhas of all the directions never equivocated. Believe to follow the true teachings of all the enlightened ones, so to establish our will to seek birth in the Pure Land without any doubt or confusion. This is called “believing in others”.
Believe in the causal basis. Have faith that even Buddha-name invocation carried out in a scattered confused state of mind is still a seed of enlightenment, and that this is even more true of invoking the Buddha-name singlemindedly and without confusion. [If we sincerely and singlemindedly invoke the name of Amitabha Buddha],
how can we fail to be born in the Pure Land? This is called “believing in the causal basis” [i.e., that recitation is the cause of enlightenment].
Believe in the result. Have deep faith that the Pure Land and all the good people assembling there are born from the Buddha Remembrance Samadhi [the meditative concentration that comes from reciting the Buddha-name]. When you plant melon seeds you get melons, and when you plant beans you get beans. [Effect follows causes] like a shadow follows a physical shape, like an echo responds to a sound. Nothing is sown in vain. This is called “believing in the result”.
Believe factual phenomena. Have deep faith that since this mind of ours is infinite, the worlds of the ten directions that appear based on it are inexhaustible. The Land of Ultimate Bliss really does exist ten billion Buddha-lands away, ultimate pure and sublime. This is not some fable from Chuang-tzu. This is called “believing factual phenomena”.
Believe in inner truth (noumenon). Have deep faith that the countless Buddha-lands (worlds) are in reality not outside our “tiny” Mind of Buddha remembrance since there is really nothing outside of this Mind. We have deep certainty that the whole array of beings and surroundings in the Pure Land is a set of reflections appearing in our mind. All phenomena are merged with inner truth. All falsity is merged with truth. All practices are merged with True Nature. All others are merged with oneself. Our own inherent mind is all-pervasive, and the Buddha-mind is also all-pervasive, and the true nature of the minds of sentient beings is also all-pervasive. It is like a thousand lamps in one room, each of whose lights shines on all the others and merges with the other lights without any obstruction. This is called “believing in inner truth” (Noumenon).
[Vows]. Once we have these forms of faith, then we must understand that the mundane world is the defilement brought about by our own minds, and we must detach from it; the Pure Land is the purity brought about by our own minds, and we must joyously seek it.
We must renounce defilement utterly, until there is nothing that can be renounced, and we must grasp purity utterly, until there is nothing more that can be grasped.
Therefore the commentary Miao-tsung said: If you take grasping and rejecting to the limit, they are not in a different track than not grasping and not rejecting. If you do not engage in grasping and rejecting, and only value not grasping and not rejecting, this is a form of clinging to inner truth and abandoning phenomena. If you neglect the phenomenal level, then you are not complete at the inner truth level. If you arrive at the point where all phenomena are merged with inner truth, then both grasping and rejecting are also merged with inner truth. Sometimes grasping, sometimes rejecting, nothing is not the realm of reality.
[Practice]. When we speak of concentrating on invoking the Buddha-name singlemindedly, with a mind that is unified and not chaotic, we are using the Buddha-name to summon up the qualities of Buddhahood. Since the qualities of Buddhahood are inconceivable, the Buddha-name itself is also inconceivable. Since the merits of the Buddha-name are inconceivable, even if we recite the Buddha-name in a scattered state of mind, it is still a seed of enlightenment, and if we recite Buddha-name singlemindedly, we will reach the Pure Land and until then it is impossible for us to retreat.
Many sutras teach Pure Land practices of various kinds: contemplating the image of Buddha, contemplating the concept of Buddha, doing prostrations, making offerings, practicing the five forms of repentance and the six forms of mindfulness, and so on. If you consummate any of these practices, [and dedicate the merits toward rebirth in the Pure Land], you will be born there.
[五种的忏悔方法。天台智者大师为了修习法华三昧的人，依据弥勒问经，占察经与普贤观经等之意，而订出五种的忏悔方法，即 一、忏悔，发露自己已往之罪而诫将来； 二、劝请，劝请十方诸佛以转法轮； 三、随喜，对于自他一切善根随喜赞叹；
[一、念佛，念佛具足十号，有大慈大悲大光明，神通无量，能拔除众生之苦，我欲与佛一样； 二、念法，念如来所说之一切法，有大功德，乃无上妙药，我欲证之而施与众生； 三、念僧，念僧是如来弟子，得无漏法，具足戒定慧，为世间之福田，我也想修僧之行； 四、念戒，念戒行有大势力，能防一切之恶，我欲精进持戒； 五、念施，念布施有大功德，既能拔人之苦，且能去除自己之悭贪，我欲以布施普利众生； 六、念天，念诸天有自然之快乐，皆由往昔勤修十善之因，我亦欲勤修善业，以便善因得善果。]
The method of reciting the Buddha-name is the one that is the most all-conclusive, embracing people of all mentalities and the one that is easiest to practice. This is why the compassionate one, Sakyamuni Buddha, explained it to Shariputra without being asked. Reciting the Buddha-name can be called the number one expedient among all the expedient methods in practices, the supreme one among all the methods in understanding the Buddha’s teaching, and the most perfect one among all the complete methods in finding the inner truth of Buddhahood.
There is a saying: “If a purifying pearl is put into dirty water, the dirty water cannot but be purified. If the Buddha-name is put into a chaotic mind, the chaotic mind must approach to enlightened. Reciting the Buddha-name with faith and vows is a true causal basis for the Supreme Vehicle. The four kinds of Pure Land [the Land Where Saints and Ordinary Beings Dwell Together, the Land of Expedient Liberation with Incompleteness, the Land of Real Reward, and the Land of Eternally Quiescent Light] are the wondrous fruits of the One Vehicle. If you have the causal basis, then the result is sure to follow.
Therefore, faith, vows and reciting the Buddha-name are the true guiding principles of the Amitabha Sutra.
The characteristics of the four kinds of Pure Land are described in detail in the Miao-tsung commentary on the sutra and in the book An explanation of the Brahma Net Sutra, and I will not explain them in full here. Later on I will give a brief account of them as I explicate the text.
Fourth, there is the sutra’s powerful function (Power and Application).
The powerful function of this sutra is to enable us to be reborn in the Pure Land and never fall back. Rebirth in the Pure Land can be categorized in terms of the Four Pure Lands, and also into nine grades in each land. Here I will give a brief explanation of the characteristics of the Four Lands.
If you recite the Buddha-name without cutting off your delusions of views and thoughts, depending on how scattered or how concentrated you are, you are reborn in the level of the Land Where Saints and Ordinary Beings Live Together.
If you recite the Buddha-name to the point of singlemindedness (phenomenal level) and your delusions of views and thoughts are naturally dropped off, you are born in the Land of Expedient Liberation with incompleteness [where Arhats live].
If you recite the Buddha-name to the point of singlemindedness (noumenon or inner truth level), and you smash from one to forty-one levels of delusion and ignorance, then you are born in the Pure Land of Real Reward [where Bodhisattvas live].
If you recite the Buddha-name to the point that ignorance and delusion are totally cut off, this is the highest reward and you will be reborn in the Land of Eternally Quiescent Light.
There are four meanings in no-retreat: contemplation never retreats, practice never retreats, status never retreats, and finality never retreats. 1. After breaking the ignorance, revealing Buddha nature, people can reach the birth of the Land of Real Reward, and also witness the Land of Eternally Quiescent Light. 2. After removing the confusions in views and thoughts, and breaking the countless dust-like confusion, people can reach the Land of Expedient Liberation with Incompleteness, and go toward to enlightenment.
3. After giving birth to Pure Land with karma, people will reach the land where Saints and Ordinary Beings Dwell Together, in which people are supported by the quality of lotus flower (pure land environment), and never have any possibility of retreat. 4. No matter with concentration or not, with mindfulness or not, with understanding or not, hearing Amitabha Buddha name or any Buddha’s names will gives the seed to the finality of reaching enlightenment. It is like people will get affected no matter they are near by or far away from the drum that is beating, and people will not digest the diamonds no matter how little they eat.
Furthermore, even those who give birth with karma to the land where Saints and Ordinary Beings Dwell Together have the same guarantee of no-retreats as the people in other three lands. They will become enlightened in one life-time there. Because people are always with supreme saints in the land where Saints and Ordinary Beings Dwell Together, this land is already a no-retreat step-stone to other three lands. One life-time to Buddhahood and no retreat in status show that with the birth to any place in Pure Land, people have reached the guarantee of no-retreats.
The Amitabha Sutra has this kind of powerful function, which no text has ever described. The powerful function of the Amitabha Sutra is far beyond other methods. For example, a correct causal basis to a sudden enlightenment is just a stepping stone for people out of the sensory world, which must be cultivated lifetime after lifetime before you can expect enlightenment. How can Zen Buddhists and Scriptural Buddhists fail to consider this?
Fifth, there are the forms of the Buddhist teaching in this sutra to explain.
The sutra is contained in the Mahayana canon, Bodhisattva vehicle, and is “self-spoken” [delivered by the Buddha without being asked].
This sutra has enabled sentient beings with many karmic obstructions, living in the Dharma Ending Age to make a direct ascent toward enlightenment without falling back.
Thus, in the future when all the other sutras have perished, this Amitabha Sutra will survive for another century, to bring deliverance on a wide scale to sentient beings.
The Amitabha Sutra is a remedy for all sicknesses. It is beyond relativities, a perfect fusion, with inconceivable power. The mystic treasury of the Flower Ornament (Avatamsaka) Sutra, the secret gist of the Lotus Sutra, the essential teachings on mind of all the Buddhas, the compass of all the Bodhisattvas’ myriad practices — none of them is outside of this sutra. If I wanted to praise it at length, at the end of time I still would not be finished. Those with wisdom please know the functions and characteristics of this wondrous sutra.
[EXPLANATION OF THE TEXT]
The text of the sutra is divided into three sections. The first portion is the introduction. The second portion is the main body of the text that gives the major guiding principles. The third portion is about the transmission of the text. These three parts are called the excellent opening, the excellent middle, and the excellent ending.
The introduction is like the head, complete with facial features. The main body of the text is like the body, complete with all the internal organs. The transmission portion is like the hands and feet, which move unimpeded.
A good example can be seen by the way that Master Chi-Zhe explaining Lotus Flower sutra, a significant portion of the sutra was categorized as the parts of introduction and transmissions. In sum, the introduction covers the overall structure of the sutra, while the transmission portion shows that the bestowal of the teaching has been unimpeded. The connection of these two portions with the main body of the sutra is not a minor matter. Lately people have not understood this. When they read the sutras, if the text is a little bit related to the principles, they categorize the text into the main body, treating the introduction and the transmission portion as if they were merely formalistic. If this were true, why are we told that both the opening words and the closing words of a sutra are also excellent?
[Introductory portion of sutra]
The introductory portion of the Amitabha Sutra has two parts: The general introduction part is applied to all Buddhist sutras, and the particular part is unique to this sutra. The general part first reveals the time and place of the Dharma assembly at which it was expounded, and then describes the assembly of those who were present.
Thus have I heard (As it is what I heard): Once Buddha was in the land of Shravasti, in the garden of Jeta and Anathapindika.
This section opens the assembly where the Pure Land doctrine was taught. They are the words of Ananda [the Buddha’s personal assistant], who recorded the sutra.
“As it is” means it is what Ananda believed to be truly recorded. “What I heard” expresses what he received from the teacher. “Once” describes the moment the teaching was given. “Buddha” is the supreme dharma teacher. “The Garden of Jeta and Anathapindika in the land of Shravasti” is the place where Buddha preached this sutra.
The essence of the Absolute Reality has never been changed from ancient times to modern, thus called “as”. For we recite the Buddha–name to seek birth in the Pure Land basing ourselves upon the inner truth of absolute reality, we will definitely not go wrong, thus called “it is”.
实相非我非无我，阿难不坏假名，故仍称我。耳根发耳识，亲聆圆音，如空印空, 名闻。时无实法，以师资道合，说听周足, 名一时。自觉觉他，觉行圆满，人天大师, 名佛。
Absolute reality is not self and it is not no-self, Ananda, however, intentionally followed the ordinary name of “I” here, so he still says “I”. Ananda’s ears produced auditory consciousness, so he could personally hear the perfect voice [of Sakyamuni Buddha preaching this sutra] — this was like emptiness printing emptiness. It is in this sense that Ananda “heard” the sutra.
“Once Buddha was in Shravasti” the sutra continues. Time has no absolute meaning. ‘Once” means at the time when the teacher and students have joined, and a full sharing of preaching and listening is taking place.
“Buddha” is the name for one who has been enlightened and who brings enlightenment to others, whose enlightened practice is complete and functions as the great teacher of all humans and gods (devas).
The place name “Shravasti” in Sanskrit means “hearing things”. It was the name of a great kingdom in India, and also of its main city, the capital of King Prasenajit [during the time of Sakyamuni Buddha]. The King’s Crown Prince was called Jeta, which means “Victorious in Battle”. A senior minister of the king, Sudatta, was also called Anathapindika which means “Benefactor of Widows and Orphans”. Anathapindika paid for Prince Jeta’s garden in gold, and donated it to Buddha and his monks. Prince Jeta was very moved, and donated the trees and another parcel of land. Thus the double name [for the site where Buddha preached the sutra]: “the Garden of Jeta and Anathapindika”.
Next the sutra describes the assembly [who came to hear Buddha preach]. There were three groups: first, the group of monastic disciples (Arhats), second, the group of Bodhisattvas, and third, the congregation of humans and gods.
Why are the monastic disciples put first? Because they had left behind worldly forms, because they always accompanied the Buddha, and because the Buddha Dharma depends on monks and nuns to spread it.
Why are the Bodhisattvas placed in the middle? Because their forms are not fixed, because they do not always accompany the Buddha, and also in order to suggest the idea of the Middle Path.
Why are the humans and gods placed last? Because they have worldly form, because they were a mixed lot, including both ordinary people and sages, and because their role is to protect the Buddha dharma from the outside.
There are three aspects to the description of the group of monastic disciples: first, an account of their quality and number; second, praise for their high standing and their virtues; and third, a list of the names of the foremost among them. [The sutra reads:]
He was accompanied by twelve hundred and fifty great bhikshus.
“Bhikshu” is a Sanskrit term to present a Mahayana Buddhist monk taking complete disciplines with a triple meaning.
First, “bhikshu” means a mendicant, someone who has just a single bowl to support his living, and accumulates nothing, and intently asking for Buddhist Dharma.
Second, “bhikshu” means someone who has broken through evil, someone who observes everything with correct wisdom, someone who has smashed the evil of sensory afflictions, and does not fall into illusionary views and thoughts.
Third, “bhikshu” means someone who scares devils, who has accepted the full set of 250 disciplinary precepts, who has acquired achievement by assemblies of monks for the confession of sins and absolution. Thus, devils are afraid of them.
The word for the monastic community as a whole, “Sangha”, means a harmonious association. This harmony at the level of inner truth means sharing the realization of the truth of uncontrived liberation. At the phenomenal level, harmony means dwelling together without rancorous speech, with the same joyful intent, and the same understanding, sharing the same precepts and sharing material goods equally.
The sutra speaks of twelve hundred and fifty bhikshus. The three brothers Kashyapa had together a thousand disciples, Sariputra and Maudgalyayana had two hundred and Yasha had fifty. These were all people who had become Buddha’s disciples shortly after his enlightenment, people who felt deep gratitude for Buddha’s benevolence, and always followed him everywhere.
[The sutra continues:]
…all of them great Arhats, well known to the assembly
The word ‘Arhat” also has three meanings. First, it means one who is worthy of offerings, as the result of being a mendicant [when he was a bhikshu]. Second it means a slayer of evil, as the result of having broken through evil. Third, it means one who will not be reborn in the cycle of life and death, as the result of destroying delusion and afflictions.
It also means one who is liberated with wisdom, one who is liberated with both wisdom and meditation, one who is liberated without any doubt. Because they reach the liberation without any doubt, thus they are named “great”. Furthermore, all these great Arhats are actually members of great Bodhisattvas, who appear as monastic disciples of the Buddha. They have realized the inconceivable reality of this Pure Land teaching, and so they are called “great”. They accompanied the Buddha as he turned the Wheel of the Dharma, bringing benefits to humans and gods on a vast scale, and so they were “well known to the assembly”.
Now the sutra lists the names of the leaders of the Arhats:
Among them were his leading disciples, such figures as the Elders Sariputra, Maudgalyayana, Mahakasyapa, Mahakatyayana, and Mahakausthila, Revata, Suddhipanthaka, Nanda, Ananda, Rahula, Gavampati, Pindola-bharadvaja, Kalodayin, Mahakapphina, Vakula, and Aniruddha, etc., all great disciples.
“Elder” is the term given to those who are honored both for their virtue and their long years as monks.
Among the Buddha’s monastic disciples, the Venerable Sariputra was the foremost in wisdom and the Venerable Maudgalyayana was foremost in supernatural powers.
The Venerable Mahakasyapa’s body shined with a golden light: he transmitted the Buddha’s Mind Seal and became the first patriarch [of the Zen tradition]. He was foremost among the Buddha’s monastic disciples in ascetic practices.
The Venerable Mahakatyayana was of a Brahmanical lineage, and was foremost in argumentation.
The Venerable Mahakausthila was foremost in question-and-answer dialogue.
The Venerable Revata was the foremost in meditation free of error and confusion.
The Venerable Suddhipanthaka had been dull by nature but through memorizing two words of the sutras [sweep clean, i.e., sweep the mind clean], his eloquence became limitless and he was the foremost in upholding the truth of Real Mark.
The Venerable Nanda (Sundarananda) was Buddha’s own younger brother, and was foremost in formal comportment.
The Venerable Ananda was Buddha’s cousin, and served as his personal attendant: he was the most learned [and always committed the Buddha’s spoken teachings to memory].
The Venerable Rahula was Buddha’s son and heir [from the time when he was a royal prince], and he was the foremost in adherence to every subtle precept and never advertising his cultivation.
The Venerable Gavampati had spoken evil in past lives, and was affected by the karmic retribution for this [by having a voice like a snorting ox]: he was foremost in receiving the offerings of the gods.
The Venerable Pindola-bharadvaja had broken the rule against displaying spiritual powers and was told to remain in this world for a long time. He was foremost as a field of blessings for sentient beings.
The Venerable Kalodayin was Buddha’s emissary, and he was foremost in spreading the teaching.
The Venerable Mahakapphina was the foremost in his knowledge of the stars.
The Venerable Vakula was the most long-lived of Buddha’s monastic disciples.
The Venerable Aniruddha was another of Buddha’s cousins, and he was foremost in the magical ability of his celestial eye.
Fundamentally, all these constant companions of the Buddha were members of Dharmakaya Bodhisattvas, who just manifested themselves as monastic disciples of the Buddha to benefit the Buddha’s teaching.
Now they are to hear of the all-encompassing merits of the Pure Land, and gain the benefits of the supreme truth, so they can learn Buddha dharma more and reduce their delusions, and purify their own Buddha land in their mind. Thus they are called an appropriate audience for the occasion.
Now the sutra describes the group of Bodhisattvas in the assembly:
Also present were the Bodhisattvas Mahasattva: Manjusri, Prince of the Dharma, the Bodhisattva Ajita (the Invincible), and the Bodhisattva Gandhahastin, and Bodhisattva Nityodyukta (Constant Progress), and other such great enlightening beings.
“Bodhisattva-mahasattva” means a great enlightening being, pursuing great Buddha Dharma, and liberating all sentient beings. Their compassion and wisdom are operating in tandem to benefit both self and others.
Buddha is the King of the Dharma. Manjusri continued the vocation of teaching Dharma, so he is called the Prince of the Dharma. Among the assembly of Bodhisattvas, he is foremost in wisdom. Without fearless genuine wisdom, you cannot truly understand the Pure Land teaching, and so Manjusri is put first [in the assembly of Bodhisattvas hearing the Amitabha Sutra].
The Bodhisattva Ajita is Maitreya. In the future he will become a Buddha, but now he is at the highest stage of the Bodhisattvahood, Equal Enlightenment. Because he regards what the most important thing is doing the ultimate sublime and purification of Buddha land, he is listed as the second.
Next the sutra lists the Bodhisattvas Gandhahastin, the one who does not rest, cultivating practice for eons without ever stopping, and Bodhisattva Nityodyukta, the one who is making constant progress, tirelessly benefiting self and others.
These Bodhisattvas of high rank must all seek birth in the Pure Land, so that they will not be separated from seeing the Buddha and hearing the Dharma and giving offerings in person to the Sangha, in order that they may quickly achieve Supreme Enlightenment
Also present was Śakra devānām Indra, the king of the gods, along with countless numbers of heavenly beings, making up a great assembly.
The name “Śakra devānām Indra” means Sakra: able, devanam: heaven and Indra: king; he is the king of the Trayastrimsa Heaven, the Heaven of Thirty-Three. Below his heaven is the Heaven of the Four Deva-Kings. Above are the Heaven of Yama, the Tusita Heaven, the Nirmanarati Heaven, the Paranirmita Heaven, the heavens of forms, the formless heavens, and innumerable other heavens.
“Making up a great assembly” means that there were also other gods, asuras, and other non-human beings from all the worlds of the ten directions in attendance [to hear Buddha give forth the Amitabha Sutra], and that all had the potential to benefit from the Pure Land teaching.
Thus ends the general introduction to the sutra. Next the particular introduction comes.
The wondrous gate of the Pure Land is inconceivable, and no one was able to ask about it, so Buddha took it upon himself to begin by extolling the names of its Buddha and place. Moreover, given that the Buddha’s wisdom is able to evaluate the potentials of sentient beings unerringly, he saw that this great assembly ought to hear about the wondrous gate of the Pure Land so they could gain benefits. Therefore, he did not wait for questions, but began by himself. A similar example can be found in the latter part of The Sutra of Brahma’s Net, which is also classified with the similar meaning by Master Zhizhe.
At that time Buddha said to the Elder Sariputra: “West of here, past a hundred billion Buddha-lands, there exists a world called “Ultimate Bliss”. In this land there exists a Buddha called Amitabha, who is expounding the Dharma right now.
The Pure Land Dharma gate takes in all people, whether they are of low, medium, or high capacity. It is beyond all relativities, in perfect fusion. It is inconceivable: it is perfectly all-encompassing, and goes completely beyond all other Buddhist methods. It is very profound and hard to believe in. Therefore it is specially announced to those of great wisdom: without the highest level of wisdom, you cannot arrive directly at the stage where you have no doubts about the Pure Land teaching.
“West” signifies the place where the Pure Land appears, which is west of here. A “Buddha-land” is a whole great galaxy of worlds that are all taught by one Buddha. In terms of our world, there is a central polar mountain (axis), and four continents to the east, west, south, and north of it, illuminated by the same sun and moon, surrounded by a circular range of iron mountains: this is one world. A thousand of these makes a small world system, a thousand small world-systems makes a medium world system, and a thousand medium world-systems makes a great galaxy of worlds. West of a hundred billion of such Buddha-lands is the Land of Ultimate Bliss.
Question: Why is the Land of Ultimate Bliss in the west?
Answer: This is not a good question. If the Land of Ultimate Bliss were in the east, you would be asking why it is in the east. Isn’t this just playing with words? What’s more, if you look at the Land of Ultimate Bliss from the point of view of the hundred and one billionth Buddha land, it is in the east. What is worth creating doubts about?
“There exists a world called Ultimate Bliss.” This introduces us to the name of Amitabha’s environment, to his domain. In the temporal dimension, its time is reckoned in terms of past, present, and future. In the spatial dimension, its boundaries are reckoned in terms of the ten directions [the four cardinal directions, the four intermediate directions, the nadir and the zenith].
The Sanskrit name for the Land of Ultimate Bliss is “Sukhavati”. It is also called the Land of Peaceful Nurturing, the Land of Peace and Bliss, the Land of Pure Equanimity, and so on. The basic meaning is that it is utterly peaceful and secure, and forever removed from all forms of pain and suffering. This is explained at length below.
There are four kinds of Buddha Land, and each category is in turn subdivided in terms of purity or defilement.
In the Land Where Saints and Ordinary Beings Dwell Together, those who are with heavier five turbidities are polluted, and those who are with lighter five turbidities are clean. In the Land of Expedient Liberation with Incompleteness, those who are born here by analyzing void are impure and those who are born here by directly entering void are pure. In the Land of Real Reward, those who enter it through sequence of three contemplations are impure and those who enter it with one mind of unified three contemplations are pure. In the Land of Eternally Quiescent Light, those who have reached the land without completely breaking all ignorance delusions are impure, and those who have broken all delusions are pure. In the scripture, the Ultimate Bliss World is referred to the Land Where Saints and Ordinary Beings Dwell Together, and encompasses all the other three lands as well.
[三观是台宗之重要法门，即空观、假观、中观称“空假中三观”。依据‘菩萨璎珞本业经’卷上，贤圣学观品“从假入空二谛观、从空入假平等观、中道第一义谛观”而立为旨趣。 1.空观：又云从假入空观。空是离性离相义。观一念之心，不在内、不在外、不在中间，称为空；由观一念空故而一空一切空，无假无中而不空；此因空、假、中三观能荡除三惑，以空观荡除见思，以假观荡除尘沙，以中观荡除无明，即毕竟空为空观。换言之：自世俗常识(假)进入宗教认识真理(空)为空观。 2.假观：又云从空入假观。假是无法不备义。观一念心具足一切诸法称为假；即由观一念假，而一假一切假，无空无中而不假；此因空、假、中三观皆能立法，以空观立真谛法，以假观立俗谛法，以中观立中谛法，三法皆立为妙假观。换言之，不留滞于空而进入佛智遍照之世俗境界为假观。
The Buddha’s name is Amitabha for introducing the name of the Teaching Host in the land. Buddhas have three bodies, which are discussed in terms of singularity and multiplicity. The singular term of Dharma Body means the realized trueness. The singular term of Reward Body means the virtue and wisdom that can realize. The singular term of Response Body means the excellent manifested appearance and image. The plural term of Dharma Body means the self inner pure nature that every sentient being possesses and the Dharma nature that every Buddha has realized. The plural term of Reward Body means rewarded body benefiting self and rewarded body benefiting others. The plural term of Response Body means the body shows birth and death, the body responded to people’s requests, the body in the Buddha realm, and the body following various forms in the worlds.
Though there are singular, plural terms and the names of three bodies, they are actually not one, not three, and they are three and one as well. No conjunction, no differentiation, no discrimination, no forms, no words that can describe. It is inconceivable. The Amitabha that is said in the sutra is referred to the Response Body appeared in the Land Where Saints and Ordinary Beings Dwell Together; as explained previously, the body can also be regarded as the Reward Body and the Dharma Body.
When the sutra says “there exists a world called Ultimate Bliss” and “there exists a Buddha called Amitabha,” it is saying that both that world and that Buddha do actually exist. There are four meanings here.
1. It indicates that there is a real Pure Land, and make us joyfully seek it.
2. It gives us truthful instructions, to make us concentrate on the practice of Pure-Land teaching.
3. It states that the Pure Land is not a figment of the imagination or a mirage, that it is not a provisional manifestation or just a roundabout teaching for attracting people with low capacity, that it is not an empty falsity, and that it is not a land reached via the Hinayana vehicle.
4. It demonstrates that the Pure Land is part of our true nature, to enable us to have a profound realization that Amitabha is our self nature; and Pure Land is our own mind.
“Expounding the Dharma right now” shows that both the Pure Land and Amitabha exist — this is not a case of “the past is already gone, and the future has not yet taken shape.” We must make a vow to be born in the Pure Land, and to personally hear Amitabha’s teaching, so that we may quickly achieve true enlightenment.
The fact that the Pure Land and Amitabha Buddha are here in the present encourages us to have faith. The fact that Amitabha’s world is called the Land of Ultimate Bliss encourages us to vow to be born there. The fact that the Buddha in the Pure Land is called Amitabha encourages us to engage in the wondrous practice of invoking his name.
Furthermore, Amitabha introduces Buddha, “expounding Dharma” introduces Dharma and the present assembly introduces Sangha. The words of the sutra are concise, but the meaning is very profound. “Buddha, Dharma and Sangha” are holding the same Absolute Reality:
The introduction portion introduces the essence: give birth to faith, vow and practice. It introduces the principle: with the success of faith, vow and practice, people must be able to reach Pure Land to see the Amitabha and hear his teaching. It introduces application: the only thing to think about in every moment is the Pure Land, nothing else. It introduces the form of teaching: the words are concise, but the meaning is very profound.
Posted On 02/04/2009
Posted On 02/04/2009
八供供养依六根识色声香味触法转化为清净六欲供。 在密续法本修持中经常会念颂到八供供养文时，应观想自心中放出八位供养天女，如是可令我们积聚更多功德。另外献曼达供养时，须观想卅七种供养。献曼达是四加行之第三加行，藉献曼达以聚功德。佛云：众生欲正觉，广聚无量粮。因此我们必须作供养，行资粮道。此乃佛为利益一切众生，而说之方便法门，并非佛菩萨需要这些实质的物质，各位定当明白。 为积聚福慧资粮，更应了解所们一切供养，皆是「空性」，究竟非实有，皆依因缘而生，故称空性。更一层体会大乘三轮体空之真谛，无施者、受者、所施物。如此方便行者积聚智慧资粮。若以空性见解行实质供养，所积聚的就是福慧二资粮。对未了解空性的众生而立，供养是一种心念转化的训练，可消除对诸法执著之概念，可清净遍计所执性。
四、八供 一般面对坛城的八供是由左到右（水、水、花、香、灯、涂香、食子、音乐），这种摆置是供养父续本尊。若坛城所供养的是母续本尊，八供就必须由右至左–水、水、花、香、灯、涂香、食子、音乐。假如坛城有父续母续本尊则可摆两套，或依较多佛像决定，只摆一套。 八供中的「食子」，可用果实代替。平常皆以「供养食子」为主，除非修特别本尊时才会更换。「食子」大致分慈悲与忿怒两种，修忿怒本尊如普巴金刚或大黑天时，则另有代表花和食子两种特别食子，食子有时亦作本尊坛城。供养八供可以实物供养，或仅以水供养。依据噶居巴传承，积聚功德最好的方法就是供水。因为水取得容易且经济，大概是噶居巴上师过去经年皆在山上，无力做太多物质的供养吧。其次水代表空性的特质，能显现一切，但本质是空，具有无常易变的特质。因此供水较不易生起执著。
水」之供养 (一) – 饮水
水」之供养 (二) – 浴水
至于「香」的供养方面又是如何呢？依材料的来源可分为纯粹自然的香，与合成的香；天然的香例如檀香、沉香、柏树叶子、樟木、甘香松、当归、稻壳、杜鹃花等。合成的香如： 1﹒红白檀香 2．五妙供 3．麝香 4.木棉花等洁净之材料合起来做成卧香；合成香成自然香来供养，全依每个人的能力而定，重要的仍是「发心」。
点着了油灯，以清净心来供养并且念供灯祈愿文 : 嗡阿吽！1﹒灯杯似珍宝美丽庄严。 2﹒清净芳香酥油满盈杯。 3﹒柔软灯心长直似天绳。 4﹒破除黑暗明灯为供养。 5﹒祜主上师三宝三根本。 6﹒无量归处大海圣众供。 7﹒智慧眼无晦亦无光然。 8﹒我等众生无边亦无际。 9﹒黑暗无明二障悉净除。 10﹒愿得殊胜清净智慧眼
所以我们在佛堂以三清净来供养 – 发心清净、正行清净以及回向清净，不论风吹小玲、大喇叭、哨钠、笛子、跋.…供养之后，都可能如小小个子的比丘一般，具足佛音六十支的美妙成就。为什么佛前供水、花、香、灯、涂、果、乐等八供呢？这是缘自印度的习俗，客人来到家中，先招侍人喝水、然后洗脚，再挂朵花在脖子上，以香熏一熏全身，然后亮起灯来，身上涂得否香来，并给予食物招恃，全部都具全之后，再弹琴给客人享受。
Posted On 27/03/2009
修行著魔有二個原因： 一是「宿障深厚」，欲除過去生中的業障，唯有老實念佛。 二是「不用善心」，喜歡神通、感應、不老實，這樣最易著魔。大家要知道佛菩薩皆有神通，但不用神通，因魔亦有魔通，若以神通作佛事，則成佛魔混淆不分。修行主要在修清淨心，心不清淨，魔便有機可乘。 （節錄 淨空法師語錄）
Posted On 23/03/2009
The Five Mindfulness Trainings were developed during the time of the Buddha to be the foundation of practice for the entire practice community, including monastic and lay members. The basis for the trainings is mindfulness. All Sangha members are requested to observe these trainings to support our practice of mindfulness and living harmoniously together.
The Five Mindfulness Trainings protect our freedom and make life beautiful. As guidelines for our daily lives they are the basis of happiness for individuals, couples, families and society.
The First Training: Aware of the suffering caused by the destruction of life, I vow to cultivate compassion and learn ways to protect the lives of people, animals, plants and minerals. I am determined not to kill, not to let others kill, and not to condone any act of killing in the world, in my thinking and in my way of life.
The Second Training: Aware of the suffering caused by exploitation, social injustice, stealing and oppression, I vow to cultivate loving kindness and learn ways to work for the well-being of people, animals, plants and minerals. I vow to practice generosity by sharing my time, energy, and material resources with those in real need. I am determined not to steal and not to possess anything that should belong to others. I will respect the property of others, but I will prevent others from profiting from human suffering or the suffering of other species on earth. The Third Training: Aware of the suffering caused by sexual misconduct, I vow to cultivate responsibility and learn ways to protect the safety and integrity of individuals, couples, families and society. I am determined not to engage in sexual relations without love and a long-term commitment. To preserve the happiness of myself and others, I am determined to respect my commitments and the commitments of others. I will do everything in my power to protect children from sexual abuse and to prevent couples and families from being broken by sexual misconduct.
The Fourth Training: Aware of the suffering caused by unmindful speech and the inability to listen to others, I vow to cultivate loving speech and deep listening in order to bring joy and happiness to others and relieve others of suffering. Knowing that words can create happiness or suffering, I vow to learn to speak truthfully, with words that inspire self-confidence, joy and hope. I am determined not to spread news that I do not know to be certain and not to criticize or condemn things of which I am not sure. I will refrain from uttering words that can cause division or discord; or words that can cause the family or the community to break. I will make all efforts to reconcile and resolve all conflicts, however small.
The Fifth Training: Aware of the suffering caused by unmindful consumption, I vow to cultivate good health, both physical and mental, for myself, my family, and my society by practicing mindful eating, drinking and consuming. I vow to ingest only items that preserve peace, well being, and joy in my body, in my consciousness, and in the collective body and consciousness of my family and society. I am determined not to use alcohol or any other intoxicant or to ingest foods or other items that contain toxins, such as certain TV programs, magazines, books, films and conversations. I am aware that to damage my body and my consciousness with these poisons is to betray my ancestors, my parents, my society and future generations. I will work to transform violence, fear, anger and confusion in myself and in society by practicing a diet for myself and for society. I understand that a proper diet is crucial for self transformation and the transformation of society.
from >>>> Zen Master Thich Nhat Hanh
Posted On 20/03/2009
After much struggle, 灵宗堂 is finally set up…….. The objective of setting up this 灵宗堂 is to provide a proper place for me to impart 灵修，so that all the 灵修者，can hv a peace of mind while cultivating I have a vision or shall i say, i hv a dream……..i wish to gather all 启灵者and 强灵者 to give them proper training and let them become a shining stars in their own society….not only they themselves become “awaken” but also to shine on people who hv affinity with them…n to “wake ” them up…too……. 灵宗堂 is not going to be a temple for praying..its a centre…a place to 灵修……… 灵修is not a religion……..but 灵修 can be done thru religion… though i adopt a buddhist way of teaching…but it is not restricted to only buddhist………. there are alot of 强灵者in other religion as well…. to me all 强灵者 are gems……..they r ppl who create miricles and hopes to ppl around them… ppl with 强灵 are lucky ppl with inborn gift …. however many 强灵者are “deeply” buried…..no guide was given to them to unveil their gift…many jus wasted it…wasted this life of recarnation…some though had unveil it but used it in wrong ways thus accumulated more bad karma than good…….. 灵修is tough…it is basically 建身，净心，强灵．．．． in our this mandune world, doing the above is near to impossible..it will be even more tough if u r doing it alone. 灵宗堂..is also a gathering place for all the 灵修者, so that each n every 1 there will gives support and assistance to one another..making 灵修 easier…. However, what i fear most is seeing 人性．．．in 灵宗堂………. so i really urge all my fellow mates of 灵宗堂…to only bring 灵性．．．there..n leave your 人性 aside..when u r there..ofcos..it will be an ultimate joy..if u already free of 人性…….hahaha……….
Posted On 12/03/2009
Posted On 20/02/2009
Will be going for a retreat in India….. will continue my consultations after I come back, so those who I still own “appointments”….pai say …..do wait for me patiently… As for those who is cultivating Ling, if you have encounter any problems in your cultivation, you can contact Jeff ya…….. TaTa~~~~~~~~
Posted On 18/02/2009
wind chimes is one of the common tools I used to solve fengshui problem…for my client… Many do know that in 飞星风水，its use to ease 五黄煞．．．．but in actual fact…it can b use in more ways..than that… Many was told that its not advisable to hang windchimes at hm cos it will attract spirit….well i do agreed..windchimes is not easy to use..as only certain areas it can be use..n it will produce great useful effect…for the house.. Suzanna..was an old client of mind..I did a FS consultation for her abt 1 plus yr ago…she was then married 8 yrs with no kids…the main reason she engage my service , is hoping i can use fengshui to help her… Helping ppl to get pregnant by means of fengshui was all along my forte…cos i think it gt to do with my KMT practise ages ago…. for suzanna, I used windchimes as a fengshui tools to help her..and 3 months after my visit, she was preganant… the called and thank me..n i remembered clearly…i reminded her not to remove the fengling unless she is moving away, if not keep it there till her kid turn 7…… called me recently..her kid was in ICU…as its intestine was inflammation.. i went to her house..n realise the windchimes was gone..i ask her abt it..she told me the nanny found the feng ling eeriee and requested to remove it…so they remove it….i shouted at her..didnt i remind her not to….she say, she forgot….. i did a scan for the baby..thats it….a irrespondsible mother hv sent her kid to doom…………….its too late to replace the feng ling.. i had jus finish folding a lotus using 往生纸．．..for the kid cos the kid will pass away in 3 days time..n i wun be in sg….hope this lotus will be able to sent it to pureland…
Posted On 13/02/2009
well….as a buddhist as a cultivator…we all should understand and accept…无常…nothing is permenant….. well..jus exp another 无常 today….a usual…cultivation place..is no longer available…hv been anticipating this day…and it come without warning… its also a common problem for many cultivator….a common 障碍…. if not a 场,a cultivation place…then it will be the >侣, the cultivation companions…its never easy to hv people with the same mindset cultivation together.. >道,the way of cultivation…..its never easy to find a way of cultivation that suit u >师,your mentor…..its never easy to gt a mentor.. cultivation..is expected to be full of challenges and obstacles.. only when u can pass them 1 by 1..then u will be able to hv good relization…….. 修行……………………….修心…………行道……….. erm….i really like this obstacle…cos i sense that its triggering me….. yeah!………..
Posted On 10/02/2009
http://www.serajeymonastery.org/ Sera was founded in 1419, by Jamchen Chojey (Sakya Yeshe), a disciple of Tsong Khapa. Like the Drepung and Ganden monasteries, it had several colleges: Sera Mey Dratsang, built in 1419, gave basic instruction to the monks. Sera Jey Dratsang, built in 1435, was the largest, and was reserved for wandering monks, especially Mongol monks. Ngagpa Dratsang, built in 1559, was a school for the teaching of the Gelukpa tantras. Sera housed more than 5,000 monks in 1959. Although badly damaged following the invasion of Tibet and the Cultural Revolution, it is still standing and has been largely repaired. In 2008, it housed 550 Buddhist monks, but the number dropped to only a handful after the 2008 Tibetan unrest. . After the Chinese invasion of Tibet and the destruction of the majority of the monasteries in Tibet, Sera monastery was re-formed in Bylakuppe, India, near Mysore. Because none of the monks of the Ngagpa Dratsang (Tantric College) survived the invasion, only the Sera Mey College and Sera Jey College were re-formed in India. Graduates of Sera Jey College who are known in the West include:
- Geshe Lhundub Sopa, professor emeritus at the University of Wisconsin, Madison
- Geshe Rabten, an eminent monk who directed Tharpa Chloing Buddhist Center in Mont Pelerin, Switzerland
- Lama Thubten Yeshe, founder of the Foundation for the Preservation of the Mahayana Tradition (FPTM)
- Geshe Kelsang Gyatso, founder of the New Kadampa Tradition
- Lama Thubten Zopa Rinpoche, a student of Lama Yeshe and presently director of FPMT
Graduates of Sera Mey college who are known in the west include:
Posted On 04/02/2009
Posted On 29/01/2009
phew…finally can comfortably sit dwn to blog liao… Recieved alot of calls from friends and clients..asking me many Qns abt this new year… maybe..i will jus creat an FAQ here 😛 Q1: This year who 犯太岁? A: many teachers in the market hv clearly state in their “annual tong sheng” that ppl who born in the year of cow,dragon,goat and dog 犯太岁 however……..Zacken99 dun agreed loh… manytimes..ppl only consider abt the year pillar when toking abt 犯太岁..its not true…this year is cow yr..cow is 丑, 丑 直冲 with 未(goat) 丑刑冲with 戊(dog) 丑害冲with 午(horse) 丑向破with辰(dragon) so from the above infor, you go look at your own ba zi analysis, if the 4 地支, (all the 4 pillar) of your ba zi template coincide with the above , then…your r consider 犯太岁….if not u r safe 🙂 Q2: Do i need to invite Zacken to my house to see fengshui again this yr..though i hv jus invite him over last yr. A: No need to ..unless you hv make a big chages to your house… usually when i see fengshui for ppl i will plan for 20 year , for this era, i will plan for u till 2024…. I dun advise or agreed with the theory of every year see fengshui n every year must buy new fs product…these r merely commercial gimmicks of the market geomancer..hoping to recieve more funding to pay their shop rental… as long as your house hv nicely analysis and 化煞,增益…for this period 8, you r safe… many follow the commercialize geomacer theory upon annual stars…thus..every year change this change that…in the end dun noe..is 改变磁场or become…被磁场摆步loh…. if a geomancer..cannot come up with a 步局for one whole大运and needed to redo it every year…well, there is only 2 possibilities for this geomancer…1> 骗吃….2>功力不到家…….. Q3> i heard that this year whole year is earth energy…and its good to use more metal energy..is it true?? A> its true that this year is a 己丑year…a year full of earth… earth produce metal..thus metal can ease earth… however…different ppl hv different ba zi n each hv their own useful element.. eg… a weak wood person is already very jia lat in this full of earth year liao..if he still go use metal…he will only”死得更快”…so please…remember..use the element according to your own ba zi… Q4> hw is the economy this year..? A> from my analysis…this year is not a wish fullfilling year..infact..more world problem will surface after july..ppl dealing with shipping industry, water element stuff will face great challenges.. Q5> how or what can i do make sure my luck is stable in 2009? A> well as i always say…increase your useful energy and decrease your karmic debts……. apply ur useful element in your daily 衣,食,住,行………… do more volunteer work, eat less meat (best dun eat meat), chant more…. excersise more… any more Qns for this new year???????
Posted On 28/01/2009
Posted On 20/01/2009
叱chi 陀tuo 你ni 、阿a 迦jia 啰la 、 密mi 唎li 柱zhu、 般bo 唎li 怛dan 啰la 耶ye 、 儜ning 揭jie 唎li 宣化上人：佛教里最尊最贵最有用的咒： 这五句咒叫五大心咒，是五方佛的心咒。这五大心咒专破天魔外道的一切咒术。 一．叱陀你 : 断他咒术破罗网 解除横死消灾障 救拔一切冤苦业 清净光明更吉祥。 二．阿迦啰 : 无上大悲心印文 西方莲华部众神 更加慈悲兼喜舍 妙运巧夺造化功。 三．密唎柱 : 擎山持杵遍虚空 东方金刚镇魔军 八万四千常拥护 能使行人入大中。 四．般唎怛啰耶 : 如意轮宝妙难思 南方化生无畏施 心咒受持原形现 魑魅魍魉铁吸石。 五．儜揭唎 : 最上作法金刚心 转轮成就北方尊 智慧正定戒根本 大圆满觉人天钦。 一．叱陀你 断他咒术破罗网 解除横死消灾障 救拔一切冤苦业 清净光明更吉祥 天魔外道和一切妖魔鬼怪也有他们自己的咒术，可是你一诵这个咒，就能破他们的邪咒。所以说「断他咒术破罗网」，破魔的罗网，破魔王一切的神通。「解除横死消灾障」，本来应该横死，或者有什麽大难，水难、病难、灾难，一切的横死，好像被车撞死，飞机掉下来死，或者火车失事死，汽车失事死，这些横死，叫横难。念这个咒，横难就没有了，可以破了，所以他能破人家咒。破一切的灾障。「解除横死消灾障」，一切的难都可以消了。「救拔一切冤苦业」，什麽冤业苦业，这个咒都可以救拔。「清净光明更吉祥」，诵这个咒。可以得到清净光明妙吉祥。 二．阿迦啰 无上大悲心印文 西方莲华部众神 更加慈悲兼喜舍 妙运巧夺造化功 阿迦啰这个咒，就是无上大悲心，无上大悲咒。「无上大悲心印文」，心印这种妙法。「西方莲华部众神」，西方莲华部一切护法善神。「更加慈悲兼喜舍」，你要用大悲心、大慈心、大喜心、大舍心，四无量心用圆满啦，「妙运巧夺造化功」，你要是会用，用得恰倒好处，可以夺天地造化的功能，令这个应该死的人不死，应该坏的人不坏，不如意的事情，都能化为吉祥。这就是能巧夺造化，这种功用是很妙的。所以你们各位要知道，从这裏开始是五大心咒，是非常重要的，非常有用的，在楞严咒裏边是最重要的。 三．密唎柱 擎山持杵遍虚空 东方金刚镇魔军 八万四千常拥护 能使行人入大中 「叱陀你、阿迦啰、蜜唎柱、般唎怛啰耶、儜揭唎」这五句咒叫五大心咒，是五方佛的心咒。这五大心咒专破天魔外道的一切咒术。无论他有何妖术邪法，你诵持这五大心咒，就把他这妖术邪法破了。不单破人间的妖魔鬼怪，还能破天上的天魔外道。你遇到天魔外道，就诵此五大心咒，他就不能恼乱你的心，不论他有什麽法术都不灵验了。所以这五大心咒，在楞严咒裏非常重要，非常灵感，不可思议。密唎柱，翻译成金刚，是一百八的金刚之一。这是属於东方的金刚部，是金刚部的咒心，所以说：「擎山持杵遍虚空」，这是八万四千金刚菩萨，擎山持杵遍虚空界。「东方金刚镇魔军」，东方的金刚部，来镇服一切的天魔外道，把天魔外道镇服了，修行就容易清净，容易用功修行。所以修道要内功外德，裏头要有功，外边要培植德行。「八万四千常拥护」，八万四千金刚藏菩萨常拥护你。「能使行人入大中」，能使修道的人，得到楞严大定，常常生出真正的智慧。 四．般唎怛啰耶 如意轮宝妙难思 南方化生无畏施 心咒受持原形现 魑魅魍魉铁吸石 「如意轮宝妙难思」，这是妙宝心咒，也好像如意宝珠一样不可思议。「南方化生无畏施」，南方的宝生部变化无穷。有无畏的布施，如意宝珠普遍施给一切众，令他们都得到种种宝藏。「心咒受持原形现」，这五大心咒一念，无论什麽妖魔鬼怪皆现原形，你就可以知道他是什麽东西。「魑魅魍魉铁吸石」，无论是魑魅魍魉，或是什麽怪物，你一念这咒，就像吸铁石一样，把他吸住，他便不能变化。这真是「无上甚深微妙法，百千万劫难遭遇。我今见闻得受持，愿解三昧真实义。」诵经持咒修一切的法门都要诚心，斋戒沐浴，身心清净，息灭一切的妄想，来修这个法门，才能得到感应道交，如回应声。若你没有诚心，什麽灵验的咒也都不灵了。所以说「心诚则灵」。心若不诚则不灵。什麽叫诚？就是没有怀疑心，真正信咒的力量是不可思议的，真正信咒的力量是没有不成就的。你若有真正的诚心，修行就有成就，没有诚心就没有成就。有的人往往修行了很长时间没有什麽感应，是不是佛法不灵？或者经咒没有感应道交的力量？不是的，就因为你没有诚心，马马虎虎的，敷衍了事，苟且塞责，好像随喜大众，没有拿出真心来。所以我们学楞严咒要具足真实的心，这是最要紧的。 五．儜揭唎 最上作法金刚心 转轮成就北方尊 智慧正定戒根本 大圆满觉人天钦 儜译最上，揭唎译作法，这是「最上作法金刚心」，密咒内的金刚心。「转轮成就北方尊」，揭唎又译转轮，是大轮心咒，这是属北方成就部的成就佛所管的。「智慧正定戒根本」，修道的人有大智慧，有大定力。要有正定必先持戒，戒为最根本的基础。若没有戒，便没有定，便没有慧。「大圆满觉人天钦」，你成佛了，得到大圆满觉，人天都钦佩你，恭敬你。 这从「叱陀你」开始到「儜揭唎」 的五大心咒，其奥妙是说不完的那麽多。 1. 问题：怎样用咒对付魑魅魍魉？ 答：外道的法术，妖魔鬼怪，有时或叫你头痛、牙痛、眼痛、或叫你迈不动步，头晕，发狂，乱讲话，这时你诵这咒就能破他的法术，令他的法术不灵验。并不是叫你无端端去对付魑魅魍魉。你天天心裏有个魑魅魍魉，就是没有魑魅魍魉，也会把他们招来。你心裏下请贴说：哦，魑魅魍魉，你快来，我有咒对付你呢！这是头上安头。懂得这个咒是说一旦谁遇著什麽问题，你可用这个咒把法术破了，并不是叫你天天去破。哪有那麽多魑魅魍魉，要你天天破。无论什麽魑魅魍魉，什麽法术，一遇著这个咒，他的气都散了，跑了，没有用了。你自己心裏先把魑魅魍魉请来，当然他什麽都有。心咒，心咒，就是你心裏要有咒，要乾净，什麽都没有，到要用时自然有灵验。受持并不是为著降伏妖魔鬼怪，这是好像诵持大悲咒，就是念，久而久之，不念自念，自然有一种咒的力量来护持你。甚至到时候，你诵咒不诵都有感应，因你平时修得好，所以境界来时，自然迎刃而解，什麽问题也没有了。 2. 问题：我们要念楞严咒全咒，还是这五大心咒？ 答： 楞严咒是很长的咒，但是此咒每一句都有它的用途和力量。你若知道它的用途和力量，在境界来时就可单念这几句就够了。若你从头念到尾要很长的时间。这五大心咒能破魔罗网，破魔王咒术。魔罗网即禁符和咒术能令你心裏迷失正念，如南洋、泰国一带都有中蛊、下蛊毒， 俗话叫落降头的这种邪病，用五大心咒就可破之。 又如楞严经中之摩登伽黄发外道用的先梵天咒，亦有不可思议的力量，不过它是邪法，属於自私自利的咒，不是大公无私，因它不是大公无私，所以能破了它。如果是大公无私，没有一点自私自利心，这种力量谁也破不了。因为是属於正的。当我在马来西亚时，有一个人中了蛊毒有五六年，他常想自杀，常听见有人讲话，颠颠倒倒的，他来找我，我用棍子打他一下，他就吐出无数的虫子，便好了。这就是蛊毒。为什麽一棍就给打好了？因为在棍子上有很多咒的力量。要有德行才可支配这种法，若你无德行，虽也有一点灵感，终会招来祸患。若是戒律不清净，没德行，护咒神不佩服你的。虽然当时有感应，时间久了，反而遇到飞灾横祸，有想不到的果报。因此无论修什麽法都要注重德行，注重根本道德，才能使用这个法，才有力量，才安全。没有道德是不应该用的，无论什麽咒都如此。这五大心咒是百千万劫难遭遇，亦是百千万劫你遭遇了，又不能明了的一个咒。这五大心咒是最尊最贵的，佛教裏最有用的咒。无论是天魔的咒，外道的咒，鬼神的咒，妖怪的咒，旁门的咒，右道的咒，都能破，就是能破一切不能破的咒，并不是要对他们存有一种敌对的心理。而是好像打太极拳一样，用柔的力量把刚的力量消解了。无论什麽咒，用此心咒都能化了，但是对於对方还是没有损害。这五大心咒，何以叫心咒？就是从慈悲心所流露出来的，用这个咒要用慈悲喜舍的心摄受一切的众生。并不是说我念这咒是要把你打死，把你杀了，或把你消灭了，而是它把其他咒术的力量给化解了，融化了，就如冰见到阳光，自然变成水了。本来旁门外道的咒，嗔恨心所支援，你念这楞严咒就可化为吉祥，妙就妙在此。并非你一念这咒，对方就怎麽样受不了，而是楞严咒把它的力量消解了，并没有害人。咒的力量是从诸佛菩萨，和诵咒行者的心所流露出来的一种慈祥的心，所以能降服一切天魔外道….
Posted On 08/01/2009
经中云：彼一切有情类。由此陀罗尼威力。若读若诵受持。若佩身上若书衣中。若置幢上。若书经卷若书素叠及墙壁牌板。乃至闻声手触及影其身。及转触余人。决定当得不退转无上菩提。能于现世获无量百千功德。远离诸罪成就一切善根摧伏诸魔。于诸世间皆得敬爱。于一切处皆得供养。一切国王王子宰官后宫。并诸眷属皆得欢喜。一切沙门婆罗门亦皆欢喜。言音威肃人所乐闻。手脚柔软声相和雅。离于贫穷不受世间毒药刀杖水火等难。诸恶兽怖不能为害。无诸贼怖无劫盗怖。无旃陀罗怖无喃摩怖。行大小路悉皆无怖。无鬼神怖无罗刹比舍遮怖。无拏吉你怖无毒蛇怖。乃至一日二日三日四日。寒疟常疟一切疟病悉不著身。眼病耳病鼻病舌病。齿病唇病喉病项病。诸支分病手病背病腰病脐病痔病淋病。痢病瘘疮病髀病胫脚痛病。丁疮肿病瘰疬班病。肚痛疥病疱跛癞癣。无如是等病。无头痛不盲不瞎不伛。无横灾死。不聋不哑不被轻欺。如是等类现世不受。得无碍辩临命终时心不散动。一切诸佛现前安慰。亦不为厌祷蛊毒咒诅著。身卧安觉安。于其梦中见百千佛刹。及见诸佛并诸菩萨围绕。由此秘密陀罗尼威力故。获如是殊胜功德。（《大宝广博楼阁善住秘密陀罗尼经》） 此《大宝广博楼阁善住秘密陀罗尼》，有大威力有大殊胜，是一切如来真实法性，令诸如来圆证法身，由称此陀罗尼名号，则为已称十方诸佛如来名号，若能纔念，则为礼拜供养一切如来。 若有众生闻此陀罗尼，乃至闻名或复手触，或佩身上或纔眼视，或书经卷或书帛素，或书墙壁，一切众生若有见者，五逆四重诽谤正法诽谤圣人，彼等诸人闻此陀罗尼，决定当证无上正觉。 能于现世获无量百千功德，远离诸罪成就一切善根摧伏诸魔，于诸世间皆得敬爱，于一切处皆得供养，一切有情皆得欢喜，言音威肃人所乐闻，手脚柔软声相和雅，离于贫穷不受世间毒药刀杖水火等难。 此《大宝广博楼阁善住秘密陀罗尼》咒轮，功用甚大，举凡家中闹鬼、幼儿多病、屋内阴气重、路冲、风水不佳、生意不顺、业障深重等，只须将此张咒轮贴于门上，一切众生见此咒轮者即能灭罪增福。 http://www.56.com/w69/album-aid-4548670.html
Posted On 08/01/2009
一切如来心秘密全身舍利宝箧印陀罗尼经》修持仪轨 宝箧印修持仪轨 一、鲜花、净水、香火供养 二、礼拜供养： 1、三拜三称：顶礼归依本师释迦牟尼佛 2、三拜三称：顶礼归依十方三世一切如来、应供、正遍知、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊； 3、三拜三称：顶礼归依一切如来心秘密全身舍利宝箧印陀罗尼经 4、三拜三称：顶礼归依十方尽虚空界一切菩萨僧、贤圣僧、清净福田僧。 5、三拜三称：顶礼归依金刚手菩萨摩诃萨 三、持咒： 1、南无本师释迦牟尼佛（三称三拜） 2、发愿：誓度群生，令佛法不灭久住于世，特受持读诵一切如来心秘密全身舍利宝箧印陀罗尼 3、开始读诵宝箧印经（约15~20分钟，刚开始持诵可能需要30分钟） 或 只读诵宝箧印陀罗尼（宝箧印经的咒语部分）（根据时间确定念诵数量，原则上是多多益善，短则3遍，长则21遍等） 四、绕塔（以佛塔为中心，从上往下看，右绕）（不低于七圈，多多益善。也可以在第三部分开始读经或持咒时就开始绕塔，或绕塔时只念诵经题：南无一切如来心秘密全身舍利宝箧印陀罗尼经咒塔梭哈） 五、回向 将此功德回向十方法界，祈愿：三涂休息。国泰民安。邪见众生，回归正道，发菩提心。持此功德，愿共六道一切众生，皆往生无量寿佛国。 备注： 1、其它空余时间比如在路上、等车等，也可以持诵全咒或只持诵经题（经题：南无一切如来心秘密全身舍利宝箧印陀罗尼经咒塔梭哈） 2、建议所有修持宝箧印的师兄，最好每次修持时都至诚念诵一遍宝箧印经，而不单单持咒，因为佛经说了，“读诵此一卷经，即为读诵，过去现在未来诸佛所说经典”，你看功德多大！ 3、宝箧印塔一般都设在佛堂（没有佛堂的，可以把塔以恭敬心放在家里清净的高处），而佛堂一般都靠墙壁，那怎么绕塔呢？这时可以把宝塔请下来放在茶几上或其它清净地方。绕塔绕佛的功德都很大，所以师兄可以善巧方便的把八十八佛像,西方三圣像、地藏菩萨像等放在中间。有一个善巧的放置方法是，茶几上的中间放一个小台子（圆形方形都可以），把塔放在小台子上，而其它佛像围绕在小台子的周围，注意要让塔比周围的高出一些。这样塔也绕到了，佛也绕到了，甚至还可以把宝箧印经也放一起呢。 一切如来心秘密全身舍利宝箧印陀罗尼 那(na)莫(mo)悉(xi)怛(dan)哩(li)野(ye)地(di)尾(wei)迦(jia)南(nan) 薩(sa)婆(po)怛(dan)他(ta)蘖(ye)多(duo)喃(nan) 唵(weng)部(bu)尾(wei)婆(po)嚩(wa)娜(na)嚩(wa)唎(li) 嚩(wa)者(zhe)梨(li)嚩(wa)者(zhe)[齒*來](zu) 祖(zu)嚕(lu)祖(zu)嚕(lu)馱(tuo)囉(la)馱(tuo) 囉(la) 薩(sa)嚩(wa)怛(dan)他(ta)蘖(ye)多(duo) 驮(tuo)覩(bu)驮(tuo)梨(li)鉢(bo)娜(na)[牟*含](mai) 婆(po) 嚩(wa) 底(di)惹(re)也(ye)嚩(wa)梨(li) 畝(mu)怛(dan)梨(li)薩(sa)磨(mo)囉(la) 怛(dan)他(ta)蘖(ye)多(duo)达(da)磨(mo)斫(zhuo)迦(jia)囉(la) 鉢(bo)罗(luo)靺(wa)栗(li)多(duo)娜(na)嚩(wa)日(ri)罗(luo) 冐(bo)地(di)滿(man)拏(na)楞(leng)迦(jia)囉(la)楞(leng)訖(ki)哩(li)諦(di) 薩(sa)嚩(wa)怛(dan)他(ta)蘖(ye)多(duo)地(di)瑟(se)恥(chi)諦(di) 冐(bo)馱(tuo)野(ye)冐(bo)馱(tuo)野(ye) 冐(bo)地(di)冐(bo)地(di)沒(mu)[亭*夜](die) 沒(mu)[亭*夜](die) 參(san)冐(bo)馱(tuo)儞(ni)參(sen)冐(bo)馱(tuo)野(ye) 者(zhe)攞(la)者(zhe)攞(la)者(zhe)懶(lan)都(du) 薩(sa)嚩(wa)嚩(wa)囉(la)拏(na)儞(ni) 薩(sa)嚩(wa)播(bo)波(po)尾(wei)蘖(ye)諦(di) 戶(hu)嚕(lu)戶(hu)嚕(lu)薩(sa)嚩(wa)戌(xu)迦(jia)弭(mi)蘗(ye)帝(di) 薩(sa)嚩(wa)怛(dan)他(ta)蘖(ye)多(duo) 訖(ki)哩(li)娜(na)野(ye) 嚩(wa)日(ri)囉(la)抳(ni)三(san)婆(po)囉(la)三(san)婆(po)囉(la) 薩(sa)嚩(wa)怛(dan)他(ta)蘖(ye)多(duo) 虞(yu) [口*皿](huo)野(ye) 馱(tuo) 囉(la) 抳(ni)畝(mu)涅(nie)梨(li) 囉(la)沒(mu)悌(ti)蘇(su)沒(mu)悌(ti) 薩(sa)嚩(wa)怛(dan)他(ta)蘖(ye)多(duo) 地(di)瑟(se)恥(chi)多(duo)馱(tuo)覩(du)蘖(ye)陛(bi)娑(suo)嚩(wa)賀(he) 三(san)摩(mo)耶(ya)地(di)瑟(se)恥(chi)帝(di)娑(suo)嚩(wa)訶(he) 薩(sa)嚩(wa)怛(dan)他(ta)蘗(ye)多(duo)訖(ki)哩(li)娜(na)野(ye) 馱(tuo)覩(du)畝(mu)捺(na)犁(li) 娑(suo)嚩(wa)訶(he)蘇(su)鉢(bo)罗(luo)底(di)瑟(se)恥(chi) 多(duo)薩(sa)覩(du)閉(bi) 怛(dan)他(ta)蘗(ye)多(duo)地(di)瑟(se)恥(chi)帝(di) 戶(hu)嚕(lu)戶(hu)嚕(lu)吽(hong)吽(hong)娑(suo)嚩(wa)訶(he) 唵(weng)薩(sa)嚩(wa)怛(dan)他(ta)蘗(ye)多(duo)塢(wu)瑟(se)抳(ni)沙(sha) 馱(tuo)覩(du)畝(mu)捺(na)囉(la)尼(ni)薩(sa)嚩(wa) 怛(dan)他(ta)蘗(ye)单(dan)娑(suo)馱(tuo)覩(du)尾(wei)部(bu)使(shi)多(duo) 地(di)瑟(se)恥(chi)帝(di) 吽(hong)吽(hong)娑(suo)嚩(wa)訶(he) 一切如来心秘密全身舍利宝箧印陀罗尼经
与大菩萨及大声闻天龙药叉犍闼婆诃苏罗迦楼罗紧那罗摩[目*侯]罗伽人非人等无量百千。前后围遶。 尔时众中有一大婆罗门名无垢妙光多闻聪慧人所乐见。常行十善归信三宝。善心殷重智慧微细。 常恒欲令一切众生。圆满善利大富丰饶。时婆罗门无垢妙光从座而起。往诣佛所遶佛七匝。 以众香华奉献世尊。 无价妙衣璎珞珠鬘持覆佛上。顶礼双足却住一面作是请言。 唯愿世尊与诸大众。明日晨朝至我宅中受我供养。
尔时世尊默然许之。时婆罗门知佛受请。遽还所住。即于夜间广办肴膳百味饮食。洒扫殿宇张施幡盖。至明旦己与诸眷属。持众香华及诸妓乐。至如来所白言时至。愿垂降临。尔时世尊软语。安慰彼婆罗门无垢妙光。遍告大众宣言。汝等皆应往彼婆罗门家摄受供养。为欲令彼获大利故。于时世尊即从座起。 纔起座已。从佛身出种种光明。间错妙色照触十方。悉皆警觉然后趣道。时婆罗门以恭敬心持妙香华。 与诸眷属及天龙八部释梵四王。先行治道奉引如来。
尔时世尊礼彼朽塔右绕三匝。脱身上衣用覆其上。泫然垂泪涕血交流。泣已微笑。当尔之时十方诸佛。 皆同观视亦皆流泪。各所放光来照是塔。于时大众惊愕变色互欲决疑。尔时金刚手菩萨等亦皆流泪。威焰炽盛执杵旋转。往诣佛所白言世尊。此何因缘现是光相。何如来眼流泪如是。亦彼十方诸佛大瑞光相现前。唯愿如来于此大众解释我疑。时薄伽梵告金刚手。 此大全身舍利积聚如来宝塔。一切如来无量俱胝心陀罗尼密印法要今在其中。金刚手有此法要在是中故。塔即变为重叠无隙如胡麻子。俱胝百千如来之身。当知亦是如胡麻子。百千俱胝如来全身舍利之聚。 乃至八万四千法蕴亦在其中。九十九百千万俱胝如来顶相亦在其中。由是妙事是塔所在之处。有大神验殊胜威德。能满一切世间吉庆。 尔时大众闻佛是说。远尘离垢断诸烦恼得法眼净。时众机异利益亦别须陀洹果斯陀含果阿那含果阿罗汉果辟支佛道。及菩萨道阿鞞跋致萨波若智。于如是事各得其一。或有证得初地二地乃至十地。或有满足六波罗蜜。其婆罗门远尘离垢得五神通。时金刚手见此奇特希有之事。白言世尊妙哉奇异。 但闻此事尚获如是殊胜功德况闻深理至心起信得几功德。佛言谛听汝金刚手。后世若有信男信女及复我等四部弟子。发心书写此一经典。即准书写九十九百千万俱胝如来所说一切经典。即过于彼九十九百千万俱胝如来之前久植善根。即亦彼诸一切如来。加持护念犹如爱眼。亦如慈母爱护幼子。 若人读诵此一卷经。即为读诵过去现在未来诸佛所说经典。由如是故。九十九百千万俱胝一切如来应正等觉。侧塞无隙犹如胡麻重叠赴来。昼夜现身加持其人。如是一切诸佛如来无数恒沙。前聚未去后群重来须臾推迁回转更赴。譬如细沙在水旋急。不得停滞回去复来。 若有人以香华涂香华鬘衣服微妙严具供养此经。以天香华衣服严具七宝所成。积如须弥尽以供养。种植善根亦复如是。尔时天龙八部人非人等闻是说已。各怀希奇互相谓言。奇哉威德是朽土聚。如来神力所加持故有是神变。金刚手复白佛言。世尊何因缘故。是七宝塔现为土聚。佛告金刚手。此非土聚乃是殊妙大宝塔耳。 由诸众生业果劣故隐蔽不现。由塔隐故如来全身非可毁坏。岂有如来金刚藏身而可坏哉。我若灭度后世末法逼迫之时。若有众生习行非法应堕地狱。不信三宝不植善根。为是因缘佛法当隐。然犹是塔坚固不灭。一切如来神力所持。无智众生惑障覆蔽。徒朽珍宝不知采用。以是事故我今流泪。 彼诸如来亦皆流泪。复次佛告金刚手言。若有众生书写此经置塔中者。是塔即为一切如来金刚藏窣都婆。亦为一切如来陀罗尼心秘密加持窣都婆。即为九十九百千万俱胝如来窣都婆。亦为一切如来佛顶佛眼窣都婆。即为一切如来神力所护。 若佛像中窣都婆中安置此经。其像即为七宝所成灵验应心无愿不满。其窣都婆伞盖罗网轮橖露盘。 德宇铃铎楹础基阶随力所办。或土或木若石若砖。由经威力自为七宝。一切如来于此经典加其威力。以诚实言不断加持。若有有情能于此塔。一香一华礼拜供养。八十亿劫生死重罪一时消灭。生免灾殃死生佛家。若有应堕阿鼻地狱。若于此塔。或一礼拜。或一右遶。塞地狱门开菩提路。塔及形像所在之处。 一切如来神力所护。其处不为暴风雷电霹雳所害。不为毒蛇蚖蝮毒虫毒兽所伤。不为师子狂象虎狼野干蜂虿之所伤害。亦无药叉罗剎部多那毘舍。遮魑魅魍魉癫痫之怖。亦复不为一切寒热诸病。[病-丙+历]瘘痈疽疮疣疥癞所染。若人暂见是塔能除一切灾难。 其处亦无人马六畜童子童女疫疠之患。不为横死非命所夭。不为刀杖水火所伤。不为盗贼怨雠所侵。亦无饥馑贫乏之忧。厌魅咒咀不能得便。四大天王与诸眷属昼夜卫护。 二十八部大药叉将。日月五星幢云彗星昼夜护持。 一切龙王加其精气顺时降雨。 一切诸天与忉利天。三时下来亦为供养。 一切诸仙三时来集。赞咏旋遶礼谢瞻仰。释提桓因与诸天女。 昼夜三时来下供养。 其处即为一切如来护念加持。由纳经故塔即如是。若人作塔以土石木金银铜铅。书此神咒安置其中。 纔安置已。其塔即为七宝所成。上下阶级露盘伞盖。铃铎轮樘纯为七宝。其塔四方如来形相。由法要故。一切如来坚住护持昼夜不去。其七宝塔全身舍利之妙宝藏以咒威力擢竦。高至阿迦尼咤天宫之中。塔所串峙一切诸天。昼夜瞻仰守卫供养。金刚手言何因缘故。此法如是殊胜功德。佛言当知以此宝箧印陀罗尼威神力故。 金刚手言。唯愿如来哀愍我等。说是陀罗尼。佛言谛听思念莫忘。现在未来一切如来分身光仪。过去诸佛全身舍利。皆在宝箧印陀罗尼。是诸如来所有三身亦在是中。尔时世尊即说陀罗尼曰。 那莫悉怛哩野(四合)地尾(二合)迦南(一)萨婆怛 他[薛/木]多喃(二)唵(三)部尾婆[口*缚]娜[口*缚]唎(四)[口*缚]者梨(五) [口*缚]者[齿*来](智皆反六)祖噜祖噜驮啰驮啰(七)萨[口*缚]怛他 [薛/木]多(八)驮(引)睹驮梨钵娜[牟*含](二合)婆[口*缚]底(九)惹也 [口*缚]梨(十)亩怛梨(二合)萨磨(二合)啰(十一)怛他蘗多 达磨斫迦啰(十二)钵罗(二合)靺栗多(二合)娜[口*缚]曰 罗(二合梨音)冒地满拏(十三)楞迦啰(十四)楞讫哩(二合)谛 萨[口*缚]怛他(引)蘗多地瑟耻(二合)谛(十六)冒驮野冒 驮野(十七)冒地冒地(十八)没[亭*夜]没[亭*夜](十九)参冒驮 [仁-二+尔]参冒驮野(二十)者[打-丁+罗]者[打-丁+罗](二十一)者懒都(二十二)萨 [口*缚][口*缚]啰拏[仁-二+尔](二十三)萨[口*缚]播波尾蘗谛(二十四)户噜户 噜(二十五)萨[口*缚]戍迦弭蘗帝(二十六)萨[口*缚]怛他蘗多(二十 七)讫哩(二合)娜野[口*缚]日啰(二合)抳(二十八)三婆啰三 婆啰(二十九)萨[口*缚]怛他蘗多(三十)虞[口*皿]野(二合)驮啰 抳亩涅梨(二合三十一)啰没悌苏没悌(三十二)萨[口*缚]怛他 蘗多(引)地瑟耻(二合)多(三十三)驮睹蘗陛娑[口*缚](二合) 贺(三十四)三摩耶(引)地瑟耻(二合)帝娑[口*缚](二合)诃(三十五) 萨[口*缚]怛他蘗多讫哩(二合)娜野驮睹亩捺犁(二合) 娑[口*缚](二合)诃(三十六)苏钵罗(二合)底瑟耻(二合)多萨睹 (二合)闭怛他蘗多地瑟耻(二合)帝户噜户噜吽吽 娑[口*缚](二合)诃(三十七)唵萨[口*缚]怛他蘗多(三十八)坞瑟抳 (二合)沙驮睹亩捺啰(二合)尼萨[口*缚]怛他蘗单娑驮 睹尾部使多地瑟耻(二合)帝(三十九)吽吽娑[口*缚](二合) 诃(引四十) 尔时佛说是神咒已。 诸佛如来自土聚中出声赞言。善哉善哉释迦世尊。出浊恶世为利无依无怙众生。演说深法。 如是法要久住世间。利益广多安稳快乐。于时佛告金刚手言。 谛听谛听如是法要。神力无穷利益无边。 譬如幢上如意宝珠。常雨珍宝满一切愿。 我今略说万分之一。汝宜忆持利益一切。 若有恶人死堕地狱。受苦无间免脱无期。 有其子孙称亡者名。诵上神咒纔至七遍。 洋铜热铁忽然变为八功德池。莲生承足宝盖驻顶。 地狱门破菩提道开。其莲如飞至极乐界。 一切种智自然显发。乐说无穷位在补处。 复有众生重罪报故。百病集身苦痛逼心。 诵此神咒二十一遍。百病万恼一时消灭。 寿命延长福德无尽。若复有人悭贪业故生贫穷家。 衣不隐身食不续命。[(禾*尤)/里]瘦衰蔽人所恶贱。 是人惭愧入山折采无主搹华。若磨朽木持以号香。 往至塔前礼拜供养。旋遶七匝流泪悔过。 由神咒力及塔威德。灭贫穷报富贵忽至。 七宝如雨无所阙乏。但当此时弥饰佛法施与贫乏。 若有吝惜财宝忽灭。 若复有人为种善根随分造塔。或泥或砖随力所办。 大如庵罗高四指许。书写神咒安置其中。持以香华礼拜供养。 以其咒力及信心故。自小塔中出大香云。 香气云光周遍法界。熏馥晃曜广作佛事。 所得功德如上所说。取要言之无愿不满。 若有末世四辈弟子善男善女。 为无上道尽力造塔安置神咒。所得功德说不可尽。 若人求福至其塔所。一华一香礼拜供养右旋行道。 由是功德官位荣耀不求自至。 寿命富饶不祈自增。怨家盗贼不讨自败。怨念咒咀不厌归本。 疫疠邪气不拔自避。善夫良妇不求自得。 贤男美女不祷自生。一切所愿任意满足。 若有乌雀鸱枭鸠鸽。 鸺鹠狗狼野干蚊虻蚁蝼之类。暂来塔影及踏场草。摧破惑障觉悟无明。 忽入佛家恣领法财。况有众人或见塔形。 或闻铎声或闻其名。 或当其影罪障悉灭所求如意。现世安稳后生极乐。 或人随力以一丸泥涂塔坏壁。运一拳石扶塔礩倾。 由此功德增福延寿。命终之后成转轮王。 若我灭后四部弟子。于是塔前济苦界故。 供养香华至心发愿诵念神咒。文文句句放大光明。 照触三途苦具皆辟。众生脱苦佛种牙萌。 随意往生十方净土。若人往在高山峰上至心诵咒。 眼根所及。远近世界。山谷林野江湖河海。 其中所有毛羽鳞甲一切生类。 碎破惑障觉悟无明。显现本有三种佛性。毕竟安处大涅盘中。 若与此人往过道路。或触衣风或踏其迹。 或唯见面或暂交语。 如是等人重罪咸灭悉地圆满。 尔时佛告金刚手言。今此秘密神咒经典付嘱汝等。尊重护持流布世间。不令众生传受断绝。金刚手言。我今幸蒙世尊付嘱。唯愿我等为报世尊深重恩德。昼夜护持流布宣扬一切世间。若有众生书写受持忆念不断。我等麾催释梵四王龙神八部。昼夜守护不暂舍离。佛言善哉金刚手。汝为未来世一切众生大利益故。护持此法令不断绝。尔时世尊。说此宝箧印陀罗尼广作佛事。然后往彼婆罗门家受诸供养。 令时人天获大福利却还所住。尔时大众比丘比丘尼优婆塞优婆夷。天龙夜叉犍闼婆阿修罗迦楼罗紧那罗摩[目*侯]罗伽人非人等。皆大欢喜信受奉行。 此经与大明藏兴函。仪轨离部第八。不空所译宝箧印陀罗尼经同本。 而其异不少也。此本者。遍照金刚及慈觉智证三师之请来。文义通畅也。 先亮汰和上注此本行天下。今因刻诸轨。更标藏本之异于冠。 以上木。 享和改元辛酉仲秋月 丰山勤息 快道 志 享和癸亥三月二十八日一校加笔毕 慈顺 注：遍照金刚指的就是弘法大师，其为中国惠果阿阇梨之最重要传承弟子，其尽得一切密法精髓，唐朝灭法之后，中国密法尽被日本人所接收，成为日后的真言宗。 《一切如来心秘密全身舍利宝箧印陀罗尼经》功德利益 南无一切如来心秘密全身舍利宝箧印陀罗尼经咒塔梭哈！ 本经是大正藏的一经，乃佛祖金口亲宣，功德利益真实不虚，是释迦牟尼佛于末法时代救度众生的极胜妙法宝，使得末法时代福薄业重众生能够迅速消灭恶业重罪，增长福报，获大功德，大福报，一切所求，悉满所愿，现世获大安乐、大福报，命终往生净土，古今感应事迹甚多，完整保留的包括：中国潮州开元寺宝箧印塔、杭州雷峰塔地宫出土宝箧印塔、泉州九日山宝箧印塔等等。本经相当殊胜，见、闻、持、近、度(自度、度他)皆有无量功德。具体如经文所述：
Posted On 08/01/2009
大悲咒咒水治病，当发至诚恳切心，方有灵验。每日持咒之先，先礼释迦弥陀及常住三宝。如图简便，即念“南无本师释迦牟尼佛，南无阿弥陀佛，南无十方一切诸佛一切尊法一切贤圣僧”（一拜），如是三称三拜。次念南无大慈大悲观世音菩萨三拜，即念大悲咒。初一遍右手作宝手印（即右手大拇指，压第二食指，第三中指，第五小指头一节，舒第四无名指），画梵书唵［口＋蓝 ］字［ ］［ ］于水上。左手结金刚拳印（左手大拇指，压第四无名指下节。第二食指，第三中指，第五小指，压于大指之上。如难常结，不结亦可，或初念时至将毕时结，亦可。凡持咒时，均宜结此印。）大悲咒念若干遍，临毕再结宝手印，画［ ］［ ］字。此在末后一遍大悲咒初念时画。大悲咒念毕，照大悲咒遍数，念部（上声）林（去声）二字若干遍。多念亦好。念此部林字，以祈速得圆满成就也。不贪名，不贪利，唯欲救人病苦，则便灵。有或持灵后，贪名利，或破戒，则便不灵矣。凡事无一不以至诚为根本者。 ======================================================= 因为上文并不完全是现在的白话文，弟子多番揣测之后，整理出以下的易懂、直接可操作的步骤（大悲咒建议念7遍，或21遍、49遍、108遍等）： （开始） 一、南无本师释迦牟尼佛，南无阿弥陀佛，南无十方一切诸佛一切尊法一切贤圣僧（一拜）（按这样3称3拜） 二、开始念大悲咒（左手一直结“金刚手印”） 1遍（念完后右手结“宝手印”，画）（宝手印也可在持咒时一直结） 以下2遍、3遍、4遍、5遍、6遍同第1遍的操作方式 第7遍（最后一遍）：在初念时画 三、念“部林”7遍。 （结束） 第三部分，按照海涛法师的介绍，更完整应念“嗡，部林姆”。注意，嗡念ong，后面加姆表示是闭口音。 ======================================================= 光老矣，目力衰极，用眼手二镜，方可勉强看信写信。汝信来数日，以无暇因迟，故用航空快信寄。以后切勿来信，已令新闻报于明日十三日登。申报后日十四日登。佛学半月刊十五日登。拒绝一切信札。以目力精神不能应酬也。（一函遍复，为随机利人之要文。戒烟方甚灵，治疟疾方治无不愈，治疯狗咬方亦甚灵。）军人能以除暴安良，训诫兵士，以百姓之父母兄弟姊妹，作自己之父母兄弟姊妹。唯期不受损害，不敢起藉兵势以欺侮奸淫，则是百姓之救星。凡所到处，善神皆为拥护，即所谓火里莲花也。兵若知此义，战无不胜。天下自然太平矣。（十一月十二）
Posted On 04/01/2009
拿摩 司得里牙 提维嘎难. 打他噶打.难。
得读入声. 牙。亦啊切。 维.物衣切。 嘎.割啊切。 难.读难姆。 打.得啊切。 噶.搿（ge个）啊切。 菴.读阿姆.须闭口念。 嘛.没啊切。 佳.基啊切。 得读上声. 达.头啊切。槃.蒲安切。 戛.及啊切。 览.闭口念。 司得里牙须四字速合读.成一梵字。 司乏.的“乏”读长音。
1 南无萨怛他 苏伽多耶 阿罗诃帝 三藐三菩陀写
2 萨怛他 佛陀俱胝、瑟尼钐
3 南无萨婆 勃陀勃地 萨跢鞞弊
4 南无萨多南 三藐三菩陀 俱知喃
5 娑舍啰、婆迦 僧伽喃
10 三藐、伽波啰 底波、多那喃
12南无悉陀耶 毗地耶 陀啰离瑟赧
13 舍波奴 揭啰诃 娑诃娑啰、摩他喃
16南无婆伽婆帝 嚧陀啰耶 乌摩般帝 娑醯夜耶
17南无婆伽婆帝 那啰野 拏耶 盘遮摩诃、三慕陀啰
19南无婆伽婆帝 摩诃迦罗耶 地唎、般剌那 伽啰
20 毗陀啰 波拏、迦啰耶 阿地目帝
21 尸摩舍那泥 婆悉泥 摩怛唎伽拏
29南无婆伽婆帝 帝唎茶 输啰西那 波啰诃啰、拏啰阇耶 跢他伽多耶
30南无婆伽婆帝 南无阿弥、多婆耶 跢他伽多耶 阿啰诃帝 三藐三菩陀耶
31南无婆伽婆帝 阿刍鞞耶 跢他伽多耶 阿啰诃帝 三藐三菩陀耶
32南无婆伽婆帝 鞞沙阇耶 俱卢、吠柱唎耶 般啰婆、啰阇耶 跢他伽多耶
33南无婆伽婆帝 三补师、毖多 萨怜捺啰剌阇耶 跢他伽多耶 阿啰诃帝 三藐三菩陀耶
34南无婆伽婆帝 舍鸡野、母那曳 跢他伽多耶 阿啰诃帝 三藐三菩陀耶
35南无婆伽婆帝 剌怛那、鸡都、啰阇耶 跢他伽多耶 阿啰诃帝 三藐三菩陀耶
其余五句结尾则为：②“跢他伽多耶 阿啰诃帝 三藐三菩陀耶”
一、 ～帝唎茶 输啰西那 波啰诃啰、拏啰阇耶 ①
四、 ～ 鞞沙阇耶 俱卢吠柱唎耶 般啰婆、啰阇耶①
五、～三补师、毖多 萨怜捺啰 剌阇耶 ②
42 般啰帝 扬歧啰
43 萨啰婆 部多、揭啰诃
44 尼羯啰诃 羯迦啰诃尼
45 跋啰、毖地耶 叱陀你
46 阿迦啰 密唎柱
47 般唎 怛啰耶 儜揭唎
48 萨啰婆 盘陀那 目叉尼
49 萨啰婆 突瑟咤
50 突悉乏 般那你 伐啰尼
51 赭都啰 失帝南
52 羯啰诃 娑诃萨啰若阇
56波啰、萨陀那羯唎 阿瑟咤南 摩诃羯啰诃、若阇
78扇多舍 鞞提婆 补视多
毗地耶 乾遮 那摩唎迦 87
刹奢尸波 啰婆 95
101乌信 唎瑟揭拏 般剌舍悉多 萨怛他 伽都瑟尼钐
104虎信都嚧雍 波啰瑟地耶 三般叉 拏羯啰
105虎信都嚧雍 萨婆药叉 喝啰刹裟 揭啰诃 若阇
106虎信都嚧雍 者都啰 尸底南 揭啰诃 娑诃萨啰南
107虎信都嚧雍 啰叉 婆伽梵 萨怛他
伽都瑟尼钐 波啰 点阇吉唎
室唎沙 俱知、娑诃萨 泥帝隶110
阿弊提视、婆唎多 咤咤罂迦 111
帝唎 菩婆那 曼茶啰 113
114乌信 娑悉帝 薄婆都
么么 印兔那、么么写 （第二会的结束句与第四会的相同）
181阿只尼pó yè 乌陀迦pó yè 毗沙pó yè
舍萨多啰pó yè 婆啰斫羯啰pó yè
186突瑟叉pó yè 阿舍你pó yè
188阿迦啰 密唎柱pó yè
189陀啰尼、部弥剑 波伽波陀pó yè
191 剌阇坛茶pó yè 那伽pó yè
193 毗条怛pó yè 苏波啰拏pó yè 194
195药叉～ 啰叉私～ 毕唎多～
198毗舍遮～ 部多～ 鸠盘茶～
205乌檀摩陀～ 车夜～ 醯唎婆帝～
208社多～ 揭婆～ 嚧地啰～
忙娑～ 谜陀～ 摩阇～ 阇多诃唎女
视比多～ 毗多～ 婆多～ 217
(从222句～274句：开头都是：“毗陀夜阇 瞋陀夜弥 鸡啰夜弥”
（三） ～230摩诃般输、般怛夜 嚧陀啰…
（六） ～240摩诃迦啰 摩怛唎伽拏…
(1)246～阇耶羯啰 摩度羯啰 萨婆啰他 娑达那…
(3)253～毗唎羊 讫唎知 难陀鸡沙 啰伽拏般帝 索醯夜…
(7)265～跋阇啰波你 具醯夜、具醯夜 迦地、般帝…
(8)270～啰叉罔 婆伽梵 印兔那、么么写 (第三会结束语不加”讫唎担”)
273婆伽梵 萨怛多、般怛啰 南无粹都帝
阿悉多、那啰剌迦 波啰婆 悉普咤
280陀啰陀啰 频陀啰、频陀啰 瞋陀瞋陀
婆啰、波啰陀泮 阿素啰 毗陀啰 波迦泮
292 …提鞞… 299…突涩比犁、讫瑟帝…
293 …那伽… 300…什婆唎… 294 …药叉… 301…阿播悉摩犁… 295 …乾闼婆… 302…舍啰、婆拏…
296 …补丹那… 303…地帝鸡…
298 …突狼枳帝… 304…怛摩陀继…
萨婆啰他 娑陀鸡、弊泮 307
毗陀夜 啰誓、弊泮 311
314摩诃迦啰夜 摩诃、末怛唎迦拏 南无娑羯唎多…
316阿耆尼… 摩诃羯唎… 羯啰檀持…
317蔑怛唎… 唠怛唎… 遮文茶…
319阿地目质多 迦尸摩舍那 婆私你…
么么、印兔那 么么写 （第四会的结束句与第二会的相同）
335乌阇… 伽婆… 嚧地啰…
婆娑… 摩阇… 阇多…
视毖多… 跋略夜… 乾陀…
布史波… 颇啰… 婆写…
二、347般波、质多 突瑟咤、质多 唠陀啰、质多
350药叉… 啰刹娑… 闭隶多…
353毗舍遮… 部多… 鸠盘茶…
姥陀啰、难地迦… 阿蓝婆… 366乾度波尼…
367 什佛啰 堙迦醯迦
383羯拏… 惮多… 迄唎夜…
末么… 跋唎室婆… 毖栗瑟咤… 乌陀啰…
羯知… 跋悉帝… 邬嚧… 常伽…
喝悉多… 跋陀… 396娑房盎伽、般啰丈伽…
397部多、毖跢茶 茶耆尼 什婆啰
陀突嚧迦 建咄嚧吉知 婆路多毗
404 末啰、鞞啰 建跢啰
七、405阿迦啰 密唎咄 怛敛部迦
地栗剌咤 毖唎 瑟质迦
末啰视 吠帝钐 娑鞞钐
八、412 摩诃跋阇嚧 瑟尼钐
唵 阿那隶 毗舍提
鞞啰 跋阇啰 陀唎
Posted On 04/01/2009
南天竺三藏金刚智译 稽首珠髻大华齿 力士密迹大轮王 乌刍沙摩不动尊 火头结界军荼利 或嗔或唤作威怒 移山转海须臾间 降伏罗剎众毒心 闻说真言皆怖畏 摧灭十恶化含灵 超入如来功德海 为护弟子持诵者 发心赞请应声期 愿大金刚清净众 跋折罗杵自随心 于此道场礼念处 周匝围绕作结界
Posted On 24/12/2008
One Must Apply the Antidotes to the Mental Afflictions and this is the Essence of the Task of a Dharma Practioner
In the Buddhist Sense
– His Holiness the Dalai Lama
What is the Real Meaning of
the Real Meaning of
Taking Refuge In the
Buddha Dharma & Sangha:-
The Three Jewels of Refuge
Whether or not you are a Buddhist is determined by whether or not you have taken refuge in the Three Jewels – Buddha, Dharma and Sangha – purely, from the depths of your heart. Simply reciting Buddhist prayers, playing with a rosary or walking around temples does not make you a Buddhist. Even a monkey can be taught to do these things. Dharma is a matter of mind and spirit, not external activities. Therefore, to be a Buddhist, you must understand exactly what the Three Jewels of Refuge are and how they relate to your spiritual life.
With respect to refuge in Buddha, we talk about the causal Buddha refuge – all the buddhas of the past, present and future, of whom the most relevant to us is Buddha Shakyamuni – and the resultant Buddha refuge – refuge in our own potentiality for enlightenment, the buddha that each of us will become. As for refuge in Dharma, there is the Dharma that was taught in the scriptures and that which is the spiritual realisation of what was taught. Finally, we take refuge in Sangha, in both ordinary monks and nuns, who are symbols of the Sangha, and the Arya Sangha – those beings who have gained meditational experience of the ultimate mode of truth. Therefore, we say that Buddha is the teacher, Dharma is the way and Sangha are the helpful spiritual companions. Of these three, the most important to us as individuals is the Dharma, for ultimately only we can help ourselves – nobody else can achieve our enlightenment for us or give it to us. Enlightenment comes only to the person who practises Dharma well, who takes the Dharma and applies it to the cultivation of his or her own mental continuum. Therefore, of the Three Jewels, Dharma is the ultimate refuge.
– This teaching is given by His Holiness the 14th Dalai Lama.
Posted On 23/12/2008
The mantra of Guru Padmasambhava : Om Ah Hung Benzar Guru Padma Siddhi Hung or Om Ah Hung Vajra Guru Padma Siddhi Hung Padmasambhava, the Lotus-born — popularly known as Guru Rinpoche, the Precious Master — is revered throughout the Himalayan ranges as a Second Buddha. Invited from India in the eighth century to subjugate the forces inhibiting the spread of Shakyamuni’s teachings, he managed to transform hitherto hostile powers into guardians and protectors of the pure dharma and, in the process, left an indelible mark on the entire Himalayan region. In quite a literal sense, Guru Rinpoche’s mark is to be found throughout the Himalayan ranges in and around the many caves he used for meditation. At these sites one can still see handprints and footprints of the Precious Master impressed into solid rock, mute testimony to the extraordinary power this fully accomplished yogi and tantric magician exercised over the external and internal elements. Now, in the pure depth of the heavens, Vajrasattva, allowing the Metamorphic Body to be seen, seared upon an elephant, holding a golden vajra to his heart with his right hand, and with his left hand holding a silver bell at his side, crowned with the ornaments of the Five Transcendent Buddhas, his body covered with all the perfect ornaments, decorated with bones at the shoulders, at the wrists, and at the ankles, brilliant with the white glitter of crystal. Perfectly learned in the Mahayoga, Vajrasattva reveals as a dwelling the celestial palace of the three Baskets, reveals as gods and goddesses the whole internal essence, reveals as Mantra the entire murmur of the words, reveals as enchantments everything which is of body, speech, and mind. And he sets forth the Tantras of the Mahayoga, which are, according to the whole classification, five hundred thousand, and the whole of which forms the eighteen root Tantras. Life of Padmasambhava Guru Rinpoche embodies the ultimate attainment of the Vajrayana and the power, both temporal and spiritual, associated with this peerless attainment. These powerful attributes show Guru Rinpoche wearing an expression of great force and concentration while holding various implements of power such as the vajra scepter, skull-cup and trident staff. He is dressed not only in the robes of a monk but also in the garments of a king to indicate that he is a member of both worldly and religious royalty. Concerning his birth, Guru Rinpoche himself said: “Some people believe that I revealed myself upon the pollen bed of a lotus in the Dhanakosha Lake in the country of Orgyen; some people believe I was born as Prince of Orgyen; and others believe that I came in the flash of a thunderbolt to the Namchak hilltop; there are many distinct beliefs held by different individuals and peoples, for I have appeared in many forms. However, twenty-four years after the parinirvana of the Buddha Shakyamuni, the Adibuddha of Boundless Light Amitabha, conceived the Thought of Enlightenment in the form of the Great Compassionate One [Avalokiteshvara], and from the heart of the Great Compassionate One, I, Padma, the Lotus Born Guru, was emanated as the syllable HRI. I came like felling rain throughout the world in innumerable billions of forms to those who were ready to receive me. The actions of the Enlightened Ones are incomprehensible! Who is to define or measure them!” As his biography relates, Guru Rinpoche was adopted by King Indrabhuti of Orgyen who made him his heir. This set the stage for Padmasambhava, as Prince of Orgyen, to perform many of the same deeds that Shakyamuni performed as Prince Siddhartha. Finally he met Ananda, who had been the personal attendant of the Buddha, received ordination as a buddhist monk, and practiced both the sutra and tantra aspects of Buddha’s teachings. From the guru Garab Dorje, an emanation of Vajrasattva, he received instructions on the Great Perfection, “the path of directly experienced intrinsic freedom.” His experience of these Great Perfection (Tib. dzog-chen) teachings has been described as follows: Garab Dorje, good fountain of the Dharma, knew everything, and Padma assimilated it. He concentrated on the Absorption in the Pure Void And on the Plane of Essence which proceeds from it. He practiced abstention from accepting or rejecting pain or Awakening. He obtained, as fruit, salvation through oneself, free from renouncing or acquiring”. Having become proficient in subduing hostile and destructive forces, Padmasambhava manifested in many different regions of in India, China and Nepal where he established many beings in the pure practice of the buddhadharma. Because his methods went far beyond what society conventionally deemed acceptable behavior for a religious practitioner, he often outraged the sensibilities of local rulers. On one famous occasion, after rumors were spread that Padmasambhava had acted improperly while giving instructions to Princess Mandarava and her attendants, her father — the king of Zahor — ordered her to be cast into a pit of thorns and her guru to be burnt at the stake. Then, the traditional accounts relate: “All the deities and the buddhas came to Padma’s aid. Some created a lake, some cast aside the wood, some unrolled the oil-soaked cloth, some fanned him. On the seventh day afterwards the King looked forth and, seeing that there was still smoke coming from the pyre, thought to himself, “This mendicant may have been, after all, some incarnation,” and he sent ministers to investigate. To their astonishment they saw a rainbow-enhaloed lake where the pyre had been and surrounding the lake all the wood aflame, and at the center of the lake a lotus blossom upon which sat a beautiful child with an aura, apparently about eight years of age, its face covered with a dew-like perspiration. Eight maidens of the same appearance as Mandarava attended the child.” Today this lake remains an important pilgrimage spot and is considered a particularly blessed site for meditative practice. Of all Padmasambhava’s enlightening deeds, those the Tibetan people cherish most relate to his introduction of Vajrayana Buddhism into the Land of Snow. King Trisong Detsen — himself considered an incarnation of Manjushri—invited him to Tibet to remove the obstacles hindering the construction and consecration of Samye, the first buddhist monastery in that land. Subjugating these evil forces and transforming them into protectors of the dharma, Padmasambhava not only established Samye (c. 779) as a center for the dissemination of Buddhism throughout Tibet, but laid the foundation for what later became known as the Nyingma tradition. His twenty-five closest disciples mastered and transmitted the various aspects of Guru Rinpoche’s teachings, and through a succession of such great lineage lamas as Longchen Rabjampa (1308-1363) and Jigme Lingpa (1729-1798) these teachings have been passed on and are still practiced today. Within the Nyingma there are three lineages practiced in conjunction with one another: the Oral (Tib. ka-ma). Pure Vision (idag-nang) and Treasure Text (ter-ma) traditions. The first includes whatever was taught openly by Padmasambhava and the great bodhisattva Shantarakshita when they brought Buddha’s teachings to Tibet for the first time. The second derives from visionary experiences of later masters who received instruction directly from Guru Rinpoche, Vajrasattva and so forth. And the third refers to those teachings hidden by Padmasambhava and revealed by later adepts. Because of the importance placed on this third lineage of instruction, the Nyingma tradition is sometimes referred to as the Treasure Text tradition. Termas are teachings, usually of the highest yoga tantra level, which Padmasambhava — often assisted by his consort Yeshe Tsogyal — concealed for later discovery. Some were hidden in the earth while others were planted directly into the minds of his major disciples. When the time is ripe for the propagation of these hidden teachings, reincarnations of these same disciples appear and are inspired to discover and reveal them. Such discoverers of these hidden teachings are known as tertons, or treasure masters, and include not only such famous lamas of the past as Longchen Rabjampa, considered an emanation of Manjushri, Jigme Lingpa, and the Fifth Dalai Lama (1617-1682), but modern-day masters such as His Holiness Dudjorn Rinpoche (1904-1987), the late head of the Nyingma tradition, and the late Kyabje Dilgo Khyentse Rinpoche (1910-1991), one of the most highly revered lamas of recent times. At the end of one of his autobiographies — itself a treasure text written down by Yeshe Tsogyal and unearthed by the great terton Orgyen Chokyur Lingpa — Guru Rinpoche explains the circumstances of his departure from Tibet. He refers to a prophesy by Shakyamuni that savages from the Southwestern Island Continent would attack this world and states his intention to subdue these would-be invaders. However, the local prince, Murub Tsempo, son of King Trisong Detsen, “…became sad and tearful and begged me not to go, pleading that the people could not do without me. In great compassion postponed my departure in order to assist the people of Tibet and bestow upon them essential teachings for the future. . . Then I, Padma, gave final instructions to my devotees and to those who would be reborn in the future: Future generations who cannot meet me must read this exposition of my spiritual practice and self-liberated existence in this world, and obtaining a clear view of its significance, live according to its implied command, becoming perfect in all things. . . Having exhorted the people to aspire to buddhahood in this manner, I, Padma, mounted the magical horse and was carried aloft by four dakinis. Again, I spoke to the people: I will come to remove the suffering of the people of the world on the tenth day of every moon but especially on the tenth day of the monkey month. Do not forget to pray! Then, turning my face towards the southwest, I departed. The Prince Murub Tsempo and his subjects returned, each to his own home, each to his own practice.” The Syllable by Syllable Commentary Explaining the Benefits and Advantages of the Vajra Guru Mantra By the great tertön Karma Lingpa (14th century)
The Vajra Guru Mantra is the mantra associated with Guru Rinpoche, also known as Padmasambhava. This is a draft translation of a treasure text which explains the Vajra Guru Mantra. It was originally concealed during the time of Padmasambhava in Tibet and later rediscovered by Karma Lingpa (14th century) who brought it forth from its place of concealment and copied it down on reams of gold. It is simply known as “The Syllable by Syllable Commentary Explaining the Benefits of the Vajra Guru Mantra.” It begins with an invocation and then goes into a dialogue between Yeshe Tsogyal, the spiritual consort of Padmasambhava, and Padmasambhava himself. And so, Yeshe Tsogyal begins: I, the woman Yeshe Tsogyal, having offered to you the inner and outer mandala on a vast scale, have the following request. Oh great teacher, Pema Jungne, you have been extremely kind to us, the Tibetan people, leaving for us a legacy that will benefit us now and in future lives. Your kindness is so great that we have never experienced anything like this before, nor will we ever experience anything like this in the future. In particular, so that now even though I am a humble person, I have no doubt that I will attain enlightenment. In the future, sentient beings will have very short attention spans and a great many things will clutter and occupy their minds. Their characters will be rough and difficult to tame. They will develop many wrong views towards the sacred Dharma. In particular, a time will come when people will cast dispersions on the Secret Mantra teaching of the unsurpassable levels of tantra. At that time, all sentient beings will suffer heavily from disease, famine, and war. Because of the spread of these three calamities, in particular, China, Tibet and Mongolia will experience the same kind of turmoil as an ant’s nest when it is destroyed, and the time will come for the people of Tibet to suffer greatly. Though you have spoken at length of many skillful means to salvage what is possible from that situation, sentient beings in the future will not have the time to practice. Even though they may have some slight inclination to practice, they will encounter many great obstacles. Sentient beings will experience a great deal of disharmony. They won’t be able to get along or reach any kind of accord, and in the wake of this, their behavior will become very impure. Bad times such as this will be very difficult to avert. That being the case, what kinds of benefits and advantages would there be for those beings in the future were they to rely solely upon the Vajra Guru Mantra as their practice? I ask you to relate this for the benefit of individuals in the future who are not able to perceive this and therefore have to have it explained to them. Then the great master, Pema Jungne replied: Oh faithful lady, what you have said is so very true. In the future, such times will befall sentient beings and both in a temporary and in a long term sense, the benefits of the Vajra Guru mantra can be definitely be felt. Since my spiritual instructions and the methods of practice that I offer are immeasurable, I have hidden a great number of treasure teachings in the water, rocks, the sky and so forth. In these evil times, even individuals with fortunate karma will find it difficult to encounter these teachings. It will be difficult to bring together the necessary circumstances for these teachings to be revealed. This is a sign that the collective merit of beings is on the wane. However, at such times, if this essence mantra, the Vajra Guru mantra, is repeated as much as possible, a hundred times, a thousand times, ten thousand times, a hundred thousand times, a million, ten million, a hundred million times and so forth, if it is repeated in holy places, in temples, next to great rivers, in areas where gods and demons abound, if it is recited in these places by tantric practitioners with pure samaya, by people with monastic ordination who maintain their vows purely, by men and women who possess faith in the teachings, if they give rise to bodhicitta on a grand scale and recite this mantra, then the benefits and advantages and energy of such practice are truly inconceivable. This will avert all of the negative forces of disease, famine, unrest, bad harvests and all bad omens and indications in all the countries of the world, such that the rain will fall in a timely manner for the crops so there will always be a plentiful supply of water for agriculture and for human and animal life, and all regions and areas will experience prosperity and auspicious conditions. In this life, in future lives, and in the intermediate state between death and rebirth, these individuals who practice in this way will meet with me again and again. The very best of these individuals will actually meet me in their waking consciousness. Those of middling degree of attainment will meet with me again and again in their dreams. Gradually perfecting the different paths and levels of their practice, they will attain to the ranks of the masculine and feminine holders of intrinsic awareness in my pure land in the continent of Ngayab. Have no doubt of this. If this mantra is recited a hundred times a day, merely a hundred times a day without interruption, one will become attractive to others and will effortlessly come by food and wealth and the necessities of life. If one recites it a thousand or ten thousand times on a daily basis, one is able to literally overwhelm others with one’s brilliance, in the sense of becoming very charismatic and influential in exerting a positive influence over others, and one will gain unhindered force of blessings and spiritual power. If one repeats it a hundred thousand or a million times on a regular basis one will become capable of effecting an immeasurably great benefit for beings, exactly as one would wish to. If one recites the mantra three or seven million times, one is never separate from the buddhas of the three times and one becomes inseparable from me. All the gods and demons of existence will attend to one and offer their praises. In the most excellent cases, individuals will attain the rainbow body, and the final level of attainment in this lifetime. On a more middling level, at the moment of death, the mother and child aspects of radiant luminosity will meet. At the very least, individuals will behold my face in the bardo state and all the appearances of the bardo state will be free in their own ground such that these individuals will be reborn on the continent of Ngayab and from that vantage point, be able to accomplish an immeasurable amount of benefit to beings. Thus the Guru replied to Yeshe Tsogyal. She responded by saying: Oh great master, it is extremely kind of you to have spoken of these vast and immeasurable advantages of the spiritual energy of this mantra. For the benefit of sentient beings in the future however, a detailed explanation would be of enormous benefit, and so I would ask you to speak in a brief way about the different syllables of this mantra. To which the great master replied: O daughter of good family, the Vajra Guru mantra is not just my single essence mantra, it is the very essence or life force of all the deities of the four classes of tantra, of all the nine yanas, and all of the 84,000 collections of dharma teachings. The essence of all of the buddhas of the three times, all of the gurus, yidams, dakas, and dakinis, dharma protectors, etc., the essence of all of these is contained and is complete within this mantra. How, you may ask, does this work? What is the reason for all these being complete with this mantra? Listen well and hold this in mind. Read it again and again. Write it out for the benefit of sentient beings, and teach it or demonstrate it to beings in the future. OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG OM AH HUNG are the sublime, essence of the principles of enlightened body, speech, and mind VAJRA is the sublime essence of the indestructible family GURU is the sublime essence of the jewel family PEMA is the sublime essence of the lotus family SIDDHI is the sublime essence of the activity family HUNG is the sublime essence of the transcendent family OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG OM is the perfect splendor and richness of sambhoghakaya AH is the total unchanging perfection of dharmakaya, the manifest body of absolute reality HUNG perfects the presence of Guru Padmasambhava as the nirmanakaya, the manifest body of emanation VAJRA perfects all the heruka deities of the mandalas GURU refers to the root and transmission gurus and the holders of intrinsic awareness PEMA perfects the assembly of dakas and dakinis SIDDHI is the life force of all the wealth deities and the guardians of the treasure teachings HUNG is the life force of the dharmapalas, the protective deities OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG OM AH HUNG are the life force of the three classes of tantra VAJRA is the life force of the monastic discipline and the sutra class of teachings GURU is the life force of abhidharma and kriya (action) yoga, the first level of tantra PEMA is the life force of the charya (conduct) yoga, the second class of tantra, and yoga (joining) tantra, the third class of tantra SIDDHI is the life force of the mahayoga and anuyoga classes of teachings HUNG is the life force of the ati yoga, the Natural Great Perfection (Dzogchen) OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG OM AH HUNG purify obscurations arising from the three mental poisons: desire/attachment, aversion, and ignorance VAJRA purifies obscurations which stem from anger GURU purifies obscurations which stem from pride PEMA purifies obscurations which stem from desire/attachment SIDDHI purifies obscurations which stem from envy/jealousy HUNG in a general way purifies obscurations which stem from all emotional afflictions OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG Through OM AH HUNG one attains the three kayas Through VAJRA one realizes mirror-like pristine awareness Through GURU one realizes the pristine awareness of equalness Through PEMA one realizes the pristine awareness of discernment Through SIDDHI one realizes the all-accomplishing pristine awareness Through HUNG one realizes the pristine awareness of basic space OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG Through OM AH HUNG gods, demons, and humans are subdued Through VAJRA one gains power over malevolent forces of certain gods and demons Through GURU one gains control over the malevolent forces of the Lord of Death and the cannibal demons Through PEMA one gains control over the malevolent influences of the water and wind elements Through SIDDHI one gains control over the malevolent influences of non-human forces and spirits bringing harm and exerting negative control over one’s life Through HUNG one gains control of the malevolent influences of planetary configurations and earth spirits OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG OM AH HUNG accomplishes the six spiritual virtues VAJRA accomplishes pacifying activity GURU accomplishes enriching activity PEMA accomplishes magnetizing activity SIDDHI accomplishes enlightened activity in general HUNG accomplishes wrathful enlightened activity OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG OM AH HUNG avert all imprecations and curses VAJRA averts the negative consequences of breaking one’s samaya with the deities of pristine awareness GURU averts the negative influences of the eight classes of gods and demons in samsara PEMA averts the negative influences of nagas and earth spirits HUNG averts the negative influences of gods, demons, humans, samsaric gods OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG OM AH HUNG defeats the army of the five mental poisons VAJRA defeats anger GURU defeats pride PEMA defeats desire/attachment SIDDHI defeats envy and jealousy HUNG defeats the armies of gods, demons and humans OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG OM AH HUNG brings about the spiritual accomplishments or siddhis VAJRA brings about the siddhi of peaceful and wrathful deities GURU brings about the siddhi of the awareness-holders and the lineage gurus PEMA brings about the siddhi of the dakas and dakinis and dharma protectors SIDDHI brings about the mundane and supreme siddhis HUNG brings about the siddhi of accomplishing whatever one wishes OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG OM AH HUNG transfers consciousness to the pure realms of experience VAJRA transfers consciousness to the eastern pure realm of Manifest Joy GURU transfers consciousness to the southern pure realm of Glory & Splendor PEMA transfers consciousness to the western pure realm of Great Bliss SIDDHI transfers consciousness to the northern pure realm of Excellent Activity HUNG transfers consciousness to the central pure realm of Unwavering If a physical form could demonstrate the benefit of even one recitation of OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG, the entire earth would not be sufficient to contain the merit. All sentient beings who see, hear, or remember this mantra will definitely be established in the ranks of the masculine and feminine awareness-holders. If it is the case that these words of truth of the Vajra Guru mantra do not accomplish for sentient beings what they wish to accomplish just as I have promised, then I Pema Jungne, am truly deceiving sentient beings. But I have not deceived you, so you should practice according to my instructions. Even if you are not able to recite the mantra for whatever reasons, you should mount it on the top of a victory banner, even when the wind touches it, and that wind touches sentient beings, it will free them without a doubt. Alternately, you may inscribe it in clay or carve it in stone. This will also guard the path upon which these syllables are placed and guard that region from malevolent effects. You may also write this mantra out in gold ink on dark blue paper and wear it as an amulet. When you die, if this amulet is burned with your corpse, rainbows will be seen and your consciousness will be transferred to the realms of Supreme Bliss. The benefits of writing out, reading or reciting this mantra defy any accurate measure and defy any standard measurement that could be applied. Having established this for the benefit of beings in the future, I am hiding this treasure. May it meet with a fortunate child of mine in the future who has good karma. Samaya. Sealed. Sealed. Sealed.
Posted On 19/12/2008
ST called me 1 afternoon, telling me his house gt funny things, all his past 3 maids quite becos they all see “things” in the house..recently his son also see things…he request me to go his house ..i decline his request as i dun really like to mess with such cases..cos such cases r too messy at times..however..CK my long time client who is also ST boss called n persude me to help him..haiz…so silly i accept the request… I gt jeff along with me..as i think its would be a good exp to him..cos after cultivating for so long he still hv no chance to exp such cases… when reach the condo, i hv a chat with ST and look at his son…no serious indication..n i proceed to check the house fengshui.. found that the front door area which is also the guan yin altar area is actually a 5 yellow sector and the store room is also a 5 yellow sector…ST indicate to me..these is also the 2 area he and his son saw the spirits.. its a big taboo to hv a altar set at the 5 yellow sector, i double check by using my ling feel to feel the statue…i realise beside the guan yin statue, the green amulet behind the statue is also getting very yin.. i believe the spiritual problem of the house is due to the altar…as the praying activities at such a yin sector hv attract the gathering of spirtis… n the green amulet is more of a yin xing… i suggest to ST to remove the green amulet and the guan yin, set up a new altar at the south area which is the mountain 8 and fu yi sector. hang a 6 hollow windchimes at the front door area and storroom.. while i was explaining the issue to ST, his wife came bk..ST explain to her the reason why i was there..i self intro to her..from the way she look at me..i can tell that her trust for me is zero……….. inorder to avoid misunderstanding, i expalin what i hv explain ealier to her again….she said..dosnt all altar hv to be facing the door…? i expalin to her..its a wrong concept..as gods or pu sa r not watch dogs…they dun hv to be place seeing the door…then she “how lianly” said” well i dun care what u do..i only want my family to be safe”..n she storm to her room… ST signal me to carry on what i want to do… so i ask jeff to chant di zhang fo hao to zhao du the wandering spirits around..while i clear the energy at the altar and seal the statue and the amulet…after i hv done..i keep remind ST to hang the 2 windchimes and use salt and vinegar to thoroughly wash the whole house…n i left.. 5 days later..i recieve a call from ST…he told me..the nex day after my visit..her wife had vomit for 3 days and on the 4th day, his son fall and hv a deep cut near the eye area<p> </p> <p>ST called me 1 afternoon, telling me his house gt funny things, all his past 3 maids quite becos they all see “things” in the house..recently his son also see things…he request me to go his house ..i decline his request as i dun really like to mess with such cases..cos such cases r too messy at times..however..CK my long time client who is also ST boss called n persude me to help him..haiz…so silly i accept the request…</p> <p> </p> <p>I gt jeff along with me..as i think its would be a good exp to him..cos after cultivating for so long he still hv no chance to exp such cases…</p> <p>when reach the condo, i hv a chat with ST and look at his son…no serious indication..n i proceed to check the house fengshui..</p> <p>found that the front door area which is also the guan yin altar area is actually a 5 yellow sector and the store room is also a 5 yellow sector…ST indicate to me..these is also the 2 area he and his son saw the spirits..</p> <p>its a big taboo to hv a altar set at the 5 yellow sector, i double check by using my ling feel to feel the statue…i realise beside the guan yin statue, the green amulet behind the statue is also getting very yin..</p> <p>i believe the spiritual problem of the house is due to the altar…as the praying activities at such a yin sector hv attract the gathering of spirtis…</p> <p>n the green amulet is more of a yin xing…</p> <p> i suggest to ST to remove the green amulet and the guan yin, set up a </p> <p>new altar at the south area which is the mountain 8 and fu yi sector.</p> <p>hang a 6 hollow windchimes at the front door area and storroom..</p> <p>while i was explaining the issue to ST, his wife came bk..ST explain to her the reason why i was there..i self intro to her..from the way she look at me..i can tell that her trust for me is zero………..</p> <p>inorder to avoid misunderstanding, i expalin what i hv explain ealier to her again….she said..dosnt all altar hv to be facing the door…? i expalin to her..its a wrong concept..as gods or pu sa r not watch dogs…they dun hv to be place seeing the door…then she “how lianly” said” well i dun care what u do..i only want my family to be safe”..n she storm to her room…</p> <p>ST signal me to carry on what i want to do…</p> <p>so i ask jeff to chant di zhang fo hao to zhao du the wandering spirits around..while i clear the energy at the altar and seal the statue and the amulet…after i hv done..i keep remind ST to hang the 2 windchimes and use salt and vinegar to thoroughly wash the whole house…n i left..</p> <p>5 days later..i recieve a call from ST…he told me..the nex day after my visit..her wife had vomit for 3 days and on the 4th day, his son fall and hv a deep cut near the eye area…</p> <p>i was shock..i ask him wat had he done…he told he hv follow my instruction to sent the amulet and statue to the temple, cleanse the house with salt and vinegar..but hv not hang the windchimes as he sees thing r not turning good…and now his wife wana meet me personally to question me..i agreed..as i think its my responsible to expalin things to her…to make her feel safe..</p> <p>after the call…double check all my analysis and cures given..i confirm i din do anything wrong…i then went for a meditation and asked my hu fa..wats gloing on…he shake his head n refuse to look at me..erm..i suddenly sense the urgency of this case</p> <p>meet the couple at mac..once the wife saw me..she start to scream at me…n ask me y i wana harm their family…i was shock….me n ST tried to calm her down…n then she ask me y do i remove the green amulet which hv been protecting them..n now cause so much misfortune to their house…i told her…she did permit me b4 i do so….but she said..she dun noe anything thats y “gong gong” say yes!</p> <p>she want me to expalin in detail what i hv done to their house fengshui n wat conspiracy does i hv with ST….ST was shock n both of them starts to quarelle infront of me..and beside this matter they start to dug out past issue n..start to shoot each other..walaos…i was sooo…………</p> <p>i start to make peace and explain to her..in detail my fengshui analysis for the house…i also explain karma and dharma to her as i can see she is totally no knowledge for it..after more than 1 hour of expalining…and negative rebutt from her..she quieten dwn..n then glare at me…shoot out ” ok..you say untill so well covered..ok…you make sure..me n my kids r safe..if not i will make sure you will b sorry…as a mother i dare to do anything inorder to protect my kids….you better watchout!!!”</p> <p>phew..i really felt so treatening..i feel like to rebutt her..but i swallow dwn all my words..as i think she is just being a great mom that was being anxious for her kids safety…</p> i reminded ST to hang the windchimes..if not..the 5 yellow will not be dissolve… n dun blam me if bad things still come… <p>after they left..i went bk hm and tried to consult my hu fa shen…haha..then i realise..it my bad karma that i hv accumulate b4 that cos me to be scold and stump…the lady vomit..is actually a withdrawing symtom from negative energy….the child fall is a destined issue…phew..at lease i feel safe then…but now i sit n think bk…that means in the days dwn the road..the family must not sick or watever..if not…i will be pointed at again..walao stress sia…i hv to make sure till the day they old n die..they must not hv exp any dwn turns loh…OMG….!!!</p> <p>what a great bargain! …a small token of ang pows….n whole family will be well look after for life…hahaha..shall i stop my fengshui service n jus happily concentrate on my day job will do?? test…a real test for my faith n cultivation…..</p>
Posted On 14/12/2008
by Geshe Wangdrak (Losang Tenzin) of Namgyal Monastery
General Presentation of the Dharma The Buddha’s Dharma, can be divided to two vehicles, the Hinayana and the Mahayana. The Hinayana itself can divided into the vehicle of the shravakas and the vehicle of the pratyekabuddhas. The shravakas and pratyekabuddhas can be differentiated according to the relative inferiority and superiority of their faculties and the results they obtain, but the doctrinal features of the paths they follow are basically the same. People with a propensity to follow these two Hinayana vehicles take them up for the sake of merely their own emancipation, because they turn their backs on bearing the burden of the aims of others. Since the main cause of bondage in samsara is grasping at a self, the main cause of obtaining the freedom of liberation is the wisdom that realizes the meaning selflessness. Thus, shravakas and pratyekabuddhas, like bodhisattvas, realize selflessness. They meditate on is accompanied by the other paths of moral conduct, meditative concentration and so forth, and thus extinguish all their passions, greed, hatred, ignorance and so forth. Even though Hinayanists do not engage in their path intending to obtain Buddhahood, their path is in fact a means for ultimately leading such people to the stage of buddhahood. Thus, do not misapprehend the Hinayana paths as being solely an obstacle to enlightenment, because the Saddharmapundarika sutra and other texts teach that they are methods for achieving Buddhahood. The Buddha appears in the world so that sentient beings may obtain the gnosis that he himself obtained. Thus, the Buddha’s demonstrations of the path are strictly means to lead sentient beings to buddhahood. Even though the Hinayana paths do not lead directly to buddhahood, it is taught that followers of the Hinayana do in fact eventually enter the Mahayana and obtain buddhahood. Although followers of the Hinayana, like followers of the Mahayana, realize that phenomena are devoid of own-being, it is not the case that there is no difference at all between the Hinayana and the Mahayana. The doctrines of the Mahayana do not merely illuminate the selflessness of phenomena, they teach the bodhisattva stages, the perfections, the prayer to achieve perfect enlightenment for the sake of all sentient beings, great compassion, and so forth. They also teach the dedication of merits to enlightenment, the two accumulations of merit and gnosis, and the inconceivable reality that is purified of all stains. Thus, the Mahayana and Hinayana are not distinguished due to differences in their philosophical viewpoints, but they are differentiated according to their respective practice and non-practice of the entire range of skillful means. This is the assertion of Arya Nagarjuna and his disciple Aryadeva: A mother is the common cause of all her sons, and their fathers are the causes for distinguishing their races. Just so the mother, the perfection of wisdom, is the common cause of the sons, all four kinds of aryas: shravaka aryas, pratyekabuddha aryas, bodhisattava aryas, and buddha aryas. The cause for differentiating them into the particular Hinayana and Mahayana lineages is whether or not they have the methods of generating bodhichitta and so forth. The general Mahayana, like the Hinayana, can be subdivided into two vehicles: the Paramitayana and the Mantrayana. The common aim of the Mahayana is to train oneself in the six perfections by practising them out of a desire to obtain unexcelled enlightenment for the sake of all sentient beings. It is clear that one proceeds in the Mantrayana by this same path, because it is taught in the tantras. However, Mahayana practitioners who follow the paramitayana merely take up that much of the general body of the path, whereas followers of the Mantrayana cultivate the perfections by means of special tantric techniques that are not taught in the paramitayana. The terms “Cause vehicle”, “Paramitayana”, and so forth are synonyms, and “Mantrayana”, “Vajrayana”, “Effect vehicle”, and “Method vehicle” are synonyms as well. There is a difference between the cause vehicle and the effect vehicle: the cause vehicle is the Mahayana vehicle in which there is no meditation on oneself having a like aspect with any of the effects-the four complete purities-during the period of the path of training. The Mahayana vehicle in which there is meditation on oneself as having a like aspect with the four complete purities during the period of the path of training is called “The Effect vehicle” or “The Mantrayana”. This is what the master Tsongkhapa said in the Ngag Rim Chenmo: “With regard to vehicle, since it is the vehicle of, i.e., conveys, the effect that is desired here and the cause that desires this, it is called ‘vehicle’. The effect is the four complete purities of abode, body, property, and activities, a buddha’s palace, body, wealth, and deeds. One meditates from the present on oneself as having a divine mansion, a divine entourage, divine ritual implements, and the divine deeds of purifying the cosmos and its inhabitants, just like a Buddha, Thus, it is the Effect Vehicle because one progresses through meditating in accordance with the vehicle of the effect.” Thus, the Mahayana as a whole is divided into the Paramitayana and the Mantrayana because these two have substantially different means for achieving a buddha’s Form Body that accomplishes the aims of others. In general, the Hinayana and the Mahayana are not distinguished according to any difference in their wisdom of emptiness, but must be distinguished due to differences in their methods, as mentioned above. In particular, although the Mahayana is divided into the Paramitayana and the Mantrayana, this is not due to any difference in their wisdom that realizes the profound emptiness; the two Mahayana systems must be distinguished from the point of view of differences in their methods. The main aspect of method in the Mahayana is the portion dealing with achievement of the Form Body, and the method that achieves the Form Body in the Mantrayana is just the deity yoga of meditating on oneself as having an aspect similar to that of a Form Body. This method is superior to the method employed in the Paramitayana. With regard to the disciples of the Mantrayana, there are four types: inferior, middling, superior, and most excellent. The four classes of tantra were taught with these four types of disciples in mind. Since the disciples enter the Mantrayana through the four classes of tantra, the four classes are likened to “four doors.” Should you wonder what the four are, they are Ritual Tantra, Conduct Tantra, Yoga Tantra, and Unexcelled Yoga Tantra. The Kalachakra, which will be described below, belongs to the Unexcelled Yoga Tantra class. An Account of the Kalachakra, or Wheel of Time The entire meaning of the subject matter of the Kalachakra tantra is included within the three Kalachakras, or Wheels of Time: The Outer Wheel of Time, the Inner Wheel of Time, and the Other Wheel of Time. The Outer Wheel of Time is the external world of the environment, and it is also called “The procession of the external solar and lunar days.” The Inner Wheel of Time is the human body, that is an inner Jambudvipa, or earth-surface. Likewise, the inner channels, elements, and movements of the winds are set forth as the Inner Wheels of Time. The Other Wheel of Time is the initiations and paths of Shri Kalachakra, together with their results. It is “other” than the preceding two Wheels of Time. The guru ripens the disciple’s psycho-physical continuum with the initiations, and the disciple meditates on the path that consists of the generation process and the completion process. In this way the yogi actualizes the resultthe buddha body that is the divine image of emptiness. This is the Other Wheel of Time. The Buddha’s teaching of the Kalachakra is described in the Paramadibuddha, the Kalachakra, Basic Tantra: “As the teacher demonstrated the Dharma on Vulture Heap according to the Perfection of Wisdom system, he also taught the mantra system at Shri Dhanyakataka. What teacher taught what tantra, when and where was he dwelling? What was the place, who was the worldly entourage, and what was the purpose? “He taught the unexcelled Mahayana, the system of the Perfection of Wisdom, to the bodhisattvas on Mount Vulture Heap. Then at the same time the Tathagata dwelt together with bodhisattvas and others in the great stupa, in the mandala of the sphere of phenomena. He dwelt in the house of universal vajra, in space, immaterial and very lucid, unpartitioned and radiant. He taught the tantra in the beautiful sphere of phenomena, for the merit and gnosis of human beings.” The Basic Tantra also says: “Then Vajrapani’s emanation, King Suchandra from famous Shambhala, miraculously entered into the splended sphere of phenomena. First he circumambulated to the right, then he worshipped the teacher’s lotus feet with flowers made of jewels. Placing his hands together, Suchandra sat before the perfect Buddha. Suchandra requested the Buddha for the tantra, redacted it, and taught it too.” The Kalachakra was taught by our teacher, the Buddha Shakyamuni. He showed the way of actualizing highest perfect enlightenment underneath the bodhi tree at Bodh Gaya in India, at early dawn on the full moon of April/May. For one year he taught the general Paramitayana. In particular, at Mount Vulture Heap he turned the Dharma Wheel of the Perfection of Wisdom, the chief, ultimate Dharma Wheel of the Paramita system of the Mahayana. On the full moon of March/April, the twelfth month counted from the time he obtained buddhahood, the Buddha was teaching the Paramitayana at Mount Vulture Heap. At the same time he manifested another form inside the great stupa of Shri Dhanyakataka, which is near Shri Parvata in south India where he taught the Mantrayana. The great stupa was more than six leagues from top to bottom, and inside it the Buddha emitted two mandalas: below the mandala of Dharmadhatu Vagishvara, above the great mandala of the splendid asterisms. The Buddha was in the centre on the Vajra lion throne in the great Mandala of the Sphere of Vajra, the abode of great bliss. He was absorbed in the Kalachakra samadhi, and stood in the form of the Lord of the mandala. The excellent entourage within the mandala consisted of a host of Buddhas, bodhisattvas, furies, gods, nagas, and goddesses. Outside the mandala the requestor was the emanated body of Vajrapani, King Suchandra of Shambhala. He had miraculously come to Shri Dhanyakataka from Shambhala, and he requested the Kalachakra for the entourage of listeners: the ninety-six emanated satraps of the ninety-six great lands within Shambhala, together with a limitless host of fortunate bodhisattvas, gods, demons, and others. The Buddha gave the assembly the excellent Dharma-the worldly and transcendental initiations-and prophesied that they would obtain buddhahood, then he taught them the Paramadibuddha, the twelve thousand verse Kalachakra Basic Tantra. King Suchandra wrote it down in a volume and miraculously returned to Shambhala. In Shambhala Suchandra composed a sixty thousand line commentary of the Basic Tantra. He also erected a Kalachakra mandala made of precious substances. After he had appointed his son Sureshvara as King and teacher of the tantra, he passed away. Many great Kings appeared in the dynasty of Shambhala: Kalki Yashas, Kalki Pundarika, and others. They caused the profound Dharma of the Kalachakra to shine like the sun and the moon. The Kalachakra continued to be transmitted through the succession of kalkis (“chieftains”) of Shambhala, and eventually it was reintroduced into India. There are two main stories of how this came about, the story told by the Ra tradition and the story of the Dro tradition. (The Ra tradition and the Dro tradition will be discussed below). According to the Ra tradition, the Kalachakra and related commentaries famed as the Bodhisattvas Corpus appeared in India during the simultaneous reigns of three kings. Taking Bodh Gaya as the center, the three kings were: Dehopala, the Master of Elephants, in the East; Jauganga, the Master of Men, in the South; and Kanauj, the Master of Horses, in the West. At that time the great pandit Cilu, who mastered all aspects of the Buddhadharma, was born in Orissa, one of the five countries of eastern India. Cilu studied all the Buddhist texts at the Ratnagiri Vihara, Vikramashila, and Nalanda. In particular, he studied at the Ratnagiri Vihara that was undamaged by the Turks. Cilu realized that, in general, in order to achieve buddhahood in a single lifetime he would need the Mantrayana, and in particular, that he would need the clarifications of these doctrines contained in the Bodhisattva commentaries. Knowing that these teachings were extant in Shambhala, and depending on the instruction of his deity, he joined up with traders who sought jewels in the ocean. Having agreed with the traders, who were setting out across the sea, to meet up after six months, they went separate ways. Cilu proceeded in stages and finally, upon climbing a mountain, he met a man. The man asked him, “Where are you going?” Cilu replied, “I am going to Shambhala in search of the Bodhisattva Corpus.” The man said, “It is extremely difficult to go there, but if you can understand it, you could listen to it even here.” Cilu realized that the man was an emanation of Manjushri. He prostrated, offered a mandala, and requested instruction. The man conferred all the initiations, tantra commentaries, and oral instructions on Cilu. He grasped Cilu, placed a flower on his head, and blessed him, saying, “Realize the entire Bodhisattva Corpus.” Thus, like water poured from one vessel into another, Cilu realized the entire Bodhisattva Corpus. He went back the way he had come and, meeting with the traders, he returned to Eastern India. According to the Dro tradition, the Kalachakra was reintroduced into India by the master Kalachakrapada. A couple who practised the Yoga of Yamantaka performed the ritual for the birth of a son as it is taught in the Yamantaka Tantra, and had a son. When he grew up he learned that in the north the bodhisattvas themselves taught the Dharma, so he went to listen to them. With his psychic power the Kalki of Shambhala knew of the youth’s pure motivation and enthusiasm for the profound Dharma. He knew that if the youth attempted to come to Shambhala it would endanger his life because of the waterless wasteland that takes four months to cross. Thus, the Kalki used an emanation body to meet the youth at the edge of the desert. The Kalki asked the youth, “Where are you going, and why?” when the youth told him his intentions the Kalki said, “That road is very difficult. But if you can understand these things, couldn’t you listen to them even here?” The youth realized that this was an emanation of the Kalki and asked him for instruction. Right there the Kalki initiated the youth, and for four months he taught him all the highest tantras especially the three Bodhisattva Corpus commentaries. Like a vase filled to the brim, the youth realized and memorized all the tantras. When he returned to India he became renowned as an emanation of Manjushri, and his name was “Kalachakrapada” The Ra and Dro traditions say that the Kalachakra was introduced into India by Cilu and Kalachakrapada. The Kalachakra continued to be studied and practised in India, and it was eventually introduced into Tibet. Again, the Ra and Dro traditions are the two main lineages through which this occurred. The Dro tradition started from the visit of the Kashmiri Pandit Somanatha to Tibet. Somanatha first arrived in Tibet at Kharag and stayed among the Ryo clan. For a fee of one hundred measures of gold Somanatha translated half of the great Kalachakra commentary, the Vimalaprabha, into Tibetan, but in the meantime he became displeased and stopped his work. He took the gold and his draft translation and went to Phan Yul drub. There Chung Wa of the Zhang clan took Somanatha as his guru, and Shayrabdrak of the Dro clan acted as translator. Somanatha and Shayrabdrak translated the entire Vimalaprabha. The Dro tradition continued on to Lama ChöKu Özer. This lama mastered all of the teachings of the Dro clan, including the Kalachakra. His disciple was Lama Galo, who mastered both the Dro tradition and the Ra tradition and passed them on in a single combined lineage. The Ra tradition started with Chorab of the Ra clan, the nephew of the famous translator Ra Dorjedrak who was born in Nyen Ma Mang Yul. Ra Chorab memorized and understood all the doctrines of the Ra clan. Then he wished to learn the Kalachakra, so he went to the centre of Nepal where he continuously served the Pandit Samantashri for five years, ten months, and five days. Samantashri explained all the Kalachakra texts and gave Chorab the initiations and oral instructions. Then Chorab invited Samantashri to Tibet where<p><img class=”alignnone” src=”http://172.31.254.243/www.kalachakra.nett/kalach1.jpg” mce_src=”http://172.31.254.243/www.kalachakra.nett/kalach1.jpg” alt=”” width=”410″ height=”484″ /></p> <p align=”right”><em>by Geshe Wangdrak (Losang Tenzin)<br /> of Namgyal Monastery</em></p> <p align=”right”><strong><span style=”font-size:medium;” mce_style=”font-size:medium;”> </span></strong></p> <p><strong><span style=”font-size:medium;” mce_style=”font-size:medium;”>General Presentation of the Dharma</span></strong></p> <p><span style=”color:#0000af;” mce_style=”color:#0000af;”><img src=”http://172.31.254.241/www.tibet.comm/Buddhism/kala.jpeg” mce_src=”http://172.31.254.241/www.tibet.comm/Buddhism/kala.jpeg” border=”2″ alt=”” width=”147″ height=”180″ align=”left” /></span></p> <p>The Buddha’s Dharma, can be divided to two vehicles, the Hinayana and the Mahayana. The Hinayana itself can divided into the vehicle of the shravakas and the vehicle of the pratyekabuddhas. The s<em>hravakas </em>and<em> pratyekabuddhas</em> can be differentiated according to the relative inferiority and superiority of their faculties and the results they obtain, but the doctrinal features of the paths they follow are basically the same. People with a propensity to follow these two Hinayana vehicles take them up for the sake of merely their own emancipation, because they turn their backs on bearing the burden of the aims of others. Since the main cause of bondage in samsara is grasping at a self, the main cause of obtaining the freedom of liberation is the wisdom that realizes the meaning selflessness. Thus, shravakas and pratyekabuddhas, like bodhisattvas, realize selflessness. They meditate on is accompanied by the other paths of moral conduct, meditative concentration and so forth, and thus extinguish all their passions, greed, hatred, ignorance and so forth.</p> <p>Even though Hinayanists do not engage in their path intending to obtain Buddhahood, their path is in fact a means for ultimately leading such people to the stage of buddhahood. Thus, do not misapprehend the Hinayana paths as being solely an obstacle to enlightenment, because the <em>Saddharmapundarika sutra</em> and other texts teach that they are methods for achieving Buddhahood. The Buddha appears in the world so that sentient beings may obtain the gnosis that he himself obtained. Thus, the Buddha’s demonstrations of the path are strictly means to lead sentient beings to buddhahood. Even though the Hinayana paths do not lead directly to buddhahood, it is taught that followers of the Hinayana do in fact eventually enter the Mahayana and obtain buddhahood.</p> <p>Although followers of the Hinayana, like followers of the Mahayana, realize that phenomena are devoid of own-being, it is not the case that there is no difference at all between the Hinayana and the Mahayana. The doctrines of the Mahayana do not merely illuminate the selflessness of phenomena, they teach the bodhisattva stages, the perfections, the prayer to achieve perfect enlightenment for the sake of all sentient beings, great compassion, and so forth. They also teach the dedication of merits to enlightenment, the two accumulations of merit and gnosis, and the inconceivable reality that is purified of all stains.</p> <p>Thus, the Mahayana and Hinayana are not distinguished due to differences in their philosophical viewpoints, but they are differentiated according to their respective practice and non-practice of the entire range of skillful means. This is the assertion of Arya Nagarjuna and his disciple Aryadeva: A mother is the common cause of all her sons, and their fathers are the causes for distinguishing their races. Just so the mother, the perfection of wisdom, is the common cause of the sons, all four kinds of aryas: <em>shravaka aryas, pratyekabuddha aryas, bodhisattava aryas, </em>and<em> buddha aryas</em>. The cause for differentiating them into the particular Hinayana and Mahayana lineages is whether or not they have the methods of generating bodhichitta and so forth. The general Mahayana, like the Hinayana, can be subdivided into two vehicles: the Paramitayana and the Mantrayana. The common aim of the Mahayana is to train oneself in the six perfections by practising them out of a desire to obtain unexcelled enlightenment for the sake of all sentient beings. It is clear that one proceeds in the Mantrayana by this same path, because it is taught in the tantras. However, Mahayana practitioners who follow the paramitayana merely take up that much of the general body of the path, whereas followers of the Mantrayana cultivate the perfections by means of special tantric techniques that are not taught in the paramitayana.</p> <p>The terms “Cause vehicle”, “Paramitayana”, and so forth are synonyms, and “Mantrayana”, “Vajrayana”, “Effect vehicle”, and “Method vehicle” are synonyms as well. There is a difference between the cause vehicle and the effect vehicle: the cause vehicle is the Mahayana vehicle in which there is no meditation on oneself having a like aspect with any of the effects-the four complete purities-during the period of the path of training. The Mahayana vehicle in which there is meditation on oneself as having a like aspect with the four complete purities during the period of the path of training is called “The Effect vehicle” or “The Mantrayana”. This is what the master Tsongkhapa said in the <em>Ngag Rim Chenmo</em>: “With regard to vehicle, since it is the vehicle of, i.e., conveys, the effect that is desired here and the cause that desires this, it is called ‘vehicle’. The effect is the four complete purities of abode, body, property, and activities, a buddha’s palace, body, wealth, and deeds. One meditates from the present on oneself as having a divine mansion, a divine entourage, divine ritual implements, and the divine deeds of purifying the cosmos and its inhabitants, just like a Buddha, Thus, it is the Effect Vehicle because one progresses through meditating in accordance with the vehicle of the effect.”</p> <p>Thus, the Mahayana as a whole is divided into the Paramitayana and the Mantrayana because these two have substantially different means for achieving a buddha’s Form Body that accomplishes the aims of others. In general, the Hinayana and the Mahayana are not distinguished according to any difference in their wisdom of emptiness, but must be distinguished due to differences in their methods, as mentioned above. In particular, although the Mahayana is divided into the Paramitayana and the Mantrayana, this is not due to any difference in their wisdom that realizes the profound emptiness; the two Mahayana systems must be distinguished from the point of view of differences in their methods. The main aspect of method in the Mahayana is the portion dealing with achievement of the Form Body, and the method that achieves the Form Body in the Mantrayana is just the deity yoga of meditating on oneself as having an aspect similar to that of a Form Body. This method is superior to the method employed in the Paramitayana.</p> <p>With regard to the disciples of the Mantrayana, there are four types: inferior, middling, superior, and most excellent. The four classes of tantra were taught with these four types of disciples in mind. Since the disciples enter the Mantrayana through the four classes of tantra, the four classes are likened to “four doors.” Should you wonder what the four are, they are Ritual Tantra, Conduct Tantra, Yoga Tantra, and Unexcelled Yoga Tantra. The Kalachakra, which will be described below, belongs to the Unexcelled Yoga Tantra class.</p> <p><strong><span style=”font-size:medium;” mce_style=”font-size:medium;”>An Account of the Kalachakra, or Wheel of Time</span></strong></p> <p>The entire meaning of the subject matter of the Kalachakra tantra is included within the three Kalachakras, or Wheels of Time: The Outer Wheel of Time, the Inner Wheel of Time, and the Other Wheel of Time. The Outer Wheel of Time is the external world of the environment, and it is also called “The procession of the external solar and lunar days.” The Inner Wheel of Time is the human body, that is an inner Jambudvipa, or earth-surface. Likewise, the inner channels, elements, and movements of the winds are set forth as the Inner Wheels of Time. The Other Wheel of Time is the initiations and paths of Shri Kalachakra, together with their results. It is “other” than the preceding two Wheels of Time. The guru ripens the disciple’s psycho-physical continuum with the initiations, and the disciple meditates on the path that consists of the generation process and the completion process. In this way the yogi actualizes the resultthe buddha body that is the divine image of emptiness. This is the Other Wheel of Time.</p> <p>The Buddha’s teaching of the Kalachakra is described in the <em>Paramadibuddha, the Kalachakra, Basic Tantra</em>:</p> <p>”As the teacher demonstrated the Dharma on Vulture Heap according to the Perfection of Wisdom system, he also taught the mantra system at Shri Dhanyakataka. What teacher taught what tantra, when and where was he dwelling? What was the place, who was the worldly entourage, and what was the purpose?</p> <p>”He taught the unexcelled Mahayana, the system of the Perfection of Wisdom, to the bodhisattvas on Mount Vulture Heap. Then at the same time the Tathagata dwelt together with bodhisattvas and others in the great stupa, in the mandala of the sphere of phenomena. He dwelt in the house of universal vajra, in space, immaterial and very lucid, unpartitioned and radiant. He taught the tantra in the beautiful sphere of phenomena, for the merit and gnosis of human beings.”</p> <p><em>The Basic Tantra</em> also says: “Then Vajrapani’s emanation, King Suchandra from famous Shambhala, miraculously entered into the splended sphere of phenomena. First he circumambulated to the right, then he worshipped the teacher’s lotus feet with flowers made of jewels. Placing his hands together, Suchandra sat before the perfect Buddha. Suchandra requested the Buddha for the tantra, redacted it, and taught it too.”</p> <p>The Kalachakra was taught by our teacher, the Buddha Shakyamuni. He showed the way of actualizing highest perfect enlightenment underneath the bodhi tree at Bodh Gaya in India, at early dawn on the full moon of April/May. For one year he taught the general Paramitayana. In particular, at Mount Vulture Heap he turned the Dharma Wheel of the Perfection of Wisdom, the chief, ultimate Dharma Wheel of the Paramita system of the Mahayana.</p> <p>On the full moon of March/April, the twelfth month counted from the time he obtained buddhahood, the Buddha was teaching the Paramitayana at Mount Vulture Heap. At the same time he manifested another form inside the great stupa of Shri Dhanyakataka, which is near Shri Parvata in south India where he taught the Mantrayana.</p> <p>The great stupa was more than six leagues from top to bottom, and inside it the Buddha emitted two mandalas: below the mandala of Dharmadhatu Vagishvara, above the great mandala of the splendid asterisms. The Buddha was in the centre on the Vajra lion throne in the great Mandala of the Sphere of Vajra, the abode of great bliss. He was absorbed in the Kalachakra samadhi, and stood in the form of the Lord of the mandala.</p> <p>The excellent entourage within the mandala consisted of a host of Buddhas, bodhisattvas, furies, gods, nagas, and goddesses. Outside the mandala the requestor was the emanated body of Vajrapani, King Suchandra of Shambhala. He had miraculously come to Shri Dhanyakataka from Shambhala, and he requested the Kalachakra for the entourage of listeners: the ninety-six emanated satraps of the ninety-six great lands within Shambhala, together with a limitless host of fortunate bodhisattvas, gods, demons, and others.</p> <p>The Buddha gave the assembly the excellent Dharma-the worldly and transcendental initiations-and prophesied that they would obtain buddhahood, then he taught them the <em>Paramadibuddha</em>, the twelve thousand verse Kalachakra <em>Basic Tantra</em>. King Suchandra wrote it down in a volume and miraculously returned to Shambhala.</p> <p>In Shambhala Suchandra composed a sixty thousand line commentary of the <em>Basic Tantra</em>. He also erected a Kalachakra mandala made of precious substances. After he had appointed his son Sureshvara as King and teacher of the tantra, he passed away. Many great Kings appeared in the dynasty of Shambhala: Kalki Yashas, Kalki Pundarika, and others. They caused the profound Dharma of the Kalachakra to shine like the sun and the moon.</p> <p>The Kalachakra continued to be transmitted through the succession of kalkis (“chieftains”) of Shambhala, and eventually it was reintroduced into India. There are two main stories of how this came about, the story told by the Ra tradition and the story of the Dro tradition. (The Ra tradition and the Dro tradition will be discussed below).</p> <p>According to the Ra tradition, the Kalachakra and related commentaries famed as the <em>Bodhisattvas Corpus</em> appeared in India during the simultaneous reigns of three kings. Taking Bodh Gaya as the center, the three kings were: Dehopala, the Master of Elephants, in the East; Jauganga, the Master of Men, in the South; and Kanauj, the Master of Horses, in the West. At that time the great pandit Cilu, who mastered all aspects of the Buddhadharma, was born in Orissa, one of the five countries of eastern India. Cilu studied all the Buddhist texts at the Ratnagiri Vihara, Vikramashila, and Nalanda. In particular, he studied at the Ratnagiri Vihara that was undamaged by the Turks.</p> <p>Cilu realized that, in general, in order to achieve buddhahood in a single lifetime he would need the Mantrayana, and in particular, that he would need the clarifications of these doctrines contained in the <em>Bodhisattva commentaries</em>. Knowing that these teachings were extant in Shambhala, and depending on the instruction of his deity, he joined up with traders who sought jewels in the ocean. Having agreed with the traders, who were setting out across the sea, to meet up after six months, they went separate ways.</p> <p>Cilu proceeded in stages and finally, upon climbing a mountain, he met a man. The man asked him, “Where are you going?” Cilu replied, “I am going to Shambhala in search of the <em>Bodhisattva Corpus</em>.” The man said, “It is extremely difficult to go there, but if you can understand it, you could listen to it even here.” Cilu realized that the man was an emanation of Manjushri. He prostrated, offered a mandala, and requested instruction. The man conferred all the initiations, tantra commentaries, and oral instructions on Cilu. He grasped Cilu, placed a flower on his head, and blessed him, saying, “Realize the entire <em>Bodhisattva Corpus</em>.” Thus, like water poured from one vessel into another, Cilu realized the entire <em>Bodhisattva Corpus</em>. He went back the way he had come and, meeting with the traders, he returned to Eastern India.</p> <p>According to the Dro tradition, the Kalachakra was reintroduced into India by the master Kalachakrapada. A couple who practised the Yoga of Yamantaka performed the ritual for the birth of a son as it is taught in the <em>Yamantaka Tantra</em>, and had a son. When he grew up he learned that in the north the bodhisattvas themselves taught the Dharma, so he went to listen to them. With his psychic power the Kalki of Shambhala knew of the youth’s pure motivation and enthusiasm for the profound Dharma. He knew that if the youth attempted to come to Shambhala it would endanger his life because of the waterless wasteland that takes four months to cross. Thus, the Kalki used an emanation body to meet the youth at the edge of the desert.</p> <p>The Kalki asked the youth, “Where are you going, and why?” when the youth told him his intentions the Kalki said, “That road is very difficult. But if you can understand these things, couldn’t you listen to them even here?” The youth realized that this was an emanation of the Kalki and asked him for instruction. Right there the Kalki initiated the youth, and for four months he taught him all the highest tantras especially the three <em>Bodhisattva Corpus</em> commentaries. Like a vase filled to the brim, the youth realized and memorized all the tantras. When he returned to India he became renowned as an emanation of Manjushri, and his name was “Kalachakrapada”</p> <p>The Ra and Dro traditions say that the Kalachakra was introduced into India by Cilu and Kalachakrapada. The Kalachakra continued to be studied and practised in India, and it was eventually introduced into Tibet. Again, the Ra and Dro traditions are the two main lineages through which this occurred.</p> <p>The Dro tradition started from the visit of the Kashmiri Pandit Somanatha to Tibet. Somanatha first arrived in Tibet at Kharag and stayed among the Ryo clan. For a fee of one hundred measures of gold Somanatha translated half of the great Kalachakra commentary, the <em>Vimalaprabha</em>, into Tibetan, but in the meantime he became displeased and stopped his work. He took the gold and his draft translation and went to Phan Yul drub. There Chung Wa of the Zhang clan took Somanatha as his guru, and Shayrabdrak of the Dro clan acted as translator. Somanatha and Shayrabdrak translated the entire Vimalaprabha.</p> <p>The Dro tradition continued on to Lama ChöKu Özer. This lama mastered all of the teachings of the Dro clan, including the Kalachakra. His disciple was Lama Galo, who mastered both the Dro tradition and the Ra tradition and passed them on in a single combined lineage.</p> <p>The Ra tradition started with Chorab of the Ra clan, the nephew of the famous translator Ra Dorjedrak who was born in Nyen Ma Mang Yul. Ra Chorab memorized and understood all the doctrines of the Ra clan. Then he wished to learn the Kalachakra, so he went to the centre of Nepal where he continuously served the Pandit Samantashri for five years, ten months, and five days. Samantashri explained all the Kalachakra texts and gave Chorab the initiations and oral instructions. Then Chorab invited Samantashri to Tibet where they carefully translated the Kalachakra tantra and its commentary, together with the auxiliary texts.</p> <p>The Ra tradition continued through Ra Chorab’s son and grandson, and it eventually came to Lama Galo, as mentioned before. Lama Galo passed on both the Dro and the Ra traditions, and his lineage continued through such masters as Buton Rinchendrub and Tsongkhapa. The study and practice of the Kalachakra based on the Ra and Dro traditions exists even today.</p> <p>Practice of the Kalachakra tantra, like all Buddhist tantric systems, is based on first receiving the proper initiations. For the initiations to be properly given and received it is necessary that both the guru and the disciple have certain qualifications. The qualifications of the Mantrayana guru are described by Losang Chökyi Gyaltsen as follows: “He should have control over his body, speech, and mind. He should be very intelligent, patient, and undeceitful. He should know the mantras and tantras, understand reality, and be competent in composing and explaining texts”. We are very fortunate that such gurus can be found even now.</p> <p>The disciple should have experience of the three principal aspects of the Mahayana path: renunciation of samsara, bodhichitta, and understanding of emptiness. If the disciple has not actually experienced these, he or she should at least have intellectual familiarity with them and admiration for them.</p> <p>The most important of the three aspects is bodhichitta, the primary motivation for taking the initiations. Lord Maitreya defined bodhichitta in his <em>Abhisamayalankara</em>: “Bodhichitta is the desire for true, perfect enlightenment for the sake of others”. When applied to the specific circumstance of taking the Kalachakra initiations, the disciple should generate bodhichitta in the following manner: “For the sake of all sentient beings I must achieve the state of Shri Kalachakra. Then I will be able to establish all other sentient beings in the state of Shri Kalachakra as well”. With this motivation one should take initiation.</p> <p>The general aim of tantric initiations is that through the initiations the guru ripens the disciple’s psycho-physical continuum. Here “ripening” means empowering the disciple to practise the yoga of the generation process and the completion process. In particular, the Kalachakra initiations empower the disciple to practise the yoga of the Kalachakra tantra, and, ultimately, to achieve the state of Shri Kalachakra.</p> <p>There are eleven Kalachakra initiations: seven initiations of “entering like a child”, three “exalted” initiations, and one “most exalted” initiation. Disciples who are temporarily intent on just the worldly <em>siddhis </em>(magical or mystical accomplishments) are given only the seven lower initiations. Those who are mainly interested in the transcendental <em>siddhi </em>of buddhahood are given all eleven initiations. The first of the seven initiations of entering like a child is the water initiation. This is analagous to a mother washing her child immediately after its birth. The second initiation is the crown initiation that is analogous. to the binding of a child’s hairlocks. The third, ribbon initiation is analogous to piercing a child’s ears and arraying it with ornaments. The fourth initiation, the vajra and bell initiation, is analagous to a child laughing and talking. The fifth initiation is the discipline initiation, it is analagous to the child’s enjoyment of the five desirable sense-objects. Sixth is the name initiation, analagous to the naming of the child. The seventh, and final, initiation of entering like a child is the mantra authorization initiation. This initiation empowers the disciple to eliminate obstacles and to achieve the magic powers of pacification, gaining prosperity, subjugation, and destruction.</p> <p>The three exalted initiations are as follows: the vase initiation is the gnosis of bliss and emptiness that arises from the disciple touching the consort’s breasts. The secret initiation is the gnosis of bliss and emptiness that arises from the disciple savouring the bodhichitta, The wisdom-gnosis initiation is the experience of connate joy that arises from the disciple and consort themselves engaging in union.</p> <p>The most exalted initiation is also called “the fourth initiation” or “the word initiation” The previous great wisdom-gnosis initiation empowers the disciple to achieve the eleventh bodhisattva stage. Then the guru symbolically indicates the Gnosis Body that is the integration of supreme unchanging great bliss and emptiness possessing the best of all aspects. Saying, “This is it”, the guru bestows the fourth initiation on the disciple. This initiation empowers the disciple to obtain perfect buddhahood in the form of Shri Kalachakra.</p> <p><em>Translated from the Tibetan and edited by John Newman Translator’s note: ‘or more information on the subjects touched on in this essay the reader is advised to see: Dalai Lama, Kalachakra Tantra Initiation Rites and Practices (London: Wisdom Publications, 1985), and Geshe Lhundup Sopa eral, The Wheel of Time: The Kalachakra in Context (Madison. Wisconsin USA: Deer Park Books, 1985).</em></p>
Posted On 09/12/2008
recieve a call from Mdm chew, telling me her 2nd daughter and her niece saw a young ger roaming in their house but no one lese can see except them……and the 2 gers now is suffering from great phobia…her other 3 kids were also badly affected by them… I asked for their ba zi and did a analysis for both..of them Mdm chew daughter 11,ba zi seems to be normal..except its 阴局. as for the niece 10, very ordinary ba zi but when i did a energy scan,amazingly there is alot of secrets her life destiny……. from what Mdm chew told me..I thought it should be a straight forward case, where wondering spirits trying to be funny… I set my altar, n decide to 修一坛白伞盖息灾法for them…normal spirit case, after such ritual, the spirits could easily chao du…so i went bk to my tight schedule and din get bk to mdm chew… 2days later she call again..telling me the gers still see the girl ..in the cupboard.. wow..i tot to myself..this must be some serious case..not even 白伞盖息灾法 can settle..i guess i hv to really make a trip dwn le…..i gt ready my stuff and ask ric to come along with me..cos i think its a good chance for him to use and witness what he hv learn… we reach the blk…but still cant sense any neg energy trying to stop me..usually if its those powerful spirits..they will start to creat problem for me when i gt into their boundaries.. smoothly we reach the unit..still i din sense any yin energy,hv a talk with mdm chew and the gers…did some testing for the gers…and confirm they really do hv 3rd eye… went around the house with the gers..search every corners of the house, but still cant find the spirit… they hv a goddess of mercy altar at hm…i check the alter and did feel the present of positive ling in their house… usually if a house hv positive ling there shouldnt be and any neg spirits in the house…unless under 2 circumstances… 1> the spirits a residential spirits and hv not neg intention 2> the spirits belongs to one of the member of the houe and r related to the owner… i ask mdemchew but she very confirm there is no member of the house pass away recently…however i saw the upper cheek hers hv dark fleckers..no those normal one….n its a indication of spirts haunt… i had a private tsalk with her..and found out that she had actually exp 9 yrs of insomia..and it actually happen after she had an abortion… to confirm , i summon the 地基主of the area …and he confirmed that the spirits of the house is actually mdm chew aborted child… i explain the issue to her..she accept cos she too can sense its her aborted child spirts as her 2nd daughter did tell her the spirts looks like her elder sis… I taught her the way to zhao du her child spirits and did a counseling to the 2 young ladies…. and tested their ling energy…mdm chew daughter will lose her 3rd eye when she turn 17 but her niece ling is soooo strong , n she will be forever hving the 3rd eye…i shared my own exp to her..and taught her some simple ways to protect herself…i also told her if she want , after her o levels…she can come look for me..i will officially take her as my very 1st 归依灌顶第子… well i guess Ric must be rather dissapointed..cos he hv no chance to try out his diligently cultivated 金刚法….hahaha…