The Six Realms of Existence 六道輪廻

Rebirth in Buddhism refers to its teaching that the actions of a person lead to a new existence after death, in endless cycles called saṃsāra. This cycle is considered to be dhukkha, unsatisfactory and painful. The cycle stops only if liberation is achieved by insight and the extinguishing of desire. Rebirth is one of the foundational doctrines of Buddhism, along with Karma, nirvana.

The rebirth doctrine in Buddhism, sometimes referred to as reincarnation or metempsychosis, asserts that rebirth does not necessarily take place as another human being, but as an existence in one of the six Gati (realms) called Bhava chakra. The six realms of rebirth include  God (heavenly), Asura (Demigod), Manusya (Human), Tiryak (Animals), Preta (Ghosts), and Naraka (Resident of hell).

The Six Karmic Realm of Rebirth. 

These are the fundamental factors that are determined by karma and connecting us to the six Gati or  “realms” :-

1 )  The God realm / 天道 - The suffering of the gods arises from foreseeing one’s fall from the god’s realm and these sufferings come from pride, arrogance and egotism. 

2) Asura The Demigod realm /  阿修羅道 - The suffering of Asura the Demigod is constant fighting and these sufferings come from jealously, resentment, and envy.  

3) The Human realm / 人道 - The sufferings of humans are birth, sickness, old age and death and these sufferings come from desire and attachment.

4) The Animals realm /  畜生道 - The sufferings of animals are being preyed upon one another, or being killed for meat, skin etc. These sufferings come from ignorance. 

5) The Hungry ghost realm /  餓鬼道 - The sufferings of hungry ghost is hunger and thirst and these sufferings come from greed.

6) The Hell realm / 地獄道 - The suffering of hell is hot and cold and these sufferings come from hatred and angers.  

This rebirth, state Buddhism traditions, is determined by karma, with good realms favored by Kushala (good karma), while a rebirth in evil realms is a consequence of Akushala (bad karma). While Nirvana is the ultimate goal of Buddhist teaching, much of traditional Buddhist practice has been centered on gaining merit and merit transfer, whereby one gains rebirth in the good realms and avoids rebirth in the evil realms.

The rebirth doctrine has been a subject of scholarly studies within Buddhism since ancient times, particularly in reconciling the rebirth doctrine with its Anatman (no self, no soul) doctrine. Some Buddhist traditions assert that "no self" doctrine means that there is no per during self, but there is inexpressible self which migrates from one life to another.

The majority of Buddhist traditions, in contrast, asserts that Vijnana (a person's consciousness) though evolving, exists as a continuum and is the mechanistic basis of what undergoes rebirth, becoming and death. Some traditions assert that the rebirth occurs immediately, while others, such as the Tibetan Buddhism posits an “Bardo” interim state wherein as many of 49 days pass between death and rebirth and this belief drives the local funerary rituals.

Tibetan Buddhism holds that there are two ways that someone can take rebirth after death. The first is to be reborn involuntarily, under the sway of ‘karma’, drawn back to life by destructive emotions and desires. 

This is the fate of most of us, but there are a few, select others, through the power of compassion and prayer to benefit others, are believed to be able to choose their place and time of birth as well as their parents. The process of identifying these reincarnate beings is e called “Rinpoches, the precious one” or "tulkus" as we are known, is a unique mixture of magic and politics.

In a monastic society, where celibacy was the rule, it served for more than 900 years not only to affirm the Buddhist teachings of a realized soul choosing the circumstances of their rebirth for the benefit of mankind; it also ensured a continuity of spiritual and political hierarchy.

His Holiness Karmapas, who introduced the system of identifiable reincarnation in the 11th century, are unique in leaving a letter of prediction before their death, specifying where their next incarnation will be found. In other lineages, identification will usually involve a mixture of dreams, divinations and the consulting of oracles. It is an inexact science, practiced in different ways across the four main schools of Tibetan Buddhism.

Thank you for reading, may you find peace and great bliss. With your support it helps to spread the Buddha’s precious teachings and turning the Dharma wheels in the world.

Aspiration For Bodhichitta

For those in whom the precious Bodhichitta has not arisen

May it arise and not decrease

But increase further and further.

Dedication of Merit

By this merit may we obtain omniscience then.

Having defeated the enemies wrong-doings.

May we liberate migratory from the ocean of existence.

With its stormy waves of birth, old age, sickness and death.

*Note

I do not own or infringe any copyright of the picture(s).

Picture(s) courtesy and credit to the rightful distributors and or studios.

Picture(s) is/are intended for editorial use only.

The Two Accumulations – Merit and wisdom

Merit is to be accumulated.

Evil is to be abandoned.

Merit and wisdom in Sanskrit are known as “Punya and “Jnana” . 

In Tibetan  known as “Sonam” and  “Yeshi”.  

In Chinese is “功德” and “智慧”

1 ) Merit

Is a concept considered fundamental to Buddhist ethics. It is a beneficial and protective force which accumulates as a result of good deeds, acts, or thoughts. Merit-making is important in Buddhist practice: merit brings good and agreeable results, determines the quality of the next life and contributes to a person's growth towards enlightenment. In addition, merit is also shared with a deceased loved one, in order to help the deceased in their new existence. 

Merit is a force that results from good deeds done; it is capable of attracting good circumstances in a person's life, as well as improving the person's mind and inner well-being. Moreover, it affects the next lives to come, as well as the destination a person is reborn.

Merit can be gained in a number of ways, such as giving, virtue and mental development. There are many forms of merit-making described in ancient Buddhist texts. The most fruitful form of merit-making is those good deeds done with regard to the Triple Gem, that is, the Buddha, his teachings, the Dhamma and the Sangha. 

Merit has become part of rituals, daily and weekly practice, and festivals. In addition, there is a widespread custom of transferring merit to one's deceased relatives. Merit is a "beneficial and protective force which extends over a long period of time and is the effect of Karma done through physical action, words, or thought.

The way meritorious works, is that acts of merit bring good and agreeable results, whereas demeritorious acts bring bad and disagreeable results. A mixture of the two generates mixed results in a person's life. This explains why people are different and lead different lives in many ways.

Karma is self-regulatory and is the cause and effects of positive and negative actions. In today's world we called it the Law of the Universe: it operates without divine intervention and human intention is fundamental to it.

Internally, merit makes the mind happy and virtuous. Externally, present good circumstances, such as a long life, health and wealth, as well as the character and abilities someone is born with, arise from merits done in the past and vice versa, with demerits.

The merits and demerits a person has done may take a while to bear fruit. This is how most often people arguing that ones had done many good deeds, yet still facing many harsh ship or unpleasant incidents or bad things happens to them. Likewise, those who has done bad karma , yet he or she is still having a very happy and luxurious life.

Merit or demerit may cause a good or bad future respectively, including in the next lives to come. A bad destination after rebirth may be caused by demerit, but merely a lack of merit may also lead a person to be born in an unhappy destination.

When someone is reborn in a happy destination, however, one can only stay there as long as merits last. Thus, it is stated in the Buddhist scriptures that people cannot take anything with them when they die, except for whatever merit and demerit they have done, which will affect their future. 

Merit can be accumulated in different quantities, and stored up, but also has an impermanent character: it can run out. 

How to generate merits?

Merit is not only a concept, but also a way of living. Three bases of merit :-

1) Generosity or giving 

2) Virtue - The defined by the three factors of the Eightfold Path:-
Right Speech,  Right Action ,  Right Livelihood.

3) Mental development / Samadhi – Meditation

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Thank you for reading, may you find peace and great bliss. With your support it helps to spread the Buddha’s precious teachings and turning the Dharma wheels in the world.

Aspiration For Bodhichitta
For those in whom the precious Bodhichitta has not arisen
May it arise and not decrease
But increase further and further.

Dedication of Merit
By this merit may we obtain omniscience then.
Having defeated the enemies wrong-doings.
May we liberate migratory from the ocean of existence.
With its stormy waves of birth, old age, sickness and death.

*Note
I do not own or infringe any copyright of the picture(s).
Picture(s) courtesy and credit to the rightful distributors and or studios.
Picture(s) is/are intended for editorial use only.

Samantabhadra Bodhisattva's The Ten Great Vows

Samantabhadra Bodhisattva's The Ten Great Vows

Samantabhadra is a Sanskrit language and literally means "The Universal Worthy". Samantabhadra is a Bodhisattva in Mahayana Buddhism associated with practice and meditation. Together with Gautama Buddha and his fellow Bodhisattva Mañjuśrī, he forms the Shakyamuni trinity in Buddhism. 

In the Tibetan or Vajrayana Buddhism, Samantabhadra is also the name of the Adi-Buddha – in indivisible Yab-Yum position with his consort, Samantabhadri. In the Tibetan Buddhist tradition, particularly the Nyingmapa school, Dharmakaya Samantabhadra (not the Bodhisattva of the Mahayana) is considered the most primordial Buddha, akin in status to Vajradhara for the Sarma traditions. Samantabhadra appears in the Vajrayana tantric text the Kunjed Gyalpo Tantra, as the Primordial Buddha. 

Therefore, in the Nyingmapa tradition, or 'Oldest Translation' school in Tibetan Buddhism, the Sakya tradition and the Bon schools view Samantabhadra as the Primordial Buddha. In the Nyingma school of Tibetan Buddhist Vajrayana, Samantabhadra is considered a primordial Buddha in indivisible yab-yum union with his consort Samantabhadri. However, the Kagyu and Gelug schools use Vajradhara to represent the Primordial Buddha.

In the Avataṃsaka-sutra, the Shakyamuni Buddha states that Samantabhadra Bodhisattva made Ten Great Vows in his path to full Buddhahood. The Great vows as follows:-

Samantabhadra 's The Ten Great Vows 普賢菩薩十種廣大之行願

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1-To pay homage and respect to all Buddhas.

2-To praise the Thus Come One-Tathagata.

3-To make abundant offerings. (i.e. give generously)

4-To repent misdeeds and evil karmas.

5-To rejoice in others' merits and virtues.

6-To request the Buddhas to continue teaching.

7-To request the Buddhas to remain in the world.

8-To follow the teachings of the Buddhas at all times.

9-To accommodate and benefit all living beings.

10-To transfer all merits and virtues to benefit all beings.

The Samantabhadra's Ten Great Vows have become a common practice in East Asian Buddhism, particularly the tenth vow, with many Buddhists traditionally dedicating their merit and good works to all beings during Buddhist liturgies.

普賢菩薩十種廣大之行願

1：禮敬諸佛、2：稱讚如來

3：廣修供養、4：懺悔業障

5：隨喜功德、6：請轉法輪

7：請佛住世、8：常隨佛學

9：恆順眾生、10：普皆迴向

經中一一述此十大願，明其功德無量，臨命終時，得此願王引導，往生阿彌陀佛極樂世界。然此十大願為一切菩薩行願之標幟，故亦稱普賢之願海。以此菩薩之廣大行願，一般稱為大行普賢菩薩。

普賢菩薩儀軌

聖祝儀規：

(香贊）戒定真香，焚起衝天上，弟子虔誠，熱在金爐上，頃刻紛紜，即遍滿十方，昔日耶輸，免難消災障。南無香雲蓋菩薩摩訶薩（三稱）

(稱聖號）南無大行普賢菩薩（三稱）

如意寶輪王陀羅尼.......

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Thank you for reading, may you find peace and great bliss. With your support it helps to spread the Buddha’s precious teachings and turning the Dharma wheels in the world.

Aspiration For Bodhichitta

For those in whom the precious Bodhichitta has not arisen

May it arise and not decrease

But increase further and further.

Dedication of Merit

By this merit may we obtain omniscience then.

Having defeated the enemies wrong-doings.

May we liberate migratory from the ocean of existence.

With its stormy waves of birth, old age, sickness and death.

*Note

I do not own or infringe any copyright of the picture(s).

Picture(s) courtesy and credit to the rightful distributors and or studios.

Picture(s) is/are intended for editorial use only.

The Smiling Buddhas

Why the Buddhas and His Holiness The 14th Dalai Lama are always smiling?

When we look at a statue of the Buddha or the image of great enlightened beings with their serene smiles, it’s easy to say that these enlightened beings do not or never experienced the same reactive emotions or negative thoughts that swirl around in our mind.

The answer, it would be incorrect.

The Buddhas and sages faced the same reactive emotions and negative thoughts that you face today. Fear. Anger. Sorrow. Doubt. Overwhelm all of those and more if we could name all of these negativities. The Buddhas and enlightened beings faced them and through persistent compassionate facing and meditation discovered something remarkable.

The Buddhas and sages  discovered that every emotion & thought no matter how challenging can be transformed, healed, and expressed as a life-giving energy. They discovered how to experience freedom, not by suppressing, defeating, or avoiding emotions, but by transforming them. They discovered that freedom can be realized in the midst of life’s inevitable ups and downs.

The Buddhas and Bodhisattvas and other enlightened beings developed a method we can use to realize how to be free in life. This method is based tapping into the life sources or forces  that underlying all emotions.

What are the sources or forces that underlies all emotions?

The sages traced emotions back to their original sources or nature of the sources, in their original form and found that reactive emotions are simply life energy running wild.

There’s power, juice, creativity, and aliveness in that wildness. But there’s also destruction, chaos, confusion and suffering. If you suppress the emotion—you suppress your life. But if you let it run wild, it destroys your well-being and happiness.

So what to do? 

The Buddhas discovered that at the heart of every emotion and every thought is an essential wisdom quality; at the still, radiant center of every emotion is a pure creative impulse. When you lose your connection with that pure creative impulse, your life gets tangled up in reactive emotions and conflicting thoughts.

When you reconnect to that essential quality, to that pure creative impulse, reactive emotions and negative thoughts are transformed into wisdom, creativity and bliss. The sages realized that the secret of transformation lies in attuning to the nature of the sources.

They called the underlying nature of forces and the answer is the six syllables Mantra: Om Mani Padme Hum Hri

There are many others lives-enriching mantras. The Buddha has once say that the mantras and the Dharma teachings are many as 48,000 pulsing at the heart of every emotion; there is a wisdom-bearing mantra resonating at the still center of every thought.

Mantra meditation attunes your mind to the original source that lies at the heart of every emotion and every thought. Through the practice of mantra meditation, you untangle your consciousness from the reactive patterns that create confusion and chaos in your life.

That’s why the Buddha and the sages are smiling. Not because they never experience reactivity, but because they know how to transform, emotion into wisdom and blissful state.

Do you earnestly cherish our devoted work? Assuming this is the case, we are delighted that you are finding our blog useful and valuable. Would you consider making a donation for our Buddhist research and development?  

We need your help to secure the future of scholarly interaction with Buddhism. Since our very first publication of Dharma works and activities in the year 2008, we had been effortlessly providing free distribution of Dharma posts and articles throughout the previous 10 years.  We have exceptionally constrained supports and do not receive subsidized or funding from people in general. 


Please help us and to develop our Dharma activities that will not only benefit you, but to all Dharma readers on the planet. Please consider showing your support. Your generosity will certainly help us to enhance our work and to accomplish for a better and brighter prospect to come. 

Thank you for reading, may you find peace and great bliss. With your support it helps to spread the Buddha’s precious teachings and turning the Dharma wheels in the world.

Aspiration For Bodhichitta

For those in whom the precious Bodhichitta has not arisen

May it arise and not decrease

But increase further and further.

Dedication of Merit

By this merit may we obtain omniscience then.

Having defeated the enemies wrong-doings.

May we liberate migratory from the ocean of existence.

With its stormy waves of birth, old age, sickness and death.

*Note

I do not own or infringe any copyright of the picture(s).

Picture(s) courtesy and credit to the rightful distributors and or studios.

Picture(s) is/are intended for editorial use only.

The Divine Manifestation - Sacred Mudras

The sacred Mudras are symbolic ritual hand gestures that play a major role in Hinduism and Buddhism. In addition, some mudras involve the entire body, most are performed with the hands and fingers. Mudras are also present in the Indian dancing tradition, Mudras are an important part of yoga, where Yoga should also have an effect on the body and mind. 

Mudras are a non-verbal modes of communication and self-expression, consisting of hand gestures and finger-postures. They are symbolic signs based finger patterns taking the place, but retaining the efficacy of the spoken word, and are used to evoke in the mind ideas symbolizing divine powers or the deities themselves. 

The composition of a mudra is based on certain movements of the fingers. They constitute a highly stylized form of body or hand language. It is an external expression of 'inner resolve', suggesting that such non-verbal communications are more powerful than the spoken word.

Mudras were used in the Buddhist sculpture and painting of India, Tibet. Mudras indicate to the faithful in a simple way the nature and the function of the Buddhas, Bodhisattvas and deities represented. 

Mudras are thus gestures which symbolize divine manifestation. They are also used by Lamas in their spiritual exercises of ritual meditation and concentration, and are believed to generate forces that invoke the enlightened beings.

A mudra is used not only to illustrate and emphasize the meaning of an esoteric ritual but also it gives significance to a sculptural image, a dance movement, or a meditative pose, intensifying their potency. In its highest Tantric practice, it is a magical art of symbolical gestures through which the invisible forces may operate on the earthly sphere. 

The symbolic of the esoteric ritual

An interesting meaning of the mudra reveals the secret imbibed in the five fingers. In such an interpretation, each of the fingers, starting with the thumb, is identified with one of the five elements, namely the sky, wind, fire, water, and the earth. 

Their contact with each other symbolizes the synthesis of these elements, significant because every form in this universe is said to be composed of a unique combination of these elements. 

This contact between the various elements creates conditions favorable for the presence of the Buddhas, Bodhisattvas and Deities at rites performed for securing some desired object or benefit. That is, mudras induce the deity to be near the worshiper.

9 important mudras of Buddhism

• Bhumisparsa Mudra – “Gesture of the Earth Witness”. 

This mudra represents the historical Buddha Siddhartha Gautama with His right hand touches the earth with the tips of its fingers (the palm inwards) while the legs remain in meditation posture.

The Bhumisparsa Mudra plays an important role in the history of the historical Buddha Shakyamuyni. While Buddha meditated under the Bodhi tree, he was disturbed by Mara, who tempted him by taking the form of a naked girl. But Siddhartha wouldn’t deviate from his path to enlightenment, and so he touched the earth with the fingertips of his right hand and said, “the earth shall be my witness, I will not let myself be seduced”

• Dharmachakra Mudra - "Turning the Wheel of Dharma". 

This mudra symbolizes one of the most important moments in the life of Buddha, the occasion when he preached to his companions the first sermon after his Enlightenment in the Deer Park at Sarnath. In this mudra the thumb and index finger of both hands touch at their tips to form a circle. 

This circle represents the Wheel of Dharma, or in metaphysical terms, the union of method and wisdom. Significantly, in this mudra, the hands are held in front of the heart, symbolizing that these teachings are straight from the Buddha's heart.

• Varada mudra - "Boon granting".

This mudra symbolizes charity, compassion. It is the mudra of the accomplishment of the wish to devote oneself to human salvation. It is nearly always made with the left hand, and can be made with the arm hanging naturally at the side of the body, the palm of the open hand facing forward, and the fingers extended.

The five extended fingers in this mudra symbolizes of perfections, Generosity, Morality, Patience, Effort and Meditative Concentration.

• Dhyana Mudra - "Meditation"

The Dhyana mudra may be made with one or both hands. When made with both hands, the hands are generally held at the level of the stomach or on the thighs. The right hand is placed above the left, with the palms facing upwards, and the fingers extended.  In some cases the thumbs of the two hands may touch at the tips, thus forming a mystic triangle. 

The esoteric sects obviously attribute to this triangle a multitude of meanings, the most important being the identification with the mystic fire that consumes all impurities. This triangle is also said to represent the Three Jewels of Buddhism. The Dhyana mudra is the mudra of meditation, of concentration on the attainment of spiritual perfection. 

According to tradition, this mudra derives from the one assumed by the Buddha when meditating under the pipal tree before his Enlightenment. This gesture was also adopted since time immemorial, by yogis during their meditation and concentration exercises. It indicates the perfect balance of thought, rest of the senses, and tranquility.

• Abhaya Mudra – “Protection, Reassurance and Blessing”

Abhaya in Sanskrit means fearlessness. Thus this mudra symbolizes protection, peace, and the dispelling of fear. It is made with the right hand raised to shoulder height, the arm crooked, the palm of the hand facing outward, and the fingers upright and joined. 

Abhaya Mudra can be found in images of standing Buddhas and Tara. The fifth Dhyani Buddha Amogasiddhi is also represented with the Abhaya mudra.

• Vitarka Mudra – “Gesture of Teaching, Giving Instruction“

The Vitarka Mudra is the gesture of discussion and Teaching, Giving Instruction. It is characteristic of those regarded as teachers and instructors. In this Mudra the right arm is bent, the hand raised with the palm outwards. Thumb and forefinger touch and thus form the “Wheel of Dharma”. One finds this gesture often in depictions of the Buddha, but also in pictures and sculptures of the Tara.

• Tarjani Mudra – “Gesture of Warning” 

In Buddhism it is also an expression of warning or admonition. In this Mudra, the right hand is held vertically in front of the chest and only the index finger is stretched upward while the other fingers and thumb roll into a fist.  

One finds this gesture especially in the wrathful deities, Dakinis and Dharmapala ( Dharma Protectors) 

• Karana Mudra – “Gesture to ward off the evil“

The Karana Mudra is a symbolical protection to keep demons and other negative influences at bay. In this Mudra, the hand is outstretched vertically or horizontally and with the palm facing forward. The two middle fingers are held down under the thumb. The index and the little fingers extend upwards. 

One finds this gesture often in depictions of Guru Rinpoche, Padmasambhava right hand is holding a Vajra that symbolize divine manifestation of gesture to ward off the evil forces.

• Uttarabodhi Mudra – “Gesture of Perfection“

The Uttarabodhi Mudra represents supreme enlightenment and should bring positive energy and vibrations. By performing this Mudra, we connect with the universal divine energy. 

In this Mudra, both hands are folded across the chest. The two index fingers touch each other and point upwards. The thumbs are interwoven. The remaining fingers encircle each opposite hand.

Thank you for reading, may you find peace and great bliss. With your support it helps to spread the Buddha’s precious teachings and turning the Dharma wheels in the world.

Aspiration For Bodhichitta
For those in whom the precious Bodhichitta has not arisen
May it arise and not decrease
But increase further and further.

Dedication of Merit
By this merit may we obtain omniscience then.
Having defeated the enemies wrong-doings.
May we liberate migratory from the ocean of existence.
With its stormy waves of birth, old age, sickness and death.

*Note
I do not own or infringe any copyright of these pictures.
Pictures courtesy and credit to the rightful distributors and or studios.
Pictures are intended for editorial use only.

The Tibetan Wealth Treasure Vase

The Tibetan wealth treasure vase, metaphorically, is the vase of inexhaustible treasures, which represents health, longevity, wealth and wisdom, and emphasizes the symbolic meaning of wealth and abundance. In Tibetan Buddhist paintings, the treasure vase is portrayed as a fat vase with a short, but slim neck.

The treasure vase In Tibetan word is "gter gyi bum pa" and in Sankirt is "nidhana kumbha". The Wealth Treasure Vase was introduced by a great Indian master, Guru Rinpoche Padmasambhava  to Tibet. He gave specific instructions on how to create and what sacred items need to be put inside them. 

According to the text, the blessings, pacification and improved environment created by the Vases extends for 15 miles outward from the Vases location. By the sacred contents and rituals employed during its creation, the Treasure Vase has the power to magnetize wealth and abundance, improve health and healing, pacify anger , conflict, and increase wisdom and compassion. 

The Tibetan wealth treasure Vase is a fat bellied vessel with a short, slim neck. On top, at the opening, there is a large jewel indicating that it is a treasure vase. The tradition of the treasure vase is a very ancient one. The vases were very well known in Tibet for centuries, and many families had them. 

The Wealth Treasure Vase brings blessings to its possessor. The powers of the vase is concentrated in the building where it is placed, serving to increase the spiritual and material wealth of the residents.

Traditionally, the vase was considered to protect from the negative influences of both human and non-human beings. It protected from fears of life and death. It strengthened karmic connections so that the obstacles to material gain and prosperity were eliminated. It also improved the spiritual environment so worldly and transcendental accomplishment was more easily obtained. 

The Tibetan wealth treasure vase, provided material wealth and spiritual wealth; if one increased, the other did too. It is an axiom of Tibetan Buddhism that it’s good to fulfill your desires as long as you do not harm anyone else. Obtaining what you want brings a great deal of self knowledge. The Wealth Treasure Vase evokes the inexhaustible wealth within us all.

The Tibetan wealth treasure vases, sealed with precious and sacred substances, are commonly placed upon altars and on mountain passes, or buried at water springs, where their presence is believed to attract wealth and bring harmony to the environment. In relation to Buddhism it specifically means the spiritual abundance of the Buddha, a treasure that did not diminish, however much of it he gave away.

The Tibetan wealth treasure vases have been carefully prepared, sealed and consecrated through prayers and empowerment rituals to invoke the blessings of all the manifestations of the Buddhas and Yidam deities and the vitality of the elements. Consecrated treasure vases bring balance, healing and abundance to the outer world and the inner world.

The inner world refers to (flesh, blood, heat, breath and mind). The outer world is refers to (earth, water, fire, air, space) that are imbalanced, disturbed or depleted by environmental pollutants. Within the areas surrounding the vase, direct experiences of well being will occur.

Traditionally, Tibetan wealth treasure vases are given on auspicious occasions such as births, weddings, housewarmings or new ventures in business premises, consecrated vases can be placed in homes or business to help balance the energy, bring good fortune, bless the residents through spiritual and physical well-being (health and long life) by removing negative energy and obstacles for prosperity and spiritual attainment (improving spiritual practice & virtuous activities), and contribute to the positive energy of the world.

Benefits of Offering the Tibetan wealth treasure vase

1) For yourself – You will have the ability to make regular offerings and donations and grow your secular wealth. You will progress smoothly in your career, your fortune will improve and your virtuous karma will ripen earlier. (Place the wealth vase on the altar or at a high and clean place.)

2) For your family – Your family will enjoy good health, long life, harmony and increasing wealth. Evil and obstructing spirits will be removed, and burglary, illnesses and sufferings averted. Your family will enjoy peace and happiness. (Place the wealth vase on the shrine or in a safe.)

3) For landlords/farmers – The essence of the earth will increase and the crops will grow in abundance. (Place the wealth vase, two feet under the ground within the farmland.)

4) For the environment – Increase the essence of heaven and earth, obtain the protection of the mountain and earth deities, prevent natural disasters, avert attacks of rare diseases and diminish the chances of traffic accidents, thereby bringing peace and tranquility to the area. (Place the wealth vase, two feet under the ground.)

5) For places without the Buddha-Dharma – Minds will naturally become virtuous; merits will be diligently accumulated, and evil forces and demons will be subdued. (Place the wealth vase in a clean and secluded place.)

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Do you earnestly cherish our devoted work? Assuming this is the case, we are delighted that you are finding our blog useful and valuable. Would you consider making a donation for our Buddhist research and development?  

We need your help to secure the future of scholarly interaction with Buddhism. Since our very first publication of Dharma works and activities in the year 2008, we had been effortlessly providing free distribution of Dharma posts and articles throughout the previous 13 years.  We have exceptionally constrained supports and do not receive subsidized or funding from people in general. 

Please help us and to develop our Dharma activities that will not only benefit you, but to all Dharma readers on the planet. Please consider showing your support. Your generosity will certainly help us to enhance our work and to accomplish for a better and brighter prospect to come. 

Thank you for reading, may you find peace and great bliss. With your support it helps to spread the Buddha’s precious teachings and turning the Dharma wheels in the world.

Aspiration For Bodhichitta

For those in whom the precious Bodhichitta has not arisen

May it arise and not decrease

But increase further and further.

Dedication of Merit

By this merit may we obtain omniscience then.

Having defeated the enemies wrong-doings.

May we liberate migratory from the ocean of existence.

With its stormy waves of birth, old age, sickness and death.

*Note

I do not own or infringe any copyright of the picture(s).

Picture(s) courtesy and credit to the rightful distributors and or studios.

Picture(s) is/are intended for editorial use only.

The Golden Drink Offerings - Serkyem

What is the golden drink Serkyem Offering?

The Serkyem offering set is used for making ritual offerings to Dharma-protectors and guardians. Literally, serkyem means “golden-drink.” Often serkyems are filled with black-tea and various grains such as hulled barley, rice, or wheat. Other offerings might include fruits, cookies, breads, and alcohol.

Serkyem, in Tibetan " Ser" literally  means golden and "Kyem" means beverage. Despite the existence of Serkyem-offering liturgies composed by High Lamas to certain Yidams, it remains largely a unique aspect of the Dharma Protector practice.

In the ancient times, the lamas developed this practice as an extended offering to the Dharma Protector to request for swift assistance. Hence, the Serkyem offering has become extremely popular among modern practitioners who seek assistance , especially in times of dire need.

The Serkyem offering is traditionally offered by pouring the beverage into a two-tiered vessel, which consists of a taller vessel placed into a lower bowl. Naturally, the Serkyem offering is offered from a jug or a suitable pot.

During the offering, the beverage is poured into the taller vessel to the point where the liquid overflows down into the lower bowl. In Buddhism, the symbolism of the overflowing liquid is highly auspicious because it represents an abundant flow of merits, virtues, material resources and conditions that are conducive for one’s Dharma practice.

The beverage can either be poured fully into the vessel prior to the recitation of the Serkyem verses, or it can be poured a little at a time during the recitation of relevant passages throughout the liturgy. 

The Serkyem vessel can be of any material such as gold, silver, copper, brass or even glass. Offering vessels that are made of precious materials are considered highly propitious, especially for lay practitioners who want to create tremendous merits and establish the closest affinity with the Protector.

In addition, the traditional Serkyem vessel that is made up of a taller central vessel and lower bowl is optional, although the overflowing symbolism is an auspicious offering to the Protector. In some cases, practitioners even use a tall wine glass placed inside a glass bowl as a Serkyem vessel.

Black Tea is traditionally offered as Serkyem because in ancient times, it was considered a precious beverage and a valuable commodity that the Tibetans imported from China. Due to its exquisite taste, it is usually offered to the Lamas, Yidams and Dharma Protectors and its golden color reflect the meaning of Serkyem. When tea is offered, it is traditionally offered piping hot as a direct request to the Dharma Protector for the swiftest assistance, heat being symbolic of rapidity.

Besides tea, Tibetan beer or alcohol can also be offered because of the Tantric meaning behind such substances. During a Tsog offering that the Tantrikas perform, a little bit of consecrated alcohol and meat is partaken to symbolize the psychic winds and bodily elements used in Tantric meditation. Hence, beer or alcohol represents Tantric attainments and is offered to the Dharma Protector as a direct request to overcome all obstacles that obstruct spiritual attainments and to bring about beneficial conditions swiftly.

Other suitable beverages that can be offered as Serkyem include milk, which symbolizes spiritual nourishment and also various types of fizzy drinks such as Coca-Cola.

The actual Serkyem offering ritual begins with the pouring of a little of the beverage into the vessel so it’s not empty (if its not already poured in full) along with a few grains of rice. The Serkyem is consecrated with three repetitions of the mantra Om Ah Hum, while purifying with incense. Then, the Serkyem liturgy is recited with each stanza describing an offering of the Serkyem to a particular being or a class of beings that play a defined role in our spiritual practice.

During the offering, the Serkyem is visualized to be divine nectar that expands to fill an entire ocean. This ocean is made out of not just the beverage that the practitioner offered but of all the desirable things in the world that excite and please the 5 senses.

This vast ocean is offered to the Protector and to the other special beings mentioned in the liturgy. In addition, the request or what the practitioner wants to achieve is visualized to come into fruition with the assistance of the Protector.

A brief explanation of the Serkyem liturgy:-

To the lineage Guru - The first stanza is an offering to the root lama whose blessings and teachings guide us along the path of attaining Compassion (Bodhichitta) and realization of Emptiness (Shunyata), the two main qualities of a Buddha.

To the Yidam - Offered to the Yidam that has been received as a practice from our Master.  Examples of yidams include, Manjushri, Vajrayogini, or Guru Rinpoche, Arya Tara and Avalokestesvara. Through the yidam’s Sadhana practice, we can achieve ordinary (health, wealth, clairvoyance and so forth) and extraordinary attainments (wisdom and compassion).

To the Enlightened Dakas and Dakinis - The offering of Serkyem continues by making offerings to the enlightened Dakas and Dakinis, the celestial enlightened beings that play a significant role in higher Tantric practices. This is to rouse them to come to our aid, especially to make our practice successful. 

To the Wisdom Dharmapalas - We offer Serkyem to the various Dharmapala Protectors like Mahakala, Palden Lhamo, Vaishravana, and so forth to create the merit to receive protection. 

Do you earnestly cherish our devoted work? Assuming this is the case, we are delighted that you are finding our blog useful and valuable. Would you consider making a donation for our Buddhist research and development?  

We need your help to secure the future of scholarly interaction with Buddhism. Since our very first publication of Dharma works and activities in the year 2008, we had been effortlessly providing free distribution of Dharma posts and articles throughout the previous 10 years.  We have exceptionally constrained supports and do not receive subsidized or funding from people in general. 


Please help us and to develop our Dharma activities that will not only benefit you, but to all Dharma readers on the planet. Please consider showing your support. Your generosity will certainly help us to enhance our work and to accomplish for a better and brighter prospect to come. 

Thank you for reading, may you find peace and great bliss. With your support it helps to spread the Buddha’s precious teachings and turning the Dharma wheels in the world.

Aspiration For Bodhichitta

For those in whom the precious Bodhichitta has not arisen

May it arise and not decrease

But increase further and further.

Dedication of Merit

By this merit may we obtain omniscience then.

Having defeated the enemies wrong-doings.

May we liberate migratory from the ocean of existence.

With its stormy waves of birth, old age, sickness and death.

*Note

I do not own or infringe any copyright of the picture(s).
Picture(s) courtesy and credit to the rightful distributors and or studios.
Picture(s) is/are intended for editorial use only.